• 중국학논총
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• no.62
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• pp.101-123
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• 2019

世界第一所孔子学院于2004年成立于韩国首尔. 孔子学院的主要活动是开展汉语教学, 承办各类中国文化及学术活动等. 截至2018年12月, 韩国国内共有23所孔子学院在全国各地发挥作用. 在过去的13年里, 中国国内对孔子学院的研究较为广泛. 近几年韩国出现了一些对孔院的发展历程, 运营模式的研究. 但是, 对孔子学院汉语教学领域的研究尚无令人瞩目的成果. 忠南大学孔子学院自2007年成立以来, 孔院自身的汉语教学规模逐渐扩大, 教学体系较为稳定. 本文通过对忠南大学孔子学院的汉语教学情况, 教师情况, 教学管理体系, 学员问卷调查结果等方面的介绍, 对孔子学院自身的汉语教育现状进行更为深入地分析, 以此来帮助在韩国国内学习汉语的学生们了解孔子学院, 并在孔子学院的优质教育环境中积极主动地学习汉语, 正确地理解中国和文化.

• 중국학논총
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• no.65
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• pp.147-165
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• 2020

With a cultural powerhouse in mind, China is trying to spread Chinese culture around the world by promoting Confucius Institutes. Calligraphy is the core of Chinese culture and is the most efficient field of spreading Chinese culture. The forms of calligraphy dissemination at Confucius Institutes were mainly the opening of calligraphy curriculum, calligraphy experience events, and holding calligraphy contests and exhibitions. But these activities are not very professional or organized. Therefore, Confucius Institutes need to come up with more active and aggressive measures. It will have to train professional calligraphy teachers to be sent abroad and build a deeper educational infrastructure by developing calligraphy teaching materials exclusively for use in the country. They should also explore ways to develop calligraphy into a cultural industry brand in many ways. If the Confucius Institutes actively exchanged and promoted themselves with many countries by calligraphy, Chinese calligraphy could be reborn as an art in the world.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.127-137
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• 2009

通過對避諱的由來, 種類和方法進行硏究和考察, 得到了如下之結論. 古人認爲人的名字乃自身之代表, 本身就具尊嚴性, 所以古來既有不輕易呼喚名字, 並尊崇名字的風俗, 而在行冠禮之後, 則取字以替代其名, 這都與實名敬避和尊名的風俗有所關系. 早期的避諱, 以對生者不隨便呼叫其名的"不名"和對死者不輕易稱呼其名的死諱爲主, 這些都源於樸素的尊敬與恭敬. 生諱始自秦始皇之時, 初期僅限於對天子和諸侯的名字進行避諱, 而對嫌名则未曾進行避諱. 避諱的種類, 包括出於恭敬而避諱的敬諱, 出於心理排斥而避諱的忌諱, 以及出於憎惡和討厭而避諱的憎諱, 但總以敬諱爲其主幹. 至於避諱的方法, 主要有改字, 改稱, 空字, 作某, 標諱, 缺字, 缺筆(缺劃)和更讀等法. 在我國, 避諱究竟始於哪一时代目前难以確認, 但在新羅時代的金石文中, 可以看到不少有關避諱與缺筆的例子, 在高麗時代則對帝王的名字通過改字或缺筆來进行了避諱, 朝鮮時代則爲了排除避諱的弊端, 對王族的名字取以生僻之字, 使避諱所致的弊端大为減少.

• Journal of Korea Society of Industrial Information Systems
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• v.15 no.1
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• pp.109-114
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• 2010

In this paper, we developed the web content of statistical analysis using statistical package and Active Server Page (ASP). A statistical package is very difficult to learn and use for non-statisticians, however, non-statisticians want to do analyze the data without learning statistical packages such as SAS, S-plus, and R. Therefore, we developed the web based statistical analysis contents using S-plus which is the popular statistical package and ASP. In real application, we developed the web content for various statistical analyses such as exploratory data analysis, analysis of variance, and time series on the web using water quality data. The developed statistical analysis web content is very useful for non-statisticians such as public service person and researcher. Consequently, combining a web based contents with a statistical package, the users can access the site quickly and analyze data easily.

• (The)Study of the Eastern Classic
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• no.68
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• pp.283-317
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• 2017

