율곡의 경세사상

이진표 대불대학교 1998 論文集 Vol.4 No.1

The purpose of this study is to review and investigate Yulkok, Lee Yi's thought about administrating the state to relieve the people's suffering. Yulkok, Lee Yi is a famous Korean philosopher in the 16th century. He proposed many reform bills to King Sun-Jo as a government official and scholar. His proposal includes various reform bills in finances, education, national defense, personnel administration, and public opinion, etc. Especially he proposed that our country should train our soldiers to strengthen national defense against a possible aggression. But King Sun-Jo did not adopt his proposal. Unfortunately Japanese aggressed out country after ten years. Nowadays Korea is confronted by foreign exchange crisis and accepted financial relief from IMF and the World Bank. Now Korean government is carrying out many reform bills to overcome national difficulty. In this crisis situation, I think that our government should model after a pattern of Yulkok's reform will and spirit.

三峯 鄭道傳의 經世思想

李振杓 대불대학교 2000 論文集 Vol.6 No.1

The purpose of this study is to review and investigate Sambong, Cheong Do-Jeon's thought about oriental confucian democratic monarchism and administrating the state to relive the people's suffering. Cheong, Do-Jeon is a Korea philosopher and politician in 14th century. He aided Lee Seung-Kye in founding the Dynasty of the Lee kings. He succeeded to confucian statecraft thought and offered it in building a new confucian democratic monarchy. He proposed that government should rule over a people with virtue. but on the other hand in accomplishing confucian people-centered politics, he emphasized timely reformation of the system and governing th country according to the law. He was convinced that such kind of ruling over the country is the best for the people. He was also convinced that ruling the country by ruling system is better than that of king's own way. And so he established the government system in which a wise premier rules over a country, And he also proposed that government should abolish the system of owing private soldiers and government should grasp military personnels. He made king Lee Seung-Kye actualize the kind of military ruling system. and he reformed our country's land system and made cultivated lands shared with all country people. With all sorts of these propositions he contributed to make strong country. And he agitated against Buddhism and recommended confucian ruling system. In this way he provided rulers with new ideology in constructing new country and diverted korean society to confucian society. With these methods, Cheong Do-Jeon exerted much influence on korean politics, economics, and ideology etc.

