• TTA Journal
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• s.48
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• pp.105-108
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• 1996

ITU 교토전권위원회(1994) 결의 15와 결의 39에 의거, ITU의 회원제도, 재정 강화방안, 조직체계 등을 폭넓게 재검토하고 작업결과를 ‘98년 전권위원회에 보고하게 될 ITU-2000 Working Group 1차 회의가 ’96년 10월 24$\~$25일 동안 스위스 제네바에서 개최되었다. 본 Working Group은 ‘96년 6월 개최된 제7차 ITU 이사회의 결정에 따라 설립되었으며, 이번 1차 회의에는 Member State(''M'' member)와 Sector member(''m'' member)들로부터 대표 120명이 참석하였다. 한편 금번 회의에서는 본 Working Group에서 검토하여야 할 의제와 관련한 지금까지의 연구결과에 대한 검토와 의제 관련 사안들에 대한 개선 기본방향에 대한 토의, 사무국 구성 승인 및 향후 작업일정 계획 등이 다루어졌다. 본 고에서는 ITU-2000 Working Group의 설립 배경과 임무, 금번 1차 회의 주요내용, 그리고 향후 작업일정계획 등에 대해 소개키로 한다.

• TTA REPORT
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• v.5 no.6 s.22
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• pp.13-27
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• 1993

협회는 표준화 최고 의결기구인 기술총회 제7차 회의를 지난 11월 24일 한국통신연구개발단 세미나실에서 갖고 단체표준 39건과 기술총회 운영세칙 개정(안) 그리고 ''94년도 표준화 과제(안)을 의결하였다. 기술총회 위원과 분과위원회 위원 등을 포함하여 50여명의 관계자들이 참석한 가운데, 협회 문영환 사무총장은 국내 통신기술의 발전을 위해 노고를 아끼지 않으신 여러 위원들의 노고를 치하하며, 국제표준화 활동의 적극 참여는 통신산업의 국제화를 위해 반드시 필요하다는 것을 강조하면서 산$\cdot$학$\cdot$연 전문가 여러분들의 적극적인 참여와 꾸준한 노력을 다시 한번 당부하였다. 이번 총회는 최상일 기술총회 의장의 선언으로 개회되어, 장명국 표준화2국장의 TTA표준 제정절차 소개와 국가권고표준 신청에 대한 결과보고가 있었으며, 각 위원회별로 제출한 TTA 단체표준(안)에 대한 실무위원장들의 요약보고에 따른 의제 토의활동에 들어갔다. 본고에서는 제7차 기술총회 의결안건으로 제안된 단체표준(안), 기술총회 운영세칙(안) 및 ''94년도 표준화과제 승인(안)과 ''93년도 표준화 추진현황 내용을 간략히 소개한다.

• Journal of Korean Philosophical Society
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• v.116
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• pp.225-256
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• 2010

