• Journal of Animal Science and Technology
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• v.46 no.2
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• pp.165-172
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• 2004

This study was conducted to investigate changes in physico-chemical characteristics of Hanwoo carcass according to different castration and slaughtering ages. Total 75 Hanwoo calves(average 4 months old) were randomly assigned to Control(bulIs). Treatment I. Il , III. or IV(castrated on 4. 9. 12. and 16 months of age, respectively) and slaughtered at 7. 9. 12, 16, and 28 months of age. Moisture contents in M. Longissimus dorsi of both Hanwoo bulls and steers were decreased as the slaughtering age increased. Moisture contents in all steer groups were significantly(P <0.05) lower(average 68.63%) than that in bulls(72.18%) at 28 months of age. Crude fat contents tended to increase as the slaughtering age increased. Crude fat contents in Treatment III(castrated at 12 months of age) at 28 months of age were 10.24% which was the highest among all steer groups. Crude protein contents in M. Longissimus dorsi of Hanwoo bulls were around 23% regardless of slaughtering age. Water holding capacity(WHC) of both bulls and steers tended to increase as the animals aged. Steers showed rapid increase in WHC after 16 months of age and showed higher(78.39%)) WHC than bulls(70.00%) at 28 months of age. Palmitic acid(CI8: 0) contents in Hanwoo bulls were increased as the slaughtering age increased(20.92 \longrightarrow 24.22%) whereas stearic acid(CI8: 0) contents were decreased(I8.l5 \longrightarrow11.32%). Oleic acid(CI8: I). a major unsaturated fatty acid. significantly(P <0.05) increased(25.59 \longrightarrow 37.90%) when slaughtering age of Hanwoo increased. Changes in fatty acid composition in Hanwoo steers were similar to those in bulls except oleic acid contents were higher and stearic acid contents were lower than bulls at 28 months of age.

• Journal of Intelligence and Information Systems
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• v.21 no.1
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• pp.99-118
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• 2015

Object-oriented programming languages have been widely selected for developing modern information systems. The use of concepts relating to object-oriented (OO, in short) programming has reduced efforts of reusing pre-existing codes, and the OO concepts have been proved to be a useful in interpreting system requirements. In line with this, we have witnessed that a modern conceptual modeling approach supports features of object-oriented programming. Unified Modeling Language or UML becomes one of de-facto standards for information system designers since the language provides a set of visual diagrams, comprehensive frameworks and flexible expressions. In a modeling process, UML users need to consider relationships between classes. Based on an explicit and clear representation of classes, the conceptual model from UML garners necessarily attributes and methods for guiding software engineers. Especially, identifying an association between a class of part and a class of whole is included in the standard grammar of UML. The representation of part-whole relationship is natural in a real world domain since many physical objects are perceived as part-whole relationship. In addition, even abstract concepts such as roles are easily identified by part-whole perception. It seems that a representation of part-whole in UML is reasonable and useful. However, it should be admitted that the use of UML is limited due to the lack of practical guidelines on how to identify a part-whole relationship and how to classify it into an aggregate- or a composite-association. Research efforts on developing the procedure knowledge is meaningful and timely in that misleading perception to part-whole relationship is hard to be filtered out in an initial conceptual modeling thus resulting in deterioration of system usability. The current method on identifying and classifying part-whole relationships is mainly counting on linguistic expression. This simple approach is rooted in the idea that a phrase of representing has-a constructs a par-whole perception between objects. If the relationship is strong, the association is classified as a composite association of part-whole relationship. In other cases, the relationship is an aggregate association. Admittedly, linguistic expressions contain clues for part-whole relationships; therefore, the approach is reasonable and cost-effective in general. Nevertheless, it does not cover concerns on accuracy and theoretical legitimacy. Research efforts on developing guidelines for part-whole identification and classification has not been accumulated sufficient achievements to solve this issue. The purpose of this study is to provide step-by-step guidelines for identifying and classifying part-whole relationships in the context of UML use. Based on the theoretical work on Meta-model Formalization, self-check forms that help conceptual modelers work on part-whole classes are developed. To evaluate the performance of suggested idea, an experiment approach was adopted. The findings show that UML users obtain better results with the guidelines based on Meta-model Formalization compared to a natural language classification scheme conventionally recommended by UML theorists. This study contributed to the stream of research effort about part-whole relationships by extending applicability of Meta-model Formalization. Compared to traditional approaches that target to establish criterion for evaluating a result of conceptual modeling, this study expands the scope to a process of modeling. Traditional theories on evaluation of part-whole relationship in the context of conceptual modeling aim to rule out incomplete or wrong representations. It is posed that qualification is still important; but, the lack of consideration on providing a practical alternative may reduce appropriateness of posterior inspection for modelers who want to reduce errors or misperceptions about part-whole identification and classification. The findings of this study can be further developed by introducing more comprehensive variables and real-world settings. In addition, it is highly recommended to replicate and extend the suggested idea of utilizing Meta-model formalization by creating different alternative forms of guidelines including plugins for integrated development environments.

