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      • KCI등재

        다산 정약용과 대산 김대거의 경세윤리 비교연구

        김용환(金容煥) 원광대학교 원불교사상연구원 2015 원불교사상과 종교문화 Vol.65 No.-

        다산(茶山) 정약용(丁若鏞: 1762~1836)과 대산(大山) 김대거(金大擧: 1914~1998)는 150여 년의 간극을 두고 전개한 경세윤리에서 차이점이 드러난다. 다산은 『육경』을 『사서』 보다 앞세운 실심경학에 이어 강진 등 유배 기간에 『목민심서』, 『흠흠신서』, 『경세유표』 등의 저술을 통해 행위중심의 경세윤리를 제시하였다. 또한 마테오리치의 『천주실의』 영향을 받아, 선험적 천리(天理)가 인성(人性)에 내재되어 있음을 거부하고, ‘초월의 초월' 관점에서 영체(靈體: 心)속성의 선(善)을 기호(嗜好)하는 ‘성기호설(性嗜好說)'에 근거하여 경세윤리를 표방하였다. 다산의 경세윤리는 토대와 지표, 그 목표를 통해 실심실학에 근거한 행위중심의 윤리로 전개되었다. 대산은 불심(佛心)의 ‘초월의 내재' 관점에서 소태산과 정산을 계승하고 일원(一圓) · 삼동(三同) · 구세(救世)의 상관으로 천지인 연동의 생활개벽을 경세윤리 토대로 구축하였다. 대산은 ‘공중사'(公衆事)로서 ‘구세전법'(救世轉法)을 위해 원불교 공동체를 통한 ‘억조창생개복'(億兆蒼生開福)의 공공행복(公共幸福) 지표를 설정함으로 경세윤리 준거를 제시하였다. 이처럼 대산은 사회적 책임을 수반하는 가운데 정신개벽과 물질개벽을 병행하여 풍요롭고 평등한 도덕세계를 이루는 공공행복의 전망을 표방하였다. 아울러 대산은 평생수양을 세계교화로 회향(回向)하면서 세계일가(世界一家) 공동체의 세계시민성 함양을 위한 덕성을 경세윤리 목표로 삼았다. 결국 다산은 군주와 조정의 대신(大臣) 보다 백성이 무서운 상제의 명령이며, 천명의 소리를 직접 들려주는 존재임을 부각시키는 목민(牧民) 덕행중심의 경세윤리를 표방하면서, 원시유교의 인격 상제를 복원시키고 상제에 대한 권형사천(權衡事天)을 경세윤리지표로 삼았다. 대산의 경세윤리가 일원(一圓) · 삼동(三同) · 구세(求世)의 상관연동의 덕성중심 경세윤리라고 한다면, 다산의 경세윤리는 초월지향의 권형사천에 의한 행위중심의 경세윤리로 상호 대비를 이룬다. This paper attempts to reveal the The Governing Ethics between Dasan Jeong Yak-Yong and Daesan Kim Dae-Keo. Dasan's paradigm shift from original Confucian theory of li-gi. Dasan's theory of nature as taste's tendency is closely related to Mateo Ricci's spiritual loving-appetites. Dasan actively embraced Western ethics and made a spiritual body paradigm shift into a whole new system. According to Dasan, there is not any natural virtuous nature in human mind, but there is a tendency or inclination that prefers the good over the evil. We can say that Dasan's Governing ethical perspective is that of practical one, giving priorities to action--based theory instead of virtue-based theory. In other words, Dasan's ethical perspective can be said to be located between the virtue ethics and duty ethics. Daesan Master in Won Buddhism has been focused on the public common affairs in his period of saving world. The Governing ethics of Daesan Master in his period of fostering and sharing the virtues has been focused on cultivating of the world citizenship and showing himself to practice in his old age. The goal is to govern everyday life as a new change according to the production and consumption of civilization to foster civic spirit of the world through new opening of the heavens and the earth. Thus, the Governing ethics of Daesan Master has been ruled throughout goals by saving self, saving family, saving nation, and saving world. The Governing ethics of Daesan Master has been based on Sotaeshan Master's one circle, Jeongshan Master's triple identity and his own Saving world ethics and has been linked of correlation value as the expressed religious ethics of hierophany. In this paper, we can find new harmonious model among original Confucian ethics, Buddhism and Catholicism ethics in the creative fusion thought of Dasan. This creative fusion thought have been developed by saving self, saving nation, and saving world through virtue-based theory in the Governing ethics of Daesan Master of Won Buddhism.

