디지털카메라 및 카메라폰 렌즈의 종류와 렌즈기술 동향

박영우,김성우 한국광학기기산업협회 2004 光學世界 Vol.91 No.-

Li2S 로 포화된 LiCl - KCl 용융염 ( 450℃ ) 내에서 Armco 철의 부식에 미치는 산소 및 수분의 영향

박영우,윤승열 ( Y . W . Park,S . R . Yoon ) 한국부식방식학회 1981 Corrosion Science and Technology Vol.10 No.2

Noonan 증후군에 동반된 DCRV와 심방중격결손증 -1례 보고-

박영우,이석열,정윤섭,염욱,Park, Young-Woo,Lee, Seock-Yeol,Jeong, Yoon-Seop,Youm, Wook 대한흉부심장혈관외과학회 2000 Journal of Chest Surgery (J Chest Surg) Vol.33 No.5

Noonan syndrome is characterized by typical facies, congenital heart defect, and some clinical features similar to Turner syndrome, but with normal chromosomes. The most commonly associated cardiac defects are pulmonary valvular stenosis and strial septal defect. We experienced a case of Nonan syndrome associated with pulmonay valve stenosis with double-chambered right ventricle and atrial septal defect and cryptorchidism. Pulmonary valvotomy was done through transannular incision. Hypertrophied muscle bundles were excised. Atrial septal defect was closed directly. RVOT was reconstructed with pericardial transannular patch. Orchiopexy was performed simultaneously without any problem.

점(占): 우연 사태 속의 철학적 의제

박영우 범한철학회 2015 汎韓哲學 Vol.79 No.4

This paper treats with meanings for philosophical topics that actions on divination involve. So many philosophical meanings be involved in the actions of divination. The divination also typically is regarded as actions which is predicting about affairs of the future, and human being's attention will be concentrated on whether a result from his action of the divination exactly appears as the 'actual world' in the space time of the future which he wished to get a result through the divination that he had attempted at the beginning. Its substantive and anthropological meaning, however, at the same time treats with a certain dangerous affairs that man himself encounters contingently. These actions are responses to the contingent affairs that he wishes to escape or to minimize the dangerous affair and its method of the escape has an illogical and irrational disposition. Certainly, though these methods is unsuitable to a truth forms, but not prove its uneffectiveness in the man's life and death, his rise and fall, and his pains and pleasures. namely, everything of life-world. In short, the key point of divination is that human avoid or minimize the crises which he encounters or predicts. In order to treat my main topic on divination in the Zhou-yi i.e.. the book of change, I first of all will try to grasp general principle of divination and its meaning, and then will treat with its philosophical meaning through Carl G. Jung's 'principle of synchronicity' concept and John R. Searle's 'causal explanation' concept. Finally, I will argue that Yi-xiang(易象) i.e. a gotten symbol through divination of Zhou-yi is the very motive that subjective things be emphasized in process of Zhan-duan(占斷), i.e. a judgement for the gotten result through the divination, and there by argue that we determine the route that we escape from the dangerous situation depending on the symbol gotten through divination. 본고는 주역의 점 행위가 내포한 철학적 의미들을 다룬다. 점은 미신이라고 단순히 치부하기에는 너무 많은 철학적 의미가 내재되어 있다. 점이란 형식적으로는 미래의 일을 예측하는 행위이다. 그리고 점을 치는 행위를 통해 얻은 결과가 미래의 어떤 특정한 시공간에 점이 제시한 ‘현실세계’로서 정말로 정확히 실현되는지 여부에 관심이 집중된다. 그러나 그 실질적 혹은 인류학적 의미는 동시에 위기에 처한 사람에게 위기탈출의 방법 혹은 예상되는 위험을 피하거나 최소화 하려는 인간들의 비논리적이고 비합리적인 반응이다. 그러나 비논리적이이고 비합리적인 측면이 ‘진리형식’과 무관하다고 하여 일상세계의 생사흥망과도 무관하지는 않다. 점의 본질을 한 마디로 말하자면, 이미 예상되는 위험을 최소화하거나 회피하는 것이다. 본고는 주역점을 본격적으로 다루기 전에 우선 점의 일반원리와 의미를 살펴보고, 이를 칼융(Carl G. Jung)의 ‘동시성원리’와 존설 (John R. Searle)의 ‘인과신념’의 개념에 비추어 철학적인 의미를 다루게 될 것이다. 그리고 ‘점’행위를 통해 얻은 ‘역상’은 점복자의 ‘점단’(占斷), 즉 점괘에 대한 해석단계에서 주체적인 요소가 강조되는 계기이며, ‘점산’과정 중 얻은 ‘상징부호’를 통해 구체적인 ‘위기탈출’의 노선을 확정하게 된다는 점들을 증명할 것이다.

