<恩> 思想의 硏究 : <은> 사상의 연구

김승동 釜山大學校 1975 論文集 Vol.19 No.1

老子의 道의 硏究 : 노자의 도의 연구

김승동 釜山大學校 敎養課程部 1972 論文集(교양과정부) Vol. No.

孟子와 荀子에 있어서의 人間觀의 比較硏究 : 맹자와 순자에 있어서의 인간관의 비교연구

김승동 釜山大學校 敎養課程部 1974 論文集(교양과정부) Vol. No.

少太山의 實學觀에 關한 硏究

金勝東 釜山大學校 1985 人文論叢 Vol.28 No.1

Sotaesan (1891-1943) was known to live during the period of the climax of nation's ordeals under the Japanese government, if we consider the Japanese Conquest as the period from 1910 through 1945. His thought appeared under the influences of political, social, religious and practical science at that times. Sotaesan established the system of dogma basis on Buddhism against the Confucian society, but he felt to introduce his idea's formation rather than to eliminate the practical elements of Confucism completely: those elements are practice, utility and proof. If we excerpt the characters of practical science of Sotaesan from the basis of his dogma and mottos, those are as follows: (1) In the motto "As material civilization develops, cultivate spiritual civilization accordingly", the character of the practical science is included in the thought that the faith of truthful religion, the disciple of realistic moral and the stimulation of scientific civilization which are driven out from it, (2) In the motto "All are incarnations of Truth-Buddha; Do each thing as an offering of worship to the Buddha", as he emphasizes the realistic worship, practical worship and the direct worship to Buddha for object about the four gratitudes of the earth and heaven, the parents, the bretheren and the law, he can relate those spiritual idea with the character of his philosophy. (3) In the motto "Practice meditation continually, practice meditation everywhere", as he says the practical law which is disciplined from the practical life, he can search for one of his characters of practical science. (4) In the motto "Moving and Being quiet are of one suchness; Keep the spirit and the body fully integrated", we can find out the character of practical science from the thought that we should continually train the mind in spite of being busy or not, abandon the evil habit doing nothing in idleness, and juxtapose moral philosophy and science. (5) In the motto "Buddhist truth is found in life: Life is Budahist truth itself", as Sotaesan says that we should apply and enlighten the Buddhism in the life we can also find out the character of practical science in his remark. (6) In the survey of "Il-won-sang", as he wants to give importance on the Il-won-sang rather than on Buddha image in Budahism, and use the Il-won-sang in the practical life as the specimen of an ascetic practice and object of faith, we can understand the character of pracatical science in it. (7) In the contents of "The Four Grace and the Four Essentials", as we know that the Four Grace is to use the affinity law in the life positively, and the Four Essentials are the articles to be practised in the society, we also can find out the character of practical sceince in it. (8) In the contents of "The Threefold Trainings and the Eight Articles", as we know that the lessons of Buddhism in the past times are integrated and practised in every field without stopping, also we can find out the character of the practical science in this saying.

中論에 나타난 龍樹의 空思想에 關한 硏究

金勝東 釜山大學校 1983 人文論叢 Vol.23 No.1

<Abstract>A Study on the nyata of N g rjuna mentioned in the M dhyamika straThe M dhyamika stra is a work at N g rjuna's first period. The nyata in the M dhyamika stra is not only the fundamental thought of Buddha and Mah y na Buddhists who succeeded to the direct line of Buddha, but also the essential thought consistent in the root of Buddhism. Buddha's Majjhima Patipada has been succeeded after Buddha's death, and its meaning is Pratityasamutp da(arising from conditional causation) and ra(the eight right or correct ways).N g rjuna expressed Buddha's Majjhima Patipada by means of nyata. Transcending the relative opposition between existence and nothing, nyata contains them as indispensable elements of them. Metaphysically speaking, the true aspect of human life and world is negatively nothing, affirmatively Pratityasamutp da and epistemologically Prajn .The characteristics of the nyata of N g rjuna expressed in the M dhyamika stra are, first, that it ascribes all the phenomena to the nothing and second, that it doesn't allow this nothing to remain as a mere nothing and compels it to affirm the tattva.N g rjuna divides the V c into the Prapanca and the De an . The De an has the structure of two forms of statement. Buddha's Majjhima Patipada can be divided into Majjhima Patipada of Law and practical Majjhima Patipada. In N g rjuna's Nothing depicted in the M dhyamika stra, the Majjhima Patipada of Law is much more mentioned than practical Majjhima Patipada.N g rjuna's logic of stating the nothing is one of stating the nothing from a position of non-position, a total position of both oneself and others which transcends all the premises. He uses the one logic, that is, the logic of Majjhima Patipada as a awareness of improvised, absolute reduction.

