현산문화제의 문화적 접근고찰

양언석(Yang On-seok) 아시아강원민속학회 2012 아시아강원민속 Vol.26 No.-

현산문화제는 양양의 대표적인 향토축제이다. 하지만 양양의 역사와 문화를 함축하는 축제명을 부여해야 한다. 현산이라는 축제명은 양양의 역사성와 전통성을 약화시킨다. 문화적 전통과 지역을 대표할만한 특성을 부각시켜야 한다. 오랜 역사와 담론을 갖고 있지만 양양의 문화에는 이야기가 없다. 미래는 이야기의 시대로, 이야기가 산업의 중심으로 자리하고 있다. 한 줄기의 감성적이고, 의미 있는 이야기가 사람의 마음을 움직이는 거대한 힘으로 현산문화제를 이야기가 있는 축제로 강화해야 한다. 신으로 모시는 성황신의 정체와 담론부터 의미를 부여하고, 동해신묘의 위상을 정립해야 한다. 예부터 불교의 성지로 많은 고승과 화랑들의 순례지였고, 풍광이 아름다워 시인묵객들의 담론이 전해오고 있다. 조신과 범일선사의 담론, 의상과 원효의 담론, 도의선사와 일연선사의 담론, 영혈사와 낙산사의 담론, 김시습의 허균의 담론 등 너무나 많은 일화들이 전해오고 있지만 이야기를 부여하여 하지 못하고 있다. 양양에는 풍부하고 다양한 이야기가 전해 오고 있다. 이 담론은 생활 속에서 애정을 갖게 되고 상상력은 미래사회의 원동력이 된다. 축제를 통해 자부심을 가질 수 있도록 해야 한다. The Hyeon-San cultural festival is a regional festival in Yang-Yang. However, the official of Yang-Yang festival should have connotations of Yang-Yang"s history and culture. In this aspect, the name of Hyeon-San might dilute the quality of historicity and traditionality of Yang-Yang, which does not include the historical story on Yang-Yang"s culture even if it has a long history and spoken discourse. The official name of festival should give prominence to the typical of Yang-Yang"s traditional culture. Recently, the story is becoming an industrial hub. Therefore, the Hyeon-San festival has to be touchable festival with meaningful story. First, the Seonghwangshin enshrining a spirit tablet is needed to be identified and a new meaning is also imparted to the relative stories. In addition, the status of Donghaeshinmyo (Tomb) has to be reestablished. From ancient times, this was a scared place of pilgrimage for Buddhists, high priests, and Hwarangdo. These stories date back to ancient times, which has inherited from many writers and artists because of its beautiful scenery, including the stories of Choshin and Beomil, Eyisang and Wonhyo, Doeyisunsa and Ilyeonsunsa, Youngheolsa and Maksansa, Kim Siseub and Hurgeun. There are abundant and various stories in Yang-Yang. Those can be a driving force of our community. Therefore, the festival should serve as a momentum for having the regional pride.

양양의 3.1만세 운동사 고찰 - 유림을 중심으로 -

양언석 ( Yang Eeon-seok ) 강원대학교 강원문화연구소 2021 강원문화연구 Vol.44 No.-

양양은 대표적인 유림(儒林) 고을로, 3.1만세운동의 성지(聖地)이다. 만세운동의 성지가 된 것은 오랜 역사와 문화에서 찾아 볼 수 있다. 역사적으로 고찰해 보면, 양양은 삼국시대 화랑들의 중심수련장이었고, 불교의 성지로 一心을 통해 역경을 극복하였던 공동체 의식에서 찾아볼 수 있다. 양양 만세운동은 우리나라 어느 지역보다도 그 규모가 크고 격렬하였고, 3.1만세운동의 정신을 보여준 진수였다. 종교와 신구세력의 이해와 관계 없이 군민이 하나 되어 새로운 역사를 만들었던 만세운동은 민족의 자긍심과 양양인의 정신이다. Yang-yang was a typical Confucian society, known as a sacred place of The March 1 Independence Movement, which can be found in history and culture. In a historical aspect, Yang-yang was a training center of the code of Silla Hwarangdo during the epoch of the three Kingdoms and a sacred place of Buddhism, one of whose philosophy is il-sim(一心), which encourages the sense of community, serving for overcoming hardship in the country. These kinds of cultural spirit affected Korean Independence Movement. The Independence Movement in Yang-yang was big and intense, showing the essence of The March 1 Independence Movement in Yang-yang. Without any clash between religion, old and new generations, that the united residents participated in The March 1 Independence Movement showed national pride and became the cornerstone of Yang-yang’s spirit.

