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      • 요한복음 서언의 로고스와 “경륜적 인자론”(I) : 로고스의 성육신을 중심으로

        손정분 베뢰아학회 2006 베뢰아논단 Vol.1 No.3

        SON, Joung Bun. "Logos on the Preface of the Book of John and Dispensational Theory of the Son of Man."Berea Forum 1 (2006): 282~306. The preface contains the image like the self~declaration of God, and this is the way to testify though the mouth of John. Logos in the beginning and God who sent him, preexistent Logos and the life of Creator in him, the light which the ruler of darkness, who dare not do anything and cannot help being defeated. There is no gap for man to get in among the follows: God's sovereign work is strong in the testimony of Baptist John, the authority as children to gain by believing in the name, the glory of the Father's one and only Son. Man just welcomes Jesus and receive the fullness of grace, dwelling in grace and truth. Therefore, once we illuminate it according to the picture of God's will based on the Hebrew way of thinking, this preface is able to be interpreted in a well balanced way at last. It is the required consideration that the extreme purpose of Logos' incarnation is no related to man's sinning and possible to be broader than redemption and salvation in the world. Facing the preface of the book of John in this point of view, in terms of coming of the Son of Man, the horizon of interpretation is possible to be extended. That is, the Son of Man's heir theory, the Son of man's destruction of the devil, and the Son of Man's soteriology.

      • 요한복음 서언의 로고스와 “경륜적 인자론”(II) : 김기동의 요한복음 서언을 중심으로

        손정분 베뢰아학회 2007 베뢰아논단 Vol.1 No.4

        SON, Joung Bun. "Logos on the Preface of the Book of John and Dispensational Theory of the Son of Man." Berea Forum 1 (2006): 362-389. The preface contains the image like the self-declaration of God, and this is the way to testify though the mouth of John. Logos in the beginning and God who sent him, preexistent Logos and the life of Creator in him, the light which the ruler of darkness, who dare not do anything and cannot help being defeated. There is no gap for man to get in among the follows: God's sovereign work is strong in the testimony of Baptist John, the authority as children to gain by believing in the name, the glory of the Father's one and only Son. Man just welcomes Jesus and receive the fullness of grace, dwelling in grace and truth. Therefore, once we illuminate it according to the picture of God's will based on the Hebrew way of thinking, this preface is able to be interpreted in a well balanced way at last. It is the required consideration that the extreme purpose of Logos' incarnation is no related to man's sinning and possible to be broader than redemption and salvation in the world. Facing the preface of the book of John in this point of view, in terms of coming of the Son of Man, the horizon of interpretation is possible to be extended. That is, the Son of Man's heir theory, the Son of man's destruction of the devil, and the Son of Man's soteriology.

      • AHCISCOPUS

        Special Issue : Genealogies in Korea and China ; The Effects of Man`s Remarriage and Adoption on Family Succession in the 17th to the 19th Century Rural Korea: Based on the Andong Kwon Clan Genealogy

        ( Byung Giu Son ) 성균관대학교 동아시아학술원 2010 Sungkyun Journal of East Asian Studies Vol.10 No.1

        Based on the demographic data from the Andong Kwon clan genealogies, the rates of men`s remarriage reached a peak in the late 17th century but it gradually fell afterwards. Men`s remarriage was no longer considered as an effective means of having a legitimate son. On the other hand, having too many legitimate sons could cause a risk of degrading the family`s financial strength and social status. o control the risk. In the mean time, The rates of adoption increased beginning in the late 17th century and soared in the 19th century. People were giving up on their efforts to have a legitimate son and instead making an attempt to maintain the family`s social status and financial means through a kyeja. As the only son, the adopted heir could inherit the family`s property all alone and the rest of his family members at his original home could control the dispersion of the family`s financial resources caused by the continued practice of the partible inheritance. Especially under the situation where the social status and financial strength of the high class was getting weaker in the 19th century, the distribution of property through adoption helped stabilize the household economy.

