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金愛英(Kim, Ae-young) 중국어문학연구회 2015 중국어문학논집 Vol.0 No.94
Through comparing quotations from Sheng-Lei (聲類) in Koreana Tripitaka Yin-Yi-Shu (高麗本音義書) to Xiao-Xue-Sou-Yi (小學蒐逸), I have found some differences. The differences can be divided into three categories: Head characters (words), interpretation, and sources. Through studying quotations from Sheng-Lei (聲類) in Koreana Tripitaka Yin-Yi-Shu (高麗本音義書), I have found a major feature in Sheng-Lei’s (聲類) quotes, which can be described selectively among the three elements of character, the form of the character, meaning and pronunciation. This feature differs from the traditional Chinese dictionary compilation system.
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김애영(Kim Ae-Young) 한신대학교 신학사상연구소 2009 신학사상 Vol.0 No.146
여성신학은 1960년대 말, 70년대 초 이래로 가부장적 그리스도교 개혁 혹은 변혁운동을 전개해 왔다. 본 논문은 이러한 현대 여성신학의 주요 주제인 여성해방적 예배의 추구, 내용, 양상과 전망에 대하여 논하였다. 여성 안수 운동과 여성해방적 예배 운동들을 통하여 페미니스트들은, 만족할 만한 것은 아니라 해도, 여성배타적이고 남성 중심적 가부장적인 그리스도교 교회를 변혁하기 위한 성과들을 이루었다. 또한 본 논문의 범위는 1980년대 이래로 2000년이 지난 오늘에 이르기까지 차이와 다원성을 내세운 포스트모더니즘의 영향 하에서 전개된 여성해방적 예배에까지 확대되었다. 그럼으로써 본 논문은 가부장제라는 이론만으로는 설명하기 어려운, 더 복잡다단하게 또한 다중적으로 인간공동체와 자연 생태계에 가해지고 있는 불의한 지배와 억압체제의 문제와의 연관 속에서 전개된 여성해방적 예배의 추구와 전망을 논구하였다. 여성해방적 예배라는 주제는 바로 이러한 인간 공동체뿐만 아니라 생태계에까지 가해지는 불의와 불평등의 문제와 더불어 씨름하고 있는 과제를 올바로 수행할 때에 그리스도교뿐만 아니라 사회와 세계의 새로운 미래를 위한 변혁운동에 관계되는 주제임을 논하였다. Since late 1960’s and early 1970’s feminist theology has developed women’s liberation movement toward a transformation of sexist patriarchical church. Firstly this article has dealt with the major themes of modern feminist theology such as the pursuit of church worship for feminist liberation from sexist patriarchical church, its contents, forms, and its results. In connection with this movement this article has also dealt with the various aspects of korean feminist worship. Secondly this article has dealt with the feminist theology and feminist liberation worship movement that has been developed since 1980’s under the influence of postmodernism, and has tackled multiplicative intersecting structures of domination, beyond patriarchal male domination of women. Finally, this article has attempted, in concluding part, to explore the major theme, the meaning of feminist liberation worship as the principle of human liberation from all forms of dominating/dominated world structures toward a new formation of just and egalitarian human community, including eco-justice dimension.
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민족을 넘어서? : 한일관계의 화해를 위한 아시아 신학모색
김애영(Kim Ae-Young) 한신대학교 한신신학연구소 2008 신학연구 Vol.52 No.-
This article is one of three presentations that were presented at “Korea-Japan Theological Forum 2006” held in Kyoto, Japan on November 24-25, 2006. In this article, I, first of all, examined an overall academic background and trend of the world context, in which today’s post-national or trans-national discourses that the subject of the Forum 'Beyond a Nation indicates is discussed. Paying attention to relatedness between neo-liberalistic globalization and the present discourses pursuing an outright rejection of any wholeness concept or thought and a breakdown of historical syntax from the perspective of today’s postmodern discourse that appeared as a criticism of meta-discourse or mecro-discourse, I critically studied how these post-national or trans-national discourses have been developed in Korean academic circles and what meanings and problems they have. In addition, I attempted to show that post-national or trans-national project has been developed, on the one hand, in close connection with a cultural war by a conservative right-wing group and, on the other hand, in connection with a cultural war by a radical line as a frantic criticism of patriotic nationalism. This thesis posed a question of what an Asian theological search for an improvement of Korea-Japan relation aims for, when Korean and Japanese theologians accept post-national or trans-national discourses by Western academic circles without any criticism, and without any proper admittance and reconciliation of past wartime atrocities by Japanese oppressive colonial rule on Korea, in spite of imports of postmodern, postnational or transnational project proposed as a criticism of too much self-centered worldview of nationalism and also as a criticism of national and patriotic discourses having contributed to ruling class interests. I strongly suggested that if Korean theologians, not freed from suffering of the Japanese colonial rule and national division until now, uncritically accept such discourses as postcolonialism, deconstruction and transnationalism without sincere consideration of historical, political, and economical contexts of East-North Asia, those theologians are, wittingly or unwittingly, in danger of complying with an attempt to overlook or castrate spirits of resistance, transformation and practice of nationalism. I tried to formulate Asia's theology by way of reconciliation of Korea-Japan relation. Asia's theology must concentrate on a thorough transformation of human and world conditions in times of today's unjust neoliberal globalization. Lastly, as a feminist theologian of South Korea experiencing suffering from national division and conflict, I critically argued that today's feminism and feminist theology influenced by the 'third wave of feminism' of postmodernism and poststructuralism by the 1980s have tended to regard nation, nationality, nationalism as outdated and discard it, and that such a tendency has a lot of problems. My intention is to make it clear that nation, nationality, nationalism is relevant in order to realize national equality in the world and to achieve Korea’s reunification.
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