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COVID-19로 인한 가정경제 악화가 청소년의 자살경향성에 미치는 효과 분석: 성향점수매칭 분석의 적용
이미선,한승희,강주연,김준범,Lee, Mi-Sun,Han, Seunghui,Kang, Jooyeon,Kim, Joonbeom 한국학교ㆍ지역보건교육학회 2021 한국학교지역보건교육학회지 Vol.22 No.2
Objectives: The study aimed to analyze the effects of household financial difficulties caused by COVID-19 (2019 coronavirus disease) on suicidal tendencies of adolescents. Methods: We selected 54,948 middle and high school students who were surveyed based on the Korean Youth Risk Behavior Web-based Survey 2020. To analyze the data, we used the STATA 16.0 program to conduct propensity score matching (PSM). Results: After controlling for selection effects by using PSM, the household financial difficulties caused by COVID-19 maintained a significant predictive effect on increasing suicidal ideation, suicide attempts, and decreasing tendency in hospital-treated after suicide attempts. However, depressive symptoms and suicide plan did not show a significant correlation with household financial difficulties associated with COVID-19. Conclusions: It was found that the rate of suicidal ideation and suicide attempts among adolescents who experienced a household financial difficulties due to COVID-19. Therefore, It can provide empirical evidence for estimating the impact of COVID-19 on adolescent suicide rates.
중소기업의 재해경감활동관리체계 수준진단(Checklist)에 관한 연구
이미선,김민지,김도연,Lee, Mi Sun,Kim, Min Ji,Kim, Do Yeon 한국안전학회 2017 한국안전학회지 Vol.32 No.4
Recently, accidents such as human accidents are increasing rapidly due to natural disasters and changes in social conditions due to abnormal weather. As a result, damage has been causing massive damage unlike the past. In the case of small and medium enterprises excluding financial institutions and big company, there is no system for prevention and restoration for stable operation from various risks such as human and natural disasters. As the current disaster continues, public and private companies have raised the need for BCM, and with the introduction of the ISO22301 certification system, the company has been establishing and operating Enterprise Disaster Management Standards in the Ministry of Public Safety and Security since 2007. However, in most SMEs, it is hard to bear the input of internal labor and investment cost, and there is a lack of personnel with expertise to conduct BCM diagnosis. Therefore, in this paper, we will study the diagnosis level of enterprise continuity plan which is commonly used in Korea and abroad. Based on this, we will study the BCM system diagnosis method which can be applied to small and medium enterprises in Korea efficiently.
이미선(Lee Mi-Sun),심재현(Shim Jae-Hyun),손명기(Sohn Myung-Gi) 대한건축학회 2007 대한건축학회 학술발표대회 논문집 - 계획계/구조계 Vol.27 No.1
The construction of skyscrapers had been more focused on the matter of quantity rather than quality, and also the construction plan had not been describing the correlation with streets. So it led the discontinuation with any elements of a city, and could not show the harmony of the elements. Therefore, it is very important to make a plan dealt with the correlation between skyscrapers and streets, and also important to improve the system that influences the appearance of skyscrapers before building them. For presenting institutional system which will improve the condition of cities.
