[이정란_시작노트] 피리의 사업

이정란 고요아침 2018 열린시학 Vol.23 No.1

팔 유형 특성에 따른 소매 적합성 연구

이정란 한국의류학회 2003 한국의류학회지 Vol.27 No.2

The purposes of this study were to examine the characteristics of arm types proposed in the previous study and to present sleeve patterns according size and shape of 4 arm types. 31 direct and indirect items were measured. The subjects for this study were 132 females of twenties. The results were as follows. 1. All of the direct measurements showed significant difference by the arm types, especially at the front armhole part. Such as the items of arm gradients, armhole sizes belong to the indirect measurements made clear difference also. 2. By the discriminant analysis, 9 items including underarm length, front armhole girth, upper arm girth, degree of elbow point-wrist point discriminated arm type by the hit ratio of 90.4%. Items related to shape of arm rather than size made a sharp distinction. 3. Through the examination of existing patterns and wearing tests on the subjects among 4 groups, sleeve patterns classified by the arm type were suggested.

3차원 인체 측정기를 이용한 체표변화 분석

이정란 韓國衣類學會 2005 한국의류학회지 Vol.29 No.12

농요조사에 대한 몇가지 제언

이정란 한국음악사학회 1991 韓國音樂史學報 Vol.7 No.1

고려후기 ‘士族’의 변혁세력 이미지 창출과 金方慶 후손

이정란 한국중세사학회 2013 한국중세사연구 Vol.0 No.37

In this thesis, I have investigated on the strategies used by the nobility(sajok; 世族) as a new power in the late Goryeo dynasty, in order to create the image of the reform activists, by examining the family of Kim Bang-gyeong, which can be summarized as below. The rising nobility(sinjin sadaebu; 新進士大夫), through creation of the character biographical literature (inmuljeon), proposed and practiced the new model of human and established the identity as the new power. Thus, they not only posed themselves as impeccable group with firm sense of ethics based on the moral standards of the neo-Confucianism, but also practiced the grave social responsibilities suitable to the era of revolution. Furthermore, calling themselves as the nobility (sajok, sain) they heightened the pride and sense of superiority as members of high class, created solid relationship through marriages, and sublimated it into the group consciousness. However, their efforts listed in the above fell short in many ways for them to settle as the new reform activists. The existing clans of the ruling authorities already used the similar strategies before. So the new power focused on another strategy to create their image as the reform activists by means of objectification. By objectifying the supernal bureaucrats and local officials and recording their immoral behaviors, the could socially select and further separate the influential family (kwonmoon; 權門) and the powerful clans (sejok) from themselves. Thus they were able to truly settle down as the new reform activists by the end of Goryeo dynasty. The above strategies used by the new power can be found in the analysis of Kim Bang-gyeong's family. The ultimate purpose of objectification was to eliminate bureaucrats of humble birth and establish the identity as the rising nobility. It was able to be completed by selecting or eliminating those with different political views or those who built different images as nobles. Hence, as ‘reform activists,’ establishing their identity and building social status was the ultimate goal of the objectification. Therefore, the objectification was implemented within the powerful clans, like those descendents of Kim Bang-gyeong. The selected people for objectification from the family of Kim Bang-gyeong were the socially recognized group, despite their flaws in the blood line, a person who tried to erase his ancestor's faults by relying on the political success of his son-in-law, someone who became the subject of criticism by serving Yuan dynasty when the banner was raised high against Yuan dynasty. Also those who became the subjects of criticism by participating in the Sindon regime, existed in the family. However, their existence did not have great influence on the family, because Kim Guyong and Kim Sahyung brothers were turned out as the representative reform activists of the time. Until the end of Goryeo dynasty, the family of Kim Bang-gyeong successfully became the new power from the representative clan and continued to rise until the beginning of Chosun dynasty.