      • KCI등재

        『금강경』의 반야바라밀 실천연구

        김용환(金容煥) 원광대학교 원불교사상연구원 2018 원불교사상과 종교문화 Vol.76 No.-

        『금강경』은『 금강반야바라밀경』으로 우리나라를 포함한 동아시아 선종계통의 주요 경전이다. 대승불교로의 발전과 선종의 출현은 모두『 금강경』과 상관연동 되어 있다. 이 경전은 반야바라밀(般若波羅蜜)의 실천으로 마음에서 일어나는 탐·진·치(貪·瞋·痴)를 제거하여 반야지혜를 성취함을 그 목적으로 한다.『 금강경』은 사구게(四句偈)를 통해 사상(四相)을 여의고 무아(無我)를 체득하게 함으로 영성회복(靈性回復)의 새로운 가능성을 제시하고 있다. 그 가능성은 반야바라밀을 포함한 육바라밀(六波羅密)을 일상생활에서 구현함에 있다고 할 것이다. 이는 대승불교 정신으로 큰 수레바퀴를 운행하여, 위로 상구보리(上求菩提), 아래로 하화중생(下化衆生)을 실천함에 그 목적을 둔다. 이처럼 대승불교(大乘佛敎)의 요체는 반야(般若)의 깨달음과 자비(慈悲)의 방편을 함께 살려 사회적으로 공공성(公共性)을 구현함에 있다고 할 것이다. 이글은 금강경 사구게에 나타난 반야바라밀 실천이 ‘즉비(卽非)'의 이화체득(理化體得), ‘무주(無住)'의 기화체득(氣化體得), 무상(無相)의 실화체득(實化體得)의 삼원구조로 드러남을 밝힌다. 이러한 반야바라밀 실천이 『금강경』에서 ‘여리실견(如理實見)', ‘장엄정토(莊嚴淨土)', 그리고 ‘법신비상(法身非相)'을 매개하여 사상(四相)을 여의고 무아(金剛)에 이르는 영성회복으로 금강(金剛) 같은 반야지혜를 성취함에 그 목적을 둔다. 이는 반야지혜의 영성으로 인간본성을 회복하여 깨달음을 성취하고 동시에 중생구제를 이루는 자리이타(自利利他)의 사회적 공공성(公共性) 구현에 관건이 있다고 할 것이다. 따라서 『금강경』 제1구의 ‘여리실견(如理實見)'에서 ‘즉비(卽非)'의 이화체득, 제2구의 ‘장엄정토(莊嚴淨土)'에서 ‘무주(無住)'의 기화체득, 제3구의 ‘법신비상(法身非相)'에서 ‘무상(無相)'의 실화체득, 그리고 제4구의 ‘응화비진분(應化非眞)'에서 ‘공관(空觀)'의 실천으로 반야의 공성(空性)을 일상의 평상심으로 체득하게 함으로, 청정심 구현에 의한 사회적 공공성 구현이 반야바라밀 실천의 요체라고 말할 수 있다. The Diamond Sūtra is transcribed into Vajracchedikā Prajñāpāramitā Sūtra in Sanskrit. It is also the main text of the Dhyana School in East Asia including Korea. The Vajracchedikā stands for eliminating the maya. Prajñāpāramitā practice means the attainment of Perfection Wisdom. The Diamond Sūtra represents the most noble Sūtra which makes us attain the Perfection Wisdom by eliminating the four illusions of the ego. The Dharma of pratityasamutpada represents the nature of reality. The Diamond Sūtra stresses the recovering the spirituality by practising the six perfections. The Diamond Sūtra demonstrates in details both the way to elevate ourselves by aiming at the attainment of enlightenment and the way to save sentient beings from suffering. The Mahayana Buddhism is said to teach both the way to attain the enlightenment and the way to save sentient beings. It leads to social publicity. This paper deals with spiritual meaning of our existence both of anātman and the four illusions of the ego, Non-reasoning, and the explanation of the main passages on the Diamond Sūtra. But there wasn"t the word of Emptiness which appeared once in the sutra, even though it was a representative sutra in part of Prajna. It isn"t that there wasn"t the ideology of Emptiness, but it was unfolded to the practical aspect with the ideologies, Middle way and Nonstay, Non-form and Non-reasoning.' The Non-reasoning on the Diamond Sūtra seems to lead us to enlighten the unspeakable aspect of truth. From this point of view, Non-reasoning on the Diamond Sūtra seems to play an important role such as a topic of Seon. We can say that the faithful Bodhisattvas who practice the Prajñāpāramitā practice is on the way of .Middle way and Nonstay and Non-form according to the four phrases of the Diamond Sūtra.

