루이 14세의 궁정 축제와 태양-왕 신화 만들기: 카루젤(1662)과 베르사유의 대축제 (1664, 1668, 1674)

윤선자 ( Yun Sun Ja ) 고려대학교 역사연구소(구 역사학연구회) 2016 사총 Vol.89 No.-

루이 14세는 귀족 길들이기 수단으로 궁정 축제를 이용했다. 그리고 그 축제들을 통해 그의 통치 이데올로기, 태양-왕 신화를 만들었다. 1662년 카루젤(carrouels)에서 의복, 색, 명구를 통해 태양 중심적인 우주관과 그의 질서정연한 정치질서를 등치시켰다. 1664년의 궁정 축제,‘마법의 섬의 쾌락(Les Plaisirs de l`lle enchantee)’에서 궁정 발레를 통해 우주의 중심으로서의 태양을 표현했다. 1668년 ‘왕의 대 오락(Grand divertissement royal)’에서 왕의 위대함을 찬양하는 코미디-발레가 처음으로 등장했다. 1674년 궁정 축제에서는 불꽃놀이의 빛과 어둠이 효과를 극대화시켜 태양 왕의 위대함을 강조했다. 루이 14세는 이 4개의 축제를 통해 태양-왕 신화를 만들었다. 그의 축제의 우주관이 이교적 기원을 가지든 과학적 기원을 가지든 분명한 것은, 루이가 자신의 정치 질서를 정당화시키기 위해 지속적으로 우주의 자연 질서를 환기시키고 있다는 것이다. 우주의 위계적 질서를 내세워 사회의 신분적 위계, 무엇보다 자신과 귀족들 사이의 위계질서를 강조했다. 루이가 이처럼 사회적, 정치적 질서의 근거를 우주와 자연의 질서에서 찾은 이유는, 그럴 경우에만 자신이 추구한 질서의 보편성, 이론의 여지없는 절대성을 보장받을 수 있었기 때문이었다. 이런 점에서 루이 14세의 궁정 축제를 ‘17세기의 네가라’, 그의 베르사유 궁전을 ‘17세기 네가라(NEGARA)’라고 부를 수 있을 것이다. Louis XIV used the festivals to reform and tame the aristocrat. He made the myth of Sun-King, his ideology through those festivals. Especially the carrousel(1662) and the court festivals of Versailles(1664, 1668, 1674) are very important. He represented the heliocentricism as his well-ordering policy through the clothes, colors and the devices of the carrousel in 1662. He represented the center of the universe through the court ballet in ‘Les Plaisirs de l``Ile enchantee’ in 1664. He used the comedy-ballet to exalt the greatness of Louis XIV in 1668. In 1674, he represented his greatness through the contrast of light and darkness in the firework. Louis XIV made the myth of Sun-King through these four festivals. It is confident for Louis XIV to call the natural order of the universe for the justification of his rule, whether paganism or heliocentrism. He overemphasized the order of social status, especially the order of the aristocrat and the king through these world view. Because the world view only guaranteed the universality and eternity of his rule. In this sense, we can consider his festivals as ‘NEGARA in 17 century’.

