한국과 프랑스의 과학 기술 협력

Faure, Jean Jacques 프랑스문화학회 1998 프랑스 문화읽기 Vol.4 No.1

En 1998, la France et la Core´e sont deux puissances scientifiques qui comptent parmi les plus importantes au monde. Elles sont classe´es respectivement au quatrie`me et au huitie`me rang mondial pour leur recherche de´veloppement. Me^me si la Core´e doit actuellement faire face a` des difficulte´s, celles-ci sont d'abord e´conomiques, probablement temporaires et ne modifieront pas notre coope´ration scientifique et technique de´ja` non ne´gligeable. La crise e´conomique actuelle, n'affecte certainement pas le potentiel scientifique et technique de la Core´e. Elle repre´sente au contraire une opportunite´ qui nous invite a` mieux partager nos ressources, nos moyens et a` mettre en place des partenariats e´quilibre´s et des projets conjoints toujours plus nombreux. Cette approche n'est pas nouvelle. Il existe actuellement 32 accords de coope´ration entre les universite´s et les e´coles d'inge´nieurs de nos deux pays. Pratiquement, tous les Brands organismes de recherche franc¿ais ont signe´ des accords avec leurs homologues core´ens. L'Ambassade de France a` Se´oul dispose de moyens incitatifs, y compris financiers, pour favoriser ces e´changes. Des boursiers core´ens poursuivent leurs e´tudes en France. Et pre`s de cinquante stagiaires et scientifiques de haut niveau ont l'occasion de se´journer dans des laboratoires ou centres de recherche franc¿ais pour des dure´es plus ou moms longues. En 1998 plus de 60 experts franc¿ais sont venus en Core´e avec l'aide du service scientifique, culturel et de coope´ration de l'Ambassade. A cola s'ajoutent les e´changes directs entre les universite´s et organismes de recherche. Sans oublier les milliers d'e´tudiants core´ens qui font le choix personnel d'e´tudier en France. Ce choix se re´ve`lera judicieux pour eux. En me^me temps qu'il lour apporte une formation de haut niveau, il les ouvre aux cultures europe´ennes, et il pout s'ave´rer compe´titif puisque, comme vows le savez sans doute, en France le cou^t des e´tudes est en grande partie pris en charge par l'Etat, y compris pour les e´tudiants e´trangers. Mais les aides financie`res ne sont pas les souls stimulants pour les e´changes. L'information est indispensable : dans ce but, deux publications sont diffuse´es, l'une vers les partenaires franc¿ais (Techno-science-Core´e), l'autre en langue core´enne (Transferts de technolagie franco-core´ens). Elles ont pour objectif d'aider les partenaires potentiels a` identifier de nouvelles opportunite´s d'e´schanges et de coope´ration. Depuis deux ans, l'Ambassade a mis en place e´galement un serveur sur internet (http:`ambassade.france.or.kr) bilingue. Il devrait dans l'avenir e^tre plus oriente´ vers la veille technologique. Ces dynarniques d'e´changes doivent faire e´voluer l'image scientifique et technique de la France et donner a` la science l'importance qu'elle doit avoir dans les e´changes culturels aujourd'hui. La science fait partie de la culture, et quelques chiffres peuvent aider a` saisir le $lt;poids$gt; de la France et celui de la Core´e dans la culture scientifique mondiale. En budget de recherche-de´veloppement : $lt;이미지$gt; En termes de publications dans les revues scientifiques internationales (qui repre´sentent la capacite´ de recherche de base d'un pays) la France a le cinquie`me rang avec 6% de la litte´rature mondiale, tandis que la Core´e occupe la dix-septie`me place. Si on prend en compte le nombre de brevets (qui repre´sentent pluto^t la capacite´ en recherche applique´e) le rapport est inverse´ : la France passe a` la quinzie`me place avec 2,2 de´po^ts de brevets par 10 000 habitants, tandis que la Core´e, avec 13 de´po^ts pour l0 000 habitants, occupe le deuxie`me rang mondial, apre`s le Japon (26,7), mais avant l'Allemangne, les Etats-Unis et la Suisse. On voit la` des comple´mentarite´s qui sautent aux yeux. Si les deux pays ont un poids comparable, la manie`re avec laquelle cette recherche s'effectue ne l'est pas. En Core´e, l'essentiel de la recherche est oriente´ vers les applications. Elle est finance´e et re´alise´e surtout par les entreprises. Or ce sont elles qui ont subi le plus fort de la crise. Il revient donc a` l'Etat de maintenir le niveau de compe´tence auquel la Core´e est parvenue en quelques anne´es. Le mode`le franc¿ais d'incitation a` l'innovation et de conduite de grands projets de recherche par les organismes publics peut e^tre une invitation a` des coope´rations plus intenses entre nos deux pays. La France a une recherche de base puissante. Or la Core´e doit rapidement mettre en place une recherche de base pour assurer l'avenir d'une recherche applique´e qui a prouve´ ses performances. Cette comple´mentarite´ doit nous conduire a` trouver des domaines qui s'appuyant sur la recherche peuvent de´boucher sur des applications. Dans de tels secteurs, comme les mate´riaux, la chimie, l'environnement, il est possible de renforcer des partenariats e´quilibre´s qui de´passent les simples transferts technologiques qui ont pre´valu dans le passe´. Les sciences humaines, sociales ne doivent pas e^tre oublie´es, de me^me la coope´ration juridique et administrative, qui autant que les sciences exactes jouent un ro^1e crucial dans les pe´riodes de transition acce´le´re´e.

