退溪의 正心論

김태안 안동대학교 1991 退溪學 Vol.3 No.1

乖厓集

김태안 안동대학교 1999 退溪學 Vol.10 No.1

柳柳□는 17세기 安東地域 出身으로서 政界에 진출한 사람이다. 그가 정치활동을 하면서 바른 治道確立을 위해 공도를 실현할 것을 주장한 것은 후대에 분명히 높이 평가되어야 함이 마땅하다. 그러나 그 역시 牛栗文廟從祀問題라든가 慈懿大妃服制問題 등의 西ㆍ南人간에 첨예하게 대립됐던 정치문제를 해결함에 있어서는 당시의 시대적 한계(黨爭)를 극복하지 못한 채, 남인의 입장을 대변하는 방식으로 문제해결을 모색함으로써 험난한 전쟁의 波高를 체험하지 않으면 안되었던 것이다.

「?齋叢話」硏究 : 滑稽類 散文을 中心으로

김태안 安東大學 1984 安東大學 論文集 Vol.6 No.1

It`s certainly interesting that literary men of the former Yi dynasty wanted to emphasize the morality of literature under the influence of a moral view of literature, but they persued the independency of literary arts and attached great importance to folk fales on records. Go-getters would say that, humour give lessens and impetuses to the people. But this only a specified theory by a situation of the limes. They preferably emphasized the humorous amousement as "materials breaking off leisure". Then they have understood that menial fatigue, melancholy stress, agitation, etc, was dissolved by delight and laughs from the humor. So they thought that it`s just a worth of humors and that such things as making our laughs are humorous and satiric enough to concentrate the interest of lectures. A collection of stories of Yong-jae by Sung Hyun is composed of some falk tales and records. Among them, the following is the summary about concentrated substance in humorous proses. 1. The humor, like that a Buddhist monk indulges in greed of things and the sensual pleasure, reflects truly the corrupt morals of monk who plays the hypocrite on the pretext of belief and abuses of the buddhism at the former Yi dynasty. And Sung-Hyun also has his intention that wants to reprove die degenerate monk and represents his view of buddhism. So these records are valuable not only as historical materials but as a high level of literary work with many witty humors. 2. Anecdotes of a gisaeng, a kind of dancing girls, that Sung-Hyun kept a record of his observations are humorous stories connected with the aristocreatic class, called Yang-Ran, and contain abundantly the aspect of social life for the most part. Laughs often come when the contradictoriness of Yang Ban get disclosed humorously with his human instinct. The dignity of a Confucian scholar was broken by the humor and he became a being who can be identified with common people. So then, heros in this work weren`t merely attached to the lewdness but tried to make the style of great human being who can conquer troubles and inceonsistancies. in this aspect, though a writer treated the sexual problem, we must not understand that the sex itself is indecent and that a writer has a myopic idea. Instead of that with describing immoral and illegal acts without reserve, a writer tried to light up the human original nature that thirsts for getting rid of Confucian habits at the feudal age of Yi dynasty. 3. At that time, a novel was a record of current stories around town. That literary men or scholars kept a record of observations is a faithful reflection of their concerns about the common people. They made these tales his topics with humors, it showed us their opened human mind. At last they could be familiar with feelings of the common people. So the hurmorous proses are meaningful as popular literature. In conclusion, if I add one thing, these falk tales are also of great significance at the development process of novel history. Because these records were haromonized with a modern historic novel and had a short Chinese novel of the latter Yi dynasty, even if they didn`t have novel`s construction yet and even if they are flat and cut into proses.

退溪의 文學에 관한 一試攷

김태안 안동대학교 1989 退溪學 Vol.1 No.1

이상에서 論議한 것을 要約정理하면서 맺음에 대신할까 한다. 退溪의 文學觀이 文學을 배워 마음을 바루려는데 그 中心이 있었던 만큼 正心의 防害되는 文章이나 擧子業은 拒斥되고 文學修業은 단지 正心을 위해 存在해야 할 當爲性을 띠고 있었다. 특히 退溪는 自然을 성정함양(수신, 정심 등)의 매체로 보고 중시 하였는데, 外物(自然)이 성정함양에 유익하다는 느낌은 우리가 현실 밖의 緣陰우거진 자연속을 거닐 때 자신도 모르게 정신이 맑아지는 것을 체험할 수 있듯이 자연은 분명히 심신을 淨潔하게 해주는 그 무엇이 있다.