한국인의 효사상과 효문화 : 한국사상과 효문화 ; 불교 효 윤리의 중국적 전개

소순자 ( Sun Ja So ) 한국청소년효문화학회 2008 韓國의 靑少年文化 Vol.11 No.-

중국이 불교를 받아들이는데 있어서 가장 큰 문제는 인도와 중국, 이 두 나라의 사회구조적 이질성(異質性)과 그로 인한 문화적, 윤리적 상이(相異)로 빚어지는 상호간의 불협화(不協和)에 있었다고 생각된다. 중국은 유교가 지배하는 사회로 유교에서 효(孝)는 만덕(萬德)의 근본이며, 천지(天地)의 이법(理法)이라고 까지 말한다. 중국은 이 효에 의하여 가정의 질서가 보존됨은 물론이고, 사회는 유지되며, 국가의 통치조차도 이 효에 근원한다. 이렇듯 효를 중시하는 중국사회에 불교가 전래되어 전혀 다른 유(儒)·불(佛) 양교(兩敎)가 때로는 서로 반박하고 때로는 조화(調和)하여 가면서 불교가 수용되고 뿌리를 내려 정착하여 갔음을 알 수 있다. 불교도(佛敎徒)들은 중국의 전통사상인 유교에 맞서서 대항하기 위해 효에 관한 여러 경전(經典)들과 부모의 은혜에 관한 서적의 번역을 통하여 점차 유교(儒敎)사회와 융화되어 갔으며 송(宋)대에 이르러서는 불교, 유교, 도교 삼교(三敎)가 서로 조화 융합되어 일치하기까지에 이르렀다. 유교가 불교를 배척하는 것은 윤상(倫常)상(上)의 문제였으며, 사문(沙門)이 계(戒)를 받고 체두(剃頭)하는 것이 유교적 관점에서 볼 때는 오륜(五倫)의 가르침을 거스르는 것으로 간주되나, 불교에서 볼 때는 어디까지나 종교적 계율(戒律)을 따르는 것으로 윤리에 위배되지 않는다. 사문(沙門)은 속세를 떠난 자이며, 불교의 계율(戒律)을 온전히 따르는 것이 효인 것이다. 효에는 부모로 하여금 삼보(三寶-佛, 法, 僧)를 신(信)하여 성불(成佛)하게 하는 대효(大孝)와 육체적, 세속적인 소효(小孝) 이 두 가지의 효가 있으며 불교에서는 『비화경(悲華經)』에서 설(說)하는 바와 같이 “산천초목이 모두 다 나의 부모”인 것이다. The biggest problem of receiving Buddhism in china is in the structural difference between both countries, India and china and disharmony from their cultural and ethical difference. The filial piety of Buddhism governing the chinese society is the basis of all virtues and the reason of heaven and earth. In china the order of home and society is kept and maintained by this filial piety and moreover even governing the country is also depended upon by this filial piety. We can understand Buddhism was introduced to chinese society which treats this filial piety as the ground and it was rooted in that country through the harmony and disharmony of Buddhism and confucianism. Indeed, how the filial piety which Buddhism regards as the basis of ethics was harmonized with the thought of chinese filial piety? But buddhist struggle against confucianism since chinese tradition was gradually harmonized with confucian society by the translation of various filial scriptures and the books for parents` love, and in Song Dynasty through the reconciliation of Buddhism, Confucianism and Taoism were harmonized. Now I am going to concentrate on the filial ethics as dealing with the reception of chinese Buddhism through compromising Taoism which was chinese native national religion, Confucianism which governs real ideology and Buddhism which was imported. Then Buddhism was demolished by the collision with chinese thought? In post-Han Era, Buddhism was not ruined in spite of collision with Taoism and not destroyed under the governmental and ideological oppression. Buddhism searched for the history of spread as confronting with the problem of filial piety and civilities. what Confucianism rejects Buddhism is the human problem. In Dang Dynasty there occurred the rejection of Buddhism by Han, Twe zie(782~824) and in Song Dynasty Buddhism was vigorous by Ku, Yang soo(1007~1072), Chang Jae(1020~1077), Yi, Jong Ja and Joo Ja(1130~1200), but it was only based on the theory of Han Ku Yi Ja. In general joining the priesthood and hair cutting are regarded as demolishing the teaching of the five cardinal principles of morality in the view point of Confucianism, but in Buddhism it was an obedience of parents by the commandments therefore it is not opposed to ethics. Success in life is derived from the faithfulness. As Buddhism abandons the King and parents for its joining priesthood it is told as a savage religion, but morality is based on loyalty and filial piety and the law of casuality is for accomplishing the teachings. the Buddhist monk is beyond the world and the entire fulfillment of Buddhist commandments is filial piety. In Confucianism he is not human if he doesn`t carry out the five principles of morality but in Buddhism the person who destroyed the five commandments are not only human but also fallen into the hell. Confucius said that the filial piety is the foundation of humanity, and humanity is the basis of five cardinal principles of morality, so it is regarded as the basis of ethics. But how is the filial piety in Buddhism? Nevertheless to say this is altruistic thought. Therefore the core of Buddhism lies in altruistic thought and its fundamental basis is the merciful heart and its fundamental origin is reverence and its origin comes from dutiful heart. Therefore in Buddhist Scriptures, filial piety was premised. Buddhism contains a strong real volition and aims at delivering and purifying the mankinds after their death. So Buddhist Scriptures appeal the filial piety to parents but it is not by duty, formality, rank or authority but by casuality and requital of favor. This filial piety is not limited to Confucianism but the monks also showed much interest in it through their books. This is the Buddhist filial piety which is the basis of all commandments and requital of favor to parents and makes them Buddhists. In short, there are two filial pieties, one is major filial piety which makes parents Buddhists and the other is minor piety which devotes physically and as worldly manners.

