춤의 상징(7)

이경숙(Lee, Kyung-Sook),반주은(Ban, Ju-Eun) 한국체육과학회 2017 한국체육과학회지 Vol.26 No.5

This study focuses on symbol in order to investigate the ways symbols are used in Cha cha cha, what they mean, and what roles they play in each type of dance sport. It is a follow-up study from my previous researches on symbols in Paso Doble and Samba, Tango, Rumba, Foxtrot, Jive. For this reason, definitions and general concepts of symbol overlapping with the previous works were not addressed in this paper. It deals mainly with symbols in the form of Cha cha cha from the view of cultural contexts. The symbol of Cha cha cha composes with premise of transfer between its creator and appreciator. As a result, the expression of consciousness about life in the socio-cultural element in dancing by opening the possibility of symbolism in the artistic meaning of Cha cha cha contains a deeper symbol. Therefore, analyzing what Cha cha cha means from the viewpoint of symbol works as a key factor in order to figure out the meaning and form which integrates separate parts of art among the creator, artwork, and the audience into the meaning system of symbol. The possibility of various interpretations of works of art is to acquire from an experiential scientific aesthetic point of view that it is a mediating entity with a conceptual self-completeness which is a symbol of Cha cha cha.

祖師禪 成立에 대한 小考 -마조계를 중심으로-

신정운 한국불교선리연구원 2009 禪文化硏究 Vol.6 No.-

Patriarchal Cha’n is one type of Chinese Cha’n that united Chinese culture and their way of thinking. It departed from the Indian style of practice. Patriarchal Cha’n was formed and developed as a Cha’n sect in the middle of the Tang dynasty. Ma-tsu Tao-I (Majo Doil 709-788) was a forerunner for establishment of the Cha’n sect. Ma-tsu developed his Cha’n philosophy based on the Buddha-nature philosophy of the Vimalakirti, Avatamsaka, and Mahaparnivana sutras. His thought can be summarized in the saying: “Genuine mind is the path, this mind is the Buddha.”Genuine Mind is not simply common mind; it is not dualistic mind which is preoccupied with right and wrong, permanent and impermanent, good and bad, beauty and ugly. Genuine Mind is originally pure mind in which awakened beings and unawakened beings are not different, and even do not exist. That is, genuine Mind is pure. Genuine Mind is the Buddha. Patriarchal Cha’n developed the thought that sudden awakening is to see the Buddha nature not in the past or the future, but here and now. The practice system and thought of Patriarchal Cha’n became a basis of the Cha’n sect. Characteristics of Patriarchal Cha’n can be generally divided into five: First, in the pre-Patriarchal Cha’n period the Cha’n master transmitted the dharma to only one disciple, while in the Patriarchal Cha’n period the Cha’n master transmitted the dharma to several disciples. Second, particular Cha’n style questions and answers, or verses or canes were used. It means that various expedient means were used depending on the practitioners’ level. Third, analectics appeared. Contents of the analectics were changed into Koan. Due to the analectic, Chinese Buddhist practice departed from Indian style practice which attached much value to the Sutra and Vinaya(disciplines), as a result of this, an unique Chinese Cha’n sect was formed. Fourth, due to the foundation of purified disciplines, finally the Cha’n sect was established; daily life itself became Cha’n practice. That is, everyday living of practitioners itself was Cha’n Buddhism. Fifth, Patriarchal Cha’n came to be re-established and developed by ‘Transmission of the precious forest’ (Borimjon). Later Patriarchal Cha’n was developed as ‘Mukjo Cha’n(Silent illumination)’ and ‘Ganhwa Cha’n’ practice systems, which became the starting point of neo-Confucianism after the Song dynasty. On the other hand, Patriarchal Cha’n became the root of Korean Seon Buddhism. 祖師禪은 인도적인 색채를 벗어나 중국의 문화와 사유방식이 혼합된 禪이라고 할 수 있다. 조사선을 확립하고, 독립된 선종으로 성립되는 교두보 역할을 하였던 인물이 당나라 중기 때의 馬祖道一(709~788)이다. 마조는 『유마경』의 煩惱卽菩提, 『화엄경』의 性起思想, 『열반경』의 佛性思想에 의해서 그의 선사상 체계를 이루었는데, 곧 卽心是佛과 平常心是道이다. 평상심 이란 단순한 평상시의 마음이 아니라 是·非, 造作, 斷滅·常住, 善·惡, 美·醜라 고 하는 이분법적으로 나누어진 마음이 아니며, 깨닫지 못한 범부라고 할 것도 없고 깨달은 성현이라고 할 것조차 없는 본원 청정한 마음을 말한다. 이 청정한 마음이 곧 부처[卽心是佛]이므로 수행할 필요가 없음[道不用修]을 강조한다. 즉, 조사선은 과거·미래가 아닌 현재 卽今에서의 佛性을 자각하는 頓悟見性이 라는 사상을 성립시켰으며 조사선의 수행체계나 사상은 禪宗의 기틀을 형성하는 요인이 되었다. 조사선의 특질은 대략 다섯 가지로 나누어 볼 수 있다. ① 이전에는 一代一人의 付囑이었으나 조사선시대에는 한 스승이 여러 제자에게 法을 傳하는 一代多人의 付囑 時代가 되었다. ② 특수한 禪問答이나 喝·棒 등을 사용한 禪機의 시대이다. 즉 그때그때 상대방의 근기에 따라 자유 자재로운 大機大用의 방편이 활용되었 다. ③ 語錄의 발생인데, 어록의 내용이 공안으로 변형되었으며 어록으로 인해 경론을 중시하는 인도적인 색채를 벗어나 중국 특유의 선종이 탄생되었다고 볼 수 있다. ④ 淸規 확립으로 인한 선종의 독립과 일상성의 종교로 전환되었다. ⑤ 『寶林傳』의 성립으로 인해 조사선을 재정립·발전하는 기회가 되었다. 이와 같이 당나라 시대 때, 형성·발전한 조사선은 후대 黙照禪과 看話禪이라 는 수행체계로 발전되었으며 宋나라 이후 儒學의 새로운 철학을 이루는 시발점이 되기도 하였다. 한편 마조의 직계제자들에게 법을 받아온 신라의 구법승들에 의 해 신라 땅 곳곳에 山門이 開山되었음을 감안해볼 때, 조사선은 한국 불교 선사상 의 근원이 되기도 한다.