정조와 강희제의 ‘주역제왕학’ 비교연구:『日講易經解義』와 『經史講義.易』을 중심으로.

박영우 한국중국학회 2018 중국학보 Vol.85 No.-

This research is comparatively examined Gyungsa-Gangyi/Yi (經史講義/易), which was written by king Jeongjo of Josun dynasty, and Rijiang-Yijing-jieyi(日講易經解義) which by emperor Kangxi of Qing dynasty. In this research, I am going to reconstruct a set of Diwang's learning by means of a methodological comparison between both kings, each want to build a theoretical construction of kingly-mind. I analysis that this reconstruction of Diwang's learning be started from confirming the feature in the structure of both kingly-mind which is seen in both texts of Diwang's learning. In ZhouYi, kingly-mind manifested as Tian-xia Xin(天下心, the worldly-mind), namely, in the Xici(繫辭) commentary, in terms of "the saint must integrate all-pursuits of the whole world; must set at ease all-undertakings of the whole world; must dispel all-doubt of the whole world". This original phrase is considered as manifesting the structure of kingly-mind schema. And I compared the world of two kings's learning in Zhouyi by relying on this principle. According to contemporary philosopher of mind and cognitive-metaphorical theory, man's mind system can be sufficiently explained by a personal-identity theory or conceptual schema theory. Standing on the 'kingly-mind schema', thereby my research argued a possibility of Diwang's learning through the first person viewpoint or learning for oneself. I claim that Zhouyi's 8 trigrams and 64 hexagrams system, namely 384 lines's whole symbolism of Zhouyi is powerfully supported by a metaphorical projecting and analogical reasoning which schematic theory presents, whereby Jeongjo which want to actualize the 'king-teacher'(君師) and Kangxi which to actualize the rule-orthodoxy(治統) and confucian-orthodoxy(道統,or,thought-orthodoxy) in their own self personality, both had developed successfully their own's 'kingly-mind schema' qua 'king-teacher' by frame of his personal identity. In process of inferencing, I pointed out that historical obligation for integration of confucian-orthodoxy and ruling-orthodoxy will be completed in the concept 'king-teacher' as a form of integrated subjectivity. this feature of both Diwang differs from a separated subjectivity in Zhu-xi's theory on confucian-orthodoxy and ruling-orthodoxy. Finally, through comparing and analysis to the concept 'king-teacher' was manifested in Gyungsa-Gangyi/Yi and Rijiang-Yijing-jieyi respectively, I argued that both Diwang's 'kingly-mind schema' was completed as 'king-teacher', and that philosophical basis which it stand on was started from interpreting the meaning on the concept 'zhong-zheng', ie. middle and fair. 본 연구는 조선 정조의 『經史講義‧易』과 청대 강희제가 친히 강술한 『日講易經解義』를 중심으로, 이 두 저서에서 드러난 ‘왕심’구조를 비교대조하는 방법을 통하여 융합적으로 제왕학을 재구축하는 것이다. 제왕학의 이러한 재구축은 이 두 가지 ‘주역제왕학’에서 보이는 帝王之心의 同異, 즉 ‘왕심’의 내적 구조를 확인하는 것에서 출발한다. 『주역』에서는 ‘왕심’이 ‘천하심’으로 현현한다. 「繫辭上」에서는 “聖人以通天下之志,以定天下之業,以斷天下之疑”로 구체화되었으며, 이는 ‘왕심스키마’의 구조가 표현된 것으로 이해될 수 있다. 본 연구는 이 표준에 기초하여 두 제왕의 ‘왕심스키마’가 함축한 내재적 특징을 비교한다. 현대 마음철학과 인지은유학의 연구 성과에 의하면, 사람의 마음체계는 ‘자아동일성’ (personal identity) 이론 혹은 ‘개념스키마’ 이론에 의해 충분히 설명될 수 있다고 한다. 본 연구는 바로 ‘왕심스키마’ 개념에 의거하여 ‘일인칭시점’에서 구축되는 제왕학, 혹은 위기지학(爲己之學)의 제왕학이 가능함을 논증한다. 필자는 『주역』의 8괘와 64괘, 즉 384효의 구조가 ‘이미지 스키마’와 ‘개념도식’이론이 제시하는 ‘은유적 투사’와 ‘유비추론’ 등의 심적 기제에 의해 뒷받침된다고 보며, 治統과 道統 모두를 한 몸에 실현하고자 했던 정조와 강희제, 이 두 제왕의 ‘자아동일성’ 체계가 이러한 마음의 ‘스키마’ 기제들에 의해서 ‘君師’라는 ‘왕심스키마’를 형성하였다고 본다. 두 제왕의 도통과 치통의 결합이라는 역사적 임무는 ‘군사’라는 개념 속에서 통합된 주체성으로 완성된다는 점을 지적하였다. 이러한 특징은 송대의 주희가 제시한 도통과 치통의 통합이 분리된 주체성을 통해 추구되는 형태였던 것과는 구별되는 형태라는 점도 아울러 밝혔다. 최종적으로 『日講易經解義』와 『經史講義•易』에서 각각 천명된 ‘中正’ 개념의 비교와 분석을 통해, 두 제왕의 왕심스키마가 ‘군사’ 형태로 완성되었으며, 또 그것을 밑받침하는 철학적 근거가 ‘중정’ 개념의 해석으로부터 출발한다는 점을 논증하였다.

