Earticle

In Buddhism, everything does not have its own fixed reality. Because everything is always changing by dint of their innumerable elementary particles working incessantly within themselves. Even though the objects seem to be fixed, they are changing essentially. The particles are called ‘quarks’ in the theory of elementary particles. The quarks, as the ultimate particles of matter, have the electric force and spin, but they can not be observed by physical eyes. Therefore matter is regarded as ‘something empty’ or ‘no-self’ in Buddhism. In other words, matter can be existed only by ‘something empty’[‘no-self’], that is to say, ‘quarks.’ And we can also imagine ‘something empty’ as ‘something infinite,’ for the invisible world belongs to the infinite. In “Song of Myself” Walt Whitman perceived the immortality in human being and every matter, and he regarded not only himself but others as divine. Because, as in his poetry, he beheld God in every object and saw something of God each hour of the twenty-four. Therefore, we can imagine every object has an immortality in the context of its own Godhood. As just as mentioned above, Whitman’s recognition about the self is very similar to the no-self in Buddhism as well. Because they both have a common insight into matter[object] in the light of the being’s immortality. In conclusion, everything[phenomena] is in the absolute equality among themselves, because each matter has its own infinity regardless of its size, quantity, and its durability. Therefore everything, including human being, is one family.

본 연구는 소셜미디어 사용에 있어 like 기능에 대한 인식이, 자신이 받은 like의 수에 의해 어떻게 영향을 받는 지 알아보았다. 일반적으로 사람들은 like의 개수가 콘텐츠의 질과 유명세를 반영한다고 생각한다. 그러나 본 연구는 사람들이 like에 대해 고정된 인식을 갖고 있지 않고, 상황에 따라 변하는, 양가적인 인식을 가진다는 점에서 출발하였다. 구체적으로, 연구모델은 사람들로부터 받은 like에 대한 감정적인 반응이 like의 가치 판단에 영향을 미칠 수 있다고 제안한다. 또한 그 과정에서 생성되는 like에 대한 모순적인 판단을 전통적으로 알려진 지각에서 감정으로 생성되는 메커니즘을 감정에서 지각으로 형성되는 메커니즘으로 전환함으로써 해결한다고 제안한다. 이에 대한 검증은 548명의 소셜미디어 사용자들을 대상으로 이루어졌다. 분석 결과는 소셜 미디어 사용자들의 like에 대한 태도는 그들이 받은 like 수에 대한 감정적 반응에 영향을 받는다는 것을 보여주었다. 본 연구는 소셜 미디어 사용자들의 like에 대한 양가적인 태도를 그들이 받은 like의 수에 대한 가치 판단을 기반으로 설명한다는 점에서 시사점을 준다.

This study investigates how the users’ perceptions on like function in social media affect their attitudes toward the number of likes they receive from others. People conveniently believe that the number of likes is a significant measure of their online content quality and popularity. However, we take an ambivalent view that people do not settle their perceptions on the likes but change their like assessments according to circumstances. Specifically, we propose a model wherein emotional responses to the received likes may affect the value assessment of the likes. Our model shows how people resolve their internal contradiction on the value of the likes by flipping the traditional cognition-to-emotion mechanism to emotion-to-cognition mechanism. We validate the reversed dynamics between judgements and feelings using the data collected from 548 social media users. Results confirm that social media users’ attitudes toward likes is largely affected by their emotional responses to their received number of likes. The implications of this study explain social media users’ ambivalent attitudes toward likes by showing how they adjust their individual like valuation using their emotional responses.

