• 한국수학사학회지
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• 제11권1호
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• pp.47-51
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• 1998

We consider how the speculation of infinity has been established through Cantor's idea. Also this paper deals with a problem of infinity in view of the application of our real life, as well as the theoretical meaning.

• 인문언어
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• 제2권2호
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• pp.203-221
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• 2002

The ideal of middle class British masculinity and the representative of the new Victorian respectability, the ″gentleman″ was difficult to define amidst the class mobility and social change of the nineteenth century. Was the gentleman to be identified by class and by money\ulcorner By behavior and clothing\ulcorner By religion and morality\ulcorner This essay focuses on the problem of the ″gentleman″ as it was debated in the Victorian era and as it was reflected in the biography and work of the mid-nineteenth century's most important English writer, Charles Dickens. I examine the critical debate surrounding the Victorian idea of the ″gentleman″ by comparing the arguments of Shirley Robin Letwin's The Gentleman in Trollope(1982) and Robin Gilmour's The Idea of the Gentleman in the Victorian Novel(1981). Letwin views the ″gentleman″ as largely transcending class structure, while Gilmour's more historically-conscious view locates the gentleman as emerging out of, and even enabling, the class negotiations of this period. Against the backdrop of such debates, I discuss Charles Dickens's struggles with the idea of the gentleman in theory and in practice. In his novels, especially his semi-autobiographical bildungsromane about the growth and development of boys into adulthood, Dickens prominently engages with the identity and definition of the gentleman. As I demonstrate in this essay, this interest originated from Dickens's own childhood trauma and his subsequent drive to attain gentility, a necessity complicated by the vicissitudes of his personal and professional life.

• 한국실내디자인학회논문집
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• 제23권4호
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• pp.103-110
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• 2014

"I only went out for a walk, and finally concluded to stay out till sundown, for going out, I found, was really going in." (John Muir, 1938) Building interior and urban interior is understood as a single concept of interior: "the outside is always an inside" (Le Corbusier, 1929). Both are thus related to each other, and under the same system of meaning. Architecture comes from the making of an interior. A city comes out of the making of another interior felt as an undeniable inner demand; a street is "a community room by agreement" (Kahn, 1971) and a square is an open aesthetic room by agreement of community. Urban interior that contains our public life-world is an extension of the concept of interior that building interior contains our private/semipublic life-world. This paper explores the idea of interior and urban interior through literature research. The first site the paper traces is the physical interior, space, and place to figure out their meanings. The second site this paper illustrates is the transposition of the physical interior and the psychic interior, which influences the physical space where we create our own life-world. The last site the paper clarifies is the development of the idea of urban interior and the contextual rationale of urban interior. This ramble from building interior to urban interior discloses a twofold singular interior of both the building and urban interior that explains the meanings of interior, the scopes of interior, and the objects of interior to design and create interior.

• KIEAE Journal
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• 제8권4호
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• pp.29-36
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• 2008

The rapid industrialization since the 1960s has caused considerable changes in the appearance of Korean cities. The huge demand and cityward tendency derived from the increase of population with such the expansion from 9 millions in 1960 to 43 millions in 2003, have resulted in number of problems such as the falling-off in the quality of life, amenity, and safety. And above all, the urban identities is not to be found obviously in the cities. With regard to these problems, the re-creation of cities should be emphasized to make environmental, economical, and social improvements and to restore human-oriented activities. In the course of making new improvements cities need to preserve the characteristics and maintain the concordance with their environments. In other words, the restoration of cities ought to be made in the aspect of continuity, which means the accession of genetic factors inherent in cities. In this background, concerning about the system on apartment house especially relating to environmentally sound restoration and comparing with that of Japan, this study proposes the direction needed in the development of urban space.

• 한국생활과학회지
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• 제21권5호
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• pp.849-862
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• 2012

The purpose of this study is to classify the characteristic and conduct a typological analysis of college students' attitudes toward remarriage by the elderly, employing Q-methodology. The results are as follows: College students strongly supported the opinion that remarriage relieves the elderly of loneliness, and that familial support is crucial for the remarriage to happen. They also rejected of the idea that the elderly would feel ashamed to remarry. Students' attitudes towards the elderly's remarriage fell into three classifications: the progressively accepting type, the realistically accepting type, and the conservatively accepting type. Type 1, "progressively accepting type" enthusiastically accepts and supports the elderly's remarriage as a progressive and emotive relationship. The "realistically accepting type" holds the opinion that remarriage in later life is based on overcoming loneliness or satisfying attachment need rather than love. This typology believes that the elderly would not be equal as spouses, and would not be overly distressed by public perception. The type 3, "conservatively accepting type" believes that remarriage would be likely to strain the elderly's relationship with other family members, that it will not be the beginning of a new independent life, but are generally accepting of the idea of remarriage in later life.

