호텔 주방환경이 조리종사원의 직무만족과 직무성과에 미치는 영향

정영자(Young Ja Jung),유주연(Joo Yeon Yoo),이석만(Seok Man Lee) 한국관광연구학회 2013 관광연구저널 Vol.27 No.5

The purpose of the study was to understand how cooking environments in hotels affect cooks` job satisfaction and job performance. Through the research, the study aimed to make the hotels see the importance of good facility environments and working environments in their kitchens, encouraging the hotels to have an interest in their cooking environments by providing them with any relevant basic references. In addition, the study proposed ways to improve the employees` satisfaction and job performance while discussing even more efficient, different ideas about better cooking environments in the hotels. According to the results from the hypothesis analyses, it was learned that Hypothesis 1 has a positive (+) influence on both the ``facility environment`` and the ``working environment`` as in the cooking environmental factors. Hypothesis 2 confirmed that the job satisfaction is positively (+) related to the job performance. As for Hypothesis 3, the ``facility environment`` and the ``working environment`` as in the cooking environmental factors were observed to have a positive (+) influence on the job performance. The study, therefore, concluded that once the hotels provide their cooks with some convenient, pleasant cooking environments and working environments, they would be able to improve their cooks` job satisfaction and job performance as well.

samskara의 이해와 그것의 소멸 - 상키야-요가와 불교를 중심으로 -

정영자 ( Jung Young-ja ) 동아시아불교문화학회 2018 동아시아불교문화 Vol.0 No.34

인도 철학과 종교에서 samskara는 정화·정화를 위한 의례행위, 잠재인상·성향·행·형성력·의지작용, 훈습(vasana) 등, 넓은 의미를 지닌다. 『요가수뜨라』 3장 9~10절에 의하면, 그것은 두 방향에서, 혹은 두 방향으로 진행된다. 먼저, ‘외적 대상과 관계하는 삼쓰까라(vyutthana-samskara)’의 경우, 명상, 혹은 의례의 집중대상이 5감관과 관계된 외부의 것이거나, 산란함과 우둔함을 동반한 명상 상태, 유종삼매(sabija samadhi)에서 발생하는 지혜를 비롯한 초능력에 집착하는 마음 상태를 일컫는 말이다. 반면에, ‘지멸 삼쓰까라(nirodha-samskara)’는 vyutthana-s.가 소멸되는 순간에 마음이 그것에 고정되어 그 흐름이 계속되는 것을 의미한다. 이 nirodha-s.가 지속될 때, 요가 삼매의 정점인 무종 삼매(nirbija samadhi)가 달성되고, purusa의 독존이라는 상키야-요가가 완성된다. 따라서 이 경우는 비록 잠재인상이라는 의미로 nirodha-s.를 쓰고 있더라도, 적극적으로 배양해야할 samskara인 것이다. 두 방향으로 진행되는 samskara에 대한 이러한 이해는 불교의 『대승기신론』에서도 훈습(vasana)이라는 이름으로 유사하게, 보다 상세하게 설하고 있다. 한편, 인도인들의 제식 및 인생 주기에 따른 통과의례와, 불교권에서 공양물, 예경, 그것들에 만달라, 만뜨라 등을 추가한 각종 통과의례나 의궤들도 ‘정화, 혹은 정화의례’라는 의미의 samskara로 행해지고 있다. samskara에 대한 이런 이해는, 『바가바드 기따』의 까르마 요가로, 대승불교의 보살사상으로 연결되며, samskara 자체가 윤회로 향하는 vyutthana-s.가 될 것인가, 독존·열반으로 향하는 nirodha-s.가 될 것인 가는 행위자가 취하는 대상보다 그 행위에 임하는 태도가 보다 중요함을 말해준다. 그 수행원리를 『대념처경』에서는 ‘투철하게 알아차리는 마음챙김(sampajaño-satima)’ 과 그 앎의 내용을 ‘약간 떨어져서 바라봄(vineyya, 버림)’으로, 『요가수뜨라』에서는 그와 거의 같은 내용인 ‘실수련(abhyasa)과 무집착(vairagya)’으로 제시한다. 그리고, 그 효과의 극대화는 마음과 대상의 접촉 후 생기는 유쾌하거나 괴로운 느낌(vedana)의 순간에 그 수행원리를 적용하여, 그 느낌이 samskara로 진행되는 것을 차단하는 것이다. In the Indian philosophy and religion, samskara has a broad meaning, such as ritual acts for cleansing, purification, potential impulse, propensity, action, formation, will, and vasana, etc. In the “Yoga-sutra” Ⅲ. 9~10, it proceeds in two directions, or toward two directions. At first, in case of ‘samskara-s of worldly involvements (vyutthana- samskarara)’, it is state of the medication or the object of ritual, which is an external thing related to the five senses. And it indicates a meditative state accompanied by spawning and stupidity, and a state of mind obsessed with omniscience and omnipotence, including wisdom arising from the sabija samadhi. On the other hand, ‘samskara of restraint and ultimate cessation of vrtti-s (nirodha-samskara)’ means that when vyutthana-samskara is disappeared, the mind is fixed to it so its flow continues. When this nirodha-samskara lasts, the nirbija samadhi which is summit of yoga is achieved, so the purusa's solitary(kaivalya) and the Samkhya-yoga is completed. Therefore, in that case, nirodha-samskara is potential impression, but it is to be developed. This kind of understanding of samskara is related to Buddhist understanding of vasana(薰習) in 『“The Descriptive Structure on the Awakening of Faith in the Mahayana(大乘起信論)”』. Meanwhile, the various rituals according to the life cycle of the Indians, and the rituals which added Buddhist ceremonies, mandala, mantura, etc., were also performed as samskara, meaning ‘purification or purification ritual’. This understanding of samskara is connected karma yoga in “Bhagavad-Gita” and bodhisattva’s thought of Mahayana buddhism, and it also show that whether the samskara itself will be vyutthana-samskara towards reincarnation, or nirodha-samskara going to kaivalya or nirvana is bring to not the object taken, but the attitude of taking it. That principle of execution called ‘sampajaño-satima(constant thorough understanding and awareness) and anissita(look away)’ in “Mahasatipatthana Sutta”, in “Yoga Sutra”, ‘abhyasa(effort to maintain) and vairagya(look away)’ are presented as almost same meaning. therefore, for expanding of its effect, when we feel pleasant or distressing (vedana) after contact with the object, applying principles, so the progression to samskara have to discontinued.

