ja/JA의 담화기능에 관한 연구

김홍자(Hong Ja Kim) 언어과학회 2002 언어과학연구 Vol.23 No.-

Through the modalparticles ja/JA. the speaker delivers speech intentions to the listener by referring to `previous knowledge`. As emotional expressions are described in strong, emphatic tones, intonations can serve the same function. The use of JA. therefore, can lend a sense of friendliness and warmth to a conversation. Thus, the use of modal particles can carry more persuasion in communication. For successful communication, the speaker considers different styles of language use. For instance, by using `ja` in an exclamatory tone, the speaker expresses surprise about a situation. To the same effect, the speaker can express a sense of surprise to the hearer using other forms of language, but modal particles can create a conversational cohesion and friendliness with emotional impact. When used in the form of `JA`, the speaker can deliver emotional impact to convey that the action required of the listener is `previous knowledge` and is important. Thus, a message that the listener will be penalized or endangered if the instruction is not followed can be sent. Warning, alarming and emphasizing functions can be fulfilled, with `ja` used as part of a response to the speech of the other person and with `JA` used in the process of structuring the speaker`s speech.

조계종단 계단(戒壇)의 역사 및 성격

이자랑(Lee Ja Rang) 한국불교연구원 2015 불교연구 Vol.42 No.-

현재 대한불교조계종은 단일계단(單一戒壇)에서 구족계를 수계하고 있다. 단일계단이란 이전 각 본사나 사찰별로 율사들의 자의로 시행하였던 수계산림을 단일화하여 종단 차원에서 실행하는 것으로, 종래의 수계법회를 율장에 근거하여 보완ㆍ수정한 것이다. 단일계단은 1981년 2월 17일 양산 통도사에서 자운(慈雲)율사를 초대 단일계단 전계사로 추대하여 열린 제1회 사미ㆍ사미니계 수계산림 법회를 시작으로 지난 해(2014) 3월 20-28일에 제34회 단일계단 구족계 수계산림이 직지사에서 열렸다. 단일계단의 정비와 더불어 율장에 따라 비구니 이부승수계 제도 및 식차마나계도 복원되었다. 이 제도는 아마도 고려시대 이후로 끊긴 것으로 보이는데, 1982년 10월 15-20일까지 범어사에서 자운율사를 전계사로 열린 구족계 제2회, 사미(니)계 제3회 수계산림 법회에서 비구니 이부승수계가 복원되면서 지금에 이르고 있다. 이와 같이 조계종의 수계의식이 지금과 같이 정비된 것은 불과 35년 정도 전의 일이다. 암울한 조선시대를 거치며 한국에서 계맥은 거의 끊길 위험에 처하였다. 하지만 1826년 대은낭오가 서상수계를 하고, 1892년에 만하승림이 중국에서 계맥을 전수해 오는 등, 극한 상황에서도 계맥을 이어가고자 하는 수많은 고승들의 신념과 활약으로 일제강점기나 정화 등의 혼란을 겪으면서도 계맥을 이어왔다. 그러나 정작 계단은 정비되지 못한 채, 특정 율사 및 사찰 중심으로 독자적으로 수계식이 이루어져 어디에서 누가 어떤 방법으로 비구가 되고 있는지, 종단은 새로운 구성원에 대한 파악이나 관리에서 많은 어려움을 겪었다. 이를 해결하기 위해 자운은 조계종 전체를 하나로 묶는 거대한 계단을 설립하였다. 이것이 단일계단이다. 그리고 자운은 단일계단의 정비와 실행을 철저하게 『사분율』에 근거하여 원칙을 지키며 실현해 갔다. 단일계단의 정비라는 대 사건이 없었다면, 조계종은 언제까지나 승적을 둘러싼 논란을 반복하였을 것이다. 본고에서는 근현대불교사에 있어 크게 주목할 만한 사건 가운데 하나인 1981년의 '단일계단' 확립 및 '이부승수계제도' 복원을 중심으로 조계종 계단의 역사를 살펴보고 있다. 단, 단일계단 내지 이부승수계제도 실행의 의미를 제대로 파악하기 위해서는 이러한 제도들이 실행되기 이전의 한국불교의 수계 상황도 고려되어야 하므로, 근대기에 이루어진 조계종의 주요 계맥인 대은파와 만하파의 성립과 발전, 그리고 통합종단의 계단법 등 종합적으로 조계종 계단의 역사를 고찰하며, 이러한 상황 속에서 탄생한 단일계단이 어떤 내용과 의미를 지니는지 생각해 보고자 한다. Daehan Pulgyo Jogye Order (大韓佛敎曹溪宗) is currently receiving the full precepts from a single ordination platform (單一戒壇). A single ordination platform refers to the precept reception that is unified to be performed at the level of the order, different from the previous case where it was voluntarily performed by preceptors in head temple or each branch temple. It supplements and modifies the original Buddhist ceremony according to Vinayapiṭaka. The single ordination platform began with the first Buddhist precept reception ceremony