행위과제 수행방법의 비전략적 특성 및 기억수행 효과에 관한 연구 : 경도 정신지체아를 중심으로

박소현 梨花女子大學校 大學院 1996 국내석사

터키 수피즘의 수행방법 및 영적세계 연구 : Mevlana 종단의 세마츰 수행을 중심으로

강재춘 亞細亞聯合神學大學校 宣敎大學院 2006 국내석사

이 글의 목적은 이슬람 신비주의 분파인 메블라나(Mevlana) 종단의 영적 수행방법과 체험을 정리하고 그들이 체험한 영의 실체가 무엇인지를 밝히고자하는 것이다. 그리고 이를 통해 기독교 선교의 관점에서 메블레비(Mevlevi)들에게 효과적으로 접근하는 방법론을 제시하고자 한다. 지금까지 한국 교회의 이슬람 선교에 대한 접근은 전문적인 연구와 접근 방법이 결여된 것이었다. 세계인구의 1/5을 점하는 약 12억의 무슬림들은 언론에 의해서 2025년에 세계인구의 3분의 1에 육박할 전망이라고 보도되었다. 한국 내에서도 다양한 문화적 접근을 통해 이슬람 교인이 성장하여 한국의 무슬림은 이미 약 4만 명에 이르는 것으로 집계되고 있다. 그들은 공식적으로 사용하는 『성 꾸란 한국어 의미의 번역』뿐만 아니라 모든 공식적인 문서를 통해 “알라”를 “하나님”으로 번역하고 기독교적 용어를 차용하여 비종교인들 뿐만 아니라 기독교인 마저도 미혹하고 있다. 그러나 한국 교회에는 아직까지 이슬람과 무슬림을 어떻게 구별하여 사용해야 하는지도 모르는 성도들이 대부분이며 순니와 쉬아가 어떻게 다르며 이슬람 신비주의인 수피즘은 어떻게 다른 것인지에 대하여 알지 못하는 이들이 대부분이다. 그러므로 필자는 이 논문을 통하여 이슬람 정통에 입각한 종단 외에도 다양한 신비주의 종단이 있음을 먼저 밝히고자 한다. 그리고 이슬람 신비주의가 어떤 역사와 사상적, 영적 배경을 바탕으로 발전하였는지 살펴볼 것이다. 특별히 정통 순니파의 사상과 전통을 바탕으로 하는 이슬람에 대한 이해가 가지는 한계를 극복하고자 수피주의의 대표적인 종단 중 하나인 메블라나 종단의 사상과 수행방법을 연구하였다. 메블라나 종단은 영적 체험을 추구하는 종교적 열정이 살아있는 종단이다. 이들은 정통 이슬람이 율법과 행위를 중심으로 무미건조한 종교적 색채를 가지고 있는 것과 대조를 이룬다. 또 서방 세계를 향한 폭력적 저항을 지하드로 규정한 이슬람 원리주의자들의 열정과도 다른 종교적 열정을 지니고 있는 이들이다. 필자는 메블라나 종단에 속한 수행자들의 종교적 열정을 선교적 접촉점으로 삼고자 한다. 이를 위해 그들의 종교적 열정은 존중하되 그들이 체험하는 영적 실체의 정체가 무엇인지를 분명하게 제시하고자 한다. 메블라나 종단의 수행자들이 체험하는 영적 실체를 규명하기 위하여 본 논문은 현장 리서치와 문헌 연구의 방법을 병행하였다. 특별히 수행을 통해 체험한 영적 경험은 메블라나 종단에 속한 수행자들의 경험을 종합하여 단순화 하였다. 다만 개개인이 다를 수 밖에 없는 영적 체험을 단순한 몇 가지의 범주로 묶은 것은 한계가 있을 수 있으나 이 부분은 차후에 더욱 발전된 연구 성과로 보완할 수 있기를 희망한다. 이어서 수행을 통해 체험한 영적 체험에 대하여 정리하여 보았다. 일반적인 종교에서도 영적인 체험이 실재하기 때문에 종교학적 관점의 접근도 보완하였다. 그러나 이 논문을 통해서 무슬림을 설득할 수 있기를 원하는 목적에 부합하기 위해서 이슬람의 경전인 성 꾸란과 무함마드의 언행록인 하디스를 바탕으로 영적 실체에 접근하였다. 일반적인 종교학의 시각에서 그들의 영을 설명하는 것 보다는 이슬람 자체의 자료와 시각 을 바탕으로 그들이 체험한 영적 실체를 규정하는 것이 효과적일 것이다. 필자는 선교 현장의 사역자들이 이 논문을 통해 이슬람 신비주의에 속한 메블레비들의 영적 문제를 파악하는데 도움을 얻기 원한다. 그리고 이를 바탕으로 메블레비들과 접촉하여 그들 스스로가 자신들의 문제점을 알 수 있도록 선교하기를 원한다. 마지막으로 선교의 방법론에 있어서는 “성육신적 선교방법”이라는 개념을 통하여 선교 대상자들과의 하나 됨, 진리대결, 능력대결을 종합하는 선교방법론을 제시하고자 한다. 특별히 이러한 방법론은 새로운 것이 아닌 예수 그리스도와 초대 교회 사역자들의 모습에 근거한 성경적인 원리에 근거한 것임을 강조하고자 한다. 이는 최근 강조되는 영적 대결을 중심으로 한 선교 방법론이 범할 수 있는 일방적인 복음의 선포의 오류를 경계하면서도 선교 현장에서 실재적인 영적 분별력과 영적 대결이 필요함을 인식하고 조화를 이루고자 하는 노력이다. 이를 위해 영적 대결과 복음의 선포에 앞서 관계의 형성이 우선이라는 것을 밝히고자 한다. 이러한 방법론은 그들을 인정하면서 평화 공존을 하려는 것도 아니며 선교의 포기를 의미하는 것은 더더욱 아니다. 필자는 “성육신적 선교방법”을 통하여 21세기 이슬람 선교의 효과적인 사역이 이루어지기를 소원한다. The object of this study is to arrange the way of spiritual practice and experience in Mevlana sect, to verify the substance which Muslim have experienced and to present an effective way to approach Mevlevi in a christian point of view. so far, missionary work to Muslim in korea church has lacked in professional study and way of approach them according to the press, 1. 