용성진종(龍城震鍾)의 승단개혁운동(僧團改革運動) - 시대적 배경을 중심으로 -

이수창 ( Lee Soo-chang ) 동국대학교 전자불전문화콘텐츠연구소 2016 전자불전 Vol.18 No.-

This study investigates the Buddhist Sangha reformation movement of Yongseong and its development with a consideration of circumstances during his lifetime. The life of Yongseong was solely given to the implementation of Supreme Enlightenment. In order to realize this goal, he asserted all Buddhists should practice three guidelines for edification. These are making Buddhism as everyday life, popularization of Buddhism and intellectualization of Buddhism. Here the last guideline is mainly focused in terms of Yongseong`s reformation. The period when Yongseong lived was from the Joseon Dynasty, which was changed into the Korean Empire later, to the Japanese colonial rule. He lived through a gloomy era for the whole Korean nation. Besides, the period was going through great changes in almost every sector including politics, economy, society and culture. In the history of Korean Buddhism, this period is called `modern Buddhism` and Yongseong lived in this period of upheaval. In the era of modern Korean Buddhism, crisis and opportunity coexisted. Modern Korean Buddhism had an opportunity of new development by overcoming the Joseon Kingdom`s policy of Buddhism suppression. At the same time, it faced a crisis as the Japanese Buddhism landed on the Korean Peninsula and Christianity expanded. By using the chance, Buddhist monks of this period tried to revive Joseon Buddhism which had suffered a serious decline. The existing Buddhism, they thought, failed to adapt to the rapidly changing age. In this context, a modern Buddhism reformation movement emerged. The reformation movement revealed two characteristics in those years. One is a reflection on the traditional aspect of the Buddhist Sangha and the other is a strong practical belief to pursue a new form of existence. The former began with the recognition of the Joseon Buddhist community that should be changed. And the latter was based on the idea of the then incompetent Buddhist Sangha which must adopt new Western civilization to develop itself abreast of the times. But the reformation ideas from the Buddhist leaders of the period were not intended to return to the pure Sangha, but rather to accelerate its secularization. On the contrary, the Sangha reformation movement of Yongseong concentrated on new edification activities by keeping the traditions of Joseon Buddhism through a purification of the Buddhist community, not by means of its secularization and blocking out any foreign influences. In other words, Yongseong meditated in anguish how to regain the sovereignty of Korea and to restore the identity ofwas the idea of `Supreme Enlightenment.` With this idea, Yongseong made every effort to establish the identity of Joseon Buddhism and to develop edifying campaigns proper to the period. For this purpose, reformation was a must. Yongseong`s reformation campaigns were implemented in diverse ways. Representative reformation movements among them were the Sangha purification campaign, Dharma revival campaign, Buddhist ceremony reformation movement, and Zen-agriculture Buddhist movement. Buddhist ceremony reformation and Zen-agriculture Buddhist movements were meant to implement edification activities suitable for the times. And these were not possible without the praying power of Bodhisattva. In short, Yongseong`s whole life was dedicated to the restoration of the nation and Buddhism. He devoted all his capacity to the independence of Korea and revival of Buddhism. Though he suffered a hard prison life during the Japanese colonial rule, he alone strove to restore national sovereignty and Joseon Buddhism. He was a national teacher of his time. Buddhism. His earnest wish was to protect the nation and Buddhism. An alternative he suggested to solve these two tasks once and for all was the idea of `Supreme Enlightenment.` With this idea, Yongseong made every effort to establish the identity of Joseon Buddhism and to develop edifying campaigns proper to the period. For this purpose, reformation was a must. Yongseong`s reformation campaigns were implemented in diverse ways. Representative reformation movements among them were the Sangha purification campaign, Dharma revival campaign, Buddhist ceremony reformation movement, and Zen-agriculture Buddhist movement. Buddhist ceremony reformation and Zen-agriculture Buddhist movements were meant to implement edification activities suitable for the times. And these were not possible without the praying power of Bodhisattva. In short, Yongseong`s whole life was dedicated to the restoration of the nation and Buddhism. He devoted all his capacity to the independence of Korea and revival of Buddhism. Though he suffered a hard prison life during the Japanese colonial rule, he alone strove to restore national sovereignty and Joseon Buddhism. He was a national teacher of his time.

