미국의 동아시아정책과 한반도(특별강연 95-05)

제임스 베이커3세 세계경제연구원 1995 세계경제연구원 간행물 Vol.S95 No.-

장기하중에 대한 FRP-콘크리트 계면의 내구성 평가

이샤크아부베이커소디크 ( Ishaq Abubaka Sodiq ),민근형 ( Min¸ Geun-hyeong ),김우석 ( Kim¸ Woo-seok ),이재하 ( Lee¸ Jae-ha ),정유석 ( Jeong¸ Yo-seok ) 한국구조물진단유지관리공학회 2023 한국구조물진단유지관리공학회 학술발표대회 논문집 Vol.27 No.2

FRP 쉬트를 사용한 외부부착공법은 콘크리트 보의 휨과 전단에 대한 보강기법으로 활용되고 있다. FRP 쉬트로 외부 부착하였을 경우, 다음 그림과 같이 콘크리트-에폭시 계면(Concrete-epoxy interface)이 형성되고 이 콘크리트-에폭시 계면을 통해 증가된 외부하중이 FRP 쉬트로 전달된다. 따라서 콘크리트-에폭시 계면의 내구성은 지속하중이 재하 되고 있는 동안 구조물 사용성 및 안정성 유지에 중요한 역할을 한다. 본연구에서는 20년간의 장기하중에 대한 FRP로 보강된 무근콘크리트 보의 내구성 평가를 잔존강도를 이용하여 실시하였다

무기여 잘있거라

베이커, 칼로스,양병탁 慶熙大學校 문리과대학 1967 文理學叢 Vol.4 No.1

Privatization of Buddhism in the Choson Dynasty

돈 베이커 성균관대학교 동아시아학술원 2014 Sungkyun Journal of East Asian Studies Vol.14 No.2

The common assumption that Buddhism was persecuted throughout the Choson dynasty needs to be re-examined. Buddhists were not killed simply because they were Buddhists. State support for Buddhism was reduced but that resulted in the privatization of Buddhism, not its prohibition. Buddhism became a private Matter rather than a state project. Buddhist writings continued to be published. Temples, including temples supported by the royal family, continued to operate. And a small portion of the adult male population lived openly as monks, and occasionally interacted on friendly terms with Confucian scholar-officials. Instead of trying to eliminate those monks, the state instead utilized their labor for defense and handicraft production. Moreover, laypeople were allowed to provide support to monasteries and their inhabitants. The Choson state kept Buddhism under government control but did not engage in the sort of persecution it later engaged in against Catholics. Regulation is not persecution.