2 billion people, a fifth of world population will have been a third of it in 20 years. Even in korea, multi-cultural contact has made Muslim spread and korean muslim have been already over 40thousand people. They've translated "Allah" into "God" in not only The Holy Qur'an korean Translation of the meanings and commentary but all of official documents, which has made christians as well as non-religious people captivated. Moreover, most people have still mixed up Islam and Muslim Sunni and Shi'a I, therefore, intend to verify that there are so many religious Mysterious sect except Sufism and what historical, ideal and spiritual backgrounds Muslim mysticism has Especially I've chosen Mevlana as a representative of Sufism to cope with the lack of understanding Muslim Mevlana is looking for spiritual experience, while other traditional Muslim sects seek for commandants and act. contrary to others, Mevlana does not mistake a violent resistance to the western for Zihad(holy war). I mean to recognize religious passion of Mevlevi as a missionary contact point. This thesis refers to sundry records and also carry out field study, the two ways to explain the spiritual experiences are used; simplicity and their own materials. The spiritual performance of disciple in Mevlana is simplified Even if every individual had different experiences, intense scrutiny of future would be required to confirm this proposition. To persuade Muslim, this thesis approaches to the spiritual existence focused on Holy Qur'an and Hadith. I hope that missionary will have little help to find out the spiritual problem which Mevlevi nave, and to make them understand their own problem. Finally, the missionary process of The Incarnational Methods of Mission is presented. It is not totally new but based on biblical principal in jesus christ and the early church It is also pursued not only to take strict precaution against the error of recently take precautions against one-sided proclaiming the Gospel, but to recognize the necessity of practical spirit assortment and confrontation and to make harmony of them. Most of all, To make relation-ship takes precedence over confrontation and the proclamation of Gospel. I dont mean to coexist with Muslim and what is worse to abandon missionary work. I may have little hope that The Incarnational Methods of Mission will help Muslim mission in 21century

