• The Science & Technology
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• v.11 no.9 s.112
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• pp.54-56
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• 1978

금년 4월2일에 ,그러니까 ,이제3번째로 프랑스의 썸머타임이 시작되었다. 전국의 모든 시계가 한 시간 앞으로 돌려지고 9월이 되면 다시 제자리에 돌려 놓는 바로 이 썸머타임 실시-<전국적 지지를 받고 있는>-로 연간 전기 전 소모량의 1%를 ,즉 3십만t의 석유를 절약하게 된다. 프랑스와 같이 심한 부존 에너지의원의 부족을 겪는 나라에서는 매우 환영할만한 결과 임이 분명하다. 프랑스는 서부유럽에서 에너지의 최저 자급자족을 지닌 국가 중의 하나로서 수력으로 전기를 상당량 얻고 있는 것은 사실이지만 에너지의 대부분이 수입에 의존해야 하는 형편에서 4배로 된 유가상승은 이 나라의 수지균형에 씻을 수 없는 상처 자국을 내놓았다 할 것이다. 프랑스 정부는 에너지 절약운동을 대대적으로 벌여 나아갈 "에너지 절약처"라는 새로운 정부기관을 마련함으로써 1974년 악화된 상황에 대처하기 시작했다. 여기에 프랑스 정보지가 가진 "에너지 절약처" 처장인 쟝 시로따씨 와의 회견을 FRANCE INFORMATION 94에서 옮겨 싣는다.

• The Science & Technology
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• v.10 no.3 s.94
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• pp.16-19
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• 1977

1946년 그러니까 제2차 세계대전이 끝난 이듬해었다. 미국 메리랜드주의 수도이며 주의회가 위치한 에너폴리스의 해군사관학교를 졸업하게 된 한 젊은 이학사(BACHELOR OF SCIENCE)인 그는 수학, 이학, 공학에 정통한 유망한 사관으로서 승선하게 되었다. 전자공학과 사진담당 사관이었던 그는 "해중에서 전파의 전파"에 관한 논문을 쓴바 있다. 죠지아주 땅콩농장에 돌아가기 일년전 원자력대체수반의 승조사관에 임명되어 수학, 물리를 강의도 했고 원자로의 해체도 훌륭히 수행한바 있다. 미국과학기술계에서는 과학과 기술에 상당한 지식을 갖고 있는 대통령으로서 미국역사상 허벋, 후버이래에 이공계출신 대통령이라느니 Fourier급수로 부터 Bessel함수까지 통달하고 있는 대통령이니 하며 기대를 걸고 있다. 카터씨가 죠지아주지사로 있을때 과학제문을 두고 과학기술고문위원회를 열었으며, 주청은 죠지아대학의 성과를 이용하고 있는가? NASA의 자원위성을 죠지아주 지도제작에 이용할 수 없겠는가? 수질오염방지, 농업재해예방 씨스템 등을 검토했다. 개인적으로도 땅콩밭의 경영자로서 땅콩의 성숙기와 추수시기에 관한 연구가이기도 했다. 카터는 자유주의 개혁자로도 알려지고 있으며 환경보존에도 단호히 임하고 있다.

• (The) Research of the performance art and culture
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• no.33
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• pp.165-193
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• 2016

배구자는 1920~30년대 조선에서 큰 인기를 확보한 무용수이자 연극인이었다. 그녀는 배구자악극단을 창립하여 조선과 해외(일본)를 오가면서 공연을 펼쳤고, 대중들은 그녀의 작품을 보기 위해서 극장으로 몰려들었다. 그녀와 그녀의 극단이 인기를 확보하고 있을 무렵, 그러니까 1931년 배구자무용연구소는 '혁신 공연'을 선언하고 일련의 작품을 발표했다. 당시 공연 작품 중에는 가무극 <파계>가 포함되어 있었는데, 다행히 <파계>는 공연 대본으로 기록되어 현재까지 전해질 수 있었다. 남아 있는 가무극 <파계>를 통해, 배구자무용연구소(나아가서는 '배구자악극단')의 공연 전략과 레퍼토리의 실체를 파악할 수 있을 것으로 기대된다. 조선 근대연극(사)의 주요한 축을 담당한 배구자악극단에 대한 연구는, 일제강점기 조선의 대중극의 다양한 갈래와 그 특성에 대한 이해를 제고할 것으로 전망된다.

