荀子樂論小考

강지연 대동철학회 2024 大同哲學 Vol.106 No.-

순자 악론은 어떤 예술론으로 해석될 수 있는가? 필자는 순자악론에 대해 카간(Kagan) 의 예술해석론을 위주로 분석하고자 한다. 본고에서는 중국현대학자의 순자 악론을 설명 하는데,이때 카간이나서구예술이론과연계되는점이있다면그지점을밝히도록하였 다. 카간에의하면예술은인간활동중사회적분업속에서여타의활동형식들의대역자 (代役者)로서 발전해왔다. 통치 권력을 지닌 집단이 자신이 의도하는 가치를 전사회적인 보편적 가치로서 내재화시키려 할 때 예술의 역할은 부각된다. 예술은 인간 행동에 동력을 부여하는 감성과 욕망구조에 직접적 영향을 주어서, 자발적인 사회적 동의를 이끌어 낼 수 있다. 이 때, 예술은 단순히 관조적인 즐거움을 주는 활동 이상의 의미를 가지게 된다. 고 대 중국 악론에서는 여가를 활용하는 즐거움으로서 예술의 존재이유를 보지 않았다는 실례 가 확인되고, 이것은 순자 악론에서도 드러난다. 예술이 인간 행동에 끼치는 영향력을 충분 히 인식한 순자는 음악 예술의 도덕적 교화 기능을 강조한다. 예술은 실체적인 존재에 대한 재해석으로, 개념에 의존한 것이 아니라 직관적인 것에 의존하며, 사상을 매체로 하는 것이 아니라 감성적인 형태를 매체로 한다. 음악예술을 응용해 사람들의 자연적 감정을 자연스 럽게 인도한다면, 인간 감정은 이성과 사회 도덕 규범에 부합되는 사회적인 감정으로 변화 된다. 그리고 제왕학적 구도를 고려하고, 감정의 표현과 치유로서 악론의 기능을 설명하는 것은 순자 악론의 특성이기도 하다. 중국의 순자 연구자가 분석한 순자 악론에서 역시 이런 해석이 가능하다. 순자 악론의 이런 성격은 이후 禮記 「樂記」 편에서 계승된다. 순자 악론은 유가의 예술이론을 정교화한 최초의 유가악론서로서, 이를 통해 유가의 전형적 예 술 역할론은 구체적으로 가시화되었다. 그리고 순자 악론은 현대 미학자 카간(Kagan)을 위시한 서구적 예술론의 틀 안에서도 충분히 일관되게 설명되는 예술이론이다. What kind of art theory would be Xunzi’s ? In this article, I will explore and analyze how Xunzi’s art theory will fit into the typology of Kagan’s art theory. While exploring the connection and application of Kagan’s art theory to that of Xunzi, I will describe the type and features of Xunzi’s art theory in more detail. According to Kagan, art has evolved in the social division of human activity as a substitute for other forms of activity. When social groups seeking to acquire the legitimacy of government attempt to make their intended values as universal values of the whole of society to be internalized, the role of art will rise to prominence. Art can directly influence the emotional and desire structures that drive human behavior and lead to voluntary social consent. In this context, art is not merely seen as an activity of contemplative pleasure. It is confirmed that in ancient Chinese theories of art, the enjoyment per se of making good use of leisure time is not the main purpose of art. This view is again evident in Xunzi’s art theory. Xunzi is fully aware of the influence of art on human behavior and so emphasizes the morally edifying function of musical art. Art is a reinterpretation of the real beings, not drawn on concepts, but on intuition, and not through a medium of thought, but through an emotional form. If you apply the art of music to guide people's natural emotions naturally, human emotions are transformed into social emotions that correspond to the norms of reason and social morality. Explaining the function of art theory as disciplines of kingship and expression and healing of emotions is a characteristic feature of Xunzi’s art theory. Some Chinese researchers on Xunzi have produced this line of interpretation. This feature of Xunzi’s art theory is later inherited and accepted by the record of ritual, and the record of music. Xunzi’s art theory is the first sophisticated of early Confucian art theories, giving form and specificity to the typical role of art in Confucianism. Also, Xunzi’s art theory can be sufficiently and coherently explained within the framework of the Western theory of art, including contemporary aestheticist Kagan. That said, to take note of one caveat that applies in this article, researchers, if not all, referenced in this article, who have come up with and developed their own particular views and analyses on Xunzi’s art theory should be grouped together as Sinologists. These Sinologists’ analytical frameworks and prisms are based on Chinese concepts and terms. Yet, Xunzi’s art theory can be analyzed and dissected by using Western philosophy of art. In this article, I will demonstrate this aspect. Further, in quoting the Chinese experts’ interpretations and views on Xunzi’s art theory, I will offer the original texts where Xunzi explores and develops his own art theory. As Kagan analyzes human activity, humans’ art activity has developed into a substitute for other forms of activity as per the social division of labor. The function of art is also highlighted when a social group seeking legitimacy for purposes of governing tries to internalize the value it intends as a universal value for the entire society. Art can induce voluntary social consent by directly influencing the structure of emotions and desires that motivate human behavior. In this context, art is no longer regarded simply as an object of contemplative pleasure. In ancient China, there are examples where the pleasure of using leisure itself was not considered the purpose of art. Confucianism, fully aware of the influence that art has on human emotions and human behavior, emphasizes the moral edifying function of the arts of music. If musical arts are applied to accurately guide people's natural emotions and conform to social ethical and moral norms, human emotions are transformed into social emotions that can dovetail with reason and social demand. In Xunzi’s theory of art, the aspe...