공적영역에서의 부모전환기 부부친밀감: 바니 밀러-맥리모어의 "살아있는 인간 망"을 중심으로

이정란 한국목회상담학회 2019 목회와 상담 Vol.33 No.-

This paper emphasizes the necessity of an approach to marital intimacy across the transition to parenthood in the public sphere. Until now, studies on marital intimacy across the transition to parenthood have focused on the intrapsychic and couples’ systemic approaches but not much on an approach in the public sphere. This study discusses marital intimacy with the concept of the “living human web” of Bonnie J. Miller-McLemore, who emphasized the importance of the public sphere. Approaching marital intimacy across the transition to parenthood using the concept of the living human web means considering a patriarchal and oppressive social structure. Motherhood ideology is a factor that has a direct effect on marital intimacy across the transition to parenthood. In this ideology, distorted perceptions and ideals of motherhood assign the caring role to women, and women’s excessive sacrifice and dedication are forced. Therefore, women suffer from self-loss by failing to balance self-care and other-care. When a woman does not exist as the whole self, the couple has difficulty in forming an intimate relationship. The relationship of love has a mutuality, and in order to have an intimate marital relationship, it is necessary to build a reciprocal relationship. This study discusses three ways of developing a reciprocal relationship. First, a mutual relationship should have a balance between self-care and other-care. Self-care means not only taking care of oneself but also taking mutual care in a marital relationship. To this end, status and value should be given to women’s housework and child care, and appropriate compensation should be provided. Second, a reciprocal relationship indicates an equal one, in which women freely to speak in their own voices. When married couples discuss equality in their relationship, they should acknowledge the biological differences between men and women and try to complement them. Third, a mutual relationship should share the responsibility of care. This is not just the work of married couples and should be extended to the web of social relationships. For mutual marital relationships to become the norm, role expectations in the public sphere also require transformation. This study suggests the four functions that Miller-McLemore presented—resistance, empowering, nurturing, and liberating—as the way forward toward such transformation. 이 논문은 부모전환기 부부 친밀감에 공적영역으로 접근의 필요성을 강조하고 그 방법을 모색하는데 목적이 있다. 지금까지 부모전환기 부부 친밀감의 관한 연구는 심리내적인 접근과 부부 체계적 접근만 있을 뿐 공적영역에서의 접근은 미흡한 실정이다. 본 연구는 공적영역의 중요성을 강조한 바니 밀러 맥리모어(Bonnie J. Miller-McLemore)의 “살아있는 인간 망(living human web)”이라는 개념으로 부부 친밀감을 논의하였다. “살아있는 인간 망”으로 부모전환기 부부의 친밀감을 접근한다는 것은 가부장적이고 억압적인 사회구조를 고려하는 것을 의미한다. 모성 이데올로기는 부모전환기 부부 친밀감에 직접적인 영향을 주는 요인으로, 모성에 대한 왜곡된 인식과 이상이 돌봄의 역할을 여성에게 귀속하여, 여성의 지나친 희생과 헌신을 강요하고 이에 여성은 자기 돌봄과 타인 돌봄의 균형을 갖지 못함으로 자기 상실(lose oneself)을 겪게 된다. 여성이 온전한 자기로 존재 하지 못할 때 부부도 친밀한 관계 형성에 어려움을 겪게 한다. 사랑의 관계는 상호적인(mutuality) 것으로 친밀한 부부관계를 갖기 위해서는 상호적인 관계를 형성해야 하는데 그 방안을 세 가지로 논의한다. 첫째, 상호적인 관계는 자기 돌봄과 타인 돌봄의 균형이 있어야 한다. 자기 돌봄은 스스로 자신을 돌보는 것 뿐 만 아니라 부부관계에서 서로를 돌아보는 돌봄을 의미한다. 이를 위해서는 여성이 하고 있는 가사와 육아에 지위와 가치를 부여하고 적절한 보상이 주어져야 한다. 둘째, 상호적인 관계는 평등한 관계를 의미하는데 그것은 자신의 목소리를 낼 수 있고 그것이 허용되는 관계를 의미한다. 부부관계의 평등을 논할 때 생물학적인 차이를 인정하되 남녀의 차이를 보완하기 위해 노력해야 한다. 셋째, 상호적인 관계는 돌봄의 책임을 함께 해야 한다. 이것은 부부만의 일이 아니라 사회관계 망(web)으로 확대되어야 한다. 공적영역에서의 역할로 밀러-맥리모어가 제안한 4가지 기능인 저항(resistance), 힘의 부여(empowering), 양육 (nurturing), 해방(liberating)을 제안한다.

