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      • KCI등재

        Graham Greene’s The Power and the Glory as the Journey toward Self-Knowledge

        윤혜령 신영어영문학회 2017 신영어영문학 Vol.66 No.-

        This paper argues that Graham Greene’s The Power and the Glory can be newly interpreted as a unique, psychological journey centered on the hero-priest on the run. The priest undergoes the episodic, gradual process to come to understand humanity including himself−especially, in terms of human sinful nature, which, ironically enough, is to eventually lead the priest to martyrdom more mature, humane and realistic. Greene’s marvellous, literary strategy to convey such a vision is to use minor characters effectively, who in turn are revealed as part of the priest’s dark, anti-heroical traits. For example, the Mestizo the Judas-figure, along with Padre Jose the former priest, represents in different ways disbelief and betrayal, the potential of which the priest also detects inside himself. The lieutenant, the priest’s adversary also serves somewhat as a psychological double in their common tendency of vocational integrity, high pride, false authority, though in opposite directions. This paper is mainly about habitual piety and all those sinful weaknesses discovered in a diversity of characters as well as the priest himself. And ironically enough, such a reawakening eventually comes to lead him to painful self-knowledge and voluntary martyrdom toward the more compassionate community in Greene’s vision.

      • KCI등재

        D. H. Lawrence’s Vision of the Novel and Sons and Lovers

        윤혜령 한국영어영문학회 2012 영어 영문학 Vol.58 No.3

        This paper concerns D. H. Lawrence’s idea of the novel manifested mostly in his Phoenix and Phoenix II and how such a novelistic vision is exemplified in his Sons and Lovers. As well known, the greatness of Lawrence’s literature has to do with, among other things, his literary pride in the “sacred” function of the novel and the novelist as distinguished from other art forms or other sciences or even religion. For Lawrence, it is only literature, especially, the genre of the novel that makes humans see beneath themselves and the materialistic universe, and that eventually makes human life worth living through inner revolution. To serve this purpose, Lawrence argues, the novel should have, for example, such three elements as being “quick,” “interrelated in all parts,vitally, organically” and most importantly “honourable” (Phoenix II). Accordingly, this paper explores how such a Lawrencean vision of the novel is reflected first in his most autobiographical novel, Sons and Lovers. My argument is that in the novel it is the hero Paul that is rendered as the most central representative of Lawrence’s philosophy about being “quick,” about the importance of passionate inspiration far beyond the world of the conscious or self-conscious or all those social pretensions. Second, this paper also stresses that the novel is connected not by the structure of a conventional plot, but rather by a Modernist technique depending heavily on imagery and symbols. Also, Sons and Lovers is a good example where Lawrence imaginatively tests his idea of morality that is new to most of other novelists, especially to most of the early twentieth-century readers. Equating being “honorable” with being “moral” in the novel, Lawrence portrays the way such a character as Miriam is in her puritanical religiosity not honorable, compared to other characters like Paul acting more on his inspirational instinct and impersonal grasp with reality. For Lawrence, to be religious and to be moral is not a religion. Morality is, for him, only the subtle, trembling balance between self and circumambient universe. To reread Sons and Lovers in terms of Lawrence’s novelistic vision is a worthwhile business, a new opportunity to understand better the implication of the novel and also the novelist’s original idea of the novel-genre.

      • KCI등재

        전신진동 자극 훈련이 경직형 뇌성마비 아동의 고유수용감각 및 촉각에 미치는 영향

        윤혜령,이은주,Yun, Hye-Lyeong,Lee, Eun-Ju 대한고유수용성신경근촉진법학회 2022 PNF and Movement Vol.20 No.1