공공기관 비상임이사 직무수행 평가 모형 개발

이수창 ( Soo-chang Lee ) 한국정책연구원 2024 한국정책논집 Vol.24 No.0

This study seeks to construct a comprehensive and systematic evaluation framework for assessing the performance of non-executive directors in public enterprises. Addressing the limitations of existing evaluation practices, which are frequently criticized for their formalistic and procedural nature, this research introduces an innovative framework aimed at fostering meaningful improvements and driving transformative organizational change. Central to the proposed model is a self-assessment mechanism that empowers non-executive directors to critically evaluate their roles and responsibilities. The resulting feedback not only enhances individual competencies but also promotes greater governance transparency and operational efficiency within public enterprises. Key contributions of this study include the categorization of evaluation targets into individual and organizational dimensions, as well as the systematic formulation of evaluation criteria and metrics to ensure rigor, validity, and reliability. By adopting this framework, public enterprises can better reinforce the accountability and effectiveness of non-executive directors, thereby advancing sustainable governance practices.

시민의 경찰 신임성 결정요인 분석

이수창(Lee Soo Chang) 경찰대학 경찰학연구편집위원회 2014 경찰학연구 Vol.14 No.2

This study puts an effort to investigate the factors that have an influence on public confidence in local police as an important index for evaluating the performances of police agencies related to community policing in western countries. In line with this perspective, this study includes incivilities, procedural justice, and social climate as the determinants of public confidence in local police. This study employs a survey questionnaire to evaluate the impact of incivilities, procedural justice, and social climate on public confidence in local police. A 23-item survey questionnaire was administered to 450 citizens in Daegu, Busan, and Ulsan metropolitan city. The research data are analyzed by using four statistical methods: factor analysis, reliability analysis, correlation analysis, and regression analysis. As the result of analysis, incivilities have a negative effect on public confidence in local police and procedural justice has a positive influence on public confidence in local police but social climate does not have a significant effect on public confidence in local police.

백용성의 『금강경』에 대한 이해

이수창 ( Lee Soo-chang ) 동국대학교 전자불전문화콘텐츠연구소 2017 전자불전 Vol.19 No.-

Back Yong-seong wrote three books on Vajracchedika Prajnaparamita-sutra. It seems that he dedicated himself to studying Vajracchedika Prajnaparamita-sutra from the age of 57 to 60. He left three different books on Vajracchedika Prajnaparamita-sutra and they have the following features. First, in Sinyuk Daejanggyung Gumganggyung-Ganguil (『新譯大藏 經金剛經講義』), the author exposited 112 sections after dividing the Sutra into 113 sections on the basis of the existing 32 parts. Second, Sinyuk Daejang Gumgang Maha-Prajnaparamita-sutra (『新譯大藏金剛摩 訶般若波羅蜜經』) added the author’s thoughts focused on Yefu-Daochuan (冶父道川, 1127-1130)’s theory among Hamhu-Duktong’s Gumgang Maha-Prajnaparamita-sutra Oga Haeseoleui (『金剛般若波羅蜜經五家解說誼』). Third, in Sangyuk Gwahae Gumgang-gyung (『詳譯科解金剛經』), Yong-seong newly explained Vajracchedika Prajnaparamita-sutra not being influenced by both the existing 32 parts and Oga Haeseoleui. In comparing these three kinds of Vajracchedika Prajnaparamita-sutra books, we can verify that Yong-seong’s understanding of Vajracchedika Prajnaparamita-sutra grew gradually deepened. The fact that Yong-seong wrote three different books on Vajracchedika Prajnaparamita-sutra means his level of understanding of the Sutra developed. When we discuss a person’s thought, it is commonly accepted to judge through his last book or article. Because the person’s thought becomes more elaborated and elevated with the passage of time. In this respect, it is needless to say that Yong-seong’s understanding of Vajracchedika Prajnaparamita-sutra should be based on his third book Sangyuk Gwahae Gumgang-gyung.

