• The Science & Technology
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• s.531
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• pp.52-55
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• 2013

• Proceedings of the Zoological Society Korea Conference
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• 1994.10a
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• pp.91.1-91
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• 1994

No Abstract, See Full Text

• Proceedings of the Zoological Society Korea Conference
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• 1994.10a
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• pp.90.1-90
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• 1994

No Abstract, See Full Text

• Proceedings of the Korean Society of Veterinary Clinics Conference
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• 2006.11a
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• pp.58-58
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• 2006

• Journal of the Korea institute for structural maintenance and inspection
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• v.25 no.6
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• pp.1-11
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• 2021

As the aging of large domestic SOC facilities accelerates, facility maintenance is also changing from safety evaluation based on the current condition to performance-oriented preventive and preemptive maintenance based on the prediction of the level of future obsolescence. In particular, in the case of bridges, class 1 and 2 bridges are systematically managed along with many studies, but for small and medium-sized class 3 bridges there is no collection and utilization of historical data presenting performance degradation during their service life. Therefore, in this study, 3D model-based demonstration DB system was designed and developed to intuitively check the damage change rate at the damage location by registering the maintenance history by life cycle for each member's exterior damage in the 3D bridge object and to enable API-based comprehensive performance evaluation.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.61-94
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• 2018

The aim of this research is to examine the main concepts of human beings established by the saints and wise men in the Perennial Philosophy, and to reveal that the human view of Perennial Philosophy is consistent with the view of human beings of Daesoon Thought. In addition, Kant, who synthesizes Western modern philosophy, also sets out the ultimate goal of his philosophy of identifying human beings, wherein Kant asks what human beings are. The view of human beings in the Daesoon Thought reveals one kind of answer that can be given to Kant's anthropological question. If we compare this idea with that of the Western world (a Kantian view of humanity) based on this Perennial Philosophy, the characteristics of Daesoon Thought can be revealed clearly. Kant set the ultimate goal of his philosophy to answer the question, "What is man?" With regards to this, he posits four questions: 1) What can I know? 2) What should I do? 3) What can I hope for? 4) What are human beings? And Kant says that the fourth question (related to anthropology) involves three other questions. However, he does not offer up his own definition of human existence anywhere in his works. He regarded humans as being rational, and he did not think that humans had any special cognitive ability to intuit into humanity itself. In the end, Kant leaves the human being as a sort of unknown entity. On the other hand, The concept of humanity in Daesoon Thought (Perennial Philosophy) can provide a straightforward answer to Kant's question. This possible is because human beings in Daesoon Thought are not seen as different from the Dao (道) or deities (神), which can be called the essence of ultimate reality. From the perspective of Daesoon Thought, humans have divine cognitive abilities. In Perennial Philosophy, this could be the best way to simultaneously lead the object of mind and cognition to the divine Ground. Humans have special cognitive or perceptual abilities. The ultimate identity of every person is God. The realization of the divine being by finding one's true nature as a human being (the self) and the essence of the enlightenment of those who have shown this special intellectual intuition through training are both outcomes found at the core of perennial philosophy. These can be expressed clearly and obviously through the essence of Daesoon Thought.

• 보일러설비
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• s.50
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• pp.56-64
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• 1998

1970년대 초 석유파동과 자원 민족주의의 대두와 더불어 지구상의 석유매장량의 한계성이 더욱 더 인식되었고, 석탄자원도 가용성이 오래 지속되지는 못할 것으로 알려져 에너지의 안전성이 세계각국의 중대한 과제로 등장할 때 제2차 석유위기가 도래하였다. 따라서 인류의 생존을 위한 에너지원은 태양에너지와 원자력 에너지로 귀착되었고, 또한 원자력에너지의 문제점과 한계상황으로 인해 태양에너지의 이용이야말로 무한량, 무공해라는 점에서 인류의 영원한 생존을 위한 에너지원으로 등장하였다. 범국민적인 에너지 소비절약운동을 전개하고 있는 우리나라에서도 앞으로 에너지 수요는 급격히 증가할 것이고, 에너지 절약은 우리가 숙명적으로 극복해야할 중요과제로 남아있어, 본지에서는 효과적인 에너지절약 방법의 하나로 등장한 태양열 에너지에 대해 몇회에 걸쳐 알아보도록 한다.