종교 논쟁 속 조자신의 인간론과 사회 실천성 문제*

강지연 한서대학교 동양고전연구소 2023 동방학 Vol.- No.49

종교적 사유를 통해 추구되는 인간 사회의 목표는 무엇일까? 그것은 세속 사회의 천국론으로 불리울 수 있을까? 그것이 과연 21세기 현대 사회에서도 절실하게 필요한가? 이런 질문 속에서 조자신(赵紫宸)의 철학적 사유 활동은 여전히 의미를 가진다. 종교는 인간의 죄성을 자성하게 하고 이를 지양하고자 한다. 그리고 저세상이 아닌 이 세상에서 천국과 같은 이상향, “하나님 나라”를 건설해야 한다는 사명을 가진 종교가 존재한다. 기독교는 죄의 인식과 극복이라는 문제의식을 가진 세계관을 확고하게 고수하는 성격을 갖는다. 조자신 인간론은 이 문제에 천착되어 있다. 그의 논의는 채원배와 종교 논쟁에서 더욱 잘 드러난다. 그것은 먼저 채원배가 칸트의 이론과 구분되게 종교의 기원을 추정한 점을 이해해야 한다. 그리고 채원배와 다르게 조자신은 종교의 의의가 미감 교육(美育)보다 더 광범위하고 깊이가 있음을 주장하고, 사회주의사회에서 여전히 의미있는 종교의 필요성을 강조했다. 이것이 20세기 현대중국철학자 조자신의 종교철학의 특성이다. 그것은 칼 바르트가 논한 바와 일치하면서도 구분된다. 그의 주장에 따르면, “하나님 나라”는 자본주의적 모순을 극복하려는 지향점을 지니기 때문에 사회주의에서 건설하기 용이하다. 조자신 이론은 사회주의권에서 종교의 의미를 자본주의 비판론과 연계하여 적극적으로 사회실천성을 드러낸다. 그리고 그것은 일정 정도 인본주의적 지향점을 지니고 있다. 죽은 뒤의 이상 세계보다 현실세계에서 인간화된 세계를 지향하는 것이다. 그것은 인간의 능력, 하나님이 부여해준 인간의 능력으로 이루어져야 한다. 이것은 계몽주의와 인본주의의 근본 성격이기도 하다. 조자신 사상은 당시 20세기 중후반 급변하는 사회 속 혼란을 겪는 중국 민중들에게 새로운 세계관을 정립시키고, 중국사회구조를 새롭게 창건하려던 사회실천성을 가진 종교사상으로서 평가될 수 있다.

