步行角과 健康狀態와의 關係에 對한 硏究

김정겸 상지대학교 1996 국내박사

세포노화에서βPAK-interactiong exchange factor의 역할

김정겸 충북대학교 대학원 2006 국내석사

우리나라 전자제품의 수출증대 방안에 관한 연구 : 동남아 주요경쟁국과 비교분석

김정겸 동국대학교 경영대학원 무역학전공 1982 국내석사

중학교 2학년 학생을 위한 영어 교수법 사례 연구 : 필요분석을 중심으로

김정겸 청주대학교 교육대학원 2009 국내석사

This study examines the studying methods that could heighten the interest of students through necessary analysis while examining the reason why they must study English and its objective is to find a common feasible teaching method in order to maximize the effects of studying. Questionnaires were given to 90 students in the second year of middle school in three schools located in Paju, Gyeonggi-do, and there was no discrimination with gender. According to the survey, most students felt that the common class methods of teachers instructing students, taking notes and memorizing were boring and did not have a clear goal on why they needed to study English. In addition, because they did not have the opportunity to express and speak what they learned in English classes, they had a fear of expressing their intent in English. Thus, by teaching students in a manner where the students can participate in classes more and by teaching them expressions that they could effectively use in the real world, it is judged that there is a need to make the English courses more interesting. Based on the questionnaire, an attempt was made to enhance the studying effects and student participation by combining the communication approach and comprehension-based approached during the process of making class plans. By integration the above two theories, it was intented to enhance the communication abilities through conversation and role plays during the English learning and teaching process. Furthermore, the students' grades should not be judged by their skills using pen and paper, but should be added with native speaker instructors working on-site for listening and English interviews. By reflecting this in the grading, students will not only be able to acquire expressions that they could use in practical situations, but it should also make it possible to avoid evaluating students in just one direction. In conclusion, it is assessed that when students know the objective for studying English and being confident, it will not only maximize the learning effects of the students, but it will also improve their English skills making it possible to conduct more effective and diverse classes.

荀子의 학습사상에 관한 연구

김정겸 동국대학교 2012 국내석사

This paper is studying on Hsuntzu’s “On Discipline Thought”(學習思想). This paper investigates the theory of human nature, the theory of recognition and theory of methaphysics based on Hsuntzu’s On Discpiline Thought. The goal of this paper is to understand his thought of “Endless Learning.” His thought mainly focuses on improving the nature chrateristics of human beings. This idea came from the inherent badness of human he assumed. The question of human nature has been always raised as an everlasting problem on philosophy. The Chinese conception of human nature is founded purely on philosophical deliberation. Theory of human nature, in Chinese thought, considered psychologically. So, the Chinese theory of human nature is mainly treat of moral problems. The term ‘nature’, and especially ‘human nature’ is always used to stand for ‘life’ by the Chinese philosophers. Human beings live under the guidance of Heaven, what it accomplished in the form of personality may be called ‘nature’. Therefore ‘nature' includes two themes; an appearance of life and a psychological character. There were ancient Chinese philosophers who proposed theories on human nature. Of them the most prominent philosophers were Mencius and Hsuntzu. Mencius(孟子,372-289 B.C.) believed that human nature was good, while Hsuntzu(荀子,313-238 B.C.) persisted that human nature was evil. “The nature of man is good.” This was Mencius's doctrine. The expression, “good” is a descriptive term. In a strict sense, the terms implied that all men are equally endowed at birth with an evaluating mind, a capacity for making the discriminations in question. In Confucian Philosophy, Heaven is the based on human life and human nature. Human beings are able to reconize T'ien idea and so realize meaning of human eistence. T'ien-jen-kuan-xi-lun(天人關係論) is understanding about human existence. Therefore the sourse of the human nature is a T'ien idea. The human being is only existence that possesses a moral nature from Heaven. This natural moral character that is given from Heaven. The most famous words Hsuntzu is as follows; “the inherent characteristics of human is bad. Only diciplines can change this into good.” His thought is based on disciplines. If the inherited characters remain, he thought the society will be full of chaos. Thus the society tries to improve the traits and finally reach the status of integrity. The disciplines takes the most important roles. This idea is opposite to Mencius’s thought of inherited goodness. In common, both of them agree that people have potentials to become a saint. For Mencius, this fact shows that people inherently have the evidences of goodness and the abilities to improve it. In contrast, Hsunztu believes that people can learn how to control their inherent badness from society. The great debate of confucianism came from it. This difference is not only moral one but also methaphysical one. If a person is bad from the birth, we can ask ourselves how we can come into the civilization we live. Hsunztu answers ‘disciplines.’ He said the morality and the rules a society has are all artificial. He said “The inherent character of human is bad and artifical methods can change it.” If let people be themselves, they always pursue their own benefits and avoid any dangers. Eventually, it brings damages to society. He noted it as a “badness.” Especially, he noted that people has a distinctive character from animals. People have ‘wisdom.’ In other words, they can form a cooperative society against their instincts. The saint who realizes the fact that people cannot live in a chaos develops the rules to harmonize people. This analysis of society contains the idea of utilitarianism.

