Earticle

우리나라의 국민기초생활보장법은 2015년 7월에 개정되었다. 국민기초생활보장법 (NBLSA)의 개정 이후 에너지 빈곤에 대한 서비스 제공 시스템의 미흡함이 관찰되었 다. 본 연구는 영국의 에너지 복지 전달 시스템을 분석하고 한국의 에너지 복지 전달 시스템 적용을 목표로 한다. 분석 결과는 다음과 같다. 영국의 에너지 복지 정책은 다음과 같은 내용이 목격되었 다. 첫째, 에너지 빈곤의 개념이 명확하게 정의되어있다. 둘째, 사회는 적절한 온도가 인간의 건강에 영향을 미친다는 것에 동의한다. 이에 건강 유지를 위한 에너지 지원정 책의 중요성이 강조되고 있다. 셋째, 에너지복지 정책에는 다양한 이해관계자가 참여 하고 있다. 이해 당사자는 정부, 에너지 공급 기업, 기후 안전과 관련된 시민단체, 에너 지 소비자이다. 이에 저소득층 에너지복지와 에너지를 지원하기 위한 다양한 연구가 진행되고 있다. 영국의 에너지복지 정책과 에너지복지의 역사적 맥락은 한국의 에너지복지에 다음 과 같은 시사점을 가지고 있다. 첫째, 한국의 상황에 맞는 에너지 빈곤층의 정의가 마 련되어야 한다. 둘째, 한국의 에너지 빈곤의 규모, 특성, 원인에 대한 연구가 필요하다. 셋째, 입법을 통해 에너지 빈곤층을 위한 구체적이고 정교한 지원체계를 마련할 필요 가 있다.

The National Basic Livelihood Security Act(NBLSA)in South Korea was reformed in July, 2015. After reforming National Basic Livelihood Security Act(NBLSA), the inadequacy of the service delivery system for the energy poverty was observed. This study analyzes the UK’s energy welfare delivery system and aims to apply Korea's energy welfare delivery system. The analysis results are as follows. the UK's energy welfare policy are as follows. First, the concept of the energy poverty are clearly defined. Second, society agrees that appropriate temperatures affect health in humans. As a result, the importance of energy support policies is emphasized to maintain health. Third, various stakeholders are involved in energy welfare policies. Interested parties are the government, energy supply companies, civic groups related to climate safety, and energy consumers. As a result, various studies are being conducted to support energy welfare and energy for low-income families. The UK's energy welfare policy and historical path to energy welfare have the following implications for energy welfare in Korea. First, a definition of the energy poor according to the situation in Korea should be prepared. Second, it is necessary to study the size, characteristics, and causes of energy poverty in Korea. Third, it is necessary to prepare a specific and sophisticated support system for the energy poor through legislation.

본 연구는 사례관리자의 인권노출, 인권시각, 인권관점실천방법적용이 사례관리역량에 미치는 영향을 실증적으로 분석하는 것을 목적으로 한다. 전국 시군구 희망복지지원단 및 읍면동의 통합사례관리사 204명으로부터 수집한 자료에 대하여 PLS기반 구조방정식모델분석(Partial Least Square Structural Equation Modeling)을 실시하였다. 연구결과 첫째, 인권노출 → 인권시각 → 인권관점실천방법적용 경로가 확인되었다. 둘째, 인권관점실천방법적용수준이 높으면 사례관리역량수준도 높아졌다. 셋째, 인권관점실천방법적용은 인권노출, 인권시각과 사례관리역량 사이에서 매개효과를 가지는 것으로 나타났다. 연구결과를 토대로,클라이언트 권리옹호자로서 사례관리자에게 필요한 관점과 활동, 교육훈련방안 등에 대하여 논의하였다.

The purpose of this study is to empirically analyze the effects of case managers' human rights exposure, human rights lens, and human rights methods on case management capabilities. PLS-based structural equation modeling was performed on the data collected from 204 case manager. The results of PLS-SEM revealed that the path between human rights exposure, human rights lens and human rights method was identified(human rights exposure → human rights lens → human rights method). The level of case management competence was more likely to increase as the degree of the self-rated human rights method application of case managers increased. In particular, the human rights method application mediated the relationship between human rights exposure, human rights lens and case management competence. The data findings have implications for human rights perspective practice enhancement education or training for front-line case managers acting as advocates of clients.