여성 요가 참여자의 만족요인 분석

강지연 한국스포츠학회 2014 한국스포츠학회지 Vol.12 No.4

In this study we try to Analysis of Satisfaction Factors in Yoga Participation of Women. We came to following conclusions through analyzing 8 people which of 2 or more years participate to Yoga exercise by using in-depth interview participant observation. The study analyzed the results of the investigation of satisfaction factors as follows. There are categorized three exercise satisfaction factors. First physical satisfaction factors include physical development, appearance improvement, diet, and exercise rehabilitation. Second, psychological satisfaction factors include anti-stress, accomplishment, relationship with teacher and differentiation with other exercise. Third, environmental satisfaction factors include customized program and optimized space.

일본 교포 어린이에게

강지연 한국국어교육학회 1999 세계가 한동네 Vol.1999 No.-

조자신사상에서 유가전통과 기독사상

강지연 21세기기독교사회문화아카데미 2018 신학과 사회 Vol.32 No.2

Zhao Zichen, a Chinese thinker of the twentieth century, constructs his own theory by combining the Cofucianist traditions of Mencius and Zhongyong that human nature is good and his own theory of anthropomorphism and personal theology. While Chinese theologians tried to claim that “the concept of original sin is present even within Confucianism, Zhao Zichen, argued that there is a theory of innate good human nature within Christianity like traditional Chinese concept that human nature is innately good. This theory of good human nature is in fact what Mencius argued for and so formed a Mencian line of tradition. Thus, Zhao’s main point is that the Mencian tradition within the traditional variants of Confucianism is very akin to Christian traditions. However, in his philosophical frame, there is tension between theory of original sin and his theory of anthropomorphism, so this theoretical tension has been regarded as theoretically problematic. He tried to overcome this problem through the theory of grace. In Zhao Zichen’s philosophy, despite his strenuous efforts to address the inherent conflict between the original sin and his theory of anthropomorphism, his theoretical frame was not able to resolve this intrinsic tension. Further research and new perspectives on this point should be conducted and added to seek the progress of China's indigenous theological thought unfurling in near future. 20세기 중국사상가 조자신(赵紫宸)은 기독사상의 토착화를 위해, 맹자, 중용의 유가성선설 전통과 자신의 인격신학, 신인동형설(神人同形說)을 연결하여 이론화하였다. 중국기독학자들은 “유가에도 원죄론이 있다”는 주장을 논증하려고 하였으나, 조자신은이들과 달리 중국 전통사상의 개념인 “성선설”을 본위로 “기독교에도 성선설이 있다” 는 주장을 설명하려 하였다. 이때 성선설이란, 유가의 맹자 전통을 드러내는 것인데, 유가 중 맹자 전통이 기독교 전통과 유사성을 가지고 있다고 그는 주장하는 것이다. 그런데 조자신 철학에서는 원죄론과 신인동형설(神人同形說) 사이 긴장 관계가 여전히 존재한다. 조자신은 이 문제를 은혜론을 통해 극복하려 시도하였다. 그런데 인간성향의 변화 가능성 문제, 인간의 하위원리와 상위 원리 간 충돌의 문제 등, 이것은여전히 그의 사상 중 난제로 남아있다고 평가된다. 중국적 기독사상의 발전을 위해 이에대한 후속연구가 요구된다.

중환자실 환자의 집중치료 경험 및 관련 요인: 이차분석 연구

강지연,우효정 한국중환자간호학회 2023 중환자간호학회지 Vol.16 No.3

Purpose : This study investigates the experiences of patients in intensive care units (ICUs), and the factors influencing these experiences. Method : We used a cross-sectional survey design to analyze previously collected cohort data from 891 patients who spent over 24 hours in 19 ICUs across four university hospitals in Busan, South Korea between June 2019 and July 2020. Within a week of ICU discharge, participants completed the Korean version of the Intensive Care Experience Questionnaire, covering four areas: “awareness of surroundings,” “frightening experiences,” “satisfaction with care,” and “recall of experiences.” We used multiple linear regression to identify factors associated with the ICU experience. Results : Low income (β = -.08, p = .016), unplanned hospitalization (β = -.09, p = .006), sedation (β = -.16, p < .001), and delirium (β = -.15, p < .001) reduce patients’ awareness of their surroundings. Frightening experiences are associated with being female (β = -.07, p = .027), experiencing delirium(β= -.15, p<.001), and longer stays in the ICU (β= -.14, p <.001). Using sedatives decreases satisfaction with care (β = -.08, p = .048). Living alone (β = -.08, p = .013) and using painkillers (β = -.08, p = .020) reduces recall of experiences. Conclusion : Negative ICU experiences are significantly associated with being female, living alone, lower income, unplanned admission, using sedatives and painkillers, delirium, and longer stays in the ICU. Thus, improving ICU experiences requires interventions that address modifiable factors, such as delirium, medication, and length of ICU stays.