활동 중심 문학 교육을 위한 수행 평가 방법 연구

강재연 이화여자대학교 교육대학원 2004 국내석사

본 연구의 목적은 활동 중심의 문학 수행평가를 통해 문학의 교육과정을 평가에 반영시키고, 학생들이 인지적·정의적 영역에서 긍정적인 변화를 겪도록 하는 데 있다. 따라서 본 연구는 문학교육과정의 교수·학습 목표에 대한 충분한 검토를 거쳐 활동 중심의 문학교육이 현장에서 이루어질 수 있도록 수행평가의 현장적 대안 방법을 구체화하여 제시함으로써 현장에서 보다 타당한 수행평가가 이루어질 수 있도록 하는 유용한 자료를 제공한다는 데에 의의가 있다. 평가는 본래 목표에 대한 달성도를 측정에서 그 결과를 교육에 반영할 때 의미가 있다. 그럼에도 불구하고 현장에서는 목표와 평가의 방식을 연결시켜 계획을 세우지 않고 결과물만을 가지고 평가하는 경우가 많다. 이로 인해 실제 수업은 '활동' 중심으로 진행하고 결국 평가는 이전의 '지식' 중심이 되어버리는 이중적인 결과를 낳아서 학생들은 학교 수업 중의 '활동'은 대충 아무 내용이나 채워 넣고 시험은 다시 학원에서 문제풀이식으로 배우는 이중고를 겪고 있다. 문학교육에서 학습자의 감상 수준을 판단하고 비판적 사고력, 창의력 등을 신장시키기 위해서 수행평가(performance assessment)는 활성화되어야 한다. 본 연구는 다음의 절차를 거쳐 진행되었다. Ⅱ장에서는 문학교육에서 '활동 중심'의 개념과 의의, 수행 평가와의 관련성을 논하기 위하여 그 이론적 배경을 제공하는 '문학 소통이론'을 탐색해 보고, 그것이 문학교육에 어떠한 방식으로 구체화하여 실현되는지에 대해 생각해 보았다. 또, 활동 중심의 문학관을 점검함으로써 이러한 관점이 교수·학습 현장에 어떻게 적용되어야 하는지를 수행평가의 개념과 함께 모색해 보았다. Ⅲ장에서는 중학교 문학 수업에서 시행할 수 있는 활동중심 수행평가의 방법에 대한 구체적인 방법을 설계하고 평가의 의의와 적용 방법에 대하여 제안하였다. 문학의 평가요소를 '문학 텍스트에 대한 친화적 수행 능력', '문학 텍스트에 대한 이해·감상적 수행 능력', '문학 텍스트에 대한 내면화 수행 능력'으로 구분하여 제시하고 그를 평가할 수 있는 평가 방안을 마련하였다. Ⅳ장에서는 설계한 수행평가의 방법을 중학교 2학년 학생들을 대상으로 실제 적용해 보고 실험하여 검증한 절차와 결과물을 제시하였다. 교과서에 제시된 문학 단원의 학습 목표를 고려하여 실험을 설계하고 제재를 소설 장르에 국한하여 실험을 전개하였다. 교과서의 단원 목표와 제재의 특성을 고려하여 문학의 평가 요소를 추출하고 그에 알맞은 과제를 제시하였다. 제시된 수행평가의 과제는 교수-학습 활동과 유기적인 연관을 가지고 수업 시간에 활동할 수 있도록 구성되었으며 모둠 활동의 형태로 대부분 진행되었다. 이러한 결과를 통해 본고에서는 다음과 같은 결론을 얻었다. 첫째, 활동 중심의 문학 수행평가의 절차 및 구체적인 방법의 적용은 문학 수업에서 학생의 적극적인 참여와 반응을 유도하였다. 둘째, 활동 중심의 문학 수행평가를 통하여 학생들의 문학에 대한 감상 능력이 신장되었다. 셋째, 활동 중심의 문학 수행평가는 문학의 특성을 살리고 문학교육의 목적을 달성하는데 적합한 평가 방안이다. 결론적으로, 활동 중심의 문학 수행평가 방법은 문학의 수용과 창작 활동을 활발히 하고 학습자의 문학 능력을 신장시킬 수 있었으며, 이는 미래지향적이고 전인적인 인간을 양성하고자 하는 제7차 교육과정 국어 교육의 목적에 부합하는 것임을 알 수 있었다. This study aims to reflect activity-based performance assessment in actual school work and to arouse students to positive attitude to literature education. The assessment method so far has the problem in considering it is limited to focus on the simple output. Though it is simple to assess, this method little helps to set the educational goal for the students. The course of education was processed by activity-based method; on the other hand, the assessment of education was performed by knowledge based on criterion. The conflict between course and assessment causes diffusion in literature education. Therefore, the assessment based on performance must be activated in order to extend a criticism thinking faculty and the originality in literature education. In brief, the assessment should be based on accomplishment to educational goal and its result must be reflected in education. The outline of this study is as follows; In chapter 2, it studied the theory of literature communication and activity-based literature viewpoint including the relationship between performance assessment and activity-based literature education. In chapter 3, the more detailed method of performance assessment is designed. And the system of performance assessment is proposed, which can be applied in the actual literature class of junior high school. In chapter 4, the newly proposed performance assessment is practiced which 2nd graders of junior high school was set for the target of this study and examined by actual test. The material for performance assessment was limited to novels. The task of performance assessment is properly fitted the goal of literature education. The course for performance assessment is progressed in cooperative learning. Finally, it presented the conclusions in chapter 5. The conclusions of this study are as follows. 1. The application of activity-based literature performance assessment induces students to the positive participation and reaction. 2. It is showed that the students activity-based literature performance assessment helps the students develop their appreciation to literature. 3. The activity-based literature performance assessment is proper assessment method from the point that it contribute the students to obtain the better appreciation ability of literature education. Consequently, activity-based literature performance assessment extends a criticism thinking faculty of student by activating acceptance and creation in literature.

