• Proceedings of the KGS Conference
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• 2002.05a
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• pp.99-105
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• 2002

변화의 속도가 느려서 장기지속적인 전체사의 바탕을 형성하고 있는 지리적 환경에 대한 적응결과로서의 지표경관을 도면상에 표현한 고지는 당시대인들의 세계관과 공간인식을 반영하고 있다. 인간을 둘러싼 지리적 환경은 장기적으로 벼하는 구조이다. 장기지속의 구조사는 지리지와 고지도에 잘 표현되어 있다. 지리지와 고지도에 대한 문헌조사와 현지야외답사를 통하여 경관을 구체적으로 분석하고 지역성과 한국전통지역사회의 원형을 파악하고자 한다. 기존의 연구자들에 의하여 정상기의 동국지도, 김정호의 대동여지도, 북방영토인식, 군현지도, 시대상의 복원과 지리환경 인식, 회화의 측면에서 본 고지도, 지명과 영토문제, 서양식 세계지도의 전래과정등의 연구주제들에 대하여 많은 연구가 이루어졌다. 그러나 기왕의 연구는 고지도에 대한 전체적인 현황 파악과 해제, 전체적인 유형 분류, 특정주제에 대한 고지도 이용 등에 초점이 맞추어져 있었고 구체적인 지역사회에 대하여 고지도를 통시대적으로 비교 분석한 연구는 드문 편이다. 사라져가고 있는 전통경관과 자연환경의 영향을 많이 받은 촌락경관이 남아 있는 지역사회경관에 대한 고지도와 지리지를 활용한 연구가 시급하다. 고지도는 옛 지명, 산천, 도로, 역원, 행정구역, 역사적 위치의 파악과 문화경과 복원의 기초자료로서의 의미가 크므로 지역사회 단위의 연구가 필요하다. 19세기 말엽에 편찬된 읍지와 지도는 서양과 일본의 침략으로 변모되기 이전의 한국 각 지역의 모습을 추적하고 복원하는데 긴요한 역사적 자료이다. 현대 한국지역사회의 바탕을 이루고 있는 지난 400년간의 지역변화를 고지도와 지리지.읍지를 통하여 살펴봄으로써 변한 것과 변하지 않는 것을 분석하여 시대상의 복원과 지역사회의 정체성 확립에 일조하고자 한다.곡물의 여러 줄기가 합수하고 물이 역류하지 않으며 잘 감아도는 곳으로 표현할 수 있다 이러한 명당의 기본적인 원리는 장풍(藏風)과 득수득파(得水得破)이다. 장풍과 득수란 '국'(局), 즉 산줄기와 수계로 이루어진 일정한 범위 속에 만물이 생태계 속에서 살아가는 모습인 '체형(體形)'의 의미가 나타나야 한다는 것이다. 그러나 이러한 의미는 시대에 따라 달라질 수 있는 것이다.면적의 52%를 점유하여 감자 재배지의 핵심지를 이룬다. 4. 한국 감자 재배지역 중심지의 지리적 특징은, 높은 산지지역의 산록완사면에 밭작물로 재배된다는 점과 교통이 불편한 지역으로서 도시화와 산업화 지역의 그늘 지역이 대부분이다. 강원도의 감자 재배지는 감자재배에 적합한 자연환경과 화전농업의 전통, 감자 재배기술의 전파, 중앙정부와 지방정부가 지원하는 각종 연구소 분포와 영농지도, 씨감자 생산과 협동조합의 판로 개척, 도로 개설과 포장 등의 인문지리적 요인이 영농조건을 개선하고 감자 판매를 위한 시장접근을 용이하게 하여, 남한 최대의 감자 재배지역을 형성하였다. 제주도는 산지지형과 따뜻한 기온으로 2기작이 가능하고, 감자가공 공장설립과 교통발달에 따른 육지 시장과의 접근이 용이해졌기 때문에 남한에서 2번째로 큰 감자재배지역이 되었다.(요약 및 결론에서 발췌)그람양성균에서 효과적이었으며, 농도별 항균력시험 결과 농도가 증가할수록 비례하여 저해율도 증가함을 알 수 있었다. 첨가농도를 달리하여 미생물의 생육도를 측정한 결과, fraction II磎꼭\ulcorner경우 그람양성균에 대해 500 ppm 이상에서 뚜렷한 증식억제효과를 나타내었다.서 뚜렷한 증식억제효과를 나타내었다.min/+}$계 수컷 이형접합체 형질전환 마우스에 AIN-76A 정제사료만을 투

• Journal of The Korean Association For Science Education
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• v.36 no.3
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• pp.485-498
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• 2016

In this study, the views and the meaning of nature between the Western world and East Asia were compared through literature analysis. In the West, it is recognized that nature and human beings are separate. Nature is understood as regular and rational. They, therefore, take the view of particle and mechanical theory. In East Asia, it is thought that nature and humans interact with each other, and take an attitude of compromise and tolerance. Since nature is recognized as an ever-changing being, they, therefore, take the position of wave theory. Scientific knowledge and concepts are accepted depending on the personal view of nature. In Korea, science education follows the view of modern western science without considering the personal pattern of cognition, though students can have various views of nature. The attitude is needed regarding the various viewpoints as rich resources in science and science education.

