법과 소통 그리고 정치 - 율곡의 폐정개혁론을 중심으로 -

최진홍 동양고전학회 2009 東洋古典硏究 Vol.36 No.-

비스무스 페라이트계 무연 압전 세라믹스

최진홍,김현아,한승호,강형원,이형규,김정석,천채일,Choi, Jin-Hong,Kim, Hyun-Ah,Han, Seung-Ho,Kang, Hyung-Won,Lee, Hyeung-Gyu,Kim, Jeong-Seog,Cheon, Chae-Il 한국전기전자재료학회 2012 전기전자재료학회논문지 Vol.25 No.9

Recently, many lead-free piezoelectric materials have been investigated for the replacement of existing Pb-based piezoelectric ceramics because of globally increasing environmental interest. There has been remarkable improvement in piezoelectric properties of some lead-free ceramics such as $(Bi,Na)TiO_3-(Bi,K)TiO_3-BaTiO_3$, $(Na,K)NbO_3-LiSbO_3$, and so on. However, no one still has comparable piezoelectric properties to lead-based materials. Therefore, new lead-free piezoelectric ceramics are required. $BiFeO_3$ has a rhombohedrally distorted perovskite structure at room temperature and a very high Curie temperature ($T_C$= 1,100 K). And a very large electric polarization of 50 ~ 60 ${\mu}C/cm^2$ has been reported both in epitaxial thin film and single crystal $BiFeO_3$. Therefore, a high piezoelectric effect is expected also in a $BiFeO_3$ ceramics. The recent research activities on $BiFeO_3$ or $BiFeO_3$-based solid solutions are reviewed in this article.