      • KCI등재

        의천의 성상회통(性相會通) 연구

        김용환(金容煥) 원광대학교 원불교사상연구원 2017 원불교사상과 종교문화 Vol.73 No.-

        대각국사 의천(大覺國師 義天)은 화엄종 계통의 승려로서 천태교학을 연구하고 천태종을 세웠다. 천태사상으로 국가기반을 공고히 하고, 성상회통에 근거하여 선(禪)과 교(禪敎)의 회통을 꾀하였다. 당시 고려불교는 선·교 양종의 대립이 심각하였다. 의천은 교단을 정비하고 올바른 불도를 전파하고자 천태사상을 전개하였다. 천태사상에서 존재를 관찰하는 것을 공제(空諦), 공제 때문에 부정되기에 존재하는 것을 다시 ‘가(假)'로서 긍정하는 것을 가제(假諦), 그리고 가제(假諦)에 머물지 않고 가제와 공제를 상호 부정하는 것을 중제(中諦)라고 한다. 천태사상에서는 일체에서 삼제원융(三諦圓融)의 경지를 깨달음의 궁극경지로 삼는다. 이러한 삼제원융에 근거하여 의천은 성상회통을 원돈일승의 이화회통, 사찰제영의 기화회통, 전법게송의 실화회통으로 인문가치를 삼원일통으로 살리면서 일상에서 진실추구의 방안을 제시하였다. 의천은 선종여론을 주도한 이자현에게 선시로서 선(禪)과 교(敎)가 서로 다르지 않다는 주장을 펴면서 성상회통으로 선과 교를 회통시킬 것을 주장하였다. 선시에서 선의 세계를 제시하면서 선과 교의 대립을 부정하였다. 의천은 천태삼관으로 자신의 체험을 표현하면서, 시적 화자로서 의천 자신의 강학(講學)과 이자현 거사의 참선(參禪)이 성상회통 가치로서 인식하였다.아울러 의천은 일방을 강조함에 따른 불통의 문제를 제기하면서 재종교장(諸宗敎藏)의 발판을 마련하였다. 성상회통의 해인(海印)이 드리워진 곳이면, 그곳이 도량이라는 관점에서 회삼귀일 의 원돈일승의 이화가치를 제시하였다. 사찰제영에 관한 선시를 통해 천태삼관을 밝혔다. 전법게송을 계기로 삼아 제종교장(諸宗敎藏)으로 구현하였다. 성상회통의 해인은 생사경계를 초월한 사사무애와 연동된다. 특히 의천은 교장도감(敎藏都監)을 설치하며 원종문류((圓宗文類)로 제종교장을 실천하고자 고려자료뿐만 아니라 송·요·일본의 자료까지 두루 섭렵하여 『고려속장경(高麗續藏經)』을 제작함으로써 성상회통의 새로운 금자탑을 올리게 되었다. The purpose of this article is to study on the communication between the Nature and the Form in the Nature form in the context of Uichon(1055-1101) as national preceptor. The Wonjong-munryu of Uichon is considered significant in the aspect of cultural exchange. The exchange mostly occurred through Song trader. The Wonjong-munryu contributed to the development of Buddhism in Song dynasty. Ithad been utilized Jingyuan and Shihui and Shanxi. The East Asian Buddhusm commentaries were shared among Goryeo, Song, Japan and Liao. Even though political and diplomatic relationships were not established between Goryeo and Japan, the handing down of buddhism commentaries had been transmitted for the quest of enlightened value and the conviviality of enlightened persons. The most common portrayals of enlightened persons are in a state of profound peace, tranquility and equanimity. The communication of the Nature and the form in the context of Uichon can be described as implying three principle of communication such as the reasoning change of the perfect and sudden awareness and energetic change of mutual viewpoint in ten realms and practical change of the communication of the perfect harmony in the Nature form. The public conviviality by the mutual equipment in ten realms can be happened inthe correlative linkage between three thousand of one idea to contribute to activating the private to opening the public conviviality. This study is focused in the formation and activity of the National preceptor Uichon. Uichon's disciples had been composed of Hwaem sect and Ch'ontae sect. There is a lineage in Uichon's sect, such as Nakjin(樂眞)-Jingom(澄儼)-Kyeeung(戒膺)-Hwaksim(廓心). In aspect of Uichon's thought had been succeeded to Wonjong-munryu. The ideas of Hwaom. Beopjang and Jinggwan had been played a important role in developing Uichon's Ch'ontae sect of the communication between the Nature and the Form.

