• Polymer Science and Technology
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• v.26 no.1
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• pp.25-39
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• 2015

• Polymer Science and Technology
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• v.20 no.4
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• pp.338-346
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• 2009

• Polymer Science and Technology
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• v.20 no.5
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• pp.472-480
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• 2009

반도체 미세화가 진행되면서, 이를 성공하기 위해 많은 재료물질이 요구되어진다. 이 중 미세 패턴의 붕괴를 막고 깊은 패턴을 새기기 위해서 필요한 hardmask 재료가 있다. Hardmask는 유기실리콘 재료와 탄소 함량이 높은 재료로 주로 구성되고, 이들은 193 nm 빛과 관련된 광학적 특성을 가지면서 특정 플라즈마에 대한 에치 저항성을 가지는 물성을 가지도록 디자인/합성/배합되어져 있다. 또한, 접합되는 다른 박막과의 compatibility및 용매에 대한 solubility 등이 적절해야만 나노미터 수준의 defect 없는 패턴을 구현할 수 있다.

• Polymer Science and Technology
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• v.25 no.3
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• pp.194-200
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• 2014

• Polymer Science and Technology
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• v.18 no.6
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• pp.549-553
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• 2007

• Polymer Science and Technology
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• v.19 no.6
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• pp.474-489
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• 2008

• (The)Study of the Eastern Classic
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• no.68
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• pp.379-408
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• 2017

What I wish to show in this paper is the moral educational implication on "The Minor Annotations of Elementary Learning(小學枝言)" in a position to consider the alternatives about personality education problems by searching viewpoints on moral training theory on the book. "The Minor Annotations of Elementary Learning(小學枝言)" was written by Dasan Jeong-yakyong(茶山 丁若鏞, 1762-1836). In the oriental philosophy, a moral training theory is built on the base of human nature theory. Dasan's moral training theory was also built on his human nature theory. Undoubtedly we could consider that his difference from the moral training theory of Confucianism is reflected in his moral training theory putting stress on practice. Dasan criticized the moral training theory of Confucianism because of its static aspect contemplating mind internally. He stands on the position that the virtue can be come true by the concrete practice. The establishment ground of Dasan's moral training theory is on his theory of human nature's preference(性嗜好說). Dasan didn't consider benevolence, righteousness, propriety, and wisdom(仁義禮智) as human nature. He considered that the human nature prefers goodness. So there is no perfect human nature or principle originally to human beings but also directionality to be displayed. We can say that the virtue building by cultivation of directionality get connected to moral training theory. Dasan considered ?The Minor Annotations of Elementary Learning(小學枝言)? as a practice book for moral training which develops individuals' personality through practice in the reality. He thought that the book cause individuals to follow 'the elementary way(小道)' and to learn 'the elementary art(小藝)' more than academic pursuit. From this viewpoint he showed the practice(行事) of judgment(權衡) by keeping the attitude for the scripture interpretation to pursue the right principles(義理) based on Chinese exegetics(訓?) and the historical evidences(考證) through the whole book. And in the book he suggested the standard of the whole-person education to develop the human nature based on his theory of human nature's preference(性嗜好說), to cognize relationship as an ethical existence, and to pursue the harmony with graphonomy(字學) and Ethics(道學). So we can regard that he realized his practice centered moral education philosophy in the book.

• Journal of Digital Convergence
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• v.19 no.9
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• pp.125-133
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• 2021

This study investigated to explore the broadened concept of the subscription service market and categorize of the subscription market and its consumer behavior. We examined the satisfaction of the service users and the reasons for terminating the subscription. Survey respondents were 443 people in their 20s and 30s, who actively use subscription services. As a result of the survey it was found that users in their 20s were more satisfied with the overall subscription service than those in their 30s, and that user's residential areas were evenly distributed regardless of metropolitan area or non-metropolitan area. As a reason for the cancellation of subscription service: the lower the novelty of subscription, the less personalization tailored to consumer, the lack of feeling self-growth while using the service, and the more termination is made. Our findings have magnified the understanding of consumers behaviors in the age of 20s and 30s of using and terminating subscription service and hopefully be used for future studies of subscription services.

• The Journal of Korean Philosophical History
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• no.43
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• pp.55-80
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• 2014

Park, Se-dang criticized or accepted Zhuxi's annotation with his own way of understanding Confucian classics. His way of understanding Zhuxi can explain through the motive of writing his book, sabyeonrok and his basic view of scripture interpretation in the book. He thought one can achieve learning from lower to upper level. That means it is good for one to study from text easy to reach and attain, grasp. But if one begin to study from text or contents hard to understand, that will make to lose the proper way or province to the value of learning. This is what Park, Se-dang's basic point of interpreting Confucian classics, called 'learning from lower to upper level.' Park, Se-dang gave high praise Cheng Hao and Cheng Yi and Zhuxi who recreated confucianism into world from darkness. He thought Cheng-Zhu school corrected confucian's ways of learning went wrong from Chinese Han. So we need to reconsider the assessment of his view as anti?post-Zhuxi. He also thought there were a lot of way to understand Confucian classics. He insisted Zhuxi's way of annotating Confucian classics was one of them, and so as his. He understood Zhuxi's thought in this way of thinking and his academic method of 'learning from lower to upper level.' Therefore to interpretate Confucian classics new way he criticised or accepted Zhuxi's way of annotating scripture though his own way of understanding Confucian classics and academic method of 'learning from lower to upper level.'

• (The)Study of the Eastern Classic
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• no.55
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• pp.59-84
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• 2014

This research is an attempt to newly interpret his academic evaluation and understand Seo Kye Bak Se-Dang's Sa Byeun Rok The Doctrine of the Mean. In academic world, his academic Characteristic was considered as anti-Neo-confucianism, out of Jung Ju Hak, out of Seong Ri Hak, and Sil Hak. His understanding of The Doctrine of the Mean was pretty critical, because he had unique academic characteristic to interpret Chinese classics rather than anti-Neo-confucianism, out of Jung Ju Hak, out of Seong Ri Hak, and Sil Hak. Especially, he took practical study with six Chinese classics as the central figure and it was a creative thing with philosophical method. He tried to find out original meaning which was essential thought of Confucianism, and pointed out disharmony for consistency about meaning of The Doctrine of the Mean when Jung Ja and Ju Ja interpreted The Doctrine of the Mean. It appeared as an effort of trying agreement between name and its duty, and role and function in things and act. In addition, he thought The Doctrine of the Mean as trying to follow nature, and it was the way of people to practice in bright side of mind. It is different from Ju Ja's thought which explains principle about people and things, and it has strong reality which is foundation of practice and allows dynamic energy of human life. Therefore, practice style of The Doctrine of the Mean develops filial duty as center of mass and appears manifestation of human's independence through how people pracice it. To sum up, he traced The Doctrine of the Mean as reality, practice, and physical science rather than ideal, theoretical, and metaphysical philosophy. It developed the spirit of study as understanding world as the center of human, thinking over the way of people, and studying the essence of Confucianism with practice of thought.