『가례도감의궤(嘉禮都監儀軌)』를 통해 본 조선 왕실의 혼례(婚禮) 문화
이미선 ( Lee Mi-sun ) 한국계보연구회 2011 한국계보연구 Vol.2 No.-
조선시대 왕실의 혼례는 제례나 흉례와는 달리 국가적인 경사이며 축제로서, 그 호화로움은 왕실 문화의 꽃이라고 할 수 있다. 이 제는 더 이상 그러한 혼례를 볼 수 없게 되었지만, 그렇기 때문에 전통 문화의 단절이라는 점에서 더욱 더 아쉽게 생각된다. 왕실의 혼례 문화는 우리의 전통문화를 계승하고 독창적인 현대문화로 발전시키는데 중요한 자산이 된다. 또한 전통 혼례 의식에 담긴 승고한 의미를 탐색하면 오늘날에도 변함없는 결혼의 진정한 가치를 알 수 있게 된다. 조선 왕실 혼례는 왕실에서 새로운 왕실 구성원을 들이는 국가 전례였고, 國舅와 왕실 姻戚 등을 결정하는 것이 었다. 그것은 왕실과 국가의 慶事였으므로, ‘國婚’, ‘大婚’, 또는 ‘嘉禮"라고 하였고, 왕 자녀의 혼례의 경우에는 ‘吉禮’라고도 하였다. 왕실 혼례는 여러 의미와 기능을 지닌 만큼 이를 거행하기 위한 의식 절차와 의례도 복잡하고 까다로웠다. 우선 금혼령을 내리고 전국에서 처자(또는 童子) 단자를 받아 三揀擇을 실시하였으며, 嘉禮都監을 설치하여 왕실 구성원을 들이는 六禮(納采, 納徵, 告期, 冊妃, 親迎, 同牢宴) 등을 행하였다. 본 의식 후에 왕실 어른들을 뵙는 朝見禮와 여러 축하 의식 등이 몇 개월에 걸쳐 실시되었다. 간택은 조선 왕실 혼례에서만 이루어진 특수한 절차로서 士大夫禮의 議婚에 해당하는 것이다. 사실『國朝五禮儀』에는 간택에 관한 규정이 없고, 실제에 있어서도 사전에 궁중에서 내정한 후보자들이 최종적으로 간택되는 경우가 많았지만, 관례적으로 三揀擇이 시행된 것은 왕비나 세자빈을 선정함에 있어서 신중함과 공정성을 기한다는 의미였다. 또한『周禮』에 ‘以嘉禮親萬民’이라 표현했듯이 상하 모두가 함께 행할 수 있었던 의식으로서 국가의 중요 행사를 전국적으로 알려 모든 만민과 함께 하고자 했던 것이다. 조선 왕조는 유교를 기치로 건국된 국가였기 때문에 유교 예법의 보급에 힘썼고 왕실이 그 모범이 되었다. 그 때문에 왕실의 혼례도 대체로『朱子家禮』에 기초한 보편적 유교 의례에 따라 시행되었다. 그러나 왕실이라는 특수성 때문에 실제에 있어서는 士庶人들의 예법과 다른 점이 많았다. 혼례에 왕비나 왕세자빈을 임명하는 納妃儀와 納嬪儀가 수반되는 것이 가장 큰 특징이라고 할 수 있다. 조선시대 국왕의 가례에서는 일반 사회의 관행과는 달리 朱子家禮에 따라 親迎을 하는 것을 원칙으로 하였으나, 실제로 국왕이 왕비의 집으로 가서 행하는 親迎은 시행되지 않았다. 그 대신 奉迎 대신을 임명하여 親迎禮를 행하였는데 이것도 親迎制와 함께 왕실 혼례의 특징이었다고 하겠다. 그 밖에도 혼수나 연회 등에서 사대부나 서민들이 흉내 낼 수 없는 사치와 호화로움도 왕실 혼례만의 특징 이었다. 이 연구에서는 왕실 혼례의 절차를 살펴보고 그것이 갖는 보편 성과 특수성을 탐색해 보고자 하였다. 이 글이 우리 전통문화를 이해하고 새롭게 부각시키는 데에 일조하기를 바란다. Unlike the memorial service and the funeral and mourning ceremony, the wedding ceremony of the royal family in Joseon Dynasty is the national happy event and the festival, which can be told the flower of the culture in the royal family in the luxurious aspect Unfortunately we can’t see such wedding ceremonies anymore. I think it’s too bad that it means the extinction of tradition culture. The culture of the wedding rite in the royal family is an important cultural assert that would lead to the succession of the traditional culture and to the development of the creative modem culture. And through the searching of the spiritual meanings in the traditional wedding rite, we will have realized the unchangeable true value of Weddings in these days. It was the national ritual that they had taken a new member of royal family in the royal family, and related to get royal relatives by marriage. It was the joyous celebration of the royal family and the country, which was called ‘Gukhon(國婚)’, ‘Daehon(大婚)’, or ‘Garye (嘉禮)’, The wedding rite of the king’s sons and daughter was called ‘Gilrye(吉禮)’. The etiquettes and formalities for the wedding rite in the royal family were much complicated and delicate. First, a king declared the legislation which forbid unmarried women(or men) to marry, made their list, carried out Samgantaek(三揀擇), set up the Garyedogam(嘉禮都監), and went through Six Matrimmonial Fomalities(六禮)(Napchae, Napjing, Gogi, Chaekbi, CMnyeong, Dongroiyeon). After the primary ceremony, Johyeonrye visiting the elders in the royal family and a number of celebrations had been performed for several months. Gantaek was the original form only in the wedding rite in the royal family of Joseon Dynasty, which was correspond to the Uihon(議婚) of Sadaebus’ manners(士大夫禮). Actually, there aren’t any regulations about Gantaek in『Gukjo-oryeui(國朝五禮儀)』. It was a common case to pick the one who had already been determined in the court. But, traditionally