사례발표 - D 발표장 / D - 1 : MBR ( Membrane Bioreactor ) 을 이용한 침출수의 처리사례 ( Pilot scale )

강문선,안원영,임성균,최광호 한국물환경학회 ( 구 한국수질보전학회 ) 2000 한국물환경학회·대한상하수도학회 공동 춘계학술발표회 Vol.2000 No.-

대학생의 부모애착과 삶의 만족도의 관계에서 조화․강박열정과 그릿(Grit)의 매개효과 검증

강문선,양수진 한국심리학회 산하 한국발달심리학회 2019 한국심리학회지 발달 Vol.32 No.2

The purpose of this study is to identify the mechanisms that link parent attachment and life satisfaction among university students. Building upon previous research, parent attachment can develop passion and grit in that it provides secure bases for exploration and self-determination. Two research models that include harmonious and obsessive passion were verified based on the dualistic model of passion. Acceptable model fit indices were achieved for both models. Significant mediating effects of passion and grit were found for the relationship between parent attachment and life satisfaction. Additionally, the serial multiple mediation of harmonious passion and grit was also shown. This study empirically confirmed the influence of parent attachment as an ecological factor for the growth of passion and grit. Results of the study were further discussed in light of structural relations among family, motivational, and personality factors to enhance life satisfaction. 본 연구는 부모와의 안정애착이 삶 만족에 지속적으로 영향을 준다는 선행연구를 바탕으로 해당 기제를 밝히고자 하였다. 특히 부모와의 안정애착은 탐색을 위한 안전기지를 제공한다는 측면에서 대학생 시기에 구체화 될 수 있는 열정과 그릿(Grit)의 선행요인으로 기능할 수 있다. 따라서 본 연구는 부모애착과 삶의 만족도의 관계에서 열정과 그릿의 매개효과를 확인하였다. 성인진입기 대학생 365명을 대상으로 부모애착, 열정, 그릿, 삶의 만족도를 설문조사 하였으며, 이원론적 열정모델에 근거하여 조화열정과 강박열정을 개별적으로 포함한 총 2개의 모형을 검증하였다. 분석결과 첫째로, 부모애착, 조화·강박열정, 그릿은 삶의 만족도를 모두 정적으로 예측하였다. 둘째로, 두 열정유형과 그릿은 부모애착과 삶의 만족도의 관계를 매개하였다. 세 번째로, 열정과 그릿의 순차적 이중매개효과는 조화열정 모형에서만 유의미하게 나타나 강박열정과는 차이를 보였다. 본 연구는 열정과 그릿의 발달 배경으로서 부모애착의 영향력을 실증적으로 확인하였다. 나아가 안정애착을 통해 형성된 조화열정이 장기적 목표를 향한 힘인 그릿을 촉진시켜 삶의 만족도를 향상시킨다는 구조를 제시하였다는 점에서 의의가 있다.

