Earticle

본고는 우주론과 종교사상에서 다루어 온 ‘태을’을 문학화소의 측면에서 논한 작업 이다. 태을의 이미지는 역사적 시간 속에서 변모해왔다. 변천과정을 우주론적 측면과 종교적 측면에서 살피면, 먼저 우주론 측면에서 태을은 ‘至高神格→인간세계 災禍 구제신→神符’로 변화함을 알 수 있다. 종교적 특히 도교적 사유에서도 태을은 ‘지고 신격→인격신(최고인격신→하급신격)→神藥名과 神符名’으로 그 이미지가 달라 졌다. 이는 천문우주적 관념으로서의 태을이 종교적 신격화 과정을 거치며 의례화되 는 과정과, 이에 따라 그것이 종교제의의 대상에게 요구되는 구체적ㆍ인격적 이미지 를 갖추게 되었음을 설명한다. 나아가 신격화ㆍ인격화된 태을의 이미지는 의례의 居所와 의례 대상의 神力을 상징하는 것에까지 확대되고 있다. 많은 고소설이 태을의 이미지를 문학화소로 수용하고 있는데, 그 양상은 첫째 남성인물의 존재론적 기반을 형성하는 天上 前生, 둘째 결연공간과 守護神符의 이름, 셋째 여성의 존재가치구현에 기여하는 화소로 구분해 볼 수 있다. 이를 통해 우리는 문학적 상상력이, 첫째 태을을 중심으로 펼쳐진 천인조응의 철학적 사유를 민간이 소망하는 영웅적 인물에 대한 이미지로 연결하고 있음, 둘째 민간화된 太 乙生兩儀 사상을 바탕으로 태을의 제사 공간을 남녀인물의 화합 장소로 잇고 있 음, 셋째 태을의 구제신력을 소외된 백성까지도 살리는 치유력으로 연결하고 있 음, 넷째 여성성의 가치와 긍지의 기원이 되는 이미지를 창작해내고 있음을 확인 할 수 있다. 이는 고소설의 태을 수용이 서사적 기법차원에 머물지 않고, 향유자의 마음을 담아내는 인문화의 방식을 지향하고 있음을 드러낸 것이다.

In this paper, 'Taeul' treated in cosmology or religious thoughts is discussed in terms of a literary material. The imagery of Taeul has been changed in the passage of historical time. Considering the process of transition in cosmological and religious aspects, the former Taeul has transformed in three phases: 'the highest divinity→ disaster relief God in the human world→ an amulet'. Religious, especially, in the taoist speculation, the imagery of Taeul has changed from the highest divinity into a personal God and finally into the name of divine drug and an amulet. This explains that Teaul, as and astronomical and cosmic concept, has satisfied the course of formalization throughout the process of the religious deification, and the ensuing concrete and personal imagery required as an object of religious ceremonies. Furthermore, the imagery of deified and personified Teaul has been widened to symbolizing the place of ceremonies and the divine power of the object. Many Korean old novels accepted as a literary material, and the aspect runs thus: First, heaven-previous life forming ontological base of the male character. Second, the linkage place and the name of a guardian amulet. Third, the material contributing the realization of an existence value. Through this we can confirm four facts. First, the philosophical speculation of God and men's correspondence spreaded with Teaul as the center is connected to the imagery of a heroic figure that people want. Second, based on the civilianized thought of Teaul giving birth to Yaneui, the place for memorial services of Teaul is connected to the meeting place of male and female figures. Third, the divine power for poor relief of Taeul is linked to the healing power saving neglected people. Lastly, the imagery making the value and the pride of womanhood is created. It shows that the acceptance of Taeul not only remains in descriptive technique but also aims at humanized method including enjoying readers' minds.

Purpose: This study investigated illness acceptance, depression, social support, and health-related quality of life (HRQoL) among older adults undergoing hemodialysis at primary and secondary healthcare facilities in Korea. Methods: Data were collected from 144 participants between July 19 and August 14, 2024, and analyzed using descriptive statistics, t-tests, ANOVA, Pearson correlation analysis, and multiple regression analysis. Results: The results showed that participants had a mean illness acceptance score of 18.43±6.99 out of 36, a mean depression score of 3.47±4.04 out of 27, a mean social support score of 67.72±17.00 out of 90, and a mean HRQoL score of 0.76±0.15 out of 1. Factors significantly influencing HRQoL were illness acceptance (β=.33, p<.001), depression (β=-.24, p=.003), and being man (β=-.21, p=.012). The model’s adjusted R2 was 31%, indicating its explanatory power. Conclusion: This study identified key factors influencing HRQoL, including illness acceptance, depression, and gender. Illness acceptance positively impacted HRQoL, whereas lower depression levels were associated with better HRQoL. Psychological support and tailored interventions are vital to improving HRQoL in this population.

