國際化 時代의 地方産業 育成方案

李南九 건국대학교 사회과학대학 1989 社會科學論叢 Vol.4 No.-

肥滿 CLINIC 來院患者 453 CASES에 對한 臨床的 考察

이남구,안경순 又石大學校 1993 論文集 Vol.15 No.-

In 1991, Obesity rate of South Korea has reached to 18.7%. Because of economical development, the pattern of diet is exchanged from carbohydrate to rich protein and fat. The more problem is not only obesity of adult but also one of little child. Obesity is induced to diabetes mellitus, hypertension, artherosclerosis, hyperlipoidemia, heart and C.V.A disease, etc. In Woman, special important problem is the complex of beauty about woman's figure. In Oriental Medicine, the factor of obesity is mainly regarded as dampness. And there are many treatments and methods to body weight loss, but obesity patients dislike to use them because of their side effects and inconvenience, intolerance. Now ear acupuncture is applied on so many disease because of its easy handly, non-side effect and high efficiency in clinics. Here obesity acupuncture is used to ear and whole body acupuncture. Because they react eachother for their lack point. Therefore, in order to investigate the effect of obesity acupuncture and develop non-drug, non-starvation etc, we analyzed 453 the cases of body weight loss patients treated with ear and whole body acupuncture in Oriental Medicine Hospital in Jeon-Ju Woo-Sug University from April.1.1992. to March. 17.1993. The results were summarized as follows. 1. Distribution of sex ; Male (4.4%), Female (95.6%) 2. Distribution of age in descending order ; 30s, 20s, 40s, 10s, 50s, below 10s, above 60s. The 20s-30s are group made up 60.7% of the group. 3. Distribution of occupation in descending order ; housewife, student, service, salaried, merchant, teacher, farmer, inoccupation. 4. Distribution of human coporal constitution in descending order ; Tae-Eum-In, So-Eum-In, So-Yang-In. 5.Distribution of body height and weight, 155-164cm ; 71.1%, 60-70kg, 74.6% are majority. 6. Distribution of weight variation, 2-6kg(71.0%) is majority, also 13-14kg(0.4%). 7. Distribution of duration in descending order ; 1-3 years, 3-6 years, 1-12 months, above 10 years but in success, 1-12 months, 1-3 years, 3-6 years, above 10 years. Therefore, we know that the shorter duration of obesity is, the more loss of body weight. 8. Past experiences to body weight loss; Yes(69.5%), No(30.5%). The success rate accordant with the past temporay experiences shows that the cases without experience is higher than the ones with experience. 9. In distribution of times(treatments), 10 times is top. the rate of body weight loss is the highest in 14 times. Therefore, I think that one would need at least 10 times, in order to lose body weight. 10. Distribution of body weight variation in treatments times is at 2 times(3-4kg loss), and surprisingly is 14kg loss at above 15 times. 11. Distribution of symptoms improvement, in descending order ; heavy sense in body, dec. of appetite, inc. of exercise, lumbago, edema, knee pain, inc. of urine, inc. of fullness sense, thirsty, disease of gynecology, white tung, chest burning, heart burning, dec. of tobacco, drink taste, motion sickness, allergy, water eczema, arthma, belching. 12. Distribution of snack ; Yes(87.4%), No(12.6%) 13. Distribution of exercise ; Yes(21.4%). No(78.6%) 14. Distribution of sleeping times, above 7 hours(79.0%) 15. Distribution of reason to body loss, the complex of beauty(68.7%) is top. 16. Distribution of side effect in obesity acupuncture, constipation(17.4%) is top. 17. Distribution of method in body weight loss ; dietary treatment(31.1%), sauna(26.7%), exercise(19.7%), the center of body weight loss(15.0%) herb-med and starvation treatments(5.1%), hand-finger acupuncture(hand-foot acupuncture) is 1.6%, diet pill(0.3%), etc(0.6%)

