양양의 3.1만세 운동사 고찰 - 유림을 중심으로 -

양언석 ( Yang Eeon-seok ) 강원대학교 강원문화연구소 2021 강원문화연구 Vol.44 No.-

Yang-yang was a typical Confucian society, known as a sacred place of The March 1 Independence Movement, which can be found in history and culture. In a historical aspect, Yang-yang was a training center of the code of Silla Hwarangdo during the epoch of the three Kingdoms and a sacred place of Buddhism, one of whose philosophy is il-sim(一心), which encourages the sense of community, serving for overcoming hardship in the country. These kinds of cultural spirit affected Korean Independence Movement. The Independence Movement in Yang-yang was big and intense, showing the essence of The March 1 Independence Movement in Yang-yang. Without any clash between religion, old and new generations, that the united residents participated in The March 1 Independence Movement showed national pride and became the cornerstone of Yang-yang’s spirit.

제주방언 ‘양’에 대한 통사·담화론적 고찰

양창용(Yang Changyong) 한국언어문학회 2009 한국언어문학 Vol.69 No.-

The tremendous amount of work has certainly helped answer many structural understanding of Jeju dialect. Their main research focus goes on the formal analysis of language in the area of lexical, morphological and syntactic levels of Jeju dialect. There are a lot of more questions that can be raised concerning the further understanding and explanation of the grammar of it. Taking the spoken nature of Jeju dialect, it will be obvious that discoursal approaches should provide more insightful analysis for the better understanding of Jeju dialect. The present study is designed to explore the linguistic nature of yang in Jeju dialect, Therefore, the purpose of this studies is twofold: 1) to investigate the distributional aspects of yang in Jeju dialect and 2) to explore the possibility that the use of yang can be best explained from a discourse perspective. First, this study looks over the distributional aspects of yang based on the data which were collected from the Jeju Dialect Speech Contest in the year of 2005 and 2006. The findings indicate that the use of yang is not structurally restricted, appearing everywhere in a sentence. It is also shown that yang does not have to do with the propositional meaning. As a result, the present study shows that functional and pragmatic factors such as topic establishing, agreement, confirmation are not only relevant but also crucial to the determination of the use of yang.

明代의 心學思想

양방주 東亞大學校 大學院 1990 大學院論文集 Vol.15 No.-

The thought of Hsin-hsueh in the Ming Dynasty developed through four characteristic stages. In the first stage, the tendency of Hsin-hsueh appeared in the thought of Chu-Tzu scholars and was transmitted by them. Even though the thought of Hsin-hsueh in this stage is composed of its rudimentary contents : the method of learning through perceiving and practicing truth for oneself, and the point that "Li is the substantial body," it had a great influence on the formation of Yang-ming philosophy. The important Hsin-hsueh scholars in this stage are Wu Yu-pi, who opened the gate of Confucianism in the Ming Dynasty and his followers, Ch'en Hsien-chang and Lou Liang, etc. In the second stage, Hsueh was completed into Yang-ming philosophy by Wang Yang-ming. It is also in this stage that the spiritualistic factor of Confucianism, which had been shown clearly from Mencius to Lu Hisang-shan, was embodied in Yang-ming philosophy. Its major contents consist several doctrines : the doctrine that mind itself is principle, the doctrine of the unity of knowledge and action, the doctrine of the extension of good knowledge, and the doctrine of cultivating one's mind in the course of practicing affairs, etc. In the third stage, ---from the viewpoint of period, this stage is partly overlapped with the second stage--- Yang-ming philosophy became more precise and more influencial. Moreover, the appearance of a great many Hsin-hsueh scholars and the advancement of Hsin-hsueh in the third stage formed many philosophic schools and enabled Hsin-hsueh to have a great social influence. On the other hand, the theretical fractionation to excess and the indulgence in the inquiry into precision too far made it all the more difficult to understand Hsin-hsueh. In addition, from the viewpoint of the tradition of Confucianism Hsin-hsueh is thought to incline toward the left owing to the factor of meditation in Hsin-hsueh itself, The important scholars in this stage are Ch'ien Te-hung, Wang Chi, Lo Ju-fang, Lo Hung-hsien, Li Chih, and Nieh Pao, etc. In the fourth stage, Yang-ming philosophy was on the decline and a new change was groped for. The historical period of this stage falls on the late Ming Dynasty era. Theredore, Yang-ming philosophy was criticized to be weakened in relation especially to the political and social situation at that time. The thought of Hsin-hsueh in the fourth stage remainded in existance only throught the activities of the scholars who exposed the problems of Yang-ming philosophy and partially accepted it, and took on a role in influencing the appearance of a new philosophical tendency. The important scholars in this stage are the brothers Ku Hsin-ch'eng. Huang Tao-chou, and Liu Tsung-chou, etc. Liu Tsung-chou was not an orthodox Yang-ming scholar. However, he is called the last Hsin-hsueh scholar of the Ming Dynasty because he accepted the many parts of Hsin-heueh ang-ming and his theory shared its vein.