Purpose: This study aimed to compare the oxygen saturation measured at fingertips with unpolished and self-artificial nails (sticker, tip) using a portable pulse oximeter. Methods: The sample comprised 27 women who had used nail care services. Using a pulse oximeter, oxygen saturation was measured at fingertips with unpolished nails in a stable state. Self-fabricated sticker and tip nails were attached to the right and left hands, respectively, using five nail colors (black, blue, green, purple, and brown). Oxygen saturation was measured at fingertips with self-fabricated nails first in the usual manner and then measured again by rotating the oximeter by 90°. Values of oxygen saturation were compared and analyzed using the Friedman test and Wilcoxon signed-rank test with Bonferroni correction using IBM SPSS 26.0. Results: Oxygen saturation values were significantly different among colors for both sticker nails (p=.036) and tip nails (p=.000), with black self-artificial nails tending to demonstrate lower oxygen saturation. Moreover, oxygen saturation values obtained by measuring the usual way on unpolished nails was significantly different than those obtained by rotating the oximeter by 90° on thumb with sticker (p=.001) and tip nails (p=.001). Conclusion: The findings of this study suggest that oxygen saturation should be measured on other fingers except for thumb instead of removing the self-artificial nails in emergency situations. For patients with black self-artificial nails, is the findings recommend measuring oxygen saturation at other body parts such as toes, earlobes, forehead, etc.

[목적] 본 연구는 최근 국내 골프장 산업에서 비용 절감 및 인력난 해소를 위해 급격히 도입되고 있는 `노캐디 및 셀프 라운드 시스템' 골프장의 안전사고 실태와 골퍼들의 안전 의식 및 실제 안전 행동 특성을 분석하는 데 목적이 있다. [방법] 최근 1년 이내 셀프 라운드 경험이 있는 골퍼 350명을 대상으로 설문조사를 실시하였으며, SPSS 26.0을 통해 탐색적 요인분석과 빈도분석, 일원배치 분산분석을 실시하였다. [결과] 첫째, 노캐디 및 셀프 라운드 환경에서 카트 관련 사고와 타구 사고가 높은 비중을 차지하는 것으로 나타났다. 둘째, 골퍼들은 셀프 라운드의 위험성을 인지하고 있으나 필드 내에서의 해방감과 경기 몰입으로 인해 실제 안전 수칙을 준수하는 행동 사이에는 통계적으로 유의한 인지적 격차가 있는 것으로 나타났다. 셋째, 구력이 낮고 셀프 라운드 경험이 적을수록 안전 행동 수준이 낮은 것으로 나타났다. [결론] 본 연구의 결과를 토대로 IT 기술 기반의 스마트 관제 시스템 도입, 사전 안전 교육 의무화, 마샬 제도 활성화 등 안전사고 예방을 위한 실무적 방안을 제안한다.

[Purpose] This study aims to analyze the current state of safety accidents, safety consciousness, and actual safety behaviors of golfers at `no-caddie and self-round' golf courses, a system rapidly being adopted in the domestic golf industry to reduce costs and alleviate labor shortages. [Method] To derive the results, a survey was conducted on 350 golfers who had experienced a self-round within the past year. Exploratory factor analysis, frequency analysis, and one-way ANOVA were performed using SPSS 26.0. [Result] First, cart-related accidents and struck-by-ball incidents accounted for a high proportion of accidents in no-caddie and self-round environments. Second, it was found that while golfers are aware of the risks of self-rounds, there is a statistically significant cognitive gap between their awareness and actual compliance with safety rules due to the sense of liberation on the course and immersion in the game. Third, it was found that groups with lower golfing experience and less experience with self-rounds showed lower levels of safety behavior. [Conclusion] Based on these results, this study proposes practical measures to prevent safety accidents, such as the introduction of IT-based smart control systems, mandatory pre-safety training, and the activation of the course marshal system.