율곡 이기론의 정치적 해석 - 경학적 세계관의 경세론적 이해-

최진홍 (사)율곡학회 2010 율곡학연구 Vol.20 No.-

우리 학계에서 ‘율곡’과 함께 떠오르는 대표적인 용어가 ‘이기일원론’일 정도로 율곡의이기론은 실로 한 시대를 풍미하였다. 하지만 도대체 그 이기론이 과연 현실 문제에 구체적으로 무슨 관련이 있는지에 대하여는 분명한 설명이 부족한 것이 현실이었다. 아니 부족한 정도가 아니라 현실세계와는 다른 차원의 이야기처럼 설명되어졌다는 것이 더 정확한 표현일 정도로 이기론은 그다지 현실과의 관련성을 맺고 있지 않았다. 율곡은 『성학집요』의 「궁리」 장에서 그의 대표적인 성리학설이라고 할 수 있는‘이·기(理氣)’, ‘심·성·정(心·性·情)’, ‘천리·인욕(天理·人欲)’ 등을 말하고 있다. 그런데 이러한 내용은 율곡이 그의 나이 47세에 선조(宣祖)의 명에 의하여 작성해 올린 「인심도심설」에 잘 정리되어 있다. 율곡 논문의 대부분을 차지하고 있는 ‘이기론’ 등의 성리학적 내용을율곡이 선조에게 직접적이든 간접적이든 언급한 것은 『성학집요』의 이 「궁리」부분과「인심도심설」이 전부이다. 이와 같은 사실은 율곡이 선조에게 폐법과 폐정에 대하여 진언하였던 수많은 사례에 비추어 보면 매우 대조적이다. 본 논문은 율곡의 이기론이 그의 군주의 위정(爲政)을 위한 수기의 한 방편으로 심⋅성⋅정을 논하는 연장선에 자리 잡은 하나의 설명에 불과한 것이라는 점을 밝히고자 한다. 다시 말하면 율곡의 경학적 세계관을 경세론적으로 해석하고자 하는 의도를 지닌다. 필자는 이기론, 심성론 등을 논한 것은 바로 인심과 도심의 관계를 설명하기 위해서였다고 생각한다. 그런데 이 인심과 도심의 관계 속에는 율곡의 정치에 대한 깊은 통찰이 숨어 있음을 발견할 수 있다. 본 논문에서는 이러한 관점에서 율곡의 ‘성리학’을 정치적으로 해석하고자 한다. 이러한 접근은 기존에 율곡을 연구한 논문들, 특히 철학적 관점에서 분석한선행연구들과 차이를 보일 것으로 기대한다. 율곡에게는 두 개의 근본이 있었다. 나라의 근본은 백성이지만 정치의 근본은 임금이라는 인식이 그것이다. 그가 선조에게 올린 「성학집요」는 정치의 근본인 임금에게 필요한정치학 교과서였다. 「성학집요」를 통해서 살펴본 율곡의 이기론(理氣論) 등이 모두 율곡자신의 위정관(爲政觀)을 설명하기 위한 하나의 방편이었을 뿐이지, 결코 관념적인 철학이론을 세운 것이 아니었다. 율곡은 ‘민정(民情)’ 또는 ‘여정(輿情)’을 중시하였다. 그가 선조에게 폐법과 폐정을 개혁하자고 주문하면서 근거로 삼은 것은 바로 ‘민정이 모두 원하는 바[民情皆願]’였다. 민정이란 일반백성들이 느끼는 1차적 감정으로 인간의 가장 진실 된 모습이다. 율곡의 말을 다시 한 번 정리해 보면, ‘민의(民意)’는 잘못 생성되고 잘못 전달될 수도 있지만, ‘민정(民情)’은 그 자체가 바로 현실 정치에 대하여 느끼는 직접적 감정이라고 말할 수 있다. 따라서 율곡은 민의보다도 더 중요한 그 민정을 그대로 정치의 장에서 살려내야 하는 것으로보고 있었고, 그 민정과 직접 소통할 수 있는 존재로 재야의 현인을 등용할 것을 계속하여선조에게 주문했다. 나라의 근본인 민이 정치적으로 목적이 되지 못하고 도구로 전락된 상태가 바로 율곡의 시기였다. 즉 민이 다른 목적을 위한 기능으로만 작용하는 것이다. 이러한 문제는 백성이 나라의 근본이라는 말만 했지, ‘민정’과 ‘민생’을 주목하지 않은 것과 같은 맥락 ... Yul gok(栗谷, 1536~1584) 's Ikilon(理氣論) has been the main focus of Korean academic cicles in studying his thought. However the focus on it have failed to clearly explain what kind of relations to real world Ikilon has had. That's why Ikilon has been apparently prevailed not as the rational and valuable instrument which can resolve political problems in the political world. In qiongli(窮理) of Seonghakjipyo(聖學輯要), Yul gok had remarked on li(理) ·qi(氣), xin(心) · xing(性) · qing(情), tienli(天理) · renyo(人欲) as main concepts in his xinglixueshuo(性理學說). These concepts were concretely defined in ‘Insimdosimseol’(人心道心說), which at the his age of 47 Yulgok submitted following Seonjo(宣祖. r.1569-1608)‘s decree. Ikilon Yulgok mentioned directly or indirectly to Seonjo can be found only in qiongli(窮理) of Seonghakjipyo(聖學輯要)and ‘Insimdosimseol’(人心道心說), which has become the major topic of most of all acrticles related to studying Yulgok's thought. This contrast sharply with many cases in which Yulgok had advised Seonjo of pyebeob(弊法) and pyejeong(弊政). The purpose of this article is to ascertain that Yul gok's Ikilon located in arguing xin(心) · xing(性) · qing(情) only was the theorical instrument of suki(修己) for his concept, wijeong(爲政). This article intends to elucidate Yulgok's view of real world founded on kyeonghaklon(經學論, jingxuelun), of which approach most of all articles have, with other approach founded on kyeongselon(經世論, jingshilun). I assert that Yulgok discussed Ikilon and xinxinglun(心性論) only for explainning the relatioship of renxin(人心, Insim) with daoxin(道心, Dosim) and Yulgok's deep insight about what is politics shoud be found in that relationship. This means this article plan to politically elucidate Yulgok's xinglixueshuo(性理學). This article is expected to present the differences with the established articles, especially articles treated Yulgok's thought in the philosophical aspect. Yulgok had two priciples; one was that People(百姓, baekseong) was the foundation of the Joseon(朝鮮) Dynasty, the other was that King was the foundation of politics. Seonghakjipyo(聖學輯要) he submitted to Seonjo was a political text needed to the king as the foundation of politics. This demonstrates that Yul gok's Ikilon discussed in Seonghakjipyo(聖學輯要) only was the theorical instrument for explaining the concept, wijeong(爲政) and he did not try to establish the idealistic philosophical theory. Yulgok had emphasized minjeong(民情) or yeojeong(輿情). His advising Seonjo of reforming pyebeob(弊法) and pyejeong(弊政) had foundation on something that minjeong(民情) all had desired. minjeong(民情) means general people (百姓) firstly feel without any mediation, and it presents real presence, not distorted, that human beings has. Yulgok thought that minui(民意) had possibilities to wrongly be made and wrongly be conveyed, but minjeong(民情) itself was a direct feeling about real politics itself. Therefore he asserted that the minjeong(民情) rather than minui(民意)should be presented as it is without distortion, and he advised Seonjo of continously assignning a sage, who remained quitet in non-political sphere, as mediation to directly communicate with minjeong(民情). In that moment Yulgok had lived min(民) fell to political instrument, not treated to be political purpose. It means min(民) had been functioned for other secularized political purpose. This case has the same context in which what general people(baekseong, 百姓) had said to be the foundation of the dynasty is just so much talk and in reality minjeong(民情) and minsaeng(民生) had thoroughly been disregarded. His question was how these problems could solve. The answer to this question is "meeting", the meeting between general people(百姓, baekseong)as the foundation of the Joseon(朝鮮) Dynast...