Aesthetic education in a variety of forms in the sublimation of the people's feelings, sublimation of the soul. It is of great significance to inherit and develop rural culture and to maintain cultural diversity. At present, rural characteristic industry is an important form of development to promote rural economic development, protect rural cultural diversity and continue rural culture. It is of great practical significance to guide the development direction of rural characteristic industry, strengthen the value connotation of rural characteristic industry and stimulate the endogenous power of rural characteristic industry. At the same time, it is of great significance to promote the development of aesthetic education and broaden the path of aesthetic education.

在“十四五”教育现代化与文化强国建设的双重背景下，非遗美育作为人文素质教育的重要内容正受到前所未有的关注。浙江省作为中国非遗资源最密集的省份之一，婺剧基于此，被列为“非遗美育数字化转型”首批试点。本文将对浙江师范大学婺剧实践进行调研，探究地方师范院校“非遗美育”实践路径创新研究。主要采用文献法、调查法、统计法等研究方法，梳理该校非遗美育教育方面取得的经验成果，并立足调查过程中发现的可优化空间，为高校制定非遗美育教育实践发展路径提供指导。

Under the dual background of the "14th Five-Year Plan" for educational modernization and the construction of a cultural powerhouse, Intangible Cultural Heritage (ICH) aesthetic education is receiving unprecedented attention as a crucial component of humanistic quality education. As one of the provinces with the highest density of ICH resources in China, Zhejiang has designated Wuju Opera as one of the first pilot projects for the "digital transformation of ICH aesthetic education." This paper conducts an investigation into the Wuju Opera practice at Zhejiang Normal University to explore innovative practical paths for ICH aesthetic education in local normal universities. Employing research methods such as literature review, surveys, and statistical analysis, this study summarizes the university's achievements in this field. Furthermore, based on areas for optimization identified during the investigation, it provides guidance for universities to formulate development paths for the practice of ICH aesthetic education.

This study This paper analyzes how the Discours on the nature of Buddha’s words(敎體論) as presented in Woncheuk’s Haesimmilgyŏngso(Commentary on the Saṃdhinirmocana-sūtra) is understood within Yogācāra thought as a practical epistemic structure for the bodhisattva path. Focusing on the second and third of the Five Gateways of Emanation(五門出體)—namely, the Gateway of Resolving Appearances into Consciousness (攝相歸識門) and the Gateway of Following the Real through the Provisional(以假從實門)—this study examines the core framework of the Discours on the nature of Buddha’s words. Drawing on Cheng weishi lun for the second gateway and the Yogācārabhūmiśāstra, specifically the Tattvārtha-paṭala(Chapter on the Meaning of Ultimate Truth), for the third, it elucidates the interrelationship between Yogācāra's theory of language and the theory of self-nature(svabhāva). Through this lens, the non-dual logic is explored in which the existence of conceptually constructed nature (parikalpita-svabhāva) and the existence of inexpressible self-nature (nirabhilāpya- svabhāva) are both negated simultaneously. the Discours on the nature of Buddha’s words unfolds on an epistemological basis wherein conventional truth is constituted as a linguistically constructed order(vyavahāra). This indicates that Yogācāra’s distinctive linguistic world-conception—grounded in meditative experience—provides the operative foundation for the structure of the bodhisattva’s path of practice, as confirmed in the Tattvārtha-paṭala. Accordingly, the linguistic perspective embedded in Woncheuk’s interpretation of the Theory of Teaching-Substance, aimed at explicating the Buddha’s truth, implies a Yogācāra worldview rooted in praxis. This continuity between Woncheuk’s doctrinal model and early Yogācāra practice traditions reveals the enduring link between Chinese Faxiang scholasticism and the soteriological foundations of Indian Yogācāra.

