소규모 간이상수도 시설에서 수온과 폭기량 변화에 따른 수중 라돈 제거 효율에 관한 연구

김현구,최정수,주현종,김성철,Kim, Hyun Gu,Choi, Jung Soo,Joo, Hyun Jong,Kim, Sung Chul 한국지하수토양환경학회 2013 지하수토양환경 Vol.18 No.3

Radon, which is one of the radioactive elements in the natural world, exists in the atmosphere and water. When this element inflows into the human body, it carries the risks of developing lung cancer and stomach cancer. Therefore, in this study, an effective 10 L scaled reactor was produced to mitigate radon in water and the radon mitigation efficiency in water following the changes in water temperature and amount of aeration were evaluated. Based on this, the radon mitigation efficiency (SRRR; Specific radon removal rate) was derived per unit air volume. According to the study result, when water temperature increased from $10^{\circ}C$ to $16^{\circ}C$, the SRRR value increased from 95 $nCi/m^3{\cdot}L$ to 134.4 $nCi/m^3{\cdot}L$, and when the amount of aeration increased from 0.2 L/min to 1 L/min, the SRRR value decreased from 198.1 $nCi/m^3{\cdot}L$ to 72.2 $nCi/m^3{\cdot}L$. Therefore, based on the experimental results, it is considered that it can be applied as a examination factor and objective indicator during the design of future radon-in-water mitigation systems.

[일반논문]일본 근대국가 형성기의 고대 한·일 관계사상(關係史像)

김현구(Kim Hyun Gu) 고려대학교 아세아문제연구소 2004 亞細亞硏究 Vol.47 No.3

The first official history of Japan, KOHON KOKUSIGAN was published in 1888 after the compilation and editing by Kume Kunitake. In this sense, KOHON KOKUSIGAN could be a text to show how Japan in the formation period of a modem state articulated the image of 'ancient relationship history between Korea and Japan' .<br/> The image of ancient relationship between Korea and Japan reflected in KOHON KOKUSIGAN centers on the rule of south Korean Peninsula and emphasizes the installation of an institution functioning as a tool, MIMANA-NIHONBU. According to KOHON KOKUSIGAN, MIMANA-NIHONBU originated from the tribute of Sonakasiti, which was based on the part of Su-jinTenn in NIHONSHOGI. This line of thought cherished by Kokugakusya of that time represents the farthest origin of MIMANA-NIHONBU.<br/> The abolishment of MIMANA-NIHONBU was explained in the relation to so-called Nitira affair. This is an original part of this book without no proof. By relating Nitira affair to the abolishment of MIMANA-NIHONBU, KOHON KOKUSIGAN could give an impression that MIMANA-NIHONBU was the main headquarters in order to rule the whole south Korean Peninsula including Paekche as well as Kaya.<br/> <br/>