敎典에서 본 統一敎와 東學의 人間理解와 修行方法硏究

이호빈 선문대학교 신학전문대학원 2005 국내석사

In this thesis, the present writer conducted a comparative study of Tongilgyo and Donghak in their understanding of humankind. In order to research the understanding of humankind according to the Tongilgyo, I suggest three categories: humankind as fallen beings, humankind in their original state; and humankind as perfected individuals. Tongilgyo uses the Old Testament story of Adam and Eve to explain the fallen aspect of humanity. As the common ancestor of humankind, Adam and Eve were the source of the separation between God and His children. Using Adam and Eve to explain Humanity's fallen state is common among Korean Christian churches. Korean Christian Spiritualists, e.g., Kim Sung Do's SungJuGyo, Jung Deuk Eun's the Principle of Life, and Kim Baek Moon's Holy Spirit Theology explain humanity's present state using the Bible's account of Adam and Eve. As the result of my research, I have concluded that there are other churches that have closely related explanations of the fallen state of humankind that are similar to Tongilgyo's theory. The second part of my thesis is concerned with humankind created by God in an original state. Tongilgyo reconfirms the traditional Christian view of the parent-child relationship between God and humans. God is the Parent of humanity, and we are the children who receive the divine love and concern of our creator. According to the Principle of God's Creation, humankind were designed to exist possessing our creator's divine nature. Human life and spirituality were meant to reflect that divinity. In light of this principle, reconciliation with our original state needs to occur through individual effort. Humankind who possess the divine love of God try to accomplish individual growth through the development of their personality. The individual experiences further growth and development through their spouse and children. In addition, humans must seek harmony with nature and with all humans. A person who accomplishes this ideological state is defined as a 'saint', but this concept is used differently from the Christian one. According to the Tongilgyo Ideology, a saint is one who tries to accomplish the original state of humankind and lives a life that demonstrates this state of divine love. Consequently, Donghak's new humanism, which revived the dignity of humankind, set the Confucian society on fire by the theory of serving God and serving humankind as Hanul-nim. This theory includes the ideas of nurturing the development of God who is innate within each humankind, regarding humankind as Hanul-nim, and the view of humankind as the Hanul-nim. This revolutionary perspective of humankind raised the Harmony(調和), SangSeng(相生) in the relationship among God, humans, and the natural world. The opening of the Tongilgyo's new era is supposed to offer a new explanation of humankind in relation to humanism. This new perspective will shed a light on the role of the individual as the one who is responsible for perfection of personality, family, and harmony with the natural world.

Bhagavadgītā의 Samatva 연구

김보현 원광대학교 동양학대학원 2020 국내석사

