권근의 유교 정치 이념과 정도전과의 관계

도현철(Do, Hyeon-chul) 한국역사연구회 2012 역사와 현실 Vol.- No.84

Examined in this article is how Gweon Geun justified his serving of two countries, and why he decided to cooperate with Jeong Do-jeon. Gweon Geun wanted to make the world a place ruled by Confucianism instead of Buddhism. He compiled important academic points of the Confucian philosophy when he wrote Ib’hak Do’seol and 『O’gyeong Cheon’gyeon-rok』. He intended to establish Confucianism as a legitimate, one-and-only righteous form of study. He argued that Confucianism was the ‘real, substantial’ philosophy(實學) to lead the world, and criticized Buddhism as a heresy that would impede the world’s efforts to become a better one. Based upon a Neo-Confucian view of the world, he criticized Buddhism as a school of thoughts that did not recognize the objective world and its principles, and a mere form of belief that eventually forced people to ignore their own human obligations. In his eyes, Buddhism was a religion for the animals, as it allowed people to sever all the personal relationships, either between a king and a vassal, or between a father and son, by having them commit to a Buddhist way of life. He also argued that Buddhism considered all actions as of the mere heart(imagination), and did not acknowledge the existence of a principle or an obligation, from which the actions would generate, or upon which the actions would operate. With Neo-Confucian theories regarding the ‘Human nature(“Inseong, 人性”)’ and the ‘Law of Nature(“Cheon’ri, 天理)’ in mind, Gweon Guen considered morality to be very important, and hoped for an enlightenment to come to the people, based upon all that. He also wanted a world in which the people’s good nature would be more refined(or corrected from a corrupted state) with the concept of ‘Respect(Gyeong, 敬),’ so that morality could firmly be established. In order to maintain social stability and order, he preferred a character-building exercise based upon people’s moral nature and respect, to the employment of external forces such as law enforcement or institutional corrections. He wanted to reinforce school education, and modified the national examination system to prioritize Creative writing(製述), so that the Confucian concept of morality would dominate the people’s consciousness and living patterns. In the meantime, Gweon Geun decided to join the new dynasty and bring his plans to realize his political philosophy in motion. First, to support Jeong Do-jeon’s plans for a new dynasty in theoretical terms, he authored the foreword for 『Bulshi Jab’byeon』, and highlighted the book’s meaning. He depicted Jeong Do-jeon as a visionary who intended to establish a new country, and explained Jeong’s academic traits, from the perspective of the Neo-Confucian argument of legitimacy. Gweon Geun participated in the publication of 『Gyeong’je Mun’gam』 which did not thoroughly cited all the Chinese materials consulted in its creation. In 『Gyeong’je Mun’gam』, Jeong Do-jeon cited the Chinese texts yet marked them as his own thoughts, and Gweon Geun did the same, because he agreed with Jeong Do-jeon’s thoughts and accommodate his intentions. In short, Gweon Guen tried to establish an idealistic Confucian soceity, and joined the Joseon government, established a relationship with the powerful Jeong Do-jeon, and tried to accommodate his intentions.

DO와 ORP를 이용한 축산폐수처리 SBR운전 제어

전병희 ( Byong Hee Jun ),김도환 ( Do Hwan Kim ),최은희 ( Eun Hee Choi ),김성신 ( Sung Shin Kim ),김창원 ( Chang Won Kim ),배현 ( Hyeon Bae ) 한국물환경학회 2002 한국물환경학회지 Vol.18 No.5

A pilot scale SBR (working volume, 20㎥) treating piggery wastewater was operated with real wastewater. The operation mode of intermittent feeding of raw water and sub-cycle with repeating anoxic-aeration conditions were adapted to avoid the high-strength nitrogen inhibition. In sub-cycle, aeration time for nitrification was tried to be controled with ORP and/or DO meter. The characteristics of control was somewhat different between ORP and DO. DO showed potential ability to detect complete ammonia oxidation point by the first order differential values or absolute value. Especially, DO was proved to be useful for high loading rates. ORP indicated the ending point of nitrification by the plateau appearing after bending point. Because ORP can be utilized as a diagnosis tool by its good sensitivity for the microbial condition in reactor, the simultaneous application of DO and ORP was recommended for the stable control of SBR.