      • KCI등재

        대산종사의 경세윤리

        김용환(金容煥) 원광대학교 원불교사상연구원 2014 원불교사상과 종교문화 Vol.61 No.-

        대산종사의 경세윤리는 크게 세 시기로 나누어 고찰할 수 있다. 먼저 제 1기는 경세윤리의 ‘토대형성기'(土臺形成期)로, 소태산과 정산을 천지(天地)로 삼아 대산을 포함한 새로운 삼자관계 형성으로 천지인 상관연동의 생활개벽 토대를 마련하는 ‘경세토대' 구축이 이루어진다. 원불교 삼대주법(三大主法)으로서 ‘천지인삼재'는 뿌리·줄기·열매에 비유된다. 특히 대산은 ‘이 몸을 공중사(公衆事)에 던져 영원토록 몸과 마음을 다하리라'는 ‘입지시(立志詩)'를 통해 드러나듯이, 공공차원의 ‘공중사'(公衆事)를 염두에 두고서 공공가치(公共價値)를 모색하게 된다. 또한 대산의 경세윤리 제 2기는 ‘구세전법기'(救世轉法期)로, 원불교 신앙공동체를 통하여 공사(公私)를 매개하여 ‘억조창생개복'(億兆蒼生開福)의 공공행복(公共幸福)의 지표를 제시함으로, ‘경세지표'의 준거 틀을 제시한다. 특히 원불교의 사은(四恩)이 시장경제의 ‘보이지 않는 손'으로 작용하여, 공동시장에서 ‘박리다매'(薄利多賣), ‘자리이타'(自利利他)의 은혜로 작용함을 부각시켰고, ‘다른 자녀교육'에 대한 관심까지 주의를 기울여 사회책임을 실천하는 가운데 물질이 풍요롭고 평등한 도덕세계 구현의 공공행복이 가능함을 몸소 보여주었다. 그리고 대산의 경세윤리 제 3기는 ‘수양회향기'(修養回向期)로, 대산이 평생의 수양을 세계교화로 회향하고 ‘세계일가(世界一家)'를 상정하여 세계시민성 차원에서 덕성을 함양한 시기이다. 이 시기는 경세목표 확립기로, 노구를 이끌면서까지 깊은 시민성을 몸소 실천하는 모습을 보여준다. 경세목표는 일상생활의 소소한 생활개벽에서 생산소비 양식의 전환에 따른 문명개벽, 정신개벽에 이르는 깊은 ‘세계시민성 함양'이다. 이처럼 대산은 경세토대, 경세지표, 경세목표를 두루 겸비한 경세윤리를 표방함으로써, 구아(求我), 구가(求家), 구국(求國), 구세(求世)의 경륜을 두루두루 지구촌에 펼쳤다. 대산의 경세윤리는 ‘일원(一圓)' 종지를 근본으로 ‘삼동(三同)' 줄기를 세우고, 세계시민성 함양의 ‘구세(求世)' 열매를 맺어 경세(經世)와 성현(聖顯)의 별리(別離) 세계를 ‘불이(不二)'의 상관연동으로 이어주고 살림에 그 요체가 있다. The Governing Ethics of Daeshan Master in his first period of foundation formation has been accomplished according to the heaven, earth and human correlative relationship among Sotaeshan Master, Jeongshan Master and Daeshan Master. The three laws in Won Buddhism would be likened to the roots, stem, fruit. In particular massif, Because Daeshan Master has been focused on the public common affairs, he has kept in his mind public common value. In addition, the Governing ethics of Daishan Master in his second period of saving world and spreading dharma of Won Buddhism communities has been built through the building of billions human happiness as the standard of public common happiness. Won Buddhism's four gratitude has been operated as the ‘invisible hand' in the market economy, and selling a lot cheaper than before in the common market for the pursuit of altruistic motives. The special concerns of other children's education through an interest in the practice of social responsibility have been enriched the moral equality of public happiness in the world. Lastly, the Governing ethics of Daishan Master in his third period of fostering and sharing the virtues has been focused on cultivating of the world citizenship and showing himself to practice in his old age. The goal is to govern everyday life as a new change according to the production and consumption of civilization to foster civic spirit of the world through new opening of the heavens and the earth. Thus, the Governing ethics of Daishan Master has been ruled throughout goals by saving self, saving family, saving nation, and saving world. The Governing ethics of Daishan Master has been based on Sotaeshan Master's one circle, Jeongshan Master's triple identity and his own Saving world ethics and has been linked of correlation value as the expressed religious ethics of hierophany.