Issues over morality and profit usually address relations between moral principles and material gains. In the history of traditional Oriental philosophy, discussions about them were called "Yi-Li zhi bian." The ideas of Confucius and Mencius also contain various discussions about Yi-Li. Both Confucius and Mencius defined Yi as a value concept to represent "natural," "appropriate" or "just" and regarded Yi as an external moral principle on the one hand and an internal moral emotion on the other hand. They had, at the same time, differences, as well. While Confucius placed importance on the external and acquired nature of Yi as a goal of morality, Mencius argued for the internal and innate nature of Yi as the nature of morality partially while recognizing its externality overall. Such Yi is a general term for subjective moral emotions and objective moral principles. Li was a concept of fact to represent "gain," "profit" or "profit-making." Both of them were against private interest and emphasized public interest. As for their differences, Confucius was positive about Li to some degree by saying "One should think of Yi when making profit," whereas Mencius was almost negative about Li and perceived it to be for Yi by saying "One should give up even his own life for Yi." He meant Li's dependence on Yi and also Yi's absoluteness for Ri. Both of them found a mix of opposite features in Yi such as internality and externality, subjectivity and objectivity, specificity and generality, and uniqueness and universality and also in Li such as individuality and specialty and public and private interest. Those features have both disadvantages including theoretical irrationality and logical contradiction and advantages including ideological diversity and conceptual polysemy. If efforts are made to avoid their disadvantages and highlight their advantages, they will provide some elements to consult in the creation of new global ethics required today when East and West are becoming one. In the modern society, the Yi-Li issues can be divided into the issues of morality and economy, personal and social profit, and moral ideal and material gain. If these modern Yi-Li issues are combined with the traditional Yi-Li issues, two paths will emerge over the order of Yi-Li. Of the many perceptions of Yi-Li issues of Confucius and Mencius, the idea of "Yi First, Li Later" can be very useful for creating a new ethics theory to represent "humanism" that we all need today when everyone considers their own pursuit of profit and satisfaction of needs as the best values. Sound Yi-Li relations will be possible only through Yi's orientation toward externality based on internality and Li's pursuit of private interest on the premise of public interest according to the spirit of "Yi First, Li Later."

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.1-16
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• 2000

대태극적내용화재인신내응장하처간작태극적문제진행료고찰(對太極的內容和在人身內應將何處看作太極的問題進行了考察), 득도료여하결론(得到了如下結論). 1. 태극최조재주역계사전중유공자장태극제시위팔괘생성적기본원리(太極最早在周易繫辭傳中由孔子將太極提示爲八卦生成的基本原理), 지후(之後), 량한도당대적저일기간내(兩漢到唐代的這一期間內), 인위태극시창조만물적원시적혼돈지기(認爲太極是創造萬物的原始的混沌之氣), 중앙원기(中央元氣), 몰유분화위음양적기적개념(沒有分化爲陰陽的氣的槪念), 당시피해석위우주간최초적혼연일체적원기적사상점료주류(當時被解釋爲宇宙間最初的渾然一體的元氣的思想占了主流). 2. 주돈신작태극도설(周敦?作太極圖說), 최초제시료무극적개념(最初提示了無極的槪念), 지후(之後), 이주자위대표(以朱子爲代表), 송대적성리학자장태극해석위만물중적궁극지리(宋代的性理學者將太極解釋爲萬物中的窮極之理), 최초장태극해석위리(最初將太極解釋爲理). 3 한동석계승료금일부적삼극설(韓東錫繼承了金一夫的三極說), 이삼극적변화원리설명료태극(以三極的變化原理說明了太極).. 손일규(孫一奎), 조헌가(趙獻可), 장개빈등주장명문설(張介賓等主張命門說), 견지명문위태극(堅持命門爲太極), 인위저명문위우태극적본체수기작용적신장지간(認爲這命門位于太極的本體水起作用的腎臟之間), 동통제수화(同統制水火), 추동인체생명력적원천(推動人體生命力的源泉), 인차여철학상소론급적태극적개념유류사지처(因此與哲學上所論及的太極的槪念有類似之處). 4. 황원어주장적중기위태극설(黃元御主張的中氣爲太極說) 인위태극내창조생명적근원지기(認爲太極乃創造生命的根源之氣), 창조지후야불단공급생명(創造之後也不斷供給生命) 력적중기구유태극적속성(力的中氣具有太極的屬性). 재저일점상가이해석위수토합덕지공적위치(在這一点上可以解釋爲水土合德之空的位置), 대차환유대진일보적고찰(對此還有待進一步的考察). 5. 소동진주장적비위태극설인위비위십토(邵同珍主張的脾胃太極說認爲脾爲十土), 위생명통일적기초(爲生命統一的基礎), 인차응파타인위시무극위타(因此應把?認爲是無極爲妥). 6. 소강절주장적심위태극설인위만물중매일물도시일개태극(邵康節主張的心爲太極說認爲萬物中每一物都是一?太極), 구유태극적속성(具有太極的屬性), 심재오행중속화(心在五行中屬火), 위발동광명지처(爲發動光明之處), 인차이삼극적원리래간(因此以三極的原理來看), 이오토장태극수진행분열(以五土將太極水進行分裂), 지칠화적황극적위치급통치병주재만물적군주지위(至七火的皇極的位置及統治幷主宰萬物的君主之位). 7. 당종해주장적미분지란위태극지설(唐宗海主張的未分之卵爲太極之說), 장태극비유위계란적원시물질(將太極比喩爲鷄卵的原始物質), 란핵등(卵核等), 단정자여란자상결합(但精子與卵子相結合), 상미진행분열적상태위원시적혼륜지물(尙未進行分裂的狀態爲原始的渾淪之物), 위장분화위음양지처(爲將分化爲陰陽之處), 인차본인인위장기정위태극적상법최위첩절(因此本人認爲將其定爲太極的想法最爲貼切).