대책문을 통해 본 조선초기 군주성학론

도현철(Do, Hyeon-Chul) 연세대학교 국학연구원 2018 동방학지 Vol.183 No.-

This paper focuses on the historical fact that the name Geunjeongjeon(勤政殿), created by Chung Do-Jeon(鄭道傳), means “diligence helps governance”, and he set a theme about monarchies’ diligent governance for the civil service examination in the 5th Year of Taejo, and then aims to examine the political ideas of the Joseon Dynasty through analyzing the answer sheets written by Kim Ik-Jung(金益精) who was the top examination passer that year. Chung Do-Jeon established the goal for political systems and ideas of the Joseon Dynasty and suggested the ideal monarchy which was essential in managing the monarchy-state. His viewpoint of monarchy was found out while Hangyang City Wall was constructing at the time of the founding of the country. The construction of Gyeonbokgung was completed in the 4th year of Taejo(1395) and the name of Geunjeongjeon, which means “diligence helps governance” indicated the Neo-Confucian ideal for monarchy. Chung Do-Jeon asked what the ways of practice for monarchies’ diligent governance are as a theme for the civil service examinations. Kim Ik-Jung, the top examination passer, suggested in his answer sheets that monarchies should practise the diligent governance on the basis of the Neo-Confucianism, and they should possess sagacious judgements of the right policy to be conducted diligently, and that they should open the offices to the wise men in order to be helpful to monarchies’ sagacity, and that they should strive to figure out people’s actual circumstances, and that they should not be contrary to the most pressing agenda and the late King’s precedents. This is what Kim Ik-Jung organized diligent governance by appealing to Neo-Confucian Sung-Hak(聖學, Learning of the Sage) according to Chung Do-Jeon’s ideal for monarchy. 본고는 정도전이 태종 4년에 근정전의 의미를 설명하면서 군주의 근면 정치를 제시하고, 태조 5년에 과거시험 문제로 군주의 근면 정치를 제시했다는 점에 착안하여, 태조 5년 과거 시험의 장원 급제자인 김익정의 답안지를 분석하여 조선의 정치이념을 살펴본 글이다. 조선왕조의 정치체제와 정치이념의 방향을 설정하였고, 왕조국가의 정치운영의 핵심인 이상군주론을 제시하였다. 정도전의 군주관은 조선왕조 건국기에 한양 도성 건설 사업의 과정에서 나타났다. 1395년(태조 4) 9월 경복궁이 완성되고, 근정전이라는 명칭을 통해 군주의 근면 정치라는 성리학적 군주상이 제시되었다. 다음 해인 1396년(태조 5) 5월 과거 시험 문제에서 정도전은 시험 문제로 군주의 근면한 정치의 구체적인 실천방법을 질문하는 것이었다. 이 시험의 장원급제자인 김익정은 성리학적 사유를 바탕으로 군주가 근면한 정치를 행하되, 근면하게 시행해야 할 올바른 정책에 대한 명철한 인식을 가질 것, 현자를 등용하여 군주의 명철함을 돕도록 할 것, 백성들의 실정을 파악하는 데 힘쓸 것, 당대의 급선무와 선왕의 전례에 어긋나지 않도록 할 것 등의 구체적인 방법을 제시하였다. 이는 정도전의 이상군주론에 부응해서, 김익정이 군주의 근면한 정치를 성리학의 성학론으로 풀어 정리한 것이다.