The Verandah: Hong Kong's Contribution to a Southeast Asian and China-coast Urban Design

Faure, David East-Asian Society for Urban History 2021 Journal of east-asian urban history Vol.3 No.1

The verandah was a common feature of Chinese multi-storeyed houses in Southeast Asia and China. This paper argues that while an earlier version of a narrow walkway might have had its origin in Singapore, the building of an extension on the upper floors encroaching the airspace over the road skirting the building was an arrangement allowed by the colonial Hong Kong government in compensation to landlords for space devoted to ventilation. As the introduction of reinforced concrete allowed buildings to become taller, the more attractive it was to developers to incorporate the verandah design.

Multimodal interaction with a pen-computer

Claudie Faure 대한전자공학회 1994 대한전자공학회 워크샵 Vol.1994 No.-

Encroaching the Frontier: Boundaries and Diaspora in Ming and Qing China

David Faure 고려대학교 민족문화연구원 2017 Cross-Currents Vol.0 No.24

The two books being reviewed here do not really speak to a shared theme. Historian Ng Chin-keong's Boundaries and Beyond consists of selections from Ng's writings over the years about the development of maritime trade in Fujian Province in the Ming and Qing dynasties, while fellow historian Steven B. Miles's Upriver Journeys is his second attempt to probe the Cantonese travelers and settlers on their journeys into Guangxi (see Miles 2006). Yet, in a loose way, both books fit into the broad field now described as "Chinese diaspora" studies. "Diaspora" research deals not only with people traveling out from China but also with the impact of those migrants on their home territories. While most diaspora research follows the history of overseas Chinese, much of the diaspora logic applies also to migration within China. Miles indicates as much in his book's title...

Lower Urinary Tract Functional Assessment of Men Undergoing Radical Prostatectomy: Correlation of Preoperative Clinical and Urodynamic Parameters

Nicholas Faure Walker,Ashan Canagasingham,Danielle Van Diepen,Athina Pirpiris,Vincent Tse,Scott Leslie,Ruban Thanigasalam,Lewis Chan 대한배뇨장애요실금학회 2021 International Neurourology Journal Vol.25 No.2