차학경, 세 번의 장례 —차학경의 『딕테』 독법에 대한 고찰

정은경 고려대학교 한국언어문화학술확산연구소 2024 Journal of Korean Culture Vol.64 No.-

Korean-American Theresa Hak Kyung Cha worked as an artist, performance and video artist, video producer, poet, writer, and visual art theorist. She died in 1982 at the age of 32. The death of Hak Kyung Cha, who was raped and murdered by a security guard in a New York building, was mourned by her family and forgotten by people. The discovery of Hak Kyung Cha's art began in the American art world, and she is known as a ‘genius who died young’ by curators Lawrence R. Rinder and Constance M. Lewallen. Through these efforts, Hak Kyung Cha was born as an ‘American artist’ who is closely related to the trends of American conceptual art and postmodernism. However, Asian scholars, including Elaine Kim, raise objections to subjugation to white people in Writing Self Writing Nation. This perspective, which can be called a second mourning, reads Hak Kyung Cha's DICTEE not as a postmodern hybridity, but as a political text that clearly reveals Korean-American identity. The third mourning is triggered by Cathy Park Hong. In her essay collection Minor Feelings, Cathy Park Hong actively protests against America's silence surrounding the tragedy of Hak Kyung Cha, pointing out the racial and gender discrimination implied against 'Asian women'. As a reaction to this, the New York Times published Hak Kyung Cha's obituary, specifying 'rape and murder' for the first time in 40 years, and Hak Kyung Cha's reboot followed, including the re-publication of DICTEE, marathon reading of DICTEE, and the holding of a Hak Kyung Cha mini-retrospective. DICTEE, which means ‘dictation’, shows the subject’s strategy as a ‘bad postman’ who dictates the language of the empire but causes obstacles to the language of the legislator. In DICTEE, Hak Kyung Cha expresses her identity as a foreigner by using punctuation marks as is or by mixing French, English, Korean, Chinese characters, and images. This book, which consists of prayer rituals for the 9th day of the Immaculate Conception, rescues those who have become sinners in systems such as religion, marriage, and the state. Hak Kyung Cha’s poor ‘dictation’ reveals not only her unstable self but also the arbitrariness and violence of the signifiers. In addition, the above three readings each show the intersection and desire of Hak Kyung Cha's three conditions of existence, which lie within the Boromas knot of the symbolic world, the imaginary world, and the real world.

