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2023, Buddhism and Culture
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7 pages
1 file
A brief popular piece on Madhyamaka for a Korean publication. The original English follows the Korean translation.
Asia ribyu, 2022
본 연구는 메가아시아의 정체성을 모색하는 데 목적이 있다. 메가아시아 개념은 새로운 아시아를 구상하는 하나의 이론적 틀로서 최근 여러 학자들에 의해 논의되고 있다. 무엇보다 메가아시아가 기존의 아시아 담론들과 차별성을 가지는 동시에, 이론적 혹은 방법론적 강점들을 가진다는 점에서, 향후 지속적으로 사용될 개념어라고 생각한다. 메가아시아가 가지고 있는 중요성과 시의적절성에도 불구하고, 메가아시아를 둘러싼 여러 의문점들이 생기는데, 본 연구는 메가아시아가 어떤 정체성을 지니는지에 대한 질문에 답하고자 했다. 이를 위해 연구자는 메가아시아가 하나의 이론적 체계이자 방법론적 도구임을 가정한 뒤, 이를 위해 이전에 유사한 이론적-방법론적 시도를 한 이메뉴얼 월러스틴의 세계체계분석을 가져와 그 의미를 탐구하였다. 월러스틴의 세계체계분석을 통해 연구자는 메가아시아가 하나의 이론적 체계이자 방법론적 도구일 수 있다는 결론을 내렸지만, 월러스틴의 세계체계분석과 메가아시아가 동일한 이론적-방법론적 메커니즘을 지니고 있지는 않다는 점에서 본 연구가 메가아시아의 정체성을 밝히는 시론적 연구임을 명확히 하고자 한다.
남명학연구 (The Nammyonghak Study), 2014
Hong Hyun-joo(洪顯周), a person of the Poongsan(豊山) Hong(洪) clan which was a representative Kyounghwa sejok(京華世族) of the 19th century Joseon, was a poet who played an important role in Joseon poetical circles and social intercourse with the Qing literary men. This paper will discuss the development of his Buddhistic thought appeared in his poems in an attempt to examine his overall literary world. Hong Hyun-joo became a son-in-law of King Jeong- jo(正祖) at the age of 12. He tried to overcome his inner conflict caused by his status of a son-in-law of the king through the way of contemplating his own destiny. Also, the relation with Shin Wui(申緯) lead him to be interested in Buddhism. In his thirties, Hong Hyun-joo was drawn to the teaching of Buddha by understanding of illusion, which led to his recognition of the frailty of human life. He would overcome a feeling of vanity through the idea of emptiness(空), and as a result, in his forties, he wrote many poems in which the ecstasy(法悅) from learning the idea of emptiness was described. It is found that he reached the stage of self-satisfaction which means he could recognize his place as a paradise, starting in his fifties. In conclusion, this process of overcoming inner conflict through the teaching of Buddha and acquiring the self-contented attitude can be said as an important aspect of Hong Hyun-joo’ poems. Furthermore, this analysis can provide an example of the 19th Kyounghwa sejok’s way of accepting Buddhism and using it in writing.
Ceolhag (Han'gug ceolhaghoe), 2022
The Journal of Western History
2014
Geonyangmi, low glutelins rice cultivar, was developed by the rice breeding team of National Institute of Crop Science (NICS), RDA in 2011. This cultivar was derived from the cross between Jinmi TR and LGC-1 in 2003 summer season, and selected by a promising line, SR29355-B-51-2-2-1, was selected and designated as the line of Suweon533 in 2009. The local adaptability test of Suweon533 was carried out at three locations from 2009 to 2011 and it was named as Geonyangmi. This variety is a mid-late maturity cultivar. This variety has 90 cm in culm length and 124 spikelets per panicle. Its 1,000 grain-weight of brown rice is 19.3 g which is less than that of Hwaseonbyeo. This variety has tolerance to unfavorable environment such as cold. This variety has translucent and clear milled rice kernel without white core and belly rice. It has low glutelin content compared with Jinmibyeo. This variety is susceptible to leaf blast, bacterial blight, virus disease and insect pest. The yield potential of Geonyangmi was about 4.93 MT/ha at ordinary fertilizer level in local adaptability test for three years. This variety would be adaptable to the plain paddy field of middle of Korea.
BUL GYO HAK YEONGU-Journal of Buddhist Studies, 2018
동아시아 화엄교학의 경론 주석 체계에서 중요한 요소 가운데 하나인 소전종취(所詮 宗趣) 중 ‘종(宗)’의 정의는 무엇인가? 법장(法藏)은 경전의 ‘말이 나타내는 바[語之所表]’ 로 종(宗)을 정의한다. 그러나 그의 제자인 혜원(慧苑)은 법장의 설을 따르지 않고 중국 전통의 설 등을 받아들여 ‘말이 중시하는 바[語之所尙]’로 규정한다. 이후 대부분의 동아시...