한국인의 원초적 공동체사회의식과 사회과교육

이남구 한국사회과교육학회 1999 시민교육연구 Vol.28 No.1

이 연구는 언어학적 연구방법을 통하여 한국인의 원초적 공동체사회의식의 특성을 밝히고, 새로운 사회변동에 슬기롭게 대응할 수 있는 바람직한 사회의식의 개발을 위한, 사회과의 학습지도방안을 탐색하고자 시도한 것이다. 먼저 언어학적 연구과정에서는 한국인의 원초적 사회의식이 언어적 상징을 통하여 표출되어 온 각 부분들의 의미구조를 분석하고, 이들을 연결·비교·종합하는 고찰과정을 통하여 그 지향적 특성을 밝혀보고자 하였다. 이 연구과정을 통하여 밝혀진 내용을 다음과 같이 요약할 수 있다. 1) 우리의식은 이해와 사랑으로 뭉친 공동체의식의 제1차적 표현유형이었다. 여기에는 「우리-울-얼-어리」 등이 소리와 뜻의 양면에 걸쳐서 연결되었다. 2) 마을공동체의 자치생활은 우리 의식을 공동체사회의식으로 승화·발전시켜준 가장 기초적인 바탕이었다. 여기서 마을의 어간인 「말」은 「물·몰·믈」과 관련되었으며, 그 상징의 원초적인 핵심어는 「물」이었던 것으로 이해되었다. 물이 이와 같이 마을의 명칭에 상징화된 것은 사람들이 서로 이해하고 협력하여, 서로간에 차별·단절·소외가 없는 공동체 사회를 이룩하려는 생활의식이 투영된 것으로 인식되었다. 3) 그 밖에 사회의식에 관련된 용례로써, 물의 의미적 요소들은 지명·인명·부족명·관직명·왕호·성읍명·부족국가명 및 나라의 통상명칭, 누리 등의 의미구조에도 투영되었다. 4) 우리 민족의 원초적인 공동체사회의식은 건전하고 이상지향적인 것이었다. 그러나 그것이 여러 가지 사회요인들에 의하여 건전하게 발전되지 못해 온 것으로 파악되었다. 5) 끝으로 미래지향적인 바람직한 공동체의식을 개발하기 위하여, 교재내용의 개선과 학습방법 및 평가과정을 연결-조정하는 통합모형의 연구과제를 제시하였다. The purpose of this study is to investigate the characteristics of the primitive community social consciousness of ancient Koreans by the linguistic approach, and to suggest some teaching methods of the Social Studies for the development of desirable social consciousness in changing society. The essence of the Social Studies is to develop them for future life. On the ground of this viewpoint, first of all, I would analyze the meaning structures of some words which imply the ancient Korean social consciousness, and find out their characteristics through the working process to correlate, compare with and synthesize each other. Some findings of this study can be summerized as follows: 1) We-feeling is the first typical pattern of community social consciousness which was integrated in mutual understanding and sympathy. Ul(울), the stem of Uri(우리), and Al(알), Erl(얼), Eri(어리), the other words of similar sound lineage, were correlated to each other in their meaning structures. 2) The self-governmental life of Maul community was important foundation on which we-feeling was grown up and sublimated to the community social consciousness. Mal(말), the stem of Maul, was correlated with Mol(몰) and Mul(물) both in sound and meaning structure, and the primitive word of them has been turned out to be Mul(물). 3) It can be considered that the latent intentions in such symbolization of water has given expression to the social living consciousness to construct the ideal community in which there should not be social discrimination, discontinuation and alienation in human relations. 4) As with the other cases which were related with the social consciousness, the meaning essential elements of water was symbolized in the names of men, districts, tribes, official posts, kings, castle towns, the nations of tribal union, and finally Nara(나라), the common name of nation, in our ancient society. 5) We are confronted with the important educational problems to develop the desirable social consciousness of students to take the appropriate measure for the rapid social changes in 21th century. Therefore, the researcher will suggest some teaching models of the Social Studies to solve these problems. Although the procedures and methods are discussed in this study, more systematic studies should be followed, since this is a tentative one.

