2,4-bis (p-hydroxyphenyl)-2-butenal (HPB242) induces apoptosis via modulating E7 expression and inhibition of PI3K/Akt pathway in SiHa human cervical cancer cells.

Kim, Man Sub,Kim, Jung Hee,Bak, Yesol,Park, Yun Sun,Lee, Dong Hun,Kang, Jeong Woo,Shim, Jung-Hyun,Jeong, Heon Sang,Hong, Jin Tae,Yoon, Do Young Lawrence Erlbaum Associates, Publishers [etc.] 2012 Nutrition and cancer Vol.64 No.8

<P>The Maillard reaction is a chemical reaction occurring between an amino acid and a reducing sugar, usually requiring thermal processing. Maillard reaction products (MRPs) have antioxidant, antimutagenic, and antibacterial effects, and although 2,4-bis (p-hydroxyphenyl)-2-butenal (HPB242), a fructose-tyrosine MRP, appears to inhibit proliferation of cancer cells, its mechanism of action has not been studied in detail. We found that HPB242 treatment modulated expression of cyclins and tumor suppressor genes in SiHa human cervical cancer cell lines: cyclins and phospho-pRB were downregulated, whereas the expression of CDK inhibitors and p53 was enhanced. HPB242 induced apoptosis dose-dependently by suppressing E7 expression and leading to sub-G1 cell-cycle arrest in SiHa cell lines; treatment also led to the proteolytic cleavage of caspase-3, -9, and poly (ADP-ribose) polymerase. Moreover, HPB242 upregulated Fas expression, altered expressions of pro- and antiapoptotic factors, and also inhibited nuclear translocation of nuclear factor κB and phosphorylation of IκB. HPB242 treatment decreased phosphatidyl inositol-3 kinase and p-Akt expression levels, demonstrating that this survival pathway may also be inhibited by HPB242. Cumulatively, HPB242 promotes apoptosis by influencing E7 expression, inducing cell-cycle arrest at sub-G1 phase, and promoting both intrinsic (mitochondrial) and extrinsic (Fas-dependent) apoptosis in SiHa human cervical cancer cells.</P>

