조동사 ‘會’의 ‘가능성’ 의미는 많은 학자들에 의해 연구되어 왔지만, 이 ‘가능성 會’ 의 핵심 의미가 무엇인지에 대해서는 논의가 적은 편이었다. 본고는 ‘가능성 會’의 핵심 의미를 밝히고, 이를 통해 ‘가능성 會’의 다양한 의미에 접근해보고자 했다. ‘가 능성 會’는 흔히 ‘미래’와 관련지어 논의되어 왔다. ‘미래’의 중요 기능은 ‘의도’와 ‘예 측’이며, ‘예측’은 통제할 수 없는 상황을 나타내는데 쓰인다. ‘會’도 ‘예측’을 나타내며 통제할 수 없는 상황에 쓰이므로 ‘예측 기반 미래’를 나타낸다고 볼 수 있다. ‘가능성 會’가 ‘예측 기반 미래’의 의미 특징을 보이는 것은 ‘가능성 會’의 핵심 의미 때문이 다. ‘가능성 會’의 핵심 의미는 ‘어떤 조건에 따라 어떤 결과가 자연스럽게 발생함’으 로 볼 수 있다. ‘가능성 會’의 의미들은 ‘예측’의 의미가 내포되는지 여부로 나눌 수 있는데, ‘예측’ 의미는 ‘會’의 의미 해석에서 화자가 자신의 시점을 ‘조건’ 부분에 둘 때만 나타난다.

Weigi(衛氣) is defensive energy which moves outside the conduits, permeating the surface of the body and warding off exogenous pathogens ; superficial resistance of the body. Yinggi(營氣) is constructive energy which moves though the conduits and nourishes all the organs This volume commets on creation and gathering of Yinggi(營氣)-Weigi(衛氣). Therefore subjicts can be chosen Yong Wi Sang Whei(營衛生會). This volume contents three chapters ChapterⅠdeals that yingi(營氣) is created from zhuogi(終期) ; dense part of food essence or waste gas, e.g., the air expirde or flactus discharged; and wei is created from qinggi(淸氣); ⑴ fresh air usually referred to the air inspired in the lung ⑵ food energy or nutrient esp. the clarified thin part of food essence ⑶ clear up the evil heat from the Qi system: a method in treating febrile diseases. Chapter Ⅱ deals with the difference between a youth and adult. Chapter Ⅲ deals with the relation between yinwei(영위) and Triple Burners.

In this article, I will press for some changes in the way we think about the role of women in early Christianity. Marcella(325∼410) played a much more creative role than often thought in shaping spirituality in the Roman setting during the mid-fourth century, the period of barbarian invasions. Marcella was a highborn lady from a line of consuls and prefects. She, as an aristocratic woman, was the first in Rome to accept the monastic vocation. Marcella created the Aventine Circle which provided the original impetus for the flowering of Roman female monasticism. She was an important teacher in the early church who was highly esteemed by Jerome. She was in the front lines in interacting with heretics and bringing them to a better understanding of Christian truth. At one point, when a dispute arose in Rome concerning the meaning of the Scriptures, Jerome asked Marcella to settle it. It is wrong to give Jerome the credit for inspiring or shaping Marcella’s spirituality and her Aventine Circle. It is also a mistaken notion that Marcella was at best a satellite or disciple of Jerome. By the time Jerome appeared in Rome in 382, the Aventine Circle had already assumed its basic pattern of monastic life, centering around intensive study of scripture, prayer, fasting, almsgiving and so on. Although he taught scriptures and encouraged their asceticism, he could not have shaped the Aventine Circle, which by this time had already been in existence thirty years or more. Moreover, Jerome commented that their scholarship on biblical study was far beyond normal. Jerome leaves ample evidence that he considered Marcella a biblical scholar. She was fluent in Greek as well as Latin and had an intense desire to master Hebrew. Jerome saw Marcella his equal as an interpreter of the Scripture. Looking in a new way at the evidence, I believe there are ample reasons for retelling the story of early Christianity in the West. As a founder of the Aventine Circle, as a role model of a monastic lifestyle for devout women of Roman aristocracy, and because of her highly intelligent scholarship on the Bible, Marcella was a major player in the development of Christian spirituality.