Confucianism has long theorized moral Sympathy among persons on the basis of ren (仁, benevolence). Since Confucius, ren has been expressed through diverse modes of love across the five cardinal human relationships — between parent and child, ruler and minister, husband and wife, elder and younger, and friend and friend — and shu (恕) in particular has been recognized as the core practical principle of empathic care, insofar as it involves extending one’s own heart-mind to understand the hearts of others. Yet in contemporary society, biased sympathy pervades not only individual life but also the relations between groups and nations, undermining mutual respect and universal solidarity. This paper identifies the structure and moral dangers of biased sympathy and argues that the dyadic structure of zhong(忠) and shu(恕) in Confucianism constitutes a moral mechanism capable of overcoming it. Drawing on Paul Bloom’s analysis, biased sympathy operates along three axes of distortion — familiarity, similarity, and identifiability — generating the structural problems of individual egoism, inter-group discrimination, and national self-interest that obstruct genuine moral concern. Against this background, the paper examines the four moral criteria embedded in zhong: spontaneity (自發性), sincerity and authenticity (眞實性⋅眞情性), impartiality (公平性), and consistency (一貫性). If the practice of shu could fully presuppose an impartial moral disposition, one could proceed directly to its enactment. However, since even a spontaneous shu may be biased, the reflective self-examination of zhong must precede it. Crucially, when sincerity and authenticity — which guarantee the purity of one’s moral motivation — and impartiality — freedom from private interest and group bias — are secured and sustained consistently, the practice of shu can transcend biased sympathy and universally extend moral concern to all others. This cyclical interplay of zhong and shu constitutes a process of self-cultivation (ziji hanyang: 自己涵養) that corrects bias from within, ultimately internalizing unbiased Sympathy as a natural moral virtue (de: 德). Morality without Sympathy is cold; morality enslaved to biased Sympathy is unjust; Sympathy without self-examination reproduces bias even with good intentions. To refine one’s heart through the reflective self-examination of zhong and to extend that refined heart to all others through shu — this is the moral path that Confucian Sympathy ethics offers to a world pervaded by self-centered egoism and collective bias.

이 논문의 목적은, 리영희의 국제정치비평 읽기를 통해 그의 ‘국제정치이론’을 추출하는 것이다. 주요한 읽기의 대상은, 리영희 국가이익 개념에 대한 수용과 비판, 중국과 미국과 북한의 핵의 국제정치에 대한 비판이다. 리영희는 체계화된 국제정치이론을 제시하지는 않았다. 그가 제도권 국제정치학자가 아니라 실천적 지식인으로서 국제정치비평을 했기 때문일 것이다. 그러나 이론이 현실세계를 설명하기 위한 도구이지만, 동시에 현실세계가 왜 어떻게 출현했는지를 묻고 그 세계를 변혁해야 하는 비판이고, 현실세계를 이론화한다는 의미에서 매일의 실천일 수 있다면, 리영희의 국제정치비평에는 탈식민·탈패권·탈분단을 지향하는 비판과 실천으로서 ‘국제정치이론’이 담겨 있다는 것이 이 글의 주장이다.

This paper aims at visualizing Lee Young-Hee’s ‘ international political theory’ through his essays on international politics surrounding the Korean peninsula. Reviewed materials include writings on how Lee Young-hee perceived and criticized the concept of national interests, and his critiques on the international politics around nuclear weapons of China, the U.S., and North Korea. Lee as an organic intellectual has not delivered a systemized theory of international politics, perhaps because he did not engage in academic research within scholarly communities. Theory can be a tool for explaining and understanding the world as it is. However, it also relates to critique for making sense of how the world got to be as it is, and to everyday practice that theorizing is a way of life. As such, the paper describes Lee Young-hee’s international political theory as critique and practice in pursuit of a path for post-colonial, post-hegemonic and post-division system projects.