國際通商關係와 環境問題의 硏究

李南九 건국대학교 사회정책연구소 1998 사회과학연구 Vol.8 No.-

한국인의 전통적 사회의식과 사회과 교육

이남구 경북대학교 사범대학부속 중등교욱연구소, 1997 중등교육연구 Vol.39 No.-

[감사원] 2011년 지자체 감사 포인트와 변화 추이

이남구 한국자치학회 2011 월간 공공정책 Vol.71 No.-

朝鮮王朝後期의 里洞自治에 關한 硏究(Ⅰ) : 協同生活構造를 中心으로

李南久 대구교육대학교 1980 論文集 Vol.16 No.-

The object of this study is to find the administrative formation, self-governmental system, and their traits of Li-Dong(里洞) for the latter term of Yi-Dynasty through some literatures. It embraces a table of contents, ① a historical research on it's developmental process, ② Ho-System(戶組織), ③the structure of Oh-ga-jak-tong-beob(五家作統法), ④ the scale of Li-Dong(里洞), ⑤ the leading system for inhabitants in Maeol(마을) community, ⑥ elections and appointmints of Tong-su(統首), Pae-jang(牌長), Li-gam(理監), and Li-joung(理正), the Li-joung's remunerative system and their terms of services, ⑦ a study on the social and legal name of Li-joung(理正) through historical literatures and the system of his direction or gridance in Maeol community, ⑧ the inner educational and outer ruling systems of Li-Dong, ⑨ the various disciplines of the infringements on it's systematic orders, ⑩ and the conclusion which contains it's characteristics. The conclusions that I have studied in the process of these researches are as follows: A) The formation of Oh-ga-jak-tong was ① a self-governmental system of the rural cooperative farming and living for poor inhabitants, ② the mobilizing and sweating system of labours and taxes, ③ the constitution of systematic neibourship and solidarities of inhabi-tants, ④ One of the educational systems for people, ⑤ the formation to stabilize the social structures, ⑥ and that was focused on the establishment of self-governmental orders as well as the mandatory system by Confucian ruling class. B) The administrative system of Li-Dong(里洞) formed by the Oh-ga-jak-tong-beob(五家作統法) was considesed: ① it was not a simple governmental organization on the terminal unit, but the integrated unit contained some administrative and divisional systems of the roles and functions or the leaders of Li-Dong(里洞) ② it was composed of necessities for the rule of traditional government and cooperative farming orders in harmony with the structure of the traditional self-governmental system of Maeol Community, ③ it had the possibility to keep the security or the administrative efficiency in the ancient regime, ④ it had an educational system as well as the structure of discipline for residents, and the compens-atory system for leader's services and their merits, ⑤ it had a particular meaning from the political point of view that it was taken by the last Conf-ucian ruling class, and that it was faced with the dissolving process of traditi onal regime and orders.