莊子 哲學思想에 관한 硏究

沈佑變 誠信女子大學校 2001 硏究論文集 Vol.37 No.-

裝子의 전기는『史記列傳』에서 찾아 볼 수있는데 그 기록에 의하면 '장자란 인물은 蒙人으로 名은 周요 字는 子休이다. 일찍이 蒙의 漆園城의 小史로 있었다. 梁惠王과 齊宣王과의 同時代이며 孟子와 같이 戰國初期에 活動한 人物이다. 그의 학문은 규명하지 않은 것이 없을 정도로 박식하였다. 그러나 그 기본 사상은 노자의 설에 귀속되어 있다. 그의 著書는 十餘萬言이나 되었는데 대체로 寓話를 많이 썼다.'라고 하였으나, 전국 초기의 人物로써 孟子와 같은 시대에 활동한 인물이라는 것을 알 수 있으며 그의 학문은 해박하고 그의 사상은 주로 老子의 학술을 이어받았음을 알 수 있다. 老子의 著書는 漢志에 五三篇이 있었다 하나 晉의 郭象은 이를 內篇七外篇十五집篇十一등 三十三篇으로 刪定化였다. 이것이 現存하는『裝子』이다. 內篇七은 裝子의 眞作으로서 文詞가 雄建하고 絶妙하며 思想이 大하고 深遠하다, 外篇과 雜篇은 裝子의 文과 그 朋人의 글을 混收한 것으로서 內篇 老子 및 列子의 主意를 敷演한데 불과하다. 裝子 三十三篇 중에 十餘萬言은 주로 道德을 밝히고 仁義를 輕視하고 死生을 一女로 보고 是非齊一하고 虛無恬澹 寂寞無爲를 논하였다. 裝子가 말하는 本體 즉 道는 老子의 無爲自然의 道를 부연한것으로써 이 道는 우주내의 어떤 物에든지 存在하므로 우리 안전에 展開되어 있는 삼라만상은 다 道의 現象이다. 道外에 萬有가 없고 萬有外 道가 없다. 道의 發現이 萬物이므로 道는 萬物을 生成한다고 할 수 있다. 萬物은 道로부터 顯하고 道에 隱한다. 道는 絶對無差別이며 스스로 本이 되고 스스로 根이 된다. 道는 時空間을 超越하며 삼라만상에 無所不在인 것이다. 이같은 本體的인 道는 無爲無形이지만 本體의 寂靜으로부터 발동하는 性이 있고 信이 있다라고 裝子 大宗師篇에서 말하고 있다. 이와 같이 裝子는 老子의 虛無,虛靜, 無爲思想을 繼承하였으므로 그의 人生觀은 萬物齊同 思想에서 찾아 볼 수 있다. 이 세상은 無爲自然의 道의 입장에서 볼 때 善惡· 美醜· 大小· 長短 등의 選別的 價値觀이 있을 수 없다는 것이다. 이와 같은 選別的 價値觀은 人間의 입장에 얽매이는 데서 생겨났다는 것이다, 본래 그런 것이 있는 것이 아니라 人間이 빌어낸 환상·착각같은 것이라고 보았다. 그러므로 그런 인간의 입장을 떠나서 無爲自然의 素朴하고 統一無雜한 道에 合致할 것을 요청하고있다. 그리고 인위를 떠나 無選別 絶對의 世界인 道의 世界에 들어갈 때 미추·대소·장단·선악 따위의 모든 選別이 없어지고 모든 것이 평등함을 발견하게 될것이다. 그것이 萬物齊同의 경지라는것이다, 이런 상태에 도달한 자를 至人·神人·聖人 또는 眞人이라고 부른다. 이와같은 目標를 달성하려면 一初의 偏見을 버리고 무위자연과 자유평등을 누리는 자라야만 가능한 것이다. 그리고 또한 作爲 없는 無爲自然의 道를 體得한 內聖外王의 德으로 統治할 때, 素裏가 一致된 社會가 이룩된다는 것은 老子가 주장하는 설과 같은 점이다. 즉, 統治者가 無爲로써 다스리면 百姓은 자연히 조화되고, 統治者가 虛靜을 좋아하면 百姓은 자연히 바르게 되고 統治者가 無爲로 주도하면 百姓은 자연히 富하게 되고 統治者가 無欲하면 百姓은 자연히 소박하게 된다는 것이다. 哲學思想의 본질에서는 本體로서 自然道와 萬物齊同思想을 究明했다. 本體로서 自然의 道는 자연의 근보원리로서 形而上學的이며,相對의 世界를 초월한 絶對者이다. 老子의 道의 개념을 구체적으로 부연한 無爲自然의 道라 할 수 있다. 그래서 道一元論으로 無로써 그 本體를 삼고 있다. 萬物齊同思想에서는 差別과 對立의 세계를 초월한 절대의 세계에서 볼 때 모든 것은 평등하고「하나」인 것이다.즉 差別의 세계를 벗어나 物我一體가 될 때 萬物齊同이 되는 것이다. 道에서 관찰하면 大小, 長短, 美醜, 善惡, 是非, 不可不, 貴賤과 같은 差別의 입장을 넘어 萬物齊同이 됨을 알 수 있었다. 哲學思想의 具顯에서는 自然과 人倫觀을 論하고 난뒤 聖人 統治論을 살펴보았다. 自然과 人倫觀에서는 萬物齊同의 道를 體得한 德子가 自然의 本性을 지켜서 天性 그대로를 따르는 사람으로 보았다. 이같은 사람을 聖人·眞人이라 했다. 聖人·眞人은 萬物齊同의 道에 복귀함으로써 그 가치관을 드러낸 자라고 보았다, 그리고 聖人 統治論에서는 天下가 다스리는 제왕들은 無爲,虛靜,無欲,無知로서 천하를 통치할 때 이상적인 政治가 구현됨을 논하였다. 즉 통치자가 無爲로써 百姓을 다스리면 자연히 조화가 이룩되고, 統治者가 虛靜을 좋아하면 백성은 자연히 바르게 되고, 統治者가 無欲을 주로 하면 백성은 자연히 富하여지고, 統治者가 無知하면 백성은 자연히 소박하게 된다는 것이다. 現代社會는 物質主義,崇金主義로 흘러 人間性을 상실하고 있다. 더구나 現代社會의 목표가 될 바람직한 삶의 回復은 자취를 감추게 되어 政治家의 哲學觀을 찾아 볼 수 없는 것이 오늘날의 현실이다. 