「한국불교학 40년」을 통해 본 선학연구의 회고와 전망 및 과제

강문선 한국불교학회 2013 韓國佛敎學 Vol.68 No.-

The purpose of this article is to examine the research results, andassignments, of Korean Seon (Zen) studies by analyzing research trendsof the forty years (1970-2012) of Korean Seon studies and those ofJapan and North America. In Korea, articles on Seon studies amount to a total of over 750;PhD dissertations, 60; works in book form, about 70 volumes. As forthe research theme dealt in Korean Seon studies, themes related to theKorean Seon tradition have increased rapidly in number since 1990,and large portions of them deal with those belonging to the Goryeoperiod. In comparison, the themes related to Chinese Chan started inKorea from the 1980s, increased in number after the 2000s. In addition,Korea has produced more research results in the area of applied Seonthan in pure Seon studies. In case of Zen studies in Japan, researches on Chinese Chan weretriggered by Dunhuang texts in the 1930s, continued through the 1990s,and have now accumulated much more results than in case of Zenstudies in Korea in terms of quality and quantity. As for the Zen studies in North America, it in fact started fromthe year 1967 with the research of Japanese Zen tradition. Currently,Zen is treated as a complex cultural system and as a branch ofhumanities and social science. Comparison with research trends of other countries presents us with some assignments in three respects: firstly, researchers need toavoid pursuing one-sided and overlapping researches; second,introductory research works on the history of the Zen sect and sanghaare to be written; and thirdly, more support is needed for domesticand overseas Seon researchers. 한국의 선학 40년간(1970-2012)의 연구동향과 일본·북미주의 그것을 비교분석하여 한국의 선학연구의 성과와 과제를 성찰해 보는 것이 본 논문의 목적이다. 한국·중국선학에 관한 학술논문은 약 750편이며 학위논문(박사)은 60편, 저서는 약 70권이 된다. 한국선학의 연구는 1990년대 이후부터 양적으로 급증하며 고려시대의 연구가 많으며 중국선학은 1980년대부터이며 2000년대 이후 연구서가 증가되며 순수선학보다 응용선 쪽이 많다. 일본의 선학연구의 경우 중국선의 연구는 1930년대부터 돈황 선적에 대한 연구로 시작되고 이는 1990년대까지 이어진다. 한국의 선학보다 질적 양적으로 많은 연구서가 있다. 북미주의 선학연구는 1967년부터다. 연구의 시작은 일본선에서 부터며 현재 연구동향은 선을 복합적 문화체제로 간주하고 인문·사회과학으로 논의 되는 추세다. 이상의 각 국의 선학연구동향을 비교한 결과 우리 선학의 과제는 첫째 연구자의 편중·중복되는 연구서를 지양하고, 둘째 선종과 선종사, 선종교단사를 쉽게 접근할 수 있는 『입문서』 『개설서』 『통사』가 저술되어야 한다. 셋째 선학연구자(외국인 포함)들의 국내외에서 연구 활동을 위해 적극적인 후원이 있어야 한다.

선종에서의 좌선관 변천

강문선 한국불교학회 2012 韓國佛敎學 Vol.64 No.-

The aim of this paper is to examine historical trends in the practice of sitting meditation (坐禪) with an emphasis on the middle periods of the Mazu (馬祖) and Shitou (石頭) Chan lineages and to study how these changes have influenced Chan practitioners and the direction of Chan since then. Bodhidharma had Chan practitioners attain the composed mind of mahā-yāna through 'wall contemplation' (壁觀). He upgraded the practice of mahā-yāna Chan through providing the 'four practices (四行).'Hongren (弘忍), the fifth patriarch of Chan lineage, emphasized the practice of sitting meditation. However, Shenxiu (神秀) regarded sitting meditation as an expediency. On the other hand, Shenhui (神會) said that the meditative concentration (定) is not prerequisite requirement in a state of non-discriminative thought. Mazu solidified the Southern School of Chan that was differentiated from the primitive, early Chan by emphasizing 'Pure Mind is the Way (平常心是道). However, some of Mazu's disciples claimed that the sitting meditation is the essence in the attaining enlightenment. At the that time Shitou and the other lineages also emphasized the sitting meditation. Accordingly, the importance of sitting meditation has been emphasized in the tradition of Chinese Chan as a typical method of meditation. 본 논문은 달마의 원시선에서 중기선에 이르기까지 선종이 좌선을 어떻게 정의해 갔는지를 고찰해 보는 것이다. 선종의 초조 보리달마는 ‘壁觀’으로서 대승안심의 정신을 체득하게 했으며 안심은 벽관이라는 등치관계를 표명하고 四行을 제시하여 대승선의 실천을 높여 나갔다. 다만 벽관의 방법에 대해서는 제시된 바가 없고 ‘면벽으로의 좌선’으로 인식한 것은 10세기 때부터다. 달마의 문하는 오로지 좌선으로서 眞道를 깨닫고, 이후 도신·홍인에서는 고정된 장소에서 오로지 선정만으로 禪衆을 유도하였을 뿐 가르침은 없었다. 홍인문하는 좌선실수를 기점으로 分岐한다. 신수는 ‘攝心좌선은 覺觀의 看’이라고 하여 좌선은 방편임을 표명하는 데 반해, 신회는 망념이 없는 무념에서의 慧의 작용은 定의 體에서 일어나는 것이므로 굳이 定을 고수할 필요가 없다고 하였다. 그러나 무념에 이르기까지의 방법에 대해서는 일체 언급하지 않는다. 신회의 定慧等一의 선과 북종의 看心에는 이후 마조의 ‘작용즉본래성’이라는 이념의 조짐이 보인다. 마조는 ‘不修不坐’를 강조하여 ‘평상심이 도’를 강조하여 원시·초기의 선관을 크게 벗어나 새로운 ‘중국선’으로 확고히 한다. 그러나 마조문하라고 해도 좌선이 득도의 요체라고 강조하거나 선문규식에 좌선을 일과로 삼을 것을 주장하는 선자들이 있었고 또한 당시 석두계에서는 주로 좌선을 통해 悟道를 체득 했으며 정중·보당종의 선자들도 좌선을 중시하였다. 이와 같이 선자들의 좌선에 대한 치열한 검토는 계보를 형성하고 변화된 선법을 보였다.

