• 지역사회간호학회지
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• 제7권2호
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• pp.294-312
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• 1996

Relatively young widows, who are left with young children by a sudden death of their husbands, will be faced with not only psychological troubles such as individual anxiety and frustration but also the dual burden of playing both father and mother roles in a family, Also, family members have difficulty in adapting themselves to new circumstances of the family system, the training and raising of family members, and management of the family economy. In this study, the realistic resources on the experience of middle-aged women who are bereaved of their husbands by accidents were explored. The purpose of this study is to help widows adapt to life in society and live a more positive life by setting a new goals and recovering from a lost and twisted life. 11 women, who have experienced the loss their husbands and live in the Seoul metropolitan area were studied. The research took 116 days from December 15, 1995 to April 8, 1996. The method of research was direct interviews. While having interviews with them, the contents were recorded with their consent. The ground theory was that used by Strauss & Corbin(1990) in the analysis of the data. 81 concepts were analyzed and they were subdirided into 22 subordinate categories through the course of the analysis. These were then classified into 9 general categories. In the course of being categorized, 'absurdity' was showed as a core category. The subordinate categories 'surprise', 'gloom', 'grudge', 'helplessness', 'emptiness', and 'loss' were united in the core category 'absurdity'. Ominous presentiment, belated notice, death, surprise, gloom, grudge, helplessness, emptiness, loss, the situation of the children, lack of support from neighbors, support from neighbors, mulling over ways to live, choosing a job, strengthening, reinforcement, burden, sadness, smoldering, yearning, overcoming these 22 subordinate categories were re-composed into 9 general ones the husband's death, absurdity, presence of children, existence of support, self-support ability, preparation of countermeasures, self-reinforcement, toilsomeness, and overcoming. 'Absurdity' widows experience was shown in the results of 'toilsomeness' and 'overcoming' through reaction, confrontation, and adaptation. According to the analysis the central phenomenon was absurdity, the causal condition of the death of a husband, the presence of children and the existence of support, and the meditated situation of self-support. To solve absurdity, the preparation of countermeasures and self-reinforcements were shown resulting in toilsomeness and overcoming. Through the contrast in the data, the following statements were deduced: (1) If the death of the husband is expected, the more a widow will feel absurdity. (2) The more children she has and the younger she is, the more a widow will feel absurdity. (3) The lower support she is given, the more a widow will feel absurdity. (4) The larger self-ability she has, the more actively she will prepare countermeasures. (5) The smaller self-ability she has, the more passively she will prepare countermeasures. (6) The larger self-ability she has, the weaker self-reinforcement she will preform. (7) The smaller self-ability she has, the stronger self-reinforcement she will perform. (8) The more actively she prepares countermeasures for absurdity, the better she will overcome. (9) The more passively she prepares counter measure for absurdity, the worse she will overcome. (10) The stronger self-reinforcement for absurdity she performs, the better she will overcome. (11) The weaker self-reinforcement for absurdity she performs, the worse she will overcome. Through the results in this study, the following suggested: 1) A study whose object is all family members, and a comparative study on the case of a husband who has lost his wife should be done. These studies can be expected to develop a more refined theory. 2) Because of the collapse of the extended family system and the changes of family culture in Korea, a widow's status and position are apt to be ambiguous between her husband's home and her parent's. Therefore a new study on family culture should be made. 3) A continuous study on growing social Self Help Groups should be requested for the widows of this study to re-establish and recover from their twisted and scattered lives.

