2024/01/15

Scott Peck Buddhist? Christian?

Scott Peck Buddhist?  Christian?
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https://www.aladin.co.kr/shop/wproduct.aspx?ItemId=312824885


M. 스캇 펙 (M. Scott Peck) (지은이) 

저자파일
 


사상가, 정신과 의사이자 베스트셀러 작가, 강연가.

하버드대학(B.A.)과 케이스 웨스턴 리저브(M.D.)에서 수학한 후, 10여 년간 육군 군의관(정신과 의사)으로 일했다. 이때의 경험은 후에 개인과 조직에서의 인간 행동을 연구하는 데 귀중한 자료가 되었고 그러한 통찰은 여러 편의 책에서 구체화된다. 1978년, 마흔두 살에 쓴 첫 책 《아직도 가야 할 길》은 ‘사랑, 전통적 가치, 영적 성장에 대한 새로운 심리학’이라는 부제가 보여주듯 ‘심리학과 영성을 매우 성공적으로 결합시킨 중요한 책’으로 평가되며 이후 《뉴욕타임스》의 최장기 베스트셀러 목록을 차지할 정도로 독자의 사랑을 받았다. 불교도로서 이 책을 집필한 이후, 저자는 공개적으로 크리스천으로의 개종을 선언하고 인간 심리와 기독교 신앙의 통합을 지향하는 글쓰기에 매진한다. 개인뿐 아니라 조직과 사회의 영적 성장을 꿈꾸었던 스캇 펙은 그러한 이상을 실현하기 위해 아내와 함께 비영리 교육기관인 공동체장려재단(FCE)을 만들어 평화적인 동력을 구현해보려고 노력했다. 이러한 의지와 나름의 해법은 《마음을 어떻게 비울 것인가》에 고스란히 담겼다.




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https://en.wikipedia.org/wiki/M._Scott_Peck#Theories
Career
Peck served in administrative posts in the government during his career as a psychiatrist. He also served in the US Army and rose to the rank of lieutenant colonel. His army assignments included stints as chief of psychology at the Army Medical Center in Okinawa, Japan, and assistant chief of psychiatry and neurology in the office of the surgeon general in Washington, DC.[6] He was the medical director of the New Milford Hospital Mental Health Clinic and a psychiatrist in private practice in New Milford, Connecticut.[6] His first and best-known book, The Road Less Traveled, sold more than 10 million copies.

Peck's works combined his experiences from his private psychiatric practice with a distinctly religious point of view. In his second book, People of the Lie, he wrote, "After many years of vague identification with Buddhist and Islamic mysticism, I ultimately made a firm Christian commitment – signified by my non-denominational baptism on the ninth of March 1980..." (Peck, 1983/1988,[8] p11). One of his views was that people who are evil attack others rather than face their own failures.[7]

In December 1984, Peck co-founded the Foundation for Community Encouragement (FCE), a tax-exempt, nonprofit, public educational foundation, whose stated mission is "to teach the principles of community to individuals and organizations." FCE ceased day-to-day operations from 2002 to 2009. In late 2009, almost 25 years after FCE was first founded, the organization resumed functioning, and began offering community building and training events in 2010.[6]



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https://www.encyclopedia.com/history/encyclopedias-almanacs-transcripts-and-maps/peck-m-scott

Though Peck is not responsible for establishing the literary genre, his name became synonymous with "self help" books. The unique vision he communicated in a series of books published from the late 1970s to the late 1990s was characterized by a blend of science, spirituality, psychology and philosophy. His writings struck a chord in the latter part of the twentieth century, and many readers were influenced by his work.

The future spiritual teacher was born on May 22, 1936, in New York City, New York, the second of two sons of David Warner Peck and Elizabeth (Saville) Peck. Peck's father was a prominent lawyer who later became a judge.

Religious matters and spiritual philosophies, in one way or another, found their way into Peck's life during his early years. He once described his half-Jewish father as someone trying to pass as a WASP (white Anglo-Saxon Protestant). Peck attended a Quaker day school while growing up and, fascinated by religion, he became a Zen Buddhist when he was 18 years old. (Later in his life, he flirted with Jewish and Muslim mysticism when he was in his thirties and he converted to Christianity in his forties.)