[목적] 무관중 대회에 참가한 KLPGA 선수들을 대상으로 무관중 경기라는 특수상황 속에서 선수들의 자기관리와 운동몰입 및 인지된 경기력 간의 관계를 규명하고, 각 변인 간에 어떠한 영향을 미치는지 분석하고자 한다. [방 법] KLPGA 2020년 ‘맥콜·용평리조트 오픈 with SBS Golf’에 참가한 모든 선수를 대상으로 설문조사를 진행하 여 총 125명의 자료를 분석하였다. 자료처리는 SPSS/WIN 23.0을 사용하여 빈도분석, 탐색적 요인분석, 주성분 분 석, 신뢰도 분석, 상관관계분석, 다중회귀분석을 실시하였다. [결과] 첫째, 자기관리(몸 관리, 정신관리)가 운동몰입 (인지몰입, 행동몰입)에 부분적으로 영향을 미치는 것으로 나타났다. 둘째, 자기관리(정신관리)가 인지된 경기력에 부분적 영향을 미치는 것으로 나타났다. 셋째, 운동몰입(인지몰입)이 인지된 경기력에 부분적으로 영향을 미치는 것으로 나타났다. [결론] KLPGA 선수들은 평소 꾸준한 자기관리를 통해 훈련에 몰입하는 한편, 급변한 환경에 빠 르게 적응함과 동시에 더 많은 집중력을 발휘하면서 경기력이 향상된 것이라 할 수 있다.

[Purpose] The purpose is to investigate the relationship between self-management, exercise commitment, and perceived performance of KLPGA players who participated in the no-gallery tournament. [Method] A survey was conducted on all players who participated in the ‘McCol·Yongpyeong Resort Open with SBS Golf’ using a questionnaire. Data processing was conducted SPSS/Win 23.0 for frequency analysis, factor analysis, principal component analysis, reliability analysis, correlation analysis and multiple session analysis. [Result] First, self-management(body management, mental management) partially affects exercise commitment( cognitive commitment, behavioral commitment). Second, self-management(mental management) had a partial effect on perceived performance. Third, exercise commitment(cognitive commitment) partially affects perceived performance. [Conclusion] KLPGA players were immersed in training through steady self-management, quickly adapted to the rapidly changing environment, and improved their performance with more concentration.

[목적] 코로나바이러스감염증으로 인하여 무관중으로 이루어지는 골프대회에서 한국여자프로골프선수들을 대상으로 자기관리가 미디어노출, 외모관리행동 및 인지된 경기력에 어떠한 영향을 미치는지 검증하는데 목적이 있다. [방법] `맥콜⸱용평리조트 오픈'에 참여한 125명을 대상으로 설문지를 이용하여 조사연구를 진행하였다. 자료처리는 SPSS 23.0을 이용하여 요인분석, 신뢰도분석, 일원분산분석, 상관관계 및 다중회귀분석을 실시하였다. [결과] 본 연구결과 는 첫째, 정신관리가 노출의식, 의복관리, 인지된 경기력에 정적영향을 미치는 것으로 나타났다. 둘째, 노출의식과 의 복관리가 인지된 경기력에 정적영향을 미치는 것으로 나타났으며, 체중관리는 인지된 경기력에 부적인 영향을 미치 는 것으로 나타났다. [결론] 한국여자프로골프선수들의 자기관리는 미디어노출, 외모관리, 인지된 경기력에, 미디어 노출, 외모관리행동은 인지된 경기력에 영향을 미치는 것으로 나타났다.

[Purpose] The goal is to verify how self-care affects media exposure, appearance management behavior and perceived performance of Korean female golfers in golf tournaments that are conducted without regard due to coronavirus infection (Covid-19). [Method] A survey was conducted on 125 players who participated in the 'Mccol Yongpyeong Resort Open' using a questionnaire. Data processing was performed using SPSS 23.0 for factor analysis, reliability analysis, one-way analysis of variance, correlation and multiple regression analysis. [Result] The results of this study showed that firstly, mental management has a static effect on exposure consciousness, clothing management, and perceived performance. Second, exposure consciousness and clothing management were shown to have a static effect on perceived performance, and weight management was shown to have a negative impact on perceived performance. [Conclusion] Self-management of Korean female golfers has been shown to affect media exposure, appearance management, perceived performance, and media exposure, appearance management behavior has been shown to affect perceived performance.