• 한국한의학연구원논문집
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• 제2권1호
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• pp.71-83
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• 1996

Hyang-Yack-Ku-Keup-Bang(鄕藥救急方) is our own, medical work written about the middle of the time of Korea Dynasty. I restored and researched this book because it needed to be illuminated about its medico-historic value and then I came to some conclusions as follows. 1. Hyang-Yack-Ku-Keup-Bang was published in Dae-jang-do-kam(大藏都監) of Kanghaw island(江華島) about the middle of Korea Dynasty. Choi Ja-ha(崔自河) republished it on original publication ground in Euiheung(義興) of Kyungsang-Province(慶尙道) in July, Taejong's(太宗) 17th year of Chosen Dynasty (A.D.1417) and this book was published again in Chungcheng Province(忠淸道) in Sejong's(世宗) 9th year(A.D.1427). The book published in Taejong's days was in the possession of books department of Kung-nae-cheng(宮內廳) in Japan and was the oldest medical book of existing ones. 2. Bang-Jung-Hyang-Yack-Mock-Cho-Bu(方中鄕藥目草部) of this book was originally intended to be adjusted in each division with the title of Bang-Jung-Hyang-Yack-Mock(方中鄕藥目). But Herb part(草部) only followed editing progress of Jeung-Lew-Bon-Cho(證類本草), the rest is not divided into each part and is together arranged at the below of Herb part with the title of Bang-Jung-Hyang-Yack-Mock-Cho-Bu. The Korean inscriptions on some drugstuffs in this book are different between Native Name(鄕名) of three volumes of provisions and general-spoken(俗云) of Bang-Jung-Hyang-Yack-Mock-Cho-Bu. In this, it is estimated that the publishing time and editor of tile volume of provisions and Bang-Jung-Hyang-Yack-Mock-Cho-Bu are different. I think Choi Ja-ha compiled this behind three volumes of provisions when he published. 3. This book picked some prescriptions which consisted of obtainable drugs with ease in Korea in the books of Chell-Keum-Yo-Bang(千金要方), Oi-Dae-Bi-Yo(外臺秘要), Tae-Peong-Sung-Hye-Bang(太平聖惠方), Ju-Hu-Bang(?後方), Kyung-Hum-Yang- Bang(經驗良方) Bo-Je-Bon-Sa-Bang(普濟本事方) Bi-Ye-Baik-Yo-Bang(備預百要方) and so on and got together our own prescriptions. On the whole Bi-Ye-Baik-Yo-Bang was a chief referrence book, On this, other books referred to and corrected. 4. In provisions quoted from Hyang-Yack-Jip-Sung-Bang(鄕藥集成方), there are seven provisions; leg-paralysis part, coughing part, headache part, obstetrics part, etc. don't show in this book. This is why Choi Ja-ha published only certain texts on Dae-jang-do-kam edition his own posession. So we can think the existing edition has a little misses compared with original edition. 5. This book recorded only names of drugstuffs in animal drug department like fowls, crab, goldbug, earthworm, etc. and didn't tell us ways of taking those. This is effect of Buddhist culture on medicine. This is efforts to practice 'Don't murder';one of Five Prohibition of Buddhism. 6. Beacause this book was published at the time, when our originative medicine would be set forth. This followed the Chinese ways in Theory, Treatment, Prescription and used 'Hyang Yack' in Medication out of theory of Korean medicine, which was a transitional form. So this is all important material which tell us aspects of development of 'Hyang Yack' the middle of Korea Dynasty.and this is also the beginning of originative, medical works like Dong-Eui-Bo-Kam(東醫寶鑑), Dong-Eui-Su-Bo-Won(東醫壽世保元). 7. There are few contents based on 'Byen-Jeung-Lon-Chi(辨證論治)'in this book. So we can see this book is not for doctors who study medical thoughts but for general public who suffer from diseases resulted from war. Because this book was written for a first-aid treatmeant, this is an index of medical service for the people those days. And this is also an useful datum for first-aid medicine or military medicine in these modern days. 8. Nowadays, parts of learned world of Korean medicine disregard essential theories and want to explain Korean medicine only by the theories or the methods of Western medicine. Moreover they don't adopt Chinese and Japanese theorys & thoughts about Oriental medicine in our own style and just view in there level. What was worse, there is a growing tendency for them to indulge in a trimming policy of scholarship and to take others' ideas. I think these trends to ignore our own medical thoughts involving growth of 'Hyang Yack' in the middle of Korea Dynasty, Dong-Eui-Bo-Kam and Dong-Eui-Su-Se-Bo-Won. So we, as researchers of Korean medicine, must get out of this tendency, and take over brilliant tradition and try to develop originative Korean medicine.