圓佛敎의 社會福祉觀

金勝東 원광대학교 원불교사상연구원 1979 원불교사상과 종교문화 Vol.3 No.-

毛奇齡과 丁若鏞의 易卦 해석에 관한 비교연구

김승동 釜山大學校 1990 人文論叢 Vol.36 No.1

The transformation from the metaphysical period to the practical scientific period was reflected by the explanatory views of the Yiism which played an essential part in the oriental philosophy. One of the explanations is about Kua, which is the code of the Yi. This study is to compare and survey the explanatory theory about Yikua of Mao Chi-ling and Chung Yak-yong. The first, their similiarity is that they opposed Sho Kangjie's way of drawing the Kuas which contain many Taoistic elements. This is because they intended to restore the pure and primeval Confucianist which is not amalgamated by any foreign element. And they thought the ideas of Han dynasty as being nearly a pure Confucianist. Thus, their explanation about Yi contained the elements of Han Yi. The second, both of them tried to explain Yi mainly in the manipulation of Kuo's codes. Thus they made out their own rules in the codes, observing and considering the Yikuos and their relationship :that is, Mao Chi-ling's 5 Yi Shuo and Yak-yong's 4 Fashuo and 3 Yishuo. Using these rules, they explained the language of Yi. The third, they were influenced in the field of manipulation of Kua's codes by the important theory about 12 Kuas. They deduced other Kuas from these basic Kuas. Of course, they differ in the concrete developing methods. Their differences appear in the concrete parts. Sometimes even the same terms they use are different in the meaning. Yak-yong took all his explanatory rules of codes from Yii, while Mao Chi-ling took only his principle of adding Yici from it. Criticising generally, 1 see Chung Yak-youg's theory is more Precise and systematic than Mao Chi-ling is.

佛敎와 圓佛敎의 初期經典에 나타난 女性觀에 關한 比較硏究

金勝東 釜山大學校 1983 人文論叢 Vol.24 No.1

Both Buddha and Sotaesan realised the reason of the principle of causation. They educated men by many doctrines on the basis of principles which they realised. The Buddha's doctrine put emphasis on the solution of troubles of life. Meanwhile Sotaesan Put emphasis on the enlargement of the spiritual force, and guiding all men to paradise. While the word of Sattva(衆生) is much employed in the Buddhist Scripture the word, learning mall, is much employed in the Scripture of Won-Buddhism. Buddhism distinguishes between man and woman, the priest who left home and the priest who didn't and educates each differently. But Won-Buddhism not only doesn't distinguish between them, but educates both equally. Judging from the Buddhist doctrine, the status of woman is improved more than in Brahmanic society. But Buddhist doctrine doesn't advocate the equality of the sexes. On the contrary the doctrine of Won-Buddhism advocates the equality of the sexes. Buddhism gives women the five Percepts and ten percepts and maintains that if women observe and practice the percepts, they can leave the female body, and refuse to be born in female body again. On the other hand, Won-Buddhism insists that if man and woman practice together the nine laws indispensable for ordinary practice and live with respectful, conciliatory, diligent and co-operative attitudes, they can estabilish a desirable community. Buddhism teaches that a married couple is the best companion and that the true way of married woman is to become a wife like husband, Meanwhile Won-Buddhism teaches that husband an4 wife is a starting point of home and that if only they both live with manner of harmony, faithfulness, sincerity and protect the public benefit, a sincere human relationship can last much longer. Because the early Buddhist association was that in which Bihkku took a leading part, woman couldn't enter the priesthood. And the doctrine that if women enter the priesthood, the expected life sran of right law may be shortened, expresses the attitude of the inequality of the sexes. But because the Won-Buddhist association consists of men and women, men who left home and men who didn't, Won-Buddhism maintains that woman can become Buddha to the degree of training, and insists on the equality of the sexes and the equality of man's and woman's rights. Thus Sota-esan teaches that man and woman must take care of each other and do their best to make a desirable society.

IDEMPOTENT MEASURES ON FINITE SEMIGROUPS OF ORDER ≤4

김승동 공주대학교 사범대학 과학교육연구소 1988 과학교육연구 Vol.20 No.1

A note on Nil Radical and Prime Radical : Nil Radical과 Prime Radical에 關하여

金昇東 공주대학교 사범대학 과학교육연구소 1982 과학교육연구 Vol.14 No.1

In a commutative ring R with identity, I surveyed the properties of a nil radical and prime radical. I showed that though the nil radical and prime radical of a commutative ring with identity are defined in a different way, every prime radical of a ring R coincides with the nil radical of a ring R.