고전과 해석, 2022
Sŏ Gŏ-jŏng (徐居正)’s opinion on the usefulness of poetry is a critical element which not only defines the fundamental character of Tonginsihua (東人詩話, “Criticisms on the Poems by Korean Poets”), but also influences the criteria of literary criticism in Tonginsihua. This is closely related to the intent of the work, which is to elevate the stature of literature. This study explores the discussions on the usefulness of poetry in Tonginsihua, and examines how they have manifested in actual literary criticism. The usefulness of poetry discussed in Tonginsihua, which be abridged to “having to do with teaching (關於世敎)”, comes from the creative perspective. In regards to the usefulness that is teaching, the most important principle of creation is to allegorize (諷諭). It is to enlighten and encourage the inferior, and tacitly advise the superior. In the aspect of the reader or appreciation, the usefulness of the poetry is ‘to be moved (感動) and to act subsequently (感發)’. The unique poetic mode of expression is one of the most effective instruments in conveying the earnest emotion of a person; poetic expression moves one’s mind, and brings out the transformation of thought and actions on an ethical level. By reading an allegorical or encouraging poetry, one becomes enlightened; should a ruler acts upon reading the allegorical poetry, a country might be saved. In short, the author’s intentions in writing – ’to teach (世敎)’ – could be materialized in ‘being moved (感動)’ and ’being pushed to act (感發)’. Such perspective on the usefulness of poetry has influenced the specific criteria of literary criticism in Tonginsihua. Throughout Tonginsihua, works with the messages of loyalty, patriotism and love for the people, and allegory were highly rated. It is revealed that theme of a poem is prioritized over the elegance of its expressions, and sometimes only the message of a poem is sported without commenting on the expressive side of the work. Also, pros and cons of a certain poetry are discussed centering on their connotations, and an emphasis is placed on the usefulness of the allegorical poetry. Next, the inquiry moves on to examine the bases for differentiating between renewals (點化) and imitation (蹈襲) of references, which has been a long time subject of debate in academia when discussing the arguments on yongsa (用事, using reference) presented in Tonginsihua. Successfully using an existing phrase while adding sophistication to expression and producing a new meaning constitutes a renewal, whereas a failed attempt constitutes an imitation. Sŏ Gŏ-jŏng differentiates the two in accords to these general standards; however, he applied relatively ‘lax’ standards to the works with messages of satire, encouragement, loyalty, and love for the people - which are beneficial in ‘teaching’ - and rated highly the works that showcased outstanding expressions and the usefulness of the teaching. Also, he argued that works by poets like Ch’oi Hae (崔瀣), who have great character, need not be concerned on whether they are a renewal or an imitation. This is an instance in which the thematic aspect – the implications of the theme - had been applied to the fullest. One of the main creative objective of Tonginsihua was to raise the stature of literature. To fulfill the aim of the Guo Feng (國風) and contribute to teaching was the ideal of literature shared by bureaucrat writers of the early Chosŏn period. Tonginsihua is a work which actualized such ideas in literary criticism. While the criteria of criticism which Sŏ Gŏ-jŏng employs on renewal/imitation may seem arbitrary, when bearing in mind that such criteria are based on the thematic aspects centering on the usefulness of teaching/moving, a structurality of some extent can be found. This provides important grounds in reevaluating the value of Tonginsihua as a professional literary criticism.
The Research of the Korean Classic, 2021
This study explores the problem of “name (myŏng, 名)” in Pak Chiwŏn’s prose works Sŏn’gyultanggi (蟬橘堂記), Kwanjaegi (觀齋記), Palsŭngamgi (髮僧庵記), and Yŏngjaejipsŏ (泠齋集序). While Sŏn’gyultanggi discusses the emptiness and constraints of names, it also expects that they will induce efforts to discover the “true form” of the things themselves. Kwanjaegi observes how all things, from the self(ah, 我) to the name(myŏng, 名), change and die through the teaching of “obediently receiving and conveying.” While both works talk about the emptiness of names, they paradoxically also demonstrate their possibilities. Moreover, Palsŭngamgi highlights the contradictory existential condition of humans’, particularly literary intellectuals, ceaseless attempts to make a name for themselves, while Yŏngjaejipsŏ explores what this means through literature. The analysis can also be contrasted with Pak’s political treatise Myŏngnon (名論) in which he describes how the property of pursuing fame, that is, making a name for oneself, is a fundamental element that decides human action. In sum, the aforementioned works do not refute the making of names and making a name for oneself, but reflect Pak’s anxieties regarding such actions. Within his strong repudiation and doubt, he indirectly expresses the possibilities and necessity of leaving a name behind through humor, concealment, reversal, and twists.
GCC Issue Paper, 2021
“예언자의 의학(al-ṭibb al-nabawī)”이라는 이슬람 전통의학이 각광을 받고 있다. 이는 의학자들보다는 무슬림 법학자들이 주가 되어 예언자 무함마드의 말과 행동을 모은 언행집 『하디스』에서 위생이나 질병과 치료 등에 예언자의 경험과 조치 및 조언을 선별하여 정리한 이슬람 전통의학의 한 부류이다. 예언자의 의학은 예언자의 종교적 권위에 힘입어 시대와 지역을 초월하여 이슬람권 전역과 그 바깥에서 언제나 상당 수준의 영향력을 유지해왔고,1) 최근 코로나를 기점으로 그 입지가 더욱 단단해졌다. 세계 최대의 쇼핑몰 아마존에는 2021년 12월 현재 350가지가 넘는 상품이 “prophetic medicine”이라는 이름으로 등록되어 있고, 유튜브를 비롯한 동영상 플랫폼과 트위터, 인스타그램, 페이스북 등 소셜 미디어에는 예언자의 의학에 대한 소개와 경험담 및 관련 추천 콘텐츠와 광고가 넘쳐나고 있다. 구글 스콜라에는 2300개 이상의 영어 논문을 비롯하여 수십 가지 언어로 작성된 예언자의 의학 관련 논문이 게시되어 있고, shifabox.com를 필두로 예언자의 의료 제품만을 전문으로 취급하는 회사들이 증가일로에 있다. 초고속 임상실험과 승인이 일상이 되어버린 코로나 시대가 역설적으로 1400 년 전통의 예언자의 의학의 전성기가 되었다.
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