The two school $M{\bar{a}}dhyamika$ and $Yog{\bar{a}}c{\bar{a}}ra$ act as a representative of $Mah{\bar{a}}y{\bar{a}}na$ Buddhism in India. But the two school disputed with each other insisting ${\acute{s}}{\bar{u}}nyat{\bar{a}}-v{\bar{a}}da$ and $vij{\tilde{n}}aptim{\bar{a}}trav{\bar{a}}da$ separately. To introduce the disputation shortly is as follow. $N{\bar{a}}g{\bar{a}}rjuna$ explained the world and truth by two truth theories(二諦說) which carry out truth of a word and the dimension(spiritual enlightenment) which is absolute(ultimate) to it being lokasaṁvṛtisatya(世俗諦) about the truth which can be expressed verbally, and which is phenomenon-like (everyday) at paramaarthasatya(勝義諦). By the way, lokasaṁvṛtisatya and paramaarthasatya are actually distinction of the recognition which is not an ontological distinction. That is, lokasaṁvṛti(世俗) is paramaartha(勝義) as it is the time of seeing by the eyes of those who have realized. The two truth theories of $N{\bar{a}}g{\bar{a}}rjuna$ was developed logical more precisely by his successors. With an everyday language, the position of Candrakīrti(月稱) that it cannot be expressed as the position of $Bh{\bar{a}}vaviveka$(淸辨) that paramaarthasatya can be expressed logically is opposed to each other, and dissociates by $Sv{\bar{a}}tantrika$(自立論證派) and $P{\bar{a}}rsagika$(歸謬論證派). Confrontation of $Sv{\bar{a}}tantrika$ and $P{\bar{a}}rsagika$ is the dispute about the ability of s which is the highest truth to be proved logically. The $P{\bar{a}}rsaga$ of Candrakirti thinks that people exist truly, and is because it claims not existing in the world where a favorite thing is actually actual. However, $Bh{\bar{a}}vaviveka$ proved Sunyata(空性)을 positively based on the reliance to language and logic. Also the mokṣa of $M{\bar{a}}dhyamika$ is not recovery of original condition of $vij{\tilde{n}}apti$ which is pure in itself as $Yog{\bar{a}}c{\bar{a}}ra$ saying, as well as obtaining a thing which is dravya-sat as $Sarv{\bar{a}}stiv{\bar{a}}din$ saying. The mokṣa of $M{\bar{a}}dhyamika$ means a condition of liberated from karma and pains through extinction of $prapa{\tilde{n}}ca$ and discrimination by realizing the real aspect of all dharma which is said by pratītyasamutpāda, $praj{\tilde{n}}apti$, niḥsvabhāva, ${\acute{s}}{\bar{u}}nya$, $madhyam{\bar{a}}pratipad$.

• (The)Study of the Eastern Classic
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• no.67
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• pp.297-325
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• 2017

In this paper, the ideological features of Mohism were examined through the analysis into the viewpoint of Mohism on justice and benefit and "universal love" based on it. Even before the viewpoint on justice and benefit became a main agenda in Confucianism, Mohism and the Hundred Schools of Thought, there had been discussions on it, and the relation between "justice" and "benefit" was generally understood as that of means and ends(本末) or that of the thing and its functions(體用). What succeeded to this tendency and set it as an individual's moral standard was the viewpoint of Confucianism including Confucius. Of course, the Confucian view was focused on the politicians or leaders of those times. Compared to which, Mohism represented the stance of their group members and pursued the interest of groups and the society rather than that of individuals. Accordingly, while Confucianism considered "justice" more important than "benefit", Mohism could understand both of them unificatively. The crucial reason why Mohism could be most active during the Warring States Period is that it had its metaphysical basis on "the disposition of Providence." Accompanying this, the viewpoint of Mohism on justice and benefit was internally reflected in its key arguments including "universal love." That is so-called "Jianxiangai, Jiaoxiangli", that is to say, "that loving each other is namely benefiting each other." On the other hand, the fact that the viewpoint of Mohism on justice and benefit, and furthermore, the ideological foundation of its ten main arguments including universal love was "the disposition of Providence" became a double-edged sword. It was because it could be easily accepted by the laborers, farmers, and craftsmen consisting of Mohism of those times, but it instead became the reason for falling into ruins since the establishment of the feudal empire of Qin and Han(秦漢). In the feudal empire, the ideology and activities of Mohism as an individual group couldn't be embraced. For example, the way to set "Heaven"(the heavenly king) above "the sovereign ruler" might be a decisive limit to the legitimacy and rationality of the regime. Moreover, the arguments by Mohism, such as "Jieyong", "Jiezang", "Feiyue" and others couldn't be taken easily by the privileged class. Therefore, Mohism couldn't do any activities as an academic school until Seojedongjeom(西勢東漸) during the Qing dynasty later, and it was different from Confucianism. In brief, ideas of Mohism including universal love ended up as an utopian idea historically, but the conception of sharing mutual interest along with mutual love and consideration with Confucianism from the position of the relatively disadvantaged in the society has a value worthy of being appreciated even today.