무이(無二, advaya)의 중도적 의미

김현구(Kim, Hyun-Gu) 동국대학교 불교문화연구원 2016 佛敎學報 Vol.0 No.74

이 논문의 주된 목표는 중관학파의 중도와 초기 유가행파의 무이 개념에 함축된 철학적 의미를 본질주의와 허무주의의 극복이라는 관점에서 제시하는 것이다. 우리는 형이상학적 원리 또는 실체론을 주장하는 입장을 존재론적 본질주의라고 부르며, 가치의 기준을 제시할 수 없는 입장을 허무주의로 규정한다. 사실 중도가 무엇을 위한 논증이었나를 다시 살펴보면 존재론적 본질주의와 가치론적 허무주의를 양 극단으로 인식하고, 존재론과 가치론의 딜레마를 연기설로 해결하려 했던 것으로 보인다. 따라서 중도의 철학적 탐구는 존재론과 가치론의 문제를 한 자리로 가져와, 연기설을 통해 일체 현상의 발생 근거를 설명함으로써 실체성을 거부하고 가치론적 허무주의에 대응한 것으로 해석할 수 있다. 다시 말해 『중론』에서 제시하는 중도관은 본질주의로 대표되는 상견과 허무주의로 대표되는 단견을 거부하는 입장이다. 더불어 양극단에 대한 비판이 『중론』 전체에서 이루어지고 있다는 점에서 『중론』의 철학적 태도가 분명히 반본질주의적이라는 것은 확인된다. 반면 허무주의에 대한 거부가 과연 성공적으로 이루어졌는가는 의구심을 가져볼 필요가 있다. 사실 21세기 철학에서 가장 뜨거운 이슈는 실체론을 비판하면서도 가치론적 허무주의에 효과적으로 대처하는 것이다. 이러한 논의가 중관학파와 유가행파 사이의 논쟁에서 구성되었다는 점에서 현대 철학의 딜레마를 해결하는 길이 발견되어질 것으로 기대한다. 그런데 우리가 이 길을 가기 위해 선택할 수 있는 방법은 많지 않다. 왜냐하면 본질주의 비판이 곧바로 허무주의를 거부하는 것이 아니라, 오히려 반본질주의 자체가 가치론적 허무주의로 간주될 수 있기 때문이다. 결국 본질주의와 허무주의를 극복하는 길이란 제일원리와 형이상학적 실재를 거부하면서도 나와 타자 사이의 인식 현상의 객관성을 담보하는 것을 노정한다. 이 글에서는 인식적 공공성을 담보하는 길로서 『섭대승론』에 나타난 유가행파의 관점인 무이설에 근거해 의타기성을 하나의 대안으로 제시하였다. 왜냐하면 인식현상의 객관성은 일체의 대상세계에서 찾아지는 것이 아니라, 우리의 미혹과 번뇌가 창발(創發)하고 있는 우리의 의식세계 즉 인식적 토대에서 발견되고 있기 때문이다. 그래서 필자는 우리의 인식이 펼쳐지는 장을 의타기성으로 보았으며, 그것이 누구에게나 보편적인 경험의 관점에서 염오와 청정의 근거라고 보았다. 다만 그 경험의 개인적 한계성 때문에 각자의 경험만이 있을 뿐이며, 우리는 타자의 경험 내용을 우리의 경험과 그 의미를 통해 추정할 수 있는 조건만이 같다고 제시하였다. 결론적으로, 필자는 이 지점이 형이상학의 영역에서 확보되어야할 것이 아니라, 새로운 언어철학적 방법론에 의해 의식의 기능적 측면에서 찾아야한다고 주장하였다. 또한 의타기성에 대한 무이적 관점에 본질주의와 허무주의 극복을 위한 중도적 사유가 함축되어 있다고 주장하였다. The main aim of this paper is to explain that the meaning of the philosophical implications on the concept of non-duality(advaya) in early-Yogācāra and the concept of the middle way(madhyamā-pratipad) in Madhyamaka from the lens of overcoming the essentialism and nihilism. We can call the idea of the metaphysical principle or the substantialism as the ontological essentialism and the position, can not present the standard of value, as the nihilism. Looking back to what the argumentation of the middle way was, it is likely to regard the ontological essentialism and axiological nihilism as the two extremes and try to solve the dilemma of the ontology and axiology through the view of the epistemology. Therefore, the philosophical investigation base on the middle way gathering the problems of the ontology and axiology sounds like that refuse to the substantialism and respond to the nihilism by explaining the ground of the phenomenons through the dependent arising(pratītyasamutpāda). That is, the position of denying the annihilation represented as the nihilism and the permanent represented as the essentialism is the view of the middle way in Mūlamadhyamakakārikā. Through this critique of the two extremes in Mūlamadhyamakakārikā, the view of the middle way is clearly confirmed the anti-essentialism, whereas the rejection of the nihilism by the middle way is doubted. The hottest philosophical issue in the 21st century is to effectively cope with the nihilism while criticizing the substantialism. Since the same debate was discovered in the argument between Madhyamaka and early-Yogācāra, I anticipate that this debate can give us the way to solve the dilemma of the modern philosophy. There are not many ways for us to be able to choose, because criticizing the essentialism does not directly connect to the rejection of the nihilism and the anti-essentialism itself can be considered as the nihilism. After all, to beyond the essentialism and nihilism is to seek for the objectivity of the recognition phenomenon in between me and others and to deny the metaphysical existence or the first principle. So, we can consider the dependent nature(paratantrasvabhāva) as the cognitive commonality based on non-duality, the perspective of early-Yogācāra in Mahāyānasaṃgraha. Because the objectivity of the recognition phenomenon cannot not be found in the objective world and our delusions and defilements should be presented through our consciousness emerged as the cognitive commonality. Therefore, I have found the field of our daily mental activity in the dependent nature and thought it as the original source of our delusion and defilements in terms of ubiquitous experience. There are just retrained individual experiences by the limitation of the experience. We can reach the agreement that we can only estimate other’s experiences through our experiences and its meanings. I claim that this agreement can not be secured in the area of the metaphysics, but in the functional aspects of consciousness as a new philosophical approach. This also implies the evidence of the assertion of the middle way to beyond the essentialism and nihilism.

