退溪의『中庸』解釋과 그 특징

엄연석 慶北大學校 退溪硏究所 2005 退溪學과 韓國文化 Vol.- No.36

본 논문은 주희의 『中庸章句』의 관점을 계승한 퇴계의 『中庸』 해석이 어떠한 특징을 가지는가 하는 점을 규명하고자 한다. 퇴계의 『중용』 해석의 내용과 특징은 『中庸釋疑』를 통하여 그리고 문인들과 문답한 내용 등을 통하여 살펴볼 수 있다. 퇴계는 대체로 주희의 『중용장구』의 성리학적 해석 관점을 계승하면서도, 자신의 理氣心性論의 시각을 관철하는 입장에서 『중용』을 해석하고 있다. 퇴계는 박세당이나 이익이 道를 구체적 현실에서의 주체적 실천이나 오륜을 실천하는 덕목으로 보는 것과 달리, 性·道·敎가 형이상학적 실체 또는 규범, 그리고 이들 도리를 닦는 것으로 이해하였다. 또한 그는 『중용』에서의 費隱 개념을 형이상의 원리의 세계의 중층적 구조와 실재성을 표현하는 것으로 설명하였다. 또 한편으로 퇴계에서 存養 省察, 戒懼, 謹獨 등을 일관하는 개념으로서 敬은 마음의 본체로서 性과 작용으로서 情을 전제하고 본성으로부터 나오는 감정을 다스림으로써 理를 마음에 확립하고자 하는 데 의미가 있다. 이러한 퇴계의 수양론적 관점은 誠과 愼獨을 상제에 대한 종교적 경외심과 복종의 관점에서 해석하는 정약용의 시각과 크게 대조되는 것이다. 나아가 퇴계는 中和와 中庸을 안과 밖으로 구분하여, 중화가 性情에 유래하여 안으로, 중용은 덕행에서 유래하여 밖이 된다고 보았다. 퇴계가 중화와 중용을 내외로 구분하는 것은 이 두 가지를 형이상과 형이하로 구별하고자 한 것으로, 그의 理氣論 철학과 일관된다. 이렇게 볼 때, 퇴계의 『중용』 해석에는 무엇보다도 일상적 현실에서의 실천성 보다도 形而上과 形而下, 마음의 未發과 已發, 性과 情, 動과 靜, 善과 惡을 구별하는 二元論的 관점이 그대로 반영되어 있다. 이러한 퇴계의 사변적 형이상학적 관점은 실천을 중시하는 박세당, 이익, 정약용 등과 같은 후대의 학자들에 의하여 비판을 받았다. 하지만 물질적 욕구와 도덕원칙의 혼돈에 따른 현대적 위기를 해결하고자 할 때, 理를 도덕적 실체로 마음에 확립하고자 한 퇴계의 철학적 입장은 매우 중요한 의의를 가진다. This essay intends to illuminate what characteristic of Toegye's interpretation of Chung-yung中庸 succeeded to Chu-hsi's view of Chung-yung Chang-chu 中庸章句. The content and characteristis of Toegye's commentary of Chung-yung can look through the Chung yung seok yi中庸釋疑 and the question and answer between he and his students. Mostly Toegye not only accepted the neo-confucian viewpoint which Chu hsi朱熹 offered in the Chung yung chang chu¨中庸章句, but also interpreted Chung yung according to his own standpoint of Li chi hsin cheng lun理氣心性論. Toegye understood the nature性·the ways道·the instruction敎 to mean the metaphysical or moral substance, norm, and principle of teaching respectively. However, Park se-dang朴世堂 and Lee ik李翼 regarded the path as a method of man's moral practice or practical virtues of five moral items.五倫. Moreover, Toegye considered the concept of the expansive and secret 費隱 to express the duplicative structure and reality of the metaphysical principle. On the other hand, in Toegye the reverence敬 is a method of culture which is penetrated into the preservation and cultivation存養, reflection省察, caution and apprehension戒懼, and watchfullness over himself謹獨 etc. And it is the methodological principle by which man tries to establish the principle in the mind by governing the feelings which arise from the nature on the basis of the nature as the substance of mind and the feelings as the operation of it. And then while in Toegye's theory of cultivation the reverence means to govern the mind and feelings and cultivate the nature as the principle being immanent in human mind, Cheng yak-yong丁若鏞 interpreted sincerity誠 and watchfulness over the alone愼獨 in connection with the religious reverence or awfulness and obedience of the Lord-on-High. Further in response to the Yulgok's question to suspect that equilibrium and harmony中和 and the mean中庸 can not be divided into the internal and the external, Toegye viewed equilibrium and harmony as the internal by being derived from nature and feelings, the mean as the external by being originated from virtuous conduct. That is to say, Toegye divided equilibrium and harmony and the mean respectively into the internal and the external. This means that he tried to distinguish these two into that which belongs to the realm 'above shapes'形而上 and which belongs to the realm 'within shapes'形而下. And Toegye's view as this is consistent with his theory of principle and material forces理氣論. Viewed as this, the dualistic sight in which one discriminates that which belongs to the realm 'above shapes'形而上, from that which belongs to the realm 'within shapes '形而下, mi-fa未發 of the mind from yi-fa己發 of it, nature from feeling, movement from calmness, good from evil in preference to practice in ordinary life is reflected in Toegye's commentary of Chung-yung as such. The criticism against Toegye's view by such scholars as Park se-dang, Lee ik, and Cheng yak-gong, who made the moral practice or virtuous conduct be important, mostly arises from Toegye's contemplative and metaphysical point of view. However in respect that we try to resolve the contemporary crisis being caused by the confusion between material desires and the moral principle, Toegye's philosophy which tried to stand the principle as the moral substance firm in the mind has a very important significance.