==
https://www.theguardian.com/news/2005/oct/05/guardianobituaries.booksobituaries

Peck was born in New York, the son of a lawyer who later became a judge. His education at the Phillips Exeter academy was unhappy and he later attacked its "Spartan, almost vicious adolescent culture". After psychological counselling, he moved to the Friends seminary, a Quaker school near Greenwich Village. There he read about Zen and became a Buddhist, but retained an ambition to write "the great American novel". After briefly attending Middlebury College, from where he was expelled for refusing the required officers' training classes, he entered Harvard thanks to his father's influence. He graduated in social relations and, despite his literary desires, began studying medicine at Columbia University before graduating from Case-Western Reserve University school of medicine in Ohio in 1963.

==
https://www.newworldencyclopedia.org/entry/M._Scott_Peck

From 1963 until 1972, Peck served in the United States Army, rising to the rank of lieutenant colonel. His Army assignments included stints as chief of psychology at the Army Medical Center in Okinawa, Japan, and assistant chief of psychiatry and neurology in the office of the surgeon general in Washington, D.C.[5]

From 1972 to 1983, Peck was engaged in the private practice of psychiatry in Litchfield County, Connecticut. He was the Medical Director of the New Milford Hospital Mental Health Clinic and a psychiatrist in private practice in New Milford, Connecticut.[5] During this time Peck came to make a strong Christian commitment. Having been raised in a secular home, Peck developed his own religious beliefs over the period of his early adulthood. These ranged from Zen Buddhism to Jewish and Muslim mysticism, finally settling with Christianity at age 43.[7]


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https://www.davidsheff.com/m-scott-peck

M. Scott Peck
This article was originally published in March 1992.

A candid conversation with America’s all-time best-selling psychiatrist about the joys of love, the evils of Satan and the problem with fidelity

“Life is difficult.”

With those three words, psychiatrist M. Scott Peck began his landmark book The Road Less Traveled and launched millions of personal breakthroughs, religious conversions and psychological catharses. Few books since the Bible have influenced so many people. Certainly, few have sold more. While publishers gleefully celebrate the number of weeks a book survives on the best-seller list, Peck’s book seems to have taken up permanent residence there, going on its seventh year. It has sold about 4,000,000 copies and continues to move at the rate of approximately 500,000 books a year–recently acing out The Joy of Sex as the record holder in the nonfiction category.

In the process, Peck has become perhaps the most famous, and most controversial, psychiatrist in the country. His insights hit home with all age groups, but more interestingly, his infusion of spirituality into psychiatry–a field not known for its close relationship with religion–wins him both admirers, who are looking for moral guidance, and detractors, who find his religious views naïve and puzzling. Three other Peck books have followed The Road Less Traveled onto the best-seller list, and he is a sought-after speaker and lecturer, both as shrink and as religious leader.

Unlike his psychiatrist-turned-writer counterparts who offer self-help, instant therapy and an “I’m OK, you’re OK” view of life, Peck refuses to sugar-coat life’s problems. There are no easy answers, he says. The Road Less Traveled introduces a radically different idea: Of course you’re worried. There is a lot to be worried about.

Millions have found solace in this uncheery thought and in Peck’s prescriptions for coping with today’s harsh realities. For instance, depression, he says, is not necessarily something to be avoided; it is often an appropriate response to change or to the frustration most of us often feel. Nor is it the end of the road; it can be a temporary state in the process of growth. Peck has also sought to redefine our idea of relationships. As long as we hold on to our romantic illusions, he maintains, we will continue to be disappointed and to search for fulfillment in the wrong places. Peck offers no panaceas or quick fixes. He instead advocates hard work, discipline and introspection.

But it is Peck’s concern with spirituality that makes The Road Less Traveled unique. He rebelled against his family’s atheism while a college student, finding solace in Eastern religions well before they were fashionable here. He studied Zen Buddhism and Taoism and practiced meditation but put them aside when he opened his private practice in New Preston, Connecticut, where he was a traditional secular therapist.

“I came to see that psychotherapy and spiritual growth are one and the same thing,” Peck says now. Time and time again, he found that his patients were searching for answers that psychotherapy couldn’t provide. It led him to a search that culminated in his baptism as a Christian in 1980. Unlike traditional psychiatrists such as Sigmund Freud, Peck believes that psychology and religion are complementary. “Theologically, he’s very sound,” says the Reverend William Sloane Coffin, Jr., former senior minister at Manhattan’s Riverside Church.