C/N비 변화가 호기성 그래뉼 슬러지의 안정성에 미치는 영향

김현구 ( Hyun-gu Kim ),안대희 ( Dae-hee Ahn ) 한국환경과학회 2019 한국환경과학회지 Vol.28 No.9

In this study, the effect on the stability of Aerobic Granular Sludge (AGS) with different Carbon/Nitrogen (C/N) ratios was investigated. The C/N ratios were controlled to 10.0, 7.5, 5.0, and 2.5 using the sequencing batch reactor, and the results showed that the removal efficiency of organic matter and total nitrogen decreased simultaneously with the decrease of C/N ratio. The removal efficiency of organic matter and total nitrogen at C/N ratio of 2.5 was 70.7% and 52.3% respectively. In addition, the AGS/mixed liquor suspended solids (MLSS) ratio showed a tendency to decrease from 85.7% to 73.7%, while the sludge volume index showed a tendency to increase from 82 mL/g to 102 mL/g as the C/N ratio decreased. At the same time, the apparent deviation of polysaccharide (PS) content in extracellular polymeric substances was observed, and polysaccharides/protein (PS/PN) ratio decreased from 0.62 to 0.31 as the C/N ratio decreased. Optical microscope observations showed that the reduction in C/N ratio caused the growth of filamentous bacteria and significantly affected the stability of AGS.