• Journal of Genetic Medicine
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• v.7 no.2
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• pp.160-164
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• 2010

Structural abnormalities of the Y chromosome affect normal testicular differentiation and spermatogenesis. The present case showed a rare monocentric derivative Y chromosome with partial duplication of Yp including the SRY gene and deletion of Yq12 heterochromatin. The karyotype was 46,X,der(Y)(pter${\rightarrow}$q11.23::p11.2${\rightarrow}$pter).ish der(Y)(DYZ3+,DYZ1-,SRY++), confirmed through a FISH study. Even though the patient possessed an abnormal Y chromosome, testicular biopsy showed normal testicular volumes in the proband, with gonadal hormonal levels in the normal range but bilateral varicocele and hypospermatogenesis. We speculate that the abnormal Y chromosome arose from sister chromatids during Y chromosome recombination or intra chromosomal NAHR (non-allelic homologous recombination) during meiosis in the patient's father or in the very early stages of embryogenesis. The derivative Y chromosome might interfere in the meiotic stage of spermatogenesis, leading to the developmental arrest of germ cells. The present case illustrates that the infertility phenotype can have various causes. Also, it emphasizes the importance of accurate and various genetic analyses and could aid in male infertility treatment.

• Current Research on Agriculture and Life Sciences
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• v.4
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• pp.55-64
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• 1986

Polyphenol oxidase in japanese pear (Pyrus communis var. mansamkil) was isolated, partially purified and its some properties were investigated. Polyacrylamide disc gel electrophoresis indicated two bands with polyphenol oxidase activity in the extract from acetone dry powder of par flesh. These two polyphenol oxidases (PPO A and PPO B) were purified through acetone precipitation and diethylaminoethyl cellulose column chromatography. PPO A and B were purified 7.8 fold and 8.7 fold by the present procedure, respectively. The Rm values of partially purified PPO A and B were estimated to be 0.58 and 0.68, respectively. The optimum temp, and pH of PPO A activity were $33^{\circ}C$ and pH 7.0, while those of PPO B were $30^{\circ}C$ and pH 4.2, respectively. Two PPO were unstable over the temperature of $60^{\circ}C$. The substrate specificity of pear PPO showed high affinity toward o-diphenolic compounds, especially catechol in PPO A and chlorogenic acid in PPO B, but inactive toward m-diphenol, p-diphenol and monophenols. PPO A showed affinity toward the trihydroxyphenolic compound. $Zn^{{+}{+}}$ activated the PPO A activity but $Fe^{{+}{+}}$ inhibited PPO B activity, while $Fe^{{+}{+}}$ and $Zn^{{+}{+}}$ activated the PPO B activity, while $Fe^{{+}{+}}$ and $Zn^{{+}{+}}$ activated the PPO B activity but $K^+$, $Mg^{{+}{+}}$, $Ca^{{+}{+}}$ and $Hg^{{+}{+}}$ inhibited at 10mM concentration. $Cu^{{+}{+}}$ activated the enzyme action at low concentrations but inhibited at high concentration. Inhibition studies indicated that L-ascorbic acid, L-cysteine and thiourea were most potent. The Km values of PPO A and PPO B for catechol were 20mM and 14.3mM, respectively.