Effect of Process Condition on the Ferroelectric Properties in BiFeO3-(Bi,K)TiO3 Ceramics

최진홍,김정석,Chae Il Cheon 한국물리학회 2014 THE JOURNAL OF THE KOREAN PHYSICAL SOCIETY Vol.65 No.3

The Effects of the sintering temperature on the physical and the ferroelectric properties wereinvestigated in 0.6BiFeO3-0.4(Bi0.5K0.5)TiO3 (0.6BF-0.4BKT) ceramics. 0.6BF-0.4BKT ceramicswere fabricated by using a solid-state reaction and the calcined powders were pulverized by ballmilling (BM) or attrition milling (AM). A single perovskite phase with a pseudo-cubic diffractionpattern was observed in the samples sintered at 950 1,050 C. The AM ceramic sintered at 950 Cshowed a density of about 93% the theoretical density while the BM ceramic sintered at temperatureabove 1,000 C displayed a density larger than 90% the theoretical value. The BF-BKT ceramichad dielectric properties with stable frequency characteristics of and a well-saturated P-E hysteresiswhen sintered at temperatures higher than 1,000 C in the BM sample and higher than 950 Cin the AM sample. Dielectric relaxations around 200 Hz and leaky P-E loops were observed inBF-BKT ceramics sintered at lower temperatures.

전자상거래, 공룡의 엉덩이를 찌르다

최진홍 한국철도학회 2016 철도저널 Vol.19 No.4

Crystal Structure and Piezoelectric Properties of KNbO3-BiFeO3 Ceramics

최진홍,김정석,홍석범,채기웅,천채일 한국물리학회 2012 THE JOURNAL OF THE KOREAN PHYSICAL SOCIETY Vol.61 No.6

The crystal structure, microstructure, and piezoelectric properties of 1-wt% MnO-doped (1 - x)KNbO₃-xBiFeO₃ (x = 0 ∼ 0.05) ceramics were investigated. The crystal structure changed from orthorhombic to pseudo-cubic around x = 0.005 in the (1 - x)KNbO₃-xBiFeO₃ ceramics. The addition of BiFeO₃ to KNbO₃ reduced the grain size and led to poor densification. The Dielectric constant showed a maximum at x = 0.005 where the crystal structure changed. The KNbO₃ ceramic had a pinched P-E hysteresis loop. KNbO₃-BiFeO₃ ceramics had lower remanent polarizations (P_r) than KNbO₃, probably due to the effect of small grain size. The KNbO₃ ceramic showed good piezoelectric properties; a planar electromechanical factor (k_p) of 0.304, a mechanical quality factor (Q_m) of 281, and a piezoelectric constant (d₃₃) of 121 pC/N. The KNbO₃-BiFeO₃ ceramic, however, had inferior piezoelectric properties compared to KNbO₃ due to the incomplete poling resulting from the small grain size, low density, and low insulating resistance.