• (The)Study of the Eastern Classic
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• no.35
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• pp.75-100
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• 2009

A human being makes a constant effort to find out what he really is. We try to do a great deal in self-culture to know his own self-nature with miscellaneous ways as Buddhism, Taoism and Confucianism. When we are faced with a difficult problem in life, We utilize own knowledge and wisdom to solve them. Thus there are many result of answer what self-confidence is throughout the devoting oneself to the study of man's life which is expressed poetry and prose. We can see the aspect of liberty life in their poetry and prose which is escaping from their restraints as they are willing to find out their own self-nature and want to attain a state of perfect self-nature in every day life. And they are anxious to be born again in spiritual value and to be a man in liberty with removing the narrow-mindedness, the stupidity, the anger and the absolute ego in their mind. That's what we are want to achieve man's purpose understanding of the human being's life. Here, I have a good such example who is Tao yuan ming. It is not easy to give up fame and wealth for maintaining his doctrines. So We have a high regard for this wisdom between entering into politics and withdrawing from his office. It needs a self-conquest and more courage than entering into politics. Retiring from his office, he returns to the place where is native place everything lives and let live without moral pressure in daily life. Because there is real liberty life and immutable truths.

• The Journal of Korean Philosophical History
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• no.56
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• pp.181-208
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• 2018

This paper explores divination cultures of ancient China and how scriptures of the Zhou Yi had been interpreted in terms of Confucian ethics by the Confucian school focusing on Gan hexagram in the Shanghai Museum Zhou Yi manuscript. Gan hexagram shown on the Shanghai Museum Zhou Yi manuscript corresponds with Xian hexagram 咸卦 in the received text of the Zhou Yi, which means "gan 感," and the whole subjects of the hexagram are physical love and marriage between male and female. Such examples of divination for wedding between male and female are found frequently in ancient divination including Qinghuajian "Shifa" and these materials also demonstrates that Gan hexagram merely was a divination for love and marriage. However, Xunxi 荀子 "Dalue" 大略 and "Tuanzhuan" of the received text of the Zhou Yi had expanded to the dao 道 of husband and wife, and moreover, "erqi 二氣" philosophy of yin and yang by abstracting the theme of Gan hexagram, namely Xian hexagram, from love and marriage between male and female. Such expansion had stepped forward to a generative theory of all things that composes the world and cosmos in a way of natural philosophy and to a claim for peace under heaven in a way of human society through influences by shengren 聖人. "Xuguazhuan" also regards Xian hexagram 咸卦 as the dao of husband and wife and, based on it, expands to parents and children, sovereign and subject, superiors and inferiors, and the proprieties. The commentary of "Xuguazhuan" is concluded to human manners, starting with cosmic order. These statements interpreted scriptures of the Zhou Yi as Confucian ethics and show the aspects of how the Zhou Yi had become a Confucian classic.

• (The)Study of the Eastern Classic
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• no.71
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• pp.41-70
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• 2018

In this paper, I try to interpret a new interpretation of the tragedy of the work related to the affection of the male and female protagonists in , and to examine what the author Lee-Ok wanted to accomplish through his work. To do this, I first looked at the viewpoints of love between men and women. The writer insisted that there was nothing to observe the love of man and woman to observe all things of heaven and earth. And this is because he considered love of man and woman as true love. In addition, this study examined the personality of the male and female main character and the woman. Through this, the male and female protagonists of announced that they were willing to solve the affection problem positively according to the situation given to them. Based on these discussions, I have shown that the tragic nature of the is due to the frustration of the male and female protagonists despite their active affection. Therefore, through the love stories of male and female protagonists, suggests that the love of men and women is closely related to ordinary and everyday problems such as unexpected diseases, as well as social problems surrounding the two. And it is an exquisite work of narration of the genuine truth. In the end, the author Lee-Ok tried to present the inner scenery of human beings through the that the problem of affection between men and women can not be solved by human will and can be frustrated by any unexpected contingency or unexpectedness There will be.

• The Journal of Korean Philosophical History
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• no.30
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• pp.59-86
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• 2010

This paper tries to study theoretical transformation about modernity by analyzing changes of the concepts of Gaining Knowledge of the Study of Things(格物致知). Gaining Knowledge of the Study of Things(格物致知) was the main concept to explain the thought of Neo-Confucianism(性理學). But in the Modern era Gaining Knowledge of the Study of Things(格物致知) was understood as the meaning of Science. In Neo-Confucianism(性理學) Gaining Knowledge of the Study of Things(格物致知) was closely related to the side of human duty and the moral value judgement. But in the modern meaning Gaining Knowledge of the Study of Things(格物致知: Science) was focused to scientific study of the objective matter. So the Science on Gaining Knowledge of the Study of Things(格物致知學) effect to breakup the thinking of Neo-Confucianism(性理學).