孝의 本質과 그 敎育的 意義에 關한 硏究

이남구 安東大學 1979 安東大學 論文集 Vol.1 No.1

Ⅰ. The Subject Matter, Purpose, Method and Limitation of This Study In the Hsiao Ching (Classic of Filial Piety: 孝經)Tseng Tzu said: Filial piety is the way of Heaven, the principle of Earth, and the practical du1y of man. Heaven and Earth invariably peruse this course and the people take it as the ordinary pattern of their behaviours. According to this concept, any one who will peruse the way of filial piety for his parents, must thereby possess all good manners and the other virtues. Hence filial piety is a basis of human relations and the source of all virtues. It is well known that we are drawn into the confusion and the vortex of the value systems between our traditional and the other western influenced modes of living, which are caused from the rapid progress of the modernization of our society. Therefore, in order to take the materials necessary for us to do establish the new desirable value system on the movement of social and national educations, the purposes of the study on Hsiao were focused on it`s essence and the educational significance in the classical Confucianism. On the ground of the extensiveness and the abstraction of it`s meaning. Ⅰhave taken the literature approach as the main study method to meet these purposes, and thus the following literalures were selected as the referential materials: They were Hsiao-Ching, Ⅰ-Ching, Chung-Yung, Lun-Yu, Ta-Hsueh, Mencius, Shu-ching, Shih-Chi, Li-Chi, Ch`un-Ch`iu and the others. Ⅱ. The Essence of Hisiao The hope of the old self is that the new one will be able to perpetuate the life and activity of the old self down to ten thousand generations, and the new self, if it can fulfil this aspiration. is a filial offspring. The way thus to meet this wish and to succed the parents` tradition may be divided into two aspects: The physical and the spiritual. The former can again be divided into three factors: 1. The care of the parents; 2. the bearing in mind that one`s own body is something bequeathed to one by one`s parents, and hence the valuing and protecting of it; 3. the duty of a new self to carry on the life of the parents. Further-more, a son should not forget his parents in a single lifting of his own feet, nor in the utterance of a single word. Mencius said: There are three things that are unfilial, and to have no posterity is the greatest of them. On the spiritual side, filial piety consist, during the lifetime of our parents, in con- forming ourselves to their wishes, and giving them not only physical care and nourish- ment, but also nourishing their wills. while they fall into error, it consist in reproving them: and leading them back to what is right. After the death of our parents, further- more, one aspect of it consist in offering sacrifices to their souls and thinking about them, so as to keep their memory fresh in our mind, Tseng Tzu said,` There are three degree of filial piety. 1. The highest is honoring of our parents; 2. the second is not disgracing them; 3. and the lowest is being able to support them. If a man keep these three in his mind, he will practice every kind of virtue naturally. There-fore, in the Hsiao Ching, filial piety is made the source of all virtues. According to this concept, it is way or the task for the self-perfection in personality. Mencius spoke of an ethical Heaven, and believed that man`s nature is a part of this Heaven. It is the ethological basis for his doctrine that man`s nature is originally good. Thus, it was the greatest task for the traditional Confucians to restore and to cultivate this original, good nature. what the Great Learning (Ta-HsUeh:大學) teaches is: 1. clearly to exemplify brilliant virtue, 2. to love the people, 3. and to rest in highest goodness. further-more, the Jung Yung(中庸), in which Confucius stated clearly his anthological view-point, says: 1. what Heaven confers is called the nature (hsing), 3. the following of this nature is called the way?(Tao: 道), 3. the eg1tivation of this way is called the instruction. Mencius said: Human-heartedness (jen: 仁) is in the mind of man; righteousness (i: 義) is man`s path. The actuality of human-heartedness to serve one`s parents. The actuality of righteousness is to obey one`s elder brother. The Actuality of wisdom(chih:智) is to know these two things and not depart from them. The actuality of propriety (li: 禮) is the ode ring and adorning of these two things. The relation of father with his son is the basis and the center of all their human relations. Therefore, Hsiao is the basic ides of ethical practice. There are many passages in Lun, Yu(論語) which diseess the qualities of jen and Hsiao The word jen(仁), one of the most essential ides in Confucianism, is composed of the character meaning human heartedness, combined with man`s genuine and good nature. The Hsiao Ching says: The filial piety is the spontaneous consequence of man`s natural disposition, and the manifestation of the characteristics in man`s mind. Hence, it is considered that filial piety caused from man`s original good nature is to sublimate it to jen. Heaven (in this case meaning nature) moves unceasingly. What Heaven originally possessed is ch`eng(誠). Chungyung says: ch`eng is the way of man. Given ch`eng, there is enlightment; given enlightment, there is Ch`eng. Ch`eng is the end and the beginning of all things. Without ch`eng, there would exist no things. Thus ch`eng is the quality of the nature as well as the essence of the way of Heaven. For ch`eng is considered the source of the creative power in the way of Heaven as well as the source of motive power for self-realization in the way of man. Our mind must have something which it pursues with sincerity, before it can be not confused and correct. Wishing to rectify one`s mind, one first seeks for absolute sincerity in one`s thoughts. In the Hsias Ching Confucius said; Filial piety commences with the service of parents; it proceeds to the service of the ruler; and it is completed by the establishment of one`s own personality. Genuinely to practice these virtues of chung(忠) and shu(恕) is genuinely to practice jen. They may be interpreted such as the meaning of exhaustion of one`s self in the performance of equilibrium (chung:中) and the harmony of it stated in the Chung Yung. The Hsiao Ching further develops one`s humanistic moral duty. Making the highest state of the ch`eng does not consist simply in perfecting one`s self, but whereby one also perfect all other things. In conclusion, it was considered that, 1. the ethological essence of Hsiao is man`s original good nature, ie., pure and true love, 2. it`s ethical essence is righteousness (i: 義), 3. it`s ideal essence is human-heartedness (jen: 仁), 4. it`s formative essence is ch`eng(誠), which stated above as the source of the motive power for one`s self-realization in personality, 5. it`s essence of the purpose is the intention of establishing the perfect peaceful order for the humanistic society. 