• Journal of Korean Society of Forest Science
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• v.78 no.2
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• pp.151-159
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• 1989

The present study has been designed to define the effects of photosynthetically active radiation, leaf temperature, and water stress on photosynthesis and respiration of leaves of four oak species (Quercus mongolica, Quercus aliens, Quercus variabilis, and Quercus serrate). The results obtained are as follows : 1. The estimated light compensation points at which Pn approached zero were 38, 24, 20, and $18{\mu}Em^{-2}s^{-1}$ for Q. aliens, Q. variabilis, Q, mongolica, and Q. serrate, respectively. The light saturation points occurred at $500{\mu}Em^{-2}s^{-1}$ in three oak species except Q, aliens. 2. The maximum rates of Pn were 19.7, 15.2, 11.2, and 11.0 mg $CO_2$ $dm^{-2}h^{-1}$ for Q. variabilis, Q. serrate, Q. monglica, and Q. aliens leaves, respectively. 3. The transpiration rates of Q. variabilis and Q. serrate leaves were slightly higher than those of Q. mongolica and Q. aliens leaves at various photosynthetically active radiations(PAR), but cuticular transpiration rates at dark were similar in four oak species. 4. The optimum photosynthesis occurred at $25^{\circ}C$ in Q. aliens, Q. variabilis, and Q. serrate leaves, but $20^{\circ}C$ in Q. mongolica leaves. In four oak species, the net photosynthesis approached zero at about $40^{\circ}C$. 5. The dark respiration rates of leaves exhibited the following ranking of species : Q, variabilis > Q. mongolica > Q. aliens > Q. serrate. 6. The maximum productive efficiency (Pg/Rd) of leaves occurred highest in Q, serrate at $20^{\circ}C$, then in Q. mongolica at $20^{\circ}C$, then in Q, aliens at $25^{\circ}C$, and finally in Q. variabilis at $15^{\circ}C$. 7. The decrease of net photosynthesis in Q. serrate began at about -1.2 MPa, and then approached zero at -2.9 MPa of leaf water potential. The decrease of net photosynthesis began at 3% of water loss, and then approached zero at 17.5% of water loss. 8. As indicated by tissue-water relations parameters, it may be suggested that Q. aliens and Q. variabilis are more tolerant and favored on xeric forest soils than Q. mongolica and Q. serrate.

• Journal of Korean Philosophical Society
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• v.129
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• pp.167-191
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• 2014