PT조건하 V_2O_5에 의한 Alcohol의 산화

강선희,김미련,김선자,김현옥,노복자,이기화,이정숙 曉星女子大學校 藥學大學 學生會 1988 曉星藥誌 Vol.4 No.-

2, 3; 5,6-di-O-isopropylidene-α-D -mannofuranose(ManA) were oxidized to their cor-responding 2, 3;5,6-di-O-isoprolylidene-α-D-manno-1.4-lactone(ManB) using calcium chlorite as oxidant in a phase transfer catalysis system. But identified results were not obvious. V_2O_5 catalzed oxidation of primary and secondary alcohols to aldehydes and ketones respectively at alkali conditions under Solod-Liquid phase transfer conditions. This reaction affords good overall yields of products without formation of undersirable.

다래나무 및 노각나무 수액의 성분조성

최선영,나성택,김용환,김행자,성낙주 경상대학교 농업생명과학연구원 2002 농업생명과학연구 Vol.36 No.2

본 실험에서는 다래나무 및 노각나무 수액을 천연 건강음료로 개발하기 위한 기초 자료를 얻고져 물리ㆍ화학적 성질과 유리당, 무기물 및 구성 아미노산 등을 분석하였다. 다래나무와 노각나무 수액의 pH, 비중, 당도, 수분, 회분 및 조단백질의 함량은 거의 비슷하였다. 유리당 함량은 fructose가 다래나무 수액에서 378.4㎎/100㎖, glucose는 노각나무 수액에서 125.4㎎/100㎖로 가장 높은 함량이었다. 무기물 조성은 망간과 알루미늄을 제외한 모든 무기물에서 노각나무 수액에 비해 다래나무 수액에서 함량이 높았으며 특히 칼슘은 다래나무 수액이 172.0㎎/ℓ, 노각나무 수액에서 13.7㎎/ℓ로 다래나무 수액이 노각나무 수액보다 약 13배나 높은 함량을 보였다. 다래나무 및 노각나무 수액은 분석된 총 17종의 구성 아미노산 중 다래나무 수액은 4종, 노각나무 수액에서는 6종이 검출되었는데, 다래나무 수액은 cystine, aspartic acid, serine 그리고 valine의 순으로 노각나무 수액에서는 cystine, glutamic acid, aspartic acid, serine, valine 및 phenylalanine 등의 순으로 함량이 높게 나타났다. Natural compounds such as free sugars, minerals and composition amino acids in Darae(Actinidia arguta) and Korean stewartia(Stewartia koreana) saps were analyzed to establish to the basic data of foods. Free sugars of the saps determined were fructose and glucose which were detected higher amounts as 378.4 and 125.4㎎/100㎖, respectively, but sucrose and maltose were not detected. Among 10 kinds of mineral detected in the saps, the content of calcium in Darae and aluminum in the Korean stewartia saps was the highest 172.0 and 56.1㎎/ℓ, respectively. The calcium content in Darae saps was 13 times higher than that of Korean stewartia saps. The Darae saps were composed of 4 kinds of amino acids such as cystine, aspartic acid, serine and valine, and then Korean stewartia saps 6 kinds of amino acids such as cystine, glutamic acid, aspartic acid, serine, valine and phenylalanine. It is concluded that saps of Darae and Korean stewartia contain a good variety of natural compounds such as free sugars, minerals and amino acids to serve as an excellent source of very natural and health promoting drinks.