華西 李恒老의 主理哲學 硏究

李振杓 圓光大學校大學院 1983 學位論叢 Vol.11 No.-

The purpose of this thesis is to consider Hwa-Sua Lee Hang-Ro's neo-confucianism and so to get rid of the misunderstanding and the despise on the neo-confucianism from which was effected Korean fall in 1910, because of its empty theory and indulging in academic discussion. Another purpose is to find Hwa-Shua's philo￢sophical significance on his ethical theory. Hwa-Sua received Chou Tun-i's (周敦이) cosmology which was presented in Diagram of the Supreme Ultimate (太極圖設) and made addition his unique opinion to it, and set up his own elaborate cosmology. According to Hwa-Sua, the Supreme Ultimate is a factor forming a cosmos and a forming law on the other hand. It moves itself and forms continually cosmos in conformity to its inner inevitability. And the formed world is constantly created and extinguished at the same time. The process of coming into being and coming into void of ch'i (氣) is made progress by ri's (理) order. Therefore, this cosmology is what is called a determination theory on the cosmos. On the other hand, Hwa-Sua maintains that evil is not resulted from ri but ch'i. This opinion is contradictory to his determination theory. How can he explain this contradiction? Maybe he thinks that ri is pure good and so ri can not become cause of evil. According to him, evil is the modificantion or ri, which is formed by ch'i's operation. He contents that ri creates ch'i but that only evil is not created by ri. He says that ri is noble bot ch'i is humble; one is regular but the other is constantly changeable. Therefore, ri is able to supervise and order ch'i that its irregularity should be corrected. Hwa-Sua substitutes ri for the supreme Ultimate and so brings about various problems. First, how can ri move? In general, we thinks that ri can not move because it means law. He receives this general opinion, too. If it is so, why does he maintain that ri can move? He says that moving is a precondition of supervision. For that reason, he thinks that ri must move. But in this case, the meaning of ri does not have the original meaning of ri but of the Supreme Ultimate. Second, how can ri have real existance? Hwa-Sua thinks that only real existence can move and create something. On that acoount, he supposes that ri must have actuality. Third, how can ri create heterogenety ch'i? According to him, ri contains various elements in it. Therefore whenever ri may create anything, it is not heterogenesis. And Hwa-Sua advocates his own unique logic, which implies that 'one is all and all is one,' 'The same is the unlike and the unlike is the same,' 'The whole is the part and the part is the whole.' This logic is a kind of dialectical logic. It seems to have been made from his beconing philosophy. The quality of becoming philosophy in Hwa-Sua is revealed not only in his cosmology but also in his treatise on human nature. He says that the Supreme Ultimate is becoming ri. And he asserts the same opinion on hsing (性: nature) and jen(仁), too. Both hsing and jen are important concepts in his treatise on human nature. Therefore, we can say that Wwa-Shua's philosophy is a beconing philosophy. Hwa-Sua regards hsing as not coming out of hsin (心: mind) and chuang (情: feeling) as coming out of it. And he insists that shin controls hsing and chuang, as Chang Tasi did. He explains them with ri and ch'i, and he says that they are ri in the origin but are combinations of the both in phenomenon. When he regards them as the combinations of ri and ch'i, some problems are presented as follows: First, he says that the Supreme Ultimate is hsin of the univers and a hsin is the Supreme Ultimate of a body. And he maintains that the Supreme Ultimate is ri. If so, then he must regard hsin as ri. Nevertheless he regards hsin as the combination of ri and ch'i. Therefore, he loses logical coherency. Second, if hsin controls and supervises hsing and chuang, it must be ri. Becauses he always says that only ri is pure good and so only it becomes superviser. Third, according to him hsing is t'i (體: core) of the hsin but ch-i does not have t'i. Actually he regards pure hsing (本然之性) as the Supreme Ultimate, namely ri. If the said above is so, then why does he regard them as the combination of ri and ch'i? He says that there are two kinds of hsin,that is tao-hsin (道心: moral mind) and jen-hsin (人心: desire mind), and two kinds of hsing, that is pure hsing (本然之性) and ch'i-chil-chi-hsing (氣質之性) and two kinds of chuang, that is Four clue (四端) and Seven feeling (七情). The formers are all tribes of ri, but the latters are all families of ch'i. Hwa-Sua also applies hsin, hsing, and chuang to all natures as well as to man. According to him, not only man but also all natures have them. And if all natures come back to the purity of t'ien-ri (天理: heaven law), all natures will lose distinction of them and will be one. Here we find the thought of oneness of heaven and man. Hwa-Sua also maintains that we should distinguish between ri and ch'i, and should preserve t'ien-ri as ri in mind and get rid of self desire as ch'i. In order to do so, we should have sincerity (誠) and piety (敬). According to him, sincerity and piety intermediates t'ien-ri and human affairs (人事), and realizes the one in the other. He says that we have relationship with Tao (道) by means of sincerity and piety, and that all the good arises and all the bad disappears by carrying out them. He also insists that we should comprehend ri to carry them efficiently. Hwa-Sua says that to realize t'ien-ri in human affairs is very difficult because it has no appearnace. Therefore, he says that we should realize t'ien-ri by li (禮: institutions) which he considers as embodyment of trien-ri. He also regards I (義: righteousness) as t'ien-ri and li (利: self-interest) as self-desire, and consequently maintains that we should distinguish thoroughly between righteousness and self-interest. He thinks that circulation of goods for profit (通貨) and love affairs (通色) are the most vicious selfinterest. These two Kinds of vices make human moral collapse and make human beings fall down into the beasts and barbarians. And he thinks that these two vices are introduced into our country by westerns, and he insists that we should oust them from this country. This alignment for seclusionism is undersirable, of course, but when we consider that these two vices make human beings vulgar, home moral collapse and view of value overturn today, we should appraise this opinion high and appreciate it again. In conclusion, we can say that the significance of his philosophy is in quality of becoming philosophy in cosmology, and thought of 'oneness of heaven and man' and protection of righteousness in treatise on human nature and self-culture. But we can not say that only Wha-Sua has this thought. The majority of neo-confucians have this thought in part. Therefore, we can not say that neo-confucianism is a futile argument and so usele

악교정 수술후 발생한 감염 4증례

진병로,김종섭,박진호,이창곤,박희대,이희경 大韓顎顔面成形再建外科學會 1995 Maxillofacial Plastic Reconstructive Surgery Vol.17 No.1