유교가 효(孝)를 강조하는 것은 유교가 지향하는 인(仁)의 함양과 밀접히 관련된다. 인은 나와 가장 가까운 존재인 부모와의 관계, 곧 효에서 싹트고 발전하여 천하에 미친다. 이러한 관점에서 퇴계는 『성학십도』에서 효 실천을 통한 인의 실현을 말하면서 효가 인간의 도덕본성에서 자연스럽게 발출되는 행위임을 보이고 있다. 또한 경의 자세 유지를 인 함양과 효 실천력 제고의 관건으로 보고 경을 통한 인 함양과 효 실천 방법들을 구체적으로 제시한다. 율곡은 『성학집요』를 통해 효가 부모에 대한 섬김은 물론, 장례와 조상에 대한 제사까지 포함하여 넓은 범위에서 작용하는 유교 사상의 핵심임을 말한다. 특히 부모님께 받은 신체를 잘 보존하는 것을 효 실천에서 가장 유념해야 할 것으로 보았으며, 보모를 공경하고 신체를 보존하는 원칙으로 경을 제시하였다. 효 실천에는 경을 통한 개인적 노력뿐만 아니라 의례라는 공동체적 규범이 필요하다. 유교의례는 효 실천을 확산하고 추동하기 위한 외적인 힘이다. 관혼상제로 대표되는 유교의례의 목적은 근본이 되는 사랑[仁]과 공경의 마음을 합리적인 형식으로 표현해 냄으로써 효를 실천하고 개인과 공동체의 도덕적 완성을 추구하는 데에 있다. 이에 따라 조선조 성리학자들은 번다한 의례보다는 일상에서 경을 기반으로 효를 실천하는 『소학』을 중시하였고, 가정과 공동체에서 의례 실천은 『주자가례』를 준용하였다. 아울러, 유교에서 효는 본성의 자연스러움을 따라 조상과 부모로부터 시작해 ‘나’를 거쳐 자손만대로 이어지는 영생의 길이다. 효는 나로부터 시작해 부모와 조상을 경유하여 하늘에 이르는 천인합일(天人合一)의 방법이자 구원의 문이다. 또한 공동체와 자연 만물에까지 인(仁)을 확산하여 천지 만물과 일체가 되는 조화의 시작이다. 그리고 효 실천을 통한 인의 추구는 유교적 영생의 본질이 육체의 영속을 넘어 ‘도(道)’의 영속이자 인간 본성의 영속임을 의미한다. 다시 말해 영생은 육체뿐만 아니라 인간의 본질인 성(性), 특히 인(仁)을 자손에게 온전히 전달함으로써 가능하며 그 시작이 바로 효이다. 경을 기반으로 하는 개인적 차원에서 인의 함양과 효의 실천, 그리고 유교의례를 기반으로 하는 공동체 차원에서의 효 실천은 인류의 영생과 구원을 위해 유교가 제시한 길이다.

Confucian Humanness arises and develops in relationships with parents closest to him and spreads to the world. Thus, Confucian filial fit is the closest and easiest way to cultivate Humanness. And when cultivating Humanness through a filial fit, the most important thing is the regenerative attraction. In Ten Diagram on Sage Learning, Toegye systematically presented the importance of filial piety and how to practice referential attraction. In his Essentials of the Sage's Learning, Yulgok emphasized the practice, meaning, and the preservation of the body through the principle and meaning of the filial fit. Confucian rituals is a process and procedure for practicing filial piety. Humanness spreads socially through Confucian rituals. In particular, the practice of Confucian rituals requires a attitude of revival. Confucian rituals provide an opportunity for individuals or families to practice filial piety and regenerative attraction to foster humanness and spread it to society. The Filial fit and Confucian rituals are also plans for Confucianism for eternal life. From a Confucian perspective that does not recognize the afterlife, one can maintain physical and mental permanence only through one's children. Therefore, preserving one's own body and respecting one's parents' wishes become the core of the filial pie. And offspring are followed and ancestors are remembered forever through Confucian rituals. Currently, Filial piety and Confucian rituals are in serious danger of collapse because of the loss of balance between meaning and form, and the conventionalization of form. In particular, if Confucian rituals loses their intrinsic value and spirit and only forms remain, faith in ancestors and families, and motivation to participate in rituals will weaken, making it difficult to expect the practice of filial piety and cultivation of humanness. Changes in the meaning, purpose, and format for realizing the objectives of Confucian rituals should be harmoniously combined.

본고는 과거와 다른 현세대를 위해 불교 수행을 현대 과학의 언어인 통계물리학에서 파생된 복잡성 과학으로 고찰한다. 복잡성 과학은 상호작용하는개체들의 군집에서 발생하는 창발 현상을 연구하고 예측하는 분야다. 복잡계는 1) 개체들의 상호작용, 2) 되먹임 고리, 3) 열린 시스템, 4) 비선형성, 5) 복잡적응계, 다섯 가지 특징을 가진다. 본고는 싯닷타의 수행과정으로 드러나는 복잡계의 다섯 특징을 소개한다. 이를 통해 깨달음이 어떠한 과정을 통해가능한지에 대해 고찰하며, 이 과정을 체계화 시킨 팔정도의 실용성을 도출한다. 붓다의 깨달음은 기존 인도철학의 개체중심적 사고에서 관계중심적 사고로의 전환을 통해 나타난다. 다시 말해 모든 현상은 다양한 조건들의 관계에 따라 형성된 것으로, 이 관계의 반복적이고 끊임없는 상호작용으로 말미암아 형성된 것은 무한히 변화한다. 또환 현상은 하나의 시스템으로서 언제나 다른시스템과 상호작용하는 개방된 특성을 보인다. 이러한 특성을 가지는 시스템은 매우 복잡해 변화를 예측하는 것은 쉽지 않다. 복잡계에서 변화는 기존과다른 폭발적인 창발 현상을 일으키기 때문이다. 현대는 다양성의 시대로, 이 다양한 구성요소들의 상호작용으로 말미암아점점 더 미래의 일은 예측하기 어려워지고 있다. 그래서 과거보다 복잡해진현대에 현상의 전체 구조에 대한 통찰은 어느 때 보다 중요하다. 깨달음은 일어나고 사라지는 현상에 대한 통찰이다. 따라서 본고는 팔정도의 실용성을 점점 예측이 어려워지는 현대사회를 살아가는 세대에게 불교가 제안할 수 있는하나의 가능성으로 제시한다.