이때에 萬物齊同의 道를 體得한 聖人의 統治를 재조명함으로써 오늘날 혼란한 사회를 치유할 수 있으리라 믿는다. In essence of Zhang zi(裝子)'philosophic thought,I studied the Way(道 dao)of nature(自然道 zi ran dao)and a thought of identity all things on earth(萬物齊同 wan wu qi tong)as the substance. Dao of nature as the substance is metaphysical philosophy for the fundamental principle of nature and also it is the Absolute that transcend the world of relativity.It is said that the Way of inactivity what is so of itself(無爲自然 wu wei zi ran)what concretely expatiate lao zi(老子)'s a concept of the Way.Therefore makes it a substance to nonbeing(無wu)as the Way-monism(道一元論 dao yi yuan lun). In the thought of Wan wu qi tong, when see the absolute world that rise above the world between discrimination and oppositionm everthing is equal as well as「identity」. Namely,after rise above the discriminate world,it becomes Wan wu qi tong when objects and self are one flesh.It observes at the way that pass over a position of discrimination which the same as great and small sizes,length,beauty or uglinessm virtue and vice,right or wrong,good and bab,and also the noble and the mean to become Wan wu qu tong. In embodiment of philosophic thought, after discussed nature and view of humanity and then examined the Sage's the theory of rule. In nature and view of humanity,I thought that a man of virtue who had learned the Way of Wan wu qi tong keeps true character of nature,so pursues natural constitution itself.Such a person is called the Sage or the True man(眞人 zhen ren). I thought that the True man return the Way of Wan wu qi tong, so was shown the view of worth. In the Sage's the theory of rule,discussed that ideal politics is incarnated when emperors govern the whole country as actionless(無爲 wu wei),peace of mind without all other thoughts or a fancy (虛靜 xu jing),desireless(無欲 wu yu),knowledgeless(無知 wu zhi).That is to say,if the ruler reigns over the peple as wu wei(無爲),it will naturally make harmony. If he likes xu jing(虛靜),the people true of themselves.If he does mainly wu yu(無欲),they will naturally make a fortune.If he is wu zhi(無知),naturally they will be maked by simplicity. Modren society which run materialism and mammonism be lost human nature. Besides recovery of a desirable life which will be society of today's the goal disappear,so it becomes reality of the day that can't find out statesman's philosophical view.At this time, I think that we would desire eagerly the rule of the Sage who had learned the Way of wan wu qi tong.Hence I believe that it will be able to cure confused society of these days as·re-illumine the govern of the Sage who had learned Zhang zi's the Way of Wu wei zi ran.