Pour Kierkegaard la condition de l'homme naturel est tragique. $D^{\prime}{\hat{e}}tre$ $s^{\prime}{\acute{e}}veiller$, ${\hat{e}}tre$ ignorant et $d{\acute{e}}nier$ sur son vrai ${\hat{e}}tre$, tous causent le $d{\acute{e}}sespoir$. En plus l'homme ne peut avoir une conviction sur son bonheur $jusqu^{\prime}{\grave{a}}$ la mort. Donc sa $th{\acute{e}}orie$ du bonheur ne se base pas sur le bonheur. Tous le monde vit dans une situation $o{\grave{u}}$ il y a une distance entre $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$ et son vrai ${\hat{e}}tre$. La vie ${\grave{a}}$ la perspective ${\acute{e}}thique$ s'apparaît comme se diriger vers son vrai ${\hat{e}}tre$ et ceci signifie $d^{\prime}{\acute{e}}tablir$ son ${\hat{e}}tre$ $int{\acute{e}}rieur$ en s'echappant la vie $esth{\acute{e}}tique$ qui est la vie sensitive et directe, et aussi faire s'identifier son ${\hat{e}}tre$ $ext{\acute{e}}rieur$ ${\grave{a}}$ son ${\hat{e}}tre$ $int{\acute{e}}rieur$. Le $p{\acute{e}}ch{\acute{e}}$ signifie la $s{\acute{e}}paration$ de son vrai ${\hat{e}}tre$, cela est la source de tout mal. L'obtention parfait de $l^{\prime}{\hat{e}}tre-soi$ exisge ${\hat{e}}tre$ en $pr{\acute{e}}sence$ devant l'Asolu(Dieu) en tant qu'individu unique, et s'accorder avec l'Absolu. Mais du fiat $m{\hat{e}}me$ que ceci est impossible pour tous, tout le monde ne peut vivre qu'ayant un peu de $p{\acute{e}}ch{\acute{e}}$. Donc l'aspect de la vie ${\acute{e}}thique$ s'apparaît une vie dynamique qui $d{\acute{e}}passe$ $soi-m{\hat{e}}me$ sans cesse. En contradiction qu'avec l'analyse sur $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$ qui est si tragique, la vertu de cette vie ${\acute{e}}thique$ est si optimiste. Elle est l'amour. Cet amour est $tr{\acute{e}}s$ excellent qui $d{\acute{e}}passe$ toute la vertu ${\acute{e}}thique$. En $v{\acute{e}}rit{\acute{e}}$ pour Kierkegaard, bien que le salut $lui-m{\hat{e}}me$ sera donner par la foi, le principe de cet amour est l'unique vertu qui ammene l'homme vers la foi et vers le salut. C'est pourquoi son ${\acute{e}}thique$ est essentiellement s'apparaît 'une ${\acute{e}}thique$ de l'amour', et la recherche sur cet amour, son principe et son aspect reste comme uneque $t{\hat{a}}che$ de $l^{\prime}{\acute{e}}thique$.

• Journal of Korean Theatre Studies Association
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• no.53
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• pp.203-233
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• 2014

Depuis les $ann{\acute{e}}es$ 1990, sous l'influence de la $pens{\acute{e}}e$ postmoderne, des ${\oe}uvres$ $d{\acute{e}}constructivistes$ ont fait leur apparition dans le $th{\acute{e}}{\hat{a}}tre$ $cor{\acute{e}}en$. Cependant, cette approche est plus remarquable dans le domaine du $th{\acute{e}}{\hat{a}}tre$ pratique que dans celui de $l^{\prime}{\acute{e}}criture$ dramatique. Par exemple, ce mouvement a $commenc{\acute{e}}$ avec les metteurs en $sc{\grave{e}}ne$ OH Tae-suk et GUI Gook-seo au $d{\acute{e}}but$ des $ann{\acute{e}}es$ 1990. Leur ont $succ{\acute{e}}d{\acute{e}}$ ensuite les metteurs en $sc{\grave{e}}ne$ CHOI Yong-hoon, de la troupe de $th{\acute{e}}{\hat{a}}tre$ Chak Eun Shin Hwa, et PARK Kun-hyung. De plus, actuellement, de jeunes metteurs en $sc{\grave{e}}ne$ travaillent avec $perspicacit{\acute{e}}$, tels que KO Sung-woong, KANG Lyang-won et YOUN Han-sol. A $l^{\prime}oppos{\acute{e}}$ de ce $th{\acute{e}}{\hat{a}}tre$ pratique, $l^{\prime}{\acute{e}}criture$ dramatique des $pi{\grave{e}}ces$ de $th{\acute{e}}{\hat{a}}tre$ demeure au niveau de $l^{\prime}{\acute{e}}criture$ $repr{\acute{e}}sentative$ et est encore sans grande valeur. Pour $r{\acute{e}}fl{\acute{e}}chir$ ${\grave{a}}$ ce $probl{\grave{e}}me$, nous $consid{\acute{e}}rerons$ les $pi{\grave{e}}ces$ de Michel Vinaver dont la dramaturgie oppose $l^{\prime}{\acute{e}}criture$ $d{\acute{e}}constructiviste$ au principe $repr{\acute{e}}sentatif$ et ${\grave{a}}$ $l^{\prime}{\acute{e}}criture$ traditionnelle en ${\acute{e}}chappant$ au principe de $causalit{\acute{e}}$. Avec sa $strat{\acute{e}}gie$ de montage $sp{\acute{e}}cifique$, il $proc{\grave{e}}de$ avec une ${\acute{e}}criture$ $fragment{\acute{e}}e$ tout en $ins{\acute{e}}rant$ des dialogues $h{\acute{e}}t{\acute{e}}rog{\grave{e}}nes$. Il trouve ainsi le silence des mots, un $pr{\acute{e}}sent$ sensible, la $mat{\acute{e}}rialit{\acute{e}}$ des mots et des images ostensives ${\grave{a}}$ travers des dialogues $juxtapos{\acute{e}}s$, une $simultan{\acute{e}}it{\acute{e}}$ et une $discontinuit{\acute{e}}$ du dialogue. En examinant ses $pi{\grave{e}}ces$ de $th{\acute{e}}{\hat{a}}tre$, nous explorons cette nouvelle ${\acute{e}}criture$ qui $r{\acute{e}}siste$ au $r{\acute{e}}gime$ dramatique de la $repr{\acute{e}}sentation$. Toutefois, nous n'encenserons pas seulement cette ${\acute{e}}criture$ postmoderne. Plus $pr{\acute{e}}cis{\acute{e}}ment$, nous $rel{\grave{e}}verons$ ses limites, dans les circonstances $pr{\acute{e}}sentes$, en $r{\acute{e}}fl{\acute{e}}chissant$ aux limites du $th{\acute{e}}{\hat{a}}tre$ postmoderne depuis le $d{\acute{e}}but$ des $ann{\acute{e}}es$ 2000. Ce faisant, nous souhaitons $d{\acute{e}}finir$ de nouvelles $possibilit{\acute{e}}s$ $esth{\acute{e}}tiques$.