조선 건국 과정에서 역사 기록의 상이한 평가와 해석

도현철(Do, Hyeon-chul) 역사학회 2020 역사학보 Vol.0 No.248

Chae Hong-cheol made his efforts to carrying forward the land and census project, whose efforts were praised in his epitaph but were devaluated in the Koryosa. Yi Saek, who wanted to maintain the dynasty, affirmed Chae’s project, whereas Jeong Do-jeon, who attempted to open a new dynasty, tried to create a new legal system through denying the project. In other words, the differences of viewpoint over reality reform in the later Koryo dynasty were expressed in the divergent evaluation of Chae Hong-cheol. There is a kind of ambiguity related to the reference of quotation expressions in Jeong Do-jeon’s Kyongjemungams . It is important to note that there are not a dew references to Shih-kung chih-hsueh(사공학) in the Kyongjemungams . It is recognized that Shih-kung chih-hsueh criticized Neoconfucianism which was the mainstream political theory during the founding of the Joseon Dynasty. However, Shih-kung chih-hsueh, which put emphasis on the system and legislation was more required than Neo-confucianism which emphasizes the discipline of the mind the during change of dynasty. Thus Jeong Do-jeon had to bring Neo-confucianism to the fore, but inwardly invoke Shih-kung chih-hsueh that emphasized the system and legislation. This is why a kind of ambiguity related to the reference of quotation expressions is found in Jeong Do-jeon’s Kyongjemungams .

Optimization of Capacitive Wireless Power Transfer System for Maximum Efciency

Do‑Hyeon Kim,안덕주 대한전기학회 2020 Journal of Electrical Engineering & Technology Vol.15 No.1

Optimal inductance and capacitance values of a receiver (Rx) LC matching network are proposed in order to maximize the efciency of capacitive wireless power transfer (CWPT). To maximize the overall Tx-to-load efciency, a general polynomial equation is proposed that gives an optimum Rx inductance and capacitance value under the given constraints of inductor losses, load impedance, and coupling capacitance. It is found that the efciency is maximized when the Rx input resistance is approximately equal to the impedance of the coupling capacitance. It is also shown that Tx inductance and capacitance values should be chosen based on the trade-of between efciency and Tx amplifer operation. The proposed method is applied to wireless charging of an Unmanned Aerial Vehicle (UAV) because the small Rx plate of CWPT can easily be mounted on a UAV. The fabricated system delivers 45 W with overall efciency of 78.2% across wide lateral misalignments even with a small Rx plate at 6.78 MHz.

조선초기 화충·절충의 학문 방법과 군신공치

도현철(Hyeon Chul Do) 연세대학교 국학연구원 2023 동방학지 Vol.205 No.-

This article reveals that the Confucianism scholars of the late Goryeo Dynasty, adopting the academic methods and political theories of Harmony(和衷) and Eclecticism(折衷), embraced the theory of Neo-Confucianism and aimed for the men of high virtues and intellect. The scholars of the Late Goryeo Dynasty pursued Confucianism's ideal human form and ideal governance system, and upheld Harmony(和衷) and Eclecticism(折衷), which is to concord with others and to overcome differences of opinion with a polite and sincere heart. This attitude of mind is the driving force behind the search for truth, the reform of the world, nature, society surrounding humans, and the construction of a new ideal society. Here, Eclecticism refers to cutting off personal attachment to self-assertion and prejudice against opposing arguments and positions on various factions and objectifies the object to create the best way forward. The political theory of harmonious compromise (Harmony and Eclecticism) leads to a monarchy in which the monarch and his subjects co-operate. Since the monarch and his subjects are entrusted with the task of ruling on behalf of the heavens, a commonwealth is established. King’s learning (經筵) as well as supervision and consultation to the king and his subjects(臺諫) provided institutional guarantees to the success of the political theory of harmonious compromise (Harmony and Eclecticism). The collaborative politics of the monarch and his subjects led to the theories of monarch’s learning of sagehood and the organization of monarchical literature. Monarch’s learning of sagehood is the study of a monarch becoming a saint, that is, a monarch understanding the way of things through the study of the scriptures and grasping the right thing to do. At this time, the king is imperfect as a natural person, so the monarch is required to cultivate the qualities and virtues of a king through the learning of sagehood. Monarchical literature in this view include “Daehakjeoneu(The Extended Meaning of The Great Learning)”, “Gyeongjemungambyeoljip”, “Saseojoryo”, “Chipyeongyoram”, “Daehakjeoneujipyak”, etc. These texts emphasize the moral cultivation of monarchs and believe that they can rule the country on this basis. 이 글은 고려후기 유학자들이 성리학을 수용하여 군자를 지향하고 화충, 절충의 학문 방법과 정치론으로 성학론, 군신공치를 지향하고 있음을 밝힌 글이다. 고려후기 유학자들은 수용되고, 유교의 이상적 인간형인 군자를 지향하고, 공손한 마음으로 상대방과 화합하는 화충(和衷)과 진실한 마음으로 의견 차이를 극복하는 절충(折衷)을 견지한다. 그리고 이러한 마음 자세는 진리 탐구 곧 인간을 둘러싼 세계와 자연 그리고 사회를 개혁하며 새로운 이상사회를 건설하는 원동력이 되었다. 여기에서 절충(折衷)은 자기 주장에 대한 집착과 대립되는 주장에 대한 편견을 끊고, 조정자 역시 여러 유파에 대한 사적 감정이나 입장을 끊고 대상을 객관화하여, 나아갈 방향의 최선의 길을 만드는 것을 말한다. 화합 절충의 정치론은 군주와 신하가 협력하는 군신공치(君臣共治)로 이어진다. 군주와 신하는 하늘을 대신해서 다스리는 임무를 부여받고 있었으므로, 공치가 성립된다. 경연(경연)이나 대간이 이를 제도적으로 보장해준다. 군주와 신하의 협력정치는 군주성학론과 군주학 문헌 정리로 이어진다. 군주성학론은 군주가 성인이 되는 학문이다. 곧 군주는 경전 공부를 통하여 사물 현상의 도를 파악하고 마땅히 해야할 일을 파악하는 것이다. 이때 국왕은 자연인으로 불완전하므로, 국왕으로서의 자질과 덕망을 쌓도록 군주수신을 요구하였다. 이러한 군주학의 텍스트로 『대학연의 』·『경제문감별집 』·『사서절요 』·『치평요람 』·『대학연의집략』 등이 있다. 이들 책은 군주의 도덕 수양을 중시하고 이를 기초로 나라를 다스릴 이룰 수 있다고 본다.