When The Road Less Traveled was released in 1978, The New York Times summarized it as “psychological and spiritual inspiration by a psychiatrist.” Phyllis Theroux, writing in The Washington Post, called it “not just a book but a spontaneous act of generosity.” In an interview with the Times, she said she was so taken by the book that she spent weeks, “crafting a review for the Post that would force people to buy [it].”

The book, originally titled The Psychology of Spiritual Growth, is a mix of Peck’s common and uncommon sense, case histories from his days of practicing psychiatry, both privately and in the military, and doses of his neo-Puritan philosophy. The publisher, after asking him to rename the book, originally agreed to print only 5000 copies, which quickly sold out. Phenomenal word of mouth–at cocktail parties, group-therapy sessions, A.A. meetings, on college campuses–took over. Peck even received a call from Cher, who had read the book and wanted help from him personally. A year after its publication, it had sold 12,000 copies. In the following years, sales grew, so that by mid-1983–five years after it was released–it crept onto the Times best-seller list for the first time. More than 1,000,000 copies were sold that year.

Peck returned to his typewriter in 1982 and produced an incredibly controversial book, People of the Lie–a study of human evil from that in man-woman relationships to the horror of My Lai. The Wall Street Journal called the book “ground-breaking”; The Washington Times, “a daring study of evil”; and Contemporary Christian Magazine, “one of the most significant new works in recent memory.” This time, Theroux praised Peck’s “act of courage.”

 Although People of the Lie didn’t come close to the first book’s huge appeal, it was another best seller, as was The Different Drum, which followed. In Drum, Peck moves from diagnosing the woes of individuals to diagnosing the woes of communities, America and the world itself. Subtitled “Community Making and Peace,” the book sets forth Peck’s premise that the human race stands at the brink of self-annihilation and only radically new thinking will save us.

Peck’s background is eclectic. He was born in New York City, where his father; a self-made man from Indiana, had become a successful lawyer and judge. After graduating from Harvard in 1958 with a degree in social relations, Peck bowed to pressure from his father and went into medicine. He enrolled in Columbia University for premed studies and there met Lily Ho, who was born and raised in Singapore. Although his family objected to their interracial relationship, they married a year later.

After receiving his degree in medicine, Peck joined the Army and spent the next nine and a half years as a military psychiatrist serving in Okinawa and the Surgeon General’s office in Washington, D.C. In 1972, he returned to civilian life and moved to Connecticut, where he hung out his shingle as a shrink and worked on his golf game. He, Lily and their three children lived in an 18th Century farmhouse on, appropriately enough, Bliss Road. There Peck led the quiet life of a country psychiatrist until, four years later, he “was called,” as he puts it, to write The Road Less Traveled.

The controversy surrounding Peck’s books and his work–he now spends most of his time lecturing, conducting workshops and promoting his books, as well as writing–continued when his latest book, A Bed by the Window, was released. It is, surprisingly, a novel, but it still provides a forum for his message–this time laced into a mystery about murder and sex in a nursing home. A reviewer for theLos Angeles Times was appalled. “Call me prejudiced! Call me puritanical! Call me naïve! The sex in this novel made my hair curl.” The New York Times, on the other hand, found “this overtly didactic and opaquely religious novel both moving and brave.” The conclusion? Nothing has changed; people are still furiously feuding about Peck, making it high time for us to make our own assessment. Contributing Editor David Sheff, who last squared off with Japan’s controversial politician Shintaro Ishihara, made the pilgrimage. His report:

“Psychologists tell us that everything we do, think and react to has a larger significance. At one time in my life, I thought that was nonsense. I considered most of psychology and psychiatry manipulative, exploitative and even dangerous. They offered panaceas, blame and rationalizations.

“When I first heard about Scott Peck, I was particularly suspicious. The first line of The Road Less Traveled that had been ballyhooed about–‘Life is difficult’–seemed like a less imaginative version of the bumper sticker Life’s A Bitch And Then You Die.