<萬憤歌>의 內容的 考察

柳年錫 한국고시가문학회 2004 한국시가문화연구 Vol.0 No.14

The automatic concept that "Manbunga" must be "Yeon-gun-ga-sa" because of the author's origin as a Korean noble class so called "Yangban" is not always correct, especially in this case "Manbunga". The intensive efforts to research on the author's biographical environment had made to understand the author's exact intention to write "Manbunga". To get a grip on the content of "Manbunga", the work on a understanding the sentence structure and characteristic of "Manbunga" had been required'. The most important thing has found from this research is that the author's emotion to the king during the work on "Manbunga" was not the same as other authors who wrote the "Yeon-gun-ga-sa" expressing their loyalty with love to the king. The "Manbunga" had written by the author who had a loyalty with anger to the king. The new approach to understand "Manbunga" has been possible by this additional consideration and efforts above.

金炳淵 詩集 飜譯 檢討

류연석,양동식 한국고시가문학회 2005 한국시가문화연구 Vol.0 No.15

Kim Rip Shi Jib is the original text of Kim, Byeong-Yeon's(1807∼1863) collected poetry. The research about the original text of Kim Rip Sin Jib is based on Lee, Eungsoo's first, second, and final editions of which the title was changed into Satirist Kim, Satkat. The secondary texts that are used for the comparison with the main text are Kim Rip Sin Jib by Baek, Gilsoon, Park, Oyang and Chinese poetry written by Kim, Byeong-yeon and translated by Heo, Munsub, Keon, Yonghan, Kim, Yonghan, Lee, Myoungwoo which has the same contents as 『Kim Rip Shi Jib』 but only changed its title. Leaving the wrong words as unsolved led to serious mistranslation. Therefore, the wrong words handed down since Lee, Eungsoo should be thoroughly corrected. Questions can be raised about the authenticity of the poems in the collection given the problems mentioned above. Appropriate measures should be taken to solve the problem.