朝鮮後期 傳統 價値觀에 關한 硏究 : 實學思想을 中心으로 In connection with the thought of practical science(實學)

심우섭 한국한문교육학회 2004 한문교육논집 Vol.22 No.-

朝鮮前期에 발흥했던 性理學이 갈구하는 방법은 人間의 根本的인 價値觀인 明德을 밝혀서 末端까지를 잘 다스리는 本體的인 立場에 있다는 것이다. 朝鮮前期에 있어서 性理學의 기본 문제인 理氣論의 문제는 理와 氣의 調和로부터 바람직한 價値觀의 追求의 立場이 우세했다면,그 後期에 와서는 理또는 氣의 한쪽을 강조하는 경향이 나타났다. 이 같은 관점에서 實學者들의 傳統 價値觀을 요약하면 다음과 같다. ① 星湖, 李瀷의 思想은 악의 발생은 人間이 지니고 있는 欲求가 道心과 調和를 상실하는 데서 생긴다고 보았다. 이 같은 調和를 유지하기 위해서는 性卽理와 같은 道心과 그 作用 사이의 節制를 잘 유지해 나가야 한다는 것이다. 그러므로 合一的 調和의 방법론이 적용되었다 할 수 있으며, 이것이 그의 價値觀의 특징이라 하겠다. ② 湛軒, 洪犬容의 思想은 人間의 體가 되는 正德도 중요하지만 致用인義理도 正德 보다 더 중요시 해야 함을 강조하였다. 또한 학문에 있어서도 木體的인 것보다 作用으로서의 義理 精神을 중시한 것은 관념적인 것보다 實用的인 것이 그 당시 더 중요시했기 때문이다. ③ 茶山,丁若鏞의 思想은 道義의 性이란 선을 좋아하고 악을 미워하는 마음으로서 人間의 마음속에 깃들어 있는 道라는 것이다. 스스로 기질의 성을억제하고 道義의 性을 따르는 자는 聖人,君子의 德을 가져 바람직한 價値觀을 정립하게 된다는 것이다. ④ 惠崗, 崔漢綺의 思想은 人間과 自然의 상호연관을 氣에서 찾았으며,그는 人間과 自然의 관계를 전통적인 天人合一의 관점에 天人一致로 설명하였다. 그는 인간과 자연이 하나가 되는 것을 人間存在의 本質이 素樸하여 바람직한 가치관을 형성할 때 大自然의 性과 일치된다는 것이다. 생각건대 8.15 해방과 독립은 우리 사회에 여러 가지 어려운 문제를 던져주었다. 그 때 사회적 혼란으로 국민 각자가 공익보다 사익을 채우는데 급급한 경향을 보였던 것이다. 이와 같이 價値觀이 흔들리는 혼란한 풍토 속에서 신생국으로서는 순조로운 사회 질서 회복이란 힘들 때였던 것이다. 특히 政治的 ·經濟的 混亂은 人間價値觀을 더욱 혼란에 빠지게 하였다. 그리고 6.25동란 이후 불안한 사회였다는 사실과, 70년대 이후 급격한 경제성장으로 인한 물질문명과 과학문명의 발달로 崇金主義,物質爲主의 價値에 편중됨에 따라 人間性 尊重, 즉 社會倫理觀이 무너지기 시작하였던 것이다. 이와 같은 人間價値觀의 혼란으로 倫理·道德의 기강은 무너지고 人心은 날이 갈수록 위태로워졌던 것이다. 이 같은 현상은 實利至上主義가 人間性 回復의 問題보다 위에 있기 때문이다. 『犬學』「傳10章」'德'은 本이요 財는 末이라' 하였는데 現代는 價値觀이 바뀌어 '財는 本이요, 德은 末이라' 하는 것이 오늘의 실정이다. 本末이 전도된 현실 속에서 정치적으로는 사회 통합이나 이념을 상실한 채 파행적으로 民主化만 외치고 있는 사회, 경제적으로는 物質爲主로 인한 황금만능주의만이 만연되고 있는 사회, 문화적으로는 무조건 외래문화의 수용만을 제일로 삼는 사회, 이같은 소용돌이 치고 있는 사회의 질서를 바르게 확립하고 바람직한 가치관을 정립하기 위해서는 古來로부터 면면히 내려온 傳統倫理에 입각한 人間價値觀에 대한 再認識이 절실히 要請된다고 본다. The purpose of this study is the research into how the traditional value in the late Cho Sun Dynasty was constructed and developed mainly. Chapter 1 presents the object to research the thought of traditional ethics in former times of practical science. Such, it is to research the abstract of traditional value from ancient times to the former times of Cho Sun Dynasty. Chapter 2 deals with the types of practical science. They are 'Seung Ho school(星湖 學派)', 'Buk Hak school(北學派)', 'Kyung Se Chi Yong school(經世致用學派)', and 'Lee Yong Hu Seng school(利用厚生學派)'' ects. Chapter 3 looks into the view of traditional value of practical scientists(實學者). ① A study on the thought of Seong Ho Lee Yik. The purpose of this study is the research into how the philosophical system of Lee Yik was constructed and developed mainly this study pays attention to the systematicality of his philosophical thought with reference to 'the theory of Li Gi (里 氣)', 'the theory of the human with and the divine will', 'the theory of good and evil', 'the theory of Lee Yik's valuation', and 'the theory of Sim Sung Jyung(心性情).' Lee Yik integrated the relevant system and the developmental process of his philosophy, and confirms its significance, and he tries to grasp the characteristics of his philosophical valuation by comparing it with Chu Hi's(朱熹) which has meanful relationship with Lee Yik's, and concludes that those characteristics has underlying influence on his whole system of thought, that is, his view of the universe, of human beings, of human valuation, and of social practice. ② A study on the thought of Dam Hyun, Hong De Yong(湛軒 洪犬容). Hong De Yong states that a learning can be seperated into the learning of morality, economic learning and the learning of sentence. He asserts that the learning of morality is the best learning. ③ A study on the thought of Da San, Jung Yak Tong(茶山 丁若鏞). Da San says that moral gender means the athesis of a desirable human valuation by spirit heart. ④ A study on the thought of He Gang, Chae Han Gi (惠崗, 崔漢綺) Han Gi is establishmented the philosophical ontology of the practical science's type by Gi's learning.