going through formalities of Samgantaek(三揀擇) means paying close attention and trying to be fair in choosing Queens and Crown Princess. Also, as seen in『Jurye(周禮)』saying 'igaryechinmanmin (以嘉禮親萬民)’ it was the national event for both the upper and lower classes in the country. Confucianism was the ruling principle in the Joseon Dynasty. They were always anxious to extend the Confucian manners and the royal family tried to afford its example to their people. Therefore, the wedding rite of the royal family was also performed as following the Confucian manners based on Jusagarye(朱子家禮). But, with the distinct characteristics of the royal, their manners were much different from those of Saseoin, literati classes and middle-classes (士庶人) in many ways. The most distinctive feature of the wedding is performing Napbiui(納妃儀) and Napbinui(納嬪儀), appointing Queen and Crown Princes, in wedding rite. The felicitous rite(嘉禮) of King in Joseon Dynasty isn’t in accordance with normal practice. On the base of 『Jusagarye(朱子家禮)』, it is an accepted principle that the procedure of Chinyeong, the bridegroom personally inducted the bride into his own home(親迎) should be followed. But actually, King’s Chinyeong was not performed. Instead, the Secretary of Chinyeong was appointed, carried out the Chin;yeongtye(親迎禮), which is the unique features in the wedding ceremony of the royal family. And another feature was luxury and dazzling in the household items that a bride would furnish and the party inimitably. In this, I looked into the procedure of the wedding rite in the royal family and wanted to find out its universality and its special characteristics. I wish this study would be helpful in understanding our traditional culture and causing for renewed concerns.
肅宗과 仁顯王后의 嘉禮 考察 : 藏書閣 所藏 『嘉禮都監儀軌』를 중심으로
이미선(Lee Mi-sun) 한국학중앙연구원 2005 장서각 Vol.0 No.14
The 『King Sukjong and Empress Inhyun Ga-rye-do-gam-eu-guei(嘉禮都監儀軌)(肅宗仁顯王后嘉禮都監儀軌)』 preserved in the Jangsogak(藏書閣) contains the record and history of the matrimonial ceremony between King Sukjong and Empress Inhyun held in 1681. Immediately after Empress Ingyung(仁敬王后) passed away on October 26, 1680, the king ordered his servants to select a virgin who will become the next empress. On March 12, 15 empress candidates were selected at the first stage, including the daughters of Ji-gyum Cho(趙持謙) and Yu-jung Min(閔維重) who were higher government officers. Five empress candidates were selected at the second stage and the daughter of Yu-jung Min was finally selected to become the empress at the third stage. On March 26. The selection of the empress was made within a short period time, which implies that the power of the relatives of the empress of Seoin(西人) who advocated 'Nation-wide Appointment of Government Executives and Selection of Empress from Their Group' was strong after the enthronement of King Injo(仁祖反正). According to the 『Five National Rules(國朝五禮儀)』, King Sukjong and Empress Inhyun held a matrimonial ceremony and followed the Six Matrimonial Formalities(六禮). Before they took the procedures of Six Matrimonial Formalities, they held a ritual ceremony at Sajik(社稷) and Jongmyo(宗廟). On April 13, the King officially proposed a marriage to Empress Inhyun, according to the matrimonial formalities. The king, dressed with ritual costumes, stayed at Injeongjeon(仁政殿) and sent his servant with his message and cranes to the empress's house according to the matrimonial formalities to deliver his