• 한국콘텐츠학회논문지
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• 제21권12호
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• pp.23-33
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• 2021

이번 연구는 일간지, 경제지, 지상파 TV 등 총 11개의 언론 매체들이 보도한 '영끌' 관련 뉴스 기사를 분석하여 각 보도 프레임과 인용문 프레임을 파악하였다. 의미망 분석을 활용하여 매체별 인용문의 프레임, 정보원의 종류별 인용문 프레임 등을 비교, 분석하였고 인용된 정보원의 종류와 빈도, 그리고 각 프레임의 집중도 지수도 측정하였다. 분석 결과, 보도 프레임은 10개의 주제로 구성되었고 인용문의 프레임은 14개의 주제로 구성된 것으로 나타났다. 매체별 인용문과 정보원 종류별 인용문 프레임들 사이 차이는 관찰되었지만 인용 빈도가 높은 정부, 정치권, 비즈니스 정보원 프레임의 집중도가 상대적으로 높은 것으로 나타났다. 따라서 정보원의 수적 다양성만으로는 보도 프레임의 다양성을 확립하는 것이 제한적일 수 있다는 실증적 근거를 제시하였다.

• 한국인지과학회:학술대회논문집
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• 한국인지과학회 2000년도 춘계 학술대회
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• pp.178-185
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• 2000

청자를 직접 대면한 상황에서 1인칭 화자는 {X, Y, 말했다}의 인용구조를 갖추지 않은'[...]고'의 '유사인용문'을 사용하여 주관적 관점을 표현한다. '-다고'로 종결되는 유사인용문 형식이 인용문의 화법과 유사한 기저구조를 지니는 것으로 보고, 화법구조상에서 관점문과 보고문의 의미적 속성을 밝혀나가는 과정에서 유상인용문의 발화 효과와 화자의 발언의도를 설명한다. 화자가 취하는 관점의 선택에 따라 1인칭 화자인 [나] 이외에 다른 제 3 의 주체, 사회적 구속력 등이 화자의 배경지식에 자리잡는 것을 가능세계의 논리적 분할의 측면에서 구분하고 이것이 유사인용문 화자의 발언 동기에 반영되는 정도의 차이에 따라서 화자의 단언적 태도와 완곡의 태도가 각각 실현되는 것임을 보인다.

• 대한한의정보학회지
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• 제20권1호
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• pp.25-156
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• 2014

This thesis is consisted of studying of the medical literature about Five sense of organs. Five sense of organs are the eyes, tongue, mouth, nose and ears. Five sense of organs are performed human senses which external sensory information by accepting an important feature for maintaining the biological activity to be performed. The contents was compiled up to the Donguibogam to Chinese literature and documents encompass the Korea medical literature, Donguibogam related to the senses to identify the citation of each chapter, the actual quotation through doctrine and other publications revealed that the citation is to investigate how accurately identified through studying the analysis and observation. It is as following as I observed carefully the senses of Donguibogam quotations related to each other through doctrine and publishment institution follows in order of dynasties. There are four volumes of Han-dynasty, one volume of Weijinnanbei-Era, two volumes of Tang-dynasty, nineteen volumes of SongJinYuan-dynasty, seven volumes of Ming-dynasty as Chinese medical literature. There are four volumes of Chosun-dynasty as Korean medical literature. It is the most quotation publishment that the books of SongJinYuan-dynasty of above thirty-six-volume. It is the latest quotation book that is Gujinyigan in Chinese medical literature and Euirimchwalyo in Korean medical literature. It is very positive quotation considering even Donguibogam publishment year in 1613. The reference books are four volumes of Chosun-dynasty as Korean medical literature and thirty-two-volume of Chinese medical literature. By observing the quotation frequency, 157 times in Sheyideaiofang, 115 times in Yixuerumen, 74 times in Yixuegangmu, 39 times in Wanbinghuichun, 31 times in Euibangryuchwi, 30 times in Renzhezhizhifang and Gujinyigan, 28 times in Danxixinfafuyu, 23 times Hwangdineijing, 17 times in Nanshibizang and Yixuezhengchuan. Other else books have been cited less than 10 times. It might be made error that did not find the source of the books even though cited reference, also even though defining the source of reference it is only rare reference book. As mention above, there are a lot of discovering as the feature of reference Publications. Most of all we could find out the reference literature cited in Donguibogam, however we couldn't clarify other books in original books. Thus, we should remember that it did not coincide with cited marks when studying the Donguibogam.