An Approach to the Influence of Particle Size Distribution of Leuco Vat Dye Converted by a Reducing Agent

Shim Woo-Sub,Lee Jung-Jin,Shamey Renzo The Korean Fiber Society 2006 Fibers and polymers Vol.7 No.2

Three vat dyes have been applied to regular viscose rayon and their dyeing and wash fastness properties were evaluated. Particle size determination was undertaken to obtain information about the size of dye particles converted by a reducing agent, to see if dye particle size has an affect on dyeing properties of regular viscose rayon. It is observed that viscose rayon exhibits more dyeability with reducing agent concentrations between 5-7.5 g/l. Also, we found that the vat dyeing system is greatly affected by the particle size of the vat dye converted to leuco form by a reducing agent.

孔子의 人間價値觀에 관한 연구 : 仁思想을 中心으로

沈佑燮(Woo Sub, Shim) 성신여자대학교 교육문제연구소 2004 교육연구 Vol.39 No.-

This thesis is what studied the human value of Confucius in connection with the humanity thought. Confucius in being called as a great philosopher, politics and educator. It is because the character and virtue of Confucius implanted the respect and ideal to posterities, and his thought and learning had deep influence an orientalism up to now. Besides, because they have contributed toward the development of mankind culture largely. In the Chapter Ⅱ of this thesis, this researcher examined the educational direction. Confucius who tries to correct the social order under the confused background like this. Advocated the human philosophy which is hared on the actuality by succeeding to the doctrines of Sage King(聖王). This is just the humanity thought(仁思想) which is his core thought. In the Chapter Ⅲ, this researcher studied a system of humanity thought which is the central idea of Confucius and the practice nature of humanity. In the Chapter Ⅳ and Ⅴ, this researcher examined the view point of a desirable value and a ideal humanity. The cam of the education was Cultivation of true gentleman who is the ideal person of Character and the Cultivation of political talent. I think the essential point of Confucius humanity idea is pursuing right human being. So to being up right human value is an aims of Confucius human education. the human education thought of Confucius laid emphasis on achieving the moral social order on the basis of the individual cultivation. 一, 첫번째로 修學的 方向은 下學而上?에 있는 것이다. 꾸준히 修身과 敎學에 힘써 나아 갈 때 누구나 다 上達로서 天道의 경지에 도달 할 수 있다는 것이다. 이 경지가 곧 공자의 ‘從心所慾不踰矩’의 경지로서 성인의 경지라는 것이다. 두 번째로 仁思想의 體系化는 ‘一以貫之道’에서 찾아 볼 수 있었다. 孔子는 第子들의 물음에 따라 다양하게 仁의 意味를 설명하였다. 그러나 仁思想의 體系化되게 설명한 것이 바로 一以貫之道이다. 一以貫之道를 忠恕의 二元的一元化의 경지에서 人道와 天道의 만남을 찾아 볼 수 있었다. 이 경지가 곧 仁者로서 聖人의 경지라는 것이다. 세 번째로 바람직한 가치관에는 바람직한 人間을 양성하는 것이 교육의 本領이라 하였다. 바람직한 가치관을 갖춘 인간은 知性과 德性을 겸비하여 사회적 조화를 이룩할 수 있는 전인적 인물을 말한다는 것이다. 특히 공자의 유학사상에 입각한 인간 교육철학은 人間 本性인 마음의 덕으로서 仁心을 찾아내고 仁을 통해서 바람직한 인간의 價値觀을 찾도록 하는데 있다는 것이다. 네 번째로 이상적 인간상에서는 공자는 ‘克己復禮’의 수양을 통하여 천도에 맞는 행위로서 보편성과 실재성이 있는 聖人의 경지를 요청하고 있다. 이 같은 경지에 도달한 사람은 바람직한 가치관을 정립한 이상적 인물이라 했다. 이런 인물을 전인적 인물 또는 聖人이라 했다. 二, 생각컨대 공자의 학문은 철저한 인간의 학문이며 그의 철학은 순수한 인생철학임을 알 수 있으며, 또한 그의 가장 근본사상이 되는 仁은 人間의 價値問題로서 倫理·道德 사상이 내포되어 있음을 알았다. 오늘날 산업 경제 시대의 병폐와 물질 지상주의, 숭금주의가 팽배해짐에 따라 인간성 경시 사상으로 인심이 날이 갈수록 땅에 떨어져 가고 있다. 이와 같은 시점에서 知德을 겸비한 바람직한 인간 가치관 확립에 역점을 두고 있는 孔子의 敎育哲學思想이 이 시대에 절실히 요청되고 있는 것이다. 孔子 교육철학의 핵심은 仁思想에 있는 것이다. 주자가 仁은 ‘心의 德’이요 ‘愛의 理’라 설명하고 있듯이 仁은 人間의 ?靈不昧하고 仁義禮智와 같은 天理를 갖추고 있는 마음의 明德이라 볼 수 있다. 이과 같은 性卽理로서 明德을 갖춘 人者를 바람직한 價値觀을 갖춘 聖人이라 할 때 현대의 용어로 표현한다면 전인적 인물 또는 지식인 아닌 지성인이라 말 할 수 있다. 오늘날의 교육은 너무나 물질 교육에 치중되어 인간 교육 즉 人性敎育이 사라져 가고 있는 이 시점에 공자의 교육철학의 핵심인 仁思想으로 이를 치유할 수 있는 청량제 역할을 할 수 있을 것이다.

