• The Science & Technology
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• v.28 no.10 s.317
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• pp.24-25
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• 1995

진화론을 제창한 영국의 과학자 찰스다윈, 그는 평생 한번도 직장을 갖지 못했지만. 생물의 종의 진화론을 설명한 종의 기원을 출판하여 진화론의 창시자가 되었다.

• The Science & Technology
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• v.33 no.2 s.369
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• pp.27-27
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• 2000

"종의 기원"으로 진화론을 주장한 찰스 다윈은 비글호 항해를 하면서 숱한 일화를 남기며 생물을 관찰하고 생물표본과 화석을 모았다. 다윈이 처음 배를 탈 때는 항장과의 말 벗이 되기 위해서였으나 항장과 격렬한 논쟁으로 또 폭풍으로 몇차례의 위기를 넘겼으며 벤추카라는 빈대에 물려 풍토병에 걸리는 등 온갖 고생을 하면서도 그는 인류에게 귀중한 업적을 남긴 것이다.

• The Korean Publising Journal, Monthly
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• s.137
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• pp.19-19
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• 1993

• Journal of the Korean earth science society
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• v.21 no.4
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• pp.488-501
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• 2000

'The Voyage of the Beagle' , one of the best record of scientific travels ever made, written by Charles Darwin (1809-82), the greatest naturalist ever born, is reviewed in the viewpoint of the Earth Sciences. Various observations and interpretations on the Earth Sciences are told in the Voyage. First of all, Darwin understood the geological time much more longer than accepted then as well as the geological phenomena and processes such as orogeny, uplifting, subsidence, erosion, and deposition. And he also provided a perfect interpretation on the formation of coral reefs and a good theory on the evolution of organisms. Reasonable paleoenvironmental reconstructions and interpretations based on the fossils were given in the Voyage. His observations on meteorological phenomena were from the dust composed of organisms collected on the 'Beagle' in the Atlantic Ocean, to the movement of air and extreme clear dry condition experienced on the crest of the Andes, and etc. He made several observations on the general oceanography such as the discoloration of the sea, the lights on the sea surface, conchoidal provinces noted on the Galapagos Archipelago, the trees and plants found in the remotely separated islands, and etc. However relatively scarce observation was carried out on astronomy probably due to his relatively much land travelling. Most of his interpretations and suggestions are accepted in this time.

• The Science & Technology
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• no.7 s.458
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• pp.98-99
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• 2007

• 발명특허
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• v.35 no.7
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• pp.70-73
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• 2010

모든 동식물들이 다양하게 변화되고 진화하게 만드는 것은 보이지 않는 힘인 자연의 선택이라고 찰스 다윈은 말했다. 어떤 사회나 제도 및 조직 또한 살아남거나 발전하지 않고서는 경쟁자들을 이길 수 없음으로 부단한 노력과 변신의 진화를 하지 않고는 살아남을 수 없다. 그러면 우리의 발명이나 사회발전의 툴들은 어떤 변화로 진화해 나아갈 것인지 모색해 보겠다.

• Journal of English Language & Literature
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• v.54 no.4
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• pp.483-509
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• 2008

For the last decades, criticism on Frankenstein has tried to make a link between Victor's Creature and Rousseaurean "man in a state of nature." Like the Rousseaurean savage in a state of animal, the monster has only basic instincts least needed for his survival, i.e. self-preservation, but turns into a civilized man after learning language. Most critics argue that, despite the monster's acquisition of language, his failure in entry into a cultural and linguistic community is the outcome of a lack of sympathy for him by others, which displays the stark existence of epistemological barriers between them. That is to say, the monster imagines his being the same as others in the pre-linguistic stage but, in the linguistic stage, he realizes that he is different from others. Interpreting the Rousseaurean idea of language, which appears in his writings, as much more focused on emotion than many critics think, I read the dispute between Victor and his Creature as a variation of parent-offspring conflict. Shelley criticizes Rousseau's parental negligence in putting his children into a foundling hospital and leaving them dying there. The monster's revenge on uncaring Victor parallels the likely retaliation Rousseau's displaced children would perform against Rousseau, which Shelley imaginatively reproduces in her novel. The conflict between the monster and Victor is due to a disrupted attachment between parent and child in terms of Darwinian developmental psychology. Affective asynchrony between parent and child, which refers to a state of lack of mutual favorable feelings, accounts for numerous dysfunctional families. This paper shifts a focus from a semiotics-oriented perspective on the monster's social isolation to a Darwinian perspective, drawing attention to emotional problems transpiring in familial interactions. In doing so, it finds that language is a means of communicating one's internal emotions to others along with other means such as facial expressions and body movements. It also demonstrates that how to promote emotional well-being in either familial or social relationships entirely depends on the way in which one employs language that can entail either pleasure or anger on hearers' part.