본 연구는 공간스토리텔링을 통한 사찰감상교육 교수법을 계발하고자, 사찰을 배경으로 한 창작 동화를 만들고 이를 초등학교 3학년 미술 수업에 적용하였다. 이를 위해 먼저 미르체아 엘리아데(Mircea Eliade)의 종교형태론에서 말하는 신체-집-우주의 동일시 개념을 들어, 사찰 대(對) 종교적 인간, 사찰 방문 대 영적 순례, 사찰 건축 대 해탈의 완성이라는 비유적(比喩的‘) 관계를 설정하였다. 그리고 불교의 철학 사상을 바탕으로 사찰을 방문한 감상자의 동선(動線)과 고집멸도 사성제(苦集滅道 四聖諦)간의 유사성에 주목하였다. 이 과정에서 감상자는 진리를 추구하는 구도자로서의 정체성을 가지며, 그가 사찰을 방문하는 경험은 작은 해탈을 반복 체험하는 순례의 과정이라는 점에서 ‘동동이의 모험’이라는 이야기를 구성하였다. 연구 과정은 문헌연구, 스토리창작, 교실 스토리텔링(1차시), 사찰에서의 대화(4차시), 사후 면담(1차시), 자료 분석으로 이루어졌다. 연구 결과 스토리텔링이 가진 장점은 공간과 스토리를 연결함으로써 감상자가 사찰 공간의 의미를 통합적으로 구성할 수 있도록 도와주었다. 그리고 이 과정에서 사찰은 일방적인 감상의 대상이 아니라 감상자와 상호 소통하는 의미구성의 공간으로 확장되었다.

The purpose of this study is to develop a method of teaching appreciation education through spatial storytelling. For this purpose, I first establish a figurative relationship between the temple and the religious person, the temple visit, the spiritual pilgrimage, and the completion of the temple architecture liberation through the identification of the body-house-universe in Mircea Eliade's religious morphology. Based on the philosophical thought of Buddhism, I noticed the similarity between the circulation of the visitor and the Buddhist sutra. In this process, the viewer is able to identify himself as a seeker of truth. And his experience of visiting temples is a process of pilgrimage to experiencing repeated liberation. Through this, I made the story of Dong-Dong's adventure. As a result, I saw the experience of visiting the temples as a process of pilgrimage to experience the repetition of small liberation. And I made the story of ‘Dong-Dong's adventure’. The research process consisted of literature research, story creation, classroom conversation(1 period), conversation at the temple(4 periods), after-interview(1 period) and data analysis. As a result of the research, the advantage of storytelling is to connect the space with the story, so that the audience can understand the meaning of the temple space in an integrated way. In this process, the temple expands into a space of meaning composition that communicates with the audience, not the object of one-sided appreciation.

This paper reinterprets the concept of no-self in Confucianism and Buddhism from the perspective of overcoming egocentrism and clarifies the shared practical orientation of these two traditions. Drawing on Confucian commentaries on wuwo (毋我, freedom from self-centered partiality) in the Analects, it argues that Confucian no-self does not entail the denial of a substantial self but rather the overcoming of private attachment and self-centered partiality (si 私). Confucian no-self is therefore understood not as the negation of the self but as a process of moral self-cultivation through which the individual becomes a relational and publicly oriented moral agent. By contrast, the Buddhist doctrine of anātman (無我, no-self) begins with the analysis of the five aggregates (pañcaskandha; wuyun 五蘊) and develops into the doctrines of the no-self of persons (pudgala-nairātmya; ren wuwo 人無我) and the noself of dharmas (dharma-nairātmya; fa wuwo 法無我). While these doctrines reject substantialist conceptions of persons and phenomena, their primary soteriological function is to eliminate attachment to “I” and “mine,” the root of suffering. This function remains central in Mahāyāna Buddhism, where insight into no-self overcomes the afflictions generated by self-grasping. Thus, despite their distinct philosophical foundations, Confucian and Buddhist conceptions of no-self resonate in their shared practical aim of overcoming egocentrism and fostering ethical concern for others.