40Gbps 급 CMOS 통신회로에 이용되는 나선형 인덕터 모델링에 관한 연구

김정겸 서울大學校 大學院 2005 국내석사

Design of fully integrated CMOS 40-Gb/s serial link transceiver

김정겸 서울대학교 대학원 2009 국내박사

先秦儒家의 "德" 思想에 관한 연구

김정겸 東國大學校 2018 국내박사

This paper is a study of the virtue of Pre-Qin Confucian. The original meaning of the term De is difficult to determine. Some guesses have been made by scholars of early writing but no reliable conclusion has been reached. The modern meaning of the term is ‘morally praiseworthy behavior,’ ‘high moral character.’ In other words, it refers to the proper means of dealing with social relations between the self and others. The modern use is already evidenced in the Book of Poetry (詩經and the Book of History (書經, dating from the western Zhou(西周). Heaven engenders the mass of people; For any given thing there is a rule; The people have this normal nature; They tend to this admirable virtue.(Book of Poetry, Da Ya (「大雅」) It was your greatly distinguished father, King Wen, who was able to illustrate his virtue and be careful in the use of punishments. (Book of History, Announcement to Kang(「康誥」) The Book of History further says, Let the king sedulously cultivate the virtue of reverence.(Book of History, Announcement to Shao (「召誥」) According to the evidence of Zuo’s Commentary (左傳), de(德) in the Spring and Autumn period also referred to moral conduct. In all these cases de is to be understood as virtuous conduct. In the Spring and Autumn period de was used apart from dao (道), ‘the Way,’ although in mordern Chinese the two normally from a binome: dao-de, ‘virtue.’ Dao as the Way refers to the principle, whereas de is respect and application of the principle. The terms dao and de are not found as a binome in the Analects (論語)nor in the Mencius (孟子). It was in the Explanation of the Trigrams Commentary on the Book of Changes (周易·說卦傳) and in the Zunzi (荀子) that they first appeared as one. Most people agree that the prominent feature of the Confucian philosophy of Confucianism is that the ethical philosophy is rich in ideas. Some people think that it is one of the features of pre-qin confucian philosophy, and others think Confucian philosophy is nothing but ethics. In the presupposition that Confucian philosophy is an ethical philosophy, and in the premise of comparative philosophy, the most popular approach at home and abroad is ‘virtue ethics’. Those who advocate virtue ethics argues that strong versions of the situationist critique of virtue ethics are empirically and conceptually unfounded, as well as that, even if one accepts that the predictive power of character may be limited, this is not a fatal problem for early Confucian virtue ethics. Early Confucianism has explicit strategies for strengthening and expanding character traits over time, as well as for managing a variety of situational forces. The article concludes by suggesting that Confucian virtue ethics represents a more empirically responsible model of ethics than those currently dominant in Western philosophy. However, some scholars oppose the ethics of Confucian philosophy as virtue ethics, which is called ‘Confucian role ethics’. While virtue ethics emphasizes virtue, role ethics emphasizes that each one of us plays a different role, rather than emphasizing virtue. Is Confucian ethics a virtue ethics or role ethics? This is one of the key issues in characterizing Confucian ethics. This paper does not directly involve these arguments. However, I would like to point out clearly that this quarter has already appeared in the Spring and Autumn Warring State Period. The idea of Confucius was originally formed in close relationship with politics. Therefore, it can be said that Confucian emphasized role ethics, not virtue ethics. This tendency was the same for Mencius. When comparing different methods of viewing the moral values of Confucianism, it is disputable whether early Confucianism— Confucianism in the early and middle Warring State Period— belongs to virtue ethics or role ethics. Early Confucianism reveres the Mandate of Heaven, centers around the disposition of human beings, and emphasizes on the nobility of rulers and the objectivity and generality of human relations. Within the patriarchy, rulers and the ruled, parents and children, husbands and wives, etc. have their respective social roles, duties and position. It is difficult to believe this way of thought is accomplished only by one person when studying the development of Confucianism shown on the Guodian bamboo slips(郭店竹簡). By enunciating the state, the content, and the practice of morality, scholars in the early and middle Warring State Period complete the construction of Confucianism and explicitly position man in the world of morality. If Confucius used the word de , it would be impossible to evaluate it as a reward. Because Confucius says that “People are similar by nature, but through habituation become quite different from eachother.” Confucius said: “Only the most wise and the most foolish do not change.”