《日本書紀》 繼體 23年條의 檢討

金鉉球(Kim Hyun-Gu) 한국사연구회 2003 한국사연구 Vol.123 No.-

According to the Gyeche Chronicle's report on March of the 23rd year: "Baekche and Kara has been struggling to occupy Dasajin (多沙津). When the Japanese offered Dasajin to Baeckje, Kara approached Silla via marriage alliance, in revenge for the Japanese plot, but in vain. Having noticed that Kara confronted catastrophe, Silla then seized the five northern capitals of Kara." To be specific, the central story is that Kara and Sill a reached a marriage alliance which was soon to break up. The first half of the story tells us that the cause for this marriage alliance rested upon the conflicts between Kara and Baekche over the issue of Dasajin, while the second half suggests to us that Silla occupied the five northern capitals of Kara because of the marriage alliance. However, researchers can trace in detail the evidence of the conflicts between Kara and Baekche over the issue of Dasajin, in the 7th, 8th, 9th, and 10th year of the Gyeche Chronicle; the marriage alliance between Kara and Silla in Samguk sagi (The History of the Three Kingdoms); and the seizure of the five northern capitals of Kara in the 24th year of the Gyeche Chronicle. Accordingly, the report of the 23rd year of the Gyeche Chronicle can be seen as composed of the organized combination of the 7th, Bth, 9th, 10th year and of the 24th year report. According to Samguk sagi, Kava in marriage alliance with Silla is identified as Goryong Kaya. In accordance with this record, one can reach a conclusion: First, the Kara which was in treaty of marriage alliance with Silla in the 23rd year of the Gyeche Chronicle is in fact Goryong Kaya; Second, both the Kara which had fought with Baekche over the issue of the troublesome Dasajin, identified as the cause for the marriage alliance between Kara and Sill a, and the Kara which had confronted the catastrophic fate of broken marriage alliance with Silla as well as of being taken away of her five northern capitals belong to Goryong Kaya. This conclusion has been generally acknowledged as the leading theory so far in the academic field. However, according to the reports of the 7th, 8th, 9th, and 10th year of the Gyeche Chronicle, the country which had quarreled with Baekche over the issue of Dasajin is identified as Banpa (Sungsan Kaya). As a result, researchers have begun to argue that Banpa is Goryong Kaya on the one hand, and they further argue that Goryong Kaya includes even Banpa or Sungsan Kaya on the other hand. When one takes a close look at the Gyeche Chronicle's report, one can find contradictory evidence: in the March of the 23rd year version, the Kara in conflict with Baekche turns out to be pro-Sills by signing marriage alliance treaty, whereas in the 7th, 8th, 9th, and 10th year version Banpa in conflict with Baekche appears to be anti-Silla. Then, my contention is: 1] the Banpa in the 7th, 8th, 9th, and 10th year version is not the one and the same with the Kara in the March of the 23rd year version, that is, Goryong Kaya in marriage alliance with Silla; 2] the event in which Banpa fought with Baekche over the issue of Dasajin cannot be the real cause for Silla to reach the marriage alliance with Banpa. From another perspective, one can recall the fact that in the 23rd year version of the Gyeche Chronicle, the country which had been robbed of five northern capitals is identified as Kara, the Goryong Kaya which signed the marriage alliance with Silla. In contrast, in the 24th year version of the Gyeche Chronicle, the country under consideration is Anra Kava. Therefore, if this is the case, the Anra Kaya cannot be Goryong Gaya which suffered from the catastropic fate of the broken marriage alliance wth Silla. If Banpa cannot be Goryong Kaya, the theory that Goryong Kaya includes Banpa or even Sungsan Kaya has to be redirected and reexamined. In accordance with this redirection, the mapping and naming of the Kaya area, which has been constructed with its base upon the premise that the country deprived

