산란계에 있어서 Stilbestrol 과 Vitamin D 급여효과에 대한 시험

오선균 한국축산학회 1960 한국축산학회지 Vol.2 No.1

The first egg laying day of White Leghorn hen which was hatched is the long-day season, May, June, and July, is over than 180 days(general standard) and it's egg production rate is low, although the hen is fully motored. This experiment was conducted to gee the increase of phosphoprotein, vitellin, by feeding diethylstilbestrol on layer and the increase of calcium and phosphorus absorption from feeds through mucous membrane of small intestine by feeding vitamin D₂. Owing to the short-daylight, cloud, fog, and rain, winter has less ultraviolet ray. Because of the above reason, this experiment was practiced 30days in winter. Results : There were no significant differences between the number of laid eggs, total weight of laid eggs, body weight, and the amount of feed take of the experiment group and that of the control group. Although the aim of this experiment was to increase the egg production, there were no effect. We found three difficulties in this experiment: experiment term was too short, ability of used hen was too low, and the number of used hen was too few to get the definite result.

「大丈夫」의 人間像

오선균 부천대학 1992 論文集 Vol.13 No.-

In the meaning of the dictionary 「Dah Jang Fu」(大丈夫) indicates a person who has will and spirit:「Dah Jang Fu」is Often referred to as a man who shows his mettle and justice. It was Mencius who prescribed 「Dah Jang Fu」 for an ideal human image. Mencius prescribed 「Dah Jang Fu」 for a model of an ideal man, just as Confucius modelled a man of virtue on ideal human image. His clear definition of 「Dah Jang Fu」 can be prescribed as a person who leads a life based on the good nature of human quality under heaven, who is on the stand of courtesy, and a person who practices the great law of heaven and earth, which means justice. Mencius also defined 「Dah Jang Fu」 as a person who had been friends both in joy and sorrow when the chances were given, and even though such chances were not given, as he alone had put the justice in practice, the temptation of riches and honors(wealth and rank) could not confuse his mind, the humble condition could not change his willingness, in addition the threat by the sword could not keep him in submission. These words can be put into three steps. The first important matter of 「Dah Jang Fu」 is to be a person of noble character who practices benevolence, righteousness and propriety. The second matter of 「Dah Jang Fu」, although he is high in position through his pursuit of learning, is to be fully justified in living with people, together with joy and sorrow. And though he is poor, he is fully justified in living as a man of noble character. The third matter of「Dah Jang Fu」 is also to be fully justified in living with his mettle, which means that he never gives ways to temptation whether he is rich or poor and whether he is threatened by the sword. Thus, 「Dah Jang Fu」 is a ideally humanized man who has good character, spirit and will, evenly and impartially.

구중오동엽의 사료가치에 대한 연구

오선균 忠北大學 1974 論文集 - 忠北大學校 Vol.8 No.-

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「荀子의 孟子性論批判」에 관한 考究

오선균 부천대학 1995 論文集 Vol.16 No.-

Mencius and Hsun-tzu, since Confucius, are the scholars who are called the both higher mountain ranges of Chinese scholastic mantle-the great philosophers of the world who have in the first place developed one ethical doctrine that man's inborn nature is good and another ethical view that human nature is fundamentally evil. In spite of the fact that their ethical views on the surface seem to be opposed and contrary to each other because their standard views of human nature were different, the two philosophers' views on human nature, as a matter of fact, were not so much different. Hsun-tzu said that man was evil by nature but anybody through continued education and accumulation of virtuous deeds could be not only a good man but also even a sage. And Mencius said that man was good by nature but if he lost his innate goodness of human nature and gave himself to the sensory fondness, he would be no better than a beast, but if he could keep and develop the goodness of human nature without losing, he also could be a sage. Here, when human nature that can be educated and become good can be said to be the innate goodness of human nature, while the character that can become evil can be said that the human nature is fundamentally evil, we can not say that the views on human nature of these two philosophers are contrary to each other. Mencius aimed the human nature and its indication at the good and insisted on the views of human nature as fundamentally good, while Hsun-tzu gave illustrations of the fondness for passions and twist in one's character and emphasized that human nature is evil. If Mencius saw human nature on the level of the fondness for passion, he also would not have said that human nature was good. It means that the two philosophers had different views of human nature because they had different standard to see the nature. This point of views is the secret to grasp the points of difference and sameness of the ethical doctrines of Mencius and Hsun-tzu and the factor that both of them had different views of human nature. There are extraordinary differences in the way of education and the view of human being between a view of human nature that the human nature is so good that the innate goodness of human nature must be kept and grown up and the another view of human nature that human nature is so evil that the view of human nature which is fundamentally evil must be reformed. Accordingly the subject of ethic theory is not the subject to disclose the essential matters of the good and evil of human nature, but the subject of how one would see the nature, what one should do.

社會保障法으로서의 産災補償保險關係의 原理와 適用關係

오선균 노동법이론실무학회 2012 정기학술대회 Vol.2012 No.1

告子의 性說에 관한 考究

오선균 부천대학 1996 論文集 Vol.17 No.-

Kao-tzu(告子), as a contemporary person with Mencious, was a scholar who insisted that man's inborn nature is not good nor evil. In spite of the fact that Kao-tzu's view carried validity, he could not gain public acceptance because his view became hidden under the Mencious's view of human nature as fundamentally good, which was a common opinion of Confucian ideas. Kao-tzu said a man was born neither good nor evil, but was gifted with the strong plasticity with which he could become good if he was virtuously educated, and become evil if evilly educated. Such a view of Kao-tzu's human nature became a target of criticism from Mancius who regarded human nature as fundamentally good. But in the viewpoint of modern developmental psychology, Kao-tzu's view is considerably appropriate. J. Locke, also, in his book <Essay Concerning Human Understanding>, insisted on the theory of <tabla rase> that human nature is like the white paper on which nothing is written, which i very similar to Kao-tzu's view. This Kao-tzu's view of human nature has a lot of proper parts in a modern viewpoint. So, Kao-tzu's view of human nature should be re-examined.

섬바디 Silage제조에 있어서 formic acid첨가가 품질에 미치는 영향

오선균 忠北大學 1979 論文集 - 忠北大學校 Vol.17 No.-

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산 Alkali처리한 돈정자의 Qunacrine dihydrochloride 염색반응에 관한 연구

오선균 忠北大學 1979 論文集 - 忠北大學校 Vol.18 No.-

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生藥材 混合 給與가 백쥐의 精液性狀에 미치는 影響

오선균 忠北大學校 1986 論文集 Vol.31 No.-

Estrogenic Hormone 에 의한 雄鷄의 去勢效果 시험

오선균 忠北大學校 1960 論文集 Vol.1 No.-