• 대한한의학원전학회지
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• 제4권
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• pp.127-157
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• 1990

Geum-Won dynasty is the era which totalized the every medical attainments of before Song dynasty and appeared some medical practioners who found new medical theory based upon this, and is important time for various developments of the oriental medical theory. At this time of the era, the representative practioners are called the four noted physician of Geum-Won dynasty. Jang Won-So who influenced the formation of the theory of the four noted physcian of Geum-Won dynasty, originated new theory by joining the theory of "Nae-Gyung" with his own medical experience. The results can be summarized as follows after studying his life and idea of medicine. 1. Jang Won-So, courtesy name is Gyeol-Go, came from Yeog-Joo and it is unknown that when he was born and dead, but he lived in 11C. At 27, after failed in a Jin-Sa examination, he started medical study, and widely spreaded his medical art by healing the Yoo Wan-So's Sang-Han disease. 2. There are many Jang Won-So's writings, such as "Eui-Hag-Gye-Won" which is the condensation of his idea of medicine, "Jin-Joo-Nang" which is greatly contributed to development of Herbology, "Jang-Boo-Pyo-Bon-Han-Yeol-Heo-Sil-Yong-Yag-Sig" which is the sample of Jang-Boo-Byun-Jeung-Lon-Chi, and "Yag-Joo-Nan-Gyung" "Gyeol-Go-Ga-Jin" "Gyeol-Go-Joo-Sug-Hwa-Mag-Gyeol" "Gyeol-Go-Bon-Cho" "San-Yog-Bo-Sang-Bang" which are known do not existing. 3. Jang Won-So's study about Jang-Boo-Byun-Jeung was influenced by "Nae-Gyung" "Jung-Jang-Gyung" "So-A-Yag-Jeung-Jig-Gyeol" etc. and outline by Han-Yeol-Heo-Sil and the change and prognosis of the state of disease can be decided by Saeng-Sa-Yeog-Soon, so he contribute to development of lang-Boo-Byun-Jeung-Lon-Chi of posterity. 4. Jang Won-So succeeded and develope the theory of the herbs of Oh-Jang-Go-Yog-Bo-Sa and about Ki-Mi-Seung-Gang-Boo-Chim etc. appeared on "Nae-Gyung", especially invented such as Kwi-Gyung-Lon, In-Gyeung-Bo-Sa-Seol, Jang Boo-Pyo-Bon-Yag-Sig and he enriched the content of pharmacological theory, so he motivated various development of herbalogical theory. 5. Jang Won-So's idea of On-Yang-Bi-Wi directly influence Lee Go's assertion of Bi-Wi-Lon, idea of Go-Geum-I-Gue-Seol presented theological basis of posterior medical practioners formation of prescription, so the way of drug usage greatly developed. 6. Jang Won-So's theory of the lang-Boo-Byun-Jeung and herbology directly influenced to Lee Go, Wang Ho-Go, Na Chen-Ik, lang Byeok etc. so he became the father of Yeog-Soo class and indirectly influenced to Seol Gi, Jo Hen-Ga, lang Gae-Bin, Lee Jung-Jae etc. of Myeng dynasty, so the On-Bo class has been formed. Like this, because, his idea of medicine developed at various aspect and greatly influenced to posterity, Lee Si-Jin said "Since the emergency of "Nae-Gyung", Jang Won-So is the only man who greatly enhance medical principle.", so it is clear that this is not unfounded expression at all.