• 한국학교보건학회지
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• 제10권2호
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• pp.271-283
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• 1997

This study is designed for the school health education, contributing experience of life from middle school students from broken homes by describing specifically what they go through. And on this basis this study works out a grounded theory on the experience of life for middle school students from broken homes. The data was collected through a series of interviews with nine subjects singled out at each stage of research. With the permission of the subjects, the interviews were recorded and transcribed. The interviews lasted from 30 minutes up to one hour and 20 minutes. The in-depth interviewing methods and observations was used for data collection. The data was analyzed in the framework of grounded theory as mapped out by Strauss & Corbin (1990). By analyzing the materials eighty-three concepts were extracted, and they were united into 21 subordinate categories through the course of analysis. These were classified into nine precedence categories. The core category was found to be the adaptation of 'Wichookdem" or "Shrinkage". "Shrinkage" widows experienced was showed as the results "Self-reliance" and "Overcoming" through the course of generation and reaction, confrontation, and adaptation. According to the analysis findings of materials, the central phenomenon was showed as "shrinkage", the causal condition as "surprise", "Darkness", "Grudge", "Desolate", "Empty". The veins as presence of those around people and existence of support, and the meditate situation as self-support. For the strategy in solving "shrinkage", preparations of countermeasure and self-reinforcement were showed. And self-reliance and overcoming were the results. Through the contrast to the cases of ground materials, relation statements as follows were induced; (1) The weaker the suffering is, the weaker the "shrinkage" tends to be. (2) The stronger the suffering is, the stronger the "shrinkage" tends to be. (3) The more frequent and serious the suffering, the stronger the "shrinkage" tend to be. (4) The more infrequent and not serious the suffering is, the weaker the "shrinkage" tends to be. (5) The weaker the "shrinkage" is, the more self-control1ed the responses tends to be. (6) The stronger the "shrinkage" is, the more impulsive the responses tends to be. (7) The more satisfying the support is, the more self-controlled the responses to the "shrinkage" tends to be. (8) The more dissatisfying the support is, the more impulsive the responses to the "shrinkage" tends to be. (9) The more concrete the type of support is, the more self-controlled the responses to the "shrinkage" tends to be. (10) The more superficial the type of support is, the more impulsive the responses to the "shrinkage" tends to be. (11) The more self-controlled the responses are, the more self-reliant the subjects tends to be. (12) The more impulsive the responses are, the more conflict and wandering the subjects tends to be. (13) Whether the responses to the "shrinkage" express themselves in self-control or an impulse, it will be resulted in the form of either tension or pain. The following two were confirmed on the basis of repetitive relations; (1) If a subject's suffering is weak, infrequent and not serious, the "shrinkage" is weak. Also the subject's support is highly satisfying, and the support type is concrete. The responses to the "shrinkage" result in self-control which consequence is self-reliance with part. of it resulting in tension and pain. (2) If a subject's suffering is strong, frequent and serious, the "shrinkage" is strong. Also the subject's support is dissatisfying, and the support type is superficial. The responses to the "shrinkage" result in an impulsion whose consequence is wandering with part of it resulting in tension and pain. Through the results in this study, the following is to be suggested; O This research is basically aimed at analyzing the experience of the middle school students living in broken homes, for the more inclusive approach, the study for them is made systematically according to the type of their problems.