분과별 발표 : <학부 강의 중PPT 발표를 위한 과제 중심 학문 목적 한국어 읽기,쓰기 통합 교육 방법 연구>의 토론문

이정란 국제한국어교육학회 2012 국제한국어교육학회 추계학술발표논문집 Vol.2012 No.-

인지과학적 관점에서 본 퇴계의 활인심방

이정란,이동건 한국체육철학회 2013 움직임의철학 : 한국체육철학회지 Vol.21 No.1

Cognition science made a considerable change in the frame of thought on the human mind and it brought up a discussion about reconstituting mind essentially. As mind and body are significant subject in physical education, having a try to approach to Toegye's Hwalinsimbang on the point of cognitive science will be a interesting study. Therefore the purpose of this study is to reinterpret Toygye's Hwalinsimbang. The methodology of this study is the concept and the content analysis through various kinds of literature related to. I shall take a look at the concept of cognitive science briefly. First, the cognitive science is in regard to a science of human mind, it means converging and convergence as an interdisciplinary approach. Second, the features of cognitive science are representationalism, and the approach in terms of the interdisciplinary. Lastly, the new paradigm of cognitive science emerged modernly is the theory of embodied mind: it means that the mind is integrated concept all-encompassing brain, body, and environment(Mind=Brain+Body+Environment). Toegye converged Hwalinsimbang the reasons are as follows. First, It was to solve his health matter. Second, He was influenced by Juja(朱子). Third, He was open in his attitude about study. As approaching to Hwalinsimbang on the point of cognitive science, I reached the following conclusions. First, the convergence is a interdisciplinary feature in cognitive science, it could be found. Toegye's attitude to accept Hwalinsimbang that is a medical book in Toga(道家). Second, the feature of presntationism in cognitive science could be found Junghwatang and Hwagihwan In in Hwalinsimbang. Third, the theory of embodied mind in cognitive science could be found in Hwalinsimbang. Hwalinsimbang considered the human as an integrated organism encompassing body, mind, and environment. 인지과학은 인간의 마음에 대한 사유의 틀을 변화시켰다. 이에 따라 마음에 대한 본질적 재구성이 논의되고 있다. 심신문제는 체육학에서 다루어야 할 핵심적 주제이므로 인지과학이라는 틀을 가지고 활인심방에 대한 새로운 접근을 시도하였다. 따라서 이 연구는 인지과학적 관점에서 퇴계의 활인심방을 재해석하는데 목적이 있다. 연구 방법은 문헌적 연구방법을 사용하여 개념과 내용을 분석하였다. 먼저 인지과학의 이해를 살펴보면 첫째, 인지과학이란 마음에 관한 과학으로 학제적 학문인 융합, 수렴의 의미를 지닌다. 둘째, 인지과학의 특성은 표상주의와 다학문적·학제적 접근 이라는 것이다. 셋째, 인지과학의 새로운 패러다임은 체화된 마음 이론이다. 이는 마음= 뇌+몸+환경의 통합체 개념이다. 퇴계가 활인심방을 수렴한 이유를 살펴보면 첫째, 개인 건강상의 문제를 해결하기 위한 것이다. 둘째, 주자의 영향력이다. 셋째, 퇴계의 학문적 개방태도이다. 활인심방을 인지과학적 관점으로 접근하여 다음과 같은 결론에 이르렀다. 첫째, 인지과학의 학제적 특성인 융합, 수렴의 의미는 유학자인 퇴계가 도가의 의서인 활인심방을 수렴한 태도에서 발견된다. 둘째, 인지과학의 표상주의 특성은 중화탕과 화기환에서 발견된다. 셋째, 인지과학의 체화된 마음이론의 개념은 활인심방의 내용 속에서 발견된다. 인간을 몸, 마음, 환경이라는 통합적인 유기체로 이해한다.