• 논리연구
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• 제16권1호
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• pp.61-85
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• 2013

대언 믿음과 대물 믿음의 구별을 소개하고, 믿음 문맥과 양상 문맥에서 대언(de dicto)/대물(de re) 애매성이 동일하게 나타나는데, 양상 구문의 경우 한국어는 영어와 차별화되는 특징을 갖지 않는다는 것을 지적한다. 부정문에서도 대언/대물 구문의 애매성이 나타나는 바, 이와 관련하여 한국어는 대물 부정문에 해당하는 통사 구조를 허용한다. 대물 구문은 지시적으로 투명한 구문이요 따라서 동일자 대입률을 허용하는 구문이며, 대언 구문은 지시적으로 불투명한 구문이요 동일자 대입률을 허용하지 않는 구문이다. 그런데, 인용 동사, 언어행위동사, 인지태도 동사들과 함께 사용되는 한국어의 인용 어미 '라고'는 특이하게도 영어와 평행하게 대언/대물 애매성을 갖는 문장 뿐 아니라 애매성 없는 대물 구문을 구성하는 문장도 제공한다. 또한, '라고' 구문은 내포절의 내용에 대한 화자의 공약에 있어서도 중립적이다. 한국어에서는 내포절의 내용에 대한 화자의 긍정적인 공약을 표시하고자 하는 경우 '음/임' 또는 '라는 것'이라는 어미를 사용한다. 이런 점 때문에 '앎이 진리를 전제한다'는 서구 인식론의 원칙은 인식 문장을 한국어 어미 '라고'를 사용하는 문장으로 표현하려고 할 때에는 어려움을 겪게 된다.

• 대한한의정보학회지
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• 제16권1호
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• pp.135-139
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• 2010

Quotations in "Dongeuibogam" are originated from books of Oriental Medicine. Those are exactly same with original books. However, some quotations are not in same comparing to original books. Authors are in concerns that the original sentences which are quoted in "Dongeuibogam" are how different and how similar or same, with comparing methods between them. As a result, we could find out original sentences in original books and we could make comparison between those and quotations of chapter of bone in "Wehyungpyun", "Dongeuibogam". Also we could get explanations of qoutations' accuracies.

• 대한한의학원전학회지
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• 제24권4호
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• pp.1-8
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• 2011

Objective : One of the characteristics of "Dongeuibogam" is that there are citation records at the end of quotations. Therefore, each pharagraph and formula in "Dongeuibogam" has citation records. In this article, authors try to review on the way of those citation records. Method : Comparing citation records of formulae-names with citation records of formulae-explanations. Result : On one side, citation records of formulae-names and citation records of formulae-explanations are not same. Conclusion : There are no regular rules in the way of citation records in "Dongeuibogam".

• 대한한의학원전학회지
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• 제31권2호
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• pp.127-139
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• 2018

Objectives : The quotation of Seongyeong found in the chapter of danjeonyusam in Donguibogam uses a type of allocation of Gi(氣), Sin(神), and Jeong(精) each in Upper, Middle and Lower, three Danjeon, that is different from the type was widely accepted at the time. The paper attempts to interpret this in a new way. Methods : The paper collected the understanding of Jeong-Gi-Sin found in the Korean medicine based on Naedan Theory of Taoism, and tried to approach and structurally analyze the contents of Seongyeong, Ojinpyeonju, and Hwanggeuggyeongseseo found in Donguibogam's danjeonyusam. Results : The control of the body by Gi stored in Upper Danjeon is related to brain function, control of Gi at Lower Danjeon which preserves Jeong in Kidney is related to proliferation of Original Qi from kidney region throughout the body by triple energizers. Sin located at Middle Danjeon is contrasted with Jeong in Lower Danjeon, and Sin controls activity of life in the part between body and Gi. Conclusions : A new understanding on the assignment of Jeong-Gi-Sin in Seongyeong is possible, and it is expected to contribute to the future study of Korean Medicine and Taoism.