지역경쟁력 제고방안에 관한 연구 -경산시를 중심으로-

이수창 ( Soo Chang Lee ) 영남대학교 한국균형발전연구소 2014 한국균형발전연구 Vol.5 No.2

The purpose of this study is to evaluate GyeongSan`s local competitiveness by analyzing data ranging from 2008 to 2012. The study selects six areas in order to measure the level of GyeongSan`s local competitiveness and assesses 22 indicators adapted from the earlier literatures. The evaluative areas include quality of location, cultural capital, knowledge-creative capital, human capital, productive environment, and natural environment as indexes for local competitiveness measurement. As the results of analysis, GyeongSan has good advantages for local competitiveness in knowledge-creative capital, human capital, and productive environment but not in quality of location, cultural capital, and natural environment. This means that GyeongSan has higher policy concerns m economic development than ones in quality of life.

서번트 리더십이 조직시민행동에 미치는 영향

이수창 ( Soo Chang Lee ) 영남대학교 한국균형발전연구소 2012 한국균형발전연구 Vol.3 No.3

The purpose of this study is to examine the effect of servant leadership on organizational citizenship behavior in local governments. The data for this research was collected in terms of the survey in which the targets was 251 public employees working in Daegu metropolitan, Gyeongbuk Province, and Ulsan metropolitan. The model framework for the study is based on 5 constructs of servant leadership(altruistic calling, emotional healing, persuasive mapping, wisdom, and organizational stewardship) and 4 constructs of organizational citizenship behavior(conscientiousness, altruism, sportsmanship, courtesy, and civic virtue) to investigate correlation between servant leadership and organizational citizenship behavior. As a result, the research presents that servant leadership has an effect on organizational citizenship behavior. Describing in detail, altruistic calling, wisdom, and persuasive mapping have positive impact on organizational citizenship behavior but emotional healing and organizational stewardship do not influence emotional healing, persuasive mapping, wisdom, and organizational stewardship.

사회적 기업 활성화 방안 -선진국 사례분석을 중심으로-

이수창 ( Soo Chang Lee ) 영남대학교 한국균형발전연구소 2012 한국균형발전연구 Vol.3 No.1

This study is to aim to draw policy implications for installing and fostering effectively social enterprises by analyzing successful social enterprises in several developed countries including the USA, the UK, France, Germany, and Japan. As the results of the case study, it can be very clear that a government has to play an important role to set up and foster a variety of social enterprises with an intensive and practical willing. In particular, for South Korea with a very short history of social enterprises, the government`s strong role is required to make the social enterprises successful. That is, the government need to build infrastructure needed for activation of social enterprise and improve the relevant institutions of social enterprises. in order to achieve both job creation and enlargement of social welfare service.