음양오행으로 접근한 무용수의 자아정체성 분석

양성옥(Yang Sung-Ok) 한국체육과학회 2008 한국체육과학회지 Vol.17 No.4

This study aimed at analyzing the dancer's self-identity with a focus on the characteristics of Yin-Yang and the Five Elements. For this purpose, a total of 205 Korean dance majors around Seoul and the Metropolitan Area were randomly sampled. As for the measurement tool, Yin-Yan and the Five Elements was composed of open questions based on the study by Kim, Ji-hee(2004), while self-identity consisted of the questions used by Kim, Kyung-ho(1998) and Jung, Kwi-soon(2007) with the contents being revised and complemented. The reliability coefficient of the scale Cronbach's α ranged from .74 to .95. As for the research procedure, a questionnaire survey was conducted by way of direct visit at the appropriate region, in which the data completed by means of a self-administration method was collected and searched for. And the data was analyzed via SPSS 13.0 version program, for example one-way analysis and correspondence analysis. This procedure and method resulted in conclusion as follows. First, the group aged 19 averages high in stability and interpersonal role perception, and the one aged 20 to 22 averages high in self-acceptance. Also, the group with 6 to 7 years' experiences as a dancer averages high in self-existence, and the one with over 10 years' experiences averages higher in self-acceptance. Second, the Korean dancer's interpersonal role perception is derived from the fundamental area(east/blue) which creates and originates all things in the universe in the traditional thoughts of Yin-Yang and the Five Elements and the area which brings out the other colors(black/north), which inclines to the energy of yin. Whereas, the peculiarity of self- existence lies in the area of east(blue) and south(red) of Yin-Yang and the Five Elements, which inclines to the energy of yang. Besides, the target orientation lies in the west(white) area which involves relativity revealed by movements and stillness, that is, ambivalence of the yin and yang, and self-acceptance is placed in the center(orange) of the Yin-Yang and the Five Elements.