• (The) Research of the performance art and culture
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• no.36
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• pp.75-102
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• 2018

Manjungpan Chunhyangga is established by Manjung Kim Sohee. She selectively chose and arranged the songs by Jung Jungryeol, Song Mangap, Jung Eungmin, Kim Yeonsoo, Park Dongsil, and Jung Kwangsil. Kim Sohee once stated that while a major section of Chunhyangga is based on the songs by Jung Jungryeol, Song Mangap, Jung Eungmin, and Kim Yeonsoo, the whole part of Okjungga is derived from Park Dongsil. However, there is not much material that will provide enough information with regard to what musical characteristics Park Dongsilje Chunhyangga possessed. Under the circumstances, the voice of Park Dongsilje, left by Kim Sohee, triggers curiosity on Park Dongsilje Chunhyangga. It can also be construed that there must be a good reason for choosing Park Dongsilje for Okjungga, unlike other parts. Therefore, this paper attempted to find out what the unique features of Par Dongsilje are and what the reasons behind Kim Sohee's musical choice were through comparison and analysis of Kim Sohee's musical features in Okjungga. The following are the results. Firstly, Okjungga is a created verse by its nature and it does not possess specific features to a school. Therefore, the reason for choosing Park Dongsilje could have been based on musical reason rather than verse. Secondly, the lyrics of Park Dongsilje Okjungga is closer to that of Song Mangap rather than that of Jung Jungryeolje. It can be argued that it falls between the two of them. Thirdly, the tone and melody of Park Dongsilje Okjungga falls in the middle section of Dongpyenje and Supyenje. Fourthly, the analysis of Jinyangjo rhythm out of the whole Manjungpan Chunhyangga shows that there are slight differences among Song Mangapje, Jung Jungryeolje, and Jung Eungminje. Park Dongsilje is very unique in the sense that it does not use utbutim in gyemyeonjo part in Manjungpan Chunhyangga. Park Dongsilje Okjungga is a song to which the tone, melody, and sigimsae of Supyeonje is added to lyric butimsae of Dongpyeonje. It can be seemed as simple and less sophisticated because, with its simple lyric butimsae, it shows a less complicated tone utilization rather than Jung Jungryeol. With lighter decoration of music, feelings can be conveyed more directly. That is probably why Kim Sohee commented on Park Dongsilje Chunhyangga that it is the most mournful song for Chunhyang and it is the song that moves anyone who listens to the song. Consequently, Kim Sohee accepted Park Dongsilje Okjungga and she created different feelings to Manjungpan Chunhyangga which has repeatedly displayed the color of Jung Jungryeol. Combining the lyric addition of Dongpyeon style and the melody of Supyeon style can crated a different language.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.2
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• pp.26-44
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• 2017