比丘尼 八敬法에 대한 考察

李秀昌(Lee Soo-chang) 불교학연구회 2006 불교학연구 Vol.15 No.-

This paper aims at a close examination of the following issues: What was the historical background of the enactment of bhikkhun?"s a??ha garudhamm??; What significance did it have in its own historical context: and how shall we deal with it in the present age? Bhikkhun?"s a??ha garudhamm? seems to have been enacted by the Buddha himself on the condition that women should be permitted to enter the Buddhist Sa?gha. A??ha garudhamm? was clearly stated in p?cittiy? of bhikkhun?-s?la as well as in the Vinaya-pi?aka and the Sutta-pi?aka of each the Buddhist sects. This means that a??ha garudhamm? had already taken effect before the sectarian division of the Buddhist Order. Extant a??ha garudhamm? however is not believed to be the same as the one first enacted by the Buddha. The contents of A??ha garudhamm? in the Vinaya-pi?akas of various Buddhist sects do not completely correspond to each other and some passages are thought to have been inserted in later periods. Buddha thought that women also could reach the arahatta-phala through meditation practice (bh?van?). On the other hand, he could not but take into consideration some problems that might accompany his decision to allow women to join Sa?gha. He therefore prepared such a regulation as a??ha garudhamm?. Social systems and regulations of a religious group, as well as those of other social groups, cannot but be designed on the basis of worldly concerns in many respects. One of the concerns is the difference of gender. Although gender difference has nothing to do with the religious truth and ideal of Buddhism, the Buddhist Sa?gha could not disregard it in designing its regulations. A??ha garudhamm? was based upon the social and cultural background of India at that time, not upon the ultimate Buddhist truth and ideal. In short, a??ha garudhamm? was the product of the particular period. The status of women in India was fluctuated with the passage of time. In general, the feminine status was enhanced when Buddhism thrived. When Brahmanism gained power, however, it declined. It cannot be denied that the standing of bhikkhun? in the Buddhist Sa?gha also was greatly affected by the social customs and conventions of each period. Bhikkhun?"s a??ha garudhamm? certainly had some raison d’?tre under the conditions of the particular period of its establishment. The situation today is completely different in many respects from those days, especially in regard to public security. Bhikkhun?"s a??ha garudhamm?, however, cannot be simply repealed right now. As a??ha garudhamm? was clearly expressed in p?cittiy? of bhikkhun?-s?la and originated in the ubhato-sa?gha system, a??ha garudhamm? will still hold good as far as the ubhato-sa?gha system exists in the Buddhist Sa?gha. We should not disregard the fact that a??ha garudhamm? was established because Bhikkhun? Sa?gha could not survive in itself. Finally, in order to overcome such a cultural practice of sexual discrimination against women as a??ha garudhamm?, social recognition of women should be improved first of all, for even Buddhist monks and nuns cannot but be influenced by it. If the status of women in the larger society is improved and their roles expand, their status and role in the Buddhist Sa?gha will also be naturally elevated. Premature measures regarding the status of Bhikkhun?s in Sa?gha may lead to conflicts between Bhikkhu and Bhikkhun?, and it will never contribute to the development of Buddhism. It goes without saying that Bhikkhu and Bhikkhun? Sa?ghas should maintain a relationship of mutual cooperation.

自燈明 法燈明의 번역에 대한 고찰

이수창(Lee Soo-chang) 불교학연구회 2003 불교학연구 Vol.6 No.-

This paper deals with some questions arising from the translation of attad?pa and dhammad?pa in the P?li Canon. That is, it is an attempt to research thoroughly into the Buddha"s original intention, when attad?pa and dhammad?pa are put into local languages. This seemingly trivial matter of translation is actually a very important subject because it has been the cause of misunderstanding the Doctrine of No-Self(Anattav?da) in Buddhism. Not only modern translators, but the Chinese translators of the Tripi?aka in the past as well, translated attad?pa and dham -mad?pa revealed in the P?li Nik?ya into various versions, con -siderably different from each other. The fundamental reason for the different interpretations of the text lies in the term d?pa in the P?li language. The word d?pa has two distinctive senses of island and lamp(light). Comparative investigations into the Buddhist Scriptures in the P?li Nik?ya, the Chinese ?gamas and several other translations are made to reveal how the Buddha used the word in question, either in the sense of island or of lamp. It is confirmed as the result of the comparative study that the Buddha here used the term in the meaning of island. The scriptural evidence is that the word "d?pa" was used with the synonyms such as shelter(t?na), cave(le?a), destiny(gati), goal (par?ya?a), and refuge(sara?a) in the Sa?yutta Nik?ya and its Com -mentaries. And the more apparent proof is in the representation of the word "d?pa" as island not lamp in the Sanskrit Scriptures, the Tibetan Scriptures, and even in the Dharmapada written in G?ndh?r? corresponding to the P?li Nik?ya which deals with attad?pa and dhammad?pa . It is inferred from the examined data that the Buddha almost certainly used the term in the meaning of an island when he preached the set-form verse of attad?pa and dhamma-d?pa for the first time. Therefore, it is made clear that attad?p a and dhammad?pa are translated into "live ye as islands unto yourselves" and "live with the doctrine, as your island", but not into "be ye lamps unto yourselves" and "hold fast to the Truth as a lamp". On the other hand, the Buddha"s atta-sara?? and dhamma-sara-?? discourse was delivered on an extremely difficult occasion that he must endure suffering as a human being. At that time, the Buddha gave with great emphasis to his disciplines the lesson that "be ye a refuge to yourselves and a refuge to the Truth". And in the Sa?yutta Nik?ya, the Buddha presented to his followers the way of practicing concretely on taking refuge in themselves and the Truth, as an island, shelter, cave, goal, etc. That is the four satipa??h?nas. Every one can achieve an arhantship or attain nibb?na through practices of the four satipa??h?nas(k?ya, vedan?, citta, dhamma).