Bhagavadgītā emphasizes samatva(equanimity). samatva in Gītā is not a single state of mind, but a complex state of the mind. And samatva is a means for mokṣa and an intermediate goal to be developed step by step. The development of samatva takes an important position in Gītā because it leads to quietness and wisdom of the mind. The fluctuation of mind is caused by that the balance of tri­guṇa, core element of the prakṛti, is broken, And this action causes anguish and interrupts us from staying in the samatva. When buddhi and manas control the sensory organs, we can be free from attachment. This method is the way to achieve samatva. This paper examines how to practice and maintain samatva by connecting it with mind action, focusing on the contents of Gītā. first of all, this study looked at the stage of the samatva; ‘samatva watching the opposition of duality’, ‘samatva in observing the action of the sensory organs’, ‘samatva looking at all subjects fairly’ and ‘samatva beyond the triguṇa’. The samatva of each satge can be seen as a process in which the duality that arises from the action of consciousness is integrated step by step. Each stage of samatva is achievement through the 3rd step method­first, abandonment of desire, second, sensory control, third, focus on one object. So this study analyzed meaning and features about ‘3rd step method’ that is the key tools of development of samatva. Here, the desire is considered as an energy so abandonment of desire is seen to be a diversion of energy from the outside to the inside. Also it is understanded that sensory control is not suppression but acceptance it in the way of stare at the objects that arise. And focus on God is included in one object because these two characteristics are similar. Then it is again devided into second step as the method for keeping samatva achieved to 3rd step training method. one is continuous training and the second is the abandonment of wisdom. The first and third stages of samatva are the process of achievement samatva equality for all abject, away from attachment and hatred. And the fourth stage is the state of liberation where the distinction between God and me disappears and the meaning of ‘equality’ and ‘balance’ no longer exists. Samatva is the power and skill that keeps the calm of the mind. The step­by­step performance of samatva is the process of gradually clarifying the light of wisdom and purifying consciousness through the integration process of duality. We can reach the liberation of freedom from bondage by escaping from pain through samatva. 󰡔바가바드기따󰡕Bhagavadgītā는 samatva(평등성)를 강조한다. 󰡔기따󰡕에서 평등성은 의식작용의 영역으로 하나의 상태가 아닌, 포괄적인 범위를 가진다. 또한 평등성은 해탈을 위한 수단이자 단계적으로 계발해야 하는 중간 목적지이다. 평등성의 계발은 마음의 고요와 지혜로 연결되기에 󰡔기따󰡕에서 평등성을 계발하는 것은 중요한 위치를 차지한다. 쁘라끄리띠(prakṛti)의 핵심요소인 세 구나(tri­guṇa)의 균형이 깨지면서 생겨난 마음작용은 마음의 산란함과 번뇌를 일으켜서 samatva 상태에 머무는 것을 방해한다. 이에 samatva를 성취하는 방법은 지성을 의미하는 붓디(buddhi)와 의근(意根)을 의미하는 마나스(manas)를 사용하여 감각기관을 제어하고, 집착에서 벗어나는 것이다. 본 논문은 󰡔기따󰡕에 나온 내용을 중심으로, 평등성을 계발하고 유지하기 위한 실천 수행방법을 마음작용과 연결시켜 알아보았다. 우선 samatva의 상태는 4단계로 ‘이원성의 발생 원인을 알아차리는 samatva’, ‘감각기관의 작용을 지켜보는 samatva’, ‘모든 대상을 공평하게 바라보는 samatva’, 마지막으로 ‘세 구나를 초월하는 상태의 samatva’로 나누어 살펴보았다. 각 단계의 samatva는 의식의 작용에서 생겨나는 이원성들을 하나씩 통합하는 과정으로 볼 수 있다. Samatva를 계발하는 방법은 첫째, 욕망의 포기, 둘째, 감각의 제어, 셋째, 하나의 대상에 집중하기를 통해 성취된다. 따라서 samatva 계발의 핵심수단인 ‘욕망의 포기’, ‘제어’, ‘집중’의 의미를 분석하고 특징들을 정리하였다. 여기서는 욕망을 에너지의 상태로 보았으며, 욕망의 포기는 외부로 향한 의식을 안으로 돌리는 에너지의 전환으로 보았다. 또한 제어 역시 억제가 아닌, 생겨나는 대상들을 초연하게 바라보는 받아들임으로 해석하였다. 그리고 신을 향한 집중과 하나의 대상에 대한 집중의 특성은 비슷하기에, 집중의 영역에 ‘신’을 하나의 대상으로 포함하여 다루었다. 이렇게 3단계 수행방법을 거쳐 얻은 samatva를 유지하는 방법은 다시 2단계로 나누어진다. 하나는 지속적인 수련, 둘째는 지혜에 대한 집착의 포기이다. Samatva의 1단계에서 3단계가 애착과 증오에서 벗어나 모든 대상을 공평하게 바라보는 평등성을 성취하는 과정이라면, 4단계의 평등성은 신과 ‘나’의 구분이 사라지고 하나가 된 상태로 더 이상 평등이나 균형의 의미가 존재하지 않는 해탈의 상태라 볼 수 있다. Samatva는 마음의 고요함을 지켜내는 힘이며 기술이다. samatva의 단계적인 수행은 점차 지혜의 빛을 밝혀 이원성의 통합과정을 통해 의식을 정화해 나가는 과정으로, samatva를 통해 고통에서 벗어나 속박으로부터 자유로워지는 해탈에 도달할 수 있다.