李建昌의 「李卓吾贊」에 대하여

김용태(Kim Yang-Tae) 동양한문학회(구 부산한문학회) 2008 동양한문학연구 Vol.26 No.-

  본고는 이희목 교수에 의해 십수년 전에 보고되었으나, 그 사이 학계에서 ‘잊혀진’ 자료였던 이건창의 「이탁오찬」이란 글의 존재를 학계에 환기하고, 그 내용과 의의를 검토하여 이건창 문학을 새롭게 이해하는 시각을 제시하려는 목적에서 집필되었다. 「이탁오찬」은 陽明左派의 성립에 중요한 역할을 하였던 李贄를 칭송하는 내용을 담은 글이기에, 최근 들어 그 열기가 더해지고 있는 양명좌파와 公安派의 수용에 대한 연구에 있어 매우 중요한 자료가 아닐 수 없다.<BR>  「이탁오찬」은 이건창이 20대에 지은 글인데, 이 당시 내면적으로 울분상태에 있던 이건창은 양명좌파 및 공안파를 접하면서 많은 위안을 받을 수 있었다. 이후 이건창은 양명좌파 및 공안파와 일정한 거리를 두게 되지만, 양명좌파 및 공안파의 사유를 자신의 문학적 목표와 실천의 자양분으로 적절히 활용하였다. 이러한 점은 이건창 문학을 주로 ‘古文’적 관점에서 접근 하였던 기존의 연구에서 주목하지 못했던 부분이라 할 수 있는데, 실상 이건창 문학이 위대한 까닭은 양명좌파, 공안파, 동성파 등등의 외부적 요인을 주체적으로 활용하여 자신만의 독특한 색깔로 재창조했다는 점에서 찾아져야 할 것이다. 그리고 이러한 점은 양명좌파와 공안파의 수용에 있어 ‘주체’의 측면을 제대로 고려하지 않는 최근의 연구경향에 대해서도 시사하는 바가 적지 않다고 할 수 있다.   The material, 「lee tak oh chan(李卓吾贊)」, was reported approximately a dozen years ago by a Professor Lee, Hee-mok. But this material has been "forgotten" in the academic society. This abstract has been created with an aim to propose a new point of view to understand the literature of Lee, Kun-chang(李建昌) by reviewing the 「lee tak oh chan」. 「lee tak oh chan」 contains materials that look up to Li zh? who had played an important role in establishing a Radical Yang-ming school, which cannot be a crucial material in the sense that recently its academic heat has been increasing toward Radical Yang-ming school and Gong-an School.<BR>  「Lee tak oh chan」 was made by Lee, Kun-chang in his twenties. At the time, Lee, Kun-chang who was in depression of his days had been consoled much by Radical Yang-ming school and Gong-an School. Since then, he placed a certain distance to Radical Yang-ming school and Gong-an School, however he applied appropriately Radical Yang-ming school and Gong-an School to sources of nutrition of literary object and performance. These points were something that at-the-time research hardly took notice of having the viewpoint to access to Lee, Kun-chang literature based upon "Guwen(Classical literary Style 古文)". In fact, the reason, we have to understand, that the greatness of Lee, Kun-chang literature is that it recreated outer factors of Radical Yang-ming school, Gong-an School, Dong-sung School, etc subjectively in its unique color.<BR>  And, in this respect, it suggests us a lot in the sense that even recent research trend tends to hardly focus upon "subjectivity" in the absorbtion of Radical Yang-ming school and Gong-an School.