播種時期에 따른 油菜(Brassica napus L.)의 生育 및 收量形質에 미치는 影響

吳現道 제주대학교 1975 논문집 Vol.7 No.-

Experiments have been conducted to find out the effect of seeding date on vegetative and yielding characteristics with 20 varieties of rape. The varieties tested were planted 6 times with 30-day interval from October 30, 1973 to March 30, 1974. The experiments were carried out at Seoguipo, Jeju-do and the results obtained are summarized as follows : 1. The plant height was greater at the earlier seeding as compared to the later seeding. Shorter plant height was observed in the winter-type varieties especially when they were planted in spring, while the earlier maturing varieties showed higher plant height than later maturing ones. 2. The rate of increase in the plant height was investigated during the period from October 30 to December 29, 1973. The rate of increase appeared to be the highest in the varieties of plant-type Ⅵ with late maturity and it was followed by plant-type Ⅲ, Ⅱ and Ⅰ. 3. Significant variation in flowering date was noticed by seeding dates and varieties. The days from seeding to heading was shortened by early planting and rosetting was appeared when the rape was planted too late. Within the same planting date the flowering dated of the varieties with longer plant height was later than that of the ones with shorter plant height. 4. The number of pods or branches per plant was greater in earlier planting and they were decreased by the delay of planting. Negative linear correlation was obtained between the planting date and the number of pods or branches per plant. 5. The significant decrease in the 1000-grains weight was recognized in later plantings than December 29, though little variation was observed in earlier plantings. 6. The seed yield tended to be decreased by the delay of planting. As compared to the mean yield of 168kg/10a at the first seeding, on 50%, 31% and 6% of the yield was obtained at the second, third and fourth planting, respectively. 7. The variation in the oil content of seed showed almost the same tendency as that in the 1000-grains weight. The oil content of seed was markedly decreased when the rape was planted later December 29. 8. It appeared that the planting date was negatively correlated with the seed yield. However, the other characters such as plant height, days from seeding to flowering, number of pods or branches per plant, and 1000-grains weight was positively correlated with the seed yield, respectively. Namely, the seed yield was increased by higher plant height, longer duration to flowering, more number of pods or branches per plant, and heavier 1000-grains weight.

