• 월간양계
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• 제17권10호통권192호
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• pp.36-39
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• 1985

우리의 속담에 이런 말이 있다. `사람은 즐거울 때는 부인을 찾지만 어려울땐 어머니를 찾는다` 어머니는 마음의 고향이기 때문에(사실은 우리 모두가 10개월간 살았던 본향이기도 하다) 어려울 때일수록 어머니가 그리워지는가 보다. 양계산업이 불안하고 경영도 점차 어려워지고 있다. 20년전의 양계를 그리워하고(그 때 양계인들의 뜨거운 협동정신을 말함). 업계발전을 위한 어떠한 전기가 오기를 바라고 있다. 우리나라의 양계산업 발전사를 보면 크게 20년을 주기로 새로운 장으로 바뀌어 발전해 왔다. 일제하의 양계에서 광복후 60년대 중반까지와 60년대 중반 이후 오늘날까지의 20년간의 근대양계산업으로의 발전 등이며, 이제 다시 계산물(계란, 닭고기)의 수입개방을 앞두고 국내 양계산업의 재정비 등 새로운 변화기를 맞아 불안해 하고 있다. 축산경영학회와 축산학회가 잇따라 양계산업의 안정화방안에 대한 심포지움을 개최하고 있어 변환기의 양계산업에 대처하려는 몸부림으로 보여진다. 이에 본지는 60년대 중반기 이후 장안양계친목회에서 가금연구회와 한국가금협회의 산파역으로 실질적으로 우리나라 양계산업의 근대화를 이끌어온 오봉국교수를 만나 보았다.

• 아동학회지
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• 제19권1호
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• pp.5-25
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• 1998

Korean proverbs concerning parent child relationships were collected from literature. 95 proverbs were selected for this study. The proverbs were categorized by meaning; value of child, affection toward child, boy-preference, positive-negative affection coward daughter, importance of child's education, child-rearing stress, identification of parent, authoritative control, and filial piety. The subjects (223 married men and 224 married women) were asked to indicate their understanding of the meaning of the proverbs. The degree of agreement was analyzed. The results revealed variability in their understanding and the high degree of agreement on the proverbs. Demographic variables, age, educational level, and religion, appeared to be the important factors in the subjects' agreement.

• 호스피스학술지
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• 제8권1호
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• pp.81-88
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• 2008

어느 정도의 고통은 말기 환자들에게 불가피한 것이지만, 환자의 가족과 친구들은 다른 원인으로 아픔을 겪는다. 고통의 원인을 파악하라. 가능하면 고통이 되는 원인을 해결하고, 불가능하다면 최대한 효율적으로 관리해야 한다. 원인을 줄 일수는 없지만, 때로는 문제의 인식으로도 충분할 수 있다. 모든 것을 잘 요약하는 중국의 한 속담이 있다. " 슬픔의 새가 머리 위를 나는 것을 막을 수는 없지만 머리 위에 둥지를 트는 것은 막을 수 있다"

• 인문언어
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• 제1권1호
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• pp.275-294
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• 2001

This article aims to define the nature of proverbs from a polyphonic point of view and examine different readings of the complement involved in the combination of a proverb with a verb of personal opinion. An utterer of a proverb is not himself the author of the proverb. He may well be a 'speaker' of a proverb, but from a polyphonic view point he is not an 'enunciator' of the principle that underlies it. When we say that a speaker of a proverb is not its enunciator, we do not simply mean that he is not the author of the 'content' of the proverb he speaks: we mean that he is not the author of its 'form' either. The fact that a proverb loses its proverbial character when one paraphrases it proves that its form is not at the speaker's disposal. But a single factor cannot be held responsible for what a proverb is. As an indicator of the 'wisdom of the nation,' or vox populi, a proverb is the achievement of the 'collective enunciator.' The polyphony inherent in the proverb pits a particular speaker against a collective enunciator. This collective character of the proverb as a vox populi comes from its character as a phrasal denomination. Given that a proverb reflects a collective judgment and not a personal opinion, how do we interpret the combination of a proverb with a verb of personal opinion such as I think that ...\ulcorner Such a combination gives rise to readings at distinct levels: two types of metalinguistic reading and a reading based on the content of the proverb. The first level of reading, being applicative in nature, can be local or general, depending on the speaker's opinion as to the applicability of the proverb to a situation, particular or general. These applicative readings always involve polyphonic dissociation between the speaker and the enunciator. The second level of reading, which depends on the content of the proverb, is the result of the operation of deproverbialization, which makes the proverb lose its denominative status to preserve only its status as a generic phrase. The proverb, thus deproverbialized, looks like the series 'NP + VP.' For this reading, the speaker of the proverb takes into consideration the possibility of attributing a predicate to a nominal syntagm. Here occurs an identity between the speaker and the enunciator. It is not the case, however, that one can deproverbialize just any proverbs. In approaching to a locally typifying generic phrase, a proverb admits of being deproverbialized by an opinion verb only when its form does not render it difficult, either syntactically or metaphorically, to incorporate that proverb into the relevant combination, and when the proverb intrinsically possesses the traits that meet the conditions for the use of the opinion verb at hand. One can also maintain, based on the notion of deproverbialization, that a proverb expresses a collective judgment, a deproverbialized individual judgment.