        Purpose: The purpose of this study was to investigate the effects of whole-body vibration stimulation on proprioception and tactile in patients with spastic cerebral palsy. Methods: This study was conducted on 9 children diagnosed with spastic cerebral palsy. Of the single case study methods, the ABAB design was employed in this study. Out of a 12-week study period, three weeks were allocated to each of two baseline periods and two intervention periods. The exercise was performed twice a week for 30 minutes. A general trunk stabilization exercise was performed during the baseline period and a trunk stabilization exercise accompanied with whole-body vibration was performed during the intervention period. Evaluation was performed five times in total: before the experiment, after baseline 1, after intervention 1, after baseline 2, and after intervention 2. To determine the effect of the exercise method, a skin sensory evaluation tool (monofilament kit) and a trunk proprioception sensor (digital dual inclinometer) were used. To compare the effects of the exercises at baseline and after intervention, an analysis of variance on repeated measures (repeated ANOVA) was performed to analyze the data. Results: The results showed that there were statistically significant increases from baseline in the means of proprioception and tactile during the intervention period with whole-body vibration (p <.05). Conclusion: Whole-body vibration can be proposed as an effective intervention method for improving the proprioception and tactile in children with spastic cerebral palsy, and this exercise method is expected to be actively used in clinical practice.

      • KCI등재

        The Two Landscapes of Desecrated Sexuality: 1984 and Brave New World

        윤혜령 한국영어영문학회 2007 영어 영문학 Vol.53 No.5

        This paper explores how the two famous dystopias, George Orwell’s1984 and Aldous Huxley’s Brave New World, draw on, among otherthings, the landscape of sexuality in a negative way and how thesewarnings and indictments concerning desecrated sexuality can be takenas a constant signifier in the modern wasteland.This paper is composed of four parts for convenience’s sake, the firstpart proposing the relative lack of research on this topic; the second partexplaining the landscape of sexuality in 1984;the third part focusing onanother landscape of sexual dystopia in Brave New Worldcompared tothe former work; and the last part concluding the implication that suchliterary imagination provides for the reader transcending time and place.Part I of this paper concerns the importance of the topic and explainshow the two dystopias can be compared in terms of literary depiction ofstandardized and institutionalized sexuality. Part II minutely discussesthe ways that George Orwell describes oppressed sex in a totalitariansociety called “Oceania.” The strategy of controlling sex in the societyis, characteristically, double-standard and accordingly hypocritical. Inthe terror-society banning and encouraging sexuality coexist based on

      • KCI등재

        The Priest as the Anti-Hero in Graham Greene’s The Power and the Glory

        윤혜령 현대영미어문학회 2016 현대영미어문학 Vol.34 No.2

        This paper concerns the anti-heroism of the hero-priest’s psychological journey in Graham Greene’s The Power and the Glory. The priest’s heroic qualities seen in his apparently anti-heroic thoughts and behaviors are introduced and explained in detail to argue for the novelist’s grotesque, mysterious heroism inherent in human anti-heroical tendency. The priest on the run goes through the stage of knowledge about self and humanity defined, above all, by the possibility of sin, and next through his expanded vision of religion and humanity in his compassionate companionship. Also, the priest is characteristic of his constant integrity in his clerical vocation and instinctive involvement with human weak flesh equivalent to Emmanuel Levinas’ face-to-face ethics. Greene’s original treatment of paradoxical anti-heroism is concluded as the main source of the novel’s literary value and aesthetical attraction in this paper.