“Then, when my marriage disintegrated, I went into therapy. I came to realize that there was something profound about the process. The motivations for much of what we do are incredibly complex, and it’s no accident that we keep on making the same mistakes. In therapy, I learned that only if we choose to figure out why we do what we do can we live consciously–with our eyes open.

“By the time I was assigned to interview Peck, my mind was open to much of what he talks about, though I remained cynical about his religious references. I certainly appreciated the fact that he doesn’t pretend to have easy answers–and sometimes admits he has none.

“Nonetheless, I wasn’t prepared for the man I met. At times, the interview swung from the sublime to the ridiculous. Peck was full of contradictions. He trembled (attributing the condition to a neurological disorder) and smoked so much that I feel as if the interview had shortened my life.

“We met in Seattle, where he was busy working the talk-show-and-interview circuit to push his novel. After a hearty breakfast of eggs Benedict in the hotel’s restaurant, we moved to Peck’s room for a first marathon session. He sat on the couch, pulling up his khaki slacks at the knees. He adjusted his turquoise sweater and pushed on the nosepiece of his clear-framed spectacles, staring into the coffee he’d made with his travel percolator. His appearance changed with his moods–at times, he seemed older, world-weary; at others, youthful and vibrant. His tone swung from animated to, when he spoke about religion, sex or the demons that he believes exist among us, a barely audible monotone. He rolled his eyes when I asked my more skeptical questions. He’d heard them all before.

“He watched the clocks–three of them were placed around the room–and at precisely five P.M. poured us healthy shots of gin. For all of his solemnness and reverence, Peck was aware that this was, after all, the Playboy Interview. In addition to describing what he likes about our centerfolds (basically, the more provocative the better), he told me a joke for Playboy readers: 

A very Christian woman with two Christian parakeets went to a pet shop to buy a third but was told that the one parakeet the pet-shop owner had left was inappropriate for her, since the only thing it could say was, ‘I’m a prostitute! I’m a prostitute!’ 
The woman finally persuaded the man to sell her the bird, anyway–her birds, she said, would save it. So she took it home and placed it in a cage with the Christian parakeets. After a few minutes, the newcomer spouted the only expression it knew: ‘I’m a prostitute! I’m a prostitute!’ The Christian parakeets looked at each other and said, ‘Our prayers have been answered.'”

2024/01/14

Hinduism by Kshiti Mohan Sen – daktre.com

Hinduism by Kshiti Mohan Sen – daktre.com

Hinduism by Kshiti Mohan Sen

With a foreword by his better known grandson, Amartya Sen, I picked up this Penguin

Detail of mother and child from 5th century AD now at the LA County Museum of Art
Detail of mother and child from 5th century AD now at the LA County Museum of Art

paperback 2002 reprint of Kshiti Mohan Sen’s 1961 book last year at a Kochi bookshop. With only 138 pages for a very grand title “Hinduism”, the book seems overambitious from its cover itself. Yet, I found it to be a fairly comprehensive account of the history and (then in the 60s) present of this religion with which many people in the subcontinent identify themselves with. As Sen clarifies in his foreword,

I was not surprised that Kshiti Mohan’s conception of the book was driven by his interest in writing something that could be read, as he put it in the preface, ‘by those with much else to do’ and by his determination not ‘to add to the number of fat tomes on Hinduism’.

The book is possibly better suited to a busy “outsider”, giving a no-nonsense and much less romanticised account of the various influences on Hinduism than some others that I have come across. At the same time, it tends not to under-play or be cynical about the rich history and traditions in terms of music and culture that have shaped the religion as we see it today. His focus on many influences that are not spoken about, such as the Sufi influences, many folk traditions with little written histories exemplified by the Bauls, a tradition of Bengali mystics, an extremely short section on non-Vedic influences, help improve our understanding of the diverse inputs into the potpourri that has been ossified as a single religion much like the large monotheisms. The mutual sharing of cultures, traditions, music and ideas between Islam and Hinduism particularly engage (the elder) Sen, while the younger one, in his foreword, contrasts this with the rather “…standard generalisations made not only by combative exponents of religious politics, but also by serious experts on cultural history who have been inclined to neglect these constructive interrelations”. He is talking of Nirad C Chaudhuri’s works on the history of Hinduism.