분별(vikalpa)에 관한 인지언어학적 접근

김현구(Kim, Hyun-Gu) 동국대학교 불교문화연구원 2015 佛敎學報 Vol.0 No.71

이 글에서는 분별을 인지언어학의 의미론을 통해 살펴보았다. 이는 불교와 인지과학사이의 학제적 연구를 위한 선행 작업이다. 분별을 인지언어학의 관점에서 접근하기 위하여 본문에서는 다음의 내용을 다루었다. Ⅱ장에서는 불교의 ‘무아’설과 ‘체화된 인지’ 이론을 비교하였다. Ⅲ장에서는 인지언어학이 주장하는 추상적 개념의 신체적 뿌리를 살펴보았다. Ⅳ장에서는 중관학파가 바라보는 중생의 괴로움의 원인으로서 ‘분별’의 양상과 이를 의미만들기로 접근한 인지언어학의 관점을 살펴보았다. 괴로움의 주된 원인을 무명 ? 번뇌로 특징짓는 불교 교리의 특성 상 번뇌의 내용과 구조를 성찰하였다. 또한 인간 사고의 기반인 언어의 가상성에 대해 접근한 인지언어학의 방법론 역시 번뇌에 대한 현대적 이해로 보인다는 점을 밝혔다. 하지만 불교는 번뇌를 제거하여 해탈을 추구한다는 점에서 인간 사고의 본질로서 언어를 탐구하는 인지언어학과 다른 종착역을 노정한다. 다시 말해 중관학파는 분별을 번뇌의 특징으로 규정하며, 분별이 갖는 부정성에 주목한다. 반면 인지언어학은 분별을 인간 종(種)의 개성으로 받아들인다. 그래서 인지언어학은 분별이 의미화의 ‘차이’이며, ‘의미만들기’라는 시각에서 진화와 사회화의 과정에서 발달하고 획득한 특수한 신경기능으로 받아들인다. In this article I will examine “different manifestations” (vikalpa) from the perspective of the semantics of cognitive linguistics. This is leading interdisciplinary research between Buddhism and cognitive science. In my discussion, I will deal with the following issues. In Chapter Ⅱ I will compare the Buddhist idea of “denying a self” (an?tman) with the embodied cognitive theories. In Chapter Ⅲ I will explore the physical roots of the abstract concepts that are the main claims of cognitive linguistics. In Chapter Ⅳ I will explore what the Madhyamaka regards as the different manifestations of the cause of suffering, and the cognitive linguistic approach to these different manifestations as meaning-making. Because Buddhism characterizes the main cause of suffering as the delusion (avidy?) and affliction (kle?a), I will reflect on the content and structure of affliction. It seems that the methodology of cognitive linguistics is a modern understanding of affliction in that the cognitive linguistic approach to hypothetical language is the basis of human thought. Buddhists pursue liberation by removing affliction, while cognitive linguistics explores language as the essence of human thought. As a result, Buddhism and cognitive linguistics have their ways. In other words, the Madhyamaka defines these different manifestations as characteristic of affliction, and pays attention to the negativity of the different manifestations. However, cognitive linguistics accepts the different manifestations as part of the personality of the human species, treating them as the “differentiation” of the signification and studies the specific aspects of the neural function obtained and developed in the process of evolution and socialization from the perspective of meaning-making.