수대 돈황 막고굴과 장안·낙양 : 통일 그리고 Silk Road Dream

양은경 ( Yang Eun Gyeng ) 중앙아시아학회 2020 中央아시아硏究 Vol.25 No.2

This study explores East-West cultural interactions during the Sui dynasty by examining the structures and murals of the Dunhuang Mogao Caves, also known as the Thousand Buddha Grottos, which so far have received less attention than their importance merits. It focuses on the relationship between Dunhuang and the Changan and Luoyang regions, rather than on the interactive relationship between Dunhuang and the countries to the west of China hitherto emphasized by academic circles. Furthermore, it examines the important role that Dunhuang played during the Sui dynasty and the impact of the revival and subsequent frustration of Sui Emperor Yang's pipedream Silk Road initiative on the Dunhuang Mogao Caves. First of all, in terms of the grottos' structure, the central-pillar grottos, which were prevalent in the Northern and Southern dynasties, continued into the Sui dynasty, but there was a change in both the shape and height of the central pillar and in the Buddha statue enshrined in the central pillar. The overall structure has been confirmed as forming a set relationship with the three-wall structure, each wall having a niche. Investigation of the Mogao Caves has identified not only the popular but short-lived three-wall structure with niches characteristic of the Sui dynasty, but also a cave structure with an altar set into the front wall (正壁設壇窟), which was only built during the reign of Emperor Yang of Sui, and a cave structure with three walls, each with an altar (三壁設壇窟). These grotto structures have all been found to share similarities with those in the regions of Hebei, Henan, and Shanxi, which date from the Northern and Southern dynasties to the Sui dynasty. In addition to the different grotto structure, the Sui Mogao Caves contained fewer of the murals of the Buddha's Life Story and the Buddha's Previous Birth Story popular during the Wei-Jin and Northern and Southern dynasties, and instead featured a new style of mural, “Paintings of Sutras”. First, the Murals of the Vimalakirti Sutra in the Sui Mogao Caves depict statues of Vimalakirti and Manjusri sitting inside house-shaped buildings. In fact, this layout differs from that of the Mogao Caves in the Northern and Southern dynasties, and rather seems to be connected with the sculptures inside the grottos, represented by the Liushi Cave of the Longmen Grottos, in the Henan region. A close examination of the painting of the Amitabha Buddha's Pure Land in the Sui Mogao Caves, with the focus on the canvas structure expressing the Western Paradise World and the posture of the Amitabha Triad, revealed many similarities with those of the Nan Xiangtangshan Caves in Northern Qi. The newly discovered details of the structure and murals of the Sui Mogao Caves are different from those of their counterparts in Central Asia, which were strongly reflected in the Dunhuang grottos in the Wei-Jin and Northern and Southern dynasties, and are closely connected with the grottos in the Changan and Luoyang regions of Eastern China in particular. This suggests that, during the Sui dynasty, there was a close interaction between the Dunhuang region and the Changan and Luoyang regions. Among such interactions, human interactions are deemed the most important. First, as regards the movement of people, the examination of history books and cemetery names has made it possible to identify political officials who were appointed to the Dunhuang area from inland China. Second, when the Stupa to Emperor Wen of Sui was erected in 601, it is noted that the monk Jiui, who stayed in the Mogao Caves Jisang monastery-Sunggyo Temple for several years after being sent there, was identified as a monk of Northern Qi lineage. Furthermore, analysis of the Buddhist scriptures discovered in Dunhuang revealed that the monks who lived in Changan moved to the Dunhuang area, suggesting the spread of the Buddhist culture of the Changan and Luoyang regions. Lastly, Emperor Yang's Silk Road initiative was presented as the reason for and background to the massive change that occurred once again in the Mogao Caves during the reign of Emperor Yang of Sui. Emperor Yang sent Baegu to Dunhuang on a diplomatic mission with various western countries, and he himself traveled to the Hexi region in 607. This fact is presumed to constitute the background to the major changes that occurred in Dunhuang, a key center of East-West exchange at that time, and in the Mogao Caves. However, Emperor Yang's Silk Road initiative lost its force with the fall of the dynasty, and, as a result, it is presumed that the excavation of Mogao Caves and new elements also lost the light of their glory.

Correlations Between Fasciology and Yin Yang Doctrine

Hui Tao,Mei-chun Yu,Hui-ying Yang,Rong-mei Qu,Chun Yang,Xin Zhou,Yu Bai,Jing-peng Wu,Jun Wang,Ou Sha,Lin Yuan 사단법인약침학회 2011 Journal of Acupuncture & Meridian Studies Vol.4 No.2

The aim of this study is to explore the correlations between fasciology and yin yang doctrine. Professor Yuan developed fasciology by three-dimensional reconstruction of connective tissue (fascia) in the trunk and limbs of the human body and tracing back to tissue origins in light of biological evolution and developmental biology. Fasciology states that the human body can be divided into two systems: the supporting-storing system and the functional system. This article elaborates on the roles of the two systems and their mutual relationship. The two systems are used to analyze the yin,the yang, and their relationship. The two systems are promoted but also restricted in different contexts. The supporting-storing system is formed by undifferentiated connective tissue and provides undifferentiated cells and nutrients for differentiated cells of the functional system. Thus, the supporting-storing system could be classified as quiet, similar to yin. The functional system continuously maintains the various functional activities of the human body. Thus, the functional system could be classified as active, similar to yang. In interpreting the yin yang doctrine from the point of view of fasciology, yin can be compared with the supporting-storing system and yang can be compared with the functional system.