There is a lot too on the influence of early Buddhism and Jainism, with the upper-caste Hindu pre-occupation with vegetarianism being traced to these periods. In fact, A Sen points out that KM Sen possibly saw Buddhism and Jainism, “at least to some extent, (as) intellectual continuations of heterodoxies within Hinduism itself”. Gautama Buddha’s agnostic philosophy may have had origins in several (then) prevalent agnostic and atheistic streams of thought in the then (Hindu?) society (see for example the Lokayata movement, which drew upon various forms of materialism, religious indifference and philosophical skepticism). From here, he traces back Hindu heterodoxy further back to the Vedas itself, quoting the Nasadiya hymn of the Rg Veda as a case in point.

“Who really knows?
Who will here proclaim it?
Whence was it produced? Whence is this creation?
The gods came afterwards, with the creation of this universe.
Who then knows whence it has arisen?”

129th hymn of the 10th mandala of the Rg Veda

One major departure for me is the somewhat apologetic stance on the caste practices, where he points out the scarce scriptural backing, in addition to open criticism of the idea in some instances. This is of course pointed out by the (then) younger Sen in his foreword (p. xv).

All in all, it is a nice and concise and critical introduction to many of the associations of modern day Hinduism without too much romance nor cynicism. Much recommended as an introduction to students of religious studies, but certainly not for people with an already deeper engagement. That said, if you are looking for more critical an eye at the religion than has been provided by Hindu missionary accounts, then this is a go-to book, in my opinion. Sen draws from wider sources than the classical texts that are quoted ad nauseum. 

Links

  • Kshiti Mohan Sen’s Medieval mysticism of India (with a foreword by Rabindranath Tagore) is available as PDF here.
  • A rather short account of Kshiti Mohan Sen by Amartya Sen at his 130th birth anniversary is in this rather poorly written article in the Telegraph.
  • A short UNESCO introduction to the Bauls is here

Comments

2 responses to “Hinduism by Kshiti Mohan Sen”

  1. I landed at your blog while searching (in Google) the availability of Kshiti Mohan Sen’s book ‘Hinduism’. The reference to it was found in one of the articles in the “The Best of Speaking Tree”, a publication by The Times of India, you would be knowing. I pick this book now and then and read an article at random and sit speculating on its content. A reference to ‘Hinduism’ was also found when i was reading “The Argumentative Indian”. I made a note to buy a copy of it, but so far haven’t. But the question used to crop up now and then as to what is it to be a true Hindu, because i have declared myself a Hindu! All these years we were only drifting along, and at least in the hay days, it feels to know the truth, instead getting carried away by falsehoods. That is why. Just a personal wish. I happened to get a copy of a book published in 1933; it contains the discourses, fifty in all, given by the Kanchi Sankaracharya, the elderly person, fondly called by the devotees as ‘Periyava’, ‘the elderly’! He had given being in the position of a head of the institution and is understandable. It all depends on how i take it for my benefit, it appeared. My question still remained unanswered, though i found reading it useful. I picked up “The Call of The Vedas” by Dr.A.C.Bose; then, “The Art of Life in the Bhagavad Gita” by Sir Harsidhbhai Vajubhai Divatia,”Sri Sankara’s Teachings in His Own Words” by Swami Atmananda, and “Messages of the Upanishads” by Swami Ranganathananda ! Big list and heavy?! Reading is really light and good. I also picked up “Be As You Are – The Teachings of Sri Ramana Maharshi” edited by David Godman. One thing that occured to me is that there is another Hinduism which is higher,presently overshadowed by all that is glittery and colourful, commercial and what not! And that seems to be based on the 129th hymn mentioned in your blog! And it appeared that to be a true Hindu is to simply be! But whether people around would allow it is the doubt, with so long no problem, of course! With regards and thanks for your time, Anbazhagan SV

    1. Thanks for your reflective comment Anbazhagan. An organised religion is one thing and achieving a praxis that is aligned with one’s own understanding of religion is another. I dont identify myself as a “Hindu” at all, but rather in being born into a Hindu family. Investing in understanding the “organised religion” of Hinduism and how its praxis varies from region to region has been a rather academic enterprise for me. And in that journey, my own understanding of religion and spirituality have evolved, I would say. Wish you the best in your journey. 🙂