(Analects) , the personality shared by all of us is very similar to that of human beings, It is because it says ‘difference’, such as mischief, wisdom, and fool, because of ‘learning’(habits, customs, customs). The personality that Confucius has spoken of is different from that of Neo Confucianism, and the basis of the change is in the acquaintance. Confucius emphasizes the importance of acquired ceramics, training, education, education, and teaching from the viewpoint that humanity is changed by the influence of the main view and the view conditions. Moreover, Zi Gong(子貢) said: “What our Master has to say about the classics can be heard and also embodied. Our Master’s words on the essence and the Heavenly Way, though not attainable, can be heard.”(Analects 5:13) , You can confirm this by saying. From these, it can be seen that Confucius did not discuss de(德) in terms of humanism. Confucius compares the human mind and the human mind with each other and comprehends the principle of “respecting others”, Zi Gong asked: “Suppose there were a ruler who benefited the people far and wide and was capable of bringing salvation to the multitude, what would you think of him? Might he be called humane?”, The Master said, “Why only humane? He would undoubtedly be a sage. Even Yao and Shun would have had to strive to achieve this. Now the ren man, wishing himself to be established, sees that others are established, and, wishing himself to be successful, sees that others are successful. To be able to take one’s own feelings as a guide may be called the art of ren.”(Analects6:30) In this paper, another thing to pay attention to the study of Confucius’ virtue thought was the non-penetration problem of heaven and human power. This paper focuses on analyzing the Guodian bamboo slips data from the analysis that the ethics of Confucianism included moral ethical elements but was actually role ethics. In my research, I chose four bamboo manuscripts, Wu Xing Pian(五行篇), Xing Zi Ming Chu(性自命出), Cheng Zhi Wen Zhi (成之聞之), Zhong xin zhi dao(忠信之道), from the Guodian Confucian texts as my objects of study. The five aspects of virtuous conduct(wǔ xíng) are as follows: When benevolence is manifested internally, we call it ‘virtuous conduct’; When it is not manifested internally, we call it ‘conduct’ only. When rightness is manifested internally, we call it ‘virtuous conduct’; When it is not manifested internally, we call it ‘conduct’ only. When ritual propriety is manifested internally, we call it ‘virtuous conduct’; When it is not manifested internally, we call it ‘conduct’ only. When wisdom is manifested internally, we call it ‘virtuous conduct’; When it is not manifested internally, we call it ‘conduct’ only. When sagacity is manifested internally, we call it ‘virtuous w4 conduct’; When it is not manifested internally, we still call it ‘virtuous conduct’. Hence, virtuous conduct comprises five aspects; when they are brought into harmony, we call it ‘virtue’; when only four aspects of conduct are brought into harmony, we call it ‘goodness’. Goodness is the Way of humans. Virtue is the Way of Heaven. (Wu Xing Pian(五行篇)) The virtue of Confucius comes to the foreground of the middle and post branching in the Confucianism of the early Warring State Period. The Confucian ideology of Confucianism is based on the foundation of Confucius, and the moral deeds based on the inferentiality of etiquette in the Wǔ xíng(五行) of the Guodian bamboo slips(郭店竹簡) are called virtuous conduct(德之行), there are branches such as dividing the moral act into ‘xíng(行)’. Among them, ‘virtuous conduct (德之行)’ is succeeded by Mencius, and xíng(行) is passed by Zunzi. Generally speaking, even though all humans have a nature, they have no settled will in their minds. It requires the things; only thereafter can it rise. It requires delight; only thereafter can it evolve. It requires repetitive practice; only thereafter can it settle. Emotions such as rejoicing, anger, grief, and sadness are human nature. When they appear on the outside, then this is caused by the things [in the world]. Human nature is brought forth by decree; decree [in turn] is sent down from Heaven; The true ethical code (dao) begins with the unshaped feelings; unshaped feelings [in turn] are begotten by human nature. In the beginning [the true ethical code (dào)] approximates the unshaped feelings; in the end [it] approximates rightness. {He who} understands {the unshaped feelings may} manifest them [at the outside]; he who understands rightness may take it in. To love and to hate is human nature. That which one loves and hates are the things [in the world]. To be good or not { good is human nature}. That which