금은화, 연교, 포공영 혼합물의 항염증 작용에 관한 연구

최강민 ( Kang Min Choi ),전주현 ( Ju Hyun Jeon ),김은석 ( Eun Seok Kim ),성기정 ( Ki Jung Sung ),김영일 ( Young Il Kim ) 대전대학교 한의학연구소 2021 혜화의학회지 Vol.30 No.1

Objective : The purpose of this study is to investigate the inflammatory-control effects of Cheonghyeol-antidote complex(Lonicera japonica Thunberg, Forsythia viridissima Lindley, and Taraxacum platycarpum H. Dahlstedt complex, CHA) in LPS-induced RAW264.7 cell and mouse inflammation models. Method : For in vitro and in vivo experiment, Indicators such as cell viability, mRNA expression level(iNOS, IL-6, IL-1β, COX-2, TNF-a), Inflammatory factor production(NO, IL-6, IL-1β, TNF-a), and protein phosphorylation level(ERK, JNK, p38) were analyzed. For in vivo experiment, Indicators such as mRNA expression level(iNOS, IL-6, IL-1β, COX-2, TNF-a), Inflammatory factor production(IL-6, IL-1β, TNF-a), protein phosphorylation level(ERK, JNK, p38) and immune cell(white blood cell, lymphocyte) were analyzed. Results : 1. In vitro experiment In cell viability of CHA, CHA showed cell viability below 90% at concentrations of 400 μg / ml or more. In mRNA expression level, IL-6 and IL-1β showed a significant decrease at all concentrations except 25 μg / ml concentration, and iNOS, COX-2, and TNF-a showed a significant decrease at all concentrations of CHA compared to the control group. In inflammatory factor production, NO and TNF-a showed a significant decrease at all concentrations except 25 μg / ml concentration of CHA, and IL-1β showed a significant decrease at 100, 200 μg / ml concentration of CHA compared to the control group. IL-6 showed a significant decrease at all concentration of CHA compared to the control group. In protein phosphorylation level, ERK and p38 showed a significant decrease at all concentrations except 25 μg / ml concentration of CHA and JNK showed a significant decrease at all concentrations of CHA compared to control group. 2. In vivo experiment In mRNA expression level, iNOS, COX-2 and TNF-a showed a significant decrease in all administration groups of CHA compared to the control group. In Inflammatory factor production, IL-6, IL-1β and TNF-a showed a significant decrease in all the administration groups of CHA. In protein phosphorylation level, ERK, JNK, and p38 showed a significant decrease in all the administration groups of CHA. In the immune cells, leukocytes and lymphocytes showed a significant decrease in all the administration groups of CHA. Conclusions : This study shows that CHA has antioxidant and inflammatory-control effects on LPS-induced RAW264.7 cells. It is hoped that further research will be conducted on the individual mechanisms of Lonicera japonica Thunberg, Forsythia viridissima Lindley, and Taraxacum platycarpum H. Dahlstedt.