Fundamental Buddhist concepts, such as interrelatedness, karma, and desire, readily tie into an ecologically sustainable perspective. These, and other Buddhist views and ideas, if integrated into daily life choices, have great potential for rectifying and enhancing human interactions with ecosystems and the universe as a whole. This paper is written in an attempt to investigate and encourage the role of Buddhists as mindful consumers through a two-fold synthesis. It incorporates the consideration of both Buddhist philosophy and ecological sustainability issues through academic literature review while illustrating the potential for active integration among the two areas of thought through the use of creative metaphor expansion and short fictional stories, in addition to more conventional academic style. It has been the attempt of the author to apply such a format for discussion without undermining the academic integrity of the paper and it is the hope of the author that such an approach will expedite a more thorough understanding of the topic.

This paper explores Michelle Cliff’s No Telephone to Heaven (1987) with a focus on the protagonist Clare Savage’s migratory journey and her attempt to restore and rebuild her self and homeland. A sequel to Abeng (1984), No Telephone to Heaven portrays the racially and economically divided condition of postcolonial Jamaica and its people through the theme of self-exploration via migration and reclaiming. This paper examines how the migration of Clare, a light-skinned Creole girl, departing from and returning to Jamaica through the U.S., England, and Europe affects her self-identification. The racial discrimination Clare and her parents encounter through dislocation brings about epiphanic moments in which all three must confront their choices of identification. For Clare, her realization of her Otherness outside of Jamaica leads to new self-awareness of identity as an ongoing holistic process; this, in turn, drives her ‘spiral’ return to Jamaica and subsequent participation in a guerilla group, an act of self-identification geared toward restoring and reclaiming Jamaica and Jamaican-ness.

Application of induction machines in wind turbine driven generators is a good alternative due to their good characteristics such as efficiency, reliability and low cost. Nevertheless, when isolated operation is required, the application of external capacitive bank, connected to the stator windings, to provide self-excitation results in a rather complex analysis. This paper presents an analysis of self-excited induction generator connected to a load either directly or by an intermediate of a power converter. At first a dynamic model of the induction generator accounting for magnetic saturation is developed. Then a number of balanced and unbalanced capacitors, passive and active loads are verified. Experimental results obtained from laboratory tests are compared to those simulated; the two are shown to be in good agreement.

This study aims to explore the no - self theory of Buddha on a phenomenological base. The study examines the transcendental phenomenological analysis of Anattalakkhaṇa - sutta(無我相經), focusing on both teachings of Buddha and the experiences of his monks who practiced no - self. It divides the sutta into four parts, ① teachings of no-self, ② practicing of no - self, ③ deepening of the practicing, ④ results of the practicing, and then analyses each of the parts transcendental phenomenologically. As a result, it reveals the practice of no - self, which is an act of having an insight by contemplation, is equal to “seeing essences(Wesenserschauung )” in a phenemenological sense. On a physical aspect, the practice of no - self is an act of seeing the essences of five aggregates in the conditioned realm, including impermanence(aniccā), suffering(dukkha), and no - self(anattā). On a metaphysical aspect, it is also an act of seeing that the essences of ātman in the unconditioned realm are permanence(nicca), pleasure(sukha), and true-self(attā). Therefore, the practice of no-self is an act of seeing a two - tiered truth of no-self(二諦無我論).