간세포암과 감별이 어려웠던 악성중피종 치험 1예

김선문,허원석,채경훈,강윤세,정재훈,김연수,박기오,문희석,이엄석,김석현,성재규,이병석,이헌영,신경숙,조준식,송인상,강대영 충남대학교 의학연구소 2003 충남의대잡지 Vol.30 No.2

Malignant peritoneal mesothelioma is a rare neoplasm that arises from the mesothelium of a serosal cavity and is a rapidly fatal disease with a median survival of 4 to 12 months for untreated cases. Recently, we experienced a case with malignant peritoneal mesothelioma who was suspected hepatocelluar carcioma by abdominal CT scan and was confirmed by biopsy including immunohistochemical stain(calretinin) after surgery. We performed tumor excisions and wedge resection of the liver(segment Ⅷ)and inserted Tencoff catheter in abdominal cavity at 25th day of post-operation. We treated with intraperitoneal paclitaxel(25mg/m^(2)/day for 5 days) six courses monthly. She was well tolerable and is still living without any evidence of recurrence for 14th month of post-operation.

자가 면역성 간염에서 자가항체의 발현 양상과 스테로이드 치료의 효과

박기오,채경훈,허원석,강윤세,정재훈,김연수,문희석,이엄석,김선문,이병석,김남재,이헌영 충남대학교 의과대학 의학연구소 2003 충남의대잡지 Vol.30 No.1

목적 : 최근 8년간 본원에서 경험한 자기면역성 간염의 혈액학적 특징과 스테로이드의 치료효과를 알아보고자 본 연구를 시행하였다. 방법 : 1996년 이후부터 2002년까지 충남대학교 병원에서 1999년 International Autoimmune Hepatitis Group(LAHG)에서 제시한 수정 진단 기준안에 의거하여 총 진단점수가 probable 이상에 해당하는 환자들을 대상으로 임상적 특징, 검사실 및 조직 소견과 스테로이드와 azathioprine의 치료 효과를 후향적으로 조사하였다. 결과 : 9예의 환자들은 여성이 78%, 40대가 많았고, 급성 발병이 33.3%, 피로감, 식욕부진 및 황달 등이 나타났으며, 항핵항체가 55.6%에서 그리고 항평활근 항체가 77.8%에서 양성이었고, 동반 질환은 류마치스 관절염이 2예, 특발성 혈소판 감소증 1예, Henoch-Sch nlein 자반증 및 그레브스병이 각각 1예 씩이었다. 7예에 대해서 스테로이드와 azathioprine으로 치료하여 생화학적 임상적 완해가 이루어져서 유효한 치료 결과를 얻었다. 결론 : 자가면역성 간염은 우리 나라에서 원인을 찾을 수 없는 만성 간질환의 경우, 특히 중년여성에서 다른 자가면역성 질환이 동반되었을 때 자가면역성 간염을 의심하여 자가항체 선별검사를 시행해 보아야 할 것으로 생각된다. 향후 다기관 연구를 통하여 좀 더 많은 증례를 모으고 전향적인 연구를 시행하여야 할 필요가 있다. Although autoimmune hepatitis(AIH) is common in western contries, some studties have been reported in Korea. The aim of the study was to analyze the clinical and histological features and expression pattern of the autoantibody and to examine clinical course of AIH in Korea. For 9 patients diagnosed as having AIH in our hospital since 1996, we reviewed medical records and analyzed clinical and laboratory findings retrospectively. They had a probable or definite AIH according to the revised criteria of International AIH group. The mean age was 42.7(21∼68)years and 7(77.8%) were female. Three of them(33.3%) showed acute hepatitis and five of them showed cirrhosis. Fatigue and anorexia were the most frequently complained symptoms(55.6%). Four patients(44.4%) were accompanied with other autoimmune diseases. Antinuclear antibody was detected in 5(55.6%) and anti-smooth muscle antibody was detected in 7(77.8%). Three patients showed focal picemeal necrosis and four showed periportal fibrosis. Among 7 patients who received immunosuppressive therapy, six patients(85.7%) showed initial response. and biochemical and serologic remission were achived in 5(71.4%) and 3(42.8%) patients, AIH seems to be partly responsible for chronic liver disease of unknown etiology in Korea. AIH should be suspected in female patients with unknown chronic liver disease of unknown etiolgy, especially accompanied with other autoimmune disease. The clinical characteristics of AIH may not be quite different from those of Western countries.