학술상 수상논문 : 조사선(祖師禪) 성립(成立)에 대한 소고(小考) -마조계를 중심으로-

신정운 ( Jeong Un Sin ) 한국불교선리연구원 2009 禪文化硏究 Vol.6 No.-

조사선(祖師禪)은 인도적인 색채를 벗어나 중국의 문화와 사유방식이 혼합된 선(禪)이라고 할 수 있다. 조사선을 확립하고, 독립된 선종으로 성립되는 교두보 역할을 하였던 인물이 당나라 중기 때의 마조도일(馬祖道一)(709~788)이다. 마조는 『유마경』의 번뇌즉보제(煩惱卽菩提), 『화엄경』의 성기사상(性起思想), 『열반경』의 불성사상(佛性思想)에 의해서 그의 선사상 체계를 이루었는데, 곧 즉심시불(卽心是佛)과 평상심시도(平常心是道)이다. 평상심 이란 단순한 평상시의 마음이 아니라 시(是)·비(非), 조작(造作), 단멸(斷滅)·상주(常住), 선(善)·악(惡), 미(美)·추(醜)라고 하는 이분법적으로 나누어진 마음이 아니며, 깨닫지 못한 범부라고 할 것도 없고 깨달은 성현이라고 할 것조차 없는 본원 청정한 마음을 말한다. 이 청정한 마음이 곧 부처[즉심시불(卽心是佛)]이므로 수행할 필요가 없음[도부용수(道不用修)]을 강조한다. 즉, 조사선은 과거·미래가 아닌 현재 즉금(卽今)에서의 불성(佛性)을 자각하는 돈오견성(頓悟見性)이 라는 사상을 성립시켰으며 조사선의 수행체계나 사상은 선종(禪宗)의 기틀을 형성하는 요인이 되었다. 조사선의 특질은 대략 다섯 가지로 나누어 볼 수 있다. ① 이전에는 일대일인(一代一人)의 부촉(付囑)이었으나 조사선시대에는 한 스승이 여러 제자에게 법(法)을 전(傳)하는 일대다인(一代多人)의 부촉시대(付囑時代)가 되었다. ② 특수한 선문답(禪問答)이나 갈(喝)·봉(棒)등을 사용한 선기(禪機)의 시대이다. 즉 그때그때 상대방의 근기에 따라 자유 자재로운 대기대용(大機大用)의 방편이 활용되었다. ③ 어록(語錄)의 발생인데, 어록의 내용이 공안으로 변형되었으며 어록으로 인해 경론을 중시하는 인도적인 색채를 벗어나 중국 특유의 선종이 탄생되었다고 볼 수 있다. ④ 청규(淸規)확립으로 인한 선종의 독립과 일상성의 종교로 전환되었다. ⑤ 『보림전(寶林傳)』의 성립으로 인해 조사선을 재정립·발전하는 기회가 되었다. 이와 같이 당나라 시대 때, 형성·발전한 조사선은 후대 칸조선(照禪)과 간화선(看話禪)이라는 수행체계로 발전되었으며 宋나라 이후 유학(儒學)의 새로운 철학을 이루는 시발점이 되기도 하였다. 한편 마조의 직계제자들에게 법을 받아온 신라의 구법승들에 의해 신라 땅 곳곳에 산문(山門)이 개산(開山)되었음을 감안해볼 때, 조사선은 한국 불교 선사상의 근원이 되기도 한다. Patriarchal Cha`n is one type of Chinese Cha`n that united Chinese culture and their way of thinking, It departed from the Indian style of practice. Patriarchal Cha`n was formed and developed as a Cha`n sect in the middle of the Tang dynasty. Ma-tsu Tao-I (Majo Doil 709-788) was a forerunner for establishment of the Cha`n sect. Ma-tsu developed his Cha`n philosophy based on the Buddha-nature philosophy of the Vimalakirti, Avatamsaka, and Mahaparnivana sutras. His thought can be summarized in the saying: "Genuine mind is the path, this mind is the Buddha." Genuine Mind is not simply common mind; it is not dualistic mind which is preoccupied with right and wrong, permanent and impermanent, good and bad, beauty and ugly. Genuine Mind is originally pure mind in which awakened beings and unawakened beings are not different, and even do not exist. That is, genuine Mind is pure. Genuine Mind is the Buddha. Patriarchal Cha`n developed the thought that sudden awakening is to see the Buddha nature not in the past or the future, but here and now. The practice system and thought of Patriarchal Cha`n became a basis of the Cha`n sect. Characteristics of Patriarchal Cha`n can be generally divided into five: First, in the pre-Patriarchal Cha`n period the Cha`n master transmitted the dharma to only one disciple, while in the Patriarchal Cha`n period the Cha`n master transmitted the dharma to several disciples. Second, particular Cha`n style questions and answers, or verses or canes were used. It means that various expedient means were used depending on the practitioners` level. Third, analectics appeared. Contents of the analectics were changed into Koan. Due to the analectic, Chinese Buddhist practice departed from Indian style practice which attached much value to the Sutra and Vinaya(disciplines), as a result of this, an unique Chinese Cha`n sect was formed. Fourth, due to the foundation of purified disciplines, finally the Cha`n sect was established; daily life itself became Cha`n practice. That is, everyday living of practitioners itself was Cha`n Buddhism. Fifth, Patriarchal Cha`n came to be re-established and developed by ``Transmission of the precious forest`` (Borimjon). Later Patriarchal Cha`n was developed as ``Mukjo Cha`n(Silent illumination)`` and ``Ganhwa Cha`n`` practice systems, which became the starting point of neo-Confucianism after the Song dynasty. On the other hand, Patriarchal Cha`n became the root of Korean Seon Buddhism.