      • KCI등재

        조선왕조 1600년경 편찬 족보의 계보형태와 특성 -1606년 편찬 『진양하씨세보(晉陽河氏世譜), 만력본(萬曆本))』의 분석을 중심으로

        손병규 ( Byung Giu Son ) 성균관대학교 대동문화연구원 2012 大東文化硏究 Vol.0 No.77

        조선왕조시대의 족보는 신분제의 유동성에서 기인하고 신분적 배타성에 의거하여 동일계층의 사회집단을 결집하려는 의도로 편찬되었다. 그러나 한편으로 족보 편찬에는 네트워크의 개방성에 기인하여 편찬에 참가하는 가계가 끊임없이 확산되고 교체되는 변화를 겪는다. 말하자면 선별적이고 계층적인 집단화의 배타성과, 혼인과 더불어 무한히 확대되는 네트워크의 개방성이라는 두 가지 서로 다른 원리로 족보가 편찬되었다. 조선시대 족보의 계보형태와 기재사항이 부계혈연집단의 결집을 강화하는 방향으로만 작용하지는 않았다는 것이다. 1600년경에 편찬된 족보들은 그 전과 후에 편찬된 족보들의 계보형태와 그 특성 이 갖는 연속성과 변화를 동시에 보여준다. 특히 『진양하씨세보(만력본)』에서 주목되는 것은 편자의 선조들 가운데 부계남성으로 시작하는 계보를 ``子派``, 부계여성의 배우자인 사위로부터 시작하는 계보를 ``女派``라 구분하여 기록할 뿐 아니라, ``外譜``라고 부르면서 부계남성의 배우자, 妻家의 계보를 수용했다는 점이다. 이전의 족보는 아들과 딸 양쪽으로 이어지는 계보형태를 띠어 ``子女譜``라 불린다. 이 족보는 기본적으로 이전의 ``자녀보`` 형태를 유지하지만, ``자파`` ``여파``와 같은 여러 개의 네트 워크를 설정하고 여기에 더해 편자의 직계선조의 처가쪽 혼인네트워크까지 끌어들여 각 네트워크를 혼인관계로 연결하고 있다는 것이다. 서로 다른 네트워크를 ``링크(link)``시키는 접점을 ``노드(node)``라고 한다. 사위로부터 이어지는 ``女派``의 계보나 처가의 계보인 ``外譜``를 서로 잇는 연결점, 즉 족보에서 네트워크 사이를 링크하는 노드는 夫婦이다. 이전의 족보는 딸과 그의 남편이 연결점의 역할을 했으며, 1600년경부터 그것에 더해 아들과 며느리가 연결점으로 등장했다. 족보편찬의 그러한 원리는 17세기 이후의 족보편찬에도 지속적으로 적용되었다. 부계남성의 계보로 단일화되는 경향이 있는 17세기 이후의 일반적인 족보에는 각부계남성들의 배우자측, 즉 妻父의 기록이 네트워크의 연결점으로 기능했다. The genealogy of the Joseon Dynasty, which was derived from the mobility of a caste system, was compiled in order to unite the social group that had the same status according to status exclusionism. However, on the other hand, the compilation of the genealogy was also derived from the openness of their network, which caused lineage inclusion that continuously spread and replaced existing networks. In other words, the genealogy was compiled by two different principles, the selective and hierarchical collectivization`s exclusion and the infinitely expanding network`s openness through marriage. Therefore, the pedigree` form and the items recorded not only had the effect of reinforcing the paternal descent group. The genealogies which were compiled around 1600 show the continuity and change in the same time, compared to the genealogy before and after that. In particular, among the compilation of ancestors in the Chinyang Hassi Genealogy (Mallyo edition) ``晉陽河氏世譜(萬曆本)``, the lineage started from paternal males was called Japa ``子派``, the lineage started from the son-in-law of paternal females was called Yopa ``女派``, and the spouse of the paternal males are called Oebo ``外譜``. The genealogies before this which includes both son and daughter`s lineage are called Janyobo ``子女譜``. This genealogy fundamentally not only maintains the form of previous Janyobo ``子女譜``, but also sets up several networks like Japa ``子派``, Yopa ``女派``, and even includes the marrige network of lineal ancestor`s wife, and link these networks with marriage. The point that links the different networks is called a node. Like the node link the Yopa ``女派``lineage which started from the son-in-law and the Oebo ``外譜``lineage of the wife, the node link the network in the genealogy is the couple. In the previous geneology, daughter and her husband works as node, and from 1600 son and his wife became the node too. The link through marriage makes the social network`s openness spread, even after the compilation of the genealogy, the lineages are included through Ch`urok ``追錄`` or Pyolbo ``別譜``. And the principle of genealogy is continuously applied after the 17th century. The genealogy which has an unification trend of paternal line after the 17th century, the record of paternal males` wife`s side functions as a node of network.

