Earticle

The purpose of this study is to investigate the distinctive characteristics of the gender referring nouns, MAN and WOMAN, and their collocates depending on which register is used, i.e. written or spoken language. Collocates are words that occur near a given word, and they can provide useful insight into the meaning and usage of the words near which they occur. We employed the Corpus of Contemporary American English (henceforth, COCA) which is composed of written text (newspapers, academic journals, magazines, novels) and spoken text (broadcast). Mutual Information was used as a statistical measurement to extract collocates. The study compares the collocates of 'man, woman,' in registers of written text and spoken text from the COCA. We focused on the lexical pairs ‘man’ vs. ‘woman’ to identify participation and influence of gender difference reflecting in the media. We extracted 100 collocates for each target word and then compared their relationships by using Pajek (Ver. 4.10). The study shows that there significant differences between written and spoken text in the semantic field of collocates for the gender referring nouns. Our findings point to a fundamental asymmetry in the use of the two genders. Men are expected to be interested in fashion and public oriented settings. Compared to men, women tend to be more complex; they are family-oriented, but also they are socially involved. There are also substantial differences in patterns of collocation from written text and spoken text. This study makes a contribution to the study of register variation of gender nouns.

봉건적 가부장제가 사회의 근간이었던 고대 한중일 삼국에서 바다는 ‘금녀(禁女)의 공간’이라고 불릴 정도로 남성의 영역이었다. 그러나 한중일 고전문학 작품 속의 일부여성들은 여러 가지 이유로 바다와 맞닥뜨리게 되었다. 그리하여 바다에 도달한 여성들에게 그곳은 어느 하나로 규정 될 수 없는 다양한 이미지로 펼쳐졌다. 가부장사회로부터 추방되어 마주한 바다는 이별과 죽음이라는 단절의 공간이기도 하였지만. 한편 당시 사회의 현실적 제약과 금기를 허물고 주도적으로 바다로 나아갔던 여성들에게는 새로운 만남과 도전의 기회가 주어졌고, 때로는 고난을 극복하여 행복한 결말을 맞이하기도 하였으며, 나아가 재생과 구제의 기적까지도 이루어 내기도 하였다. 이 땅에 태어난 순간부터 ‘효녀’, ‘열부’, ‘현모양처’라는 가부장체제의 규획된 틀 속에서 소리 없이 흑백의 삶을 살았던 고대 한중일 여성들에게 바다는 역동적이며 출렁이는 물소리와 함께 총천연색으로 펼쳐진 문학의 공간이었다.

In Ancient Korea, China, and Japan, where feudal patriarchy was the foundation of society, the sea was so much the sphere of men that it was considered an area forbidden for women. Nevertheless, some women in classical literature of the three Asian countries attempted to face the sea for various reasons. Thus, the sea came to these women as various images that could not otherwise be defined as one. For them, the sea, which they faced after being expelled from the patriarchal society, was a place of separation, death, and disconnection. On the other hand, however, the sea was also a new chapter full of new opportunities and enjoyable challenges for women who took the initiative in breaking down the limitations and taboos of society. At sea, after overcoming hardships, those adventurous women experienced happy endings in their lives, and they even achieved miraculous reincarnation and salvation. From their birth, women in Ancient Korea, China, and Japan were strictly regulated and characterized under the patriarchal framework through notions of filial daughter (Hyo-nyeo), obedient and virtuous wife (Yeol-bu), and a good wife and wise mother (Hyun mo yang cheo). Eventually, despite these obstacles, for those women, the sea was not only a dynamic area with new experiences and opportunities but also the setting for the literature about their lives. In essence, the sea was where women in ancient societies could recover the colors they lost in their lives only painted in black and white.

Yeats suffered greatly from the love affair with Maud Gonne but particularly from the contradiction that she manifested. The poet devoted his love and poems to her in vain. But the contradiction is not peculiar or unique problems to Yeats but all men in Western patriarchal tradition. Indeed women for men are figuring simultaneously as madonna and whore, angel and beast. Because the woman has the power to provoke the tumult of desire in man and to gain over him through the desire, the men is afraid of being weaken by her, infected with her feminity and of then showing himself incapable or castrated. The fact that woman from a phallocentric viewpoint appears to be castrated is as reassuring for men as it is alarming. On the one hand, he projects her as lack and sees himself completed in her, thus confirming male hegemony. On the other hand, the so-called castrated woman can reflect back to man a dangerous paradox: if she had been castrated, then his own possession of a penis was in danger by her. In order not to be a paralyzing threat, a woman must have phallic attributes and must become the phallic woman idealized beyond sexuality. The phallic woman is thus fantasized by the man as a defense against castration anxiety. Representation of the phallic woman, he believes, protects him against doubts about his masculinity. Making her like a man conserves the man’s narcissism. The ambiguous nature of the woman is well presented in Yeats’s “Presences.” Here Yeats categorizes the woman as archetypes “harlot,” “child,” and “queen.” And their seductive “rustle of lace or silken stuff” evokes a contradictory femaleness over which he has no rights and which can move rapidly from vulnerable to ruthless, even turning that very vulnerability into a disturbing power over him. In “A Bronze Head,” the woman representative of Maud Gonne remains mysterious and inaccessible, overflowing the ‘images’ and ‘forms’ in which he tries to capture her. In “No Second Troy,” Yeats blames Maud Gonne for her violent political action, perhaps because she cannot be desexualized, idealized, or fetishized fully as he wishes. One of the reasons that Yeats is desperate to prevent the woman from being involved in the politics is that for Yeats the ideal form of a woman would not allow for difference to infiltrate the idealized autonomy. In this sense Yeats prays for his daughter to be the woman with nature of mindless organic spontaneity and for her bridegroom to bring her to a house of custom and ceremony. The idealization of the woman as nature into civilization, however, will not entirely do because it inescapably exposed to the fearful power of death. As Freud argues in Civilization and its Discontents, Eros’s sublimation of the nature into civilization inevitably exhausts its power, which leaves it vulnerable to Thanatos that then threatens to destroy the social order one has so laboriously constructed. The dilemma of sublimation is well explicated in Yeats’s “Mediations in Time of Civil War“ where he perceives the conflict between insistent demands of death drive and the inhibitory requirements of civilization. “Leda and the Swan” shows that the phallic civilization is born together with the brute power of violence and destruction that is to threaten all the social orders. By desexualizing, idealizing, or sublimating the woman, the man may reduce the horror of castration. But his attempt is radically self-defeating and self-undoing, for the more he sublimates her, the more likely she becomes the destroyer of ideal orders. Because of this paradox, the woman remains ontological aphoria to Yeats.