• 항공우주정책ㆍ법학회지
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• 제23권2호
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• pp.115-136
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• 2008

현재 민간 항공기의 기술 수준은 일반인들, 그리고 비행기의 선구자인 라이트 형제조차 상상하지 못할 만큼 발전되어 있다. 초기 조종사들과 달리 오늘 날의 조종사들은 항법사, 통신사, flight engineer 등 3명을 대신한 Flight Control Computer(FCC)등의 computer 탑재 장비들을 이용하여 안전하게 운항, 착륙할 수 있다. 그러나 불행하게도 이러한 최첨단의 항공기에서도 사고가 발생하고 있으며 대부분의 원인은 인간의 실수에서 기인한다. 조종사가 치명적인 실수를 하게 되는 이유 중의 하나는 복잡한 logic으로 운영되는 탑재 computer 장비와 아직도 완벽히 통제할 수 없는 기상 현상 때문이다. 항공기가 첨단화될수록 더 복잡한 절차의 운항이나 혹독한 기상에서 운항이 가능하지만 이와 비례하여 안전 운항에 대한 최종적인 의무를 부여받은 조종사들의 부담은 커져갈 수밖에 없는 것이 현실이다. 그러나 현재 우리나라의 과실이론은 현실적으로 빈번히 발생되고 있는 차량 사고나 의료 사고에 맞추어 발전하였기에 다양한 원천에서 발생하는 크고 작은 위협 환경을 갖고 있는 첨단의 항공 분야의 과실이론과 간극이 있다고 할 수 있다. 허용된 위험 이론을 고려해볼 때 현재 운항되고 있는 고속철이나 우주선은 이미 운용하는 인간의 능력을 초과하여 운행되고 있기에 첨단 분야에 적합한 과실이론이 필요한 시점이다. 따라서 본 연구에서는 2007년 항소심 판결이 난 자동 조종 장치(autopilot)와 조종사 그리고 불상의 원인들이 복합적으로 작용하여 발생한 JAL 706 항공 판례를 중심으로 일본 항공 판례 및 우리 항공판례를 비교 검토하고 기존의 과실 이론을 비교하여 항공 사고에 적합한 과실이론을 제시하고자 한다. 우리 나라도 항공사고 특성의 하나인 복합성을 고려하여 사고 조사나 판결에서도 사고와 직접적으로 연결되지 않는 사항에 대하여 주의의무 위반 관계를 과감히 배제하는 것이 필요하다. 모든 구체적 사건을 포섭할 수 있는 완벽한 형법 이론이 존재하지 않지만 상당인과관계설은 구체적 사건에서 판단자의 평가 여하에 따라 서로 다른 결론에 도달할 수 있고 항공기는 때때로 조종사가 통제할 수 있는 영역을 넘어서 운항되는 고속화된 교통수단이고 인간과 computer 그리고 기상이 interface되어 운항되기에 일반적 교통사고의 이해를 적용하기에는 무리가 따르기에 우리나라의 항공사고에서 객관적 귀속의 척도 사용을 고려할 때가 되었다고 생각된다.

• 동양고전연구
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• 제33호
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• pp.31-56
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• 2008

여헌 장현광은 조선시대 여타의 유학자에 비해 철저하게 성리학의 본질을 충실하게 탐구하고, 심도 있게 학설을 확장시킨 학자이다. 여헌은 성리학적 교육의 기본 체계인 "대학"과 "중용"에 의거하여 자신의 학설을 강화한다. 이러한 사유의 전개에 근거하여 여헌의 교육사상은 세 측면에서 조명해 볼 수 있다. 첫째, 여헌은 교육의 기준으로서 성인군주론(聖人君主論)을 심화한다. 그것은 본질적으로 존천리알인욕(存天理?人欲)을 추구하며, 도덕적 각성과 덕치주의를 강조한다. 둘째, 여헌은 교육의 양식으로서 성경(誠敬)의 공부론을 강조한다. 여헌은 마음에 성(誠)과 경(敬)을 세울 것을 강조하고, 두 가지의 차별성을 인정하면서도 동일한 맥락에서 이해한다. 셋째, 여헌은 교육의 방법으로서 분합(分合)의 조화를 주창한다. 여헌은 그의 독특한 리기경위설(理氣經緯說)을 통해, 역(易)의 논리에 따라 어느 한쪽으로 치우치거나 지나치지 않는 중용의 관점을 유지한다. 이러한 여헌의 교육적 사유는 현대 교육적 의미에서 볼 때, 교육의 표준을 도덕의 확립에 두고, 교육의 양식과 방법에서 중용적 통찰을 고려하는 아이디어를 제공한다. 요컨대, 여헌의 교육사상은 일관성을 지닌 전통 성리학의 교육적 지혜를 담고 있는데, 현대 교육의 기준 혼란, 내용의 비체계화, 방법적 치우침에 대한 균형 감각의 중요성을 재검토하는 데 주요한 시사점을 준다.

