• Journal of Korea Water Resources Association
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• v.31 no.4
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• pp.439-448
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• 1998

There are many methods to calculate steady-state flowrate in a large water distribution system. Linear method which analyzes continuity equations and energy equations simultaneously is most widely used. Though it is theoretically simple, when it is applied to a practical water distribution system, it produces a very sparse coefficient matrix and most of its diagonal elements are to be zero. This sparsity characteristic of coefficient matrix makes it difficult to analyze pipe flow using the linear method. In this study, a graph theory is introduced to water distribution system analysis in order to prevent from producing ill-conditioned coefficient matrix and the technique is developed to produce positive-definite matrix. To test applicability of developed method, this method is applied to 22 pipes and 142 pipes system located nearby Taegu city. The results obtained from these applications show that the method can calculate flowrate effectively without failure in converage. Thus it is expected that the method can analyze steady state flowrate and pressure in pipe network systems efficiently. Keywords : pipe flow analysis, graph theory, linear method.

• Asia Marketing Journal
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• v.3 no.2
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• pp.41-68
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• 2001

최근 20년간 마케팅을 비롯하여 사회과학 전반에 걸쳐 기업이론에 관하여 새로운 패러다임으로 각광을 받아온 신제도학파 접근방법은 이익극대화를 기업의 중심적 행동으로 가정하고 있는 신고전학파의 맹점을 극복하여 조직문제를 포괄적으로 다룰 수 있음을 보여주고 있다. 이 이론은 한정된 합리성, 기회주의, 자산 특수성, 지배구조, 신뢰 및 협동 등의 핵심적 개념들이 동태적 환경 하에서 활동하고 있는 기업의 경제적 행동을 분석하고 이해하는데 크게 기여하였음이 입증되고 있다. 이것은 다수의 실증적 문헌들에서 엿볼 수 있다. 그러나 신제도학파의 이론적 틀은 두 가지 면에서 주요 결점을 안고 있다. 그 하나는 이론의 정당성을 입증하기 위한 실증적 연구결과물을 무수하게 찾아볼 수 있으나, 대부분이 연구의 타당성이 결여되어 있다는 점이고, 또 하나의 결정적 결함은 신고전학파와 마찬가지로 비교정태적 접근방법을 택함으로써 역사적 관점이 도외시되고 기업의 전략개발과 구조적 변동을 이해하는데 필수적인 조직과 기술간의 동태적 상호작용의 중요성을 간과하고 있다는 점이다. 이에 따라 본고에서는 국제교역 이론가들이 제시한 기업 특유의 경쟁우위에 관한 착상과 그러한 우위가 기업 내외의 네트워크 형성을 포함하여 결집된 조직역량에서 도출된다는 견해를 거래비용이론에 접목시킴으로써 기업의 성격과 그 성장방식을 보다 설득력있게 이해할 수 있으리라는 관점을 제시하려 하였다. 이와 같이 거래비용이론과 진화론을 결합하면 신제도학파 기업이론의 결점이 보완되고 이론의 발전이 한 단계 진일보할 것으로 기대된다. 특히 마케팅 연구자들이 거래비용이론의 경우와 마찬가지로 본고에서 제시한 통합이론에 대해서도 실증적 연구를 행하면 이론개발에 크게 기여할 것으로 생각된다.

• Convergence Security Journal
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• v.15 no.3_2
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• pp.53-58
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• 2015

The study of Security Martial Arts is classified into nine categories; philosophy, history, education, sociology, psychology, physiology, training science, movement dynamics, and guard practice. The study of the theory and practice of Security Martial Arts should be concerned at first, for the development and progress for the future of Martial Arts. First, theoretical research that can be utilized in the real field should be performed, and such research outcomes are needed to be published as teaching materials and to be shared through various channels. Second, collaborative research of the characteristics of martial arts should be carried out. The Security Martial Arts would achieve a further development if training methods are complemented, and strengths and weaknesses of the events are fully understood. Third, studies for the independence of disciplines should be performed. The study field is derived into nine areas, and each is needed to be developed scientifically and systematically. Accompanied by sustainable study, academic autonomy of Security Martial Arts will be achieved.

• (The)Study of the Eastern Classic
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• no.62
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• pp.67-85
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• 2016

This paper review literary trend in the late Yuan and the early Ming dynasty and the position of Song lian 宋濂's literature in that time. Analyzing his literary theory chronologically, this paper were able to reveal that Song lian had falled into ancient prose of the Chin and Han dynasty for a long time. He have been symply summarized as a confucian literary man, but he could not extricate himself from ancient prose during youth and his manhood. It was only after that he met his teacher Huang jin 黃? and withdrew into the six confucian classics and began to have a view of literature based in confusian. But he still wasn't able to rid himself of the temptation of ancient prose. At the age of fifty, assisting Zhu Yuanzhang 朱元璋 in founding Ming dynasty, he's built up his own view of literature based in the Six Confucian Classics 六經, confucian scholars during the Song dynasty, ancient prose of the Tang and Song dynasty like as Hanyu 韓愈 and Ouyang Xiu 歐陽脩's works. In short, undergoing a complete transformation individually and historically through a tumultuous period of the late Yuan and the early Ming, Song lian could establish his own view of literature based in confusian and present ideological coordinates and a new model of the Ming literature.

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.

