전자부품 폐기물로부터 귀금속 침출, 회수에 관한 연구

허보영,조권구 경상대학교 환경보전연구소 1993 環境保全硏究所報 Vol.1 No.1

Electronic scrap is one of the most important sources of raw material for the precious metal refiner. Because of the significant technological changes and growth taking place in the electronics industry, electronic scrap supplies are also expected to undergo significant change. In this paper we will discuss only obsolute electronics scrap. It was found using a crushing electronics scrap that silver can respectively be dissolved at much greater rate by acidic solutions of thiourea and by conventional cyanidation techniques. Dissolution rates are dependent on thiourea and oxidant and oxidant concentration, and appear to be controlled partially by chemical phenomina and by transport of ions to the scrap.

行爲槪念의 硏究

金均保 釜山敎育大學 1968 부산교육대학 논문집 Vol.4 No.1

The concept of behavior is situated in a core of criminal theory in mordern criminal law. And so it is the problem if the concept of behavior could be a highest unifidied element in the system of criminal law. Nowadays in the theory of behavior the "kausal Handlungslehre" and "finale Handlungslehre" have more important meaning. The former is trying to explain existenting structure of behavior by "Kausalita¨t", the latter, by the "Finalita¨t". The "finale Handlungslehre" is a theory which arose to assert for the supplement of the defect of "kausal Handlunngslehre", but the problem is that if we can explain all the crimes by the unified concept of behavior in the criminal law, that is to say, this theory could be the one to connote all the "Kommissivdelikt" and "Unterlassungsdelikt by "Vorsatz" and "Fahrla¨ssigkeit". Particularly, the "kausal Handlungslehre" can not explain the "Unterlassungsdelikt" by "Fahrla¨ssigkeit," because it lacks these characters of the voluntarity and of the materiality. On the contrary, the "finale Handlungslehre" can explain such a crime reasonably. However, in the first, this theory was confronted with many difficulties, but it amployed the "menschliches Verhalten" as the foundation of criminal theory and explained it by the "menschlichen finalen Tatmacht". Of course, some scholars are so critical for this theory, and also it is necessary to develope this theory. But at this monent we should assert that only this theory could explain all the crimes by the unified concept.

刑事制裁와 性的自由

金均保 釜山敎育大學 1972 부산교육대학 논문집 Vol.8 No.1

Nowadays, the movement of sexualfreedom sweeps over all of the world with a powerful influence. Ttinevitably changes the traditional view of the morality and examines the function of the criminal law, becauge the value of thigs is restricted by time and space. In this paper the writer, in order to find a right course to settle such kind of social problems, has made a general survey of the usual judicial precedents and theories in foreign countries, and has inquired into the movement to reform the criminal law in West Germany and America in recent year. As the result of this, the writer assert that the criminal law should move on forwards the decriminalisation and alternate it's place with the administrative regulation.

Blaise Pascal의 인간상황(人間狀況)에 관한 기술(記述)의 moraliste적인 성격과 그 원천에 관한 소고 : Montaigne와 Jansenisme의 영향을 중심으로 Un expose centre sur l'influence de Montaigne et du Jansenisme

金普均 德成女子大學校 1987 德成女大論文集 Vol.16 No.-

Maximes, pensees, sentences, reflexions, proverbes, portraits et essais, -en un mot "pensees" tout court-, ce sont des elements dans l'ensemble un "genre" litteraire specifique, soit une litterature moraliste, d'une valeur primordiale dans toute la litterature francaise. Les moralistes francais se sont consacres, entre autres choses et notamment depuis le 16e siecle, a poser des questions comme les suvantes: Quels sont les motifs de la conduite humaine? Parquelles passions est-ce que l'homme peut s' emouvoir? Quel mystere gite auplus profound de l'ame humaine? Bref, tous admetterons que la litterature francaise a ete de loin la meilleure du monde dans le domaine de l'analyse psychologique, car elle se caracterise enter autres choses, par la recherche approfondie ainsi que par la description toute nue de tous les aspects humains: a savoir ses qualites et defauts, ses vertus et erreurs, les individus et groupes sociaux et les hommes visibles et invisibles, etc. On definit enfin les "moralistes" comme les ecrivains qui decrivent et reflexions sur la nature et la condition humaines. Voila un mot de cle qui saute aux yeaux d'ores et deja, c'est le terme "moeurs", indispensable a cette definition des "moralistes", et qui se definit, a son tour, comme "habitudes(d'une societe, d'un individu) relatives a la pratique du bien et du mal, en un mot habitudes et pratiques qui jouit depuis deja longtemp d'un epanouissement de sa beaute, et c'est la aussi le probleme crucial sur lequel Pascal s'acharnera jusqu'a son dernier soupir. Pascal ainsi se concentrera a la description moraliste de la situation humaine dans la premiare moitie en particulier, de ses "pensees":"Misere de l'homme sans Dieu" L'homme sera donc, comme chez tant d'autres auteurs moralistes, le theme essentiel de ses oeuvres. Bien entendu, il est extremement difficile de decouvrir avec precision les principales sources des idees directrices de Pascal. Cependant on essaie d'enumerer le plus souvent comme ses "materiaux bruts" les suivants: maitres de PortRoyal, Descartes, Montaigne, Epictete, Bibles et les dialogues echanges dans la societe mondaine, etc. Parmi wux on compte d'habitude Montaigne et les maiters de Port-Royal(sans oublier saint Augustin aussi, mais a travers ces derniers maitres) comme les deux sources les plus importantes dans les ecritures de Pascal. C'est ainsi que dans le present expose nous avons essaye d'elucider les points primordiaux et surtout les caracteristiques heritees et du Jansenisme uniquement par le biai d'une description moraliste et notamment par rapport aux idees moralistes de Pascal. Mals quel est du fond le but de cette description moraliste chez Pascal? A la fin de cet expose on lira deux fragments des ecrits de Pascal lui-meme qui donneront une reponse pleinement satisfaisante, esperons-le, a cette question.