초의의 禪茶觀으로 본 『東茶頌』 이해

문경순 동방문화대학원대학교 불교문예연구소 2022 불교문예연구 Vol.- No.20

The paper aims at the understanding Dongdasong through ideological viewpoint. The texts related to Cha are rare in Korea considering long history of Cha culture. The Dongdasong has a significance in Korean Cha Culture which is written by Buddhist monk, Choui. The Buddhist monks in Korea have played significant roles in establishing and developing Cha culture. The monks understood that Cha make our mind peaceful and takes right view. The Cha has become the drink which help monks to meditate effectively. The Buddhist monk, Choui is the figure who established and developed Cha, meditation and Cha skills. He is skilled at composing poems, writing and painting and took a lead for new wave of Seon meditation as the unity of Seon and Teaching and daily practice of Seon. Choui’s viewpoint of Seon and Teaching follows that of Hyujeong and has the opinion that there are no superiority and inferiority in the Seons of patriarch and the Buddha. The Dongdasong was written by Choui at age 52 when Hyunju Hong (1793~1865) ask to write. In understanding the Dongdasong, we should know the viewpoint of uniting Seon and Teaching, the harmony of Buddhist texts and other texts and Choui’s position which is not biased in a variety of relationships. The Choui’s viewpoint of Cha and Seon is able to be understood by the writing by his disciple, Heoyu. Choui recited poems humming and from time to time deeply meditated. The ways of life by Choui which were pure and simple are able to be expressed as easy and quiet. Choi experienced the unity of himself and outside world through Cha and we can find out that he felt ecstasy of Cha-Seon Samadhi through his poem, ‘walking in the garden after drinking tea half.’ 본고는 초의가 집필한 『동다송』을 사상적 관점에서 이해하기 위한 논문이다. 우리나라에는 차에 관한 서적이 차문화 역사에 비해 그 분량이 적다. 그중에서도 중요한 서적이 조선시대 초의가 저술한 다서(茶書) 『동다송』은 아주 중요한 의미를 갖는다. 우리나라 차문화는 승려들이 주도 세력이었으며, 차문화의 형성과 발달에도 이들의 역할이 큰 영향을 미쳤다. 승려들은 마음을 고요히 지니게 하여 正見을 갖게 되는 데 도움이 되는 차의 효능을 잘 알고 있었다. 특히 이러한 효능을 가지고 있는 차는 선승들의 좌선 시 다른 무엇과도 바꿀 수 없는 음료가 되었다. 차와 수행, 다도를 한차원 높게 끌어 올리고 정립한 인물이 초의다. 초의는 시, 서, 화에 능할 뿐만 아니라 차에 대해서는 ‘전다박사’, 그리고 선사로서 선교융합(禪敎融合)을 중시하고 선의 생활화라는 새롭고 적극적인 선풍을 드러냈다. 초의의 선교관은 휴정의 선교일치를 따르는 한편, 조사선과 여래선으로 연결 지으면서 거기에는 우열이 없다는 견해를 보였다. 『동다송』은 우리나라 다서로서 중요한 저술이다. 초의 나이 52세에 차에 대해 물어 온 해거 홍현주(1793~1865)의 부탁을 받고 저술하였다. 『동다송』을 이해하는데 있어서는 선과 교의 융화적 시각, 내전과 외전의 융화 그리고 수많은 관계 속에서도 기울지 않는 초의의 입장을 알아야 한다. 제자 소치 허유가 기록하고 있는 내용을 통해 초의의 다선관을 알 수 있다. 초의는 차를 마시다가 흥얼흥얼 시를 읊조리기도 하고 때로는 깊은 선정(禪定)에 들기도 했다. 선사의 청고하고 담적한 차 생활은 참으로 쉽고 편안하다고 표현 할 수 있다. 초의는 차를 통해 자연과 하나되는 물아일체(物我一體)가 되었으며, ‘차를 반쯤 마시다 문득 일어나 뜰을 거닐면서’에서는 다선삼매(茶禪三昧)의 선열(禪悅)을 느끼고 있다고 볼 수 있다.