인공행위자의 돌봄노동과 돌봄실천의 가능성

이양숙 ( Lee Yang-sook ) 경희대학교 인문학연구원 2025 인문학연구 Vol.- No.65

현대 사회에서 돌봄의 위기가 중요한 사회 문제로 부각됨에 따라, 돌봄을 핵심 주제로 다루는 문학 작품과 영화들은 새로운 비평적 관심을 불러일으킨다. 돌봄은 인간과 인간, 인간-비인간 사이의 상호 취약성, 의존성, 그리고 상호 연결성을 인식하는 관계적이고 정서적인 실천으로 이해할 수 있다. 이 글에서는 김혜진의 단편소설 「TRS가 돌보고 있습니다」와 코고나다의 영화 <애프터 양>을 비교 분석하여 인공적 돌봄 제공자의 행위성과 돌봄 실천의 윤리적 가능성을 탐구하였다. 이들 작품은 모두 돌봄의 어려움을 인공행위자를 도입하여 해결하는 과정에서 돌봄의 가치에 대한 심층적인 질문을 던지는 한편, 인공행위자의 돌봄이 기존의 인간중심적 돌봄을 어떻게 확장할 수 있는가를 다룬다. 김혜진의 소설과 코고나다의 영화는 모두 돌봄을 위해 프로그램된 인공적 존재들이 인간과의 상호작용을 통해 진화하는 모습을 묘사한다. 그러나 두 작품은 기술 시대의 돌봄에 대한 상이한 모델들을 제시한다. 김혜진의 서사에서 ‘TRS’는 목표 지향적이고 효율성을 추구하는 돌봄의 유형을 보여준다. 돌봄 제공자의 기계론적 목표적용은 돌봄을 받는 주체를 감시와 통제의 대상으로 변모시킨다. 이러한 자동화는 돌봄의 근간이 되는 상호주관성과 윤리적 상호성을 인정하지 못한다. 반대로, <애프터 양>은 인간과 비인간 모두를 관계 속에서 자기를 형성해가는 ‘관계적 존재’로 본다는 점에서 ‘난잡한 돌봄 윤리’를 구체화한다. 또한 ‘양의 기억’은 인간에게 자신의 존재를 비추는 거울로 기능하게 되는데 이것은 안드로이드 양이 인간의 윤리적 타자가 될 수 있음을 시사한다. 이러한 과정에서 한때 인간 기계 공진화의 개념적 지표였던 테크노사피엔스라는 개념은 제이크와 양의 상호변화를 통해 더욱 풍부하고 생생한 의미를 획득하게 된다. As the contemporary crisis of care has become a salient social issue, literary and cinematic works engaging with care as a central theme warrant renewed critical attention. This article investigates the agency of artificial caregivers and the ethical possibilities of care practice through a comparative reading of Kim, Hye-jin’s short story “TRS Is Taking Care” and Kogonada’s film < After Yang >. Care is conceived here as a relational and affective practice predicated on the recognition of mutual vulnerability, dependency, and interconnection among human and non-human beings. these works raise profound questions about the value of care in the process of solving the difficulties of care by introducing artificial agents, while also exploring how artificial agent care can expand existing human-centered care. Both works depict artificial entities programmed for caregiving who evolve through their interactions with humans. Yet they imagine divergent models of care in the technological age. In Kim’s narrative, ‘TRS’ epitomizes a technocratic form of care reduced to task-oriented efficiency, where the caregiver’s mechanistic application of goals transforms the cared-for subject into an object of surveillance and control. Such automation fails to acknowledge the intersubjectivity and ethical reciprocity foundational to care. Conversely, < After Yang > embodies a “promiscuous ethics of care” by viewing both humans and non-humans as relational beings who form their selves through relationships. Additionally, Yang's memories function as a mirror that reflects one's own existence to humans, suggesting that the android Yang can become an ethical other for humans. In this process, the concept of technosapiens, once a conceptual indicator of human-machine coevolution, acquires a richer and more vivid meaning through the mutual transformation of Jake and Yang.