for novices that was held in Tongdo Temple in Yangsan on February 17th in 1982 where Preceptor Ja-un was selected as the first teacher to confer the precepts in the single ordination platform. Last year, the 34th single platform precept reception ceremony for full precepts was held in Jikji Temple during March 20th to 28th. In addition to organizing the single ordination platform, Buddhist monk dual ordination system and sikkhamānās' precepts were also restored according to Vinayapiṭaka. The dual ordination, which is conjecture to be ceased after the Koryŏ Dyanasty, was restored at the second precept reception ceremony for full precepts where Preceptor Ja-un was selected as the first teacher to confer the precepts and the third precept reception ceremony for novices held in Pŏmŏ Temple during October 15th to 20th in 1982. There stored system lasted up to this day. As such, no longer than 35 years have passed since the precept reception ceremony of the Jogye Order was organized to take the current form. Lineage of the transmission of the precepts in Korea faced risk of extinction passing the grim period under the Chosŏn Dynasty. Despite turbulent era such as Japanese colonial period and purification, the lineage continued thanks to the strong belief and action by a number of high priests in severe situations, such as Daeŭn-nango (大隱朗旿)'s to reception of Sŏsang precepts (瑞祥受戒) in 1826 and Manha-seunglim (萬下勝林)'s transmission of precept lineage from China in 1892. However, precept receiving ceremonies were still being performed independently by a certain preceptor or temple, as the platform was yet to be organized. As a result, the order had difficulties in grasping and managing new members, being unable to know who became a Buddhist monk in where. For the purpose of solving this problem, Ja-un established an immense platform that can embrace the whole Jogye Order. This is the very single ordination platform. Ja-un conducted alignment and implementation of the single ordination platform by strictly following the principles based on the Four Part Vinaya. If it were not for the big affair of single ordination platform alignment, the Jogye Order must have been trapped in endless dispute over the register of monks. This study examines the history of ordination platform of the Jogye Order, focusing on the establishment of 'the single ordination platform' and restoration of 'the system of dual ordination' in 1981, which are two of the most notable events in modern Buddhism history. Meanwhile, in order to completely understand the meaning of the single ordination platform or implementation of the system of dual ordination, precept reception situation in Korean Buddhism prior to such events should also be considered. Hence, the paper comprehensively examines the history of the Jogye Order platform, including establishment and development of Daeŭn's branch and Manha's branch, which are the major lineages of the transmission of the precepts of the Jogye Order in modern era, as well as the ordination platform rule of an integrated order. Through this, the paper contemplates the contents and meaning of the single ordination platform that emerged from such circumstances.