韓國 傳統價値觀의 現代的 認識 : 人間價値觀을 중심으로

沈佑燮(Shim, Woo-Sub) 성신여자대학교 교육문제연구소 1996 교육연구 Vol.30 No.-

Traditional ethic ideas of our country is able to trace the origin in Tangun's(檀君) the spint of the national foundation, that is, the humanistarianism(弘益人間). The main ideas from the periord of the Three States (i.e. silla, Kokuryo, and Backje) to the preceding term of an ancient Korea state (i.e. Koryo) are Koshindo(吉神道) ideas that has come down to us from ancient times, the Five Classics of Confucianism of Ham(漢) and literary ideas of Tang(君) had been inflowed from china. The period of King Chung yeal(忠烈王) in the late Koryo, metaphysics(性理學) thorght had been inflowed from Yuan(元) by An Hyang(安珦). It was the origin to from traditional ethic ideas, and also it was maintained until the middle Yi Dynasty era by moralists. In the later, traditional ethic was fromed within the realist thought(實學思想). Logical connection of traditional ethic ideas which has come down to us from ancient timmes, in a word, I can say the thought of a sense of duty and humanity(義理思想). It isn't become simply. The sense of duty and humanity can manifest after a desirable human values with wisdom and virtue which combined in it, but also when self-identity rightly establishes. The classics said to us, "Virtue is the root: Wealth is the result"(德者本也財者 末也) But today's values changes "Wealth is the root: Virtue is the result". As 「The Great learning(大學)」 said, "If he makes the root his secondary object, and the result his primary, he'll only wrangle with his people(外本內末 箏民)“, this is the very today's social phenomenon. To be made up of righteous public order as well as desirable values, I think that we have a new appreciation about human values is based on Korean traditional ethic. Confucius said, "Learning with a view to their own improvement(爲己之學) in order to values education for the sake of man's the inner sincerity. We put Confucius' viewpoint to practical use, so should be founded to our young generation an ethical education is based upon Korean traditional values by us. When a traditional ethical education is built up, we will be restored humnity which illustrious virtue is the root and wealth is the result. Also will be able to a man of one's whole personality. Therefore the society of union(大同社會) that it says in 「The Book of Rites(禮記)」 will be established.

