• 철학연구
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• 제94호
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• pp.53-87
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• 2011

모나드를 근본적인 실체로 삼고 있는 라이프니츠는 동시에 모나드들로 구성된 물체적 실체를 또 '하나의 실체'라고 부르고 그것이 그 자체로의 단일성을 가짐을 증명하고자 한다. 그러나 라이프니츠의 이러한 입장은 모나드론과 모순되어 보이기 때문에 많은 연구자들은 물체적 실체가 하나의 실체라는 라이프니츠의 주장을 단순히 무시하거나, 중기 실체론에서 일시적으로 주장하다가 철회한 것으로 간주하기도 한다. 본 논문은 라이프니츠가 물체적 실체가 하나의 실체라는 주장을 중간에 일시적으로 유보하고 있기는 하지만 생애 말기까지 계속해서 주장한다는 것을 보이고, 또 물체적 실체가 진정한 단일성을 갖는다는 주장을 입증하기 위하여 실체적 형상 및 실체적 연결 끈 등의 개념을 사용하고 있지만, 실체적 연결 끈은 라이프니츠가 생애 말기까지 견지했던 입장임에도 불구하고 그의 체계와 조화될 수 없으며, 그러나 물체적 실체가 그 자체로의 단일성을 갖는다는 사실을 설명하기 위해서는 실체적 형상과 예정조화설만으로도 충분함을 보이고, 그럼에도 불구하고 물체적 실체가 하나의 실체라는 주장은 모나드가 하나의 실체라는 주장과 조화될 수 없으며, 물체적 실체가 하나의 실체라는 주장만 포기하면 물체적 실체에 관한 이론은 라이프니츠의 범유기체론의 토대가 됨을 밝힌다.

• 영미문화
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• 제9권1호
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• pp.221-237
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• 2009

This paper analyzes the time-shift technique in Joseph Conrad's Lord Jim. Conrad's manipulation of time in this novel is based on his aspiration for how 'to make you see,' which he believes is completed through the harmony form and substance in his works. So Conrad applies this technique which was used earlier by some writers such as Laurence Sterne to his Lord Jim to show its theme more effectively. In Lord Jim, the story consists of two parts; first, Jim jumps from a ship called the Patna and is deprived of his navigation certificate. Secondly, he wins the people's respect in Patusan in which his past related to the Patna remains hidden, but he faces his death by taking responsibility for the death of the chief's son in the island. These events in Lord Jim are not described in chronological order; that is, some events are depicted with the time-shift technique using flashback, association, or fragmentary memory to accelerate the speed of stories as well as to offer the actuality of the events. With this structure, the themes of Jim's story have something to do with his heroic actions and failures. Jim wants to be a hero and after failures he struggles to redeem himself only to fail. In particular, Jim's jump from the Patna is emphasized through the time-shift and it shows there is something incomprehensible in his action. Therefore, Conrad reveals in Lord Jim that Jim is one of us who not only are imperfect but also have the weaknesses inside that can unexpectedly emerge in an instant.

• 복식
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• 제58권3호
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• pp.131-148
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• 2008

Each stylistic period through history has its own unique look. The characteristic look of each period is completed and visualized with its prevailing ideologies, aesthetic consciousness and morality by means of 'form'. A period expresses its characteristics in accordance with form according to the widespread preferences of the time. Among the various cultural factors that form the look of the time, those that the period holds as ideal aesthetic values create the concept of 'ideal beauty' for that period. This study begins by establishing the conceptual definition of 'ideal beauty' and develops the premise that dress reflected ideal beauty. To attain the goal of the study, the selected objects are dresses represented in paintings, the actual garments from the Renaissance to Baroque periods and written references about art, art history, and history of costume. The results, based upon a theoretical study of the zeitgeist and aesthetic values of the 16th and 17th centuries, are as follows: first, ideal beauty influences the substance and form that constitute dress style. It is a byproduct of the spirit of time, the zeitgeist. The concept of ideal beauty is born within the lifestyle pursued by the ruling class and focuses on the body as an epitome of beauty, moral values, custom, lifestyle and taste as it becomes visualized via form. Second, the aspect of dress representing the ideal beauty of particular time varied according to the times. In both periods, power and dignity were used to achieve the ideal aesthetic values. In the Renaissance, power was expressed by the horizontal extension of dress (i.e. wide farthingales and sleeves) and in the Baroque period, by vertical extension (i.e. long and tall wigs, fontanges and trains). It can be said that fashion in both periods achieved an ideal, such as power and dignity, via the same means, by extending dress sizes, but the ways in which those ideals were portrayed in each period's dress yielded very contrary styles. It is understood through this study that ideal beauty influenced the dress style of the Renaissance and Baroque periods and played a decisive role in determining its forms and symbolic meanings.