한국 민주화에 대한 고찰과 결론

에드워드J.베이커 ( Edward J. Baker ) 민주화운동기념사업회 2007 민주화운동기념사업회 학술토론회 자료집 Vol.2007 No.-

다산 철학에서 체 · 용의 변천 : 유학도 서학도 아닌 것

도널드 베이커(Donald Baker) 인제대학교 인간환경미래연구원 2009 인간 · 환경 · 미래 Vol.- No.3

전통적 유학에서 체(體)는 아직 이루어 지지 않은 가능성을 뜻하고 용(用)은 가능성이 이루어진 상태를 뜻하는 것이다. 그러나 토미스트의 세계관에서 체는 독립적인 실체(substance)를 뜻하고 용은 그것의 속성(attribute)이나 그것의 부차적인 기능(fuction)을 가리킨다. 이는 중국의 전통적인 세계관이 동사(verb)중심이며, 역동적인데 반해 서양의 세계관은 병사(noun) 중심적이며 정적인 것에 기인한다. 동서양의 사상이 충돌하면서 이러한 두 종류의 세계관은 쌍방의 오해를 낳았다. 신후담과 같은 유학자는 서양의 영혼 개념이 지각이나 생명 없이도 독자적으로 성립될 수 있는 개념임을 이해하지 못하여 영혼불멸설을 부정하였다. 반면, 리치와 같은 서학자들은 동양의 리나 음양과 같은 것이 세상의 역동적이고 상호 요청적인 관계의 조화를 담당하는 위대한 작용이 됨을 이해하지 못하고 어떤 사물에 부수적인 속성으로 이해하여, 리가 창조하는 세계를 부인하였다. 다산은 리와 기에 대해서는 서양의 실체-속성 개념을 적용하였으나, 체용론은 전통적 유학의 것을 따르는 면모를 보인다. 그러나 음양오행에 대한 설명이나 만물일체설에 대한 비판에서는 유학의 체용론보다는 서학의 실체론에 입각하여 전통적 유학과 결별하였다. 다산의 철학은 한 발은 서학의 세계관에, 다른 한 발은 전통적 유학에 걸치고 있다. 이것은 한국의 근대화를 향한 첫 발자국이자, 동서(東西)를 이어주는 창조적인 다리로 오늘날의 우리에게도 많은 가능성을 시사해 주고 있는 것이다. In Neo-Confucianism, the term "ch'e" is used to refer to the as-yet-undifferentiated, and the term "yong" is to refer to the myriad differentiated processes and events human beings encounter in the world. In other words, when in used in reference either metaphysically or to material objects, ch'e is potential and yong is the actualization of that potential. Normally, in English "substance" refers to some solid object capable of independent existence, some concrete individual, or to the underlying material foundation of what some thing actually is. In philosophical discourse, it was traditionally used with those meanings as well as to refer that part of something which remains the same though it may change in physical appearance. In traditional Western philosophy, substance is usually paired with attribute, contrasting what is essential with what is incidental. The difference between ch'e and yong, on the one hand, and substance and attribute, on the other, is more than just a difference in language usage or a sign of a difference in terminological preference. That difference reflects an underlying disparity in fundamental philosophical perspective. We see this incompatibility of these two different world views in the Korean Neo-Confucian reaction to the Catholic argument for the existence of the immortal soul. The gap between the Catholic and the Neo-Confucian concepts of substance is also noticeable in Ricci's denunciation of the Neo-Confucian teaching that all things form one substance. In Tasan's writings, there are instance of Tasan using ch'e to mean potential or capacities, as well as other instances, of course, in which Tasan uses ch'e in a sense that can be best translated as "essence" or even "body" rather than "function." Tasan avoids using the term ch'e when he discusses the meaning of the key Neo-Confucian metaphysical concept of Ii, even though he shows obvious influence of the Catholic pairing of substance with attribute. Tasan also shows Catholic influence in his move away from the Neo-Confucian focus on events and processes toward a focus on actual concrete objects. Tasan was creative enough to incorporate those Western ideas he found useful into a philosophy that was still, at its core, Confucian. He kept one foot solidly in the Confucian world even as he stretched his other foot toward the West. In doing that, he constructed a bridge between East and West.

Introduction to the Special Section: Korean Religions and COVID Restrictions

돈 베이커 서강대학교 종교연구소 2022 Journal of Korean Religions Vol.13 No.2

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PUSHING THE CONFUCIAN ENVELOPE: TASAN CHŎNG YAGYONG AS A MAN OF, AND NOT OF, HIS TIMES

돈 베이커 계명대학교 한국학연구원 2015 Acta Koreana Vol.18 No.1

Chŏng Yagyong (1762–1836), better known as Tasan, was one of the most original, and most prolific, writers in Korean history. His philosophical works have attracted much scholarly attention for their challenges to some of the fundamental assumptions of the hegemonic Neo-Confucianism of his day. Yet we cannot forget that he lived, and wrote, within a Confucian world. He shared the Confucian assumption that the most important ability people should cultivate was the ability to interact appropriately with their fellow human beings. And he believed that we should pay attention to the moral messages of the Confucian Classics. However, he rejected many of the assumptions underlying the way the scholars of his time in both China and Korea interpreted those classics. For example, he argued that we were not born with the ability to consistently act appropriately. Instead, we were born only with both a desire to act appropriately along with a desire to enjoy physical pleasures. We cannot be described as ethical virtuosos until we display the ability to push our desires for pleasure aside and consistently pursue moral good instead. Moreover, he argued that the only stimulus that could motivate us to make that effort was the belief that there was a Lord Above who watched our every thought and action. Because of this belief in a Lord Above, Tasan operated on the edge of the boundaries of what can be considered Confucian philosophy.

The Korean Dilemma: Assuming Perfectibility but Recognizing Moral Frailty

돈 베이커 계명대학교 한국학연구원 2019 Acta Koreana Vol.22 No.2

For centuries a question at the core of Korean philosophical and religious thinking has been how to reconcile the recognition of moral frailty with the assumption that human beings have the ability to become morally perfect. One Buddhist solution has been to call for the gradual replacement of preenlightenment habits with moral habits after becoming enlightened to one’s own Buddha nature. Confucians have instead focused on managing the relationship between innate moral tendencies and equally innate selfish emotions. Christians offered another solution to this conundrum: dropping the assumption that human beings on their own can achieve moral perfection and instead focusing on relying to God’s help to overcome moral frailty. Indigenous new religions have proposed yet another solution: waiting for the unfavorable conditions that prevail in the world today to change so that it will be easier to act the way we know we should act. None of these proposed solutions satisfy everyone. As a result, Koreans continue their search for a way to explain, and overcome, moral failure while maintaining confidence in their ability to do so.

[무용] 로라 딘의 노래와 춤, 혹은 기하학적 반복의 미(美)

랍 베이커(Rob Baker),이상화(번역자) 현대미학사 2014 공연과 리뷰 Vol.20 No.4