proposal of marriage. On April 20, the king sent treasures to empress's house according to the matrimonial formalities. The Napjingeu (納徵儀) ceremony of delivery of treasures and Sunapjingeu (受納徵儀) ceremony of reception of treasures were held at Injeongjeon and at the secondary palace with the king, with a crown on his head and formal dress. Following these ceremonies, another ceremony Gogirye(告期禮) was held to set the wedding date on April 25. Gogieu(告期儀) was the ceremony to propose the wedding date and Sugogieu(受告期儀) was the ceremony to accept the proposed date. Checkbirye (冊妃儀) a ceremony for enthronement of the selected empress and Sucheckbirye (受冊妃儀) a ceremony for acceptance of the enthronement were held at Injeongjeon and Oigung(於義宮) each on May 2. The king sent his servants to the secondary palace to deliver his message to Empress Inhyun, who accepted it. Finally on May 13, King Sukjong visited empress's room at the secondary palace and followed the Jeonanrye(奠雁禮) where the king and the empress knelt down and bowed each other. After this ceremony, two more ceremonies were followed: Chinyongrye(親迎禮) which calls the king and the empress to the palace and Dongroiyeon(同牢)宴 where the king and empress held a banquet at Changgyunggung(昌慶宮) after they returned to the palace. Following the above ceremonies, the king and empress followed the 'Six Matrimonial Formalities (Napche, Napjing, Gogi, Checkbi, Chinyung and Dongroi)' after the preparation processes (Gurnhongryung, Cheojadanjabong, Gantek and Gyebigyuljeong). The Six Matrimonial Formalities are based on the 『Five National Rules』 and 『Five Formalities』 Most royal matrimonial ceremonies during the Chosun Dynasty followed the procedures according to these. One significant ceremony among others is 'Chinyung'. In the Sejong-shilrok(世宗實錄) and Napbieu of 『Five National Formalities』 this is mentioned as 'Myungsabong' instead of Chinyung. It seems the procedures of the Six Matrimonial Formalities have slightly changed according to the circumstances. As such, there have been differences between the formalities and actual practices. And to apply the formalities practically to the actual situations, 『Gukjo-sok-orye(國朝續五禮儀)』 was regulated by changing the King's Bongyeong to Chinyeong. King Yungjo, published 『Gukhon-jeong-rye(國婚定例)』 and 『Sangbang-jeong-rye(尙方定例)』 to effectively rearrang
해외입양인의 자아정체감 및 이에 영향을 미치는 요인에 관한 연구
이미선(Mi Sun Lee) 한국아동복지학회 2002 한국아동복지학 Vol.- No.14
본 연구는 해외입양인을 대상으로 자아정체감 상태와 자아정체감에 영향을 미치는 요인에 관해 조사한 연구이다. 1954년 이후 지금까지 계속되고 있는 우리나라의 해외입양은 1980년대 들어서면서 새로운 서비스 욕구가 나타나기 시작하였다. 성인이 된 입양인들이 모국을 찾아오거나 친부모 찾기를 요청하는 사례가 늘어나고 있는 것이다. 그러나 해외입양인이 입양국과 그 가정에서 심리사회적으로 어떻게 적응하고 있는지, 모국방문과 친부모 찾기가 어떠한 의미가 있는지 등에 대하여 실천현장에서는 충분히 파악하지 못하고 있으며, 그들의 욕구에 따른 서비스를 제공하기 위해 필요한 정보들도 갖고 있지 못한 상태에서 서비스가 진행되고 있다. 본 연구는 해외입양인들을 대상으로 하는 서비스 제공에 필요한 정보를 파악하기 위한 목적으로 진행되었으며, 이를 위해 입양인의 자아정체감 상태를 파악하고 자아정체감에 영향을 미치는 요인들에 대해 조사를 하였다. 우리나라에서 이루어진 해외입양인을 대상으로 한 지난 몇몇 연구들은 주로 미국에 입양된 입양인을 대상으로 하였으나. 본 연구는 미국과 유럽 입양인을 모두 대상으로 조사하였으며 심층면접 조사를 병행하여 양적조사의 결과를 뒷받침하였다. 본 연구의 결과 자아정체감 혼돈의 상태에 있는 입양인이 많았으며, 양부모와의 관계, 입양관련 대화의 편안함 정도, 친부모에 대한 환상, 친부모에 대한 정보 소유, 뿌리찾기 시도 등의 요인이 입양인의 자아정체감과 관련된 요인임이 확인되었다. 