한국 귀화 베트남 왕자의 역사와 전설 : 고려 옹진현의 이용상 왕자

강은해(Kang Eun-Hae) 동북아시아문화학회 2011 동북아 문화연구 Vol.1 No.26

From the Middle Ages until today Korea and Vietnam have shared a relationship based on the cultural synesthesia of a common script (Chinese characters) and religion (Buddhism) that they both shared with central China and its outlying regions. Prince Ly Long Tuong was a descendant of Vietnam’s Ly dynasty who fled to Goryeo when the Ly dynasty was overthrown. Through the historical records and legends about Prince Ly in Ongjin Prefecture in Hwanghae Province, we can gain an insight into the blood ties that bound the two countries together. We can also infer the advanced state of the relationship between the two countries from the fact that a Vietnamese traditional drama also mentions Goryeo in its introduction. Through the legends and historical records related to the flight of the Vietnamese prince to Goryeo, we can realize that this was not simply an event that took place in the past with no bearing on the present. Just as Prince Ly Long Tuong went to Goryeo, Vietnamese people today are choosing to live in Korea and in this way the two nations are becoming one as they move forward into the future. Just as Prince Ly Long Tuong adapted to the Goryeo army and became a high-ranking general who drove back the Mongol forces in the past, today Korea and Vietnam are together overcoming physical impediments that threaten peace, and by communicating with each other, are embracing the common purpose of establishing a central axis for East Asia. The history and legends concerning this Vietnamese prince’s arrival in Ongjin Prefecture in Goryeo provide us with important lessons on how to actualize this common purpose.

기질 유형에 따른 유아 리더십 프로그램 효과분석

강은아 ( Eun Ah Kang ),곽승주 ( Seung Ju Kwak ),김주후 ( Ju Hu Kim ) 대한아동복지학회 2013 아동복지연구 Vol.11 No.2

The purpose of this study was to examine the effects of a leadership program for young children by temperament type. The participants of this study were fifty-two young children aged between three and five years. Twenty-one fifteen and sixteen-year-old children were recruited from the easy, slow-to-warm-up, and difficult temperament groups, respectively. Twenty four sessions of the leadership program were conducted twice a week for twelve weeks. The study results showed that, first, the effects of the leadership program for easy, slow-to-warm-up, and difficult groups were significant. Specifically, young children`s sense of self and servant leadership revealed significant improvements. For self-leadership, ‘constructive thought’ was found to have significantly improved in the three temperament types. The areas of ‘self-management’ and ‘natural reward’ also improved in order of significance. In case of servant leadership, the program was effective in the three temperament types in the order of ‘value people’, ‘support for people to grow’, ‘building community’, and ‘conceptualization.’ Second, the results of the leadership program by temperament type showed that the easy temperament group was the most effective. The program was also found to be effective for the slow-to-warm-up and difficult groups in order of significance. However, self-management as a subordinate domain of self-leadership was effective for the slow-to-warm-up temperament group, but there was no group difference in the natural reward area. The results of analyses by subordinate domain revealed that servant leadership was effective for the easy, slow-to-warm-up and difficult temperament groups in order of significance.