Purpose: To assess baseline clinical and urodynamic profiles of a contemporary cohort of men undergoing radical prostatectomy (RP) as part of the ROSE (Robotic and Open Surgery for Prostate Cancer: A Prospective, Multi-centre, Comparative Study of Functional and Oncological Outcomes) study. Methods: Men with localized prostate cancer undergoing RP were prospectively recruited to undergo clinical assessment and urodynamic testing prior to surgery as part of a clinical trial. The International Prostate Symptoms Score (IPSS) was used to determine participants’ degree of lower urinary tract symptoms (LUTS). Results: Eighty-five men with a median age of 64.5 years and a median prostate-specific antigen level of 6.3 ng/mL were prospectively recruited. Of patients with complete baseline data, 36 (50.7%), 28 (39.4%), and 7 (9.9%) had mild (IPSS<8), moderate (IPSS 8–19), and severe (IPSS>20) LUTS, respectively. Obstruction was identified in 18 men (29.5%), and 9 (14.8%) showed detrusor underactivity. Of the 15 patients with detrusor overactivity, 12 (80%) reported overactive bladder (OAB). Of men with urodynamic obstruction, 5 (31.3%), 10 (62.5%), and 1 (6.3%) reported mild, moderate, and severe LUTS, respectively. Of men without OAB, 4 (11.8%, P=0.002) showed filling phase abnormalities, 13 (46.4%, P=0.611) had flow rates of <15 mL/sec, and 7 (30.4%, P=0.767) showed obstruction. Of men with mild or no LUTS, 5 (20%, P=0.072) showed obstruction and 4 (16%, P=0.524) showed poor contractility. Conclusion: LUTS and OAB were common in men with localized prostate cancer undergoing RP. Detrusor overactivity and urodynamic filling phase abnormalities were strongly correlated with OAB. IPSS did not show a strong correlation with bladder outflow obstruction or detrusor underactivity. Urodynamic filling abnormalities were found in 11.8% of men without OAB. Symptomatic and functional assessment may therefore have a role in the preoperative counselling of patients and possibly guide postoperative management of LUTS, especially if OAB is present.

The Heart of Buddhist Ritual

Bernard FAURE 동국대학교 불교문화연구원 2017 International Journal of Buddhist Thought & Cultur Vol.27 No.2

Excellence and authenticity: 'Living National (Human) Treasures' in Japan and Korea

Noriko Aikawa-Faure 국립민속박물관 2014 International Journal of Intangible Heritage Vol.9 No.-

This article first reviews the Japanese system for theprotection of the intangible cultural heritage (ICH),notably how the system of ‘Living National Treasures’and the protection of ‘Folk Cultural Properties’ have beenimplemented in the country. It then goes on to describethe Korean system which seems similar but in fact isdifferent in its objectives and approaches. The paper thenrefers to UNESCO’s efforts to promote a ‘Living HumanTreasures’ system worldwide. Finally, it questionswhether the official recognition of selected expressionsof the intangible cultural heritage is a universallysuitable measure to ensure the global safeguarding ofICH and notably of folk cultural expressions.

UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage and the Republic of Korea