이러한 정보들을 가지고 앞으로 보다 발전적인 서비스 실천을 돕고자 하였다. The purpose of this research is to present the informations helpful for providing the service of search for the overseas grown up adoptees by grasping the state of their self-identity and finding the factors to have influenced their self-identity. The overseas adoption of Korean children has been continued until now since 1954, in 1980`s, the new phenomenon appeared in the program of overseas adoption. The grown up adoptees started to visit their motherland, but the search service is being done in unprepared situation that we don`t have any clear or concrete informations about their psycho-social adjustment status or their needs. Accordingly, this research is focused on finding the state of their self-identity and finding the factors to have influenced their self-identity. Specially, the object of this research are grown-up adoptees in USA & Europe, so we found some more unique informations. In conclusion, the overseas adoptees were confirmed to be suffering from the `confusion in identity`. The degree of attachment to adoptive parents, the degree of feeling comfortable about talking of adoption with them, and the degree of feeling alienated at the adoptive home, the degree of how much informations the adoptee has for his/her birth parents/family, the degree of illusions about them and search factor are revealed to be related to self-identity.
이미선(Lee Mi-sun) 한국셰익스피어학회 2009 셰익스피어 비평 Vol.45 No.1
C. L. Barber, Peter Erickson and Clara Claiborne Park discuss the topic of transvestism in Shakespeare's plays in view of the opposition between men and women. For them, transvestism allows women to get more freedom and widen the area in which they can wield their autonomy. The focus of their explanations is how much freedom and autonomy women can get in the relationship with men or how much rights and power men can keep from women. Based on their views on transvestism, this paper proposes that transvestism can serve women as a strategy of becoming the phallus in the sexual relationships between men and women as well as a means to provide women with masculine freedom and power. According to Jacques Lacan, to become the subject one must take up a position as either a man or a woman and the sexual position of the subject is determined not by identification with father or mother but by the relationship of the subject to the phallus. Men or women are not distinguished by the presence of penis or not Phallus is not a signifier which represents a physical organ called a penis but a signifier of totality, wholeness, and identity. It is a pure, abstract signifier which transcends physicality and exists without any signified, for it represents wholeness which is just imaginary in that the subject supposes he has it by way of imaginary identification at the mirror stage. Lacan explains how men and women relate themselves to the phallus by using the verb, 'to be' and the verb, 'to have.' Women try to be the phallus and men try to have the phallus in the sexual relationship. While men give up existing as the phallus and try to establish themselves as having the phallus when faced with the threats of castration during the Oedipal stage, women accept the fact that they are castrated and don't have the phallus, and try to be the phallus by becoming the object of other person's desire. Women keep their position as the object of desire by way of a strategy, appearances or dissimulation. Fantasy, travesty, make-up and masks are means of becoming an object of desire. Portia's transvestism can be read as a female desire to be the phallus. Male clothing provides her with a psychological device to bide her lack and temporarily become the desired object of the phallus.