《철학을 만들어가는 21세기 N세대》 老子 政治哲學思想에 관한 硏究

심우섭(Shim Woo Sub) 성신여자대학교 교육문제연구소 2001 교육연구 Vol.35 No.-

도덕경 속의 노자사상은 춘추전국시대의 혼란한 사회현상을 타개하여 바람직한 정치사회를 실현하려는 노력의 일환으로 성립된 것이다. 또 그 사상의 대부분이 바람직한 성인통치에 관한 묘사들이다. 이같은 무위자연의 이상적 정치는 노자 사상 전체를 요약 설명하는 도에 그 근저를 두는 것으로, 도의 본체적 속성에 일치되고 있는 것이라고 하겠다. 노자의 도는 우주문물의 생성변화의 주재자로서 만물의 근원이자 운용자인 것으로 볼 수 있다. 이와 같은 취의를 살려서 노자의 무위자연의 본체론과 작용을 규명함으로서 바람직한 성인청지를 하상공 주석을 중심으로 하여 규명하고자 한다. Lao Tzu's thought, which tried to overcome political chaos in the period of Chun-Chu and sought to put a desirable political society, has represented idea rule by the sage. His political philosophy was based on the idea of 'Tao' and it ha summarized by the principles of 'Wu-Wei' (Taking no action) inherent to the nature of 'Tao' According to Lao Tzu's thinking, the "Tao" is the main idea of holding on the principle of nature and especially he said that all the things within the universe were produced from this spontaneous nature 'Tao' and it was basically occupied to everything. Also, Lao Tzu suggested that the ideal society had to be ruled by the sage basis of 'Wu-Wui': the sage was a master of 'Te' and depicted as and ideal type of ruler. The sage governed on behalf of people with modesty and accommodation, related to the principle of "doing nothing but actually doing everything: the people would not even realized to bi governed by ruler" For instance, Lao Tzu's thought the rule by the sage-philosopher king (a governor with pure nature) could promise the people to be ruled under the principle of nature; it was on way to be promised the ideal government if the ruler attempted to govern people within the principle of nature, not including artificial and factitious rule: It is explained in "Lau Tze's writings Tao Te, chapter 19." In Tao te, the ideal person of confucianism was the sage and he had never been played double-game inside and outside: the sage normally denied to be a artificial person. Following the idea. Lao Tzu's thought suggested that the rule by the sage king could be replaced to solve the problem of country, which was established by artificial person and has idea. 'Lao Tzu's thought suggested that the rule by the sage king could be replaced to solve the new policy: it promises the harmony of human relationships inside and out side. In other words, the people naturally were under control with harmony and cooperation if the ruler was humble and governed people with the principle of "doing nothing but actually doing everything" Nowadays, when compare to our society, which has rapidly changed every day, Lao Tzu's thought provides a meaningful moral instruction for us: in fact, our society has become more richer and wealthier than before but illness in a modern society has been serious with a devastation of mentality and problem of radical individualism and money-worship, which follow the development of material civilization. As well as this, his thoughts suggest to solve these problems with "a natural life of a human-being's" which can lead to a nation's natural and peaceful maintenance. At last, this essay will confirm that the purpose of continuous study about Lao Tzu' thoughts arouses self-consciousness for the right administration of the present society for maintaining the autonomy of parts and an autonomous community. This is the significance Lao Tzu's thought about "The rule by the sage." A Study on the political philosophy's thought of Lao Tzu

列子의 哲學思想에 관한 硏究

심우섭(Shim, Woo Sub) 성신여자대학교 교육문제연구소 2002 교육연구 Vol.36 No.-

본 논문에서는 열자의 철학사상의 본체와 발전을 규명하고, 다음으로 철학사상의 구현으로 인성론과 이상적 인물, 그리고 성인 정치론을 천명함으로서 현대적 의미를 알아보고자 한다. According to Liezi, The origin of the cosmos is theorized according to the concepts of Taiyi(太易) and Hunlun(渾論), Taiyi and Hunlun is the nullity(無), a source of all things heaven and earth, also Liezi explains the formation for all things of heaven and earth according to the numbers one, seven, nine and one and comments human existence according to the four stages of infancy youth, old age, and death, when this origin of the cosmos self-generates and self-alters all thins of heaven and earth and human livings. Liezi also references those people who approach this hollowness are called intellectual and super natural beings, and are eligible to enjoy true leisure at the origin of the cosmos who everything begin and end. Liezi expresses the fact that true happiness is obtainable from true freedom of unartical nature. Liezi calls the men living to such circumstance Jer-Ien(至人), Shin-Ien(神人), Jen-Ien(眞人), Cheng-Ien(聖人). Therefore, Liezi references that only the political rule of Cheng-len supports the true happiness in this society.

