선한 사티로스와 파우니 : 『리시다스』에 대한 죤슨의 반응에 대한 반응 A Response to Samuel Johnson`s Reaction to Lycidas

이병은 한국밀턴학회 2000 중세근세영문학 Vol.10 No.1

Samuel Johnson passed his verdict upon Milton's use of satyrs and fauns in Lycidas by dubbing them "irreverent combinations" and accused Milton of "impiety," claiming that Milton had "mingled the most awful and sacred truths" with "trifling fictions." In response to this criticism, many Milton scholars have defended Milton, arguing that the pagan characters were used as a part of the pastoral convention or as biographical images. This short paper is aimed at further defending Milton by insisting that he used the satyrs and fauns as types of saints who greet Lycidas in heaven. In this interpretation, Jesus and the saints are antitypes, and the Swain, the satyrs and fauns are types. This typology becomes more appropriate when we compare the pastoral scene of lines 25-36 with the heaven scene of lines 172-181. In these two scenes the atmospheres, characters, sound, time, and settings are related enough to support the typology. Furthermore, the mythological tradition of satyrs as earthly creatures seems clearly related to the Dionysian ritual of death and rebirth, showing a link similarly shown in the tragic but hopeful content of Lycidas.

Puritanism in Frost's Poetry

이병은 漢城大學校 1997 論文集 Vol.21 No.1

The New England Puritans created a distinct culture because they were peculiar from the start. Their migration was a very able one with high intellectual standards, a strong sense of duty, and a passion for work. They were filled with an extraordinary moral devotion and faith and showed themselves preeminent for resolution and constancy. The Puritans also Showed an unusual talent in association and organization such ad that seen in the congregation and town meeting. With this strong spiritual and cultural background, they built their country. Even though their descendants turned to more and more secular undertakings, as generation fell away from the first Puritans' vision, Puritans never died in the american culture and spirit.

백파이어링을 이용한 군사용 소프트웨어 초기단계 개발비용 산정 기법

이병은,강성진,Lee Byong-Eun,Kang Sung-Jin 한국정보처리학회 2005 정보처리학회논문지D Vol.12 No.5

국방 관련 시스템 구축에 있어 소프트웨어의 비중이 커짐에 따라 국방 소프트웨어 개발비용 산정의 정확성에 대한 요구는 점점 높아가고 있다. 소프트웨어의 개발 초기단계에서 신속하고 합리적인 비용 산정을 하는데 적용할 수 있는 PRICE S는 미국 환경의 매개변수형 산정법으로 국내 실정에 다소 적합하지 않은 부분이 있다. 본 연구는 소프트웨어 개발비용 산정을 위해 국방 소프트웨어 비용 산정에 적용되는 PRICE S의 기존 적용방법을 국내 소프트웨어 개발비용 기준인 한소협 모델과의 비교를 통하여 수정 및 보완한다. 또한, 기능 점수 방식의 소프트웨어 개발비용 산정을 위한 백파이어링 절차를 제시함으로써 향후에 계획된 소프트웨어 개발 사업에 기능 점수 방식의 소프트웨어 개발비용 산정 기법을 적용하는 방안을 제시하여 개발비용 산정의 정확성을 향상시키고 기능 점수 방식의 적용에 대한 대비책을 제공한다. As the portion of software cost in construction of the system related to the national defence is getting higher, the required accuracy of cost estimation on defense software in development is also getting higher. The PRICE S is used to estimate the software cost at the first stage in the development of software promptly. However, the PRICE S is appropriate for the American environment not for the Korean circumstances. Thus, we will present a method to compensate the PRICE S with comparing with the model of Korea Software Industry Association. Moreover, we also present another method to estimate software cost based on function point with backfiring approach, which will be used for the software projects planned. Finally, we expect that our works will provide a solution for applying the function point in the future and will increase the accuracy of cost estimation in software development.