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순세파 - Wikipedia

순세파 - Wikipedia

순세파

출처 : 무료 백과 사전 "Wikipedia (Wikipedia)"

파리 경전 에 등장하는 사문 [ 1 ] ( 육사 외도 )
사문 [1]이론 ( 사상 ) [2]
풀라나 카사파무도덕론, 도덕부정론: 선행도 악행도 없고, 선악 어떠한 보상도 존재하지 않는다.
맥칼리 고사라
아지비카교 )
운명 결정론 (숙명론): 자기의 의지에 의한 행위는 없고, 일체는 미리 결정되어 있어 정해진 기간 유전하는 정이다.
아지타 케이사 캄버린
순세파 )
유물론 , 감각론 , 쾌락주의 : 사람은 4대로 이루어져 죽으면 흩어져 아무것도 남지 않는다. 선악 어떠한 행위의 보상도 없다고 해, 현세의 쾌락·향악만을 설명한다.
박다 카차야나
상주론자 )
요소 집합설 : 사람은 땅·물·화·바람의 4원소와 고·락·생명(영혼)의 7개의 요소의 집합으로 구성되어 있으며 그들은 불변 부동으로 상호 영향은 없다.
마하빌라
자이나교 )
상대주의, 고행주의, 요소 실재설 : 영혼은 영원불멸의 실체이며, 거지·고행생활에서 업의 더러움을 떨어뜨리고 열반을 목표로 한다.
산자야 베라티푸타
불가지론 , 회의론 : 진리를 그대로 인식하고 설명하는 것은 불가능하다고 한다. 판단의 유보.

순세파 (준세이하) 또는 로커야타 ( 산스크리트어 : Lokāyata)는 석가 와 동시대 인도 의 자유 사상가 아지타 케이사 캄버린 이 설설한 유물론 과 쾌락 지상주의 의 설을 봉사하는 인도철학 상의 학파. 한역불전에서는 외도 의 하나로 ' 순세외도 '라고 번역하고 있다. 후세에는 찰바카 (Cārvāka)라고 불린다.

사상 편집 ]

아지타 케이사 캄버린은  ,  ,  , 바람 의 4원 소설을 주창했다. 이것은 4요소의 이합집산으로 세계 를 설명하고 영혼 의 존재를 완전히 부정하는 것이었고, 베다 에게 보여지는 정통 바라몬교 에 있어서의 아트맨 (ātman, 나, 마가)도 부정하는 것이었다 . 당시 범인도적으로 가장 중요시된  (karma, 카르마)의 보상에 대해서도, 영혼의 가야 할 길을 나타낸 업의 작용이나 선악의 행위의 보상을 완전히 부정하고, 내세 를 인정 하지 않고 , 도덕 도 종교 도 불필요한 것이라고 단절하고 무신론 의 입장에 서서 인간에게는 생득적인 목적이 갖추어지거나 지켜야 하는 규범이 있다는 기존의 전통적인 공동체윤리를 부정 했다 .

마우리아 아침의 찬드라 구프타의 측근으로 해 냉철한 사상가이기도 한 카우티리아  저서로 전승되는 「 실리 론」 제1권 제2장에 「철학은 잔키야 와 요가 와 순세파(로커야타)」이다 [3] 와의 문장이 있다.

정신의 물질 기원론 편집 ]

순세파는 비정신적인 물질인 제원소( bhūta )가 유기적인 육체의 형태가 되면 정신 현상을 일으킨다고 생각하고 있었다. 이러한 사상을 Bhūtacaitanyavāda (원소가 정신적인 것이 된다는 논란)라고 한다. [4]

각주 편집 ]

  1. ↑ b 미즈노 히로모토 「증보 개정 파리어 사전」춘추사, 2013년 3월, 증보 개정판 제4쇄, p.334
  2. b DN 2 (Thanissaro, 1997; Walshe, 1995, pp. 91-109).
  3. ^ 우에무라 카츠히코 『실리론』 이와나미 문고, 1984, 카미마키, 28페이지
  4.  사사키 유키 「자얀타의 Nyāyamañjarī에 있어서의 「자기」론의 연구」, 토호쿠 대학, 박사(문학), 갑 제5449호, 1996년 03월, pp.4-5

관련 항목 편집 ]

참고 문헌 편집 ]