Noriko Aikawa-Faure(아이카와 노리코) 무형유산학회 2016 무형유산학 Vol.1 No.1

Random thoughts:Wonhyo's "Life" as thought

베르나르 포(Bernard Faure) 한국불교연구원 1995 불교연구 Vol.11.12 No.-

보살의 여러 얼굴

베르나르 포르(Bernard Faure) 한국불교연구원 2017 불교연구 Vol.46 No.-

불교 교학에서는 보살의 공덕과 원력, 특질에 대해 수많은 논의를 펼쳐 왔다. 이러한 방대한 교학적 논의는 추상적인 데 머문 감이 없지 않다. 그러나 동아시아의 대중적인 불교로 눈길을 돌려 보면, 보살로 여겨져 온 고승들의 인간적인 면모는 놀랍게도 보살에 대한 전통적인, 교학적인 이미지와 종종 부합되지 않는 것을 볼 수 있다. 고승들 가운데 일부는 그들의 사회적인 이타행으로 인해 보살이라는 칭호를 받았다. 반면 다른 고승들은 좀 모호한 이유 때문에 신적인 혹은 형이상학적인 보살의 현현으로 받아들여졌다. 그러나 이러한 두 가지 유형의 ‘인간 보살’의 차이는 명확히 구분되지 않고, 실제사례들은 두 가지 유형의 경계를 넘나든다. 이 글에서는 749년에 일본 승려 가운데 처음으로 ‘보살’이라는 칭호를 공식적으로 받았던 교키에 초점을 맞추어 논의하도록 하겠다. 백제계로 알려진 교키에 대한 고전적인 관점은 그가 포교와 사회구호에 삶을 바친 자비로운 보살이었다는 것이다. 그는 오늘날 우리가 ‘참여불교’라 부르는 범주에 속하는 대표적인 예라 할 만하다. 교키는 다리와 댐을 짓고, 길을 닦고, 운하와 연못을 파고, 절을 세운 일종의 사회활동가로 통상 묘사되고 있다. 교키의 사회활동은 그의 전기에서 주요한 부분을 차지하고, 그의 보살로서의 자비심을 나타내는 것으로 받아들여진다. 그러나 이러한 세간에서의 활동의 이면에는 그에 못지않은 중요성을 지니는 요인이 있음에 주목하지 않을 수 없다. 따라서 여기서는 교키를 사회활동가로 보는 주류의 견해에서 벗어나 그에게서 잘 부각되지 않은 더 복잡한 이미지를 찾아보고자 한다. 보살에 대한 숭배가 일어나는 데 자비심이 중요한 요소이기는 하나 가장 중요한 것은 아니었다. 보살은 비가시적인 세계와 가시적인 세계를 자유롭게 넘나들며 연결하는 매개적인 존재였다. 그리고 그러한 역할을 수행하는 과정에서 보살은 신비로움과 비밀스러운 힘으로 채워졌다. 보살을 지혜롭고 자비로운 존재로 보는 교과서적인 정의(오늘날 달라이 라마에게 투영된 바와 같은 정의)와 달리 어떤 사람을 ‘인간 보살’이라 부르게 한 것은 신이를 일으키고 삶의 원천을 일깨우며 삶이 신비를 발현시키는 힘이었던 경우가 많다. 교키와 같이 활발한 이타적 사회 활동을 펼친 존재로서 별로 논란의 여지가 없는 경우에도 그에 관해 발달한 전설들에 투영된 여러 양상은 다른 종류의 해석을 가능하게 한다. Buddhist scholasticism has endlessly discussed the merits, powers, and qualities of the bodhisattva. All this extensive doctrinal material remains rather abstract. When one turns instead toward East Asian popular religiosity, one cannot be struck by the fact that the personalities of the eminent monks who have been perceived as bodhisattvas often do not fit the traditional, doctrinal image of the bodhisattva. If some of them were officially given the title of “bodhisattva” because of their social, altruistic activities, others were simply perceived, for somewhat obscure reasons, as manifestations of divine or metaphysical bodhisattvas. The distinction between these two types of “human” bodhisattvas, however, is not a clear-cut one, and actual cases often crossed the line between the two. Cases in point are, for instance, those of the Indian monks Nāgārjuna, Aśvaghosa, and Bodhidharma, of the Chinese monk Baozhi, and of the Japanese monk Gyōki. I will focus on the latter, the first Japanese priest to receive the official title “bodhisattva” in 749. The classical view of Gyōki, a priest of Korean ancestry, is that of a compassionate bodhisattva, who dedicated his life to proselytism and social welfare activities -- one of the first representative of those whom one would call today “engaged Buddhism.” Gyōki is usually presented as a kind of social activist, who built bridges, dams, roads, canals, ponds, temples. Gyoki’s social activities occupy a significant part of his biography, and have been read as an expression of his bodhisattva compassion. However, behind this apparent importance of worldly activities, or Gyoki’s “historicity”, other less conspicuous elements play a role that is no less essential. I will therefore depart from the mainstream view of Gyōki as a social activist, in order to retrieve a latent and more complex image of him. While compassion played a role in the emergence of the bodhisattva cult, it may not always be the most significant element. The bodhisattva is above all a mediating figure, moving freely and connecting the invisible and visible worlds, and in so doing he becomes imbued with mystery, with the powers of secrecy. Thus, why the altruistic behavior of a person has sometimes led to the belief that he or she may be a bodhisattva, it is usually not among these Buddhist “Mother-Theresa” types that the majority of bodhisattvas are found. Indeed, it is sometimes the perception of an individual’s dark, uncanny, and quasi-threatening powers that has led to his/her recognition as a bodhisattva. By contrast with the textbook definition of the bodhisattva as wise and compassionate (as reflected even today in the figure of the Dalai Lama), it is above all their qualities as wonder-workers, tapping the very source of life and reflecting life s mystery in their strange behavior, that often define human bodhisattvas. Even in the apparently non-problematic case of Gyōki, a priest renowned for his social activities, we have seen that the development of certain aspects of his legend suggested a rather different interpretation - in particular his supranormal powers as emanation of the “metaphysical” or divine bodhisattva Mañjuśrī.