[발표 ④] 국내 팔로워십에 관한 연구동향 분석과 교사 팔로워십 연구에 대한 시사

이정란 한국교육행정학회 2013 한국교육행정학회 학술연구발표회논문집 Vol.2013 No.5

퇴계 산수지락(山水之樂)과 체육에서의 즐거움(樂)

이정란 한국스포츠학회 2021 한국스포츠학회지 Vol.19 No.4

본 연구는 퇴계의 즐거움의 의미를 분석하여 체육에서의 즐거움의 의미를 고찰하는 데 목적이 있다. 이에 대한 근거는 퇴계의 ‘산수지락(山水之樂)’을 중심으로 하였다. 퇴계의 산수지락은 단순히 자연 속에서 느끼는 감각적 즐거움이 라기보다 산수 놀이를 통해 본성을 회복(renewal)하고자 하는 근원적 즐거움으로 몸의 체험을 통한 회복과 인격 수양의 즐거움이라는 실천적 의미로 이해할 수 있다. 특히 성(性)과 정(情)의 조화의 경지가 퇴계가 산수지락을 통해 강조하고자 했던 진정한 즐거움(眞樂)의 경지라는 점을 파악할 수 있었다. 퇴계 산수지락은 체육에서의 즐거움이 어떤 의미를 지니는 지 이해하는 이론적 근거를 제공한다. 체육에서의 즐거움은 감정의 출발점(所從來)을 기준으로 감각적 즐거움과 근원적 즐거움, 그리고 성·정의 조화의 즐거움으로 구분할 수 있다. 감각적 즐거움은 기(氣)의 발용으로 오감에 따른 생물학적 욕구로 표출되는 감정을 의미한다. 그리고 근원적 즐거움은 체육의 본질(理)과 관련된 도덕 감정으로 표출되는 감정을 의미한다. 나아가 성·정의 조화의 즐거움은 몸의 체험을 통한 회복과 인격 수양의 즐거움의 조화로 자연스럽게 표출되는 감정을 의미한다. The purpose of this study is to investigate the relationship between participation satisfaction and behavior intention to conduct on the basis of personality characteristics of personal training studio customers. This study aims to analyze the meaning of Toegye’s pleasure and discuss its meaning in physical education. This study focused on Toegye’s Sansujirak(Pleasure in Nature) as a ground for that. Toegye’s Sansujilak is the fundamental pleasure to renew human nature through play in Sansu, not simply the sensible pleasure felt in nature, which can be understood as a practical meaning, the recovery through the experience through the body and the pleasure of personality cultivation. Especially, it was noted that the stage of the Seong-Jeong(性 -情) harmony would be the stage of the genuine pleasure(眞樂) Toegye would emphasize through Sansujirak. Toegye’s Sansujirak provides a theoretical basis for understanding the meaning of pleasure in physical education. Pleasure in physical education can be classified into sensible pleasure, fundamental pleasure, and the pleasure of the Seong-Jeong harmony based on the starting point of the feeling(所從來). Sensible pleasure means the feelings expressed as biological needs according to the five senses by the operation of Qi(氣). In addition, the fundamental pleasure means the feelings expressed as ethical emotions related to Li(理), the essence of physical education. Moreover, the pleasure of the Seong-Jeong harmony means the feelings naturally expressed through the recovery through the harmony of the experience through the body and the pleasure of personality cultivation.