『삼국유사』고승담(高僧談)의 갈등 양식과 의미 -당(唐)『속고승전(續高僧傳)』·송(宋)『송고승전(宋高僧傳)』과 비교하면서

강은해 ( Kang Eun-hae ) 한국문학이론과 비평학회 2004 한국문학이론과 비평 Vol.24 No.-

The purpose of this study was to examine the thematic elements of anecdotes about high priests in 『Samkukyusa』 in connection with literature from other countries, by comparing 『Samkukyusa』 of Korea with 『Seung Jeon』 of China. Thus, this study primarily focused on the Buddhist priests in the Shilla Dynasty such as 'Ja-jang', 'Won-kwang', 'Won-hyo', and 'Eui-sang' who were listed in 『Samkukyusa』 as well as 『Sok Goseung Jeon』 of the Tang Dynasty and 『Song Goseung Jeon』 of the Song Dynasty in China. While the four Buddhist scholar-priests of the Silla Dynasty were described to be almost ideal saints in 『Seung Jeon』 of China, 『Samkukyusa』 described them in a relatively different manner. They were still described as the highest of scholar-priests, but with some flaws. Rather than admitting their wisdom and remarkable achievements that were noted in 『Seung Jeon』 of China, 'Il-yeon' showed the high priests' flaws in the anecdotes contained in 『Samkukyusa』 while concealing the actual theme of the anecdotes, thereby overcoming their flaws. The fact that the Buddhist priests of the Silla Dynasty were praised in 『Seung Jeon』 of China resulted from the courteous point of view of Chinese priest-editors such as Tao-Hsuan (596-667) and Zanning (919-1002). 'Il-yeon', the author of 『Samkukyusa』 reorganized the anecdotes of the high priests of Silla Dynasty that was based on 『Seung Jeon』 of China which had been released earlier. The differences between 『Seung Jeon』 of China and 『Samkukyusa』 hid the true meaning of the high priests' anecdotes as intended by 『Samkukyusa』. This article described the process by which one can discover the true meaning hidden in the descriptive structure.

이야기꾼과 이야기의 세계

강은해(Kang Eun-Hae) 계명대학교 인문과학연구소 2010 동서인문학 Vol.0 No.43

Who is a storyteller? Professional storytellers from far away, authors, speakers or narrators in a book, pictures, films, and dances are all storytellers. In stories about the olden days told by grandfathers and grandmothers, the life of the elderly narrators is infused into the narrative. Fixed stories that resist change are accumulated and handed down from generation to generation over a long period of time. Through this process the narrators’ personalities are added to the layers of discourse, and within the stories the narrators’ own judgment and point of view may be discovered. While telling these tales, grandfathers and grandmothers put aspects of their own lives into order. Beginning with grandfathers and grandmothers telling stories about the olden days, all storytellers tell positive stories about their own lives.

보론 - 도핑된 다이아몬드 박막의 전계방출 특성

강은아(Eun-A Kang),최병구(Byoung-Koo Choi),노승정(Sung-Jung Noh) 한국진공학회(ASCT) 2000 Applied Science and Convergence Technology Vol.9 No.2

열-필라멘트 CVD 장치를 이용하여 다이아몬드 박막의 증착 조건을 최적화시켰다. B₄C 고체 펠렛을 사용하여 보론-도핑된 다이아몬드 박막을 제조하여 그 질적 특성을 알아보고, 전류전압 특성과 전계 방출 측정을 통해 박막의 전계방출소자(field emission display (FED)로의 특성을 조사하였다. 보론 도핑의 양이 증가함에 따라 다이아몬드 결정의 평균 입자 크기가 조금씩 감소하지만 다이아몬드의 질은 소량 도핑인 경우에 크게 바뀌지 않았다. Al/Diamond/p-Si 소자의 전류-전압 특성을 조사한 결과 도핑된 다이아몬드 박막의 전류는 도핑되지 않은 박막의 전류에 비해 10⁴~10^5배 정도 증가하였다. 전계방출 특성을 조사한 결과 보론-도핑이 증가함에 따라 점차 낮은 전기장에서 전자를 방출하며, 또한 높은 방출 전류를 나다냈다. 전자가 방출되기 시작하는 onset-field는 펠렛의 수가 2개일 때 15.5 V/㎛, 3개일 때 13.6 V/㎛, 4개일 때는 11.1 V㎛로 체계적으로 감소하였다. 도핑의 강도가 세어짐에 따라 Fowler-Nordheim 그래프의 기울기는 감소하는 경향을 보였으며, 이로서 보론 도핑으로 인해 유효 방벽 에너지가 감소되어 전자 방출 특성이 향상됨을 알 수 있었다. Deposition conditions of diamond thin films were optimized using hot-filament chemical vapor deposition (HFCVD). Boron-doped diamond thin films with varying boron densities were then fabricated using B4C solid pellets. Current-voltage responses and field emission currents were measured to test the characteristics of fileld emission display (FED). With the increase of boron doping, the crystal size of diamond decreased slightly, but its quality was not changed significantly in case of small doping. The I-V characterization was performed for Al/diamond/p-Si, and the current of doped diamond film was increased 10⁴~10^5 times as compared with that of undoped film. In the fileld emission properties, the electrons were emitted with low electric field with the increase of doping, while the emission current increased. The onset-field of electron emission was 15.5 V/㎛ for 2 pellets, 13.6 V/㎛ for 3 pellets and 11.1 V/㎛ for 4 pellets. With the incorporation of boron, the slope of Fowler-Nordheim graph was decreased, revealing that the electron emission behavior was improved with the decrease of the effective barrier energy.