본 연구는 동의보감(東醫寶鑑) 부인편의 임신과 출산 건강을 현대 여성의학의 관점에서 탐색하는 것으로, 내용분석 방법을 적용하였다. 임신 건강은 7개 주제군에 30개 주제로, 7개 주제군은 ‘수정’, ‘임신진단’, ‘태아 사정’, ‘임신 불편감’, ‘산전 관리’, ‘출혈성 합병증’, ‘임신 합병증’이었다. 출산 건강은 6개 주제군에 24개 주제로, 6개 주제 군은 ‘분만의 전구증상’, ‘분만 관리’, ‘분만의 종류와 징후’, ‘난산 관리’, ‘사산 관리’, ‘태반 만출’이었다. 본 연구에서 동의보감 부인편의 분류 방식은 현대 여성건강 분류 방식과 일치하며 치료법과 예방법이 실제 치료 경험에서 나온 것임을 확인하였다. 본 연구 결과는 임신과 출산 건강을 위한 한국적 간호 중재법으로 활용하며, 4차 산업혁명 시 대 간호의 방향을 탐색하는 기초자료로 제공할 수 있을 것이다.

This study explores the pregnancy and childbirth health of women’s section of Donguibogam from the perspective of modern women's medicine, and the content analysis method was applied. Pregnancy health was categorized into 30 themes in 7 subject groups: 'modification','pregnancy diagnosis','fetal assessment','pregnancy discomfort', 'prenatal management', 'hemorrhagic complications', and 'pregnancy complications'. Childbirth health was categorized into 24 themes in 6 subject groups: 'premonitory signs of labor’, 'delivery management', 'types of delivery and symptoms’, 'dystocia', and 'placenta removal'. It was confirmed that the classification method of Donguibogam was consistent with the modern women's health classification method, and treatment and prevention methods came from actual treatment experience. The results of this study are used as Korean intervention methods for pregnancy and childbirth health and can be provided as basic data to explore the direction of nursing in the 4th industrial revolution

Traditionally male-dominated, forest engineering has seen a notable rise in women’s involvement in both education and the profession. University education is a pivotal phase where students develop professional identities and form perceptions about their future careers. For women students, experiences gained during this phase are significant not only for individual career planning but also for promoting gender equality, enhancing sectoral diversity, and increasing the visibility of women engineers within the profession. However, scientific studies addressing women students’ perceptions of the profession, their reasons for choosing it, and their expectations remain limited. This study aims to examine the perspectives of women undergraduate students in the Department of Forest Engineering at Bursa Technical University, Türkiye, on the profession, their views on acquiring professional competencies, and their perceptions of gender inequality both during their studies and throughout their future careers. Additionally, the study explores male students' perceptions on these issues. A survey form was designed based on literature and expert input, covering four areas: (i) student profiles and choice motivations, (ii) views on the profession and career, (iii) opinions on developing professional skills, and (iv) perceptions of gender inequality in the profession. The survey was conducted with 176 students of different year groups. Descriptive analyses and difference tests were applied to the collected data. Key findings indicate that 15.7% of women students chose the department due to family influence, 71.1% perceive greater challenges for women in the sector, and 54.2% believe women must exert more effort to secure employment.