• 대한한의학원전학회지
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• 제27권2호
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• pp.1-23
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• 2014

This paper is sequel to the paper titled 'A study on research methodology of the quoted verses in Dong-uisusebowon(2)'. In the previous study, Tao-ren-cheng-qi-tang(桃仁承氣湯) and Di-dang-tang (抵當湯) lines from Shanghanlun quoted in the Dong-uisusebowon were examined. Through this study, we learned that Heo, Jun corrected these texts in the Dong-uibogam to avoid logical contradiction, which were again quoted by Yi, Jema in the Dong-uisusebowon. Thus the quotations in Yi's book were also corrected of the contradictory lines as found in the source text, Shanghanlun. In this paper, I would like to examine the lines regarding Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) and Gan-cao-xie-xin-tang(甘草瀉心湯). Firstly, in the case of Jeokseokji-uyeoryang-tang(赤石脂禹餘糧湯) lines, many changes in contents were made to resolve contradiction within the lines as previous cases. By quoting the Dong-uibogam directly, Yi, Jema inherited the thoughts of Heo, Jun in his work. Secondly, in the case of Gan-cao-xie-xin-tang(甘草瀉心湯) lines, Heo, Jun suggested new perspectives on Pi(痞, stuffiness) and Jie-xiong(結胸, chest bind) different to those of Zhang Zhong Jing, based on empirical knowledge of later days. Yi, Jema quoted these corrected lines, which implies Yi's agreement to the theories of Heo. However, Yi made clear his difference in perspective with Heo through his unique theory of the Four(Sasang) Constitutions. I conclude my research regarding quotations in the Dong-uisusebowon by stressing the necessity of research on the Dong-uibogam prior to any further research regarding quotations in the Dong-uisusebowon.

• 대한한의학원전학회지
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• 제26권4호
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• pp.367-383
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• 2013

This paper is the sequel to 'A study on research methodology of the quoted verses in Dong-uisusebowon(1)'. In this paper, a more detailed discussion on the Shanghanlun lines quoted in the Dong-uisusebowon were carried out based on the aforementioned conclusion, using tao-ren-cheng-qi-tang(桃仁承氣湯) and di-dang-tang(抵當湯) lines related to the tip disease pattern of the So-eum constitution. First in the case of tao-ren-cheng-qi-tang lines, the treatment instructions tell us to use the formula after treating the tip, only when there are root symptoms left. However, in the Dong-uisusebowon, Lee instructed to use tao-ren-cheng-qi-tang when tip symptoms were present. Also, in the di-dang-tang lines, symptoms related to kuang (狂) and stiffening of the lower abdomen which are main manifestations of xu-xue(蓄血) pattern are modified from the Shanghanlun version. The reason behind the difference in contents between the Dong-uisusebowon and Shanghanlun in the mentioned lines is because the lines were already modified in the Dong-uibogam. Heo Jun modified the tao-ren-cheng-qi-tang lines to maintain coherence with the contents of di-dang-tang used in the xu-xue(蓄血) pattern. Another reason for Heo's modification of the di-dang-tang lines is to correct the incoherence of symptoms listed according to the difference in severity of the two di-dang-tang disease patterns. As we can see, Heo modified these parts in the Dong-uibogam based on logical reasons, which enabled Lee to avoid logical contradiction and suggest the So-eum tip disease pattern naturally, by referencing the lines as quoted in the Dong-uibogam.