Postoperative infection following orthognatic surgery is rare. When postoperative infections occur, the initial treatment consists of incision and drainage of the affected area, culturing to identify bacterial stains and verify antibiotic sensitivity, and the institution of the appropriate antibiotic regimen. Some plates and screws may eventually require removal, the initial therapy should be attempted to retain the plates and screws until adequete healing has taken place. In orthoganthic surgery, intra-operative complications as a lesion of inferior alveolar nerve, fracture of osteomised segments, incomplete sectioning, malposittion of segments, haemirrhage may occur. The surgeon should be familiar with possible complications to be caused and how to manage them. Prevention of postoperative infection following the orthognathic surgery consists of minimal periosteal reflection, aseptic management of operation field, proper surgical technique, rigid fixation, prophylactic antibiotics.

三槽式便所를 設置한 濟州道內 一部落民의 寄生蟲感染率 推移

蘇鎭琸,李根泰,鄭坪林,李在興,李定熙,金英漢,洪淳億 최신의학사 1968 最新醫學 Vol.11 No.8

Three compartment stool tank system was established in March, 1965 to each of the houses . of Yongheungri, Cheju-do. The trend of parasites prevalence, faithfulness of the people to paractice the system and effectiveness of the system for destruction of ascaris eggs were examined. 1. Only 22 houses among 65 utilized the system for 3 years. The remained 43, gave up to practice; 10 because of the destruction of the cemented tank and 33 due to the shortage of. food stuffs, for hogs. In this island, the people have been raised hogs with human excrets. 2. The prevalence of ascaris infection in the village and in Sinwom-ri, a control village where the human feces were used as food stuffs for hog, were as follows: Yongheung(%) Sinwom(%) March 1965 before medication 52.0 43.0 Dec. 1965 after medication 15.1 21.2 Feb. 1968 22.7 30.8 3. Ascaris eggs in the 3rd compartment, were destroyed 94-100%, whereas the eggs in semi-formed feces in hog sty survived 94%.

증후성 단독 중뇌동맥협착의 예후

이수주,이광호,정진상,조수진,이원용,이한보 대한신경과학회 1999 대한신경과학회지 Vol.17 No.1

경동맥 내막 절제술 후 발생한 과관류 증후군 1예

송희정,박광열,정진상,조수진,이순정,허승,김동익,이광호,이병붕 대한신경과학회 1999 대한신경과학회지 Vol.17 No.2

뇌 아밀로이드 혈관병과 고혈압성 뇌출혈의 감별에 있어서 Apolipoprotein Eε4와 점상 출혈 분포의 유용성

김용범,이광호,이수주,나덕렬,조수진,정진상,이원용 대한신경과학회 1999 대한신경과학회지 Vol.17 No.1

반복적인 실신 및 실신전환자의 기립경사 검사시 뇌혈류 변화

조수진,김준수,이광호,정진상,송희정,이상철,서정돈,이원로 대한신경과학회 1999 대한신경과학회지 Vol.17 No.3

치과 기공사들에게서 나타나는 호흡기 증상과 이의 관련 요인

김웅철,오세윤,김지환,김진완,이준석,이가영,이세훈,유진호,김태석 高麗大學校 倂設 保健大學 保健科學硏究所 2001 保健科學論集 Vol.27 No.1

This study was carried out to investigate subjective respiratory symptoms and their attributable factors in Korean dental laboratory technicians. A questionnaire was mailed to randomly selected 1,900 dental laboratory technicians. Among them, 1,344 dental technicians completed the questionnaires and returmned them. Validity and reliability tests on the questionnaires were carried out before the main survey. To investigate risk factors on respiratory subjective symptoms, we performed analysis on distribution of characteristics, and then investigated univariate analysis and multiple logistic regression analysis. The prevalence rate of wheezing, cough and phlegm, and dyspnea was 4.8%, 33.9%, 54.9%, respectively. Statistically significant factors inducing subjective respiratory symptoms by multiple logistic regression analysis were sex, smoking, exercise, health examination, work hours a day, investment gas, investment dust, metal fume, resin vapor, and asbestos dust. Considering the results above, it seems that most subjective respiratory symptoms are related with health habits and occupational environmental-related factors. The result, consideration in mind, suggest that health promotion programs for smoking cessation, regular health examination, and physical exercise in health habit, and improvement on casting and resin work in dental technological environment be necessary.