[이달의 광고] 製品의 싸움이 아닌 認識의 싸움

李柄仁(이병인) 한국마케팅연구원 1995 마케팅 Vol.29 No.4

밀턴의 1645 년 시집에 나타난 귀족주의

이병은 한국밀턴학회 1999 중세근세영문학 Vol.9 No.1

Since there was no class like the "middle class" until the end of 18th-century the English who did not belong to the aristocracy were technically villeins. The English of the 17th-century endorsed the social hierarchy, and villeins and the lesser gentry tried to climb to the aristocracy, which provided many social and political advantages. Consequently, class-consciousness preoccupied the minds of them, and Milton was no exception. Milton was born as a gentleman: his family had a coat of arms. He also had an aristocratic education including Cambridge and a Grand Tour, and his early writings are well matched with his early aristocratic life, as his Poems of 1645 shows. Most of his early poems are aristocratically oriented and reveal his social class-consciousness. He praised the peacefulness and idleness of pastoral scenery and life; even peasants in his poems enjoy country life and their work. Furthermore, his class-consciousness shown some poems was based on the Renaissance medical concept of a hierarchy of humours, especially in the word "melancholy." In his funereal poems his attitude towards death was very much dependent on the social status of the dead. He also wrote two masques, a genre created to celebrate the hierarchical aristocratic establishment, in which pre´ciosite´ appears. His depiction of aristocratic characters came from the typical renaissance English image of aristocrats and emphasized their noble heritage. The fact that his Poems was published in 1645 is meaningful because the antiprelatical and divorce pamphlets, which were released before 1645, showed that his aristocratic class-consciousness slowly changed with political changes. The change was not, however, abrupt. He in 1645 seemed to straddle the two opposing ideas, the idea of blood-based hierarchy and the idea of egalitarianism. His Poems clearly shows his aristocratic class-consciousness.

(4) 해외건설업 분야에서의 컴퓨터이용 전망

李丙海(이병해) 대한토목학회 1985 대한토목학회지 Vol.33 No.5

Milton and Druids

이병은 한국밀턴학회 1997 중세근세영문학 Vol.7 No.-

Among the ancient Celts, the Druids were priests, judges, teachers, poets, and magicians. They believed that the soul was immortal and passed at death from one person into another. They sacrificed human victims; huge wickerwork images were filled with living men and then burned. They even ate human flesh. Milton, although he was an ardent Puritan, extolled these extreme pagans as poets or philosophers in some of his early poems and Areopagitica. In Lycidas they are described as "famous" poets, and in "Mansus" they are called singing British heroes. Milton intimated that they even had some Christian qualities. In some of his prose works Milton judged them to be better magicians than Persian Magi: he said that they handed over their wisdom to the Persians. He also praised them as great philosophers who taught the Gauls, ancestors of the French. But he criticized them harshly as pagans in his The History of Britain which was published in 1670. According to Milton scholars, Milton prepared for The History of Britain in 1639-41 and wrote it in 1643-48, which means that Milton well knew the identity of the Druids when he praised them. Here we see Milton's nationalism clearly. Furthermore, Milton never mentioned the Druids in his late Christian masterpieces because, I think, nationalism was no longer meaningful to him after the Restoration.