This paper examines Buddhist practice as a science of complexity derived from physics, the language of modern science, for present and past generations. Complexity science is the study and prediction of emergent events in a community of interacting entities. A complex system has five characteristics: 1) interactions between entities, 2) feedback loops, 3) open systems, 4) nonlinearity, and 5) complex adaptive systems. This paper introduces these five characteristics of the complex world through the process of Siddhatta’s practice. In this way the process through which enlightenment is possible is explored, and the practicality of the Eightfold Path that systematized this process is discussed. The enlightenment of the Buddha appears through a transition from individual-centered thinking (which pertains to Indian philosophy) to relation-centered thinking. In other words, all phenomena are formed according to the relationship of various conditions. That which is formed by the repeated and continuous interaction of these relationships is infinitely variable. As a system, it always exhibits an open characteristic that interacts with other systems. Systems with these characteristics are very complex, so it is not easy to predict changes. This is because changes in complex systems cause explosive emergent phenomena that are different from those already existing. The modern age is an age of diversity, and the interaction of these various components makes it increasingly difficult to predict the future. Therefore, in the present age, which is more complex than times past, insight into the overall structure of phenomena is more important than ever. Enlightenment is an insight into phenomena. Therefore, this paper presents the practicality of the Eightfold Path and shows that Buddhism can propose insights for those living in a modern society that is increasingly difficult to predict.

본 논문은 대한불교조계종 제31대 총무원장을 역임한 인곡당 법장 대종사(1941~2005)의 출가와 수행, 그리고 그의 일관된 보살행 실천을 중심으로 삶의 궤적을 재조명한 것이다. 법장은 1958년 수덕사에서 출가하여 전통 선풍을 계승한 수행 환경 속에서 정진하였다. 수덕사는 한국 근현대 선불교의 중심 도량으로, 경허(鏡虛, 1846~1912)와 만공(滿空, 1871~1946)으로 이어지는 강고한 선풍(禪風)의 전통을 계승한 사찰이었다. 법장은 이들 선풍을 계승하며, 출가 초기에는 참선과 소임의 병행을 통해 수행자로서의 기본기를 다졌다. 특히 법장은 앉아있는 시간에 집착하는 형식주의적 선 수행을 비판하며, 형식보다 수행의 내실과 내용을 중시하였다. 그의 본격적인 보살행 실천은 1981년 종단으로 활동 영역을 넓힌 시기부터 시작되었다. 법장은 구체적 타자와의 만남 속에서 사회적 약자와 종단 내부의 소외된 이들을 향해 자리이타의 보살행을 실천해갔다. 재소자 교화, 생명나눔운동, 국내외 재난 피해자 지원 등 대외적 활동은 물론, 승려 복지 제도 개선, 종단 화합을 위한 제도적 노력 등 종단 내부의 과제에도 적극적으로 참여하였다. 특히 생전 장기기증 서약 및 실천은 불교의 사신(捨身)보시 전통을 현대적으로 계승한 실천으로 평가된다. 이러한 보살행의 실천은 단순한 자선 활동이 아닌, 동체대비(同體大悲)와 불이(不二), 원융(圓融) 등의 사상에 뿌리를 두고 있다. 그는 ‘모든 존재는 본질적으로 하나’라는 생각으로 중생의 고통을 자신의 고통으로 느끼며 이에 응답하고자 하였다. 본 연구는 법장의 수행과 실천이 추상적 교리가 아니라 구체적 삶의 자리에서 실현된 보살행임을 조명하며, 한국불교가 지향해야 할 수행자상과 공동체 운영의 이념적 방향에 시사점을 제시하고자 한다.