영지버섯과 표고버섯 원형질 융합체의 미토콘드리아 DNA 검색

최은주(Eun Joo Choi),정영자(Young Ja Jung),이영재(Young Jae Lee),김병각(Byung Kak Kim),현진원(Jin Won Hyun) 한국환경성돌연변이발암원학회 2002 한국환경성돌연변이·발암원학회지 Vol.22 No.3

It has been known that Ganoderma lucidum and Lentinus edodes have anticancer activity and immune enhancing activity. These two mushrooms were grown in liquid culture and harvested. From these<br/> mycelia, DNA was isolated and EtBr-CsCl density gradient ultracentrifugation was performed to purify it further. Then mitochondrial DNA was isolated by bisbenzimide-CsCl density ultracentrifugaton. Mitochondrial DNA of Ganoderma lucidum was digested by restriction enzymes, EcoR I, Hind III, and Pst I, then electrophoresed. It showed 12, 22, 4 fragments. Mitochondrial DNA of Lentinus edodes was digested by EcoR I. Electric pattern showed 6 fragments. 4 fragments had appeared by Pst 1 digested mitochondrial DNA. Hind III couldn't digest mitochondrial DNA of Lentinus edodes. Mitochondrial DNA of fusants was isolated to compare to those of parents. The results showed that fusant P₂S₂ has new, recombined mitochondrial DNA. But P₂S₂ had the same<br/> DNA that Ganoderma lucidum had.

영상시대의 문학작품과 비평

정영자 신라대학교 인문과학연구소 2003 白楊人文論集 Vol.8 No.-

祈願意識의 詩的 探究 : 韓國詩를 中心으로 given priority to Korean Poems

鄭英子 東亞大學校 國語國文學科 1982 국어국문학 Vol.4 No.-

Korean ancient poems are traceble to a supplication for an elerlasting better world after death. These poems are adapted (transfigured) itself to concret and realistic living with Co-existence unrestrictedly since the beginning of the present age, in succession to "Deploring" and untouchable "Neem"(Adoration), nonexistent. Meanwhile, it is considered that a supplication of "Hyangka" is a struggle for an everlasting life of "Shina" dynasticpopulace, and a kind of an optative sentence to settle in an ultramundane-universe with the time transcendence. In the days of "Koryo" dynasty, thier songs and poems were in "Hellenism"-tendencies by the flesh. it was a desire to represent honestly the realistic living of plebeian who had plenty of hardships and thier unsettled social background. In the days of "Yi" dynasty, thier songs and poems with a visionary-form were not planted it's roots deeply together with a sudden increase in power for Practical Science(Positivism) and an ethical conception by Confucian ideas in those days, instead, it was transfigured with "Deploring" as devotion and yearning to "Neem"(Adoration), in dual forms. Therefore, an optative essential in ancient poems distiguishes clearly in "Hyangka" and songs-poems prior to it. Ancient, songs and poems composed by an incantatory supplication were transfigured a H y m n of prasise to Nature and Human, in process of Lyric poems of today, also it remained us endless-lingering effects of Prayer. Now is the periodic phase to figure new creation toward the present age and this world, and to plank Korean hoary tradition through maternal recurrence of itself, a certainty of the practical visualization, an aversion for ownership and it's discords in reality.