• The Bulletin of The Korean Astronomical Society
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• v.46 no.2
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• pp.35.2-35.2
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• 2021

1980년 3월 대학원에 진학한 후, 나는 본격적으로 천문학도의 길로 들어섰다. 대학원에서 근성점 운동을 보이는 세 개의 식쌍성을 광전관측한 결과를 석사학위논문으로 제출하여 졸업한 후, 1982년 3월 국립천문대(1974.9.-1986.3) 에 입사하였다. 국립천문대가 정부출연연구기관인 한국전자통신연구소 부설 천문우주과학연구소(1986.3-1991.10)로 바뀌고, 한국표준과학연구원 천문대(1991.10-1999.5)로 변경되는 11년의 기간을 보낸 후, 나는 1993년 3월 충북대학교 천문우주학과로 이직하였다. 2019년 2월 정년퇴직하여 현재 명예교수와 석좌연구원으로 28년간 충북대학교에 재직하고 있다. 그러니까 40여년 간 천문학도의 길을 걸은 셈이다. 나는 그 여정의 길을 회고하면서 그 길에서 만든 조그마한 작품들을 소개하고자 한다.

• Journal of Korean Philosophical Society
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• no.96
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• pp.39-70
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• 2012

In order to locate Kant's concept of the highest good within ethics and the theory of moral religion, it needs to be approached with some qualifications: there are two rough ways to be suggested. The first way is to focus on the concept of the highest good that is explained in terms of the happiness in proportion to a rational being's virtue or to his/her worthiness to be happy. But the happiness determined in the sense outlined above would be (increasingly or decreasingly) changeable according to each one's individual morality-this is what is meant by each one's 'worthiness' here-, and would not be seen as the perfect one. It might even be said that this kind of happiness is possible in a sensible world generally taken, if the existence of God thought of as harmonizing natural phenomena and the moral order is successfully presupposed. The other way is to understand the concept of the highest good literally: in this view, the highest good shows that a rational being's character is completely appropriate to the moral law and for him/her, its corresponding idea, i.e., the perfect happiness, is considered with full justification. But the highest good in the sense sketched above-along with the existence of God and the immortality of the soul-is expected to be realized only in an intelligible world generally taken. This means that it should be appraised as an ideal of the highest good that includes the so-called 'physical happiness' specified in terms of the first way as its element. In this regard, it is seen to be somewhat restricted. Between the two concepts of the highest good already touched upon, the highest good of the possible world would be the one established in terms of the first way. In other words, it is not the highest good in an intelligible world, but the highest good in this world. Of course, it is true that we cannot help but assume the existence of God-a being as higher, as moral, as most holy, and as omnipotent-in order to explain the highest good in this world (namely, in order to establish the possibility of the combination of the happiness and the worthiness). For as long as both morally good acts and the happiness are considered to happen in a natural world, the cause of the nature (i.e., the existence of its creator), that is, God, must be able to be presupposed. In this vein, Kant interprets that most people view that the key of the Bible is to show that the best world which is characterized by an intelligible or heavenly kingdom is also actually feasible in this world. The wish of the people who have the morally good character is that God's kingdom comes and his will is properly achieved in this world. But we cannot know what God really does in order to realize his world in this world. Nonetheless, we are fully aware of what we should do in order to make ourselves a member of his world. It is specified like this: we should do our ethical duties and further proceed to establish an ethical community. Viewed this manner, it is concluded that an ethical community is not a merely ideal thing like the kingdom of the ends, but a human apparatus or institution that exists in this world.

• Journal of Korean Philosophical Society
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• v.117
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• pp.137-160
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• 2011

This article aims to elucidate the meaning of Conservativeness and Progress through the hermeneutical discussion about Tradition and Ideology. This study is concerned with Contemporary Hermeneutics, especially H.G. Gadamer, J. Habermas, and P. Ricoeur's Hermeneutics. We will find conservative aspects of Gadamer's Hermeneutics and progressive aspects of Habermas's Hermeneutics through debate on Hermeneutics between Gadamer and Habermas. And we will deal with the meaning of the concept of Conservativeness and Progress in context of Hermeneutics. Then, we will find the difference and common feature, the uppermost limits between Gadamer and Habermas's Hermeneutics in terms of Ricoeur's view. In this context, we will lastly pursue a way of solution about problem of Idea, that is Conservativeness vs Progress through hermeneutical Synthesis.