본고는 韓⋅中⋅日 고전문학 속 판결문에 보이는 여성관에 관하여 살펴보고자 하였다. 가부장 사회는 판결문으로 여성의 범죄를 훈계, 징계할 뿐 아니라 여성의 범죄는 여성 자신은 물론 주위까지, 나아가 가부장 체제의 근간을 흔드는 크나큰 죄악임을 강력하게 주지시키고 있었다. 한편 지극한 열(烈)의 구현을 위하여 중범죄를 저지른 여성들에게는 관용을 베풂으로 법의 윤리 의식이 법의 엄정성을 뛰어넘는 모습을 보여주기도 하였다. 나아가 일부 명판관에 의해서 여성의 애정 추구권, 여성의 결혼 유지 여부 결정권마저 인정되고 있는 일부 변화된 사회상마저 반영하고 있었다. 고전 문학 속에 등장하는 범법(犯法) 여성들은 태생적으로 ‘봉건’과 ‘신분’이라는 두 가지의 기본적인 형틀을 안고 태어났기에, 당시의 윤리관에 사로잡힌 판관에 의하여 그 시대의 법도에 비추어 언도된 판결문은 가혹하고도 절망적이었다. 그러나 때로는 자신들의 구속(拘束)을 구속(救贖)시키는 해방의 승전보(勝戰譜)가 되기도 하였다. 그러기에 그 시대의 여성들에게 낭독된 판결문은 여성들의 범죄와 처벌에 대한 생생한 서사였으며, 동시에 ‘진실의 다면성(Multifaceted nature of truth)'을 어렴풋이 비추는 한 좌(座)의 청동거울이기도 하였다.

This paper attempted to examine the view of women in an ancient male-centered patriarchal feudal society revealed in the 'judgment' appearing in Korean, Chinese, and Japanese classical literature. In addition to social admonishment and disciplinary action against women's crimes, the patriarchal society strongly made it known that women's crimes were a great sin that threatened not only women themselves but also the patriarchal system itself through the judgment. On the other hand, if a woman, who is a defendant, commits a serious crime to realize the value of extreme enthusiasm(烈), it also shows the inclusiveness of allowing women who have achieved the ethical consciousness pursued by the law to make exceptions to the strictness of the law by giving tolerance. Furthermore, some outstanding judges also reflected small changes in a strict feudal society by issuing rulings that seemed to recognize some of the autonomy in consideration of women's pursuit of affection or efforts to maintain marriage. Women who commit crimes in classical literature were often born with two burdens, 'feudal' and 'class society', and in many cases, harsh and hopeless judgments were made against them by judges who did not deviate from the above two frameworks. However, the ruling was sometimes a song of liberation for women who committed crimes, and the content of the ruling was also a mirror of the standards of the time to judge the bad behavior committed by women at the time. In that sense, the ruling of the time vaguely reflects the "Multifaced nature of truth" as a bronze mirror for women that reflects the true nature of the time.

본 연구는 한국 사회의 급격한 인구감소로 인한 병역자원 부족 문제에 대비하기 위해 여 성의 병역 참여에 관한 사회적 담론 및 인식을 분석하는 데 그 목적이 있다. 이에 최근 5년 (2019 ∼2023년)의 언론보도와 포털에 나타난 관련 6,459건의 빅데이터를 수집하여 텍스 트마이닝과 사회연결망 분석을 수행하였다. 연구 결과, ‘여성’ 키워드는 한국 사회에서 병역 제도의 핵심 담론으로 도출되었고, 정치적 측면의 높은 연관성과 성별 갈등 측면, 군내 성 폭력 문제에 관한 담론 등이 주요 특성으로 나타났으며 이를 바탕으로 여성의 병역 참여 확 대를 위한 사회적 인식 개선, 군내 성폭력 예방 강화 등의 정책적 시사점을 제언하였다.

This study aims to analyze social discourse and perceptions regarding women's participation in military service in order to prepare for the shortage problem of military service resources due to rapid population decline in Korean society. Hence, text mining and social network analysis were performed by collecting 6,459 big data which appeared in media reports and portals in this regard over the past five years (2019-2023). As a result of the study, a keyword called women was derived as a core discourse of the military service system in Korean society, high relevance in political aspect, gender conflict aspect, and discourse on the issue of sexual violence in the military were found to be key characteristics, and based on this fact, I suggested policy implications such as improving social awareness to expand women’s participation in the military service and strengthening prevention of the sexual violence in the military.

이 글은 동학이 남도에 전해진 후 현재에 이르기까지의 동학 여성의 삶을 산발적인 기록 및 구술에 의거하여 재구성해본 것이다. 이 글에서 다루는 여성들의 삶은 부안 지역의 동학과 동학혁명을 이해하는 데 핵심 인물인 김낙철(金洛喆, 1858~1917)을 기점으로 하므로 동학 역사에서 매우 중요한 시기이자 장소성을 지닌다. 하지만, 기존의 연구에서는 관점의 한계 및 자료의 부족으로 인해 이 시대 여성의 실제 삶의 맥락에는 충분히 주목하지 못했다. 이 글은 동학의 역사에서 중요한 사건을 온몸으로 살아냈던 여성들의 삶을 구술 자료를 통해 추적하는 방법을 시도하였다. 이를 통해 여성의 역사를 다루는 한 방법을 제안할 뿐 아니라 문헌으로 기록된 역사가 보여주지 못하는 수많은 “모심”과 “살림”을 실천한 삶의 주인공들에 대한 통찰을 제시할 수 있기를 기대한다.

This paper is an attempt to reconstruct the lives of Donghak women from the time when Donghak spread to the southern regions up to the present, based on scattered records and oral accounts. The lives of the women discussed in this paper revolve around Kim Nak-chul (金洛喆, 1858~1917), a key figure in understanding Donghak and the Donghak Revolution in the Buan region. Therefore, this period is crucial in Donghak history, possessing both chronological and geographical significance. However, due to the limitations of existing research perspectives and the lack of data, the actual context of women’s lives during this era has not received sufficient attention. This text attempts to trace the lives of women who experienced important events in Donghak history through oral records. By doing so, it not only proposes a method for addressing women’s history but also hopes to provide insights into the lives of protagonists who practiced numerous aspects of “mosim” (모심) and “salim” (살림), aspects that existing historical documentation may not fully reveal.