화두와 메타적 반성

김현구(Kim, Hyun Gu) 보조사상연구원 2018 보조사상 Vol.51 No.-

이 글의 목적은 간화선의 화두 참구에서 의심의 역할을 인도 중관학파 (Madhyamaka)의 부정(pratisedha)의 사유방식과 비교하여, 중관사상과 간화선이 친밀한 사상적/방법론적 유사성으로서 ‘메타적 반성’을 담보한다고 밝힌다. 결과적으로 이 글은 한국 간화선의 정체성을 화두 참구에서 의심의 기능이 갖는 인식적 접근의 과정을 강조하면서, 의심을 젠부디즘 (zen Buddhism)에 의해 간과된 한국 간화선의 특징으로 부각시켰다. 이를 위해 필자가 도입한 접근법은 간화선과 비트켄슈타인 그리고 중관 사상에서 공유 가능한 지대를 확보하는 것이다. 이는 서구에서 간화선을 이해하기 위한 한 가지 방법론으로 공안(公案)과 후기 비트겐슈타인 (L. Wittgenstein)의 언어관을 비교한 연구와 중관사상을 이해하기 위한 접근법으로 중관사상과 후기 비트겐슈타인 모두 실체론을 비판한다는 점을 강조한 연구에서 착안하였다. 특히 인도 중관학파의 부정에 의한 사유 방식 과 간화선의 화두 참구에서 의심의 역할을 메타적 반성의 관점에서 탐구하였다. 이러한 탐구는 우리의 편벽된 인식태도 혹은 인지적 오해를 시정하는 측면에 초점을 맞춰 이루어졌다. 이 과정에서 화두 참구에서 의심의 역할이 수행하는 기능적 양상을 부정적 반성을 추구하는 중관사상의 관점에서 비교함으로써 화두 참구의 목표가 궁극적으로 중관사상과 동일한 인식적 지평을 획득하도록 인도한다는 사실을 확인하였다. 다시 말해 한국 간화선에 두드러진 화두 참구에서 의심의 기능이 갖는 인식적 접근의 과정을 중관사상이 추구하는 공성 현증의 과정과 대비함으로써 한국 간화선의 위상을 재고할 수 있었다. The main aim of this article is to show the endorsement of ‘meta-reflection’ as an ideological and methodological similarity between Ganhwa Seon and Indian Madhyamaka by comparing the role of ‘doubt’ in the Hwadu (critical phrase or keyword 話頭) with the ‘intellectual negation’ (pratisedha). Consequently, this article highlights the identity of the Korean Ganhwa Seon through differentiating it from a feature of Zen Buddhism which neglects the importance of the function of ‘doubt’ in the context of the Hwadu through the process of a cognitive approach. To do this, I observe a commonality between the three thoughts: the Ganhwa Seon, L. Wittgenstein, and Indian Madhyamaka. In order for the West to understand the Ganhwa Seon, one of the methodologies is to compare it with L. Wittgenstein, furthermore, there is a comparison of ideas between Wittgenstein to the Indian Madhyamaka. This is done in three stages. First, I explore the later Wittgenstein s philosophy that the metaphysical existence beyond our experience was just our request through overcoming the philosophical limitations of the former Wittgenstein’s view. Even he had tried to explore the new existentialism by ensuring the philosophy of healing from his former philosophy, but he finally realized that the objectivist settings are our demand after moving on later Wittgenstein s perspective. That is, it is pseudo-existence, which is not really real, and it is a projection of our hopes. To eliminate this pseudo-existence requires us to question what we know. The later Wittgenstein s philosophy is reformed by breaking down the objectivism that had restrained him through such distrusts and philosophical inquiries. His later philosophy began with questioning our perception of everyday languages, similar to the approach pursued by the Ganhwa Seon and the Indian Madhyamaka. In fact, by doing this, the Ganhwa Seon and the Indian Madhyamaka seek to apply the ‘strong cluster of doubts and intellectual negations’. The reason for this is to see the foundational falseness of existence, based on the Buddhist epistemology tradition. Next, I draw a parallel between the later Wittgenstein s perspectives according to philosophical Investigations and the Indian Madhyamaka’s thoughts. As if Wittgenstein s later philosophy has led modern philosophy to the path of an ontology without foundationalism, the Indian Madhyamaka did not seek for metaphysical ontology. The Madhyamaka had known that the end of ontology is just one extreme, not the pursuit of epistemological exploration. Hence this shows that the starting point of Buddhist epistemology is inherently different than any other Western philosophical tradition, to demolish all kinds of pseudo-existence, in which the ‘cluster of doubts’ and the ‘intellectual negation’ about the existence are needed. Finally, the Indian Madhyamaka s method of thinking through the ‘intellectual negation’ and the role of ‘doubt’ in the Hwadu are explored in terms of ‘meta-reflection’. This investigation is focused on aspects to correct our cognitive misunderstandings or eccentric cognitive attitudes. In order to reveal it, I try to compare the functional aspects of the questioning in the Hwadu with verbally bound negation of the Indian Madhyamaka s. Therefore, I show that the ultimate goal of the Indian Madhyamaka s method and the Hwadu is the same in regard to leading one to the same cognitive perspective.

T3 담낭암의 임상 양상 분석

김현구(Hyun Gu Kim),최새별(Sae Byeol Choi),박평재(Pyoung Jae Park),김완배(Wan Bae Kim),최상용(Sang Yong Choi) 대한종양외과학회 2013 Korean Journal of Clinical Oncology Vol.9 No.2