소하천유역의 도시화 영향과 치수안전도 분석

연기석,김웅용,윤석환 한밭대학교 2004 한밭대학교 논문집 Vol.21 No.-

Urbanized areas, it is essential to predict how the runoff characteristics, such as runoff peak and volume, and travel time, change with time for planning and designing various kinds of hydraulic facilities with given recurrence interval. Mushim stream basin is simulated using HEC-HMS model to get runoff characteristics of an urbanization basin. The effects of urbanization was analysed to uniform change CN value and impervious area, the results of runoff analyses were investigated. Overtopping risk of levee is also presented by comparing levee height with simulated flood level.

柔道 밧다리 후리기의 kinematic 分析

趙衍澈,魯奭奎 啓明大學校 生活科學硏究所 1987 科學論集 Vol.13 No.-

The purpose of the study was to analyze the Kinematics component of O-soto-gari in Judo. The subjects were 4 male college judo caliber players. They were filmed at 100f/sec. The analyzed Variables were angular velocity and angular accee ation of leg and angular change during O-soto-gari. The results were summarized as follow; 1. During Kuzushi-Tsukuri phase the stride and volocities were 1.093m and 1.497m/sec in each. 2. And during in the Tsukuri-Kake phase the maximum angular velocities in 0.2 seconds were 400 degree/sec in low leg and 350 degree/sec in upper leg. The maximum angular acceleration was -4000 degree/sec²in low leg and 4000 degree/sec²in upper leg. 3. During Kake phase maximum angular velocities were 680 degree/sec in low leg and 400 degree/sec in upper leg. And maximum angular acceleration was 9500 degree/sec² in low leg and 3000 degree/sec²in upper leg. 4. In order to analyze the Kinematic and Kinetic components of O-soto-gari accuretely, the study should be performed with 3-D and force plat-form system.

『장자』에서 사물에 대한 규정과 道의 포용성 : 모순율의 배제적 특성을 참조하여

엄연석 이화여자대학교 이화인문과학원 2010 탈경계 인문학 Vol.3 No.1

This essay tries to eliminate the view that the relativity of the perception of affairs and things is implied in the Chuang Czu's Philosophy regarding the law of contradiction as a moment, and this entails examining the synthetic characteristic of Tao. It has been common to prior interpretations of the Chuang Czu to consider the dissolution of compositive mind (成心), phenomena, and the linguistic definition of affairs and matters, among other things, as the aim of Chuang Czu's Philosophy. In particular, this paper suggests that Chuang Czu aimed at the realm of the absolute Tao, within which he continually reconciled the relative affairs and matters of the world harmoniously. In Chuang Czu, the phenomenal world of affairs and matters has relative characteristics, on the one hand, but is saved positively as the objective Tao is implied within it, on the other hand. Chuang Czu thus regarded characteristics as such as the representation of a concrete Tao that one must experience positively irrespective of the correlative characteristics of relative phenomenal affairs. According to Chuang Czu, the long and the short, the large and the small, and so on are relative, and qualities of the absolute don't exist in the world. That is to say, time and space are not constituitive of reality but a form of recognition. There is thus no meaning in comparing them schematically with each other by absolutizing and objectifying them. That reality of which time and space are not substances and of which understanding must derive from the realm of subjective experience or from a theory of knowledge is the core point of Chuang Czu's philosophy. Summing up, because the realm of Tao in Chuang Czu implies continuous changes within, it is the criterion of making all affairs and matters harmonize while not sticking to a transient right or wrong. In contrast to this, in that many affairs and matters response to the Way(道) and manifest their relative characteristic as phenomena of the Way, they in vain have not been dismantled and is included in the totality and reconciliation and harmony of the Way.