한국인의 효사상과 효문화 : 한국사상과 효문화 ; 불교 효 윤리의 중국적 전개

소순자 ( Sun Ja So ) 한국청소년효문화학회 2008 韓國의 靑少年文化 Vol.11 No.-

중국이 불교를 받아들이는데 있어서 가장 큰 문제는 인도와 중국, 이 두 나라의 사회구조적 이질성(異質性)과 그로 인한 문화적, 윤리적 상이(相異)로 빚어지는 상호간의 불협화(不協和)에 있었다고 생각된다. 중국은 유교가 지배하는 사회로 유교에서 효(孝)는 만덕(萬德)의 근본이며, 천지(天地)의 이법(理法)이라고 까지 말한다. 중국은 이 효에 의하여 가정의 질서가 보존됨은 물론이고, 사회는 유지되며, 국가의 통치조차도 이 효에 근원한다. 이렇듯 효를 중시하는 중국사회에 불교가 전래되어 전혀 다른 유(儒)·불(佛) 양교(兩敎)가 때로는 서로 반박하고 때로는 조화(調和)하여 가면서 불교가 수용되고 뿌리를 내려 정착하여 갔음을 알 수 있다. 불교도(佛敎徒)들은 중국의 전통사상인 유교에 맞서서 대항하기 위해 효에 관한 여러 경전(經典)들과 부모의 은혜에 관한 서적의 번역을 통하여 점차 유교(儒敎)사회와 융화되어 갔으며 송(宋)대에 이르러서는 불교, 유교, 도교 삼교(三敎)가 서로 조화 융합되어 일치하기까지에 이르렀다. 유교가 불교를 배척하는 것은 윤상(倫常)상(上)의 문제였으며, 사문(沙門)이 계(戒)를 받고 체두(剃頭)하는 것이 유교적 관점에서 볼 때는 오륜(五倫)의 가르침을 거스르는 것으로 간주되나, 불교에서 볼 때는 어디까지나 종교적 계율(戒律)을 따르는 것으로 윤리에 위배되지 않는다. 사문(沙門)은 속세를 떠난 자이며, 불교의 계율(戒律)을 온전히 따르는 것이 효인 것이다. 효에는 부모로 하여금 삼보(三寶-佛, 法, 僧)를 신(信)하여 성불(成佛)하게 하는 대효(大孝)와 육체적, 세속적인 소효(小孝) 이 두 가지의 효가 있으며 불교에서는 『비화경(悲華經)』에서 설(說)하는 바와 같이 “산천초목이 모두 다 나의 부모”인 것이다. The biggest problem of receiving Buddhism in china is in the structural difference between both countries, India and china and disharmony from their cultural and ethical difference. The filial piety of Buddhism governing the chinese society is the basis of all virtues and the reason of heaven and earth. In china the order of home and society is kept and maintained by this filial piety and moreover even governing the country is also depended upon by this filial piety. We can understand Buddhism was introduced to chinese society which treats this filial piety as the ground and it was rooted in that country through the harmony and disharmony of Buddhism and confucianism. Indeed, how the filial piety which Buddhism regards as the basis of ethics was harmonized with the thought of chinese filial piety? But buddhist struggle against confucianism since chinese tradition was gradually harmonized with confucian society by the translation of various filial scriptures and the books for parents` love, and in Song Dynasty through the reconciliation of Buddhism, Confucianism and Taoism were harmonized. Now I am going to concentrate on the filial ethics as dealing with the reception of chinese Buddhism through compromising Taoism which was chinese native national religion, Confucianism which governs real ideology and Buddhism which was imported. Then Buddhism was demolished by the collision with chinese thought? In post-Han Era, Buddhism was not ruined in spite of collision with Taoism and not destroyed under the governmental and ideological oppression. Buddhism searched for the history of spread as confronting with the problem of filial piety and civilities. what Confucianism rejects Buddhism is the human problem. In Dang Dynasty there occurred the rejection of Buddhism by Han, Twe zie(782~824) and in Song Dynasty Buddhism was vigorous by Ku, Yang soo(1007~1072), Chang Jae(1020~1077), Yi, Jong Ja and Joo Ja(1130~1200), but it was only based on the theory of Han Ku Yi Ja. In general joining the priesthood and hair cutting are regarded as demolishing the teaching of the five cardinal principles of morality in the view point of Confucianism, but in Buddhism it was an obedience of parents by the commandments therefore it is not opposed to ethics. Success in life is derived from the faithfulness. As Buddhism abandons the King and parents for its joining priesthood it is told as a savage religion, but morality is based on loyalty and filial piety and the law of casuality is for accomplishing the teachings. the Buddhist monk is beyond the world and the entire fulfillment of Buddhist commandments is filial piety. In Confucianism he is not human if he doesn`t carry out the five principles of morality but in Buddhism the person who destroyed the five commandments are not only human but also fallen into the hell. Confucius said that the filial piety is the foundation of humanity, and humanity is the basis of five cardinal principles of morality, so it is regarded as the basis of ethics. But how is the filial piety in Buddhism? Nevertheless to say this is altruistic thought. Therefore the core of Buddhism lies in altruistic thought and its fundamental basis is the merciful heart and its fundamental origin is reverence and its origin comes from dutiful heart. Therefore in Buddhist Scriptures, filial piety was premised. Buddhism contains a strong real volition and aims at delivering and purifying the mankinds after their death. So Buddhist Scriptures appeal the filial piety to parents but it is not by duty, formality, rank or authority but by casuality and requital of favor. This filial piety is not limited to Confucianism but the monks also showed much interest in it through their books. This is the Buddhist filial piety which is the basis of all commandments and requital of favor to parents and makes them Buddhists. In short, there are two filial pieties, one is major filial piety which makes parents Buddhists and the other is minor piety which devotes physically and as worldly manners.