明代의 心學思想

양방주 東亞大學校 大學院 1990 大學院論文集 Vol.15 No.-

The thought of Hsin-hsueh in the Ming Dynasty developed through four characteristic stages. In the first stage, the tendency of Hsin-hsueh appeared in the thought of Chu-Tzu scholars and was transmitted by them. Even though the thought of Hsin-hsueh in this stage is composed of its rudimentary contents : the method of learning through perceiving and practicing truth for oneself, and the point that "Li is the substantial body," it had a great influence on the formation of Yang-ming philosophy. The important Hsin-hsueh scholars in this stage are Wu Yu-pi, who opened the gate of Confucianism in the Ming Dynasty and his followers, Ch'en Hsien-chang and Lou Liang, etc. In the second stage, Hsueh was completed into Yang-ming philosophy by Wang Yang-ming. It is also in this stage that the spiritualistic factor of Confucianism, which had been shown clearly from Mencius to Lu Hisang-shan, was embodied in Yang-ming philosophy. Its major contents consist several doctrines : the doctrine that mind itself is principle, the doctrine of the unity of knowledge and action, the doctrine of the extension of good knowledge, and the doctrine of cultivating one's mind in the course of practicing affairs, etc. In the third stage, ---from the viewpoint of period, this stage is partly overlapped with the second stage--- Yang-ming philosophy became more precise and more influencial. Moreover, the appearance of a great many Hsin-hsueh scholars and the advancement of Hsin-hsueh in the third stage formed many philosophic schools and enabled Hsin-hsueh to have a great social influence. On the other hand, the theretical fractionation to excess and the indulgence in the inquiry into precision too far made it all the more difficult to understand Hsin-hsueh. In addition, from the viewpoint of the tradition of Confucianism Hsin-hsueh is thought to incline toward the left owing to the factor of meditation in Hsin-hsueh itself, The important scholars in this stage are Ch'ien Te-hung, Wang Chi, Lo Ju-fang, Lo Hung-hsien, Li Chih, and Nieh Pao, etc. In the fourth stage, Yang-ming philosophy was on the decline and a new change was groped for. The historical period of this stage falls on the late Ming Dynasty era. Theredore, Yang-ming philosophy was criticized to be weakened in relation especially to the political and social situation at that time. The thought of Hsin-hsueh in the fourth stage remainded in existance only throught the activities of the scholars who exposed the problems of Yang-ming philosophy and partially accepted it, and took on a role in influencing the appearance of a new philosophical tendency. The important scholars in this stage are the brothers Ku Hsin-ch'eng. Huang Tao-chou, and Liu Tsung-chou, etc. Liu Tsung-chou was not an orthodox Yang-ming scholar. However, he is called the last Hsin-hsueh scholar of the Ming Dynasty because he accepted the many parts of Hsin-heueh ang-ming and his theory shared its vein.