국가위기관리를 위한 사이버테러 대응체계 구축방안

김연준,옥정석 용인대학교 자연과학연구소 2011 自然科學硏究所論文誌 Vol.16 No.1

본 연구의 목적은 급변하는 사이버 환경 속에 단순 범죄 행위를 넘어 국가적인 위협으로 부 각되고 있는 사이버테러가 날로 발전적 양상을 보이고 있는 점을 바탕으로 사이버테러 대응체 계의 현황과 문제점을 국내에서 발생했던 주요 사이버테러 사례들의 분석을 통해 연구해 보고, 이를 통해 향후 발생할 수 있는 국가적 위기에 효율적으로 대응할 수 있는 사이버테러 대응체 계 구축방안을 모색해 보고자 하는데 있다. 현재 국내 사이버테러 대응체계는 사이버 위기 발생 시 국가차원 대응정책을 강구하는 국가 사이버안전 전략회의를 중심으로 국가·공공분야의 국가정보원 ‘국가사이버안전센터’, 국방 분야의 국방부 ‘국방사이버지휘통제센터’, 민간분야의 방송통신위원회 ‘인터넷침해대응센 터’ 등이 유기적으로 결합하는 구조를 가지고 있다. 하지만 ‘1·25 인터넷 대란’, ‘7·7 DDoS 대란’, ‘농협 전산망 마비사태’ 등을 겪으면서 각 분야의 기관을 조정·통제할 수 있 는 총괄전담기관과 관련 법체계의 부재로 인해 부처간 협조와 정보 공유가 미흡하여 사이버테 러에 적극적인 대응을 하지 못하는 등의 문제점이 제기되었다. 이에 본 논문은 사이버 위기 발생 시 적극적인 대응을 하기위한 법과 제도적인 뒷받침을 마 련하고자 다음과 같은 방안을 제시하였다. 책임과 권한이 여러 부처에 분산됨으로 인해 발생하는 정책상의 혼란을 방지하고 모든 역량 을 한 곳에 집중하기위해 정부 각 부처 및 기관에 복잡하게 분산되어 있는 사이버테러 대응과 관리 등 각종 기능을 한 곳에 모아 국가 차원의 사이버위기 극복을 위한 총괄전담기관을 설치 하고 네트워크를 형성하여 이를 통해 위기 발생 시 부처간 실시간의 정보 공유와 대처로 신속 한 대응체계를 구축하도록 한다. 총괄전담기관의 설치와 함께 공공부문뿐만 아니라 민간의 전 분야까지 적용할 수 있는 통합 법제의 제정으로 평시 사이버테러 예방을 위한 각급기관의 역할 정립과 위기발생시 범국가 차 원의 대책기구 구성 등 효율적이고 체계적인 위기관리체계 구축할 수 있도록 하고 기존 법제의 재정비를 통해 이를 뒷받침할 수 있는 방안을 마련해야 한다. This study aims to research on the status of cyber terror response system and problems having been occurred in Korea through analyzing its cases because cyber terrors having been highlighted as national threats exceeding simple crime behaviors in midst of rapidly changing cyber environments have displayed developing features day by day. Also, the study is to search for establishments on cyber terror response systems that are able to effectively respond to national crises which could be occurred afterwards. Current cyber terror response systems in Korea have structures of organically combining several organizations together such as ‘National Cyber Safety Center’ in National Intelligence Service, ‘National Defense Cyber Command & Control Center’ in the Ministry of National Defense from public and national fields, and ‘Internet Infringement Response Center’ in Korea Communication Commission from civilian fields. However, the necessity of the general responsible organization that can coordinate and control organizations at each field together with relevant legal systems were risen to the surface while experiencing ‘1·25 Internet great disturbances,’ ‘7·7 DDoS upheaval’, and ‘NH computer paralysis’ etc. That is, problems of not aggressively responding to cyber terrors were suggested. Therefore, this study proposed the following methods so as to prepare for legal and institutional assistances for making aggressive responses in case of cyber crisis’s occurrences. In order to prevent from policy’s troubles happened by responsibility and authority’s departments to a lot of relevant governmental organizations, and to concentrate its abilities, the general responsible organization for overcoming cyber terrors in national dimensions is necessary so as to collect all kinds of functions such as cyber terror responses and managements having been dispersed to each minister and offices complicatedly into one place. By doing so, real-time information shares between ministries and offices all together with establishing prompt response systems shall be made accordingly by forming networks each other. Also, this study suggests that effective and systematic management systems on crisis including a measure organization’s establishment from pan-national dimensions have to be made in case of crises together with setting up each level organization’s roles for preventing from cyber terrors in ordinary times by enacting consolidated legislations that can be applied to all civilian fields, not to mention of public sectors together too. In addition, methods for backing these systems shall be made through rearranging existing legislative systems.