녹차 및 매실 추출물이 N-Nitrosodimethylamine의 생성에 미치는 영향

최선영,정미자,신정혜,김행자,성낙주 한국식품영양학회 2002 韓國食品營養學會誌 Vol.15 No.1

녹차 및 매실추출물이 아질산염 소거, 전자 공여능 및 NDMA 생성 억제에 미치는 영향을 분석하고, 질산염과 아민이 풍부한 식단(CW)에 인공타액과 위액을 이용한 "simulated digestion" 에서 확인하였다. 녹차와 매실 추출물의 아질산염 소거작용을 pH 1.0, 4.2 및 6.0에서 실험 결과, pH가 낮을수록, 시료 첨가량이 많을수록 효과적이었으며 pH 1.2에서 녹차 추출물 0.5ml 첨가시킬 경우 99.6%의 높은 소거작용을 나타내었고, 매실 추출물 3ml 첨가시 77.2%의 소거작용을 나타내었다. 녹차 및 매실 추출물의 전자공여 작용은 각각 70.6%, 75.1%로 높게 나타났다. 녹차와 매실 추출물의 NDMA 생성억제 효과는 pH 1.2 에서 가장 뛰어났고, 시료량이 증가할수록 억제효과가 높아 3ml 첨가시에 82.1%와 73.2%의 억제효과를 나타내었다. 실험식이에 녹차 및 매실 추출물의 첨가량을 달리하여 인공소화시킬 때 NDMA 생성억제 효과는 시료 첨가량에 비례하여 각각 20ml 첨가시 녹차 추출물은 57.9%, 매실 추출물은 48.4%의 NDMA 생성억제 효과를 나타내었다. The effects of nitrite scavenging, electron donating and N-nitrosodimethylamine (NDMA) formation in vitro and green tea (Camellia sinensis) and Maesil (prunus mume) were studied. The green tea and Maesil extracts were tested for their nitrite-scavenging effect under the different pH conditions such as pH 1.2, 4.2 and 6.0. The effects of nitrite-scavenging in all concentrations were diminished in the alkali condition, whiled its effects in the acidic condition of pH 1.2 were reached of more than 99.0% by adding above 0.5ml of green tea extract. And also, nitrite-scavenging effect by adding 3ml of Maesil extract was about 77.0%. The electron donating ability (EDA) of green tea and Maesil extracts was 70.6%, 75.1%, respectively. The formation of NDMA was very effectiveness which was inhibited 82.1%, 73.2% at reaction mixture of pH 2.5 adding 3ml of above extracts, respectively. The ground CW, TW1 and TW2 (refer to Table 1) diets were incubated with 10ml simulated saliva and 40 ml gastric juice at 37℃ for 2hrs. NDMA formation was inhibited at all levels of green tea and Measil extracts.

장애여성의 차별과 인권보호 : 장애인복지법을 중심으로

차선자 대한민사법학회 2005 민사법연구 Vol.13 No.2

동적 채널 할당을 윈한 무선 중계 시스템

장자영,노순국,김송민,김재섭,허영팔,박창균 조선대학교 동력자원연구소 1997 動力資源硏究所誌 Vol.19 No.1

Being adopted the Cellular Systems in Korea, the method of a radio repeater is that the mobile station(MS) can be used only in a service area of the base station(BS). In case that traffic congestion is occured around the specific BS because of an event etc., the traffic blocking rates are being maximized and the subscriber service is being dropped. To improve these problems, we propose an algorithm for a radio repeater network that distributes the traffics of the specific BS, predicted traffic congestion, to an adjacent BS by sharing a service area. And then, we confirm the valid through the simulation.