음양오행으로 접근한 무용수의 자아정체성 분석

양성옥(Yang Sung-Ok) 한국체육과학회 2008 한국체육과학회지 Vol.17 No.4

This study aimed at analyzing the dancer's self-identity with a focus on the characteristics of Yin-Yang and the Five Elements. For this purpose, a total of 205 Korean dance majors around Seoul and the Metropolitan Area were randomly sampled. As for the measurement tool, Yin-Yan and the Five Elements was composed of open questions based on the study by Kim, Ji-hee(2004), while self-identity consisted of the questions used by Kim, Kyung-ho(1998) and Jung, Kwi-soon(2007) with the contents being revised and complemented. The reliability coefficient of the scale Cronbach's α ranged from .74 to .95. As for the research procedure, a questionnaire survey was conducted by way of direct visit at the appropriate region, in which the data completed by means of a self-administration method was collected and searched for. And the data was analyzed via SPSS 13.0 version program, for example one-way analysis and correspondence analysis. This procedure and method resulted in conclusion as follows. First, the group aged 19 averages high in stability and interpersonal role perception, and the one aged 20 to 22 averages high in self-acceptance. Also, the group with 6 to 7 years' experiences as a dancer averages high in self-existence, and the one with over 10 years' experiences averages higher in self-acceptance. Second, the Korean dancer's interpersonal role perception is derived from the fundamental area(east/blue) which creates and originates all things in the universe in the traditional thoughts of Yin-Yang and the Five Elements and the area which brings out the other colors(black/north), which inclines to the energy of yin. Whereas, the peculiarity of self- existence lies in the area of east(blue) and south(red) of Yin-Yang and the Five Elements, which inclines to the energy of yang. Besides, the target orientation lies in the west(white) area which involves relativity revealed by movements and stillness, that is, ambivalence of the yin and yang, and self-acceptance is placed in the center(orange) of the Yin-Yang and the Five Elements.

제주방언 ‘양’에 대한 통사·담화론적 고찰

양창용(Yang Changyong) 한국언어문학회 2009 한국언어문학 Vol.69 No.-

The tremendous amount of work has certainly helped answer many structural understanding of Jeju dialect. Their main research focus goes on the formal analysis of language in the area of lexical, morphological and syntactic levels of Jeju dialect. There are a lot of more questions that can be raised concerning the further understanding and explanation of the grammar of it. Taking the spoken nature of Jeju dialect, it will be obvious that discoursal approaches should provide more insightful analysis for the better understanding of Jeju dialect. The present study is designed to explore the linguistic nature of yang in Jeju dialect, Therefore, the purpose of this studies is twofold: 1) to investigate the distributional aspects of yang in Jeju dialect and 2) to explore the possibility that the use of yang can be best explained from a discourse perspective. First, this study looks over the distributional aspects of yang based on the data which were collected from the Jeju Dialect Speech Contest in the year of 2005 and 2006. The findings indicate that the use of yang is not structurally restricted, appearing everywhere in a sentence. It is also shown that yang does not have to do with the propositional meaning. As a result, the present study shows that functional and pragmatic factors such as topic establishing, agreement, confirmation are not only relevant but also crucial to the determination of the use of yang.