『실락원』의 愚人들과 그들의 운명

이병은 한국밀턴학회 1995 중세근세영문학 Vol.5 No.-

In Book Ⅲ of Paradise Lost, Milton makes one place for the vain souls "who built their fond hopes of glory or lasting fame" in the earth: the Paradise of Fools. The inhabitants are not perfect sinners in Milton's view. They are not capable of sin: they do not possess the reasoning power to control their free will. Milton says that they will be there "till final dissolution," that is, till they will be annihilated. Some critics, including David Berkeley, E. L. Marilla, Frank L. Huntley, have speculated on the source of Milton' "dissolution," but no speculations have offered full explanation about the source. Unfortunately, this paper can not pin down the exact source with full proof for Milton's annihilationism, either. But it at least can suggest the possible sources critics have failed to notice. First, Rabbi Hillel's idea, along with Shammai's idea, of annihilation of the soul, which is recorded in Rosh haShanah, needs to be considered. Hillel taught that intermediate sinners are punished in Gehenna for twelve months and after twelve months their bodies and souls are burnt up and scattered as dust. Secondly, Arnobius of the fourth century believed in the annihilation of the wicked after they should have undergone just punishment proportioned to their sins. Thirdly, the doctrine of Socinianism declared that the wicked, after suffering "excruciating agonies," would be annihilated. Milton's annihilation of the fools's soul shows his humanistic aspect, insisting upon merciful God's love to His children whose lack of reasoning power and free will spared them from spending eternity in Hell.

The Triad of Mysticism in Crashaw’s Poetry

이병은 한국고전중세르네상스영문학회 2013 중세근세영문학 Vol.23 No.1

This paper begins with the argument that Richard Crashaw’s mysticism can be traced even in the dearth of biographical information. Crashaw’s early family life, his residency at Little Gidding, his conversion to Catholicism, and his grasping of Saint Teresa as personal saint follow definite patterns of mystical lineage that shall be shown as apparent in his works. The mysticism of Crashaw, then, is logical progression of his psychology, and its true form is apparent in the employing of certain motifs seen manifest in many of his works dealing with concepts far from the topic of Saint Teresa. This paper, then, argues that Crashaw uses three main qualities, the female motif, the martyrdom or life-in-death motif, and the motif of weeping or tears, for his poetry. These are far from being unique when used singularly. No other poet, however, had ever combined the three diverse elements and formed such a perverse but original equation. The Crashavian triad-concept was entirely unique as any singular portion of the three, when employed without the accompaniment of the remaining two, must be seen as it shall relate subconsciously to the remaining motifs. Crashaw embraced Saint Teresa only as the embodiment of his feministic attitudes and as the exemplification of his particular designs towards martyrdom. He disregarded Teresa’s supposed mysticism as he did not require it. He accepted her spirit only as it fit within his individual triadic system to the exclusion of any of her more supernatural alignments. Crashaw’s mysticism springs from his subconscious self and is the setting of his three main motifs into a circumlocution of ideas appearing unclearly within the primary plane of the poem’s implied thought.

Milton and the Servant: Milton’s Use of the Bible in his Sonnet XIX

이병은 한국고전중세르네상스영문학회 2014 중세근세영문학 Vol.24 No.1

This paper intends to show how Milton’s Sonnet XIX, “When Iconsider how my light is spent,” is enhanced by his skillfulintermingling of biblical images, expecially the sustained image of theservant. Biblical references are everywhere, giving the sonnet compactorganic unity. For examples, the opening phrase of the sonnet, “WhenI consider,” recalls similar phrasing in Psalm 8:3-4, “When I consider,” and the same plea, found in Samson Agonistes (lines 667 ff.), underlies the poet’s search for the cause of his blindness and forms an integral part of his vexation over the great problem of being. And, the mercantile imagery in the octave works for the theme of the sonnet since a trusted servant in biblical times as well as a servant in the seventeenth century could be expected to be involved in the business interests of his master. The mercantile ideas do not seem to tie into the sonnet unless viewed as duties to be performed by a servant. Also, since the word “murmur” indicates displeasure, grumbling or discontentwith God’s provisions in Exodus and again in John, Patience’s prevention of any murmuring of the poet gives the sonnet a greater depth of meaning. Moreover, the extensive use of first person singular pronouns in the octave of the sonnet shows Milton’s personal views of serving God, whereas the sestet, employing only third person pronouns and the relative pronoun, covers that which is expected by God and the way in which the service is to be performed. Thus, the sonnet contains the theme, not of quiet resignation and defeat, but of determination of the servant. Milton in the chastened mood discovered the strength that lay in his weakness, exultantly perceiving that likeGod's most favoured angels “who only stand and wait.”