one considers good or not good is [determined by] condi tional forces. (Xing Zi Ming Chu(性自命出)) Xing Zi Ming Chu(性自命出) contains the most philosophical contents among 11 volumes of Guodian Chumu Zhujian(郭店楚墓竹簡), along with the Wu Xing Pian(五行篇). Each provides theories of xin(心) and xing(性) that are developed in different ways. Both are presumably written before Mencius. Wu Xing Pian and Xing Zi Ming Chu can fill the gaps that are caused because of the limited amount of context in the theories of Xin and Xing (eg. Analects (論語), Doctrine of the Mean(中庸), Book of Mencius (孟子 and Book of Xunzi (荀子). It is almost certain that the author of Wu Xing Pian is Zisii(子思), however there are several opinions for the authorship of Xing Zi Ming Chu: possibly Zis, Gongsun Ni(公遜尼), Shi Shi(世碩) etc. Although neo-confucianists argue that the Mencius theory of nature is in line with the Doctrine of the Mean by Zisi, there are differences. In Wu Xing Pian, the relatedness of the nature can be found from the vertues of jen(仁), yi(義), li(禮), chih(智), sheng(聖) that are inhered in xin(心). However, Xing Zi Ming Chu provides the similar account as Doctrine of the Mean, which focuses the discussion on qing(情). Hence, we have to consider Doctrine of the Mean, Wu Xing Pian, Xing Zi Ming Chu and Book of Mencius together, to reconstruct the essence of the theories of Xin(心) and Xing(性) in Confucianism Ideas about education and culture form the core of pre-Qin Confucian political theory, as the Confucian thinkers of the era both constructed a system of educational theory and implemented their ideas via the Imperial College, the Xiang school, and elsewhere in a quest to produce enlightenment. From the perspective of human nature and human relations, Cheng zhi wen zhi discusses educational ideals and methods, and this essay seeks to enhance our understanding of its views on the subject of education and culture. Not only does the Cheng zhi when zhi adhere to pre-Qin Confucian educational thinking, it also bears many of characteristics of Guodian bamboo slips disposition theory. This article reflects upon some problems in pre-Qin Confucian thought regarding education and culture in Cheng zhi wen zhi in order to find the origin of Confucian thinking on the subject. In this thesis I research the moral significance of “conscientiousness” and “trustworthiness” in the excavated text “The Way of Conscientiousness and Trustworthiness”(Zhong xin zhi dao忠信之道) to argue that conscientiousness in politics is the ideal political model for Chinese thinkers during the early to the middle of the Warring States period. I approach the text in two ways in the thesis. First, I analyze the text itself, including the theoretical structure and specific rhetorical uses. This approach is used to illustrate the conceptual meaning and moral significance of “conscientiousness” and “trustworthiness.” Second, I compare the text “The Way of Conscientiousness and Trustworthiness” with other excavated and transmitted texts in order to reveal how conscientiousness and trustworthiness were regarded as indispensable morals during the Warring States period. I argue that the author of the text wanted to establish an argument that rulers could not establish conscious politics without conscientiousness and trustworthiness. Many studies on the Confucian ethics so far focus on the moral basis of morality. This research trend is the main background of thinking Confucian ethics as a type of virtue ethics. But this is a hasty conclusion. It becomes clearer in the Guodian Confucian texts, the Confucian books before Mencius. Confucian ethics from Analects to Confucian ethics is stronger in role ethics and although it is true that attempts to construct ethics based on moral virtues are evident in Mencius, it is also role ethics. The main feature of this paper is to examine the changes of the notion of the pre-qin Confucian ethics from the beginning of the Western Zhou to the Spring and Autumn period in order to identify the bifurcations and features of the Confucian ethics, and can be found in the analysis of the Guodian Confucian texts to examine the transformation and development of Confucian de(德) thought after Confucius. The de(德) thought of Confucianism has the characteristic of appealing to humanity on the assumption of the separation of human power, which is the ability of the subject and the subject of destiny, which means the inevitability of external subject. These features haveadvantages and disadvantages at the same time. The advantage is that they are appealing, and the disadvantage is that they are less universal. The attempt to overcome such shortcomings was a discussion on humanism, which is representative of Mencius. From this latter point of view, Confucian ethics can be said to have the potential to be developed into virtue ethics.

