『석림』세계 속의 주역으로...

진월 동국대학교 석림회 2006 석림 Vol.40 No.-

불교적 경제 이념 소고

진월 경기대학교민족문제연구소 2000 민족사상연구 Vol.8 No.-

불교적 경제 이념 소고: 민족통일과 건전생활을 위한 윤리적 지혜

진월 경기대학교 사회과학연구소 2000 한국사회연구 Vol.3 No.-

늘 노력하는 초심의 마음으로

진월 동국대학교 석림회 2005 석림 Vol.39 No.-

中国科幻小说《荒潮》中的异化现象研究

진월우주,박옥명 한국중국소설학회 2023 中國小說論叢 Vol.71 No.-

Chinese writer Chen Qiufan’s Science Fiction Waste Tide is a story about the sudden increase of electronic waste caused by the rapid renewal of electronic products, which triggers the ecological deterioration of Guiyu Island, thus leading to the existential crisis of human beings. By analyzing the phenomena of ecological alienation and human alienation presented in the novel, this paper finds that the ambivalence of technology is the root cause of the environmental crisis and the existential crisis of the residents of Guiyu Island. The environmental crisis of Guiyu Island and the existential crisis of human beings not only reflect the negative effects of technology on the natural ecology and human society, but also involve reflection on the imbalance of the relationship between human beings and technology. The pursuit of resources and profits has turned the e-waste recycling industry into a tool for destroying nature and controlling foreign workers. The return of human nature in the heroine, Xiaomi Cyborg, reveals that fairness, justice and goodness, which are the focus of human ethical values, are the most important means of social renewal and overcoming the crisis of human beings caused by alienation.

Change of Gender Relationships through “Structures of Feeling” in Henry Rider Haggard’s Adventure Novels

진 월 한국현대영어영문학회 2023 현대영어영문학 Vol.67 No.1

Female characters and women questions are indispensable parts of the literature in the late Victorian period. Many British adventure novel writers voiced their apprehensions about the circumstance of the Britain Empire threatened by women in the time of transformation. Sir Henry Rider Haggard is one of them. This paper compares Rider Haggard’s early work She (1886) with his late work She and Allan (1921) to examine the change of female image from the perspective of “structures of feeling”, which is developed by Raymond Williams for capturing the implicit and changing social feelings in culture. This research combines close reading with distant reading through a couple of digital humanity tools and tries to balance the digital and humanity as far as possible. By quantitatively and qualitatively comparing the sentimental dynamics in these two novels, it is found that different from the threat posed by New Women in the 1880s, men’s fear towards women was mitigated to some degree in the 1920s, the time after the first world war. In delivering the emotions and corresponding status of characters, Haggard emerges as deeper, more wide-ranging and sophisticated in his use of the language of eyes, which turns out to be an effective device for him to present sentimental change of characters.

The Effects of Pearl S. Buck’s Gender on Her Translation of Expletives in Shuihu Zhuan

진 월 21세기영어영문학회 2022 영어영문학21 Vol.35 No.2

In this paper, the role of gender in translation activities is investigated by analyzing expletives in translations of Shuihu Zhuan. This famous classical Chinese novel has been translated as All Men Are Brothers by Pearl S. Buck, a female translator, and Outlaws of the Marsh by Sidney Shapiro, a male translator. This paper focuses on Buck’s translation while comparing it with Shapiro’s. This novel tells how a group of 108 outlaws from all walks of life, as victims of corrupt officials and unfortunate circumstances, were forced to take refuge in Liangshan Marsh, forming a sizable army to “render justice for Heaven and save the people”. It is filled with obscenities and expletives spoken to and by female characters, notably some infidel housewives of male characters. This paper supposes that when dealing with these languages, the gender of the translator affects their translation and blends their female identity into it. To test this hypothesis, this study uses comparative analysis to explore the gender construction and representation of Buck in All Men Are Brothers. Following a descriptive-explanatory framework typical in translation studies, this study finds that, at least for this novel, the female translator tends to be more empathetic with suppressed women in feudal society and tends to channel more feminist ideas into her translations than the male translator. Buck, by means of rewriting, empowers women to fight against feudal society and tries to mitigate the malevolence in the swearwords spoken to women.