Development of intermetallic PtCo core-shell electrocatalyst in oxygen reduction reaction using artificial intelligence multiscale modeling

강문선,이종민,진송,박민선,황지민,최승목,서민호 한국표면공학회 2022 한국표면공학회 학술발표회 초록집 Vol.2022 No.6

On the Meaning of “Faith (信)” in Early Chan School

강문선 동국대학교 불교학술원 2009 International Journal of Buddhist Thought & Cultur Vol.12 No.-

Kanhua Chan investigates a specific gongan 公案 or hwadu 話頭, gives rise to a doubt-mass from it, reaches the state of no division between the doubt-mass and gongan before achieving final enlightenment. Based on the faith in original enlightenment, such methodology is in turn considered the actualization of the faith. At all events Chinese Chan, whether before or after the emergence of Kanhua Chan, is centered around the faith. This article examines the meaning of ‘faith’ suggested in the early Chinese Chan School from Bodhidharma to Daoxin 道信 (580-651), and further investigates the perspectives of ‘faith’ in the original enlightenment proposed in the Mahayana tradition and the Chan training system of the Song Dynasty. The meaning of faith in Chinese Chan school is summarized as follows: 1. Faith in the Way, or faith in the Buddhist Way 2. Faith in self (on the ground that self and others have the same Buddha nature) 3. Faith in the sitting meditation (three prerequisites for the training of Kanhua Chan) 4. Faith in the Buddhas and patriarchs Since Kanhua Chan takes the view of actualizing enlightenment rather than original enlightenment, it may seem to develop from faith to practice, and then to actualization by stages; but ultimately it is an attempt to acquire self-faith through a gongan. The faith put forward in Kanhua Chan involves doubt (or a thorough self-criticism), which is in turn derived from the faith. From the standpoint of Kanhua Chan, the faith suggested by the early Chan masters like Bodhidharma involves the idea of sudden enlightenment, while in Kanhua Chan that is used as the confidence or belief in the doctrine, showing similarities to that of early Buddhism.