6. it`s internal essence is sincere respect for man (ching:敬), and it`s moral essence is the source of all virtues. Therefore, it may be regarded as the practical essence of Humanism and the all pervading principle of Confucianism. Ⅲ. It`s Educational Significance In the Hsiao Ching Confucius said: Filial piety is the root of all virtues. So that all teaching comes out of it. The teaching of it commences with the service of parents, it proceeds the service of the ruler, and it is completed by the establishment of one`s own personality. The first of these means a positive practice. So as to give a glorious name to the parents; second. A negative avoidance of evil eonduct. So that the parents will not gain a disgraced name. If a man keeps these two in his mind. He will practise all kind of virtue naturally. The Hsiao Ching is a textbook in which filial piety was made the source of all the virtues. Therefore, it is the way of self-perfection as well as self realization in personality. It is regarded as fundamental lesson for all and thus the center part of all the practical activities in the traditional Confucian education. One of the characteristics of Confucianism is to have a common idea of world, state, family, and individual. The root of the world is in the state, the root of the state is in the family. The root of the family is in the individual. Hence to keep the world peaceful. Most of all, we must endeavor to make ourselves perfect in personalities. The ideas for it should be focused on the self-cultivation of person. In the Lun Yu Confucius said: To be fond of learning is to near to wisdom; to practise with vigor is to be near to human-heartedness; to know to be ashamed is to be near rites (li: 禮). He who knows these three things knows how to cultivate his own person. Knowing how to cultivate his own person, he knows how to lead ethers. Knowing how to lead others, he know how to govern his family, state and then world. In the explanation of Hsiao Ching, the four beginnings, those were called righteousness(i), human-heartedness (jen), propriety (li) and wisdom (chih), which were necessary essence to perfect one`s person, were focused on the idea of Hsiao. When, having these four beginnings, he says of himself that he is incapable of developing them, he is injure himself. The Ta Hsuch says: Wishing to cultivate one`s own person, one first seek for absolute sincerity in one`s thought. In the Shu Ching it own person, one first seek for absolute sincerity in one`s thought. In the Shu Ching it was said: The mind of the body is unstable; the mind of the spirit is but small. Be discriminating, be undivided, and then you may sincerely hold fast to the mean, Ta Shuch says: The word, the extension of Knowledge lies in the investigation of things; mean that we should apply ourselves to things so as to gain an exhaustive Knowledge of their principles. When one has exerted oneself for a long time, finally a mourning will come when completed understanding will open before one. There-upon, there will be thorough comprehension of all the multitude of things, external or internal, root or branch, cause or effect, and every exercise of the mind will be marked by complete enlightenment. Mencius said: Men are all potentially capable of becoming Sages. On the spiritual side, as stated above, the words, absolute-exhaustive-thorough-complete-perfect, mean that the natures of the idea, the purpose, the process, the method and the system of Confucian Hsiao education, may be focused on meanings of them. Therefore the significances of Hsiao education may be regarded as follows: ① It was the education to establish the whole personality and to perfect all the virtues. ② I was the essentialism in the education of traditional Confucianism. ③ It was depended upon the basis of emotionalism to develop the motives of practical consciousness. ④ It was intended to the humanitarian education in the concept of Confucianism. ⑤ It was intended to the national education to establish the peaceful order for the political society. ⑥ It was the subjective naturalism in the ethological education of Confucianism ⑦ It`s educational purposes and methods were focused on the self-cultivation, self-perfect and self-realization ⑧ It contained the health education in the content of the Hsiao Ching and the daily exercise program in the Li Ching ⑨ It was intended to establish the exhaustive schema, which will never shake, confuse and collapse on any social environment ⑩ It was intended to attain the effects of the all pervading principle on it`s content and activities by the essence of Hsiao ⑪ It was intended to accomplish the synthetic and continuous effect through the education of home, school, society and nation As considered on the synthetic effects of the study of it`s content, process and method, it is noticed that the education of Hsiao contained the following items: ① the consistence principle in the content ② the postulate of correlation in the content ③ the principle of structure and systematization in the content ④ the postulate of continuity in the content and method ⑤ the postulate of method order in the content and method ⑥ the principle of individual difference in the content and method ⑦ the principle of internalization in the method ⑧ the principle of the effect of group activities in the method ⑨ the principle of reinforcement in the method ⑩ the postulate of self-activity and self-cultivation in the method