초기불교의 무아 사상에 따르면, ‘나’라는 것은 단지 여러 요소가 결합하여 임시로 만들어진 존재일 뿐이다. 따라서 통일성과 일관성을 갖는 ‘나’라는 것이 존재하 느냐는 질문에 불교는 언제나 ‘그렇지 않다’고 답해왔다. 그런데 과학이 발전할수록 종교나 철학뿐 아니라 인지신경학을 비롯한 다양한 분야에서 ‘자아’의 실체에 대해 깊은 의문을 갖기 시작했으며, ‘나’라는 것의 실재성에 대해서도 큰 관심을 두고 있다. 그리고 그들은 ‘나’라는 주제가 앞으로 과학 발전으로 인해 생기게 될여러 문제들과도 깊은 연관성을 가질 것이라고 본다. 이러한 과학자들의 문제의식 속에서 불교의 무아사상은 앞으로 나름의 해결책을 마련해 줄 수 있을 것으로 보인다. 이에 본 연구는 불교의 무아사상과 관련한 인지신경과학의 사례들을 살펴보 고, ‘나’라는 존재의 문제에 봉착한 인지신경학 분야에 하나의 해결책으로서 불교의 무아 사상을 제시해 보고자 하였다.

According to the doctrine of 'no-self' in early Buddhism, 'self' is merely a temporary being made by a combination of various elements. Therefore, when asked if there exists a "self" that is permanent, Buddhism has always answered "no." As science advances, however, people are beginning to question 'self' in various fields including cognitive neuroscience, and are now paying attention to whether or not "self" really exists. They think that problems related to 'self' will also have a deep connection to the problems that will arise from the development of science. In the face of these scientists' critical mind, the doctrine of 'no-self' may be able to help to come up with their solutions in the future. Thus, this study investigated the cases of cognitive neuroscience related to 'no-self' thought of Buddhism and tried to propose the doctrine of 'no-self' as a solution in the field of cognitive neuroscience facing the problem of 'self.'

자아와 무아 사이에서 다루어지는 황금률은, 자아 자체가 이기적인 성향을 지녀서 도덕 윤리적 잣대를 엄격하게 하고, 그래서 엄격한 계율이 가져오는 종교적인 성향들을최대한 존중할 필요가 있다고 가정할 수 있지만, 그렇게 간단하지 않다. 그렇다고 무아가 황금률에 부합한다고 단정하기도 어렵다. 무아가 가진 공동체의 평등성과 공평성 등이 황금률이 가진 이상성에 전적으로 부합한다고 하더라도, 무아가 가진 무차별적인 보시나 해방성은 자칫 공동체의 무의미한 상황들을 조장할 수 있다. 무아는 남을 자기에비추어 생각하는 것이 아니라, 남과 나를 차별하지 않는 것에서 출발하는 원리를 내포하기 때문이다. 무아에 관련된 것이 이상적이라 불교적 황금률이라고 하고, 자아에 관련된 논의들이 세속적이라 황금률에 적용하기 알맞다고 쉽게 분류할 수도 없다. 자아와무아의 경계가 황금률 안에서 적절하게 배분되는 지점에서, 도덕윤리가 형이상학적인성격을 내포하면서 펼쳐질 수 있기에 그런 존재근거를 규정할 필요가 있다. 자아와 무아가 이런 배분을 소유했기에 이상적이고 보편적 진리로서의 황금률을 소유했다고 주장할 수도 있어서 관련된 논의를 시도해보고자 한다. 자아와 무아의 법칙들의 적절한 이해를 바탕으로 한 적용, 그리고 그것을 숙지한 상태에서 행하게 된 것들이 공동체를 향한 이상적인 규칙이라는 점에서는 황금률에 속한다. 황금률이 남을 위한 배려 차원에서 적용되고, 공동체의 화합을 위해 적용한다는 목적을 가졌다면 불교의 자아와 무아를 통한 황금률은 같은 목적을 갖는다. 다만 각각의종교에서 언급되는 황금률이 현시대에 잘 적응되고 있듯이, 불교의 무아와 자아의 윤리가 고차원적인 방식으로 드러날 수 있도록 이해하는 방식이 중요하다.