This paper examines the life and practice of Venerable Beopjang (1941- 2005), the 31st Supreme Patriarch of the Jogye Order of Korean Buddhism, focusing on his monastic ordination, training, and consistent embodiment of the Bodhisattva path. Beopjang was ordained at Sudeoksa Monastery in 1958 and cultivated his practice in a traditional Seon monastic environment. In his early years, he balanced meditation and temple duties, laying the foundations for his life as a practitioner. After expanding his activities to the institutional sphere of the Jogye Order in 1981, he pursued the ideal of benefiting both the self and others as the core of his spiritual life and actively engaged in various altruistic endeavors. His major undertakings included the reform of prison chaplaincy, Buddhist education for children, the organ donation movement, and the establishment of welfare systems for elderly monastics, reflecting his dedication to socially marginalized groups and the neglected within the monastic community. In particular, his lifetime organ donation pledge and actions are seen as a contemporary realization of the Buddhist tradition of self-sacrificial giving. His Bodhisattva practice was not mere charity, but rather a form of engaged cultivation grounded in the Mah?y?na principles of same-body compassion and nonduality. This study highlights how Beopjang's practices and engagement were not abstract ideals, but rather lived expressions of the Bodhisattva path. It also offers insights into the model of spiritual leadership and community orientation that Korean Buddhism should aspire to in the contemporary era.

This article was written based on the critical mind about the terms ‘The door of entering the way with no-mind’ (無心合道門) and ‘Observing the keyword’ (看話), which are terms related to ‘the path of direct cutting’ (徑截門) among the three gates buddhist practice mentioned in the inscription of Chinul (知訥). First, I raised a counterargument to some of the arguments that saw the ‘The door of entering the way with no-mind’ as another practice approach that Chinul opened. It was revealed that such a argument was based on a contextual misreading according to the composition of the original text, and that ‘The door of entering the way with no-mind’ was written to clarify the superiority of Seon Buddhism in the process of citing Qingliang Chengguan's (淸凉澄觀) writings to explain Zongmi(780-841)'s theory of sudden enlightenment and gradual cultivation in detail and to help scholars understand Seon Buddhism properly. In addition, through thorough reading of the original text of Excerpts from the Dharma Collection and Special Practice Record with Personal Notes, the meaning of the term ‘Observing the Keyword’ written by Chinul was identified. In other words, based on the various episodes quoted in the path of direct cutting section of Excerpts from the Dharma Collection and Special Practice Record with Personal Notes, especially the episodes of the Platform Sūtra of the Sixth Patriarch (六祖壇經) cited before citing Zen Analects of Ta-hui (大慧語錄), the structure of the Kanhwa practice approach that Chinul must have had was drawn, and the relationship with Ta-hui (大慧)’s Kanhwa Sŏn was also reviewed. Although Chinul’s Kanhwa practice approach actively borrowed the part of Ta-hui (大慧)’s Kanhwa Sŏn that talks about ‘the ten illnesses of the Investigation of (the Hwadu word of) Mu’ (無字話頭十種病), it was revealed that the equation of ‘The path of direct cutting = Ta-hui Sŏn’ should be reexamined. Through this, it was suggested that when ‘the path of direct cutting’ is named ‘Kanhwakyo˘ngjo˘l mun’ (看話徑截門) and used, the nature of the Kanhwa Sŏn should allocate a large share to the Kanhwa practice approach established by Chinul.

이 연구의 목적은 맛지마 니까야 텍스트를 중심으로 부처님의 구도 과정을조망하고 인도에서의 성지순례 여행 체험 중에 겪었던 호흡명상 체험을 탐구함으로써 불교의 핵심 내용에 다가가는 것이다. 이를 위하여 연구자는 2010년 3 월에 약 일주일 동안의 인도 여행을 하면서 적었던 메모 자료와 인도 여행 후에작성하였던 자전적 소감문 및 부처님의 전기에 관한 책과 맛지마 니까야 텍스트를 사용하였다. 또한 질적 연구 자료의 보완을 목적으로 2015년 10월에 인도에서의 체험에 관한 면담에 참여하였다. 연구자는 질적 자료의 해석 결과 부처님의 생애에서 등장하는 주요 측면을 출가 동기, 구도의 과정과 깨달음 등으로탐구하였으며 집착의 버림에 관한 수행이 붓다의 자취를 따라 수행하고자 하는과정에서 중요하게 작용함을 제시하였다. 연구자의 체험을 동반한 ‘이중적 글쓰기’ 전략을 채택한 이 연구는 독자들이 붓다의 삶과 일련의 구도 과정에서 등장하는 불교의 핵심 내용(집착, 구도의 이상)에 자연스럽게 접근하도록 하는 연구 사례와 방법론을 제시하였다는 점에서 기존 전기 연구와 차별화된다.