• Cartoon and Animation Studies
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• s.50
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• pp.299-325
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• 2018

Humans have made a third person over a long history and differentiated them from each other. Discrimination of 'us' and 'them' has led Derrida to make works to look upon the human nature towards animal strangers. This study tries to examine upon the expansion of animal strangers by focusing on 'The Animal That Therefore I am.' Furthermore, the research asserts to pay more attention to animal strangers by looking at his works of how modern people think about animals in the current society. Derrida expresses his 'humiliation' that he felt when he faced his cat after a shower. This emotion brings up the topic that was neglected in the conventional wisdom and casts doubts on this. This emotion of humuliation is only felt by humans, and he explains this is one way of feeling like a 'human.' The researcher therefore focuses on the 'experiences of humans' and looks at the ambivalence of humans in culture and the irony in natural animals. This perspective criticizes Speciesism, which considers people other than oneself able to be suffered. This view also tried to escape anthro-pocentrism and looked at the animals on their own. This study examines current animal strangers with theories of Donna Haraway and Jane Goodal, and analyzes Derrida's artworks with Susan Sontag's philosophy. This aims to lead to a conclusion of how to reach an optimal relationship between human and animal. By focusing on Derrida, who has not been highlighted yet in this country, hopes to create effective communication between human and animal by explaining his artworks through new philosophy of animals.

• Journal of the International Relations & Interdisciplinary Education
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• v.2 no.1
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• pp.1-13
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• 2022

In Confucianism, education is also meaningful in teaching and changing, but the meaning of education in Chapter 1 of "Jungyong" is very concise and implicit. In Chapter 1 of "Jungyong", "Cheonmyeong(天命)" is called "Sung(性)", and it is called "Do(道)" to follow "Sung", and it is called "Gyo(敎)" to cultivate this "Do". In short, it is education(Gyo) that is practiced to follow the "Mandate of Heaven(Cheonmyeong)". Therefore, the meaning of education in Chapter 1 of "Jungyong" is in line with "Su(修)". Here, the meaning of education does not mean knowledge transfer or teaching scriptures such as the so-called "Cheonja" or "Analects". It means enlightening and cultivating the principles of the world. Discipline is self-change. The inner expansion of an education is to be cultivated, and the teaching of cultivation to others is to be an education. As such, at least in Chapter 1 of "Jungyong", discipline and education are synonymous. If one goes to oneself, it becomes a discipline, and if one goes to others, it becomes an education. The reason why this is important is that we can reconsider the true meaning of education. The universal definition of education today is the transfer of knowledge or skills. However, in "Jungyong", it was said that education is to help others cultivate them. It is not important to convey knowledge or skills, but to help them realize their own "Mandate of Heaven(Cheonmyeong)" so that anyone can wake up and live happily.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.53-96
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• 2023

This article apprehends Yeongdae (靈臺), the most sacred shrine of Daesoon Jinrihoe which has earlier historical precedents, as an example of material religion. In East Asia, the first Yeongdae was a structure that King Wen of Zhou commissioned to be built. As the time passed by, the meaning of Yeongdae was changed to signify a mental yeongdae, the object and the aim of cultivation, and the notional mindset that appears in the Daoist meditation, Cunsi (存思, visualization). This implies that Yeongdae has signified both material and non-material objects. Throughout most of history, these two concepts had never been related to each other, but shifted in form and meaning depending on context. Daesoon Jinrihoe, which emerged in the modern era of Korea, used the concept of investiture of gods and combined the two into one. Accordingly, the Yeongdae, referred to by King Wen to indicate his shrine, was expressed as a spot wherein the gods were enshrined on the earth. As an innovation, Daesoon Jinrihoe argued that gods correspond to properly eligible human beings according to the degree of their cultivation and that sacred space was instead defined a spot within the human mind, a mental yeongdae, where the gods could be enshrined into humanity (神封於人). From the perspective of Lévi-Strauss, the factors that are discovered in the tradition of East Asia, namely, the Yeongdae of King Wen and the mental yeongdae of Zhuangzi can combined with consistency and established in the doctrinal system of Daesoon Jinrihoe. Such an attempt refers to bricolage which re-creates the traditional concepts of the past. In this regard, the concept of invented tradition coined by Eric Hobsbawm could also be used to conclude that the Yeongdae (the shrine of gods) of Daesoon Jinrihoe can be expressed as an invented Yeongdae, which transcends the existing categories of material yeongdae and non-material yeongdae.