조선 건국기 성리학자의 불교 인식

도현철 ( Hyeon Chul Do ) 한국사상사학회 2015 韓國思想史學 Vol.0 No.50

여말선초 성리학과 불교의 상호 인식을 통하여 한국중세 종교 사상의 정치사회적 기능과 그 역사적 의미를 살펴보려는 것이 본고의 과제였다. 고려말 성리학을 수용한 유학자들은 불교와 유교의 이치와 지향이 같다는 유불동도론을 전개했다. 그리고 삼교일리론를 통하여 유불도 삼교가 마음에 근원을 두고 있다는 것과 같다고 하였다. 이색은 불교적 효행이나 유교적 효행 모두 효행(孝行)이라는 점에서는 차이가 없다고 보았다. 기화(己和)는 승려의 출가가 효의 상도에는 어긋나는 것일지 모르나 오히려 권도를 취해 극진한 효를 수행하는 것이라고 하였다. 유교와 불교의 윤리 기능은 평화롭고 행복한 인간의 삶을 지향하여, 마음의 안정과 이를 통한 가족, 사회, 국가의 안정 도모를 기약 할 수 있다. 한편 성리학에 충실한 정도전 등은 유학을 정통, 정학으로 보고 불교를 이단을 정학에 대한 이단으로 보았고, 유교의 삼강오륜이 지배하는 사회를 만들고자 하였다. 조선건국후 성리학을 국시로 정해지자 불교에 대한 비판적 인식은 이어졌다. 하지만, 조선은 재편된 지배질서를 유지하는데 필요한 불교적 요소는 용인하였고 오히려 활용하였다. 태조는 승려를 왕사와 국사를 임명하였고, 내불당을 두었다. 왕실에서는 사후(死後) 명복(冥福)의 기원이나 천변지개(天變地災), 질병(疾病) 등 인간적 재난을 소재(消災)하려는 불교식 기복적 의례가 행해졌다. 언문 불교 경전도 간행되었고, 승려를 부역 노동에 동원하였다. 성리학의 불교비판은 왕조 창업자 입장에서 체제이념 혹은 정치사상으로서의 견해이며, 일반 사대부의 의식이나 민간에서 심지어 왕실에서는 여전히 불교와 도교 민간 신앙이 지배하고 있었다. 조선시대억불의 대상이 된 불교는 엘리트 불교에 한정된 것이고, 서민적인 불교는 민간신앙으로 기층사회에 남아 그 명맥을 유지되었다. Examined in this article is the mutual perception exchanged by Neo-Confucian scholars and Buddhist believers in the ending days of Goryeo and early days of Joseon, in order to determine the historical meaning and significance of medieval religions and philosophies which did play a political and social role as well. The Confucian scholars in the ending days of Goryeo who embraced Neo-Confucianism supported the notion that the logic and goal of both Buddhism and Confucianism was virtually the same. They also argued that Confucianism, Buddhism and Taoism all had their bases in the human heart, based upon the notion of "Three School of Thoughts(Confucianism, Buddhism and Taoism) sharing the same logic." Yi Saek uttered that a Buddhist act of filial piety and a Confucian act of filial piety were exactly the same. Gi``hwa(己 和) argued that although a Buddhist priest leaving the secular world may seemingly contradict an individual``s obligation to observe filial piety, but in a way it was also an act of demonstrating sincere respect for the parents. The moral values of both Confucianism and Buddhism were considered as methods that would ensure a happy and peaceful life, as well as a well-soothed mind that would contribute to the safety of not only the family but society and state. In the meantime, Jeong Do-jeon and others who were more faithful to Neo-Confucianism considered Confucianism as the orthodox form of thought, and perceived Buddhism as heretical. They wanted to create a society that would operate on a Confucian devotion determined to prioritize the so-called "Three Bonds and Five Relationships(三綱五倫)." And when Joseon was finally founded and Neo-Confucianism was fixed as the leading ideology, critical perception of Buddhism only continued to deepen.Yet Joseon did tolerate Buddhist elements within the Korean tradition which were deemed necessary in maintaining a ruling structure for the dynasty. Founder king Taejo appointed renowned Buddhist priests as State and Royal Masters, and had a Buddhist Shrine(Naebul-dang) inside the palace. The Royal family members regularly observed Buddhist rituals, to mourn for the dead or repel natural disasters or even evade sickness and despair. Buddhist classical texts were published in Korean letters, while Buddhist priests were drafted in social labor services. Neo-Confucian scholars`` criticism of Buddhism was a political one needed to create and rule a country. Ordinary scholar-officials and civilians and even the Royal family members maintained their faith in Buddhism, Taoism and other folklore beliefs to a certain degree. Elite Buddhism in the past was the portion of Joseon Buddhism that was oppressed, and common Buddhism remained within in the society and lives of individuals.