근대 일본 자료의 한자 표현(입력)과 어휘의 상관관계 연구

이자호(Ja-Ho Lee) 일본어문학회 2022 일본어문학 Vol.99 No.-

現代にはコンピュータを利用して電子テキストの形で著作が行われるのが一般であるのに対して近代には活字を利用して著作が行われる。そのため、近代の文献資料を電子テキスト化する際には漢字の表現(入力)ができないことがありうる。 李慈鎬(2020)では、近代日本の代表的な英和対訳辞書である『附音挿圖英和字彙』(1873、以下『英和字彙』)を電子テキスト化する際、JIS X 0213を利用することによりJIS X 0208では表現できなかった大部分の漢字が入力可能になったことを報告した。また、李慈鎬(2022)では、李慈鎬(2020)で「その他」と分類した漢字についてその語形や読みなどを特定した。本稿では、『英和字彙』に載っている漢字の入力が可能になることにより語彙の入力はどのようになるのかという漢字と語彙との相関関係について分析した。 その結果、JIS X 0208では表現(入力)できなった漢字254字のうち、JIS X 0213とユニコードを用いることにより漢字は248字、単語は645語が新たに入力できるようになったことが分かった。これは、JIS X 0208では入力できなった漢字の97.6%、単語の98.3%に及ぶものである。ただ、まだ漢字6字(11単語)は電子テキストに表現できない実情である。今後、これらの漢字の特定および表現(入力)可能性を模索しなければならない。 Today, writing is generally done in the form of electronic texts using computers, whereas in modern times writing was done using printed characters. Therefore, when converting modern literature materials into electronic texts, it may be impossible to express (input) Chinese characters. Lee Ja-ho (2020) converted “Eiwaji” (1873) by using JIS X 0213. It was reported that most Chinese characters that could not be expressed in JIS X 0208 can now be expressed. In addition, Lee Ja-ho (2022) identified the word forms and readings of the Chinese characters classified as “other (unknown Chinese characters).” In this paper, I discuss how it will affect the input of expressions if it becomes possible to input the Chinese characters listed in the “Eiwajii”. As a result, out of 254 Chinese characters that could not be expressed in JIS X 0208, 245 Chinese characters and 645 words can be newly expressed by using JIS X 0213 and Unicode. This accounts for 97.6% of the Chinese characters and 98.3% of words that cannot be expressed in JIS X 0208.