李建昌의 「李卓吾贊」에 대하여

김용태(Kim Yang-Tae) 동양한문학회(구 부산한문학회) 2008 동양한문학연구 Vol.26 No.-

  본고는 이희목 교수에 의해 십수년 전에 보고되었으나, 그 사이 학계에서 ‘잊혀진’ 자료였던 이건창의 「이탁오찬」이란 글의 존재를 학계에 환기하고, 그 내용과 의의를 검토하여 이건창 문학을 새롭게 이해하는 시각을 제시하려는 목적에서 집필되었다. 「이탁오찬」은 陽明左派의 성립에 중요한 역할을 하였던 李贄를 칭송하는 내용을 담은 글이기에, 최근 들어 그 열기가 더해지고 있는 양명좌파와 公安派의 수용에 대한 연구에 있어 매우 중요한 자료가 아닐 수 없다.<BR>  「이탁오찬」은 이건창이 20대에 지은 글인데, 이 당시 내면적으로 울분상태에 있던 이건창은 양명좌파 및 공안파를 접하면서 많은 위안을 받을 수 있었다. 이후 이건창은 양명좌파 및 공안파와 일정한 거리를 두게 되지만, 양명좌파 및 공안파의 사유를 자신의 문학적 목표와 실천의 자양분으로 적절히 활용하였다. 이러한 점은 이건창 문학을 주로 ‘古文’적 관점에서 접근 하였던 기존의 연구에서 주목하지 못했던 부분이라 할 수 있는데, 실상 이건창 문학이 위대한 까닭은 양명좌파, 공안파, 동성파 등등의 외부적 요인을 주체적으로 활용하여 자신만의 독특한 색깔로 재창조했다는 점에서 찾아져야 할 것이다. 그리고 이러한 점은 양명좌파와 공안파의 수용에 있어 ‘주체’의 측면을 제대로 고려하지 않는 최근의 연구경향에 대해서도 시사하는 바가 적지 않다고 할 수 있다.   The material, 「lee tak oh chan(李卓吾贊)」, was reported approximately a dozen years ago by a Professor Lee, Hee-mok. But this material has been "forgotten" in the academic society. This abstract has been created with an aim to propose a new point of view to understand the literature of Lee, Kun-chang(李建昌) by reviewing the 「lee tak oh chan」. 「lee tak oh chan」 contains materials that look up to Li zh? who had played an important role in establishing a Radical Yang-ming school, which cannot be a crucial material in the sense that recently its academic heat has been increasing toward Radical Yang-ming school and Gong-an School.<BR>  「Lee tak oh chan」 was made by Lee, Kun-chang in his twenties. At the time, Lee, Kun-chang who was in depression of his days had been consoled much by Radical Yang-ming school and Gong-an School. Since then, he placed a certain distance to Radical Yang-ming school and Gong-an School, however he applied appropriately Radical Yang-ming school and Gong-an School to sources of nutrition of literary object and performance. These points were something that at-the-time research hardly took notice of having the viewpoint to access to Lee, Kun-chang literature based upon "Guwen(Classical literary Style 古文)". In fact, the reason, we have to understand, that the greatness of Lee, Kun-chang literature is that it recreated outer factors of Radical Yang-ming school, Gong-an School, Dong-sung School, etc subjectively in its unique color.<BR>  And, in this respect, it suggests us a lot in the sense that even recent research trend tends to hardly focus upon "subjectivity" in the absorbtion of Radical Yang-ming school and Gong-an School.