• 복식
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• 제14권
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• pp.63-73
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• 1990

The thought of three religious, Confucianism, Buddhism, and Taoism, had been the mainaxis of Korean spirit of the past. This study is centered on Buddhist and Taoist costume. There have been a lot of studies on Korean costume from many viewpoints. However, there have been few approaches to the inner !"ide of it. That is to say, the research on spiritual back-ground or religious correlation has not done yet. And especially, we are wholly lacking the studies on Taoist costume. In this dissertation, I investigate how they had come to wear Buddhist costume and how it trans, on the basis of related documentary records and existing remains. I also inquiry Taoist costume which was worn at Taoist ceremony in our country, with the help of Korean books and documents and of the sources of Packwoonkwan in China. In the case of Topobyunjeung in Korean costume, in particular, we can catch the source of it only after studying the religious side of Taoist costume and Buddhist costume. As revealed in the theory of Topobyunjeung in Ojuyunmoonja-ngsango by Lee, Kyu Kyung, even old masters and great Confucianists could not know whether Topo, the ordinary clothes of the Sadaeboo, originated from Taoist costume or Buddhist costume. There have been many opinions about the origin, but even now it is true that no one has made it clear. Therefore in this dissertatio I demonstrate mainly how Topo and Hakchangeui appeared in Korean costume through Taoist costume. It is said that Taoists, Buddhists, and literary men wore Topo, Chickchul, and Chickshin in Song dynasty of China. Topo was a clerical robe of Taoists and was also an ordinary clothes. Chick-chul was a clerical robe of Buddhists, and Chick-shin was worn by Zen priests in Won dynaty. Over the Po, Buddhist wore a large robe, namely Kasa, and Taoist wore Packhakchang like Wooeui, when they attended at the religious ceremony. And they regarded such manner of dressing as ceremonial full-dress attire. The style of Topo in China was Saryunggyogeo. The is th say that they put the black Yeon along Sajoo, which are Young, Soogoo, Keum, and Keo, and that they wore Sajodae around their waists so as to let the band down in front of them. Our existing type of Topo is that of Chickryung-gyoin. The characteristics of the type are its Koreum hung on the dress, no Yeon along Sajoo, and Soopok at the back of the dress. And when they put on the dress, they wear Saejodae around their waists. These characteristics considered, we can find the source of Topo from the Po of Chickshin among Buddhist costume. Other types of Topo are those that were transformed elegantly according to our national manners and customs in our country. So-called Wooeui in Chiness Taoism is Hakchang. Originally it was made by weaving for of cranes or other feathered birds. Its remarkable feature is the wide sleeves. Later they called such a robe with wide sleeves Hakchang. Our hakchangeui has Yeon along Sajoo and a belt around waist. We can guess that the features of Topo and wide-sleeved Hakchang mingled and turned into Hakchangeui. Or it might also be that Topa worn by Taoist was regarded as Hakchang and Topa which has Yeon along Sajoo was regarded as Hakchangeui in our country. Such type of Hakchang worn by Taoists was well shown in the Buddhist and Taoist paintings among "The Pictures of Hills, Waters, and Folks" in the latter half of the 16th century. In China Hakchang with a belt around waist could not be seen. Comparing our style of Hakchangeui with the Chinese style, we can recognize the former was similar to that of Chinese Topa. From this, we gather that Topa was regarded as Hakchang, Wooeui worn by Taoists, Ascetics and True Men in Korea. Furthermore I also gather that our Hakchangeui, which has Tongjeong, Koreurn and a belt around waist, was a transformed style in our own country. From the above, we can realize that in costume the three religions, Confucianism, Buddhism, and Taoism, cannot be treated separately although they are different each other in the essential thought. We have to recognize that Korean Costume was established under the closely connected correlation among the religions and that it was transfigured and accepted according to the cultural characteristics. This study is significant in that it is the first attempt to understand Korean costume through the religous approach, which has never been made in our Korean costume studies. We are demanded even more wide and profound investigation on the religious side of costume throughout the general field of costume studies.