金昌協의 朱子書 연구와 『朱子大全箚疑問目』

강문식(Kang, Moon shik) 한국사연구회 2013 한국사연구 Vol.160 No.-

This paper focused on Kim Chang Hyeob(金昌協)’s study on the books of Zhuxi(朱熹) and its meaning in the historical context. From 1686, Kim Chang Hyeob set to studying on the books of Zhuxi and compilation of Juja Daejeon Cha-eui(『朱子大全箚疑』) written by Song Si Yeol(宋時烈) in earnest. Kim Chang Hyoeb reported his opinion on Juja Daejeon Cha-eui’ to Song Si Yeol by letters. And sometimes Kim Chang Hyeob debated about the important theoretical issues of Juja Daejeon Cha-eui’ with Song Si Yeol. After the death of Song Si Yeol in 1689, Kim Chang Hyeob took in charge of proofreading and correcting Juja Daejeon Cha-eui with Kwon Sang Ha(權尙夏). At that time, Kim Chang Hyeob and Kwon Sang Ha had some different theoretical viewpoints. After the death of Kim Chang Hyeob in 1708, Kwon Sang Ha took the responsibility of proofreading Juja Daejeon Cha-eui alone. So there was high probability that the issues on which Kim Chang Hyeob and K won Sang Ha had different view were revised according to Kwon Sang Ha’s theory. It could be the typical example that the content which Song Si Yeol acknowledged Kim Chang Hyeob’s theory of perception (知覺說) as the definitive theory of Zhuxi was deleted in Juja Daejcon Cha-eui. Consequently Eo You Bong(魚有鳳) who was the disciple of Kim Chang Hyeob thought that his teacher’s comments and theory about Juja Daejeon were not reflected in full degree Juja Daejeon Cha-eui and compiled Juja Dacjeon Cha-eui Munmok(『朱子大全箚疑問目』) for handing his teacher’s theory of the Learning of Zhu(朱子學) to future generations and making up for the imperfection of Juja Daejeon Cha-eui. And in the hidden side of compilation of Juja Daejeon Gha-eui Munmok,. there was the academic competition for the main line of Song Si Yeol between the Nak school(洛學) and the Ho school(湖學).