조선중기 海日의 『暎虛集』에 내재된 禪佛敎的 修行 양상 硏究

이미숙 동국대학교 2018 국내박사

This study identified the Seon Buddhist mode of practice which had been included in the process of the practice and the realization implicit in Collected works of Yeongheo(暎虛集) - poetry and prose - by Yeongheo Haeil(暎虛海日: 1541-1609) during the middle Chosun period. The respective works contain his ideology and practice methods and they are included in the contents of <Buseol-Jeon(浮雪傳)>. The way to understand the ideology and the practice methods reflected in respective works is to associate other related works by putting focus on <Buseol-Jeon> and examining the phrases which differ in the aspect of practice. Based on such an approach, it has been identified that the overall flow of <Buseol-Jeon> and its specific phrases have been narrated into the aspects of the Seon Buddhism practice. In addition, it has been identified that the Seon Buddhism aspect is not irrelevant with the practice system of the Buddhist circle of the time and the fact that a new method has been arranged through the genre ‘story’ as the measure for enlightenment during the Japanese Invasion of Korea in 1592. After examining the research history, Chapter I identified that the meaning included in narration was not specified since the works were discussed while the study on neither the situation of the time nor respective works had not been done. In this regard, this study suggested the way of reexamining the entire works by Yeongheo Haeil and insisted that the practice aspect included in the works have to be understood by associating other related works by distinguishing the phrases in <Buseol-Jeon> that differ in the practice aspect. Furthermore, this study argued that the works have to be explored after understanding the practice flow of the Buddhist circle of the time in which the works were created and the circumstances of the war. Chapter II looked into the life of the writer so as to understand the Seon Buddhism practice aspect implicit in the poetry and the prose of Collected works of Yeongheo. Also, the ideology and the practice figures by the teachers who became his ideological formation basis were explored. Section 1 identified that Yeongheo Haeil was the Seon priest(禪僧) who sought enlightenment based on the Seon practice(禪) and the doctrinal teachings(敎) by focusing on his events. Additional materials have been explored while organizing his events and it has been identified that he disconnected himself from the world during his 10-year stay at Buljooam of Mt. Reungga. Additionally, the period during which he went sightseeing at three mountains(三山) has been identified based on a portion of the records of Yushan(遊山) and the unidentified events have been newly established. Section 2 considered the influential teachers based on Section 1. Here, it has been identified that he deeply studied the Seon Learning(禪學) and the Doctrinal Learning(敎學), emphasized at the Seon School and the Non-Seon Buddhism School, due to the implementation of the monk system(僧科) of the Seon practice and doctrine at both schools. Also, it has been identified that the Seon practice, the doctrinal teachings, and the Buddhist invocation practice(念佛) were realized in the society. The inner will to lead the social role of Buddhism toward the direction distant from the of participating in the righteous monk army(義僧軍) or the construction of a mountain fortress has also been identified. First of all, Section 1 of Chapter III identified that the name ‘Gwangsae’(光世) symbolizes the mercy(慈悲) of Avalokitesvara. The mercy has been found to appear as three methods & three disciplines and the three modes of attaining wisdom. Therefore, Gwangsae has been identified to be the figure who possessed the mercy and the wisdom(智慧) of Avalokitesvara. Next, Buseol having married to the lady Myohwa(妙花) has been identified to be practicing the no relevance(無緣) mercy that clarifies the destiny law through wisdom. Section 2 identified that the implementation of the practice is being emphasized by elaborately inserting the aspects of the Three Trainings of Humanistic Buddhism(戒定慧) and the Noble Eightfold Path(八正道). These have been proposed as the fundamental practices that need to be mastered in the process toward enlightenment. Also, when talking about the practice at narration through the form by the Three Trainings of Humanistic Buddhism, it has been identified that there is an order in the mutual relations. Section 3 found that various practice aspects have been included in the Seon practice and doctrine. First of all, the practice aspect of the method of entering the Seon School based on the doctrinal learning(由敎入禪) has been examined. The method of entering the Seon School based on the doctrinal learning identified the practice method of entering Seon after mastering the theory of the Buddhist scriptures and the religious precepts set by Buddha, the doctrinal teachings by the Four Agama Sutra(四阿含經), and the theory of five entrenched afflictions. This figured out that the theory of practice that the doctrinal learning and the Seon practice take place extensively and deeply based on a firm view toward Buddhism only after the Buddhist doctrine(敎理) including the Four Noble Truths(四聖諦), the Five Heaps(五蘊), and the 12 Causes and Conditions(12因緣) are learned thoroughly. Next, the practice method of accommodating the doctrinal learning after mastering the Seon practice focused on sitting meditation(禪主敎從) was examined. The practice method focused on the sitting in Seon meditation(坐禪) which is to discover the truth by listening to the catechetic question for meditation(公案) of patriarch(祖師) so as to enter the unknowable nirvana through the doctrinal teaching - a speech. Lastly, the practice method of discovering the truth in Seon meditation after temporarily laying down the meaning of the doctrinal teaching(放下敎義) was examined. This identified the practice method of discovering the Seon effect(禪旨) after temporarily laying down the doctrinal teaching(敎義). Also, the idea of the unity of Buddhist practice and doctrine(禪敎一致) was being shown. It has identified that realization can be accomplished through the scriptures(經典) and the Seon practice by saying that reading the scriptures and going into mindfulness is the same. Furthermore, the practice method of using the scriptures when discovering the truth in Seon meditation and relying on the teaching of the scriptures after obtaining realization was identified. The practice method and theory of the Seon practice and doctrine(禪敎) have been identified as Yeongheo Haeil having learnt and mastered the Seon Learning and the doctrinal learning from Buyong Yeonggwan(芙蓉靈觀) and formed the Seon practice and doctrine under the influence of the teachers including Cheongheo Hyujeong(淸虛休靜). Since the period was the time