알루미늄 합금 타겟의 특성에 미치는 Ag 첨가의 영향

김정겸 충북대학교 대학원 2000 국내석사

Adrienne Rich의 시세계

김정겸 淑明女子大學校 1992 국내석사

Adrienne Rich is a contemporary American feminist poet. Rich's poetry contains a variety of subject from her earlier poetry which shows patriarchal tradition to her latest feminist poetry. When her first volume A Change of World was at least selected by Auden for in 1951, influenced by Ezra Pound, Eliot, Frost, Lowell etc., her poetry tends to be male-centered poetic tradition. But Rich has explored the pain and anger of a creative, thinking woman in a culture that has denied the most essential aspects of her experience. As she has become increasingly conscious of her deepest feelings, her poetry has reflected her growing desire to define her experience for herself and to herlp other women collectively to re-vision their lives. Afterward Rich has passed through the phases of self-analysis, individual assertion, and accomplishment to rejection of partriarchal values, feminist activism, and finally to building a woman-centered community. Therefore Rich's poetry serves a prophetic function by articulating the history and ideals of the feminist struggle. By reconnecting daughters with their mothers, by envisioning the women of the future who will emerge from the feminist struggle, her poetry celebrates women's strength, possibilities, and nurturing ethos. From Snapshots of a Daughter-in-Law, Necessities of Life, Leaflets, The Will to Change, Diving into the Wreck, The Dream of a Common Language to A Wild Patience Has Taken Me This Far, Rich's poetry has evolved from the perceptions of a woman dependent on men for her social and sexual identity and economic support to the discoveries and difficulties experienced by a woman who has become autonomous and self-direction. And then she has increasingly trusted her own experience and rejected male authority. In addition, Rich has been empowered by the romantic legacy of individualism as well as the modernist and femist struggles for literary and social autonomy. As a com temporary woman who has inherited a tradition social and artistic protest, lence and torment of a female psyche divided against itself by a tradition that doesn't permit women to perceive themselves as the sourse of their own energy. Adrienne Rich has evolved a female aesthetic-ethic based on shared relationship, emotional reciprocity, and empathic identification. Finally as a writer, as an activist, she has tried to bring a nurturing ethos to the larger society, and to envision a society in which all women can be at home.