This study was conducted on women in their 20s living in the Seoul metropolitan area to learn about purchasing basic cosmetics and their use after purchasing them. As a result of the survey, there were significant differences in the basic cosmetics purchase location and location selection reasons, preferred cosmetics brands, reasons for not reading manuals, the number of basic cosmetics used, and side effects experience. 1. For places of purchase based on purchase costs, drug stores with less than 30,000 won, more than 30,000 won and less than 50,000 won, and more than 50,000 won were all found to be high at 64.0%, 58,2%, and 61.3%, respectively, but 21.9% of them with less than 30,000 won chose road shops and 22.6% of them with more than 50,000 won chose department stores. Among respondents who chose department stores, 35.5% said they could trust the quality of their products. Looking at preferred brands based on purchase costs, domestic brands with less than 30,000 won and more than 30,000 won and less than 50,000 won were 65.8% and 56.4%, respectively, while domestic and foreign brands with more than 50,000 won were both used 51.6%. 2. As for the reasons for not reading the instructions for use, the purchase cost was less than 30,000 won and the purchase cost of more than 30,000 won and less than 50,000 won was very high at 83.1% and 72.4%, respectively, while the purchase cost was very high at more than 50,000 won, which was 45.5% and 36.4% because they did not know well. Looking at the number of basic cosmetics based on purchase costs, three types of cosmetics under 30,000 won and two types were 35.1% and 36.0%, respectively. On the other hand, three types over 30,000 won, less than 50,000 won, and more than 50,000 won, were 47.3% and 51.6%, respectively. If you look at whether or not you experienced side effects after using basic cosmetics, 65.8% of people chose not to have side effects, but 50.9% and 58.1% of people over 30,000 won and less than 50,000 won, more than 50,000 won chose to make a significant difference.

목적: 본 연구는 갱년기 증상이 있는 50대 여성 대상자들이 족욕을 하였을 때 갱년기 증상 및 수면장애에 미치는 효 과를 연구하는 것이 목적이었다. 방법: 12주간 주 3회 족욕요법을 실시한 후에 갱년기 증상의 사전 및 사후 변화를 조사하 였다. 결과: 안면홍조, 심장 불편감, 수면 문제, 우울감, 과민성, 불안감, 신체 및 정신적 피로, 성적인 문제, 배뇨문제, 질 건 조감, 관절 및 근육 불편감이 있는 대상자는 사전보다 사후에 모두 유의성이 있게 개선되었다(p < .001). 족욕 후에 주관적 수면의 질, 수면 잠복기, 수면 기간, 수면 방해점수, 수면 약물 이용 및 수면 기능장애는 사전보다 사후가 유의하게 감소하 였다(p < .001). 습관적 수면 효율성 유의하게 증가하였다. 결론: 대상자들이 족욕 후에 갱년기 증상과 수면의 질이 전반적 으로 개선된 것으로 나타났다. 따라서 족욕요법은 갱년기 증상 및 수면 개선에 적합한 자연치유적 요법이라 평가한다.

Purpose: Purpose: This study was to study the effect of foot bathing on menopausal symptoms and sleep disorders in female subjects in their 50s with menopausal symptoms. Methods: After 12 weeks of foot bath therapy three times a week, pre- and post-menopausal signs were measured. Results: Subjects with hot flashes, heart discomfort, sleep problems, depression, irritability, anxiety, physical and mental fatigue, sexual problems, urination problems, vaginal dryness, and joint and muscle discomfort significantly improved after than before(p < .001). Subjective sleep quality, sleep incubation period, sleep duration, sleep disturbance score, sleep drug use, and sleep dysfunction significantly decreased after foot bath than before(p < .001). Habitual sleep efficiency increased considerably. Conclusions: The subjects showed overall improvement in menopausal symptoms and sleeping quality after a foot-bath. Therefore, foot bath therapy is evaluated as a natural healing therapy suitable for improving menopausal symptoms and sleep.

본고의 목적은 연암(燕巖) 박지원(朴趾源, 1737~1805)이 지은 큰누이 묘 지명을 분석해 애도자로서 인간 연암의 심리에 접근해 보는 데에 있다. 연암은 1771년 음력 9월에 큰누이와 사별하고 이듬달에 ｢망자유인박씨묘 지명｣을 짓는다. 이후 이 묘지명은 연암이 환갑에 가까워질 때까지 네 차 례나 개작된다. 기억은 고정된 채로 불려오는 과거의 것이 아니라 시시각 각 활성화되는 현재의 것이다. 따라서 최초작과 개작본에는 각 시기의 애 도 심리가 반영되기 마련이다. 이에 본고에서는 큰누이 묘지명의 창작과 개작 순서를 바로 잡고 내용에 따라 최초작과 1차 개작본, 2차와 3차 개작 본을 한데 묶어 애도 심리의 변화를 분석했다. 분석 결과는 다음과 같다. 큰누이 묘지명은 최초작에서 멀어질수록 애도자의 비탄 표출이 약화되 고 망자에 대한 추모가 강화된다. 관습적이라 평가되어온 최초작 ｢망자유 인박씨묘지명｣ (35세)과 1차 개작본 ｢백자유인박씨묘지명｣ (36세 이후)에서 는 서정적인 애도시와 흡사하게 비탄, 미안함, 죄책감이 다채롭게 표출된다. ‘유인박씨묘지명’이라는 동일 제목의 2차 개작본(40세 무렵)과 3차 개작 본(57세 무렵)에서는 인정기술이 삭제되고 구체적인 일화가 보강됨으로써 망자의 삶이 개성적으로 서술된다. 이상의 분석 과정에서 ‘지금’이라는 시 점에서 망자인 큰누이를 늘 새롭게 만나며 회상 기억을 재감각하는 애도 자 연암을 조우하게 된다. 따라서 큰누이 묘지명의 파격성은 정지된 특정 시점의 아픔 마음을 절절히 드러내려는 의도에서 비롯한 것이 아니라 창 작과 개작 시기마다의 변화된 심리와 내면을 최선으로 표현하려는 의도 에서 비롯되었다고 하겠다.