• 한국보육지원학회지
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• 제3권2호
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• pp.86-107
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• 2007

본 연구는 대학생의 전통적 자녀관을 알아보기 위하여 서울지역 대학생 300명을 대상으로 전통적 자녀관에 관한 속담에 대한 동의 정도와 가족주의 자녀관에 관한 찬성 정도를 조사하였으며, 자녀의 필요성, 이상적인 자녀수, 자녀양육 책임기간에 대한 의식을 조사하였다. 분석결과 첫째, 대학생들은 전통적 자녀관에 대체로 동의하지 않는 것으로 나타났다. 여학생이 딸에 대해서 더 긍정적인 가치관을 가지고 있었으며, 조부모와의 동거경험이 있는 학생들이 남아선호의식이 더 적고 자녀양육의 어려움에 대한 전통적 의식이 더 적은 것으로 나타났다. 둘째, 가족주의 자녀관에 약간 반대하는 것으로 나타났으며, 여학생이 남학생보다 그리고 조부모와의 동거경험이 있는 학생들이 없는 학생들보다 가족주의 자녀관에 더 반대하는 것으로 나타났다. 셋째, 가족주의 자녀관에 반대할수록 남아선호의식이 적고 딸에 대해 긍정적인 가치관을 가지고 있는 것으로 나타났다. 넷째, 자녀의 필요성에 대한 인식은 남아선호 및 가족주의 자녀관과 관계가 있고, 이상적인 자녀수는 자녀양육의 어려움 및 가족주의 자녀관과 관계가 있으며, 자녀양육책임기간은 딸에 대한 가치관과 관계가 있는 것으로 나타났다.

• 한국프랑스학논집
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• 제103권
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• pp.87-111
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• 2018

Il va sans dire que la phrase averbale est considérée comme le cadre syntaxique le plus approprié du proverbe, d'autant plus qu'aux propriétés internes de la phrase averbale correspondent la généricité et la force argumentative d'autorité, caractéres sémantiques représentatifs du proverbe. Nous nous sommes proposés dans ce présent article d'éxpliquer les fonctions linguistiques de l'article zéro et de l'adjectif évaluatif, pris pour marqueurs syntaxiques qui entraînent, activent et renforcent ces deux caractéres d'une maniére conventionnelle linguistique. Le produit de ce travail est détaillé en cinq chapitres comme ci-aprés : Dans le premier chapitre, nous en avons introduit l'objectif et la nécessité en insistant sur l'importance des études syntactico-sémantiques du proverbe. Dans le deuxiéme chapitre, nous avons établi le statut catégoriel du proverbe averbal en comparaison de la phrase averbale, et qualifié les deux caractéres de propriétés internes de la phrase averbale. Dans le troisiéme chapitre, nous avons mis en relief le fait que l'article zéro, qui détermine un bon nombre de syntagmes nominaux du proverbe averbal, renforce et active conventionnellement ces deux caractéres. Pour le démontrer, nous avons d'abord examiné l'emploi générique de l'article zéro qui date de l'ancien français et qui s'est appliqué aux expressions parémiques, surtout au proverbe averbal. Nous avons également poursuivi le processus de formation de la forte généricité au sein du proverbe averbal à article zéro, ce qui nous explique qu'en était dérivé le renforcement de la force argumentative du proverbe averbal. Dans le quatriéme chapitre, nous avons analysé les cinq différentes fonctions argumentatives de l'adjectif évaluatif qui renforcent, renversent ou déterminent l'orientation argumentative interne du proverbe averbal. Il en résulte que ces fonctions assurent systématiquement l'autorité argumentative en augmentant la force argumentative du proverbe. Dans le dernier chapitre, nous avons montré avec des exemples concrets que le proverbe averbal s'utilise trés souvent dans les messages publicitaires sous la forme de faux proverbes qui, avec leur autorité argumentative empruntée, incitent la volonté d'achat des clients et les poussent à acheter les produits. Nous avons aussi montré que le locuteur cite souvent dans son discours ces proverbes averbaux comme ses arguments d'autorité pour confirmer son argumentation.