인간의 경제적, 도덕적 그리고 종교적 차원 - 애덤 스미스의 경제학과 윤리학을 넘어 왕양명과 키에르케고어의 종교적 존재로 -

양선진 ( Yang¸ Sun-jin ) 사단법인 퇴계학부산연구원 2020 퇴계학논총 Vol.36 No.-

Adam Smith (1723-1790) found it efficient to pursue one's own interests within the scope of satisfying others' interests, and to rely more on mutual interests than to expect of others' benevolence. As such, human beings are physical beings with their souls, so they try to realize the desire and desire to maximize their selfishness, the physical desire of human beings. If understood from the philosophical point of view of Wang Yang-Ming (1472-1528), the human term means a complex of physical desires and souls, and the human term naturally flows in the direction of maximizing one's self-interest. In this regard, mainstream economics, which approaches at a realistic level, sees humans as basically selfish beings. The reason why human beings can be human is that they are not buried in reality but rather seek the values and meanings that life pursues. In this regard, human beings are both economically-looking and at the same time seeking moral life. Adam Smith explored the moral laws, or moral sensibilities, that occur in the mind when a human being enters into the nature and act of an asset to his neighbor or himself. Wang Yang-Ming's point of view is that if the human mind removes its immoral selfish passion and desire and acts according to the voice of the sheep within the human body, the human mind corresponds to the moral principle and reason. Wang Yang-Ming's moral principle refers to the moral feelings of humans that urge individuals to take actions that are beneficial to others' positions and remove desires for their own sake. Kierkegaard(1813-1855) argues that in order to understand the origin of the human mind or of the human soul, one must move on to the absolute, the source of the human soul. The originator of the human soul was not accessible by reason or sensibility, but only through the faith of man. Kierkegaard is divided into aesthetic, ethical and religious levels. And he saw that the path to restoring the fundamental nature of man becomes human through meeting with God in faith, which is the religious stage of man. Wang Yang-Ming stresses that men's physiological or selfish desires should be controlled and governed to prevent them from subdueing the reason and principle of heaven, where they are located in humans. If human nature is governed by nature, which is a true nature, human beings can express good morality like human beings, but if human beings do not recognize the nature of being one of nature, they can act against nature and act immorally. This paper tries to examine the complex and diverse strata of human beings by dividing the two philosophers into these three stages. In particular, we want to look at the lowest level of sensory (psychological) and self-interest at an economic level in order to understand the human nature of today. And besides the economic dimension, we will look at what cultural status human moral dimension has become in our society, and finally, why religious dimension is important in order to properly establish human moral culture.

지성중심의 사고를 넘어선 철학상담의 가능성 모색 - 왕양명과 베르그손 사상의 유사성을 중심으로 -

양선진 ( Yang Sun-jin ) 한국동서철학회 2017 동서철학연구 Vol.0 No.85

Wang Yang-ming is based on the ontology of the characteristic of nature (天地) which has an organic relationship with humanity. According to Wang Yang-ming, human life is ultimately impossible to explain through the laws of physics. Bergson critiqued reason which is separated from the life and the world, because modern Western reason is abstract and speculative. Both philosophers have in common the characteristics which don`t only reject the law of life and understanding of life itself but also emphasized the spiritual dimension. According to Bergson`s essential features of life, life recognizes the initial source of vital explosion. Selon Wang Yang-ming thought that all beings are in an organic relationship with heaven and earth. Philosophical Counseling should recognize the essence of the human condition containing the intellectual, emotional, and spiritual dimension. True Philosophical Counseling should be treated through the fundamental relationships with the God (characteristic nature) rather than the cure recovered from the psychological level to clients.