• 대한한의학원전학회지
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• 제7권
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• pp.198-231
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• 1994

Up to now, after I had examined the relation between the origin of Fung(風) and Gi(氣) and the mean of Fung in medical science, I obtained the conclusion being as follows. The first, Fung(風) means a flux of Gi(氣) and Gi shows the process by virtue of the form of Fung, namely, Fung means motion of Gi. In other words, it is flow of power. Accordingly, the process of all power can give a name Fung. The second, Samul(事物) ceaselessly interchange with the external world to sustain the existence and life of themselves. And they make a adequate confrontation against the pressure of the outside. This the motive power of life action(生命活動) is Gi and shows its the process on the strength of Fung. The third, Samul(事物) incessantly releases power which it has to the outside. Power released to the outside forms the territory of the established power in the environment of them and keep up their substance(實體) in the space time(時空). It can be name Fung because the field(場) of this power incessantly flows. The fourth, man operates life on the ground of the creation of his own vigor(生氣) for himself as the life body(生命體) of the independence and self-support. The occurence of this vigor and the adjustment process(調節作用) is supervised by Gan(肝). That is to say, Gan plays a role to regulate and manage the process of Fung or the action of vigor with Fung-Zang(風臟). The fifth, because the Gi-Gi adjustment process(氣機調節作用) of Gan is the same as the process of Fung, Fung that operates the cause of a disease is attributed to the disharmony of the process of the human body Gi-Gi. Therefore, the generating pathological change is attributed to the extraordinary of the function by the incongruity of Gi-Gi(氣機) or the disorder of the direct motion of Gi-Hyul(氣血). Because the incongruity of this Gi-Gi of the human body gives rise to the abnormal of Zung-Gi(正氣) in the human body properly cannot cope with the invasion of 'Oi-Sa(外邪). Furthermore, Fung serves as the mediation body of the invasion of other Sa-Gi(邪氣) because of its dynamics, By virtue of this reason, Fung is named the head of all disease. And because the incongruity of the Gi-Gi has each other form according to Zang-Bu(臟腑), Kyung-Lak(經絡), and a region, the symptoms of a disease appear differently in line with them as well. The sixth, Fung-byung(風病) is approximately separated Zung-Fung(中風) and Fung-byung(猍義의 風病). Zung-fung and Fung-byung is to be attributed to the major invasion of each Jung-gi and Fung-sa(正氣와 風邪). But these two kinds stir up the problem to the direct motion of Gi-hyul(氣血) and the harmony of Gi-Gi in the human body. When one cures it, therefore, Zung-fung has to rectify Gi-Gi and the circulation of Gi-hyul on the basis of the supplement of Jung-gi(正氣) and Fung-byung must make the harmony of Gi-Gi with the Gu-fung(驅風). -Go-gi(調氣), Sun-Gi(順氣). Hang-Gi(行氣) - All existing living things as well as man maintain life on the ground of the pertinent harmony between the soul(精神) and the body(肉體). As soon as the harmony falls down, simultaneously life disappears as well. And Fung which means the outside process between Gi(氣) and Gi(氣) makes the action of their life cooperative and unified, Accordingy, the understanding of Fung, first, has to start wi th the whole thought that not only all Samul(事物) but also the soul and the body are one.