Analgesic Effects Elicited by Neuroactive Mediators Injected into the ST 36 Acupuncture Point on Inflammatory and Neuropathic Pain in Mice

Ja´dina S. Vieira,Je´ssica A. Toreti,Ravena C. de Carvalho,Joa˜o E. de Arau´jo,Marcelo L. Silva,Josie R.T. Silva 사단법인약침학회 2018 Journal of Acupuncture & Meridian Studies Vol.11 No.5

The present study evaluates whether the injection of serotonin, acetylcholine, glutamate, bradykinin, histamine, or substance P (SP) into the Zusanli (Stomach 36, ST 36) acupoint can also produce the acupuncture-induced antinociceptive effect on inflammatory or neuropathic pain. In this in vivo experimental study, a total of 450 male Swiss mice were used. Mice were injected with saline or complete Freund's adjuvant (CFA) or subjected to sham or chronic constriction injury (CCI) surgery. After the establishment of the inflammatory (4 hours) or the neuropathic pain (3 days), the animals (n = 6) received manual acupuncture, sham acupuncture, or injection of saline, serotonin, acetylcholine, glutamate, bradykinin, histamine, or SP into the ST 36 and were evaluated for up to 24 hours. Mechanical threshold was evaluated, and the L4-L6 dorsal root ganglion was used for analysis of the transient receptor potential vanilloid type 1 overexpression. The mice from both the CFA and CCI models treated with manual acupuncture had significant increases in the thresholds for more than 24 hours. Sham acupuncture stimulation did not change the thresholds. In the mice injected with each of the mediators, the thresholds were significantly increased for all times in both the CFA and CCI models. Transient receptor potential vanilloid type 1 overexpression in CFA and CCI mice was reduced at all times by injection of serotonin, acetylcholine, or SP but not by injection of glutamate, histamine, or bradykinin. Our data suggest that the neuroactive mediators released by acupuncture-induced tissue injury may contribute to acupuncture-induced analgesia.

감정노동과 감정부조화가 노조몰입에 미치는 영향: 직무소진의 매개효과를 중심으로

김정자(Kim, Jeong-Ja),김해룡(Kim, Hae-Ryong) 한국경영교육학회 2020 경영교육연구 Vol.35 No.4

[연구목적] 본 연구는 조직구성원의 감정노동 및 감정부조화에 주목하고 이로 인해 발생하는 직무소진과 노조몰입에 미치는 영향을 실증적으로 검증하기 위한 것이다. [연구방법] 이러한 목적을 달성하기 위해 선행연구의 문헌을 고찰하고 일곱 개의 연구가설을 설정하였다. U시와 B시에 소재하고 있는 대학병원 종사자를 대상으로 총 200부의 설문지를 배포하여 최종적으로 187부의 설문자료를 수집하였으며, 수집된 자료에 대해 신뢰성과 타당성을 검토하였다. 또한, 상관관계분석, 다중회귀분석, 그리고 매개회귀분석을 통해 가설을 검증하였다. [연구결과] 감정노동 및 감정부조화가 직무소진의 하위요소 중 감정고갈과 탈 인격화에 유의한 정(+)적 영향을 미치는 것으로 나타났으며, 감정노동과 감정부조화가 노조몰입에 유의한 정(+)적 영향을 미치는 것으로 나타났다. 또한, 직무소진의 하위요소 중 감정고갈이 노조몰입에 대해 유의한 정(+)적 영향을 미치는 것으로 나타났다. 마지막으로 감정노동이 노조몰입에 영향을 미치는데 있어서 직무소진의 하위요소 중 감정고갈이 부분매개역할을, 감정부조화가 노조몰입에 영향을 미치는데 있어서 감정고갈이 완전매개역할을 하고 있음을 확인하였다. [연구의 시사점] 본 연구를 통해 대학병원 종사자가 직무수행과정에서 겪게 되는 감정노동과 감정부조화의 결과로 직무소진과 노조몰입이 발생함을 확인할 수 있었다. [Purpose] Focusing upon emotional labor and emotional dissonance of organization’s members, this study empirically examined their effects on job burnout and union commitment. [Methodology] For this purpose, we reviewed previous literature and we developed seven hypotheses. To verify these hypotheses, data were collected through questionnaire survey from workers of university hospitals in U city and B city. Data from 187 respondents were tested by reliability, validity, correlation, regression, and mediated regression analysis. [Findings] This study found that emotional labor and emotional dissonance is positively related to job burnout(emotional exhaustion and depersonalization) and union commitment. Also, it is found that job burnout(emotional exhaustion) is positively related to union commitment. The results showed that job burnout(emotional exhaustion) mediated partially the relationship between emotional labor and union commitment and job burnout(emotional exhaustion) mediated fully the relationship between emotional dissonance and union commitment. [Implications] This study empirically assessed job burnout and union commitment as some of main consequences of workers’ emotional labor and dissonance at university hospitals.