Introduction to the Special Issue: “Nursing Education and Research in the Remote Era”

강지연 한국간호과학회 2021 Asian Nursing Research Vol.15 No.5

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Cross-Cultural Validation of the Intensive Care Experience Questionnaire in Korean Critical Care Survivors

강지연,조영신 한국간호과학회 2020 Asian Nursing Research Vol.14 No.2

Purpose: The purpose of this study was to culturally adapt the Intensive Care Experience Questionnaire (ICEQ) for Korean patients and evaluate its validity and reliability. Methods: This cross-sectional study comprised two phases. The first phase involved the cultural adaptation of the ICEQ. In the second phase, the psychometric properties of the adapted measure were evaluated. Cultural adaptation was conducted in accordance with the World Health Organization's process. The adapted questionnaire was administered to 200 Korean patients who had received treatment in an intensive care unit within the past six months. Model fit was assessed through confirmatory factor analysis, and convergent validity and discriminant validity of the items were assessed. Knowngroups validity was evaluated using the t test and Cohen's effect size. Cronbach's a was used to examine internal consistency reliability. Results: The Korean version of the ICEQ (K-ICEQ) consists of 26 items and four subscales: Frightening Experiences, Awareness of Surroundings, Satisfaction with Care, and Recall of Experiences. The model fit indices, convergent validity, and discriminant validity of the K-ICEQ were all satisfactory. According to the results of the test of known-groups validity, intensive care unit (ICU) experience varied according to gender, planned ICU admission, mechanical ventilation, and restraints application. Cronbach's a of the KICEQ subscales ranged from .74 to .93. Conclusion: The validity and reliability of the K-ICEQ reflecting the characteristics of Korean ICU patients were satisfactory. The K-ICEQ can be used to evaluate the experience of Korean ICU patients and contribute to the development of interventions to improve the ICU experience.

다약제 내성균 감염관리지침에 대한 간호학생의 지식과 수행정도

강지연,이용옥,윤선영,강정희,박소희,Kang, Ji-Yeon,Lee, Young-Ock,Yun, Seon-Young,Kang, Jeong-Hee,Park, So-Hee 한국중환자간호학회 2010 중환자간호학회지 Vol.3 No.1

Purpose: This study was done to investigate knowledge of and compliance with the multidrug-resistant organism (MDRO) infection control guidelines among student nurses on clinical practicum, Methods: survey questionnaire on MORO infection control was administered to a convenience sample of 259 nursing students from 3 different nursing schools Results: The mean knowledge score was 28.01/39 (71.82%). The percentages of correct answers for basic concepts, route of transmission, hand washing/ protective devices and environment management, were 55.40, 81.14, 84.94 and 69.17 respectively. The mean compliance score was 3.83/5. The compliance scores for education, communication, contact precaution, environment management, and hand washing were 3.06, 3.33, 3.86, 4.50, 3.92 and 4.29 respectively. 96.9% of subjects knew that they should wash hands after touching MORO patient while only 22.8% of subjects knew how to collect samples for VRE surveillance culture, The highest compliant item was hand washing after touching MORO patient. The Lo-west compliant item was referring to infection control manual. Conclusion: Comprehensive MDRO infection control education programs for nursing students should be developed to decrease MORO infection.

샤머니즘을 통해 본 신라인의 정체성 고찰 -화랑도와 괘릉을 중심으로-

강지연 한국문학과종교학회 2020 한국문학과종교학회 국제학술대회 Vol.2020 No.07