韓國文學의 傳統에 對한 몇가지 考察

鄭英子 부산여자대학교 국어교육학과 수련어문학회 1982 睡蓮語文論集 Vol.9 No.-

韓國 現代小說의 自然觀 硏究 : 玄鎭建,金裕貞,李孝石을 中心으로

鄭英子 부산여자대학교 국어교육학과 수련어문학회 1983 睡蓮語文論集 Vol.10 No.-

폐경전후 여성의 등속성근력과 신체구성요소가 골밀도에 미치는 영향

정영자,최건식,황수관 대한스포츠의학회 1997 대한스포츠의학회지 Vol.15 No.1

This study investigated the relationship among BMD and body composition and isokinetic muscle strength(peak torque & average power) in 99 healthy pre- & postmenopausal women aged 35-63yrs. Women were divided into four groups according to their BMI status : in premenopausal; 36 normal & 27 above overweight, in postmenopausal; 21 normal & 15 above overweight. BMD was measured in the lumbar spine(L2-L4) and the right proximal femur(neck, trochanter, ward's triangle) by dual-photon absorptiometry. Isokinetic muscle strength of the knee at nondominant side was measured using on isokinetic dynamometer(Cybex 6000). Body composition was estimated in total body by bioelectrical impedance. The both mean BMD and isokinetic muscle strength were slightly higher in the above overweight than in the normal women. In premenopausal, BMI & muscle strength were significantly correlated with trochanter (p<0.01), and in normal weight group also, BMI, height & muscle strength were significantly correlated with trochanter(p<0.01). In postmenpausal, weight, LBW, BMR were significantly correlated with spine(p<0.01), but muscle strength was correlated with femur density(p<0.01), and in normal weight groups, only muscle strength was significantly correlated with femur density. Both pre-, and postmenopausal with above overweight were not correlated any factors with regional BMD. By a stepwise multiple regression analysis, muscle strength(particularly peak torque) was a better predictor of BMD. Next, came height in premenopausal. In spine BMD of normal weight premenopausal, LBW was additional predictor. Similar result were found in the femur BMD of postmenopausal, containing normal weight groups, with muscle strength(particularly average power). LBW was an independent indicator of spine in postmenopausal, and in normal weight groups also BMR was important predictor. But in above overweight groups, both pre-, & postmenopausal were not emerge anything factors as an independent predictor of spine & femur BMD, except for femoral neck BMD in postmenopausal. This study conclude that isokinetic muscle strength(peak torque & average power) is the most significant predictor of both lumbar spine and femur BMD, and additional predictors are LBW, BMR & height. The mechanism underlying higher BMD of above overweight groups which don't have any predictors is future work.

微生物의 分離와 臨床的 診斷

宋秀子,尹惠慈,鄭英子 梨花女子大學校 藥學硏究所 1963 梨花藥學硏究 Vol.- No.4

계피, 계지 및 계심의 규격 및 품질평가법에 관한 연구

장승엽,강신정,이종필,박상용,신지현,정영자,박진영,하광원,박종희,박정일 식품의약품안전청 1998 식품의약품안전청 연보 Vol.2 No.-

계피, 계지와 계심은 해열, 진통의 목적으로 사용되는 생약애다. 본 연구에서 cinnamaldehyde, cinnamic.acid,총탄닌 띤 정유에 대하여 분석하였다. 그 결과는, 1) 이 들 생약의 각 met'hanoi추출물과 ether추출물의 핀PLC 크로마토그램 양상은 서로 비슷하였다. 2) Methanol추출물과 ether추출물의 cinBamic acid 함량은 거의 비슷하였으나, cinnamaldehyde 함량은 ether추출물에서 더 많이 검출되었다. 3) 이 들 생약의 정운추출물을 GC와 GC/MSD로 분석한 결과 cinnamaldehyde가 주성분으로 검토되었다.또한 methanol추출물과 methanol에 웅해한 cinnamaldehyde 표준액에셔 rnethoxycinnamic acid로 추전되는 성분으로 변화하는 것을 알 수 있었으며, 시간이 지남에 따라 이 성분의 함량이 점점 증가함을 관찰할 수 있었다. 4) Folia-Denis법에 의하여 계피와 계지에서 총탄닌을 둔석한 결과 계피에서는 2.4~ 13.2%, 계지에서는 5.1-10.8%로 검출되었다. 중국에서 수입되는 계피에서는 7.2~9.1%, 베트남에서 수입되는 4.4~9.5%로 검출되었다. Cinuarnomi Cortex, Cinnamomi Ramulus and Cassino Cortex Interior are used as an antipyretic, anodyne eft. The contents of cinnamald☞hyde, cinnamic acid and total tannins as well as theamount of essential oil were assayed in this study. The results were as follows ; 1) The HPLC chro.matograms of methanol extract from these herb drugs were very similar to those ofether extract. 2) The contents of cinnamic acid between methanol and ether extract were almost same, but the con-tents of cinnamaldehyde in ether extract were higher than 1,hose in methanol extract. 3) eC and GC/MSD analyses of essential oil derived from these herb drugs revealed thatcinnamaldehyde was the main component and a unknown peak presumed to be rnethoxycinnamic acidwas found from methanol stock solutions of cinnamaldehyde and these herb drugs. The amount of thiscomponent was increased according to the time elapsed. 4) Total tannin contents assayed by Folin-Denis method in Cinnamomi Cortex and CinnamomiRamulus were determined as 2.4~13.2% and 5.1 ~10.8%, respectively, and total tannin contents ofCinnamomi Cortex from China and Vietnam were also determined as 7.2~9.1% and 4.4~9.5%,respectifely.