• 한국산업정보학회:학술대회논문집
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• 한국산업정보학회 1998년도 공동추계학술대회 경제위기 극복을 위한 정보기술의 효율적 활용
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• pp.171-178
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• 1998

최근 정보기술을 기반으로 하는 원격교육에 대한 관심이 집중되는 것은 무엇보다 교육의 저비용.고효율 구조를 실현할 수 있는 대안교육의 하나이기 때문이다. 그러나 정보기술을 매개로 하는 원격교육의 효과에 대해서는 누구도 장담할 수 없는 입장이다. 정보기술의 활용이 필수적인 원격교육 환경에서 학습자들이 정보기술 자체에 대한 두려움으로 인해 수업에 대한 거부감을 나타낸다. "시작이 곧 그 절반이다" 라는 속담처럼, 원격교？ㄱ의 기본 도구인 정보기술에 대한 첫인상은 교육의 성과에 대해 큰 영향을 미칠 것이다. 정보기수의 수용과 사용에 있어서 개인적인 차이를 설명할 수 있는 중요한 개념중의 하나가 정보기술 자기효용감(IT Self-efficacy) 자신의 정보기술 사용능력에 대한 믿음 또는 자신감이다. 교수자가 정보기술 자기효능감의 중요성을 인식하고 이에 영향을 미치는 변인들을 파악할 수 있다면 학습자의 정보기술 자기효능감을 개발시키고 고무시킬 수 있는 훨씬 나은 교수설계를 할 수 있을것이고 효과적인 수업이 가능할 것이다. 따라서 본 연구에서는 자기 효능감이론(Self-Efficiency Theory)에 근거하여 정보기술 자기효능감이라는 개념을 소개함과 동시에 정보기술을 매개로 이루어지는 원격교육 환경하에서 그 역할을 조명해봄으로써 효과적인 교수설계를 위한 틀을 제시하고자한다.을 제시하고자한다.

• 음성과학
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• 제15권3호
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• pp.67-78
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• 2008

This study was intended to analyze how well people with right hemisphere damage can understand Korean proverbs. This study used a between-subject design and within-subjects design where all subjects participate in the three experiments for 10 hospitalized patients of whose average age is 66.1 years old and 10 normal adults in the same age range. Experiment 1 was to make up Korean proverb related stories and suggest it in written, Experiment II was to suggest a picture presenting a Korean proverb and the proverb itself directly, and Experiment III was to make up a story related to a Korean proverb and tell it auditory. Five Korea proverbs were used for each experiment; 15 in total. The results were as follows: First, there was a significant difference in understanding of Korean proverbs between normal adults and people with right hemisphere damage. Second, there was no significant difference of understanding between them by stimulating methods to suggest Korean proverbs. Third, people with right hemisphere damage had a tendency to interpret Korean proverbs literally as a total wrong reaction was composed of 55.36%. Considering the above the results, it can be said that people with right hemisphere damage have less understanding of Korean proverbs than normal adults, which is not affected by a way of or a condition of suggesting Korean proverbs in people with RHD, and they are inclined to make literal interpretation of Korean proverbs as they are.

• 비교문화연구
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• 제21권
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• pp.271-288
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• 2010

In their everyday life, people form social phenomena and relations through the shapes and habits of animals. Therefore, animals contain the idea of the way of life of certain nations, spiritual and cultural feelings, and the symbolic meaning which can be recognized between the members of the unique nation. The symbolism of animals varies depending on different nations, because the adages are the essence of the language including their culture, thought, custom, and life. Examining their own adages can be one of the ways to find out what the animals symbolize in different nations. Another reason is that they are the dictionaries, reflecting their own way of thinking and traditional values, so to speak. The research shows that, between Korean and Chinese adages, it is in a similar frequency, using materials such as mammals, birds, fishes, reptiles, and insects. The adages are focused on the 12 animals which is familiar to both nations, a rat, an ox, a tiger, a rabbit, a dragon, a snake, a horse, a lamb, a monkey, a rooster, a dog and a boar. We compared the symbolism, the surface meanings in adages, and the figurative meanings of these animals in Korea and China. As a result, it is found that some are almost the same in usage. However, some are totally different such as expressions related to the animals, the cultural differences and clear understanding. It is necessary to do comparative researches in a detailed and various way by studying the issues derived from verbalism.

• 대한한의학원전학회지
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• 제29권4호
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• pp.95-103
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• 2016

Objectives : This paper aims to study how 'All articulations are controlled by the gallbladder' as urged by Heoim in Chimgugyeongheombang was reflected in the clinical field, and look into the reason for his assertion. Methods : The paper looked into Chimgugyeongheombang and 1) found examples of how acupoints related to gallbladder were used to treat articulation-related diseases, and 2) investigated the relation between gallbladder and articulations through analyzing the acupoints used for treating articulation-related diseases. These are then compared with Zhenjiuzishengjing to see if the assertions made in 'All articulations are controlled by the gallbladder' were actually applied in clinical fields. Results & Conclusions : Heoim dealt with 20 points out of the 44 acupoints for gallbladder, and used 14 of them for treatments of articulation-related diseases. Gallbladder acupoints were used for ten illnesses, and four of them were related to articulation. Chimgujasaenggyeong showed a difference in that it did not utilize gallbladder acupoints to treat these illnesses. Out of 33 articulation-related illnesses, gallbladder meridians and acupoints were suggested as a means to treat them in 15 cases, and this is an increase in the usage of these points compared to Chimgugyeongheombang. In other words, Heoim actively utilized gallbladder meridian points in treating articulation-related illnesses. The reason Heoim drew a line between gallbladder and articulations is because gallbladder is categorized as a lesser yang pivot and articulations itself functions as a pivot by acting as a pivot for human body movement.