• 한국자기학회지
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• 제27권2호
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• pp.41-48
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• 2017

$CrPt_3$ 합금은 큰 Kerr 효과를 보여 주는 강한 자기결정 이방성을 가지고 있고 흥미롭게도 훈트 제3법칙을 따르지 않는 것으로 알려져 있다. 본 연구에서는 $CrPt_3$ 합금 박막의 두께의 따른 자성과 자기결정 이방성의 변화를 제일원리계산 방법을 이용하여 연구하였다. 기준 자료로 활용하기 위해 덩치 $CrPt_3$의 다양한 자성 상태, 즉 강자성(FM), A-, C-, G-type 반강자성(A-, C-, G-AF)에 대한 계산을 우선 수행하였는데 덩치 $CrPt_3$은 FM 상태가 안정하였고 이는 실험과 일치하였다. A-, C-, G-AF 상태가 FM 상태일 때 보다 총에너지가 각각 0.517, 0.591, 0.183 eV 만큼 높았고 Cr의 자기모멘트는 FM, A-, C-, G-AF 일 때 각각 2.782, 2.805, 2.794, $2.869_{{\mu}_B}$으로 확인되었다. $CrPt_3$(001) 박막의 표면은 CrPt 표면과 Pt 표면으로 두 종류의 원소 구성을 가질 수 있다. 각각의 표면에 대해 3층에서 9층까지 두께를 변화시켜 가면서 계산을 수행하였다. CrPt 표면의 3층 박막은 덩치와는 다르게 C-AF 상태가 FM 상태에 비해 8 meV 안정하였고 그 보다 두꺼운 5층, 7층, 9층 박막은 덩치처럼 FM 상태가 안정하였다. Pt 표면의 3층 박막은 C-AF 상태가 FM 상태에 비해 37 meV, 5층 박막은 G-AF이 FM 상태에 비해 54 meV 만큼 안정하였고 그 보다 두꺼운 7, 9층 박막은 덩치와 같이 FM 상태가 더 안정하였다.

• 만화애니메이션 연구
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• 통권36호
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• pp.437-467
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• 2014