Cruel Optimism in Interracial Dynamics between Migrant Workers and Local Koreans in Where is Ronny? (2009) and He’s on Duty (2010)

진 월 문학과영상학회 2022 문학과영상 Vol.23 No.2

With the flow of capital and the development of technology, migrant workers are spreading everywhere in the world with the hope of realizing a promising future. However, there is less and less opportunity for stability and for attaining good life, especially in the neo-liberal globalization. Drawing on Lauren Berlant’s explication of people’s attachment to compromised conditions of possibility which constitute the origin of “cruel optimism”, this paper deals with two most issues in migrant workers—their living conditions in the host country and interactions with locals. Through a case study of two Korean films He’s on Duty and Where is Ronny? featured by their representation and narrative of migrant workers, it examines the configuration of migrant workers in these two Korean films around the year of 2010, and how their fantasy for a better life in more developed foreign countries is broken by local anti-foreigner Koreans and social hierarchy. Ultimately, it argues that by incorporating local Korean people into the life of migrant workers, migrant’s optimism can become less cruel and multiracial hybridity becomes possible.

艸衣 意恂의 茶禪思想

진월(Ven Jin-wol) 불교학연구회 2004 불교학연구 Vol.9 No.-

  This study is to examine thoughts of Choeui Euisun (1786-1866) regarding relationship between Seon (Chan, Zen) and Tea. Choeui is known not only as a representative Seon (Chan, Zen) Master in the late Joseon, Korea, but also as the Tea Sage and as a master of Three Perfections: Poetry, Calligraphy, and Painting. Extant his works are: Seonmun sabyeon-maneo (Comment on the Four Arguments of Seon Schools), Choeui Seon-gwa (Choeui"s Seon Lesson), Choeui sigo (A Draft of Choeui"s Poetry), Dasin-jeon (Tea Spirit Message), Dongda- song (Hymns to Eastern Tea), and Jinmuk Josa yujeoggo (Study on the Remains of the Patriarch Jinmuk)<BR>  Choeui thought that all Seon has One Flavor, no matter how many schools there are around the world. However, he explained Seon as of two kinds: Seon of Tathagata or Patriarch based on personality; and Seon which is Illogical and Informal, or derived from Meaning and Reason, based on methodology. He accepted all principles and phenomena and viewed them through a non-dual wisdom eye, by which harmony, integrity, and equanimity are attained. In his approach, Choeui liked to be open and liberal in practicing Seon meditation and had no fixed approach that could be limited or attached. He emphasized that Seon should be practiced at everywhere and anytime in daily life of everyone.<BR>  Through his work of Dasinjeon, Choeui tried to set guidelines about tea to help people who were interested in tea but had no texts covering substantial material about the process of tea, from production to drinking. Dongdasong is to praise the benefits of tea, particularly Korean tea, for human beings, based on his own experience from the appreciation of the native tea which he made and brewed. Choeui showed that tea and Seon practitioners were closely interlinked from the ancient to the present.<BR>  Choeui"s poems show that he had always drunk tea and practiced Seon in his daily life. Choeui advocated his idea and experience that "Tea and Seon are One Flavor." He not only enjoyed himself with "Food of Dharma Joy and Seon Delight" in "Tea Seon Samadhi," but also offered tea to other people. It can be said that Choeui"s use of tea was a very humanistic approach for sharing his wisdom, experiences, and compassion.<BR>  In conclusion, from an overall consideration of his life and works on Seon and tea, I would say that Choeui"s achievements were manifested in the outward functions of his life, which in turn were derived from his spiritual essense of Seon. His spiritual Nonduality and humanity were present under all circumstances and in every kind of affair, transcend  This study is to examine thoughts of Choeui Euisun (1786-1866) regarding relationship between Seon (Chan, Zen) and Tea. Choeui is known not only as a representative Seon (Chan, Zen) Master in the late Joseon, Korea, but also as the Tea Sage and as a master of Three Perfections: Poetry, Calligraphy, and Painting. Extant his works are: Seonmun sabyeon-maneo (Comment on the Four Arguments of Seon Schools), Choeui Seon-gwa (Choeui"s Seon Lesson), Choeui sigo (A Draft of Choeui"s Poetry), Dasin-jeon (Tea Spirit Message), Dongda- song (Hymns to Eastern Tea), and Jinmuk Josa yujeoggo (Study on the Remains of the Patriarch Jinmuk)<BR>  Choeui thought that all Seon has One Flavor, no matter how many schools there are around the world. However, he explained Seon as of two kinds: Seon of Tathagata or Patriarch based on personality; and Seon which is Illogical and Informal, or derived from Meaning and Reason, based on methodology. He accepted all principles and phenomena and viewed them through a non-dual wisdom eye, by which harmony, integrity, and equanimity are attained. In his approach, Choeui liked to be open and liberal in practicing Seon meditation and had no fixed approach that could be limited or attached. He emphasized that Seon should be practiced at e