정치평론가 이율곡

최진홍 ( Jin Hong Choi ) 한국정치평론학회 2009 정치와 평론 Vol.5 No.-

This study focus on Yul-gok as a political commentor, not him as a xinglixue(性理學) oriented scholar. The argument of this study is based on the fact that he had endeavored to cure the urgent problematics of those days, rather than set the systematical theory of xinglixu. The problematics of Chosun(朝鮮) where Yul-gok had lived is the exessive public opinion(公論). Yul-gok had argued that public opinion on the diverse political interests and their benefit and loss had be dispersed in the political situation where the political issue of the politics oriented by political opinion made the structure of ruling narrative, with the result that the political dogma of `right-wrong` debate had been prevailed. He concluded that the political conflict of both Dong(東)` partisan and Seo(西)`s partisan was stemmed from their awareness of `right-wrong` debate as the problem of public opinion(論), not as of public agreement(議). In his argument there are two political foundation, people as the foundation of dynasty, and king as the foundation of politics. The Seonghakjipyo(聖學輯要) sent to Seonjo(宣祖) was the text of politics absolutely needed to king as the foundation of politics. Yul-gok`s argument on yikilon(二氣論) reviewed in the Seonghakjipyo(聖學輯要) focused on his own view on `doing politics`(爲政), not on constituting ideal philosophical theory. His purpose was to exclude pye(弊; political decay or distortion rooted in the living world of people), not to exclude a vice with the philosophical meaning. If the world of politics is comprehended in the aspect not of the pye but of the vice, the political meaning of concept `li(理)` can be misunderstood. His argument of Yikimyohap(理氣妙合) is his endeavor not only to comprehend the politics and its world not as `good vs. vice struggle` but as pye itself, but also to overcome the theory-oriented preparedness and determinism as two significant obstacles in understanding and viewing politics, which the argument of Yikimyohap is focused indeed. However many researchers had conversly misunderstood Yul-gok`s Yikimyohap. This is the same as seeing only Buddha`s finger, not seeing the moon he point to.

연구논문 : 율곡 이기론의 정치적 해석 -경학적 세계관의 경세론적 이해-

최진홍 ( Jin Hong Choi ) 율곡학회 2010 율곡학연구 Vol.20 No.-

운동체에 의해 발생하는 맴돌이 전류의 특성

최진홍,김준태,홍남관 공주대학교 사범대학 과학교육연구소 1998 과학교육연구 Vol.29 No.1

운동체에 의해 발생하는 맴돌이 전류의 특성을 조사하기 위해 자성체를 통과하는 금속판에서 발생하는 맴돌이의 전류의 세기와 금속관의 종류, 금속관을 통과하는 자석의 속도에 따른 맴돌이 전류의 세기를 측정하고 코일의 굵기와 감은 횟수에 따른 맴돌이 전류의 세기를 측정하였다. 금속판이 길수록 맴돌이 전류가 크게 나타났으며 금속판의 통과 전 속력과 맴돌이 전류에 의하영 잃은 에너지는 비례함을 알 수 있었으며 전도율이 큰 구리판에서 아연판보다 크게 나타났다. 금속관에서 맴돌이 전류의 세기는 전도율이 큰 구리, 알루미늄, 스테인레스 순으로 나타났으며 속도가 클수록 크게 나타났다. 코일에서 맴돌이 전류의 세기는 코일의 굵기가 가늘수록 감은 횟수가 많을수록 크게 나타남을 알 수 있었다. This study examines the properties of eddy currents which induced by the movement of a magnet in a metallograph, a metallic cylinder, and a solenoid. Results : The magnitude of eddy current in copper, aluminum and stainless was directly proportional to the magnitude of conductivity. The magnitude of eddy currents were also directly proportional to the thickness of the solenoid. The magnitude of eddy currents induced by thin coil were larger than the magnitude of eddy currents induced by thick coil. The number of coil wound at bobbin was proportional to the eddy current density.