Regarded as Korea's traditional pond, Gungnamj Pond was surmised to be "Gungnamji" due to its geological positioning in the south of Hwajisan (花枝山) and relics of the Gwanbuk-ri (官北里) suspected of being components to the historical records of Muwang (武王)'s pond of The Chronicles of the Three States [三國史記] and Sabi Palace, respectively, yet was subjected to a restoration following a designation to national historic site. This study is focused on the distortion of authenticity identified in the course of the "Gungnamji Pond" restoration and the invention of tradition, whose summarized conclusions are as follows. 1. Once called Maraebangjuk (마래방죽), or Macheonji (馬川池) Pond, Gungnamji Pond was existent in the form of a low-level swamp of vast area encompassing 30,000 pyeong during the Japanese colonial period. Hong, Sa-jun, who played a leading role in the restoration of "Gungnamji Pond," said that even during the 1940s, the remains of the island and stone facilities suspected of being the relics of Gungnamji Pond of the Baekje period were found, and that the traces of forming a royal palace and garden were discovered on top of them. Hong, Sa-jun also expressed an opinion of establishing a parallel between "Gungnamji Pond" and "Maraebangjuk" in connection with a 'tale of Seodong [薯童說話]' in the aftermath of the detached palace of Hwajisan, which ultimately operated as a theoretical ground for the restoration of Gungnamj Pond. Assessing through Hong, Sa-jun's sketch, the form and scale of Maraebangjuk were visible, of which the form was in close proximity to that photographed during the Japanese colonial period. 2. The minimized restoration of Gungnamji Pond faced deterrence for the land redevelopment project implemented in the 1960s, and the remainder of the land size is an attestment. The fundamental problem manifest in the restoration of Gungnamji Pond numerously attempted from 1964 through 1967 was the failure of basing the restorative work in the archaeological facts yet in the perspective of the latest generations, ultimately yielding a replication of Hyangwonji Pond of Gyeongbok Palace. More specifically, the methodologies employed in setting an island and a pavilion within a pond, or bridging an island with a land evidenced as to how Gungnamji Pond was modeled after Hyangwonji Pond of Gyeongbok Palace. Furthermore, Chihyanggyo (醉香橋) Bridge referenced in the designing of the bridge was hardly conceived as a form indigenous to the Joseon Dynasty, whose motivation and idea of the misguided restoration design at the time all the more devaluated Gungnamji Pond. Such an utterly pure replication of the design widely known as an ingredient for the traditional landscape was purposive towards the aesthetic symbolism and preference retained by Gyeongbok Palace, which was intended to entitle Gungnamji Pond to a physical status of the value in par with that of Gyeongbok Palace. 3. For its detachment to the authenticity as a historical site since its origin, Gungnamji Pond represented distortions of the landscape beauty and tradition even through the restorative process. The restorative process for such a historical monument, devoid of constructive use and certain of distortion, maintains extreme intimacy with the nationalistic cultural policy promoted by the Park, Jeong-hee regime through the 1960s and 1970s. In the context of the "manipulated discussions of tradition," the Park's cultural policy transformed the citizens' recollection into an idealized form of the past, further magnifying it at best. Consequently, many of the historical sites emerged as fancy and grand as they possibly could beyond their status quo across the nation, and "Gungnamji Pond" was a victim to this monopolistic government-led cultural policy incrementally sweeping away with new buildings and structures instituted regardless of their original space, and hence, their value.

• Journal of Korean Philosophical Society
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• v.105
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• pp.49-74
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• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.