刑法에 있어서 責任主義의 再檢討

金均保 釜山敎育大學 1976 부산교육대학 논문집 Vol.12 No.2

The economic growth and industrial development are causing a new type of criminal phenomenon in the modern society. Along with this phenomenon, a new type of problems that aer caused by corporate bodies are developing, from which the citizens must be protected. In oroler to solve such problems, the control of the situation involved by the administrative order and guidance has to be done effectivelly, but the actual result is far below one's expectation. It is for this reason that a new "theory of corprate body responsibility" should be asserted. This theory recogniges the criminal act-ability of legal person and also asserts to amend the theory of individual acter-responsibility. This theory is the opinion of a legal person as a whold one body. Especiolly, "the nature of fault" according to this theory is to be found not in the violation of foreseeablemess of consequence, but in the violation of responsibility to avoid it's consequence. Against this theory, there are some criticism from the side of security for human rights. From the view point of the principles of criminal law, there are some delicate phases involved in order to draw a conclusion that the corporate body has the criminal act-ability of legal person. The legal person itself which is originally established for the purpose of carring out lawful public work or the profitable private work, can practically bring about such situation as to threaten the civil life in course of the business undertaking. If we can say that it is necessary to prevent such problems with criminal sanction, we have no positive ground to eliminate the criminal ability of legal person from the view point of the principles of criminal law. It is a generally accepted opinion that citizens should be protected from the enterprise evils, and so the strong legislative measure is claimed in the policy of law-making.

Pascal의 超越指向的 人間觀과 Descartes

金普均 德成女子大學校 1983 德成女大論文集 Vol.12 No.-

Sans doute pourrait-on admettre d'ores et d?j? entre Pascal et Descartes quelque similitude dans leurs visions de l'homme. On y constaterait pourtant une diff?rence radicale, notamment au sujet des rapports de l'homme avec Dieu; Pascal se caract?risera entre autres choses par ne notion primordiale de la 'renonciation du moi', tandis que Descartes se caract?risera par l'haffirmation du moi'. En effet pour Pascal dans sa contemplation religieuse c'est la renonciation qui constitue le point de d?part d'un acheminement vers l'ordre de la charit? qui est l'ordre sitr? le plus haut parmi les trois ordres. Chose paradoxale, c'est la n?gation cat?gorique du HmoiH qui engendrera chez Pascal la poursuite ininterrompue de la r?alisation de charit? dont l'essentiel consistera dans l''?tre avec les autres'; en d'autres termes Pascal vise toujours l''homme concret et r?el qui est avec les autres.' Mais celui-ci d'autre part s'?gare toufours dans cet univers vaste, incapable qu'il est de parvenir ? un point in?branlable. Folttement, instabilit? et fluctuation perp?tuels, voil? le vrai visage du 'moi pensant' pascalien: en un mot tout homme erre de-ci de-l? dans la vall?e de mis?re. En revanche le 'moi pensant' cart?sien n'a rien ? voir avec cet '?tre avec les autres' ni avec cet 'homme concret et r?el' ou cet 'homme ?gar? dans l'univers', tous typiquement pascaliens. Selon Descrtes, au contraire, le 'moi pensant' d?signe un ?tre in?branlablement solide auquel il parvient apr?s tant de doutes m?thodiques et qui s'identifiera enfin avec un homme abstrait, irr?el et compl?tement isol?: bref un homme incapable de 'se d?passer' vers la transcendance, Evidemment cela ne signifiera en aucun cas que Descartes ne tient jamais ? s'acheminer vers l'amour de Dieu. On devra certes reconn?tre une orientation, chez lui aussi, vers un amour transcendant, mais cela sans 'saut d?cisif' apr?s avoir ?t? la proie de l'angoisse, et sans 'renonciation r?solue du moi' comme chez Pascal. Voil? donc une divergence qui marquera tant d'?loignement entre ces deux grands penseurs malgr? toute ressemblance entre les deux. Il faut souligner encore que ces deux philosophes diff?rent non seulement par leurs notions de rapport de l'homme avec Dieu mais aussi par celles de la vision de Dieu. Dieu selon Pascal se pr?sente comme une Personnalit? dans l'historicit? en tant que Dieu d'Abraham. d'Isaac, surtout de J?sus-Christ, et non des philosophes et des savants, tandis que Dieu selon Descartes se montrera comme Dieu m?taphysique et d?montrable par la raison naturelle, Dieu dont la notion est contenue n?cessairement dans l'intuition de "Cogito ergo sum", mais qui est tr?s loin de Dieu vivant, ? tel point que le premier critique violemment ce dernier en disant m?me: "Je ne puis pardonner ? Descartes: il aurait bien voulu..... puvoir se passer de Dieu...." Cependant, contrairement ? l'avis courant, ce ne sera pas is simple de juger descartes de cette mani?re, car chez lui aussi l'intervention de J?sus-Christ ? titre de m?diateur constitue l'une des conditions absolument indispensables, exactement comme chez Pascal, dans notre amour pour Dieu. De plus il ne faudra pas oublier qu'il insiste sur le r?le capital jou? par notre 'volont?', et non pas par notre 'intellect', dans notre parfaite union avec Dieu. Ceci r?alisera d'ailleurs selon lui l'accomplissement de notre amour pour Dieu. Ajoutons encore que Descartes met en relief ? la fois Hnotre petitesse intellectuelle' et 'la grandeur humaineh due ? notre conversion renonciatrice ? Dieu dont nous d?pendons enti?rement. C'est ainsi que nous voyons de nouveau un point de vue quasi identique en un certain sens entre ces deux grands hommes. Une raison de plus pour ?tretr?s prudent dans notre interpr?tation vis ? vis d'eux.