• Journal of Korean Philosophical Society
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• v.131
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• pp.303-330
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• 2014

Les avis des philosophes sur la mort sont $diff{\acute{e}}rentes$ selon leurs visions du monde. Certains essaient de surmonter la peur sur la mort, en $n{\acute{e}}gligeant$ la mort, et certains essaient de vivre le vraie vie par la $m{\acute{e}}ditation$ de la mort. Chez Kierkegaard la notion de la mort se $pr{\acute{e}}sente$ comme key-world $tr{\grave{e}}s$ important, et cela signifie qu'il parle par la mort une vie $s{\acute{e}}rieuse$ et vraie. Pour Kierkegaard la mort signifie d'abord la mort de la vie mondaine ou la $n{\acute{e}}gation$ de soi, cela est en faveur de sa conception de la nature humaine $o{\grave{u}}$ l'homme est fondamentalement un ${\hat{e}}tre$ $probl{\grave{e}}matique$ et ${\grave{a}}$ la fois ceuli qui a un rapport avec $l^{\prime}{\acute{e}}ternel$. Le $d{\acute{e}}sespoir$ de l'homme sur la vie $pr{\acute{e}}sente$ peut devenir 'la maladie qui entraîne la mort' c'est-${\grave{a}}$-dire la mort spirituelle, mais il peut donner aussi une chemin par laquelle l'homme se dirige en tant qu'individu vers l'Absolu. Chez lui ${\hat{e}}tre$ $s{\acute{e}}rieux$ signifie devenir existentiellement par la $n{\acute{e}}gation$ de soi. Et l'absence de la $sinc{\acute{e}}rit{\acute{e}}$ signifie l'absence de soi en tnat $qu^{\prime}{\hat{e}}tre$ spirituel. Ainsi la $pens{\acute{e}}e$ $s{\acute{e}}rieuse$ sur la mort $n^{\prime}{\acute{e}}tant$ autre chose que de penser la mort comme la partie de $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$, elle devient la source ${\acute{e}}nergique$ qui permet de vivre pleinement le $pr{\acute{e}}sent$ comme $r{\acute{e}}alit{\acute{e}}$ $li{\acute{e}}$ ${\acute{a}}$ $l^{\prime}{\acute{e}}ternit{\acute{e}}$. Sa $pens{\acute{e}}e$ $s{\acute{e}}rieuse$ sur la mort permet d'avoir une conviction religieuse par laquelle l'homme peut penser la mort corporelle comme aventure $li{\acute{e}}e$ ${\grave{a}}$ $l^{\prime}{\acute{e}}ternit{\acute{e}}$ et par laquelle l'homme peut penser aussi la vie $apr{\grave{e}}s$ la mort comme vraie vie que les justes avaient $d{\acute{e}}sir{\acute{e}}s$. Cette $pens{\acute{e}}e$ de Kierkegaard sur la mort signifie le sens $m{\acute{e}}taphysique$ sur la mort au sens $o{\grave{u}}$ elle est une $r{\acute{e}}alit{\acute{e}}$ $v{\acute{e}}cue$, et aussi la $pens{\acute{e}}e$ qui ${\acute{e}}claircit$ la sagesse des philosophes antiques ${\grave{a}}$ la perspective $chr{\acute{e}}tienne$ qui dit philosopher, c'est apprendre ${\grave{a}}$ mourir.

• The Korean Journal of Applied Statistics
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• v.14 no.2
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• pp.289-304
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• 2001

2001년에 실시할 $\ulcorner$국민건강.영양조사$\lrcorner$를 위한 새로운 표본설계를 하였다. 본 표본설계에서는 표본의 대표성을 높이기 위해서 기존의 표본가구수는 유지하면서 표본조사구를 증가시키고 새로운 지역 층화변수를 추가로 도입하였다. 또한 추정량의 추정오차 공식을 유도하여 추정의 신뢰성을 측정할 수 있도록 설계하였다.

• Proceedings of the Korean Institute of Industrial Safety Conference
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• 2003.10a
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• pp.409-414
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• 2003

우리나라에는 그 동안 적지 않은 횟수의 대형 참사가 있어 왔으며, 그 때 마다 원인을 분석하고 대책을 세웠지만 사고는 계속되고 있다. 이와 같이 계속되는 사고에 대해 공학적 차원에서 찾아볼 수 있는 주요 원인은 시스템을 개발하는 초기 단계부터 시스템의 안전을 고려해서 규격서를 작성하고 설계를 하는 작업이 이루어지지 않았다는데 있다. 즉, 우리나라의 안전관리가 법률주의적 안전 보건법규에 의한 최소한의 안전성 확보라는 측면을 중요시하면서 실질적 최고수준의 안전성 확보 방안인 시스템 안전 프로그램의 가동에는 관심이 부족했기 때문이다.(중략)