This paper aims at exploring a way of approaching the main themes of Buddhism by reviewing Buddha’s life story based on my trip experiences in India and the text analysis of Majjhima Nikaya. The author took memos during the trip on March 2010, and referred a series of books and papers regarding Buddha’s life afterwards. Another major source of this paper comes from Majjhima Nikaya of which the major aspects of Buddha’s life were selected and reviewed. To elaborate my autobiographic experiences taken during the trip in India, extra interview was conducted on Oct 2015 by a colleague. The data interpretation depicted Buddha’s motivation for renunciation of the world as well as a path toward enlightenment (higher ideals). This paper illustrates how the life of Buddha unfolds the major aspects of Buddhism via various discourses of his teachings, and provides a good case of spiritual advancements with which common people can follow Buddha’s teaching based on Majjhima Nikaya texts.

이 연구는 전문지도연구회에서 활동하고 있는 지도직공무원을 대상으로 전문지도연구회의 성과에 영향을 미치는 변인들 간의 관계를 구명하는 데 그 목적이 있었다. 이를 위해 전문지도연구회 회원 500명을 표본으로 하여 324부가 최종 분석에 사용되었고, 수집된 자료는 SPSS 18.0과 AMOS 7.0을 활용한 경로분석 방법을 사용하였으며, 주요 연구결과는 다음과 같다. 첫째, 이 연구에서 설정한 농가소득기여, 품목(주제)과 업무의 연관성, 임원의 리더십, 내부정보교류, 과제활동의 유익성, 자기주도학습능력, 업무능력 간의 가설적 모델의 전반적인 적합도는 경험 자료에 부합하였다. 둘째, 전문지도연구회의 성과변인으로서 농가소득기여에는 내부정보교류, 업무능력, 과제활동의 유익성이 정적인 영향을 주는 것으로 나타났고, 산출 변인으로서의 업무능력에는 내부정보교류, 자기주도학습능력이 정적인 영향을 주는 것으로 나타났으며, 과제활동의 유익성은 영향을 미치지 않는 것으로 나타났다. 산출변인으로서의 자기주도학습능력에는 내부정보교류, 임원의 리더십, 과제활동의 유익성이 정적인 영향을 주는 것으로 나타났고, 품목(주제)과 업무의 연관성은 영향을 미치지 않는 것으로 나타났다. 과정 변인으로서의 내부정보교류에는 품목(주제)과 업무의 연관성, 임원의 리더십이 정적인 영향을 미치는 것으로 나타났고, 과제활동의 유익성에는 품목(주제)과 업무의 연관성, 임원의 리더십, 내부정보교류가 정적인 영향을 미치는 것으로 나타났다. 임원의 리더십 변인에는 품목(주제)과 업무의 연관성이 정적인 영향을 미치는 것으로 나타났다. 셋째, 전문지도연구회의 성과변인인 농가소득기여와 관련한 변인 간의 관계에서 임원의 리더십, 내부정보교류, 과제활동의 유익성, 자기주도학습능력, 업무능력의 매개효과는 모두 통계적으로 유의미한 것으로 나타났다. 이와 같은 연구결과는 전문지도연구회의 성과에 영향을 미치는 변인들 간의 상호작용이 중요함을 알 수 있으며, 특정 변인에 의해 전문지도연구회의 성과를 평가하기 보다는 다양한 변인 간의 관계를 통해 전문지도연구회의 성과를 분석해야 함을 시사한다.