• 철학연구
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• 제115호
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• pp.1-29
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• 2016

나는 "맹자" "양혜왕"편 전반에 걸쳐 개진되는 '여민동락' 논의를 '행복'의 관점에서 비판적으로 논의하고자 한다. 내가 행복하다고 여기는지의 여부와 실제의 삶이 일치하지 않는다는 점에서 주관적인 심적 상태로서의 행복은 좋은 삶과 갈등을 낳을 수 있다. 따라서 우리가 진정한 행복을 추구하는 것은 이미 주관적인 심리상태를 극복하고 어떻게 살아야 좋은 삶인가라는 고전적인 질문으로 회귀하게 된다. 이를 위한 논의의 배경으로 제선왕과의 대화에 등장하는 독락과 여민동락의 내용을 설명하려고 한다. 제선왕의 경우 그에게서 발견되는 욕구의 위계를 통해 독락으로 표현되는 주관적인 행복감이 자신이 지향하는 좋은 삶과 어긋나 있음을 밝힐 것이다. 맹자가 제시하는 여민동락이 즐거운 삶과 좋은 삶을 일치시키는 논리를 설명하고 '연대'의 이면에 작동하는 상호이해와 공감의 역동성을 고찰할 계획이다. 측은지심으로 포착할 수 있는 이런 공감의 힘이 어떻게 여민동락과도 이어질 수 있는지 논증하려고 한다. 서(恕)의 황금률로 포착해낼 수 있는 측은지심과 여민동락의 동리(同異)를 검토하고 '여민동락'이라는 유가적 행복론을 좋은 삶에 관한 이론적 틀로 요약, 정리할 계획이다. 이를 통해 주관적인 행복감이 우리의 삶을 좋게 만드는데 어떻게 기여하는가를 간략하게 설명하려 한다.

• 대한한의학원전학회지
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• 제21권2호
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• pp.113-124
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• 2008

The main characteristic of 'Idea of Uimul(宜物思想)' lies in specifically laying down rules on the subject of thought, and creating correlated measures and ways based on those grounds. Thus, 'Ui(宜)' emphasizes the pertinence of the measures and ways. By making a detailed analysis, the importance of 'Mul(物)', the subject of thought, the perception of it, the human reaction to it, and the specific principle of the action, can be seen. Ancient Chinese considered Heaven and Earth the largest frame of perception, and perceived all things through it. Heaven and Earth was differentiated from 'Gi'(氣), and the Gi of Heaven and the Gi of Earth interacted with one another in endless motion. "Hwangjenaegyeong(黃帝內經)" considered nature and all things in it through this ideology of 'Correspondence between Heaven and Humanity(天人相應)'. It considered humans to be born from the Gi of Heaven and Earth and to associate with one another under the influence of the Gi of Heaven and Earth. Therefore, in "Hwangjenaegyeong(黃帝內經)", the ideology of 'Correspondence between Heaven and Humanity(天人相應)' is the fundamental frame of Idea of Uimul(宜物思想). On the other hand, the Ui(宜) in Idea of Uimul(宜物思想) indicates the pertinent measures and ways towards a subject, that is, humans acting appropriately according to the laws of Heaven and Earth inside the ideology of 'Correspondence between Heaven and Humanity(天人相應)'. Humans are affected by nature and adapt to it, but they also recognize the laws of nature and strive to wholly protect the human life by versatilely taking adequate measures against the numerous changes of nature.

• 대한안전경영과학회:학술대회논문집
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• 대한안전경영과학회 2006년도 춘계공동학술대회
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• pp.1-8
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• 2006

By the effect of globalism and information the workplace environment is complicated and diversified little by little. The job stress due to the life style, the idea and culture, and the automated facility system etc. is to a tendency which compared to increase more. It will not be able to prevent a industrial accident basically because the oriental and western life style is different. Therefore this paper presents the Korean life change unit model through statistical testing in order to minimize industrial accident with the proposed life change unit factors on the workers living In the middle area. Finally, the analytical result of this paper can be easily used in order to minimize the industrial accidents by the job stress with the worker and the occupational safety & health manager in real fields.

• 복식
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• 제9권
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• pp.75-88
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• 1985

This study is on the expressive will of human beings by way of examining turtle patterns. Turtle represents spiritual, incantatory implications and the idea1s of long life and of fortune. From ancient to the present the turtle patterns have expressed various kinds of arts on these concepts. The researchs on the examples of turtle patterns are summed up as follows. 1. Single form of turtle shows a turtle wrapped by snakes and is generally regarded as a symbol of long life with respect to the mysteries of the Tao. 2. HyunMu type is of an imaginary animal which is wrapped by snakes. 3. Turtle shell type is hexagon accumulated 1ike successive bee-hives.