when the monk system of both schools of the Seon practice and doctrine was being implemented, there was the atmosphere of mastering the Seon Learning and the doctrinal learning. The fact that the practice of the Seon practice and doctrine was elaborately suggested in the flow of narration was discovered by analyzing the implied authentic precedents and the Buddhist terms in sentences. Section 1 of Chapter 4 looked into the contents that Buseol tidily practiced three parts(三業) - body, mouth, and meaning - while staying at home. Devotee Buseoul having tidily practiced body, mouth, and meaning so as to achieve the Buddhahood(佛道) was the basis for realizing altruism(利他) after practicing self-interest(自利). Next, the content that the six perfections(六波羅蜜) - generosity, morality, patience, energy, meditation, and wisdom - was widely extended was examined. The harmony of practice and living and smoothly practicing virtues and wisdom have been identified as practicing altruism. Here, the three parts and the six perfections have been suggested as the fundamental practice, which have to be performed by investigators(求道者), and the practice that reforms mankind and carries out Buddhist teachings. Section 2 looked into the self-practice(自力) by the combined practice of son and pure land(禪淨兼修). This was secretly emphasized before Buseol left home and it was also revealed in the process of transmission(傳法) toward mankind while practicing at home. Here, it has been identified that practicing the combined practice of son and pure land which refer to the Western Pure Land(西方淨土) of the Seon School(禪定) based on the ‘Only mind can manifest the pure land’(唯心淨土) thought. Such a practice was understood as the self-Buddhist invocation practice which combined the Seon School and the Buddhist invocation which claimed that self-nature (自性) is Amitabha and mind is pure land. Section 3 looked into the Buddhist invocation practice which relies on external force(他力) through the meditation concentrating on Buddha(稱名念佛) and the meditation concentrating on concept(觀念念佛). This was revealed when the children of Buseol - Deungwoon(登雲) and Wolmyeong(月明) - left home for practice. Here, it has been identified that the meditation concentration on Buddha and the meditation concentrating on concept are being accomplished based on ‘Pratyutpanna Samadhi’(般舟三昧) of Pratyutpanna Samadhi Sutra(般舟三昧經). First of all, the meditation concentrating on Buddha which is to shout out ‘I sincerely believe in Amitabha’ was considered; this was found to be represented by the external force practice that relies on the power of Buddha. Next, the practice which refers to the figure of a Buddhist saint, power of vow(願力), or the Western Pure Land was identified. Such Buddhist invocation practices aimed to obtain enlightenment and reformed mankind. Also, it appeared as a form of social practice designed to institutionalize mankind during the war period(戰亂). Chapter V examined the practice aspect of Mt. Odae - the symbol of three mountains, the center of Buddhist practice at the time, and wisdom. Here, it has been identified that he practiced while making an extensive tour to Mt. Dooryoo, Mt. Geumgang, Mt. Myohyang, and Mt. Odae when referring to the phrase within the narration structure of <Buseol-Jeon> that he went sightseeing at famous mountains. Section 1 examined the content that he perceived landscape areas(山水) as the basis for practice. While staying at the mountain, he freely went sightseeing, studied the theory of the Buddhist scriptures, and regarded it as the space for sitting in meditation. Next, the relationship between seeking enlightenment and sightseeing the mountain has been examined. It has been identified that he went sightseeing to find the teacher who can give him lessons. Section 2 looked into the aspects which had been practiced while sightseeing Mt. Dooryoo, Mt. Geumgang, and Mt. Myohyang. First of all, based on the Mt. Dooryoo Sightseeing Record, it has been identified that a variety of practices had took place including Seon practice, the doctrinal teachings, and the Buddhist invocation practice while exploring the mountains in detail. Next, he performed practices at Mt. Geumgang since all anguish are gone and the state of enlightenment is obtained once a person steps onto it. In particular, he kept silent and sat in Seon meditation while living without the obsession toward worldly possessions. In addition, he identified the nature of mind by entering the Seon School through sitting in Seon meditation at Mt. Myohyang and the prostration(拜) practice was done through the method of lowering oneself. Section 3 examined the overall formation of Mt. Odae(五臺山) and which Buddhist saints stayed. The mountain emphasized that it is the place where one's implicit nature can be realized since the mountain has gathered the outstanding spirits of heaven and earth. Next, it has been identified that Mt. Odae was being symbolized as wisdom after distinguishing ‘智’ and ‘慧’ in 智慧(wisdom) through the sightseeing. Also, he listened to the teachings by Buddha through the nature and performed the Seon practices during the sightseeing. In addition, he entered Seon while invoking the self-nature of Buddha upon seeing mountains and streams and referred to his own mind after entering the Seon School. The aforementioned analyses identified that the Seon Buddhism practice aspect has been elaborately structured in <Buseol-Jeon>. Furthermore, it has also identified that extensive Buddhist doctrines have been implied and the key factor of the Seon practice has been logically organized. The narration structure of <Buseol-Jeon> asserted that investigators must possess the Three Trainings of Humanistic Buddhism, the Noble Eightfold Path, and body, mouth, and meaning, and the six perfections to obtain enlightenment. The Seon practice, the doctrinal teachings, and the Buddhist invocation practice have established a certain practice system after relating to the practice legitimacy of the Buddhist circle of the time. Here, the Seon practice and the doctrinal teachings suggested the practice method in every phrase. They proposed that the Seon practice is the decisive means toward enlightenment by orienting the Seon practice after setting the doctrinal teachings as the basis or following the doctrinal teachings after setting the Seon practice as the center while discovering the question for Buddhist meditation. Such a structure identified that Yeongheo Haeil widely examined the practice theory of the Seon practice and the doctrinal teachings and gradually completed the practice methods in the stages of exploration. This study is meaningful in the sense that it newly organized the practice theory of the then-Buddhist circle from the perspective of Yeongheo Haeil and suggested the direction of practice.