The purpose of this study was to investigate the sensory properties using QDA (quantitative descriptive analysis) and consumer acceptance of sausage with added glasswort (Salicornia herbacea L.) powder. Sausage samples were prepared by adding glasswort powder 0% of salt (CON), 5% of salt (S1), 10% of salt (S2), 20% of salt (S3) and 40% of salt (S4). QDA and acceptance test for samples were performed by 12 trained panels and 44 consumer panels, respectively. Collected data was statistically analyzed by PCA (principal component analysis), and PLSR (partial least squares regression). QDA showed that darkness, dry grass odor, salty flavor, bitter flavor, astringency flavor, acridity flavor, dry chewiness, hardness, roughness, aftertaste were increased significantly while homogeneity of surface, pork odor, garlic odor, pepper odor, savory flavor, oily flavor, moist, springiness, softness, brittleness were decreased significantly with added glasswort powder. The results of PCA showed that PC1 was 90.99% and PC2 was 5.12% respectively. PLSR results showed that CON, S1, S2 were close to appearance, flavor, taste, texture and overall acceptance, but S4, S3 were positioned far from all acceptances. Also several theoretical and practical implications and limitations were discussed.

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삼국에서 고려까지의 시기는 『주역』이 우리나라에 들어와 정착하는 시기로 전래와 수용의 단계에 해당한다. 이 시기의 사상적 지형도는 어떤 하나의 사상이 일방적 주도권을 가지고 독존하기보다는 오히려 각자의 고유한 기능을 발휘하면서 공존하였다고 말할 수 있을 것이다. 삼국이나 고려 시기의 다원적 사상지형에서 유학이 주로 政敎的 측면이나 도덕적 기능을 담당하는 것처럼 주역 역시 이런 범위나 역할을 크게 벗어나지 못하고 있었다. 이것은 유가철학 속에서 주역이 제공하고 있었던 세계관이나 형이상학적 관점이 아직 구체적으로 발현되지 못하였다는 의미이다. 주역의 세계관이나 형이상학적 관점은 고려말에 이르러 이를 자각하고 적극적으로 수용하면서 이를 통해 불교가 가진 권위와 주도권을 성리학의 수중으로 완전하게 가져오는 계기를 마련하게 된다. 이것을 불교의 間斷과 유학의 連續이라는 관점을 통해서 살펴보려고 한다. 이어서 조선조 이전의 역학사상의 논의에 있어서 중요한 두 가지의 문제에 대해 살펴보려고 한다. 그 중 하나는 조선조 이전의 역학사상의 외연에 대한 논의라고 할 수 있다. 여기서는 음양오행이나 천인감응적인 災異와 관련되는 기사와 주역사상의 관련성이다. 다른 하나는 삼국유사에 보이는 단군신화와 역학적 사유와의 관련성이다.

From the Three Kingdoms Period to the Goryeo Period, Zhouyi(Book of Change) entered Korea and settled, and it was in the stage of introduction and acceptance. It can be said that the topographical map of ideas in this period is not a one-sided dominance, but rather a coexistence of individual functions. Just as Confucianism was mainly responsible for political and educational aspects or moral functions in the pluralist ideological structure of the Three Kingdoms and Goryeo Dynasty, Zhouyi did not deviate from this scope and role. This means that in Confucian philosophy, Zhouyi's worldview or metaphysical perspective has not yet been embodied. By the end of Goryeo, Zhouyi's view of the world and metaphysical perspective were consciously accepted, and at the same time, the authority and Initiative of Buddhism fell into the hands of Neo-Confucianism(Xinglixue). I want to look at this through the discontinuity of Buddhism and the continuity of Confucianism. Next, we will discuss two important issues of Zhouyi's thought before the Joseon Dynasty. This can be said to be a discussion of the extension of Zhouyi's thought before the Joseon Dynasty. One of them is the connection between the Five Elements of Yin-Yang or Disasters resulting from unusual phenomena（Zaiyi) recorded in the history books and Zhouyii's thoughts. The other is the the possible correlation between Myth of Dangun and Zhouyi's thought in the relics of the Memorabilia of the Three Kingdoms(Samguk yusa).