      • KCI등재

        「蘇武傳」의 韓國文學 收容 硏究

        손찬식(Son, Chansik) 숭실대학교 한국문학과예술연구소 2017 한국문학과 예술 Vol.23 No.-

        이 논문은 한국 한문학에 수용된 소무의 양상을 고찰한 것이다. 시인들은 「소무전」의 고사를 원용하여 소무의 신산했던 삶과 그의 변함없는 충절을 찬양하고 이를 시적으로 형상화하였다. 이들은 유배 및 억류 등 자신이 당면한 현재적 상황을 소무의 처지와 동일시하여 스스로를 위로하고 자신의 심지를 굳게 다짐하기도 하였으며, 때로는 아무런 해결의 실마리가 보이지 않는 자신의 절망적 처지에서 소무의 환국과도 같은 극적인 상황을 선망하기도 하였다. 이밖에도 영물시에 소무의 충절을 가탁하여 형상화하는가 하면, 또 사신을 가는 친구에게 사신으로서의 임무와 역할을 소무 고사를 환기하여 당부하는 경우도 많았다. 이들은 때로는 이릉의 입장과 처지에서 때로는 소무의 입장에서 서로의 상황과 처지를 이해하고 위로하거나 이별의 슬픔을 문학적으로 형상화하였다. 뿐만아니라, 문답형식을 통하여 이릉의 실절과 그의 올바른 처세에 대한 의견을 피력하기도 하였다. 소무가 환국한 후에 전속국에 임명된 것은 그의 충절에 걸맞지 않은 미관으로, 부당하다는 비판적 견해가 주를 이룬다. 이와 달리 전속국은 표면상 낮은 직위지만, 그 임무는 조정의 핵심보다 더 중요한 것이라는 견해를 피력하기도 하였다. 또 대부분의 조선조 문인학자들은 흉노 아내를 취하여 통국을 낳은 사실과 그들을 환국시킨 것에 대해 긍정적으로 인식하였다. 그런데 송시열은 소무의 이러한 처사는 수절이라 할 수 없다는 비판적 입장을 표명하였다. 장현광은 소무가통국을 낳은 것은 인욕에 기인한 것으로, 평생의 부끄러움이라 하였다. 소무가 공신으로 인정되어 그의 초상화가 기린각에 봉안된 것에 대하여 조선조 문인들은 이를 병풍에 그리거나 시를 지어 찬미하였다. 그리하여 소무의 입장에서 자신을 기린각에 봉안해 준선제에게 사례하는 글을 쓰기도 하고, 소무 아들 입장에서 선제에게 감사를 표하는 글을 짓기도 하였다. This study considered the appearance of Somu in Korean classical literature. The poets quoted the story of Somujeon and praised Somu’s life of privation and loyalty in their poems. The poets consoled themselves identifing their present situations like an exile or detainment comparing with Somu’s situation and strengthened their will. Besides they dreamed dramatic situation like Somu’s returning to his own country in their own desperate condition which didn’t show any solution. Moreover, they reflected Somu’s fidelity into Youngmulpoem and used to ask friends who were dispatched as anvoys to carry out mission and role evoking Somu’s case. Sometimes they tried to understand their own situation and comforted one another in Leereung’s stance or in Somu’s situation and presented the sadness of parting literarily. Through exchanging questions and answers, they expressed Leereung’s loss of fidelity and their opinions about his right attitude as well. There were mainly obvious critical opinions that after Somu’s returning to the country, being appointed as Jeonsokguk which was a trival position was irrelevant to his fidelity. On the other hand, some insisted that his task was more important than any position of the Dynasty even if Jeonsokguk was seemingly low position. Moreover, most of scholars of Choson Dynasty thought it positive that Somu adapted a wife from Hyungno tribe and made his son, Tongguk, return to his country. Whereas Songsiyeol suggested critical viewpoint that Somu didn’t hold on his principle in spite of this management. Janghyeongwang thought it ashamed of all his life that Somu had a son from the Hyungno woman from because of physical desire. Even so, Somu was recognized as a vassal of merit and his portrait was placed in Giringak. Literary men in Choson Dynasty admired him writing poems and painting on folding screens. They wrote appreciative writings for the Emperor, Seonjae, in recompense for enshrinement of his portrait in Giringak in Somu’s shoes or from his son’s position.