새문안교회의 첫 한국인목사 차재명, 그의 한국교회사에서의 전환기적 위치

류금주 평택대학교 피어선기념성경연구원 2015 피어선 신학 논단 Vol.4 No.1

The Rev. Jae-Myeong Cha was the first Korean minister in charge of the Sae Mun An Presbyterian Church, which had been called as ‘the Mother Church’ of Korea. The length of the term of his ministry in this church extended over forty years. Incidently his ministry started with the transitional stage when the Korean churches switched over from the ages of Mission to the ages of Church, and it came to an end under the brutal atmosphere of Japanese military reign which had unceasingly menaced the existence of Korean churches. As the first Korean minister of the Sae Mun An Church, the Rev. Cha’s sense of the evangelical mission ranged over to that of Dr. Horace G. Underwood the founder of this church. Underwood, as the first minister-missionary to Korea, had long cherished to complete his divine mission as it was set up from above, id est, the building modern Korea and her churches on the foundation of the Christian Gospel. With this sense of mission, he founded the Sae Mun An Church in Seoul the capital city of modern Korea, and that was one of the reasons why this church had been called as ‘the Mother Church’ of Korea. As the minister of this ‘Mother Church’ of Korea, the Rev. Jae-Myeong Cha had never lost for a while the enlarged sight of his ministry extended over to the territory of the entire churches of Korea. He assumed his missions were to cover the whole area of the Korean churches, and to make connection between the period of the Mission and that of theChurch. He assured himself that it was his assigned tasks to be completed within his defined time of ministry. When he was the first Moderator of the Korea National Christian Council in 1924 and after that as the Accountant of this Council for several years, the Rev. Cha accomplished with great efforts building a bridge between the Western missionaries and Korean pastors as well as the Presbyterian churches and the Methodist churches. In reality the Korea National Christian Council was the first ecumenical organization which called to set up uniting the two councils of the Presbyterian and Methodist churches. There had been two Councils: one was the General Council of Protestant Evangelical Missions in Korea founded in 1905 among the Missions, and the other was the Federal Council of Presbyterian and Methodist Churches founded in 1918 among the Korean churches. These two Councils were finally united in 1924, and the Rev. Cha was its first Moderator. It is to be noticed that the Rev. Cha connected the past and the future of Korean churches by compiling the Chosen-Yesukyo-Changrohoe-Saghi [An Annals of Chosen Presbyterian Churches] on one side, and by drawing Korean churches’ attention to the importance of Sunday School Education on the other. While he was serving for a considerable length of time as a board member of the Foreign Missions of the General Assembly of Presbyterian Church, he envisaged and cherished the brilliant world which came together as a one Body of humanity by the Gospel propagated thoroughly by the Korean churches. Actually such was the lofty dream of Dr. Horace G. Underwood. The unfortunate accident of the expulsion of Rev. Jae-Myeoung Cha from the Kyeong Seong Presbytery in 1938 on the basis of his consent at his own personal decision to the appointing himself as the Trustee of the Arthur T. Pierson Memorial Bible Institute demonstrates incidently two critical problems which troubled Korean churches in those days. Firstly, it exposed the struggle and jealousy between the Kyeong Seong Presbytery and the General Assembly of Presbyterian Church. The General Assembly of Presbyterian Church was then suspected by the churches in Seoul which were members of the Kyeong Seong Presbytery that it was in every case manipulated by the North Western churches. Secondly, it indicates the historical transition of the Korean churches, id est, the transition from the ages of Church to the ages of Surviving. In 1939 the Rev. Cha willingly accepted t... 차재명은 한국의 ‘어머니 교회’로 불리는 새문안교회의 첫 한국인 위임목사였다. 그는 새문안교회에서 1920년 12월부터 1941년 8월까지 만 20여 년의 시간을 목회했다. 그의 목회의 시작은 한국 교회가 선교의 시대에서 교회의 시대로 전환하던 시기와 맞물리고 있었다. 그리고 그는 일제말의 군국주의 전횡이 한국 교회를 휘몰아칠 때 그 압박을 견디던 중 새문안을 떠나게 되었다. 한국의 첫 목사선교사 언더우드가 세운 새문안교회, 이곳의 첫 한국인목사로서 차재명이 감당했던 사역의 시야는 근대 한국 교회의 기틀을 잡아가면서 걸머졌던 언더우드의 사명의 중량에 가 닿았다. 차재명은 교회의 시대에 임한 한국 교회 전반을 향해 일하고 있었다. 선교의 시대와 교회의 시대 사이의 연계 그것이 그의 사명의 정계(定界)였다. 그는 기왕의 선교사와 한국인 각각의 장감연합기구를 하나로 합친 조선예수교연합공의회의 초대회장과 그 이후 수년간 동 기구의 회계로 일하면서 선교사와 한국 교회 사이에서, 장로교와 감리교 사이에서 가교(架橋)의 역할을 수행해 갔다. 그가 『朝鮮예수교長老會史記』를 편찬한 일이나 한국의 주일학교교육에 지대한 관심을 기울인 일은 한국 교회의 과거세대와 미래세대를 연계하는 사명의식에서였다. 한편 1929년 제18회 총회에서 장로교 총회장으로 선임되던 무렵 차재명은 줄곧 총회 외국전도부에서 일하고 있었다. 언더우드가 꿈꾸던 한국과 세계가 복음으로 하나 되는 일이 외국전도에 기울인 그의 노력에서 구체화 되고 있었다. 한편 1938년 차재명이 피어선기념성경학원 이사를 수락한 문제를 두고 벌어졌던 경성노회와 총회와의 갈등은 우선 당시 한국 교회 내에 실재했던 서북 교회와 서울 교회 사이의 갈등을 노출시켰을 뿐 아니라 나아가 한국 교회가 교회의 시대에서 일제 말 군국주의 전횡 아래서의 생존의 시기로 옮겨갔음을 드러내주는 일이었다. 1939년 차재명이, 그의 교회 위주의 보수적인 신학에도 불구하고, 조선신학교 기성회 이사로서 활동한 일은 일제말 신학교육의 중단과 그로 인한 한국 교회 미래의 단속을 염려한 그의 충심에서 비롯되었다. 그것은 서울과 서북 그 신앙지형(信仰地形)을 넘어선 것이었다. 그것은 한국 교회의 ‘어머니 교회’인새문안교회의 첫 한국인목사로서 한국 교회 전반을 향해 가진 그의 사명의식에서 촉발되고 있었다.