바람직한 사회의식의 개발을 위한 사회조사 학습방법

이남구 경북대학교 사범대학부속 중등교육연구소 2003 중등교육연구 Vol.51 No.2

In this study process, first, I would analyze the meaning structures, characteristics, formative procedures and the social restrictive conditions of social cognition and consciousness, through the integrated study process of the philosophical, social psychological and sociological parts related to them. Second, with the effects of these investigations, I would explore a possible model applicable to the practical social studies program in high school, which is composed of some methodological factors and items . The model of the social research study, proposed in this study, contains the investigated contents of it`s character, the educational objectives, applicable extent, procedures and stages of social research. The stages of this model are composed of a series of following elements; ① expressing doubt or concern, ② formulating a problem and recognizing the structure and characteristic of the problem, and theoretical position or values implicit in it, ③ formulating working hypotheses, ④ defining or clarifying key terms in the hypotheses, ⑤ collecting date, ⑥ analyzing and evaluating the data, ⑦ testing the hypotheses and deriving generalization, ⑧ applying it to the concrete case of present society.

美國의 通商政策에 關한 硏究

李南九 건국대학교 사회정책연구소 1996 사회과학연구 Vol.6 No.-

In 1994, the United States had a record breaking trade deficit of 166 billion dollars. As a measure to improve the economic condition on employment and trade balances, the U.S. is strengthening the trade policy of expanding exports and opening markets abroad. Even after the inauguration of WTO the U.S. adminstration is still focusing on the following strategies, employment of unilateral measures like 301 clause on major trade partners, activation of regional economic cooperation, establishment of multilateral rules on enviroment and investment, and support for American firm's export activities. In the 90s', the United States are continuously raising many bilateral trade issues to Korea that are related to the manufacturing and service sectors where the United States has competitive edge. The NTE published by USTR on April 1 of 1996 points out 9 unfair trade practices in the part of Korea; import policy, standardization, inspection and permit, goverment supply, export subsidy, intellecture property rights, services, investments, and anti-competition practice. These seem to cover the whole major trade issues that can be developed into the trade conflict between Korea and the United States. When we consider the trend of aggressive U.S. trade policy, we need to come up with the following microscopic and macroscopic policy measure. First, in microscopic point of view, for the precaution and elimination of the trade conflicts, we need to continue our effort to reform institutions and open domestic markets. This process is inevitable in that we are pursuing the strategy of globalization and the fortification of competitive power. Second, the Korean goverment and firms need to scrutinize the strategies of the U.S. on the deregulation, export, BEMs, and the trend of the reorganizations of U.S. industries and firms, and contrive counter strategies. Third, in macroscopic point of view, efforts should be made to construct a new-dimensional trade cooperation system between the two partner countries where the multilateralism of WTO and open regionalism of APEC can be harmonized for the prosperity of Asia and Pacific region.