      • 문화상대론의 한계와 개고기 식용의 문화비평

        金容煥(김용환) 강원대학교 인문과학연구소 2002 江原人文論叢 Vol.10 No.-

        Cultural relativism has limitations in making no contribution to cultural progress by avoiding the evaluation of cultures. Rather making use of cultural relativism, cultural criticism tries to understand and evaluate cultures properly and pursue the civilized state of culture. The cross-cultural controversy on Korean dog-eating behavior provides a good case for cultural criticism. An ex-actress of France reproached the dog-eating behavior as savage. It appears that she failed to distinguish two different cultural categories of dog as a pet and as animal for meat, the latter of which is only meaningful in Korean tradition. Koreans showed off the value of their tradition, while retorting with cultural relativism. In doing so, they failed to notice the limitations of cultural relativism. Rather, the behavior in which dogs are still often beaten to death before being cooked cannot be justified by cultural relativism. Moreover, dog-eating itself cannot be excusable in view of the fact that dogs are the only loyal and clever animal that man can communicate himself with. From the perspective of gradual cultural modifications, two tentative solutions are proposed.

      • KCI등재

        겨레얼과 세계윤리의 소통방안

        김용환 단군학회 2008 단군학연구 Vol.18 No.-

        The deepening of globalization causes the global citizenship that is different from the national citizenship to come up. So, what is needed at now is a sincere attempt to re-conceptualize moral spirit for citizenship. The important aim of Communication Method of Korea Spirit and Global Ethics in the context of globalization is an educating citizen to be an global citizens who have a multiple identities and are able to promote a culture of peaceful coexistence and an ethic of intergenerational responsibilities. In other words, The Korean Spirit will be confident in their own identities and will work to achieve universal values such as peace, solidarity, tolerance, love, human rights and democracy within the local community, both at a national level and at a global level. Global ethics needs an integrated perspective and stance that enables deliberation to deal with public and global issues more meaningfully and effectively. The principles and basic ideas of a global ethics furnish the minimal standards any political community should observe. The Commission thinks it unwise to go further and spell out a comprehensive image of the good polity. Peoples have always differed in their political visions. Influenced by their cultural heritage and historical experience they often have different views about what further values their society should uphold and what specific projects it should pursue. Expressly acknowledging such diversity, a global ethics provides the minimal requirements any government and people must meet but otherwise leaves scope for political creativity, social imagination and cultural pluralism. The communication method of Korean spirit and global ethics to certain basic principles and criteria reflects an awareness that societies do not, need not and cannot follow identical development patterns and development styles. It is important to respect multi-versality of global Ethics and trans-versality of Korean spirit. While insisting on a number of fundamental normative standards, a global ethics abstains from committing societies to only one and the same path on which to advance Korean spirit. The modernization of the West need not be the model to be copied by Korean Spirit as the modr of être-au-monde. The deepening of globalization causes the global citizenship that is different from the national citizenship to come up. So, what is needed at now is a sincere attempt to re-conceptualize moral spirit for citizenship. The important aim of Communication Method of Korea Spirit and Global Ethics in the context of globalization is an educating citizen to be an global citizens who have a multiple identities and are able to promote a culture of peaceful coexistence and an ethic of intergenerational responsibilities. In other words, The Korean Spirit will be confident in their own identities and will work to achieve universal values such as peace, solidarity, tolerance, love, human rights and democracy within the local community, both at a national level and at a global level. Global ethics needs an integrated perspective and stance that enables deliberation to deal with public and global issues more meaningfully and effectively. The principles and basic ideas of a global ethics furnish the minimal standards any political community should observe. The Commission thinks it unwise to go further and spell out a comprehensive image of the good polity. Peoples have always differed in their political visions. Influenced by their cultural heritage and historical experience they often have different views about what further values their society should uphold and what specific projects it should pursue. Expressly acknowledging such diversity, a global ethics provides the minimal requirements any government and people must meet but otherwise leaves scope for political creativity, social imagination and cultural pluralism. The communication method of Korean spirit and global ethics to certain basic principles and criteria reflects an awareness that societies do not, need not and cannot follow identical development patterns and development styles. It is important to respect multi-versality of global Ethics and trans-versality of Korean spirit. While insisting on a number of fundamental normative standards, a global ethics abstains from committing societies to only one and the same path on which to advance Korean spirit. The modernization of the West need not be the model to be copied by Korean Spirit as the modr of être-au-monde.