短期自由刑에 대한 問題意識의 變化와 그 改善策

金均保 釜山敎育大學 1977 부산교육대학 논문집 Vol.13 No.2

대학생의 상해에 관한 조사연구

황보연 / 김수균 공주교육대학교 초등연구원 1978 公州敎大論叢 Vol.14 No.2

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또 하나의 사회 : 광고에 표현된 한국적 vs 서구적 인간관계

성영신,허태균,김보경,박정선 한국방송광고공사 2006 광고연구 Vol.0 No.73

본 연구에서는 광고 비주얼에 표현된 인간관계의 문화적 차이에 따라 소비자의 심리반응이 어떻게 다른지 비교해보았다. 한국적(서구적) 인간관계를 부모 - 자녀, 온가족, 부부, 연인의 네 가지 관계유형으로 나누어 이를 묘사한 인쇄 광고물을 제작한 후, 소비자의 심리반응을 fMRI(기능성 자기 공명 영상) 기법과 설문조사 방법으로 측정하였다. 소비자는 무의식적인 fMRI 반응과 의식적인 반응 모두에서 한국적 광고보다는 서구적 광고에서 더 좋은 반응을 보였다. 특히, 광고효과의 경우 연인광고를 제외한 다른 인간관계 광고들 모두에서 서구적 광고가 더 효과적인 것으로 나타났다. 이렇게 전반적으로 서구적 인간관계 광고가 강한 신경 반응과 긍정적 광고효과를 수반하는 것은 한국인들이 상당히 서구적인 가치관을 가지고 있으며 이를 지향한다는 최근 연구결과와 일치한다. 끝으로, 본 연구결과가 갖는 크리에이티브 측면의 시사점을 제안하였다. 유형별 차이로는 연인이나 부부 광고는 무의식적 반응이나 감정반응에서 한국적인 광고가 보다 긍정적인 결과를 보이는 반면, 가족이 등장하는 광고에서는 서구적 광고가 더 긍정적인것으로 나타났는데, 이는 실험참가자가 인간관계 유형에 따라 다른 문화적 인식과 지향점을 갖으며, 이것이 광고반응에 영향을 미치고 있음을 보여준다. The purpose of the present research was to compare the psychological effects of the Korean human relations advertise(KHRA) to those of the Western human relations advertise(WHRA). The consumers’ physiological and conscious responses to the ads including visual images of Korean(vs. Western) four types of relationship - parentschildren, multi-generation family, married couple, and romantic couple - were measured by fMRI(functional Magnetic Resonance Imaging) and survey. The results revealed that consumers tend to respond more strongly and better to the WHRAs than the KHRAs. Especially, in terms of advertising impacts, the WHRAs were more effective than the KHRAs across the ads of all the three human relations except the ads of romantic couples. These results are consistent with the recent research findings suggesting the Westernizing sifts of Korean cultural values. Finally, they were discussed in the view of the implications of advertising creative tips.

110K급 Bi계 고온 초전도체의 성장에 대한 연구

주유환,손보견,고영제,손인호 경남대학교 환경문제연구소 2003 환경연구 Vol.26 No.-

High temperature superconductor Bi₂Sr₂Ca₂Cu₃O_(x) compound has been grown by improved directional solidification method at various temperatures. It is found that the superconducting transition temperature(T_(c)) of Bi-2223 sample grown at 855℃ is 110K. The transition temperature of the samples grown at the higher and lower than 855℃ is 80K and 55K, respectively.