본 연구의 목적은 만화 읽기가 창의성 향상에 도움이 된다는 것을 밝히는 데 있다. 오랜 역사 속에서 만화의 부정적 인식이 최근에 긍정적으로 변하였다고는 하나, 어린이 만화가 학습을 위한 도구로서만 활용되고 있는 점에서는 그 사회적 인식을 개선할 근거가 필요한 것이다. 서론에서는 선행연구의 한계로 만화 읽기에 대한 실증적인 연구가 부족함을 지적하였고, 그 실증적 연구 방법으로 설문조사를 통해 만화읽기와 학교공부와 창의력테스트의 비교분석방법을 제시하였다. 2장 이론적 배경에서는 첫째, 창의성에 관한 이론 중 문제해결능력에 중점을 둔 창의성이론이 갖는 의의를 강조했다. 둘째, 창의성 개발에서 '재미'와 '흥미'가 갖는 의미를 근대교육이론의 전개과정과 맞물려 이론적으로 살펴보았다. 셋째, 만화읽기의 특성이 '재미'와 '흥미'로 출발하며, 감정이입과 몰두과정을 통해 캐릭터가 낯선 세상을 헤쳐 나가는 과정을 통해 현실인식을 확장하는 과정이며, 창의력과 연관 있음을 강조했다. 넷째, 만화와 창의력 관계를 실증적으로 연구할 설문지 모형을 제시하였다. 3장 설문조사결과분석에서는 첫째, 공부 잘하는 아이들은 만화를 많이 읽는다는 결과를 알 수 있었다. 또 공부 역시 창의력 향상에 도움이 되며, 결국 만화읽기와 공부와 창의력 향상은 서로 부정적 관계라기보다는 서로 상호보완적인 관계임을 알 수 있다. 둘째, 만화읽기와 창의성의 관계가 공부와 창의성의 관계보다 높은 결과가 나왔다. 이는 만화읽기가 공부보다 도리어 창의력 향상에 효과적일 수 있다는 것이다. 이러한 결과를 토대로 본 연구에서는 만화읽기가 공부, 창의력 향상에 긍정적 효과가 있음을 결론 내었다. 이러한 결론을 토대로 앞으로 학년별 만화읽기 교육방법개발과 추천만화목록을 제시할 필요가 있음을 제언하였다.

• 한방안이비인후피부과학회지
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• 제12권2호
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• pp.222-247
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• 1999

The back ground and purpose : The acupuncture of oriental medicine is very important in treatments. Until now it has been researched according to the meridian and qi xue(氣血) phenomenon of oriental medicine's theory. As electroacupuncture is one of acupuncture treatments, it will show more objective index to observe the meridian and qi xue(氣血) phenomenon. And then, I studied the effects on the thermal change of the face following electroacupuncture treatment. Objective and Methods : This study was performed from January 1999 to March 1999 on 10 healthy students. The objective was divided into three groups, those were the control group A(n=10), the group B(n=10) of electroacupuncture on Hapkok($LI_4$), Samgan($LI_3$) and the group C(n=10) of electroacupuncture on Shinmun($H_7$), T' ongni($H_5$). First, in the control group A, we took a picture for 10 men without any stimulation with the Digital Infrared Thermograph Imaging(D.I.T.I.) and did 3min after, 10min after, 15min after, 25min after, 45min after respectively. Second, in the electroacupuncture treatment group B, we took a picture for 10 men without any stimulation, and then treat electroacupuncture on Hapkok($LI_4$), Samgan($LI_3$) and took a picture immediately(3min after), 10min after, 15min after and remove needle and took a picture in the same way respectively. Third, in the electroacupuncture treatment group C, we took a picture for 10 men without any stimulation, and then treat electroacupuncture on Shinmun($H_7$), T'ongni($H_5$) and took a picture in the second way respectively. Results: 1. In healthy men, average skin temperture about Yonghyang($LI_{20}$) area was higher than Soryo($G_{25}$) or Chich'ang($S_4$) area. They were Soryo($G_{25}$) area $31.495{\pm}0.766^{\circ}C$, Rt. Yonghyang($LI_{20}$) area $31.664{\pm}0.936^{\circ}C$, Lt. Yonghyang ($LI_{20}$)area $31.686{\pm}0.767^{\circ}C$, Rt. Chich'ang($S_4$) area $31.226{\pm}0.875^{\circ}$, Lt. Chich'ang ($S_4$) area $31.453{\pm}0.855^{\circ}C$. 2. In the control group A, the skin temperature of Soryo($G_{25}$) showed the increase or decrease in below ${\Delta}0.1^{\circ}C\;except\;0.265{\pm}0.594^{\circ}C$ in 25min, but not significantly. 3. About Soryo($G_{25}$) area, the skin temperature decreased significantly after electroacupuncture immediately. ${\Delta}T $of the group B was $-0.970{\pm}0.87\;1^{\circ}C$, which was larger than one of the group C which was $-0.707{\pm}0.624^{\circ}C$ at 3min. And then ${\Delta}T$ of the group C was increase valuable at 25min, 45min. 4. About Yonghyang($L1_{25}$) area, the left ${\Delta}T$ of the group B showed below $0.2^{\circ}C$ or so in contrast to the right it. In the group C, on the both side showed continous increase of temperature as following times. 5. About Chich'ang($S_4$) area, the skin temperature increased valuable $0.3^{\circ}C$ or so on the both side and later inclined to decrease in the group B but not significantly. In the group C, it increased valuable on the both side. 6. The skin temperature of electroacupuncture treatment group B, C were more increase than the control group A except Lt. Yonghyang($LI_{20}$) area in the group B. The temperature of group C were more increase than the group B wholly. Conclusion : The above results indicate that D.I.T.I. is a useful method to observe and fallow-up the effects and the changes by electroacupuncture stimulation on objective evaluation of phenomenon for the meridian system and character. Thus, continuous thermographic study will be needed for more clinical application such as acupuncture and medicine or laser therapy according to oriental medicine.