수대 돈황 막고굴과 장안·낙양 : 통일 그리고 Silk Road Dream

양은경 ( Yang Eun Gyeng ) 중앙아시아학회 2020 中央아시아硏究 Vol.25 No.2

This study explores East-West cultural interactions during the Sui dynasty by examining the structures and murals of the Dunhuang Mogao Caves, also known as the Thousand Buddha Grottos, which so far have received less attention than their importance merits. It focuses on the relationship between Dunhuang and the Changan and Luoyang regions, rather than on the interactive relationship between Dunhuang and the countries to the west of China hitherto emphasized by academic circles. Furthermore, it examines the important role that Dunhuang played during the Sui dynasty and the impact of the revival and subsequent frustration of Sui Emperor Yang's pipedream Silk Road initiative on the Dunhuang Mogao Caves. First of all, in terms of the grottos' structure, the central-pillar grottos, which were prevalent in the Northern and Southern dynasties, continued into the Sui dynasty, but there was a change in both the shape and height of the central pillar and in the Buddha statue enshrined in the central pillar. The overall structure has been confirmed as forming a set relationship with the three-wall structure, each wall having a niche. Investigation of the Mogao Caves has identified not only the popular but short-lived three-wall structure with niches characteristic of the Sui dynasty, but also a cave structure with an altar set into the front wall (正壁設壇窟), which was only built during the reign of Emperor Yang of Sui, and a cave structure with three walls, each with an altar (三壁設壇窟). These grotto structures have all been found to share similarities with those in the regions of Hebei, Henan, and Shanxi, which date from the Northern and Southern dynasties to the Sui dynasty. In addition to the different grotto structure, the Sui Mogao Caves contained fewer of the murals of the Buddha's Life Story and the Buddha's Previous Birth Story popular during the Wei-Jin and Northern and Southern dynasties, and instead featured a new style of mural, “Paintings of Sutras”. First, the Murals of the Vimalakirti Sutra in the Sui Mogao Caves depict statues of Vimalakirti and Manjusri sitting inside house-shaped buildings. In fact, this layout differs from that of the Mogao Caves in the Northern and Southern dynasties, and rather seems to be connected with the sculptures inside the grottos, represented by the Liushi Cave of the Longmen Grottos, in the Henan region. A close examination of the painting of the Amitabha Buddha's Pure Land in the Sui Mogao Caves, with the focus on the canvas structure expressing the Western Paradise World and the posture of the Amitabha Triad, revealed many similarities with those of the Nan Xiangtangshan Caves in Northern Qi. The newly discovered details of the structure and murals of the Sui Mogao Caves are different from those of their counterparts in Central Asia, which were strongly reflected in the Dunhuang grottos in the Wei-Jin and Northern and Southern dynasties, and are closely connected with the grottos in the Changan and Luoyang regions of Eastern China in particular. This suggests that, during the Sui dynasty, there was a close interaction between the Dunhuang region and the Changan and Luoyang regions. Among such interactions, human interactions are deemed the most important. First, as regards the movement of people, the examination of history books and cemetery names has made it possible to identify political officials who were appointed to the Dunhuang area from inland China. Second, when the Stupa to Emperor Wen of Sui was erected in 601, it is noted that the monk Jiui, who stayed in the Mogao Caves Jisang monastery-Sunggyo Temple for several years after being sent there, was identified as a monk of Northern Qi lineage. Furthermore, analysis of the Buddhist scriptures discovered in Dunhuang revealed that the monks who lived in Changan moved to the Dunhuang area, suggesting the spread of the Buddhist culture of the Changan and Luoyang regions. Lastly, Emperor Yang's Silk Road initiative was presented as the reason for and background to the massive change that occurred once again in the Mogao Caves during the reign of Emperor Yang of Sui. Emperor Yang sent Baegu to Dunhuang on a diplomatic mission with various western countries, and he himself traveled to the Hexi region in 607. This fact is presumed to constitute the background to the major changes that occurred in Dunhuang, a key center of East-West exchange at that time, and in the Mogao Caves. However, Emperor Yang's Silk Road initiative lost its force with the fall of the dynasty, and, as a result, it is presumed that the excavation of Mogao Caves and new elements also lost the light of their glory.

Correlations Between Fasciology and Yin Yang Doctrine

Hui Tao,Mei-chun Yu,Hui-ying Yang,Rong-mei Qu,Chun Yang,Xin Zhou,Yu Bai,Jing-peng Wu,Jun Wang,Ou Sha,Lin Yuan 사단법인약침학회 2011 Journal of Acupuncture & Meridian Studies Vol.4 No.2

The aim of this study is to explore the correlations between fasciology and yin yang doctrine. Professor Yuan developed fasciology by three-dimensional reconstruction of connective tissue (fascia) in the trunk and limbs of the human body and tracing back to tissue origins in light of biological evolution and developmental biology. Fasciology states that the human body can be divided into two systems: the supporting-storing system and the functional system. This article elaborates on the roles of the two systems and their mutual relationship. The two systems are used to analyze the yin,the yang, and their relationship. The two systems are promoted but also restricted in different contexts. The supporting-storing system is formed by undifferentiated connective tissue and provides undifferentiated cells and nutrients for differentiated cells of the functional system. Thus, the supporting-storing system could be classified as quiet, similar to yin. The functional system continuously maintains the various functional activities of the human body. Thus, the functional system could be classified as active, similar to yang. In interpreting the yin yang doctrine from the point of view of fasciology, yin can be compared with the supporting-storing system and yang can be compared with the functional system.