This paper examins Yeon-am Park Ji-won’s mourning and psychological change in the memorial writing and adaption for his eldest sister. His eldest sister departed this life in September, 1771 by the lunar calendar. The next month he wrote a memorial for her, “Mang-cha-yu-in-pak-ssi-myo-chi-myŏng” (亡姊孺人朴氏墓誌銘; A). At that time he was 35 years old. After 1772 he adapted the work and changed the title to “Paek-cha-yu-in-pak-ssi-myo-chi-myŏng” (伯姊孺人朴氏墓誌銘; B). Then in around 1776 and 1793, he adapted the 1st adaptation (C) and the 2nd adaptation (D). The title of two adaptations is the same, Yu-in-pak-ssi-myo-chi-myŏng (孺人朴氏墓誌銘). To sum up, he wrote and adapted the work from the age of 35 to about 59. Therefore this memorial writing and adaptions show his mourning and psychological change over 25 years. The farther away from the first work, the weaker the mourner's lamentation becomes and the stronger his remembrance of the deceased is. In the first work (A) and the 1st adapted version (B), various feelings such as grief, sorrow, and guilt are expressed as if in lyric poetry. In the 2nd (C) and 3rd (D) adaptations, the life of the deceased is described in a unique way by omitting the conventional description and reinforcing specific anecdotes. Yeon-am as the mourner always met the eldest sister as the deceased anew at this point in time, and re-sensured the memory of the memory of the deceased. Therefore the creativity and exception in his memorial writing for his eldest sister is derived from the intention to express not the grief intently, but the changed psychology and heart of the period of the work and the adaptations in the best way every time.

본 연구의 목적은 공공부문에서 여성의 참여를 확대하기 위해 구축한 여성 인재 데이터베이스의 현황에 대해 살펴보고, 활용을 위한 방안을 도출하는 것이다. 이를 위해 여성가족부가 구축 및 관리하고 있는 여성 인재 데이터베이 스와 인천광역시의 사례를 분석하였다. 그리고 인천광역시에서 여성 전문인을 대상으로 실시한 설문조사 결과를 분석하 여 정책적 시사점을 도출하였다. 여성 인재 데이터베이스 활용을 위한 정책적 시사점은 첫째, 여성 인재 데이터베이스의 재정비, 최신정보 업데이트 등 체계적인 관리가 필요하다. 둘째, 여성 인재 현황 및 활용 추이 등을 홈페이지를 통해 자세히 공개할 필요가 있다. 셋째, 국가 차원의 적극적인 모니터링을 통한 사후점검이 필요하고, 가능하다면 결과를 기 관 성과 평가에 반영할 필요가 있다. 넷째, 여성 인재 데이터베이스가 경력단절 여성 뿐 아니라 신진 인재들에게도 활용 이 될 수 있도록 정기적이고, 장기적인 관점의 홍보 전략이 필요하다. 이 연구를 바탕으로 향후 여성 인재 데이터베이스 를 통해 사회에 진출한 여성이 사회적 소수자로써 어떻게 대표성을 발휘하는지에 대한 후속연구가 필요할 것이다.

The purpose of the study is to look at the status of the women's leaders databases designed to expand women's participation in the public sector, and to come up with measures for the utilization of the women's leaders databases. For this purpose, this study analyzed the current status of the women's leaders databases that have been established and managed by the Ministry of Gender Equality and Family and Incheon Metropolitan Government. And In order to find ways to utilize the database of women leaders, the results of a survey conducted by the Incheon Metropolitan Government were analyzed and policy implications were drawn. The policy implications for utilizing the women's leaders database are as follows: First, systematic management such as the reorganization of the women's leaders database and the updating of the latest information are necessary. Second, it is necessary to disclose the current status of women's leaders and trends in utilization through the website. Third, the follow-up is needed through active monitoring at the national level. And if possible, the results need to be reflected in the agency performance assessment. Fourth, regular and long-term public relations strategies are needed so that the women's leaders database can be used not only for career-breaking women but also for emerging talent. Based on this study, further research on how women who entered the society through the women's leaders database will be representative as social minorities will be needed.