Han-san(憨山), a monk of the Ming Dynasty, who made meet the selflessness theory of the Buddhism and the no self(無我) theory of Chuang-tzu interpreted the perfect man-no self(至人無己) theory as no mind(無心) thought of Buddhism. He analyzed the way of human mind as body-function theory. The empty mind(虛心), to him, is the true mind(眞心). He insisted that human has originally this true mind. This mind is the no mind, which cuts off the relation of the mind as perceptive subject and the thing as perceptive object. Thus this mind recovers the emptiness that is non-feature(無相), non-name(無名), non-ward(無言), the fasting of the mind of Chuang-tzu, which corresponds for samatha-vipasyanā of Buddhism, completes the emptiness of the mind. No mind, empty mind, is the stage of a free and easy on which I loses self. To maintain no mind guarantees continuance of becomingness of the mind by the emptiness of mind-body. Becomingness by no mind is becomingness of the function of the mind by the emptiness of mind-body. No mind, true mind, is the true leader, however he is not my leader but the other name only. The perfect man is a stage of the no self as selflessness of buddhism. This no mind is no actual subject, but act process itself exists. The process is self-transcendence to contain self-conservation. The way of the enlightenment as becoming process is self-transcendence. This way is no subject of enlightenment, while becoming process of the enlightenment is the way of the perfect man. If the life to go the way is original life, this life is the dynamic life. The dynamic life possibles when ki of the empty mind maintains dynamic flow. The perfect man to attain aloneness(獨) accomplishes the dynamic life on the stage of the no self.

본 연구는 인지과학의 담론에서 가장 주목받는 주제 중 하나인 인공지능 자아의 문제를 인지과학과 불교의 자아관을 통해 살펴보면서 두 전통의 ‘자아 없음’에 대한 입장을 비교한다. 이를 위해 먼저 실체적 자아가 허구라는 사실에 대해 두 전통이 공명하고 있음을 확인한다. 그 다음, 이렇게 두 전통이 자아의 허구성을 인정하지만 임시적으로 가립되는 자아 관념은 인정한다는 유사점이 있음을 살펴본다. 그리고 이 가아(假我)의 관념이 경험의 주체로 하여금 동일한 나를 인식하게 하는데, 이 동일성은 변화가능한 자아 정체성의 구축을 의미하기에 실체적 자아로 전락되지 않음을 검토한다. 마지막으로, 불교는 자아 정체성의 형성 과정에서 번뇌의 작용이 핵심 역할을 한다고 주장함으로써 인간의 마음에서 번뇌와 같은 별도의 작용에 대해 논하지 않는 인지과학의 자아 정체성과는 큰 차이가 있음을 살펴본다. 불교에서의 번뇌는 의식에 제대로 포섭되지 않는 부정적인 작용력이라 할 수 있으며 이것이 개인의 자아 관념 형성에 큰 영향을 끼친다고 간주되므로 이러한 이질적 힘의 별도 작용이 내적으로 부재한 가운데 형성된 AI의 자아 정체성은 인간의 것과는 개방성과 가치의 측면에서 매우 다름을 알 수 있다.

In the field of cognitive science one of the most research topics is the notion of AI and the ‘self’. This paper intends of examining this topic by comparing the tradition of cognitive science with that of Buddhism, namely in relation to the concept of the ‘no self’. Significantly both traditions share the view that the substantial self is illusory. That is to say, that within these discourses ones perception of the self is an illusion. However, this illusion of the self is inevitable and essential as it allows the subject to operate within reality, for self- identification with its ‘I’. This aspect of the self that the subject regards as I is ‘self-indentity’. It is not not static but is constantly in a state of flux because it is continuedly being amended based upon the subject’s experiences. Although this largely true of both the cognitive science and Buddhism, they deviate substantially on the formation of self-identity. Unlike cognitive science’s perspectives, that of Buddhism is based upon the idea that defilements(kle?as) exert a profound influence on how the ‘I’ comes into being. According to Buddhism, defilements are negative-operative forces that are not fully integrated into the consciousness. The self-indentity of AI will differ greatly from that of human consciousness because it lacks these negative-operative forces. Therefore, there will be disparity in the scope and value when examining and comparing self-identity between the two domains.