율곡(栗谷)의 위정론(爲政論)

최진홍(Choi Jinhong) 한국동양정치사상사학회 2009 한국동양정치사상사연구 Vol.8 No.2

퇴계(1501-1570)와 율곡(1536-1584)의 현실정치에 대한 태도는 사뭇 다르게 나타난다. 퇴계가 황폐되어진 당시의 정치현실을 피해 주자의 학문세계에 침잠하였다면, 율곡은 당시의 정치현실 문제에 정면으로 맞서기 위해 노력하였고, 이 과정에서 퇴계와는 달리 지나간 역 사속에서 그 해결책을 찾았다. 결국 퇴계와 율곡의 가장 큰 차이점이 두 사람간 이(理)와 기(氣)에 대한 이해의 거리에 있기보다는, 정치에 대한 이혜의 차이에서 더욱 두드러지게 나타나고 있다. 율곡은 퇴계가 학문 일변도로 군주의 길〔君道〕을 제시한데 대하여 군주의 길은 학문뿐만 아니라 바로 정치에도 있음을 강조한다. 퇴계는 철저하게 군주 1인의 수신(修身)이란 측면에 경도되어 있었다. 퇴계는 학문의 본말에 대해서만 언급하였지 위정의 선후에 대해서는 등한시하였다. 성학십도의 그 어디에도 위정의 선후에 대한 언급이 없다는 사실은 우리를 당혹하게 만들기에 족하다. 하지만 율곡은 항상 학문의 본말과 위정의 선후를 강조하였다. 퇴계와 율곡에게 군주의 수신이란 측면은 공통적이다. 하지만 율곡은 한 걸음 더 나아가 공동체를 지행하였다. 즉 율곡의 군도론의 특징은 바로 위정을 위한 수신이란 점이 중요한 특징이다. 결국 율곡의 「성학집요」는 퇴계의 「성학십도」가 학문의 본말(本末)만을 서술한 것에 정치의 선후(先後)문제를 더하여 완성한 것이다. 율곡에게는 두 개의 근본이 있었다. 나라의 근본은 백성이지만 정치의 근본은 임금이라는 인식이 그것이다. 율곡의 이기론(理氣論), 심성론(心性論) 등은 모두 율곡 자신의 위정관(爲政觀)을 설명하기 위한 하나의 방편이었을 뿐이지, 결코 관념적인 철학이론이 아니었다. The political orientation toward real politics of both Toegye(退溪 李滉, l. 1501-1570) and Yulgok(栗谷 李珥, l. 1536-1584) had appeared very differently. Toegye had retired from the desolate real politics and then absorbed in Zhuxi(朱子)'s academic world; otherwise Yulgok had faced with the all-over problems and then found the solutions, discernning the history. The main difference between them is not on the understanding of li(理) and ki(氣), but on the understanding of what politics is. Yulgok had focused on the fact that Kundo(君道, the righteous way of politics) could be found both in academic world and in real politics itself. Toegye had concentrated on the self-discipline of King. Toegye had focused only on the orderly sequence in the pursuit of learning, but not on the important and the trivial in doing politics. No mentionning the important and the trivial in doing politics in Seonghaksipdo(聖學十圖) makes us very perplexed. Otherwise Yulgok had focused on the important and the trivial in doing politics and on the orderly sequence in the pusuit of learning. Toegye had concentrated on the self-discipline of King; otherwise Yulgok had aimed at the reestablishment of public community, although fully recgnizing the importance of the self-discipline of King. The key point in Yulgok's Kundo(君道, the righteous way of politics) is self-discipline of King aims at politics. Finally Yulgok's Seonghakjipyo(聖學輯要) was completed by adding the important and the tivial in doing politics to Seonghaksipdo's(聖學十圖) description of the orderly sequence in the pursuit of learning. According to Yulgok, there are two foundations in Joseon Dynasty; one, the people as the foundation of Nation, the other, the King as the fundation of politics. As for Yulgok, the theory of liki(理氣) was only methodological instrument to explain his view on politics. That is why Yulgok's thought should not be regarded as purely academic, idealism as philosophical term.