      • SCOPUSKCI등재

        임신 포진 1예

        김용환,김홍직,정정원,신동훈 대한피부과학회 1982 大韓皮膚科學會誌 Vol.20 No.5

        Herpes Gestationis is a rare polymorphous, vesiculobullous disease of pregnancy and puerperium. It is characterized by rapidly progressive skin eruption heraled initially by severe generalized pruritus. Erythematous papules and urticaria like plaques rapidly appear followed by grouped, tense, vesiculobullous eruptions. A 23 year-old pregnant woman was admitted to our departrnent of dermatology hecause of erythematous patches with pruritic vesiculobullous and pustular eruption on the whole body since third week of conception. Biopsy specimen of bullous skin lesion showed spongiosis of epidermal cells, mild necrosis of basal cells, subepidermal bulla, edema, of papillary derrnis and perivascular infiltration of inflammatory cells. Ultrastructural findings showed mild necrosis of basal cells, bulla above or below basement membrane zone and partial separation of basal lamina. Direct immunofluorescences of bullous lesion and normal appearing skin demonstrated deposition of IgG in linear pattern along basement membrane zone. After treatment with systemic corticosteroid and antihistamin, the lesions were cleared, leaving residual hyperpigmentation, and she delivered normal female baby.

      • KCI등재

        태양에너지를 이용한 열-전기 동시생산을 위한 PV-Solarwall 단위모듈 성능평가 연구

        김용환,조일식,이의준,현명택,강은철 한국태양에너지학회 2005 한국태양에너지학회 논문집 Vol.25 No.3

        The PV-Solarwall system has been introduced as a promising alternative to harness solar energy for both heating applications and electricity generation simultaneously. The system comprises a PV solar panel(for electricity generation). In addition, the solarwall incorporates a fan strategically located behind the PV panel to bring the warm and fresh air from the solarwall into the room. Because of its location and convective cooling principle, the fan also serves to reduce the operating temperature of the PV panel thereby increasing its efficiency. So this PV-Solarwall system holds much promise for saving heating and electricity costs compared with a PV system without solarwall. In particular, by controlling the tilt angle of the entire PV-Solarwall system between 0˚(horizontal) and 90˚(vertical), the performance of the system can be further evaluated. It is expected that the range of tilt angle PV-Solarwall between 40˚ and 50˚ will improve the output of the system.

      • 北韓의 對舊蘇聯 貿易競爭力 分析

        김용환,전외술 慶熙大學校 大學院 1993 高凰論集 Vol.13 No.-

        The fundamental reason that the North Korea should have changed its economic policy to open its economy is that its economic slump due to the socialistic economy system is thought to be overcome only by opening its economy toward the developed capitalistic countries such as Japan. On the other hand, the anxiety of North Korea's leadership class that the trend of reconstruction and transition in Russia. Eastern Europe, and China may cause the unrest of structure in North Korea socity, as well as Capitalistic trend have been functioned as the obstacles of its foreign economic reform. In spite of this contradictory opinions, the role of foreign trade in the course of economic growth in North Korea has rapidly increased. Therefore, it is considered to be the best time to draw foreign trade statistics of North Korea, review the characteristics of its foreign trade pattern, and then measure the international competitiveness of its trading goods. To perform comparative analysis of North Korea's international competitiveness. I performed theoretical review on the analysis of international competitiveness and practical analysis by using Trade Specialization index within the industry, and trade cohesion index. To conclude, North Korea's trade volume toward Russia is expected to be increased. Especially export specialization in the second processing industry such as apparel and rolled steel product industry, and raw material industry is expected to accelerate. At the same time, it is thought that North Korea make every effort to diversify its exporting goods. In the import side, North Korea is expected to diversify importing countries to ower its dependence rate on imports from Russia, and improve trade deficit toward Russia, while import specialization toward Russia in raw materials and petroleum products will continue for being.

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