孔子 敎育 哲學 思想에 관한 硏究

심우섭(Shim Woo Sub) 성신여자대학교 교육문제연구소 2003 교육연구 Vol.37 No.-

This thesis is what studied the thought of confucius concerning around the Analects of Confucius from the educational viewpoint. Confucius was born in the late age of Chun-Ch, which was the time of turning point to the Jeun-Guk. Especially, this period was serious ruined and the people have become out of mind and ethics and morality has fallen to the ground. The age of Chun-ch was chaotic and confuse because 12 countries had been left in the age of Jeun-Gug and then one of them, jin unified to the rest of them soon and become one country. At the time, Confucius began to focus on educational importance for co-operation and peace. Confucius insisted on the politic of virtue passing through the ages of chaos. Especially, he emphasized the importance of family because the good and morality came from it. And for the matter of human valuable view, he insisted on the idea of Geyhak, which is focused on education and study. He faithfully hoped every human become desired person who followed in idea of In, Eue, Ye, Ji, after hard training for themselves. The idea of Confucius, Geyhak was not effected on Dogas Naturalism and neither of Mukgas Utilitarianism and was only focused on human being. What Confucius emphasized here was that the study of human valuable view and thought was started form the middle of human heart. Most remarkable thing was the Humanity, which is the idea of In and one of the main idea of Confucius, helped to control by myself for it and become completed to be a valuable person. And, moreover, it influenced to the other people in the same as well. Whit this, Confucius insisted on the importance of putting morality in practice and also emphasized on education and hard training; ordinary one become important one with education and hard training. Here is cited on instance Non-eu, the section of Wejong; Confucius memorized When I was 15, my mind is on the study. When I 30, I could set on my will in society and when I was 40, I could control my mind and so I couldnt fall in seduction. And when I was50, I could realize heavens will and when I was 60, I could understand every principle. When I was 70, I did what I wanted to do but under the rule. This cites seemed to be represented his pursuit of idealism following go understand the reality of life. For another instance, there was his philosophy of life in the attitude of studying; You need to be polite and obedient to your parents and old people especially when you are with your family at home and be patience and faithful for everything. And love your neighbors all the time and pursuit to close to reliance person. Then if you have the extra time, study hard. This cites is meant to be strong thoughts of study. Furthermore, he strongly insisted on the importance of study based on Humanity contains filial piety and respect. For instance, when GeRo, his pupil, asked the question about god, Confucius said to him, How come you serve strange god? You dont even serve people completely. Serve the people first. And Again, when he asked about the death, Confucius answered, How come you have so many questions about the death even though you dont know about what the real life is. With the reasons, it could be concerned that Confucius was a person who attempted to pursuit ordinary and universal truth; continuous study and training are only the way of practice his idea in real life. When thinking about the education in Confucius point of view, in conclusion, Confucius put emphasis on making desirable value. It meant that education was defined to make desirable person who worked with desirable point of view. When comparing education in present year, his philosophy of education seems to be remarkable because new generation has experienced several serious situations such as School collapse or Classes break down. It means people need to be educated like a desirable human being as Confucius kept telling to us. For the new system of education in the future, his educational philosoph 본 논문에서는 교육철학의 본질적인 공자의 인 사상과 명덕을 규명함으로써 교육의 목적을 알아보고 이와 같은 교육목적을 달성하기 위해 교육자료와 내용과 방법론을 규명함으로써 현대인성교육의 미숙한 점을 보완하고 강조하여 공자의 교육철학사상의 현대적 의미를 찾아보고자 한다.

孟子 敎育 哲學思想에 관한 硏究

沈佑燮(Shim Woo Sub) 성신여자대학교 교육문제연구소 2004 교육연구 Vol.38 No.-

본 논문에서는 맹자의 시대적 배경과 교육철학의 본질인 性善 사상을 규명함으로써 교육의 목적을 알아보고 이 같은 목적을 달성하기 위해 교육 내용과 교육 방법론을 고찰함으로써 현대 인성 교육의 미숙한 점을 보완하고 강조하여 맹자 철학사상의 현대적 의미를 찾아보고자 한다. This thesis is what studied the thought of Mencius entering around the Mencius from the view point of the educational philosophy. He is being called as a greet philosopher, politician and educator. It is because the character and virtue of Mencius implanted the respect and ideal to descendants, and his thought and learning had influence on orientalism up to day. One side, because they have contributed toward the development of mankind culture and moral philosophy largely. Mencius lived at the period of the age of wars when the rule order was disturbed and the order reached an extreme. At the time, the problem of natural mind was not the subject what thinkers was interested. But Mencius suggested the methode to examine the essence of nature mind. It was closely restored and revealed the original state of natural mind. First, he recognized that the human essence is in nature mind. Then he understood that the human heart has the good natural mind in its inside originally. Thus, he recognaized that human originality is the original good natural mind to be distinguished from the natural mind of animals, and he thought that the wicked side of human being is caused by the outside influence phenomenally. This human good original natural mind is based on perfect virtue, justice, etiquette and intellect. With that, the purpose of Mencius education is that he human become the well-sounded figure who has all the virtues equally. Second, this researcher classified the educational thought of Mencius into education good, education contents, and education method. The aim of education was the Cultivation of true man who is the ideal person of character. The contents of education was the expantion of Sandan(四端), the great temper, unmoving heart, cultivating, moral govened rules which is the Five Human Relation, and so on. At for the education method, this researcher examined with individualigation study, spontaneous study, development study and practice study, student education method, cultivation of education circumstantion, and so on. I think the essential point of Mencius humanity idea is pursuing the right of human being. So how to being up the right of human being is an aims of Mencius education. The education thought of Mencius laid emphasis on achieving the moral social order on the basis of the individual educational philosophy.