성철스님의 선수행관에 대한 一考

강문선 한국불교학회 2005 韓國佛敎學 Vol.40 No.-

뇌과학에서 바라본 체육활동의 이해

강문선 한국스포츠교육학회 2014 우리체육 Vol.- No.11

템플스테이의 諸問題

강문선 한국불교학회 2008 韓國佛敎學 Vol.50 No.-

The Templestay Program was first introduced in Korea to provide foreign visitors with the opportunity to experience traditional Buddhist culture in ancient temples during the 2002 World Cup co-hosted by Japan and Korea. At present about 60 temples all over the country serve the new-cultural-adventure seekers, local or foreign, in weekends with various programs combining Korean culture and Buddhist practice. The program has proved to be a successful national tour project. The purpose of this study is to diagnose the current situation of Templestay focusing on its management and quality of programs and, on the basis of this result, to seek possible solutions for the any problems and available methods for the development of the program. To meet this purpose, this research refers to the cases of temple-stay programs in America as the benchmarking models. For the base of this discussion, especially on the current situation of Templestay, “The Study for the Revitalization of Templestay Program”, an analysis of questionnaires filled out by program participants, was used. According to the respondents, The “Talk with a Monk” program is the most favored program among domestic participants, followed by Buddhist culture experience programs such as tea ceremonies and Buddhist text copying. Hiking to nearby mountains is the least favored. The inconveniences that were mentioned are “Low regard for other participants”, “Monotonous and stereotyped programs”, and “Shortage of individual relaxation time”, along with complaints about the accommodation facilities, hygiene, toilets and food. As for foreigners, the “Meditation” program gained the highest credit and “Talk with a Monk” and Buddhist culture experience programs follow it. The inconveniences for them are; “Low regard for other participants”, “Shortage of individual relaxation time”, accommodation facilities, food and stores. The above answers show that the participants, in general, are not satisfied with the one-sided procedure and stereotyped programs. In comparison, the temple-stay programs in America (SFZC [both urban and rural programs], Deerpark Monastery, CIMC, IMS, etc) adopt participant-friendly policies; the kinds and contents of programs are reported on the Internet 6 months in advance, they hold the same events every month, plus they prepare special events, all programs and meditation sessions are provided according to the level of the participants, various on-going programs give a wider range of choice, a store at each center enables the people to get necessities, and participants can decide the length of participation. As a special point, they have a membership and volunteer system and provide the registered members and volunteers with benefits such as a discount on participant fees. Another feature of American temple-stay programs is that they do not change programs according to the length of the temple-stay programs, though exceptions can be made with input from the participating group. This study suggests that, for the development of Korean Templestay programs, more attention should be paid to active public relations, various differential programs, membership and volunteer systems, comfortable accommodations and facilities, more individual relaxation time, and communal work and food. Templestay characterized by the combination of traditional Korean and Buddhist culture is a good device to widen the road to Buddhist culture and teachings. To make the best of this opportunity, temples should create a variety of on-going programs and specialized events. Those programs that family members can join together will be instrumental, too. Especially, follow-up contacts with the participants and an active volunteer system will promise good results. Accompanied with all these efforts, Templestay will claim a higher place in the array of well-being programs for people in this modern society.