무엇이 영화 예술을 특별한 것으로 만드는가?

강은아(Kang, Eun-A) 강원대학교 인문과학연구소 2016 인문과학연구 Vol.0 No.51

벤야민은 기계복제를 매체의 내적 원리로 구현하는 사진 및 영화의 출현이 예술 개념 및 감상에 근본적인 혁명을 불러왔다고 주장하며, 이 변화된 시대를 ‘기계복제의 시대’라고 불렀다. 본고는 벤야민이 영화 경험에 부여한 특별한 위치를 두 가지 점에서 조망하고, 영화가 예술에 가져온 근본적인 변화를 살펴보고자 한다. 벤야민에 따르면, 영화는 첫째, 다른 어떤 예술 매체보다도 일상생활을 감각적으로 가장 유사하게 재현하며, 둘째, 쇼트의 분할과 몽타주라는 영화 형식으로 도시의 지배적인 경험인 충격을 주의산만으로서 경험하도록 한다. 벤야민은 영화가 현대 도시 체험과 공유하는 이 두 가지 유사성을 근거로 영화가 현대인의 ‘비-경험’을 가장 유사하게 재현하는 예술이라고 보았으며, 이로써 예술의 근본 개념을 뒤바꿀 힘을 갖는다고 보았다. 영화가 몰고 온 기계복제의 시대는 예술이 가상의 아름다움이 아닌 현실 재현의 문제에 주목하게 하며, 벤야민은 영화가 감각 훈련을 통해 대중의 각성에 기여할 수도 있을 것이라고 기대했다. Walter Benjamin declared that the motion picture has changed the conception of art. He called it ‘the age of mechanical reproduction.’ My purpose is to find out what gives the motion picture this power. First, the motion picture represents sensory reality the most similarly than any other art. Second, cuts and montage, the forms of representation of the motion picture is similar to the way we experience the real world, that is series of discontinuous shocks and distraction. So the motion picture is the only art media that could represent the contents and forms of the lives of the modern world or experience. And these two similarities give the motion picture power to change the conception of art. Moreover, Benjamin believes that the motion picture could develop our ways of looking and change the world.

〈도화녀ㆍ비형랑〉 설화에 나타난 두두리(豆豆里)신앙의 지역화와 진지왕계 복권신화적 기능

강은해(Kang, Eun-hae) 한국어문학회 2013 語文學 Vol.0 No.120

The ‘Dohwanyeo Bihyeongnang’ narrative embodies both aspects of history and literature. The reason for this is, while it is a literary piece, it also strongly assumes the characteristics of oral history. The narrative reveals many historical truths that the historical narrative cannot communicate. The purpose of this study is to revisit this narrative in regard to two areas that have not been examined. The first question addresses the development of the ‘Dohwanyeo Bihyeongnang’ narrative from the traditions of the Samguk yusa and Dongguk-y?jis?ngnam and the lack of attention given to the latter’s records, the Bihyeongnang’s ontological uniqueness and folk trend. Secondly, the relationship between the Saryangbu Dohwanyeo and King Chinji as a fabled symbol has not been examined extensively and there has been a tendency to accept the interpretation that their sexual indulgence and beautiful relationship are merely male/female issues. In ancient texts, male/female problems are often times metaphors for the relationship between a conqueror and the vanquished. In Dongguk-y?jis?ngnam, Bihyeong is revealed to be a duduri. After Bihyeong, if one considers the passage “the people deeply honored the Duduri God” one can reexamine the ‘Dohwanyeo Bihyeongnang’ narrative’s structure and meaning from a different perspective. Furthermore, after the appearance of King Chinji and King Chinp‘y?ng in this narrative and within the contents of this piece, one can discover aspects of its performative and founding myth function for King Muy?l Kim Ch‘un-ch‘u who ascended to the throne for the first time as a Chin’gol through S?nd?k/Chind?k.