Purpose: We investigated clinical characteristics of T3 gallbladder (GB) cancer, and compared the clinicopathological characteristics of the patients according to preoperative diagnosis. We studied the prognostic factors for survival after surgical resection of T3 GB cancer. Methods: Subjects were composed of 51 patients with T3 GB cancers who underwent surgical resection from January 1995 to December 2011. We divided the patients according to the preoperative diagnosis: 17 patients who were diagnosed as benign GB disease at preoperative evaluation, and confirmed GB cancer from pathological result after operation (group 1); and 34 patients who were diagnosed as GB cancer at preoperative work up (group 2). We performed univariate and multivariate analyses of the prognostic factors for survival. Results: Significantly lower proportion of the group 1 patients received liver resection, lymph node dissection, and extrahepatic bile duct resection than group 2 patients. R0 resection was performed in 23.5% of the group 1 and. 67.6% of the group 2 (P=0.007). In the univariate analysis for survival, lymph node dissection and R0 resection were statistically significant prognostic factors. In the multivariate analysis, R0 resection was an independent prognostic factors for survival (hazard ratio, 3.404; P=0.013). Conclusion: Group 1 patients tended to perform less R0 resection than group 2 patients. In the T3 gallbladder cancer, curative resection was the only factor to offer survival benefit. Therefore exact preoperative diagnosis might be important. If GB cancer was diagnosed during or after operation, additional resection to achieve R0 resection should be performed to enhance the survival.

가상객체의 경직성 및 밀도 인지에 주는 진동의 영향

김현구(Hyun Gu Kim),김지인(Jee In Kim),김형석(Hyung Seok Kim) 한국HCI학회 2021 한국HCI학회 학술대회 Vol.2021 No.1

본 연구에서는 가상현실에서 현존감을 높이고자 진동을 이용한 힘 피드백을 사용하여 진동에 기반했을 때 가상객체의 경직성과 밀도에 어떠한 영향을 미치는지 실험하고 간단한 가이드라인을 제안하였다. 실험과 데이터 분석을 통해 다양한 유형의 진동에 따라 경직성과 밀도에 영향을 미치는 것을 확인할 수 있었다.