평생 여성만을 탐구의 대상으로 삼았던 클림트의 예술을 이해하는 데 있어서 ‘여성’은 빠질 수없는 주제이다. 클림트의 여성들은 도발적이고 노골적인 성적 표현에도 불구하고 여성들에게조차 거부할 수 없는 환상적 분위기를 자아낸다. 19세기의 사회적, 정신적 와해 속에서, 근대 남성 예술가들은 아름답고 도발적이며 악마적인 여성을 통해 시대에 대한 저항의식을 드러내곤 했다. 클림트 역시이러한 맥락 속에 있던 화가이며, 그의 작품에 대한 이해는 에로티시즘과 팜므파탈이라는 측면에맞춰져 왔다. 본 연구는 그동안 클림트 예술에 대한 분석이 여성이라는 소재로 인해 성적인 측면에만 편중되어온 점에 문제의식을 느끼며, 새로운 관점으로 인간 클림트에 대한 이해를 시도해 보고자 한다. 19세기에 인간의 몸을 철학의 중심으로 복권시킨 니체의 철학은 클림트의 여성 이미지를 인간의 몸이라는 관점으로 새롭게 보고 존재론적으로 분석할 수 있는 근거가 되어 주었다. 특히 본 연구는 클림트의 예술 창작 시기 중 가장 저항적인 시기였던 분리파 시기에 중요성을 두고, 그 시기의 대표작 <유디트 Ⅰ>을 집중 분석하였다. 이러한 분석은 클림트 예술 이해의 새로운 접근 방식이 될 뿐 아니라예술 속에 표현된 몸을 바라보는 데 있어 보다 확장된 시각을 제공해 줄 것이다.

In understanding of Klimt's art, 'woman' is an indispensable theme. Woman was the object which has fascinated Klimt for his lifetime. Despite provocative and erotic body images, the women in Klimt's artworks show fantastic atmosphere that even female appreciators can not deny. In the social and mental breakdown of 19th century, many European male artists expressed their resistance against the times through beautiful, provocative and evil woman images. The concept of femme-fatale in art was formed in this surroundings. Klimt is also a painter in this context, and understanding of his work has been adapted to the aspects of eroticism and femme-fatale. With raising a problem about the common analysis which has been concentrated only on the sexual side of his art, this study will attempt to understand Klimt's art from a new point of view. Nietzsche philosophy, which rehabilitated 'human body' as the center of philosophy at the 19th century, provided a basis for analyzing Klimt's female images from an ontological point of view. Especially, this study focused on the period of "The Vienna Secession" which was the most resistive time for Klimt and analyzed <Yudith Ⅰ> as a representative work of the time. The analysis will not only be a new approach to Klimt's art, but will also provide a broader view of body images in art.

본 논문은 강원도와 만주 일대에서 활동한 여성독립운동가 윤희순이, 항일투쟁 과정에서 현실을 어떻게 인식했으며, 그에 따른 대응은 어떠했는지 살피는 데에 목적이 있다. 윤희순은 시아버지 유홍석과 남편 유제원, 그리고 아들 유돈상까지 3대가 독립운동에 앞장선 집안의 며느리이자 아내이자 어머니였다. 화서학파였던 고흥 유씨 일가는 ‘衛正斥邪’ 사상을 바탕으로 독립운동에 투신했다. 이들은 새로운 세계의 건설보다는 아름다운 과거로의 복귀와 복원을 염원했고, 의병을 일으킨 것 또한 근대적 국민국가 건설을 위해서가 아니라 왕을 중심으로 구축된 기존의 질서를 회복하기 위해서였다. 친정과 시가 모두 화서학파였던 윤희순 역시 그들과 동일한 눈으로 현실을 바라보았고, 적극적으로 의병활동에 참여하게 된 동인 역시 충·효·열과 같은 중세적 가치였다. 특히 집안의 안사람이자 여성으로서의 명확한 자의식을 갖고 있었고, 그것을 바탕으로 현실의 문제에 대응했다. 그녀는 보다 효과적인 독립투쟁을 위해서는 안사람으로 대변되는 여성들의 인식을 변화시키는 것이 중요하다고 판단했다. 이러한 판단 하에 그녀는 ‘교육’을 통한 ‘계몽’을 자신의 과제로 인식했고, 이 과정에서 의병가와 포고문 등은 효과적인 수단으로 활용되었다.

This study is aimed to figure out the way Yoon Hee-sun perceived the real situations of the society under the Japanese ruling and responded to overcome difficulties in the process of anti-Japanese independence movement. Yoon Hee-sun played an important role as a female activist of the righteous army movement in Kangweon-do and Manchuria. She was a daughter-in-law of Yu Hong-seok, wife of Yu Jae-won, and mother of Yu Don-sang. Three generations of her family had taken the lead in anti-Japanese independence movement. The Yus belonged to a school of ‘Hwaseo’ and devoted their lives to the independent movement based on the thought of 'wijung chuksa sasang', which means 'defending orthodoxy and rejecting heterodoxy'. They desired to go back to the past and recover as it was rather than building a new society. Therefore, their fights against Japan's invasion were not for establishing a modern nation-state but for recovering the royal authority of the existing order. Both her maiden home and her in-laws belonged to a school of ‘Hwaseo’ and Yoon Hee-sun couldn't go out of the boundary of her family background. Also, the motivation of her participation in the righteous army movement was based on the confucian values such as loyalty to the king, filial piety and fidelity. In particular, she possessed a high level of self-awareness not only as a wife but also as a woman. On the basis of this, she faced up to reality. For the more effective way of revolt against Japan’s invasion, she determined to change the perception of women identified only as a wife of somebody. She thought her duty was to enlighten women through 'education'. As a result, manifestoes and songs supporting the righteous army movement were used as a powerful method.