Influence of Ideology, Poetics, Patronage and the Professional on Rewriting Vanity Fair into Chinese Texts

YANG,Shizhuo,YANG,Wenrui 한국통역번역학회 2009 FORUM Vol.7 No.2

지성과 직관에 대한 고찰 - 베르그손과 왕양명을 중심으로 -

양선진 ( Yang Sun-jin ) 사단법인 퇴계학부산연구원 2022 퇴계학논총 Vol.39 No.-

인간은 본능, 직관 그리고 이성 등 다양한 방식으로 사물을 인식하고 깨달음을 얻는다. 인간의 인식에 가장 중요한 기능에 속하는 직관, 이성 또는 지성 그리고 지혜란 도대체 무엇이며 어떻게 이해할 수 있는 것인가? 논자는 이러한 다소 애매하면서 혼란스럽게 사용되고 있는 개념 중에서 특히 지성과 직관에 대해서 가장 명확한 철학적 작업을 수행했던 철학자인 베르그손(Henri Bergson; 1859-1941)의 철학을 고찰함을 통해서 동양 철학자인 王陽明(1472-1528)의 철학 속에서 등장하는 개념들(知, 智 등)을 이해하고자 한다. 베르그손의 지성(intelligence)이란 공간과 언어를 매개로 파악하는 사유이다. 지성이 간접적 의식이라면 직관은 직접적 의식이며 지성이 매개적 의식이라면, 직관은 무매개적 의식이다. 지성이 인식 주체의 안과 인식 대상의 밖이 구별된다면, 직관은 인식 주체의 안과 인식 대상의 밖의 매개물이 없는 상태이다. 왕양명의 지성(慮, 思 또는 思慮, 省察)이 인간적 노력의 차원이라면 직관적 의미를 의미하는 知, 즉 良知는 반대되는 의미이다. 두 철학자의 유사성에도 불구하고, 베르그손의 직관이란 단순히 형이상학적이고 존재론적 앎을 의미하는 것이라면, 왕양명의 良知는 직관적이면서 동시에 도덕적 의미를 지닌다. 인간의 지성이 도달한 진리란 인간적인 능동적 노력으로써 도달할 수 있는 인간적 진리(人道)라면, 인간이 깨달음의 차원인 양지의 진리란 인간의 지성적 노력으로 도달할 수 없는 하늘(天)이 부여하고 계시한 진리(天道)이다. 베르그손의 직관은 철학의 영역에서 종교의 영역까지 확장된 개념이다. 베르그손의 직관적 인식이란 단번에 완성된다거나 生得的이라는 의미를 지니지 않으며 부단한 인간적 노력의 산물이라는 점에서 왕양명의 직관 개념과는 다르다. 맹자의 사상을 계승한 왕양명의 도덕적 직관, 즉 도덕감(moral sense)은 베르그손의 직관 개념처럼 後驗的 노력의 결과물이 아니라 인간이면 누구나 지니고 능력을 수양을 통해서 재발견될 수 있는 先驗的인 것이다. Humans recognize things and gain enlightenment in a variety of ways, including instinct, intuition and reason. What is intuition, reason or intelligence, and wisdom in the most important function of human perception and how can we understand it? The Eastern philosopher is the first to understand through these philosophical ideas, the philosophy of Henri Bergson(1859-1941), the philosopher who performed the clearest philosophical work on intelligence and intuition among these rather ambiguous concepts. I would like to understand the concepts(知, 智, etc.) that emerge in the philosophy of Wang Yang Ming(1472-1528). Bergson's intelligence is the reason for grasping space and language. If intellect is an indirect consciousness, intuition is a direct consciousness; If the intellect distinguishes the inside of the cognitive subject from the outside of the cognitive subject, intuition is in the state without the inside of the cognitive subject. If the Wang Yang-Ming's mind is the dimension of human effort, the knowledge meaning intuitive meaning, or yangji(良知), is the opposite. Sunny does not simply mean metaphysical and ontological knowledge as in the case of Bergson, but also has an intuitive and moral meaning. If human mind is a human truth that can be reached through human effort, heavenly truth is a world that cannot be reached by human intellectual effort. Bergson's intuition is an extension of intuition that extends from the realm of philosophy to the realm of religion. Bergson's intuitive perception is different from Wang's intuition in that it does not mean that it is complete or intrusive, and that it is the product of hard work. Wang's intuition concept is that Wang's moral intuition or moral sense, which inherits the idea of Mencius, is not the result of a priori epigenetic effort, but rediscovers the ability of all human beings through fostering.