정이《역전》의 중정 개념과 가치판단 : 初. 上爻의 괘효사 해석을 중심으로

엄연석 翰林大學校 泰東古典硏究所 2002 泰東古典硏究 Vol.18 No.-

Neo-Confucianism during the Northern Sung period regarded the Great Ultimate(太極), Principle(理), Material Force(氣) as the ultimate foundation transcending the physical world. They were almost all interested in making use of the I Ching[易經] for the purpose of forming the Neo-Confucian ontological theory of the universe. In his I Chuan[易傳], Ch'eng I devotes himself to interpreting the natural order that the I Ching encompasses according to the moral-practical motive of Confucianism. The concept of equilibrium and righteousness[中正] plays an important role when he interprets the hexagram-lines in relation to the moral act. The concept of equilibrium and righteousness through which Ch'eng I makes effort to interpret the sentences of the hexagram-lines has two different implications. First, it has the meaning of man's moral essence which enables him to perform the moral act or attain 'timeliness of act[時中]‘ according to the circumstance. Second, it has another meaning which is derived from positions of the hexagram, or the formal concurrence of its property and position. Ch'eng I often mentions the concept of equilibrium and righteousness in the explanations of the hexagram-lines in the second and the fifth positions. Here he emphasizes the universal and formal meaning of the positions which represent the characteristics of equilibrium and/or righteousness. But Ch'eng I evaluates the good or evil of the judgment of the first-line(初爻) and the sixth-line(上爻) according to not only the concept of equilibrium and righteousness with its formal meaning. but also the synthetic consideration of the entire meaning of a certain hexagram, the property in yin-yang terms of the hexagram-lines, and the pairing/correlative relations between hexagram-lines, etc.. It can be said, however, that the timeliness of act is actualized by the insight into the circumstances originating in the state of equilibrium and righteousness as moral essence. Thus the purpose of this paper is to elucidate how Ch'eng I executes the evaluating judgement of the good and evil in favour of the timeliness of act which can be realized from the standard of equilibrium and righteousness. That is, the author has attempted to demonstrate that at the first and sixth positions not only equilibrium and righteousness which is formal, or means moral essence, but an entire meaning of hexagram-lines, the property in yin-yang terms of the hexagram-lines, and the pairing/correlative relations between hexagram-lines all exercise important influences in the course of attaining timeliness of act. To sum up, in Ch'eng I's evaluating judgement of the good and evil in the explanations of the first and sixth hexagram-lines, the fact that their positions are just the first or sixth is more important than the formal meaning of their equilibrium and righteousness. For Ch'eng I, the property in yin-yang terms of the hexagram-lines, the circumstances which the hexagram-lines symbolize, and the pairing/correlative relations between them play an important role in the evaluation of the good and evil of the first and sixth lines, and in the carrying out of a timely act. Thus each evaluation of their hexagram-lines also varies in accordance with whether the circumstantial meaning of the hexagram-line is good or evil. whether the hexagram-line is in the first or sixth positions, and whether the property of hexagram-lines is yin or yang. In conclusion, though Ch'eng I didn't use the concept of equilibrium and righteousness universally at the first and sixth positions, he considered consciousness of the timeliness of act to be the ultimate standard for moral order. Ch'eng I's idea in the long run reflects his view that the moral order pursued by Confucian philosophy relies on the consciousness of the timeliness of act.