도깨비의 정체(正體)

강은해(Kang Eun-Hae),김정하(토론자) 계명대학교 한국학연구원 2003 한국학논집 Vol.30 No.-

초월논리학은 일반논리학에 우선하는가?

강은아(Kang, Eun-A) 서울대학교 철학사상연구소 2011 철학사상 Vol.42 No.-

이 논문에서 필자는 일반논리학과 초월논리학의 본성과 관계를 밝힘을 통해 초월논리학이 일반논리학에 우선한다는 주장을 반박하고자 한다. 초월논리학이 일반논리학에 우선한다고 주장하는 입장에서는 초월논리학과 일반논리학의 목표와 재료는 공통적이나, 초월논리학이 일반논리학보다 더 근본적으로 다루기 때문에 초월논리학이 일반논리학에 우선한다고 주장한다. 이들은 첫째, 초월논리학이 순수한 인식의 원리를 묻는 데에 반해 일반논리학은 묻지 않으며, 둘째, 개념을 공통적으로 다루나 초월논리학만이 개념의 출처를 물으며, 셋째, 초월논리학의 분석적 통일이란 원리가 일반논리학의 종합적 통일이란 원리보다 더 근본적이기 때문에 초월논리학이 일반논리학보다 더 우위에 있다고 주장한다. 그러나 이는 일반논리학에 대한 오해에서 비롯된 주장이다. 일반논리학은 초월논리학과 목표가 전혀 다르기 때문에, 같은 재료를 다룰 수도 없다. 첫째, 일반논리학은 대상 인식의 필수적인 규칙을 다루는 초월논리학과는 달리 사고의 필수적인 규칙을 다루며, 둘째, 일반논리학은 표상을 개념으로서 다루지 않으며, 셋째, 일반논리학의 원리는 분석적 통일이 아니다. 따라서 초월논리학이 일반논리학보다 우위에 있다고 주장할 근거가 없다. 만일 둘을 우위라는 관점에서 비교해야 한다면 일반논리학이 초월논리학보다 더 보편적이고 필수적인 규칙이라는 점에서, 일반논리학이 초월논리학보다 기초적이다. In this essay, I consider the problem of priority between general logic and transcendental logic. Those who insist that transcendental logic is prior to general logic have three reasons for doing so. First, although the two types of logic take the same subject, that is, the form of pure thought, transcendental logic considers this subject more fundamentally. Second, the two types of logic have the same material, that is, concept. Contrary to general logic, however, transcendental logic traces back to the origin of concept. Third, the principle of general logic is analytic unity while that of transcendental logic is synthetic unity. As analytic unity presupposes synthetic unity, general logic presupposes transcendental logic. Therefore, transcendental logic is prior to general logic. I insist that these grounds are false. These grounds rest upon a false conception of general logic. First, the two types of logic have different subjects. General logic provides the necessary rules of thought in general while transcendental logic provides the necessary rules of cognition, which refers to the object. Second, general logic does not make use of concept. As the distinction between intuition and concept is regarded with respect to the reference to the object, general logic has nothing to do with the reference to the object. Third, the principle of general logic is not analytic unity. Thus, there is no reason to insist upon the priority of transcendental logic to general logic. I insist that general logic is more basic than transcendental logic according to two criteria. Thought in general includes cognition, but cognition cannot include thought. Thus, cognition must necessarily follow the rules of general logic. However, thought need not follow the rules of transcendental logic. Therefore, general logic has more universal and necessary rules than transcendental logic. Therefore, general logic considers more basic and prior rules than transcendental logic.

신라 · 가락국 신화와 유목遊牧 야장신冶匠神의 전통

강은해(Kang, Eun Hae) 계명대학교 한국학연구원 2015 한국학논집 Vol.0 No.59