당~송대선의 開悟(개오)에 대한 인식 변화

강문선 동국대학교 불교문화연구원 2012 佛敎學報 Vol.0 No.63

9세기 초, 당대를 대표로 하는 마조선은 ‘自心是佛’ ‘此心卽佛’을 원점으로 하여 그 취지는 ‘卽心是佛’ ‘平常心是道’라는 成句로 요약된다. 중국선종의 실질적인 형성은 바로 마조문하의 이러한 이념에서 비롯된다. 선종은, 당말에서 五代에 걸쳐 5家로 분류되며 북송기 임제종은 황룡·양기파로 분기되고 이 兩派에서는 당대선에 대한 비판의식이 고조된다. 특히 양기파 원오극근의 경우, 사상적으로는 唐의 마조선류의 연장선상에 있다고 생각되지만 ‘있는 그대로의 자기가 부처’라는 생각으로 안주함을 비난하고, 現狀을 타파하는 결정적인 大悟가 반드시 있어야 한다고 주장했다. 본 논문은 이러한 당·송대의 선자들의 開悟에 대한 의미와 인식에 대해 究明해 보았다. 당대선의 주류가 되는 마조를 비롯한 그 문하의 선자들은 본래성과 일상영위는 둘이 아니며 평상이 그대로 佛作佛行이며 이를 ‘平常·無事’라고 하였다. 그러나 평상·무사라고 하여 그대로 안주하는 것은 아니었다. 마조는 문답으로 제자를 접화하여 수행자 스스로가 ‘心是佛’을 실지로 깨닫게 했다. 이러한 접화 방식은 석두계측도 마찬가지였다. 그들은 본래성의 체득을 중요시하였고 개오가 없는 무사는 인정하지 않았다. 당대선을 더욱 발전시킨 임제, 조주, 덕산, 등은 모두 본래 평상·무사인임을 모르고 求佛求心하는 수행자에게는 拳, 棒, 喝, 등을 사용하여 대오하게 했다. 그런데 북송대의 선자들은 당대선을 대오가 없는 무사선이라고 비판 했다. 황룡문하의 照覺(東林)만이 무사선을 계승하지만 동문인 晦堂과 眞淨은 이를 크게 비판했으며 양기문하의 白雲, 五祖, 등 역시 대오를 주장했다. 오조를 嗣法한 원오는 이들의 영향을 받아 그의 저술과 어록 등에서, 無事는 선의 究竟이지만 이는 반드시 개오를 통해서이며, 방법으로 ‘화두참구’ ‘休歇’등을 제시하였다. 이 같은 원오의 무사에 대한 비판은, 선사상적 내실을 경시하고 선을 개오의 방법론으로만 취급하려는 편향적인 경향이 있음을 살필 수 있었다. 당대선이 평상·무사인임을 실지로 깨우치도록 하는 선이었고 송대선 또한 참된 무사는 대오이후라고 강조하는 선이라고 볼 때, 당·송대 선은 모두 개오를 중요시했다고 보며 다만 개오에 대한 인식이 禪者의 견해에 따라 그 의미가 變移되었다고 본다. 이는 역으로 시대별 선류를 결정짓는 원인이 되었다고 볼 수 있다. The Mazu (馬祖) Chan, representing Chan of the Tang dynasty in the early 9thcentury, started from ‘One``s own mind is Buddha (自心是佛)’ or ‘This mind is in itself Buddha (此心卽佛)’, and its main teachings are summarized as the phrases; ‘The mind is Buddha, just as it is (卽心是佛)’ or ‘One`s original mind is, as it is, the Way (平常心是道)’. The substantial formation of the Chinese Chan School (禪宗) originated from these ideas under the Mazu School. The Chan School (禪宗) was divided into ‘Five Houses’ (五家) over the period from the late Tang to the Five Dynasties(五代). Later on, in the North Song dynasty, the Linji School (臨濟宗) branched off into the Yangqi branch (楊岐派) and the Huanglong branch (黃龍派). In these two branches, critical minds were heightened about the Chan in the Tang dynasty. Especially, the Yangqi branch (楊岐派) blamed the Chan traditions in the Tang dynasty on the point that the tradition, though ideologically believed to be extensions of the Mazu (馬祖) Chan , remained steadfast in peace in the thought of ``The mind, just as it is, is Buddha``, and further claimed that there should be an enlightenment which sees into the truth breaking through the present state. Mazu (馬祖) and his disciple practitioner, as the mainstream of the Chan in the Tang dynasty, said that original nature and everyday life are not the two but one and the same, and the ordinary as it is, is the deed of Buddha, so was called “the ordinary is No hindrance.” However, “the ordinary is No hindrance” meant no ‘remaining steadfast in peace.’ Mazu (馬祖), through connecting him with his disciples and leading them to the Way by means of question and answer, let the practitioners themselves realize that ``the mind is Buddha, just as it is.`` This method of ``connecting by means of question and answer`` was also performed in Shitou (石頭) lineage. They regarded mastering of original nature as important and did not recognize ‘No hindrance without enlightenment’. Linji (臨濟), Zhaozhou (趙州), Deshan (德山), etc. altogether made Chan practitioners, who seek for Buddhahood and the mind without knowing that the ordinary is originally no hindrance, acquire enlightenment by using a fist-punching, a stick-striking or a sudden shouting. Chan practitioner in the North Song dynasty criticized the Chan in the Tang dynasty for its being ``No Hindrance Chan`` without enlightenment. Although Zhaojue (照覺) (Donglin; 東林) of the Huanglong branch (黃龍派) alone had succeeded to ``No hindrance Chan`` tradition, his fellow disciplines such as Huitang (晦堂) and Zhenjing (眞淨) criticized severely his succession. Further, Baiyun (白 雲) and the Five Patriarchs (五祖) etc. of the Yangqi branch (楊岐派) insisted upon acquisition of enlightenment. Yuanwu (園悟), who had inherited the dharma from the Five Patriarchs (五祖), being influenced by them, emphasized in his writings and recorded sayings that ``No hindrance``, though it being the ultimate culmination of Chan, is necessarily to be thoroughly penetrated into and proposed as methods thereof ``breaking the gong-an`` and ``repose yourselves with mindfulness`` etc. In my inquiries, however, I could find out that Yuanwu (園悟)`s criticism on the doctrine of ``No hindrance`` of the Chan in the Tang dynasty has the inclination to treat a Chan as a mere methodology of enlightenment, while thinking light of its internal stability in the historical context of Chan thoughts. This criticism is believed to have originated from the way of thinking of Yuanwu (園悟) and the like, which intends to evaluate thoughts by the difference in methodology rather than in content. Viewing that the Chan in the Tang dynasty was one which made practitioners themselves realize the doctrine of “the ordinary is No hindrance” and that the Chan in the Song dynasty was also one which emphasized the knowledge of true “No hindrance” only after enlightenment, it is considered that Chans in the Tang and Song dynasties altogether highly regarded the enlightenment and that its perception alone varied according to th