Soteriology by Schillebeeckx

Choi, Keum-Ja 가톨릭대학교 인문과학연구소 2004 人文科學硏究 Vol.- No.9

Water-soluble Genistin Glycoside Isoflavones Upregulate Antioxidant Metallothionein Expression and Scavenge Free Radicals

Chung, Mi-Ja,Kang, Ah-Young,Jun, Hee-Jin,Kim Sang-Yeon,Moon, Tae-Hwa,Park, Kwan-Hwa,Lee, Sung-Joon 생명자원연구 2005 생명자원연구 Vol.13 No.-

16주간의 자전춤 참여가 중년비만고혈압여성의 관상동맥위험인자에 미치는 영향

곽정자(Kwak Jung-Ja),김종경(Kim Jong-Kyung),최현민(Choi Hyun-Min),노호성(Nho Ho-Sung) 한국체육과학회 2008 한국체육과학회지 Vol.17 No.2

It is generally known that cardiovascular and metabolic diseases such as hypertension, diabetes, hyperlipidemia increase morbidity and mortality in postmenopausal women. This study investigated the effects of Jajun-Dance to coronary heart disease of middle age women with hypertension. Thirteen sedentary women (55.8±5.2 yrs) were recruited for this study, and completed 16 weeks of Jajun-Dance program. All subjects were diagnosed as essential hypertension patients. Blood-sugar level (FBG), total cholesterol (TC), triglyceride (TG), systolic blood pressure (SBP), diastolic blood pressure (DBP) and visceral fat area (VFA) were measured. The Jajun-Dance program included 10 minutes warm up (exercise for flexibility), 40 minutes Jajun-Dance, and 10 minutes cool down. The subjects participated in Jajun-Dance program three times a week. Exercise was maintained at exercise intensity corresponding to rating of perceived exertion (RPE) 13-15. The results showed that FBG, SBP, and DBP (6.0 ㎜Hg) were significantly decreased after Jajun-Dance program. TG and VFA tended to decrease, but there were no significant differences. This study suggests that hypertensive middle-aged women could modify coronary risk factors with regular exercise, and that the aerobic Jajun-Dance program could effectively reduce high blood pressure.

The Linguistic Roots of Korean Traditional Food and Food Ingredients in Hunmong- ja-whae and the Development of Its Application System

Hye Jeong Yang,Kyung Rhan Chung,Hyun Ju Lee,Ahe ryung Yu,Hyun In Oh,HoMoon Seog,Dae Young Kwon,So-ri Lee,Dai-Ja Jang 한국콘텐츠학회 2011 한국콘텐츠학회 ICCC 논문집 Vol.- No.-