본 연구의 목적은 중년여성의 노화 도구를 개발하는 것으로 연구대상자는 대도시 중년여성 385명을 대상으로 수집하 였고, 개발과정은 예비문항 개발, 내용 타당도와 신뢰성 검증, 최종 문항의 요인분석 및 신뢰도와 타탕도를 검증하였다. 요인 분석 결과 본 도구는 9개의 요인으로 구성되었고, ‘자기성취감’, ‘신체변화적응’, ‘심리변화적응’, ‘대인관계’, ‘갱년기증상적응’, ‘경제적 안정’, ‘신체건강유지’, ‘사회적 지지’, ‘사회변화적응’으로 명명되었다. 본 연구에서 개발한 도구는 전체 설명변량이 64.03%로 충분하였으며, 전체 신뢰도도 Cronbach'α값 .90으로 높았고, 우울과의 상관관계 분석에서는 부적 상관관계(r=-.69, p<.001)가 있는 것으로 나타나 동시타당도가 검증되었다. 본 도구는 높은 타당성과 신뢰도를 가지는 것으로 확인되어 중년 여성의 성공적 노화를 측정하기 위한 도구로 유용할 것이다. 본 연구에서 개발한 도구는 반복 연구를 통해 추후 중년여성의 성공적 노화를 지지하기 위한 프로그램 개발의 기초자료를 마련하는데 기여할 것으로 사료된다.

The purpose of this study was to develop an assessment scale for healthy aging of middle aged women. The data were collected from 385 middle aged women in two large cities in Korea. The development processes of the scale were followed: Development of preliminary items; Verification of content validity and reliability; Factor analysis and criterion validity of final items. Results: Factor analysis resulted in the creation of the final scale, which consisted of 38 items that were grouped into 9 factors: self achievement, physical change adaptation, psychological change adaptation, interpersonal relationships, menopausal symptom adaptation, economic stability, physical health, social support, social change adaptation. The explanatory variance was 64.03%. The reliability of the scale was Cronbach's α = .90. Correlation of the scale with healthy aging and depression, established its construct and concurrent validity was r=-.69, p<.001. The scale was confirmed to have a relatively high validity and reliability. The findings of the study can be useful as a measurement to evaluate healthy aging of middle aged women. Future researches with the scale will be helpful for basic data for the program development to support healthy aging of middle aged women.

In Prometheus Unbound Shelley presented a solution about the problem of suffering men in Prometheus who tried to save the world from the tyrant Jupiter. Prometheus is a kind of Shelley’s surrogate for his Utopian Idealism. Shelley also focused love to realize his ideal world founded on freedom and social justice. Liberation of Prometheus is connected with the changing mind of Shelley: his hate was removed by the love of Asia. Shelley wished all men free and happy and was sure that real freedom can be obtained not by the external revolution but by the internal mind revolution. Prometheus recognized human virtue can be contorted into self-destructive one if it was not associated with love. Through his unification with Asia, Prometheus could liberate himself and realize his revolution to the ideal world. In this long poem, Love is an eternal value in the changing world and the most valuable virtue and a power to restore life. When a man recovers the power of love and strengthens morality, he becomes a good man who can realize human freedom and social justice. Unbound Prometheus tells us that ‘freedom’ and ‘love’ can make human life richer and happier.

본 연구는 스마트폰이 여성의 일상생활 속에서 어떠한 역할과 의미를 갖는지 탐구하기 위해, 20대 중국 여성에 대한 심층인터뷰를 실시했다. 연구결과, 스마트폰은 중국 여성의 소비활동, 여가활동, 사회적 교류활동 등 일상의 다양한 영역에 영향을 미치고 있었다. 여성 이용자들은 스마트폰을 통해 소비습관이 바뀌었으며, 다양한 애플리케이션 활용을 통 해 많은 여가시간을 보내고 있는 것으로 나타났다. 그러나 구매상품, 검색정보, 콘텐츠 선택 등에 있어서는 소위 여성영역 의 소프트웨어를 선택하고, 이러한 선택에 그들의 성역할이 반영되고 있는 것으로 나타났다. 또한, 여성 이용자들은 SNS를 정보이용이나 단순한 커뮤니케이션 수단으로 활용할 뿐, 자신의 의견제시 등의 참여에는 소극적 태도를 보임으로써 남성과 는 달리 수동적인 이용행태를 보였다. 즉 여성들의 스마트폰 이용은 활발하지만, 콘텐츠의 선택이나 이용방식에 있어서는 성별화된 특성과 사회의 젠더가치가 재생산되고 있는 것으로 나타났다. 아울러 본 연구는 스마트폰이 일상화됨에 따라 우 리생활에 어떤 변화를 가져오는지를 살펴본 것으로, 특히 스마트폰 강국으로 떠오르는 중국의 사례를 통해 앞으로 국내의 상황을 가늠해보는 중요한 단서를 제공한다고 할 수 있다.