      • KCI등재

        레이먼드 카버의 단편소설에 나타난 닫힌 의식세계와 열린 의식세계의 대비

        손동철 ( Dong Chul Son ) 21세기영어영문학회 2015 영어영문학21 Vol.28 No.2

        This paper aims at examining Carver``s short stories in terms of two contrasting attitudes to life, represented by closed consciousness and open consciousness. Characters with closed consciousness in Carver``s earlier stories reveal a gloomy outlook on life; characters with open consciousness in his later stories show a positive attitude to life. The study also discusses the short story of “Feathers,” focusing on contrasting character traits of two married couples. Closed consciousness is bespoken by Carver``s main characters who feel lost and frustrated, as in the short stories “Pastoral,” “Will You Please Be Quiet, Please?” and “What We Talk about When We Talk about Love.” However, an example of open consciousness is best shown in the contrast between “Bath” and its revised lengthy version, “A Small Good Thing”; the shorter version vocalizes the mental state of a panic-stricken mother contemplating her son``s impending death, whereas the revised one stresses the positive attitude of a mother who gets ready to start life without her son, overcoming her grief. An analysis of “Feathers” focuses on the contrasting lifestyles and thinking of two couples: Jack and Fan, and Bud and Olla. Jack and Fran with their closed consciousness are most interested in enjoying their present comfort, neither wanting any nuisance in their marriage nor attempting to achieve anything. Nevertheless, this couple decides to have a baby when they get seduced by the happy life of Bud and Olla despite their indescribably ugly son and his intimidating playmate peacock. Ultimately Fran and Jack, who have never been aware of parental roles and responsibility, get perplexed and lose their way in child-raising. By contrast, Olla and Bud with their open consciousness are characterized by their future-oriented goal setting. The life stories of Olla``s childhood as well as her first and second marriages are recapitulated by her peacock (an emblem of her pursuit of happiness) and by her old plaster-of-Paris cast of crooked and jagged teeth (a reminder of what she was then and what she is thankful for now). Unlike Fran and Jack, Olla and Bud take lessons from the past and project their present conditions into the future. In “Feathers” Carver uses the unhappy couple with no perspective on life as a foil for the happy couple who plans their life and sets goals for a better life.

      • KCI등재

        스페인어 사역구문 연구 : hacer 동사를 중심으로

        손성태 한국스페인어문학회 2004 스페인어문학 Vol.0 No.31

        El el presente trabajo, nos enfocamos en el estudio de las construcciones causativas con el verbo hacer. Para ello, en el capítulo II nos marchamos haciendo algunas observaciones sobre los posibles problemas que se encuentran en las construcciones causativas en español y luego en el III estudiamos las teorías propuestas sobre dichas construcciones de las lenguas romances por unos ligüístas como N.Maier y Xavier V. Hemos examinado sus ideas principales por medio del análisis de los datos españoles, aceptando algunas propuestas suyas, como la incorporación de verbos, que son apropiados para explicar las construcciones causativas españoles y descartando otras que no lo son. El el capítulo IV hemos propuesto unas nuevas teorías para explicar el comportamiento de los clíticos de dichas construcciones. Nuestra idea es que son diferentes los modos de asignar el caso dativo y el acusativo a sus complementos de las construcciones en cuestión, y que las huellas dejadas por la subida de los clíticos deben cumplir el Principio de la categoría vacia.

