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中庸에 대한 硏究 : 費隱章을 中心으로 In Connection with Bi-Eun(費隱)
沈佑燮 동국대학교 대학원 1975 大學院硏究論集-東國大學校 大學院 Vol.5 No.-
This thesis is a study on the Golden Mean(中庸) particularly in connection with BiEun(費隱). In the aspect of philology, the true value of the Goulden Mean came along with the rise of the Study of Human Nature and the Rule of Heaven(性理學). Jong I-chon(程伊川) placed the Golden Mean on the highest position among the works of the Confucian School, and seriously inquired into the contents of the Golden Mean. His brother Myong-do(明道) acted in coner with him in that job. Ju-ja (朱子) took over the accomplishments of Jong I-chon and Myong-do, and developed them. Ju-ja cultivated the profundity of the Golden Mean, and ranked it with the Analects of Confucius(論語), Mang-ja(孟子), Dae-hak(大學) as are called the Four Books of Confucianism (四書). The Golden Mean is the cream of Confucianism. It inclues highly suggestive philcal theories, and the structure of it is very orderly. It is believed that Dae-hak and the Golden Mean are majorly concerned with philosophical thoughts, while the Analects of Confucius and Mang-ja are concerned with empirical facts. On the one hand, Dae-hak is believed to deal with the general outline of Confucianism, and on the other hand, the Golden Mean is believed to be dedicated to the fundamental philosophical thoughts. For that reason, the present researcher took the Golden Mean as the. subject of his thesis. The researcher viewed the Chapter for Bi-Eun the essential part of the Golden Mean. The researcher believed that through the inquiry into Bi-Eun, whole of the Golden Mean would be commened and in addtion the general thends of the Confucianism would possibly be commanded. The contents of the study are summarized as follows: 1. Bi-Eun is divided into two concepts. Eun is concerned with substance. It is above forms. It is metaphisical. Bi is concerned with operation. It has forms. It exists in the form of empirical creation. It is phisical. As to the relationship between the two concepts, they are not separate. They are one. Eun is immanent in Bi. 2. Bi and Eun are the object and subject of our cognizance resepectively. Bi is concerned with the thing external, and Eun is concerned with the thing internal. Bi is present anywhere in the phenomenal world, and it is the direct object of our cognizance. Eun is the transcendental subject which our sensibility cannot reach. However, Bi and Eun do not exist separately. They are integrated. 3. The terminal foundation where the object and subject of our cognizance meet each other is understood as Sincerity(誠). Sincerity is the basis of self-perfection which makes it possible to make others move. Without self-perfection through Sincerity, it is impossible to influence and correct others. Only through self-perfection the perfection of the world is possible.
천궁체계 교전/사격통제소용 종합식보호장치의 화생방호성능 평가 연구
심우섭,류삼곤,권태근,Shim, Woo-Sup,Ryu, Sam-Gon,Kwon, Tae-Geun 한국군사과학기술학회 2012 한국군사과학기술학회지 Vol.15 No.1
The integrated protection unit of CHEONGUNG is composed of chemical-biological equipment and air conditioner equiped heating element. The protection capabilities against chemical-biological agent were measured by using simulant agents such as n-Hexane, KM5 Screening Smokes and CS agent. The experimental test results with simulant agents verify the protective performance of the integrated protection unit.
孔子의 政治哲學思想에 關한 硏究 : A Study of political phylosophy of Confucius
沈佑燮 誠信女子大學校 1990 硏究論文集 Vol.30 No.1
This thesis is a study on the political philosophy of confucius. The main theory on the political philosophy of confucius is the basis of morality (OiUa) and the foundation of the people(UAUa) . Firstly, he said that the construction of confucian political philosophy was consistent in the thought of a general idea(iaU£), the thought of moral politics and the policy of econo-mics. He said that the basis of morality and the foundation of the people could correct a con-fused sociaty. Secondly, he said that the embodiment of confucian political thought was consistent in the politics of the Royal Road(eYO³) and Human Value. He said that needed them to continue in the social stability and, order and peace from the confused society. Thirdly, it was recognized that the construrtion of a moral society was an absolat sub-ject. It is said that all the factors which I said above will contribute to overcome the political problems of today, such as concealed and privileged conciousness, the immorality politics, the despolitics abuse of government right and disharmoney between ruler and thrruled, and so on.