Cardiac Structural or Functional Changes Associated with CHA2DS2-VASc Scores in Nonvalvular Atrial Fibrillation: A Cross-Sectional Study Using Echocardiography

장영우,유종욱,박예민,신미승,정욱진,문정근 한국심초음파학회 2018 Journal of Cardiovascular Imaging (J Cardiovasc Im Vol.26 No.3

BACKGROUND: CHA2DS2-VASc is the most widely accepted scoring system for atrialfibrillation (AF) to assess stroke risk, although little has been revealed regarding theaccompanying cardiac functional/structural changes. This echocardiography study wasundertaken to understand the changes related to CHA2DS2-VASc scores. METHODS: A total of 4,795 nonvalvular AF patients were enrolled for the cohort, from which591 were excluded as they did not meet the inclusion criteria. Based on the CHA2DS2-VAScscores, the remaining 4,204 patients included in the study were divided into 4 groups: 0 to 1(n = 991); 2 to 3 (n = 1,642); 4 to 6 (n = 1,407); 7 to 9 (n = 164). RESULTS: Increase in the left ventricular mass index and prevalence of left ventricularhypertrophy (LVH) were observed with elevating CHA2DS2-VASc scores (p < 0.05 for all). Diastolic parameters such as left atrial volume index (LAVI) and the ratio of early diastolic mitralinflow velocity to early diastolic velocity of the mitral annulus (E/E′) also increased significantlyin the higher CHA2DS2-VASc score groups (p < 0.001 for all), although two-way ANOVA analysisshowed that such incremental diastolic impairment was independent of hypertension. LVH(hazard ratio [HR], 3.609; confidence interval [CI], 2.426–5.369; p < 0.001) and E/E′ (HR, 1.087;CI, 1.054–1.121; p < 0.001) were independent risk factors for CHA2DS2-VASc scores 2 or higher. CONCLUSIONS: Our findings suggest that increasing CHA2DS2-VASc scores are associatedwith impaired diastolic function that may represent high left atrial pressure favoringthrombogenic propensity.

“What Transplant to Dispel upon” : The Utterance as Poetic Language in Theresa Hak Kyung Cha’s Dictée

Wonjae Kim Ewha Institute of English and American Studies 2019 Journal of English and American studies Vol.17 No.1

Theresa Hak Kyung Cha’s Dictée (1982) is widely known for avant-garde experimental writing, which causes a zealous controversy in academic discourse between postmodernism and Asian-American discourse. Since Cha’s reflections on language, history, and myth are fragmented and disjunctive, this heteroglossia text provides readers diverse clashes, namely, clashes between English and French, national history and personal history, letters and images, lyric and epic et al. Precisely because of these clashes, the text defies the traditional notion of genre and writing, making readers perplexed and challenging to approach and interpret the text. In other words, the text rejects to be identified in a singular identity and leaves heterogeneous space, which is the point where the text is difficult to be located solely in experimentalism or Asian-American discourse. For both of experimental, postmodern and Asian-American discourses, the text has been approached mainly focusing on the first half of the text, which is a collage of excerpts and images of historical figures—Guan Soon Yu, Hyung Soon Huo, Joan of Arc and St. Thérèse of Lisieux. However, the majority of researches fail to read the text’s juxtaposition between the first half and the latter part of the text, since the latter part is almost inaccessible because of the inexplicable forms and contents. In conjunction with Julia Kristeva’s Revolution in Poetic Language and other essays, I argue that Cha’s artistic text unsettles rigidified, fixed and ideological language system with Cha’s own poetic language. In order to do so, I focus on Cha’s poetic utterances in Dictée, expressed in both the first half and the latter part of the book. Cha’s repetitive poetic utterances are a sound that wishes to find a home, and they wish to recuperate matrilineal language. With this poetic utterance, Cha’s writing records the multiple self(s) over the rigidity and fixity of ideological language and history by resisting to be contained in particular language and history that are deeply entrenched in an ideological discourse.