동작관찰을 병행한 강제유도운동치료가 뇌졸중 환자의 상지기능과 일상생활활동에 미치는 효과

이수창(Lee, Soo-Chang),이혜림(Lee, Hye-Rim) 고령자치매작업치료학회 2021 고령자.치매작업치료학회지 Vol.15 No.2

목적 : 본 연구의 목적은 동작관찰을 병행한 강제유도운동치료가 뇌졸중 환자의 상지기능과 일상생활활동에 미치는 효과를 알아보는 것이다. 연구방법 : 연구 대상자는 선정기준에 따라 뇌졸중 진단을 받은 환자 30명을 대상으로 실험군과 대조군에 15명씩 무작위 배치하여 2020년 4월부터 2020년 5월까지 진행하였다. 실험군은 동작관찰과 강제유도 운동치료를 병행한 치료를 실시하였으며, 대조군은 강제유도운동치료와 일반작업치료를 실시하였다. 중재 전⋅후 상지기능을 비교하기 위하여 상자와 나무토막 검사, 젭슨 테일러 손 기능 검사, 푸글 마이어 평가, 뇌졸중 상지기능 평가를 시행하였으며, 일상생활활동을 비교하기 위해 수정된 바델 지수를 사용하였다. 연구결과 : 두 집단 모두 중재 전⋅후 상지기능과 일상생활활동 수행 능력에서 통계학적으로 유의미한 차이를 보였다(p<.05). 그리고 집단 간, 상지기능 및 일상생활활동 수행 능력 비교에서도 통계학적으로 유의미한 차이를 보였다(p<.05). 결론 : 본 연구는 동작관찰과 강제유도운동치료 병행훈련이 뇌졸중 환자의 상지기능과 일상생활활동 능력에 효과적인 결과를 보여주었다. 이를 통해 앞으로 뇌졸중으로 인한 편마비 환자의 상지기능과 일상생활활동의 향상을 위하여 다양한 병행 중재방법이 필요하다는 것을 보여준다. Objective : The Purpose of this study was to investigate the effects of constraint induced movement therapy with motion observation training on the upper extremity motor functions and activity of daily living of stroke patients. Methods : Thirty patients were randomly assigned to the experimental group and the control group. The experimental group conducted both constraint induced movement therapy and motion observation training, The control group performed both constraint induced movement therapy and general occupational therapy. In order to compare the upper extrimity functions before and after intervention the Box and Block Test, and Jebsen-Taylor Hand Function Test, Fugl-Meyer assessment, Manual Function Test, were conducted, and Modified Barthel Index was used to evaluate the performance of activities of daily living. Results : Both the experimental and control groups showed a statistically significant increase in post-treatment BBT, JHFT, MFT, MBI socres compared to their pre-treatment scores(p<.05). In addition, intergroup comparisons revealed a statistically significant increase in the scores of all assessments for the experimental group compared to those for the control group(p<.05). Conclusion : Based on the results, it is reasonable that the application of constraint induction movement therapy with motion observation training has improve in the upper extremity function and daily activities of hemiplegia patients due to stroke.