      • KCI등재

        문학 속의 牙山 연구

        손지봉(Son Ji-Bong),안장리(An Jang-Li) 한국민속학회 2002 韓國民俗學 Vol.36 No.1

        Asan has been one of the regions most neglected from the central government throughout Korean history. This study attempts to provide a model for research on regional studies through literature and folk tales. History of Asan begins with the Bronz Age, although the name begins to appear in earnest in literatures of 13c AD. There are nor sufficient historical data about it. And the available data reflects the views of a central government. Therefore, it is necessary to draw on the folktales handed down by the word of mouth. Asan region used to be famous for springs, war, and shipping. It has been called Tang Jung, meaning a fountain of bathing since the Shilla dynasty. It was the place that kings of Koryo and Chosun visited for spa baths. It was also a place of battles between Kokuryo dynasty and Backjae dynasty, between Koryo dynasty and later Backjae dynasty. It was a battleground when Mongolian forces invaded Korean peninsula. It even served as a stage for battle between foreign forces such as Clings and Japans in the Ching-japan War. Since the shipping industry developed in the region, customs warehouses were built in the region. The people in the region were engaged in a variety of productions such as agriculture, fishery, and commerce. They showed a strong unity between themselves. It was proven by the fact that in a battle between Mongolian forces and Asan region, Asan regionals won the victory. However, in the Chosun dynasty, the Maeng Family, the most influential of regional notables, was forced to obey the central government of Chosun Dynasty. And the grassroots of the region were considered trouble-makers. The following folklores are sprinkled with the names of the places in the region: The hot spring folklore where a crane was said to have found a hot spring; filial son-stone folklore where a son took a good care of his parents even in dire poverty; and a nightingale folklore where a brother and his sister helped each other out. There are folklores that described human activities. One of them encouraged pride in the region by introducing Admiral Lee and Mang Sa Sung. One about Park Moon Soo, Royal Agent, and Lee Hag Bok showed superiority of common people. A folklore about Lee Ji Jam, an official in the region, reveals the wrongdoings of Ajeons, regional officials in an attempt to cause soul searching on the part of Asan residents.

