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李政欣,申陽燮 忠南大學校體育科學硏究所 1993 體育科學硏究誌 Vol.11 No.1
The purpose of this study was to identify whether the mental practice affect the learning of motor skills, and thus contribute the basic data to the teacher, the coach, and the training program. Each of the 3 groups (Physical Practice Group: PP. Mental Practice Group: MP, and Physical-Mental Practice Group: PP-MP) had 10 college students. The data was recorded in adding 10 trial points after having offered the subject the task hitting the target with one bounce of the basketball, using the non-preferred hand. After the pretest such as the above example, they practiced the total of 6 trials with their own devided groups, and the effects of the practice were observed. The data of the pretest and posttest results in each of the groups was compared and analysed. The significant differences of practice effect were statistically analysed among the groups. The results were as follows; 1. The mental practice group(MP) and physical practice-mental practice group(PP-MP) showed significant differences between the score of pretest and that of posttest except for physical practice group(PP). 2. The significant difference did not appear in the pre and posttest scores(P〈.05). But the difference between the scores of physical practice group(PP) and those of physical-mental practice group(PP-MP) showed almost a level of 95% increase in the physical-mental practice group (PP-MP).
신양섭 한국외국어대학교 중동연구소 2003 중동연구 Vol.22 No.1
When Russians arrived in Central Asia, they saw the various ethnic and linguistic mosaic picture there. In order to rule this area effectively, therefore, Russian rulers had to prepare a special language policies for all the ethnic peoples. Russian language was selected as an official language. Although this language policy became the means of ethnic identity liquidation, Russian language played a great role for merging all the ethnic peoples and various languages in the Central Asia together. The breakdown of Soviet Union and independences of Central Asian republics extricate the traditional cultures and indigenous languages of the Central Asia out of liquidation crisis. But the new language policy to select its indigenous language as a state language in each republic gave rise to the new reaction from the ethnic minorities, in particular, Slavic minorities. The slavic minorities in each republic lost their privileges of the Soviet era and had to watch the language and ethnic policies of newly independent republic. They began to leave their "growing-up" homeland for "historical" homeland because of uncertainty of their future. Their massive emigration was a heavy blow to the republic's economy which resulted in lack of high manpower. So all the newly independent republics of the Central Asia should reform their language policies and other nationalism policies which they had started with great ambitions. Most republics put Russian language at the same status with their own languages or at the status of 2nd state language. They put off rehabilitation of pride and dignity of which they were deprived under the Russian rule and strive to make intellectual Slavic minorities stay in their own republics. Most republics in Central Asia try to fill up the ideological blank of communism with their traditional religion, Islam. The restoration of Islam include much danger when it is in collusion with Islamic Fundamentalism and lead to civil war at any time like Tajikistan. However all the presidents of Central Asian republics who were elected by vote after independences take advantage of Islam for preserving their political power. They adopted a two-pronged policy - both strong and moderate policy on Islam. They assist the moderate Muslim organizations which follows national policies but keep watch closely and suppress the Islamic Fundamentalism movement which is wriggling at the Ferghana Valley. However, Islam cannot be overlooked in the future of Central Asia. The scene which the most presents of Central Asia administer the oath of presidential office putting their hands on the Quran implies their future policies.
칸트의 ‘선의지’에 있어서의 자발성의 논리적 위상-『도덕 형이상학(Die Metaphysik der Sitten)』의 서문(Einleitung)을 중심으로-
신양섭 동국대학교 동서사상연구소 2005 철학·사상·문화 Vol.0 No.1
In dieser Arbeit wird ein Versuch gemacht, die im Begriff des guten Willens, der zugleich für das ganze System der praktischen Vernunft als zentral gilt, wohl als aktiv wirkender Faktor zu vermutende Spontaneität logisch dingfest zu machen.Im ersten Teil des Aufsatzes wird die "Einleitung in die Metaphsik der Sitten" des gleichnamigen Buches von Kant speziell unter die Lupe genommen, zwecks der schrittenweisen Rekonstruktion des Spontaneitätsbegriffes. Daraus ist das Resümee zu ziehen, daß sich die Spontaneität zugleich als der tragender Faktor der Willkür und die innere Identität des Willens erweist. Im folgenden Kapitel wird der Grundsatz der praktischen Vernunft(S. 326-327) Wort für Wort daraufhin interpretiert, daß die transzendentale These der Freiheit als ratio essendi für das moralische Gesetz hält. Aber das praktische System fordert zugleich, daß das moralische Gesetz umgekehrt für die Freiheit das ratio cognoscendi spielt. Durch die hauptsächlich "negative"(1. Teil) und "positive"(2. Teil) Methode wird bewiesen, daß Spontaneität, deren introverter FaktorWille und deren extroverter Faktor Willkür ist, den guten Willen ontologisch ausmacht. 본고는 실천 이성 전체 체계의 핵심이라고 할 수 있는 선의지 개념의 구조적 요소로 사료되는 자발성을 논리적으로 포착하려는 시도이다.글의 첫 장에서는 도덕 형이상학 서문을 검토하면서 이러한 자발성의 개념을 점진적으로 재구성해 보고자 하였다. 결과는 다음과 같다. 자발성은 자의의 활동체이며 동시에 의지의 내적 정체성이다.두번째 장에서는 실천 이성의 원칙(326-327쪽)에 대한 자구 해석을 시도하였다. 주안점은 자유가 도덕법의 존재 근거라는 테제가 성립됨을 입증하는 것이다. 그러나 실천 체계는 동시에 도덕법 또한 자유의 인식 근거가 되도록 요구하는 것이다. 첫 장의 주로 "부정적" 방법과 둘 째 장의 주로 "긍정적" 방법을 통해서 그것의 내향적 요소가 의지이며 외향적 요소가 자의인 그러한 자발성은 선의지를 존재론적으로 완결 지워 준다는 사실이 증명된다.