No-Self Rebirth and Deconstructive Philosophy: An Interdisciplinary Interpretation Park, Kyung-il (Kyung Hee University) One of the most perennial issues of Buddhist doctrines is the controversy that the theory of no-self rebirth is self-contradictory because, according to its preachings that there is no (eternal) self, there is no continued/consistent subject who is to be reborn after death in the next world. Therefore, the theory should be corrected and substituted by theory of self rebirth which guarantees the continuation and consistency of the deceased subject into the next afterlife. On the side of the former, they insist that although the doctrine of dependent origination denies any eternality to any phenomena including human beings, it does not deny the phenomenal and worldly existence as nothing/non-being, thus making it possible for the deceased phenomenal and worldly existence to be reborn according to their karma(actions/experiences) after death in the next world. Their point is that any existence dies but can be reborn by the force/virtue of their karma. On the other side of the latter, a self-contradiction occurs that the self, which is eternal, dies and is to be reborn into a new life, as something eternal does not change into other thing and something that changes into other thing is not something eternal. This kind of never-ending aporia cannot be left unsolved forever. Interdisciplinary cooperations ranging from deconstructive philosophies to various relationalist views, it is hoped in this paper, might come up with some insights supporting the former theory.

이 글은 기독교의 카르투시오(Ordo Cartusiensis)와 초기불교의 명상전통에 나타난 무아에 관한 신학적 성찰을 통해 자기초월적 사랑과 무아의 실천적 중요성을 이해하기 위함이다. 카르투시오는 침묵, 고독, 독거의 삶을 추구한다. 이는 가장 순수한 무아의 존재 양식으로 신적 사랑을 일상의 삶 속에서 실천하는 수행자의 삶이다. 초기불교는 무상, 무아, 고통에 관한 통찰을 통해 ‘멸진정(滅盡定)의 무아’를 성취하는 역사적 전통을 보유하고 있다. 두 전통의 대화를 위해 카르투시오에서는 성 브루노(Sanctus Bruno)와 이를 체계화한 귀고 2세(Guigo II) 및 귀고 드 폰테(Guigo de Pointe)의 무아와 명상에 관한 기록들을 살펴본다. 초기불교에서는 무아와 명상 수행을 총망라하는 빠알리(Pali) 장부 경전인 『디가 니까야』(Dīgha Nikāya)의 「마하 싸띠빳타나 숫타」(Mahā-Satipaṭṭhāna Sutta)에 나타난 사념처 수행에 관한 기록들을 고찰한다. 이 대화를 통해 자기애의 고통으로 얼룩진 현대 사회와 종교 공동체에 신적 사랑의 자기 비움과 적멸의 경지에 이르는 관상적 영감을 무아의 신학 정신으로 전해보고자 한다.

The purpose of this paper is to understand the practical significance of selflessness in modern church and theology through theological reflections on the concept of no-self in the Christian Carthusian and early Buddhist meditative traditions. Carthusians seek a life of silence and solitude. This is the life of monks who practice divine love in their daily life through the awareness of the existence of the purest selflessness. The early Buddhist tradition also has historical records of practitioners who pursued selflessness and meditation. They practiced the spirit of absolute emptiness and achieved the annihilation of the self, a state which is deeply embodied with insights of impermanence, no-self, and suffering. This article attempts to offer a new mode of inter-spiritual dialogue between the Carthusian meditative tradition of St. Bruno, Guigo II, and Guigo de Ponte, and the early Buddhist tradition of the Mah?-Satipa??h?na Sutta of D?gha Nik?ya in the Pali text.