      • KCI등재

        Dualism in Carlyle’s Sartor Resartus: Descendentalism and Transcendentalism

        윤혜령 한국영어영문학회 2009 영어 영문학 Vol.55 No.3

        Pointing out the reality of criticism done mostly on Carlyle’s original structure and rhetoric in his Sartor Resartus, this research paper focuses on Carlyle’s dualistic philosophy revealed in the work, limiting its focus mostly to the dualistic theme of descendentalism and transcendentalism. The essence of Caryle’s descendentalism is his irony and satire on human civilization, not for criticism itself, like other satirists, but rather out of his “deep,” “secret” humanism behind his mask. Roughly the two objects of his social criticism in the contemporary, descendentalisitc world, are mechanism and materialism in a variety of new ideologies. To diagnose the Zeitgeist and disillusion man living in contemporary civilization, Carlyle in this work uses a very original metaphor, the clothes-symbol. According to Carlyle, human history and progress can be said to be originated from man’s “adventitious” invention of clothes that was not for biological need or social decency, but for decoration, the instinct of which implies man’s innate vanity and desire. Interestingly enough here, however, Carlyle uses the same metaphor of clothes for his vision of transcendence, the world of “Everlasting Yea.” Man is also God’s apparel and Matter is that of Spirit. Carlyle’s “Everlasting Yea” world stresses especially the two attitudes, belief in God and love of man, which have been recently jeopardized in the socalled descendentalistic world. But Carlyle’s transcendental and religious vision in Sartor Resartus is, as critics also have agreed, a unique and mysterious vision as something different from orthodox Christianity or other Victorian ideologies, as more like an amalgamation among Calvinism, Romanticism, Platonism and German Idealism. All in all, reading Sartor Resartus is still a valuable experience of an “idiosyncratically” original vision along with his warning against dehumanizing forces lurking in the name of civilization and with his ultimate eulogy on man, proving descendentalism as just part of transcendentalism, although the reader from time to time can be embarrassed by his malecentered, politically conservative, and individual-oriented dynamism. Pointing out the reality of criticism done mostly on Carlyle’s original structure and rhetoric in his Sartor Resartus, this research paper focuses on Carlyle’s dualistic philosophy revealed in the work, limiting its focus mostly to the dualistic theme of descendentalism and transcendentalism. The essence of Caryle’s descendentalism is his irony and satire on human civilization, not for criticism itself, like other satirists, but rather out of his “deep,” “secret” humanism behind his mask. Roughly the two objects of his social criticism in the contemporary, descendentalisitc world, are mechanism and materialism in a variety of new ideologies. To diagnose the Zeitgeist and disillusion man living in contemporary civilization, Carlyle in this work uses a very original metaphor, the clothes-symbol. According to Carlyle, human history and progress can be said to be originated from man’s “adventitious” invention of clothes that was not for biological need or social decency, but for decoration, the instinct of which implies man’s innate vanity and desire. Interestingly enough here, however, Carlyle uses the same metaphor of clothes for his vision of transcendence, the world of “Everlasting Yea.” Man is also God’s apparel and Matter is that of Spirit. Carlyle’s “Everlasting Yea” world stresses especially the two attitudes, belief in God and love of man, which have been recently jeopardized in the socalled descendentalistic world. But Carlyle’s transcendental and religious vision in Sartor Resartus is, as critics also have agreed, a unique and mysterious vision as something different from orthodox Christianity or other Victorian ideologies, as more like an amalgamation among Calvinism, Romanticism, Platonism and German Idealism. All in all, reading Sartor Resartus is still a valuable experience of an “idiosyncratically” original vision along with his warning against dehumanizing forces lurking in the name of civilization and with his ultimate eulogy on man, proving descendentalism as just part of transcendentalism, although the reader from time to time can be embarrassed by his malecentered, politically conservative, and individual-oriented dynamism.

      • KCI등재

        Slia Marner: The Pastoral Novel and George Eliot's Early Politics

        윤혜령 신영어영문학회 2007 신영어영문학 Vol.37 No.-

        Influenced by Nancy Henry's new book on George Eliot's politics, this paper is on the whole a re-interpretation of Eliot's early pastoral novel, Silas Marner, which has been relatively neglected by critics in terms of political vision. This paper, divided into five parts, proposes how Eliot indirectly conveys through the novel her fear for radical politics, her nostalgia for the old order still existing in pastoral community and accordingly her wish for a new order based on the religion of humanity rather than political solution. To support this argument, this paper analyzes in a new light a variety of literary aspects, such as themes (especially, the work-ethic), use of plots (especially, the plot around Eppie), setting, characterization and narrative comments. And the conclusion is that Eliot's political view at the early stage of her career, reflects her conservative political trend as a privileged class and accordingly, her human limitation despite her intelligence and moral aesthetics.

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