웅십력 ‘내성외왕’론의 혁명성: ‘체용불이’ 개념을 중심으로

박영우 인문예술학회 2021 인문과 예술 Vol.- No.11

20세기초 서세동점과 신문화운동의 격동기에서 웅십력은 중국전통의 계승이라는 명확한 입장을 견지하는 동시에, 구체적으로는 원유(原儒) , 독경시요(讀經示要) , 체용론 등의 주요 저작을 통해 유학현대화의 과제를 맞이하여 치열한 사유과정을 보여주었다. 본고는 웅십력이 이 세 주요 저작 중 특히 핵심사상의 집대성물인 원유 를 통해 보여준 ‘내성외왕’론에서 제시된 현대적 과제의 의미에 주목하고, 그의 내성외왕론의 성립이 ‘체용불이’ 등 그의 ‘불이(不二)’ 철학의 논리를 통해 입증되는 사유과정을 추적하면서 그 ‘불이론’이 지닌 개념적 특징과 성패의 의의를 짚어 볼 것이다. 이 논의를 통해 웅십력의 ‘내성외왕’관이 송명시기의 개념과 다른 새로운 의의를 제시하고 있다는 점에 기초하여 이른바 현대신유학의 대표적 성과가 21세기 신문명의 초입에서 끼칠 유학적 영향력, 특히 외왕적 가능성을 점검하는 의의로 삼고자 한다. In the early 20 century, Xiong Shi-li solidly held his stance on succeeding Chinese tradition in the era of the western invading to the eastern and the era of the New-cultural movements. For achieving this aim, Xiong intensively presented his thinking process by means of such as Yuanru 原儒(the original Ru-ist), Dujingshiyao 讀經示要(The key points on reading the confucian Scriptures), Tiyonglun 體用論(nonduality in the substance and function) and Qiankunyan 乾坤衍(the unfolding of hexagram Qian and hexagram Kun) etc. Firstly I will pay attention to the philosophical meanings in Xiong’s project that presented through his four writings, especially Yuanru, and pursuit his contemporary value containing in his theory on neisheng-waiwang 內聖外王(inner-sageness and outer-kingliness) and I will examine lastly that the accomplishment of his notion of neisheng-waiwang depended basically on his concepts ‘buer 不二(nonduality)’ such as tiyongbuer. And then, I also try to evaluate traits and success-failure on Xiong’s concept buer in the point of view of contemporary. Based on the upper discussion and fact that Xiong Shi-li’s notion on neisheng-waiwang was different from such as the very concepts in Song-Ming China’s, I finally confirm whether his achievement can have influence on a new-type of confucianism in the 21C. civilization, especially in his waiwang conception or not.

남도기행

박영우 중앙대학교 예술대학 학도호국단 1981 中央藝術 Vol.7 No.-

農村과 都市에서의 子女養育態度

朴寧雨 大韓神經精神醫學會 1977 신경정신의학 Vol.16 No.3

The comparative study was done on the child-rearing attitudes in the rural community. Sixth grade of 618 school-children were studied by using the questionaire from. Findings are summerized as follows; 1. In the rural community, father's child-rearing attitude toward his son and mother's to son and daughter were found to be more of active rejective type, and it become more apparent in the large sized family. 2. In the rural community, parental attitude was strict, and especially father's attitude was strict more to son than to daughter. 3. It was found that father to son and mother to children were to be blindly obedient, as well as contradictory in type. 4. In the urban community, mother was more strict and to take authoritarian role than father. Mothers in the urban community were more concerned about her children thus more anxious than mother in the rural community. The above finding were discussed along with some cultural changes brought by recent socioeconomic development in the past few years, which have been considered to have brought a considerably different impact on our family life in the rural and urban community.

서비스 지향 가상화를 통한 착용형 주변장치의 제어

박영우,백승훈,박규호 한국차세대컴퓨팅학회 2005 한국차세대컴퓨팅학회 논문지 Vol.1 No.2

民法 第217條와 損害賠償

박영우 忠南大學校 法學硏究所 1992 法學硏究 Vol.3 No.1