The purpose of this study was to identify the related variables impacting on the performance of a Korean Agricultural Extension Specialist Association (referred to as the KAESA). For the purpose we set a hypothetical model consisted of the farm income increment, the relevance of CoP subjects to allocated tasks in workplaces, leadership in CoPs, the internal information exchange in CoPs, the project activities in CoPs, the self-directed learning ability, and the abilities in workplaces. The total of 500 members was selected from the population(2,655). After screening the data, 324 data were used for the analysis. The SPSS program for window and AMOS program were used to analyze the data. The statistical method employed was a path analysis. Chi-square, GFI, AGFI, RMSEA, NFI, CFI and PNFI were tested for the fit index of the model. The major findings of this study were as follows: First, the causal model of this study is suitable for empirical analysis on research variables. Second, the internal information exchange in CoPs, the project activities in CoPs, and the abilities in workplaces had the direct effect on the farm income increment. The internal information exchange in CoPs, the self-directed learning ability had the direct effect on the abilities in workplaces, while the project activities in CoPs had no effect on the abilities in workplaces. The internal information exchange in CoPs, the leadership in CoPs , and the project activities in CoPs had the direct effect on the self-directed learning ability, while the relevance of CoP subjects to allocated tasks in workplaces had no effect on the self-directed learning ability. The relevance of CoP subjects to allocated tasks, and the leadership in CoPs had the direct effect on the internal information exchange in CoPs. The relevance of CoP subjects to allocated tasks had the direct effect on the leadership in CoPs. Third, there was mediating effect of the leadership in CoPs, the internal information exchange in CoPs, the project activities in CoPs, the self-directed learning ability, and the abilities in workplaces with the contribute of farm income. Those findings suggest that the performance of KAESA should be analysis by interaction between related various variables rather than certain variable. The recommendations for future research were as follow; First, to increase the generalizability of the results, more diverse sample groups need to be considered for future research. Second, to enhance the applicability of the research more constructs (i.e., degree of institutional support, and organizational/supervisor support) need to be included in the hypothetical model.

This study explores the therapeutic relevance of the Path to Liberation Sūtra (Xiuxing Daodi Jing, 修行道地經), a foundational text of early Yogācāra, in the context of modern trauma recovery. With increasing rates of post-traumatic stress disorder, anxiety, and depression in contemporary Korean society, there is a growing demand for integrative healing models that bridge ancient contemplative traditions with modern psychology. The sūtra presents a structured meditation path—including deconstruction of the five aggregates, mindfulness of breathing (ānāpānasmṛti), compassion meditation, and contemplation of emptiness—that closely parallels the stages of trauma healing: awareness, stabilization, and integration. These practices foster emotional regulation, cognitive flexibility, and somatic awareness, while also facilitating the transformation of deeply held beliefs and identity structures. Key Yogācāra concepts such as ālayavijñāna (storehouse consciousness) and parāvṛtti (transformation of the basis) resonate with contemporary theories of memory reconsolidation, suggesting a psychological mechanism through which trauma-related imprints may be restructured. This study argues that the Path to Liberation Sūtra provides not only a philosophical framework but also practical methods directly relevant to trauma-informed contemplative therapy. It offers insight into how Buddhist meditative systems can inform integrative approaches to psychological healing, rooted in both inner transformation and embodied awareness.

This study is a comparative analysis of the obstacles and countermeasures in the practice of śamatha(止) as presented in Wonhyo’s Commentary on the Awakening of Faith in Mahāyāna(大乘起信論疏) and Tsongkhapa’s The Great Treatise on the Stages of the Path to Enlightenment(菩提道次第廣論). Despite being active in vastly different times and environments —7th-century Silla and 14th-century Tibet respectively —both scholars share the commonality of establishing comprehensive practice systems through detailed examinations of the challenges encountered during śamatha practice and their resolutions. Their respective texts, Commentary on the Awakening of Faith in Mahāyāna and The Great Treatise on the Stages of the Path to Enlightenment, both draw upon Yogācārabhūmi-śāstra’s Bodhisattva- bhūmi for defining śamatha and emphasize the role of mindfulness(smṛti) as a central method in its practice. However, Wonhyo expands śamatha beyond mere tranquility, integrating the function of insight into emptiness(śūnyatā) and extending its role to eliminating the fundamental afflictions of self-grasping(ātma-grāha) and dharma-grasping (dharma-grāha). In contrast, Tsongkhapa interprets śamatha as a state of balance between clarity and stability of focus on an object, while asserting that insight into emptiness is achieved through vipaśyanā(觀). This study identifies and examines the differences in their perspectives on the sequence and roles of śamatha and vipaśyanā, highlighting how these differences arise and their significance in understanding their respective practice frameworks.