비교반응이 감귤생육에 미치는 영향

金荊玉,吳現道 제주대학교 1971 논문집 Vol.3 No.-

Citrus growing in Cheju-do, Korea has increased remarkably for the past several years. In 1971 the citrus acreage in Cheju-do will have increased to 150,000 acres(6,000 hectars). To avoid frost, citrus growing in Cheju-do is confined to the coastal area below 200 metes avove sea level. The average orchard size is limited to small unit size. This has necessitated a high level of attention to individual tree health and production in orchard management. But in Cheju-do citrus farmers have not been able to solve various problems corretly in order to obtain maximum yield with high quality. Therefore, the solution of these problems necessitates the use of the systematic application methods fertilizers to citrus. From the experimental results of the application of some fertilizers to citrus unshu and the analysis of leaves, we gained important knowledge regarding citrus unshu. The effectiveness of fertilizers was studied under normal field conditions and with pot experiment in the field. The amount of fertilizer applied as base fertilizer was divided into 17 treatment with 8 factors. The effects of nitrogen on the trees were significant increases in height, trunk diameter, number of leaves, and length of branches, but the other mineral nutrient did not show such effect. Through leaf analysis the low calcium concentrations and very high iron and copper concentrations were determined. The first fertilizer applications were made in 1969 and records taken for the period 1970∼1971. This report is only the first presentation of data collected. These studies will be continued through 1974.

權近의 佛敎批判과 權道 重視의 出處觀

都賢喆 한국사상사학회 2002 韓國思想史學 Vol.19 No.-

Amid the political changes during the late Koryo and early Chos˘on dynasty, Kwon Kun contributed not only in establishing the thesis of Neo-Confucianism, but also in bringing practical politics into practice. He is known to have served both in the government offices of Koryo and Chosoˇn dynasty. Kwon Kun criticized Buddhism from Neo-Confucian point of view. It was natural for confucian scholars to be critical towards Buddhism during this period. But Kwon's view was particularly based on the Perception of reality. Kwon explained the difference between Confucianism and Buddhism concerning the matters of man and the origin of the world. According to Kwon, Buddhism perceived reality as a groundless fantasy and asserted that man should breakaway from his or her attachment or prejudices towards the secular world. In opposition to this Buddhist view, Kwon perceived reality from Neo-Confucian view as a union of the Yi(the fundamental principle of universe 理) and the Gi(phenomena coming from Yi 氣) suggesting practical knowledge that could be applied in reality. Kwon criticized the current studies that focused only on reading literature. Instead of the unpractical studies of verse and prose, he preferred practical science which taught the truth, which man should follow. and the ways to control one's body and soul. Kwon asserted that propriety should underlie as the foundation and principle that leads and regulates the real world and man should follow the universal rule(常道) and kwondo(權道), which suggests flexible adaption to the situations one should confront in the real world. Kwon Kun was particularly more interested in the ways to tackle certain difficulties and emergencies. This particular attachment to kwondo(權道) . can be also observed in Kwon's position towards the activity and official career of high government officials called sadaebu(士大夫). Concerning the matter. Kwon valued appropriate timing ability over always living in accordance to the universal principle(道). He was rather positive towards active participation in political affairs. Meanwhile, Kwon Kun disapproved of Ohjing(吳澄). which asserted a negative position towards moving on into the secular world. as a doctrine for confucian scholars to follow. He highly valued Heo Hyeong(許衡) for serving as a government official when Koryo was under the rule of the Mongol Yuan dynasty. According to Kwon. the Priority of life was participating in political affairs and achieving one's goals rather than gaining Political and social power or refining one's personality and nature. Kwon Kun's ideological stance reflects his passion for active participation in reality. With the emergence of the Chosoˇn dynasty. Kwon did not hesitate to change and serve for the new nation. Though Kwon is known to have opposed the establishment of Chosoˇn, he was taken to the capital to start his official career after King Taejo visited Mt. Kyeryong(鷄龍山) on his second year on throne.