電算시스템 內部監査의 節次 및 遂行方法에 대한 硏究 : 韓國電氣通信公社 電算시스템을 中心으로

변은기 韓國外國語大學校 1988 국내석사

불교 수행방법으로서의 看話禪의 도덕교육적 의의

서동명 한국교원대학교 대학원 2005 국내석사

看話禪의 無字公案 硏究

김정숙 東國大學校 大學院 1999 국내석사

Whether one is Buddhist or not, one of the most frequently used Buddhist terms among Korean people is the word 'Ch'amseon(參禪 - meditation).' To be more precise, most people say 'Ch'amseon Ha Da(to meditate) and then a detailed explanation of the movements and methods of the form of meditation follows suit. Since the term 'Ch'amseon' literally means to 'seek Seon', it well characterizes Kanhwa Seon which seeks to solve a kongan(公案). The reason why the term 'ch'amseon' remains a familiar word to the average person in Korea is because Kanhwa Seon, with its method of seeking to solve kongans, has been, to the present, the representative method of religious practice in Korea and its historical tradition has been well preserved. During the Song Dynasty in China, the Seon tradition of Chosa Seon(祖師禪), which taught that the P'yongsangshim(平常心) in everyday life is both the Way and the world of enlightenment and that we ourselves must awaken to our originally pure and non-discriminatory nature, began to decline. Hence, the urgent need for a form of practice at the time resulted in Kanhwa Seon, among others. Kanhwa Seon is a form of practice wherein one gives rise to great doubt while seeking to solve the kongan and awakens to one's original nature. The historical figure who established the form of kongan practice and produced comprehensive compilations on the subject was Daehye Jongko(대혜종고), who belonged to the lineage of Imchaejong Yangkip'a(臨濟宗 楊岐波). Taehye Jongko combined the kongans of Paekch'iksonggo(百則頌古), which were contained in the Konganchip(公案集), with Chochu's(趙州) Muchakongan(無字公案) and its theory of Kuchamupulsong(狗子無佛性), and made them into the rules and regulations for all kongans. He also developed his own theory of konganch'amku(公案參究). In chapter Ⅱ, in terms of the background of that specific time period, I will talk about the state of Buddhism during the time period from the collapse of the Five Generations(五代) to the formation of Puksong(北宋) and its transfer south of the river to become Namsong(南宋). I will also talk about the changes that took place in the Seon Order during this time period. I will make analogies with the Chasongch'ongchongshim's(自性淸淨心) Shimchipop(心地法), which formed the basis for the philosophy of that time period, and in terms of the background of the spiritual practices during that time period, I will discuss elements related to the practice of Kanhwa Seon. In chapter Ⅲ, the formation of Chochu's Seon Talk of Kuchamupulsonghwa(狗子無佛性話) and, through a look at the kongan traditions of both Hwangpyok(黃蘗) and Popyon(法演), the process of the establishment of Muchakongan(無字公案) as a method of practice will be discussed. In chapter Ⅳ, the structural development process of Kanhwa Seon will be discussed by studying the Muchakongan's Ch'amkuron of Taehye(大慧), Hyekae(慧開) and Toki(德異). The process of the establishment and the perfecting of Kanhwa Seon will also be examined. Through the examination of the Ch'amku method it was analyzed that the structure of the practice of kongan is centered on great doubt and that this great doubt eventually leads to an awakening. Chapter Ⅴ discusses the fact that Kanhwa Seon came to be established in Korea by Pocho Chinul(普照知訥) of the Koryo Dynasty. Chinul accepted most of Taehye's views and talked about the Muchakongan Ch'amku. His disciple Chinkak Hyeshim(眞覺慧諶) continued his teachings and further delved into the issue, having left behind a written work stating that the Shipchongpyong(十種病) of Kanhwa Seon is also the disease of Muchakongan. This reflects the fact that Kanhwa Seon and the Muchakongan were already established during the Koryo Dynasty. The kongan is a meditational means to ridding oneself of all discriminatory thoughts and help one realize one's true mind. The number of kongans found in the Seon tradition are vast as there are an estimated 1,700 kongans that exist. However, as has been examined in this paper, the Muchakongan played a central role during the establishment and development of Kanhwa Seon in Song Dynasty. It is my opinion that, while the Muchakongan Ch' amkupop was at the same time the Ch' amkupop for all other kongans, it was also represented the standard for the type of practical theory that Kanhwa Seon sought to achieve.

公共部門에서의 6시그마 수행방법론 硏究

유우상 건국대학교 2004 국내석사

영문초록: Recently, in the Western advanced countries, they introduced the management method of general enterprises actively to the public sector in order to enhance the national competitiveness. In case of Korea, the Gangdong district office and Chungbuk provincial office, etc, promoted to introduce TQM(total quality management) in order to improved the quality of administration, but it failed because of absence of concrete performance methodology. On a basis of those problems, this study was to investigate a plan for introducing the 6-Sigma management innovation methodology used in the general enterprises to the public sector. But, the 6-Sigma project performance methodology utilized in the general enterprises cannot be applied to the public sector different from the general enterprises' business characters as it is. Accordingly, it needs to develop the performance methodology of new project, considering the characteristics of public sector. In particular, under the circumstances of insufficiency of performance measurement about the management performance and quality improvement in the public sector, it is urgent to develop the method of performance measurement proper to the public sector in order to introduce the 6Sigma management innovation techniques successfully. As a result, this study was to suggest the contents of performance by each stage, selecting the DMADV(Define, Measure, Analyze, Design, Verify) solving the problems with the project performance methodology for the concrete quality innovation in the public sector. Also, it was to suggest the methodology that could measure the performance in the public sector, utilizing BSC(balanced scorecard) performance measurement techniques widely used in the general enterprises