표상일 뿐[vijñaptimātra]에 대한 홀(B. C. Hall)의 분석과 비평

김현구(Kim, Hyun-Gu) 동국대학교 불교문화연구원 2020 佛敎學報 Vol.0 No.91

본 연구의 주된 목적은 ‘표상일 뿐’[vijñaptimātra]에 대한 홀(B. C. Hall)의 분석을 정리하고, 그에 대해 비평하는 것이다. 이러한 분석과 비평을 위해 홀의 주장을 따라 “표상일 뿐이라는 개념이 표업과 무표업이 갖는 물질적 속성(色法)의 한계를 ‘의도’로 귀속시킴으로써 전통적 까르마 이론이 봉착한 난제를 해결하려는 목적에서 제안되었다”는 사실을 살펴본다. 즉 세친이 주장하려는 바는 종자 은유를 통해 우리의 이전 까르마의 힘이 우리의 경험의 원인이며 모든 물리적 자연물의 존재론적 지반이라는 점이다. 이를 통해 AKBh에서의 표업의 논의가 KSP를 거쳐 표상일 뿐이라는 유식학파 철학의 중심교리로 전개한다는 홀의 주장대로 표(表, vijñapti)의 의미가 확장하는 역사적인 순서와 의미들 사이의 영향 관계를 확인한다. 이는 표상일 뿐과 같은 하나의 개념이 의미 지반의 확장에 따라 유식학파의 철학적 입장을 대변하는 위치까지 도달하는 전 과정을 성찰하도록 명료한 전망도 제안한다. 따라서 한 개념의 계보학적 확장은 과거의 사유방식에 내재한 한계를 극복하면서 발전하는 형태를 보여준다는 점에서 ‘표상일 뿐’도 표업 개념으로부터 까르마 이론의 한계를 넘어 새로운 대안으로서 기능하는 특징을 전형적으로 보여준다. 반면 AKBh에서의 표업의 논의가 KSP에서 검토되고 비판을 거쳐 알라야식의 훈습으로 확장하여 까르마의 성취원리를 설명하는 구도는 명확하지만, KSP에서 Viṃś로 발전하는 사유의 연속성은 Viṃś에서 표업을 직접적으로 거론하지 않기 때문에 둘의 친소관계를 확인할 필요가 있다. 따라서 본 연구는 KSP에서 표업이 갖는 물질적 속성의 한계를 ‘의도’로 치환하여 까르마의 성취를 설명한 후, Viṃś에서 표상일 뿐을 통해 우리의 경험으로서 지각과 인식의 내용을 공동의 까르마인 증상력으로 해명하면서 식전변을 제시한다는 사실을 추가적으로 고찰한다. 이 과정에서 KSP와 Viṃś 논의의 연속성을 찾는다면, 이는 실재론자들이 봉착한 까르마의 물질적 속성을 정신현상으로 환원시키면서 까르마 성취의 원리를 통해 우리의 경험이 정신현상 그 자체에서 가능하다는 주장으로 발전한다는 점이다. 마지막으로 본 연구에서 DBh의 삼계유심 구문과 표상일 뿐의 상관성에 대해 검토함으로써 유심의 의미 지반이 표상일 뿐과 다르며, DBh의 인용 의도가 경전적 논거를 통해 자신의 주장에 권위를 확보하려 했다는 사실도 확인한다. 결과적으로 홀은 경전적 논거와 유식학파에 대한 중관학파의 비평, 그리고 현대 불교연구자들의 비판적 시각에 대해 충분히 검토하지 못했던 것으로 보인다. 이제 현시점부터 홀이 구도화한 AKBh에서의 표업의 논의가 KSP를 거쳐 표상일 뿐이라는 유식학파 철학의 중심교리로 전개한다는 그의 주장에 DBh의 삼계 유심 구문을 인용한 MS의 영향관계를 세친의 표상일 뿐의 완성 과정에 편입시킬 것을 제안한다. This paper aims at critiquing B. C. Hall’s (1986) analysis of vijñaptimātra. To achieve this goal, it is necessary to investigate whether the concept of vijñaptimātra-following Hall’s arguments-was proposed to solve the challenges faced by the traditional karma theory. From Abhidharmic perspectives, vocal and bodily karma is classified into two: vijñapti-karma (manifest) and avijñapti-karma (unmanifest), which are limited by material properties. The Buddhist scholar Vasubandhu tries to overcome its limitations by reducing to “intention” in Viṃś. Through vijñaptimātra, he argues that the power of our previous karma is the cause of our experiences and the existential base of all physical phenomena. To verify this, I trace it back from the Akbh to KSP, and thus to Viṃś-texts written by Vasubandhu-for grasping the extension of vijñapti, a term that is related to karma theory. According to Akbh, vijñapti designates the basic phenomenon of conscious experience without requiring its separation into object, subject, and act of cognition. The KSP is the leading resource for studying the nature of vijñapti philologically-since it contains the early works of Vasubandhu-which features among other Yogācāra philosophical works in tracing the procession of his thought from Abhidharma to Mahāyāna for karma theory. On the other hand, Hall claims that Vasubandhu tried to overcome the dichotomy of realism and idealism by adopting vijñaptimātra, but the epistemological position of Vasubandhu is often regarded as a type of metaphysical idealism. The reason begins with a historical fact that vijñaptimātra, in Viṃś, was criticized by Madhyamika because Vasubandhu tends to argue that the theory of physical objects cannot exist. Particularly, because it faces a dilemma of objectivity and consistency of the experience derived from criticizing the theory of realism, we need a comprehensive analysis of the problem of perception and recognition or the interrelationship between physical reality and consciousness as our experiences. Therefore, as Hall claims, it is necessary to verify whether Vasubandhu has overcome the dichotomy of realism and idealism through a comprehensive explanation of our experiences in Viṃś and the original meaning of the cittamātra passage (cittamātram idaṃ yad idaṃ traidhātukam) in DBh. For this, securing the objectivity and consistency argument about our experiences by focusing on Viṃś, and the context of adapting vijñaptimātra from the cittamātra passage in DBh were analyzed. Currently, it is suggested that the influence of MS, citing DBh’s cittamātra passage, should be emerged into the completion process of the concept of vijñaptimātra. Thus, I criticized Hall’s argument and gained the necessity of survey for epistemological stance of Vasubandhu, through the perspective of Western philosophy.