• Journal of Korean Classical Literature and Education
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• no.39
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• pp.181-220
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• 2018

I analyze Seo Kyung Duk's (徐敬德, 1489-1546) phonetic essay and deduce whether it is related to the Tang poetry style [唐詩風], which was popular in the 16th century. Seo Kyung Duk was known as a Ki[氣]-oriented scholar and a kind of numerologist. He taught people regardless of their status differences, which gave them an open-minded attitude. Most of them were active in the areas near Seoul. Around this time, the Tang poetry style began to be popular in the Yi dynasty. Most of the leading writers of this literary trend were his students. He thought that the universe was made up of the movement of Ki[氣] and that the movement followed the correct order of numbers. Ki[氣] is active, automatic, and inevitably creates the universe in the order of numbers. The reasons for their existence are clear. All present existences, including human beings, fit together and collectively harmonize by themselves. Beyond the present discrimination, the Great Body [本體] returns to a clean and transparent unity. As such, the school presented the political stance of taking the differences of the present world into harmony and the literary position of trying to experience the clean and transparent unity of the Great Body through an aesthetic experience.

• The Journal of Korean Philosophical History
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• no.43
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• pp.33-53
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• 2014

It's the situation that modern technological civilization shakes the life environment fundamentally without a serious reflection on the dangers. The sense of crisis' brought the rise of modern Ecology in awareness of survivability of the humanity. Because the serious reflection is not just a campaign for environmental protection, but is to establish the values which is possible to coexist and to make harmony between the nature and man, man and man, and to form a healthy relationship through philosophical thought and practice has intrinsic value for human and nature. Under these circumstances, if Yulgok lives now and he is questioned by the ecological theorists of the 21st century that "What do you think about the serious environmental problem of present times?", what really would be his explanation? In the presentation methods of the explanation, will question first what contents western ecologists who study Theory of the environment in technology, Deep Ecology, and Social Ecology propose, then will compare and introduce what similarities and differences from theirs. As a result, we'll be found that Yulgok's thought, moral consciousness, about the nature and humanity as a confucian scholar.

• The Journal of Korean Philosophical History
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• no.52
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• pp.107-130
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• 2017

The purpose of this study is to catch the characteristics of the Hanju Yi Jinsang (寒洲 李震相, 1818~1886)'s thought of the 'Li(理)' through Hanju's view on the Ido-seol(理到說), the Toegye Yi Hwang(退溪 李滉, 1501~1570)'s latter Mulgyuk(物格) theory, and to establish the foundation for identifying the aspects of development about Toegye School's concept of Li from Toegye's Ido-seol. The Ido-seol was criticized for regarding Li - the immovable principle - as 'living thing'. Toegye School's scholars tried to solve this problem by translating the 'word' correctly. Hanju also translated the word 'Do(到)', the verb of 'Ido', as meaning of 'perfectly understood' based on his translation of the word 'Gyuk(格)' as 'Ku(究)'. On the other hand, he also regarded the principle-application structure of Li and the its characteristic the 'Li as Hwalmul(活物)' as the main point of Toegye's Neo-confucianism thought his methodology 'Three viewpoints[三看法]'. Before Hanju, scholars dose not have more opinion from the translation of the word, and it is too difficult to identifying their scholarly identity through their viewpoints on Ido-seol. On the other hand, Hanju thought that the lack of the idea for comprehensive approach between Xin(心) and Li(理) will cause the misunderstanding the relationship between Xin and Li. In this reason, he evaluated Toegye's Ido-seol based on the concept of 'One principle and its manifoldness[理一分殊]'. Consequently, he concatenated the characteristic of Xin which includes all things with concept of Mulgyuk, and emphasized that Xin which penetrates the principle of all things has the characteristic of 'One principle(理一)'.

• The Journal of Korean Philosophical History
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• no.36
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• pp.259-291
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• 2013

This article is to study the purpose and significance of Chongyoulun of Peiwei, and it is composed of the two parts of philosophy and critical mind. The critical mind on Chongyoulun is as follows: first, it is mis-interpretative to define the main thought of Laozi as Xuwu. Next, the old philosophers did not criticize Xuwuism properly; as a result, they failed to stop spreading Xuwuism. Last, Guiwulun brought about the disorder of the way of life and the collapse of the public order. Based on this critical mind, Peiwei built up the following philosophy based on You as the fundamental principle of the existence and the movement of universal nature. First, Tao is the combined Wanyou, not abstract substance which is outside of Wanyou. Second, Wu is the state of being without You, and You only comes from You. Third, You can survive depending on external You because You is not the independent substance. Therefore, understanding the external You is the main factor of its existence. Fourth, Wanyou do not harm each other as they get together since Wanyous are interdependent. People are the being who can live through the mutual dependent relationships; hence, social system and morals (ethics) are key factors of the world in the oncological point of view. Wanyou had tried to rebuild the corrupted way of life and public order by recovering the justification of moral orders based on the mutual dependence of Wanyou which is the substance character.