• 철학연구
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• 제123권
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• pp.57-86
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• 2012

현대철학에 이르러 많은 철학자들이 근대철학을 흔히 주체철학, 의식철학으로 규정하고, 이 철학의 유아론적인 면을 극복하기 위해 의사소통이론, 해석학, 해체론 등을 통해 다양한 모색을 하고 있다. 실천철학의 영역에서도 이들, 특히 공동체주의자들은 근대 자유주의 철학이 주체의 자유와 권리만을 정당화하는 고립된 자율성을 벗어나지 못하고, 따라서 타자와의 관계도 형식적으로 처리함으로써 전통적인 공동체의 연대성을 붕괴시키고 말았다고 비판한다. 이들은 칸트철학에 대해서도 똑 같은 맥락에서 비판하고 있다. 그러나 이러한 비판은 무리가 있다. 왜냐하면 칸트는 자기 이전의 근대 주체철학이나 자유주의 철학을 그대로 추구하지 않고 이들의 한계를 비판하고 극복하려고 했기 때문이다. 그는 주체성에 머물러 있는 철학자가 아니라 주체와 주체 사이의 소통 가능성 문제에 대해서도 고민하는 모습을 보여주고 있다. 그 대표적인 곳이 바로 '공통감'을 다루는 부분이다. 그는 이곳에서 상상력의 자유로운 놀이를 통한 지성과의 합치를 취미판단과 연관을 짓고, 또 이 취미판단의 보편적 타당성의 가능 근거로서 공통감을 요청하고, 이것을 취미판단에 대한 당위적 원리이자 이념으로 설정하고 있다. 취미판단의 주관적 원리로서의 이 공통감은 '판단 주체의 자기 내적 관계'에만 머무르지 않고 '공동체적 감각의 이념'으로서 '판단 주체들 사이의 소통 가능성'에도 관계한다. 공통감을 통해 공동체 구성원들의 조화를 모색하는 그의 이러한 시도는 오늘날 자유주의가 중시하는 자율성과 공동체주의가 중시하는 연대성 사이에서 발생하고 있는 대립을 극복할 수 있는 가능성을 제공해준다. 특히, 그의 공통감 이론이 '비판적 해석학'과 '관계적 자율성'의 이론으로 발전될 경우, 그의 이론은 전통사회와 근대사회의 부정적 요소를 극복하고 현대사회의 고립적 자아들 사이의 갈등을 넘어 새로운 관계를 모색하는 길에 이바지할 수 있다. 이런 의미에서 칸트 공통감 이론은 현대철학, 특히 자율성과 연대성을 둘러싸고 논의되는 오늘날의 실천철학에서 여전히 중요한 의미를 지니고 있다.