암 예방과 조기발견 교육이 중년기 여성의 암에 대한 지식, 태도 및 예방적 건강행위에 미치는 영향

박선영,박청자,박정숙 성인간호학회 2001 성인간호학회지 Vol.13 No.3

The Purpose of this study was to identify the effects of cancer prevention and early detection education on cancer-related knowledge, attitudes. and preventive health behavior of middle-aged women in Korea. The research design was a nonequivalent control group pretest-posttest design. The subjects of this study were 38 middle-aged women from a church in Taegu. An Experimental group of 19 and a control group of 19 women were studied. The study was conducted from September 21, 2000 to October 27, 2000. The cancer prevention and early detection education had been provided to the experimental group for 2 weeks. The contents of the education program for the third most prevalent cancer of Korean women were : 'the risk factors of cancer', 'the early symptoms of cancer', 'the diagnostic test for cancer detection', and 'the cancer prevention methods'. The instruments used for this study were modified, cancer-related knowledge, and attitude, preventive health behavior tools of Suh et al. (1998). Data were analyzed using descriptive statistics, χ2-test, t-test, ANCOVA with SPSS WIN 9.0/PC. The results were as follows : 1) Hypothesis 1 that the women who get cancer-prevention and early detection education will have higher scores of the cancer-related knowledge than the women do not get cancer prevention and early detection education was accepted(F=4.732, p= .037) 2) Hypothesis 2 that the women who get cancer prevention and early detection education will have higher scores of cancer-related attitudes than the women do not get cancer prevention and early detection education was rejected(F= .118. p= .733) 3) Hypothesis 3 that the women who get cancer prevention and early detection education will have higher scores of cancer-related preventive health behavior than the women who do not get cancer prevention and early detection education was rejected(F=2.250, P= .143). On the basis of the above findings, the following recommendations are suggested : 1) It is necessary to identify the variables affected on cancer-related knowledge, attitudes and preventive health behavior. 2) It is necessary to develop a well organized cancer prevention and early detection education program to change cancer -related attitude and preventive health behavior.

곡류가루 첨가가 소시지의 품질 및 저장성에 미치는 영향

장선문,임지숙,조은자 동아시아식생활학회 2004 동아시아식생활학회지 Vol.14 No.3

To investigate the effect of cereal powders on the quality and storage characteristics of sausage, Aw, pH, microbial count, TBA value, VBN value, textual and sensory characteristics were examined. Water activity tended to decrease as storage time prolonged and all the samples showed higher Aw's than that of the control. During the storage period, pH values of all the samples decreased. L, a and b values had a tendency to decrease during the storage period. During the four weeks storage at 4℃, TBA and VBN values of all the sample showed increasing tendency and were lower than those of the control. Total plate counts of bacteria, the number of lactic acid bacteria and coliform bacteria counts increased as the storage time prolonged. Texture characteristics of all samples increased up to 1 week storage and decreased subsequently. The sensory scores of all the samples decreased as the storage time prolonged.

유청분말 첨가 국수의 품질 특성

김선경,유양자 동아시아식생활학회 2001 동아시아식생활학회지 Vol.11 No.5

Quality characteristics of conventional and whey noodles were investigated by studying the textural properties, cooking properties, and sensory characteristics. The whey noodles were prepared by mixing whey powder with the wheat flour before noodle production, with the mixture ratio ranging between 1 and 7% in volume. The results are summarized as follows- the addition of whey powder noticeably improved the textural characteristics of the cooked noodles, i.e, hardness, gumminess, and chewiness. The best results were obtained using the following percentage of whey in the mixture: the hardness with 1% added, the gumminess and chewiness with 3% added, and the elasticity with a 7% addition. The tension force also increased with addition of whey powder. The highest tension force was obtained when 3% of the whey was mixed. While the cooking water of the general noodles displayed a light reddish tint, the cooking water of the whey noodles had a yellow-greenish tint. The cooking water of the whey noodles was more turbid than that of the conventional noodles. The whey noodles increased in volume more than the conventional noodles, after cooking. There was no difference in weight increase and water absorption rates between both types of noodles. More favorable results were shown for appearance, color, texture, and sensory acceptability in the whey noodle than in the conventional noodles.