불교적 평화문화 - 글로벌시대 URI운동의 불교적 성향과 참여론 : 불교적 평화문화

진월(Ven. Jin-Wol) 불교학연구회 2005 불교학연구 Vol.11 No.-

We in these days know that concerns of "peace" are universal, reflecting the situations in which many people have been serious to solve the problems of unpeaceful world as well as to create the culture of peace in global community. Nowadays, "peace" denotes so much complex concept covering every fields of our lives, such as political, economic, social and cultural aspects. Generally nothing has not related with peace because everything could not be well without it. I will review and share some Buddhist ideas of peace in the traditional context, comparing it with URI (United Religions Initiative, a global religious organization matching to UN) movement for world peace. Regarding Buddhist peace in terms of harmonious coexistence in tranquility, we should pay attention to the state of one"s mind and relation between and among existents, since Buddhism lead people to Nirvana that is the ultimate goal of Buddhist practice and refer peace in mind, life and the world. Regarding peace we can point out the basic Buddhist doctrinal sources as follow: Dependent Origination (prat?tya-samutp?da)--to make peace is first to understand the condition of existence with taking responsibility of harmonious coexistence among personal, communal, social, national, global and environmental relations; The Three Clear Conceptions (Trividya)--if one could understand no self in reality and could overcome self-centered thinking and acting in the world, there would be peace; Four Novel Truths (chatur-?rya-satya)--discipline of the Eightfold Right Path (right views, thinking, speech, action, way of life, endeavor, mindfulness, and meditation) and Middle Path make peace of one"s life and the world; Karma--a society and world have been depended upon our collective karma and people should keep in mind that their peaceful thoughts, words and deeds could make peaceful world; Precepts (??la)--basically respecting and protecting living beings, sound economic life, and faithful and truthful relations with the partners and others, make peace in a community and the world; Buddha Nature (Buddhadh?tu, tath?gata-garbha)--we are supposed to respect and take care of all sentient beings as potential or future Buddha, and we should do our best to work as peace maker as the Buddha; Flower Ornament (Avatamsaka)--our minds should be opened and inclusive to make enlarge, enrich and more beautiful world with respecting differences of others to make harmonious and peaceful world; Wisdom (Praj??) and Compassion (Karun?)--we should understand reality and use wisely and compassionately our resources for peace of all; Three Types of Learning (Precepts, Meditation and Wisdom)--managing one"s life well in terms of morality, mentality and intelligence is good not only for oneself but also for the world peace; Two Ultimate Goals of Buddhists--attaining Buddhahood means attaining peace in one"s life and achieving Pure Land means achieving peaceful world. As a Bodhisattva, an ideal personality of Buddhists who enlightens oneself and others as well as benefiting oneself and others, one should live in peace not only for oneself but also for others and the world. In the Charter of URI, Preamble (We, people of diverse religions, spiritual expressions and indigenous traditions throughout the world, hereby establish the United Religions Initiative......respect the uniqueness of each tradition, and differences of practice or belief...value voices that respect others, and believe that sharing our values and wisdom can lead us to act for the good of all... believe that our religious, spiritual lives, rather than dividing us, guide us to build community and respect for one another. Therefore, as interdependent people rooted in our traditions, we now unite for the benefit of our Earth community...), Purpose (to promote enduring, daily interfaith cooperation, to end religiously motivated violence