      • KCI등재

        단군신화속의 3×7일과 100일의 의미

        손노선(Son No-seon) 한국민속학회 2011 韓國民俗學 Vol.54 No.-

        단군신화에는 3×7일과 100일이라는 두 개의 시간적 관념이 나온다. 신화에 나오는 이관념들은 추상적인 이미지만을 보여주고 있어서 그 의미를 알 수 없었다. 상징을 해석함에 있어서 ‘환원’이라는 개념을 제공해준 후썰(Edmund Husserl)의 선견(先見)에 입각하여 시간에 관한 사유를 하였다. 이 과정에서 태양일과 태음일이라는 두 개의 시간적 관념이 도출되었고, 우리 조상들은 해와 달의 숭배와 함께 태양일과 태음일을 중요시하였음을 알 수 있었다. 우리는 여성의 생리주기를 달의 주기와 같다고 하여 월경이라고 불러왔다. 보통 이 주기를 28일로 설명을 한다. 그러나 1삭망월이 일어나는 시간은 29.53 태양일이다. 달의 주기를 28일 주기로 설명하기 위해서는 태음일을 적용하여야 한다. 1삭망월 동안의 태음일은 약 28.56일이다. 28이라는 숫자는 7로 나누어지는 숫자로, ‘1×7?2×7?3×7?4×7’로 분류할 수 있다. 단군신화에 나오는 3×7일의 의미는 달의 태음주기에 따른 것으로 여성의 월경주기와 맥을 같이하며, 배란이 일어나는 기간인 1×7일을 준비하는 기간인 것이다. 즉, 임신이 가능한 기간인 1×7일을 준비하기 위하여 3×7일 동안 마늘과 쑥을 먹으며 몸을 보하고 정화하였던 것이다. 이런 의미로 보았을 때 3×7일은 달의 시간인 태음일을 기준으로하는 시간이며 그 시간은 여성적 시간이다. 우리 조상들은 기자(祈子)를 위해서 100일기도를 하였다. 박문일에 의하면 남성의 정자가 성숙되고 수정력을 갖추는데 걸리는 시간이 100일이다. 한국에서는 아기가 태어나면 한살의 나이를 부여한다. 이는 태중에 있는 기간을 계산한 것이라고 하는데, 보통 인간의 임신기간은 280일이다. 여기서 280일은 생리일부터 계산한 것으로, 배란이 일어나는 14일을 빼면 266일이다. 여기에 정자가 수정력을 갖추는데 걸리는 기간인 100일을 더하면 366일로 일 년이다. 100일이라는 시간적 관념 속에는 해의 시간인 태양일을 기준으로 하고 있다. 이 시간은 남성의 생리주기를 바탕으로 하며 그 시간은 남성적 시간이다. 연구자의 주요제보자인 한 무당에 의하면, 기자를 위한 100일기도는 부인의 생리일을 기준으로 시작한다. 그 과정은 5단계로 구분이 되는데, 각 단계는 3×7일씩 4단계와 나머지 16일로 구성되어 있다. ‘(3×7일)×4’단계는 84일로 세 번의 생리주기이다. 나머지 16일은 부인의 배란일과 거의 정확히 일치한다. 여기서 얻을 수 있는 결론은 단군신화에 나오는 100일의 의미는 남성의 생리주기와 여성의 생리주기가 정확히 일치하는 시간으로 인간의 탄생을 위한 완벽한 시간이다. There are two time concepts in Dangun mythology; 3×7 and 100 days. Because 3× 7and 100 days showed their abstract images, it was impossible to find the meaning of them. After providing the concept of reversion for interpretation of the symbolism, I thought about the time based on Edmund hursserl"s foresight. In this process, two time concepts were drawn; solar day and lunar day. Also it was realized that our ancestors, with the worship of sun and moon, considered them important. We have called women’s mense ‘Wolkyoung’, for women’s menstrual cycle is the same as that of the moon. The cycle is commonly known to be 28days. But, the amount of time it takes for a synodical month to occur is 29.53 solar days. To explain the moon cycle as 28days, a lunar day should be applied. The lunar days for a synodical month is about 28.56. The number, 28, which is divided by 7, can be classified into ‘1×7’ ‘2×7’ ‘3×7’ and ‘4×7’. The meaning of 3×7 days in Dangun mythology was based on the lunar cycle. The period is the same as women’s menstrual cycle and is the time for preparing 1×7 days, the period for ovulation. That is, to prepare 1×7days, for which pregnancy is possible, they strengthened and cleaned their bodies eating garlic mugwort. In this sense, 3×7days is based on lunar days, time of the moon, and it is feminine time. Our ancestors conducted100day’s pray for bearing sons. According to Park mun-il, the amount of time it takes for sperm to mature and have fertilizing power is 100days. In Korea, a baby is born, it has one year of age. It means the period of maternity. A pregnancy period of human is generally 280days. 280days is a value acquired by counting from menstrual period. If 14days, the period for ovulation, is counted out, it becomes 266days. If 100days, the time for sperm to have fertilizing power, is added to it, a pregnancy period is 366days, 1 year. The time concept of 100days is based on a solar day, the time of the sun. The time is a masculine time, based on a physiology cycle of men. According a shaman, a main informant of me, a 100day’s prey for bearing a son starts based on a woman"s menstrual period. The process is classified into 5 steps. Each step consists of four steps by 3×7 days and the rest, 16days. ‘(3×7days)×4’ step is 84days, three times of menstrual cycle. The rest, 16days, is exactly almost the same as the woman"s ovulation day. From this, we can draw the fact that 100days in Dangun mythology means the time in which the physiological cycle of men and menstrual cycle of women are exactly the same, or perfect time for the birth of human being.

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