• (The)Study of the Eastern Classic
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• no.32
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• pp.159-187
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• 2008

This article aims to investigate the change of theories of reading and its historical meaning in the later Joseon period. Three scholar who left major theories of reading are mainly analyzed for the sake of it. Park, Se-chae(1631-1695) was a Neo-Confucianist who had the theory of reading named Dokseo-Gungliron(讀書窮理論). It was totally based on the scheme of Neo-Confucianist instruction and concentrated on mastering the moral principles with relishing the sentences of the Confucian Canons. Jeong, Yak-yong(1762-1836) was a Practical learning scholar and then criticized the moral-centric theory of reading of Neo-Confucianism. He valued much of the Confucian Canons but also focused on erudite reading so as to enlarge practical knowledge. Hong, Gil-ju(1786-1841) was a stylist and presented a severe criticism against Neo-Confucianist theory of reading as much. He thought that what we could realize with reading are the principles of the individual, not of the whole. The change of theories of reading in the later Joseon period as above reveals us the fact that the intellectual history of that period was in the process of dynamical change.

• The Journal of Korean Philosophical History
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• no.23
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• pp.155-180
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• 2008

Suam(遂庵) Kwon Sang-Ha(權尙夏) was a very important character in the late Chosoen Dynasty. He was a representative of the academic circles(school of Uam) and political circles(Nolon; 老論) after Uam(尤庵) Song Si-Yeol(宋時烈, 1607-1689). He represented learning and thought and undertaking of his academic circles and political circles, and handed down to his pupils. He thought his mission was "lighting the laws of heaven and aligning the human mind," "stopping the heretical study and repulsing uncivilization", to reform good virtues of humanity and justice. Kwon Sang-Ha was a successor of Song Si-Yeol, He succeeded learning and thought of his teacher and practiced "Upright"(直) and the Thought of ChunChu(春秋). He emphasized "Upright" as a fundamental principle, like his teacher. He thought ChuHsi(朱熹, 1130-1200) was the master who had inherited the spirit of Confucianism and Chosoen was the only country to successfully inherit this spirit of Confucianism. He declared any study counter to the study of ChuHsi as a rebellious pursuit. Therefore he rejected all other studies. He tried to "stop the heretical 'ism' and repulse uncivilization" and present this ideology as 'the Right way of Human Society(世道)'. He made efforts to reorganize books of ChuHsi to make perfect Book of righteousness with Song Si-Yeol. And he established Hwayang shrine, MandongMyo(萬東廟), Deabodan(大報壇) etc, in memory of fidelity and large rightness. Kwon Sang-Ha did these undertaking to establish 'Public morals and the Right way of Human Society(世道)' with self-confidence. In Dispute on the nature of man and animal(人物性同異論), he gives his approval to Han Won-Jin's opinion. Han Won-Jin's opinion was "the nature of man and animal is Different"(人物性異論). Whenever serious political accidents occurred, he took the lead to protect his teacher, Song Si-Yeol. The reason he did this was not because of his personal feelings for his teacher, but because of promoting 'Public morals(世道)' and 'Confucianism.' Kwon Sang-Ha regarded Mind control Law of "Upright" and the thought of ChunChu as his moralities, and was concerned about real politics and opposed social irregularities. Kwon Sang-Ha succeeded Song Si-Yeol's thought of "Upright" and volition of making an inroad on the Chung(淸), and gave to his political circles(Nolon; 老論) as a law of mind and mission.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.59-69
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• 2011

In this study I examined the status of the borrowed scenery of Soshaewon and analyzed the structure of Byeolseo Gardenusing "Soshaewon Sisun(瀟灑園詩選)", which consists of a collection of poems written by people who visited Soshaewon during Joseon Dynasty with bibliographical explanations and "the Thirty Poems of Soshaewon", written by Yang, Gyeong Ji who was the fifth generation from Yang, San Bo. This study expanded the concept of borrowed scenery to include visual, synaesthetic, temporary and ideal features based on the theory of borrowed scenery in "Won Ya(園冶)", which emphasized the time feature and change, and explained that a landscape garden could be perfected by the presence of borrowed scenery beyond the previous borrowed landscape which was recognized through visual value. It would be correct to understand that the visitors to Soshaewon accomplished imaginary scenery(意境) through recreating Soshaewon into a space that stimulated poetic sentiment and aesthetic sensitivity by creating four types of borrowed scenery of a landscape garden composed of both real and fictitious scenery. At present the scope of Soshaewon tends to be limited to its inner garden covering the stream garden. However, in this study I took a new approach in defining the scope of Soshaewon, providing three types of Byeolseo Garden area ; more specifically, the expanded scope of Soshaewon covers the outer garden that secured the outlook of visual, temporary and synaesthetic objects for borrowed scenery and the right to use by purchasing more area by the descendants and the ideological garden that was composed of the ideal borrowed scenery created by the Confucian friends and colleagues who praised the Jeungamcheon Stream area and various famous mountains longing for the immortal world.

• (The)Study of the Eastern Classic
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• no.37
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• pp.411-439
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• 2009

Fu-Shan(傅山, 1607~1684) was a progressive actualist between the late Ming(明) dynasty and the early Qing(淸) dynasty. He regards the intellectuals at that time as scarecrows leaned on the empty and exaggerative moral philosophy which the neo-confucian of Song(宋) dynasty established. He thinks that the neo-confucian discussion cause harmful side effects, disregarding the utility side and the variety of the actual world. His thought becomes known all in political thought and literature. He asserts that the neo-confucian ideas provides the logical frame which regulates the actual world and creates a kind of absolute moral ideology. Therefore he insists that the Saint in the true sense of the word consequently is the social reformer and revolutionist who exposes the irrational elements of society. He insists that literature also must be able to express vividness of the actual world. He thinks that genuine literature must have creative contents and find one's own free wild way. He asserts that old literary style from the mimicry is the act which goes against human natural. He thinks that the writing must be able to express the actual world.