The purpose of this study was to explore the role and meaning of smartphone in the context of daily life. This research focuses on the woman in twenties living in Hangzhou, China. As a result of research, smartphones affected the various parts of female users' daily lives such as consumption habits, ways of spending their times and ways of information gathering and communication. Nevertheless gender gap in smartphone use was much smaller than before in the quantitative aspect, women’s use of smartphone in qualitative aspect such as the way of use and choice of contents showed previous gender role and gender value in society. Also, the results of the research, based on the case of China which emerges as a new IT powerhouse, have a significant implication for smartphone use in Korea.

본 연구는 장계향과 이빙허각을 중심으로 여성의 역할 가운데 생명을 살리고, 나아가 세상에 대한 보살핌을 실현하는 살림 정신을 고찰하였다. 그들의 사상적ㆍ학문적 배경이 되는 세계관은 그들이 속한 가문이나 학맥의 사상적 배경과 밀접하게 관련되면서도 기존의 조리서와는 다른 차이점을 지니고 있다. 즉 여성이라는 사회적 환경에서 변별되는 독자적인 특성이 조리서에 드러나는 것이다. 장계향의 경우 삶의 모든 시ㆍ공간을 ‘경(敬)’의 영역에서 깊이 통찰하고 실천하였다. 그의 ‘경’ 실천은 곧 생명을 살리는 살림의 정신이며, 이러한 성리학적 살림정신이 󰡔음식디미방󰡕에 고스란히 깃들어 있다. 또한 이빙허각의 실학적 세계관은 가학(家學)의 영향으로, 󰡔규합총서󰡕라는 가정학 총서로 구체화된다. 󰡔규합총서󰡕의 각 항목과 기록된 내용은 실제 참고한 문헌에 대한 그의 실증적인 분석을 거친 것이다. 이렇듯 그의 󰡔규합총서󰡕는 일상생활에서 생명의 살림에 대한 실사구시(實事求是)적 고찰을 통해 실학적 살림으로 거듭났다.

his study examines the spirit of life in which Jang Gye‐hyang and Lee Bingheogak centered around the role of women in saving lives and practicing the care of the world. Their ideological and academic backgrounds are closely related to the ideological background of their family or scholastic lineage, but they also have their own distinctive characteristics in the social environment of women. In the case of Jang Gye‐hyang, all the time and space of life are deeply insighted and practiced in the field of 'Gyeong (敬)'. Her 'Gyeong' practice is the spirit of a life‐saving life, and this Neo‐Confucianism spirit of life lies in "Eumsikdimibang" just as it was. In addition, Bingheogak's Silhak worldview is embodied as a library of home economics called "Gyuhapchongseo" under the influence of family literature (家學). Each item and recorded contents of "Gyuhapchongseo" are based on her empirical analysis of actual reference documents. Thus, her "Gyuhapchongseo" has been transformed into a Silhak life through a review of Silsagusi (實事求是; how to seek truth from facts) on vitalizing the life in everyday life.

본고는 ‘일본고전문학에 나타난 삶과 죽음’에 대해 고민하며 특히 ‘헤이안 모노가타리 문학에 나타난 사랑과 죽음’의 양상을 살펴보고자 <복수의 남성에게 동시에 사랑받게 된 미녀의 비극>에 주목하여 그 설화적인 틀의 다양한 양상에 대해 『만요슈』 『야마토 모노가타리』 『겐지 모노가타리』를 중심으로 거시적으로 조망해 보았다. 이는 <복수의 남성에게 동시에 사랑받게 된 미녀의 비극>이 여성에게 있어서의 <삶과 죽음>의 모습을 가장 극명하게 표현하고 있다고 판단되었기 때문이다. 구체적으로 검토된 대상은 『만요슈』 16권 등에 수록된 사쿠라코와 우나히오토메 등의 여성과 『야마토 모노가타리』 147단의 ‘이쿠타 강(生田川)’ 이야기에 보이는 여성, 『겐지 모노가타리』우키후네 등이었다. 특히 우키후네의 경우는 전설 속의 미녀들과 달리 단순히 <두 남자>라는 문제 이외에도 예를 들어 배다른 언니의 남편인 니오우미야에게 끌리는 마음과 가오루에 대한 죄의식, 이 모든 사실을 알았을 때의 모친의 슬픔 등, 보다 더 심각한 정신적인 고민 끝에 자살을 결심하게 된다. 이는 『만요슈』 『야마토 모노가타리』등의 문학적 토양으로부터 배양되어 온 <복수의 남성에게 동시에 사랑받게 된 미녀의 비극>이라는 설화적 틀을 하염없이 뛰어넘는, 매우 인간적인 드라마로서의 『겐지 모노가티리』의 정신적인 달성이었다고 할 수 있다.

This paper is concerned with ‘Life and death as it appeared in Japanese classical literature’. In particular, it explores aspects of love and death that appeared in literature from the Heian era. The key issue is <the tragedy of beauties who love multiple men>. This view contrasts with the macroscopic view taken in many classical works, such as 『manyosyu』 『yamato monogatari』 『genji monogatari』, amongst others. This is because the view of <Life and Death> that was the most appreciated was that of representation and judgment. The study specifically considered <sakurako><unahiotome><ukihune>, amongst others. Particularly, in the case of Ukihune, the problem is that in addition to <the two men>, there were many practical difficulties, such as the guilt about the half-sister, or the mother Kaoru. As above Will decide to commit suicide at the end of a more serious psychological distress than. It is attainment of spiritual human drama "Genji monogatari", beyond the frame of the narrative.