退溪의 認識論的 方法攷 : 格物·物格을 中心으로

김태안 安東大學 1985 安東大學 論文集 Vol.7 No.1

As above, one examined the epistemology of Toigye centering around the theory of chu-tzu that makes notes on kyek mul. mul kyek of 「Tayhak」. So one concludes this study summarizing contents. On the epistemological methology of chu-tzu that divides in two, that is, "world and oneself", what "the laws of nature" reaches the "utmost place" after acting into "the laws of nature" of "mind knowledge" does not mean that "the laws of nature", itself, comes to "mind knowledge". Considering this point. Chu-tzu, though, said 〈i-yu tong Jeng〉 he did not reach to the thought of 〈i-nung ja to〉 Also, Toigye didn`t admit "the arrival of Li" at first in pursuit of the theory of chu-tzu and said there is nothing that reaches "utmost place" after kyek mul Then he realized the meaning of 〈i-yu-che-youg〉 of chu-tzu can be attained by functioning of Li and said that Li of 〈kyek mul〉 is manifested and come to "one`s own mind" This theory of 〈i-nung Ja to〉 is the thing which is to be understood in the prolonged line of manifestation of the theory of 〈i-ki-Ho-pal〉 It is because Toigye, in the theory of <thay kuk do> Judged that 「thay kuk」 moves and is nung-seng-"nung-palja" as predecessors of Um and yang. Accordingly Toigye has a conclusion of <i-ki-Ho-pal> which not only Li but also ki is able to be revealed. With these views the theory of "Li-Do of Toigye has unique viewpoint and "Li" which is manifested recurrs to one`s own "mind-knowledge" which is the subject of cognition and soon be comes knowledge that is learned by experience and practice. Hence, epistemology of Toigye, though, seeks after knowledge, it is the pursuit of "real knowledge" which is understood by the indispensible relation to the practical behaviors aiming at practical knowledge as well as theoretical knowledge. And because real knowledge has to be gotton by behavior, then, one can learn by experience "Li" of that behavior, "real knowledge" practice is the thing which is realized by keeping abreast of knowledge and conduct. On the other hand, "spritualism" of "wang-Yang-Myung" that insists "Simcuk-Li" has the different cognitional method from "Su-ng-Rie-hak", but has the same point in that he tried to come to close to "confuciarism" of "advanced Jin", so merits ard demerits which are shown in the viewpoint of epistemology, can become mutual supplements. By the way, in the fact of general experiences, one thinks that the "party of yuk-wang" that denied an object, more or less, seems to have partiality. On the contrary, epistemological methods of "cheng, chu and Toigye" though, assumes that "mind-knowledge" has abstract constitutions one can learn by experience by study which examines oneself and "uyli-ci-hayang" through one`s general experiences. Therefore, the epistemology of "cheung, chu and Toigye" though, has the weak point of "even mindlessness has reason" there is nothing that is an abstacle to the real subject practice of "Li" and acceptance by experience of the practical knowledge.

瓢隱集

김태안 안동대학교 1999 退溪學 Vol.10 No.1

『瓢隱先생文集』은 下城之恥 이후 줄곧 은거하여 그 스스로의 학문배양과 후학양성에 專心했던 김시온의 삶의 자취가 담겨있는 것으로 보아, 이 문집은 안동처사들의 爲己學風을 연구하는데 좋은 자료가 된다고 생각한다.

Effect of Hydrophilic Chain Length in Non-fluorinated Amphiphilic Diblock Copolymer for Proton Exchange Membrane Fuel Cell

김태안,조원호 한국고분자학회 2009 한국고분자학회 학술대회 연구논문 초록집 Vol.2009 No.10

退溪學資料叢書 解題 2次分(一部)

김태안 안동대학교 1996 退溪學 Vol.8 No.1

『퇴계학 자료총서』(法仁文化社, 1997, 2. 安東大學校 退溪學硏究所編)해제는 본교 국학부의 朱昇澤, 李鍾虎, 吳壽京, 金泰鷹, 安秉杰, 李海英, 교수가 漢籍 45종 92책 분량(4.6판, 20책)에 걸친 방대한 退溪의 再傳·三傳弟子들의 문집내용을 簡介하기 위하여 저술자의 생평상의 특징과 그들의 사상적,문학적 성격을 개요식으로 서술한 일종의 해설집이다. 이 원고들은 원래『퇴계학』8집에 게재키로 예정하였으나 원고분량이 너무 많은 관계로 형편상 이 모두를 싣지 못하고, 다만 卷尾에 본인의 해제만을 첨부하는데 그쳤음을 매우 송구스럽게 생각한다. 위의 총서에 실린 해제는 본 연구소의 재정적 여건이 뒷받침되어질 경우, 모두 단행본으로 出刊할 예정을 하고 있다.

응력을 이용한 새로운 전도성 고분자의 합성

김태안 한국고분자학회 2021 고분자 과학과 기술 Vol.32 No.2

Highly aligned and porous reduced graphene oxide structures and their application for stretchable conductors

김태안,표준범,이상수,박민 한국공업화학회 2019 Journal of Industrial and Engineering Chemistry Vol.80 No.-

Developing materials that can absorb large amounts of strain without fracture or significant degradationin their electronic properties is essential for the realization of stretchable electronics. Here, stretchableconductors made from reduced graphene oxide/polydimethylsiloxane (r-GO/PDMS) composite werefabricated to achieve stable resistance changes under uniaxial stretching. By controlling the weightfraction of GO in water, highly aligned and porous GO structure was obtained over 0.5 wt% of GO solution. After thermal and chemical reduction of GO to r-GOfilm, PDMS was infiltrated into pores of thefilm tomake free-standing and elastic composites. Electrical percolation of r-GO in the composite was achievedat the r-GO concentration over 0.3 wt% along with improvement of electrical conductivity. However,highly aligned r-GO/PDMS composite only exhibited notable suppression of resistance change under thelarge deformation of 100% strain. The resistance change of 0.3 wt% r-GO/PDMS composites at 100% strainwas over 7 times higher than that of 0.7 wt% r-GO/PDMS composites, exhibiting the dramatic effect of r-GO alignments. Even after repeated stretching/releasing cycles, the variation in resistance from 0 to 70%of strain was stable. The stretchable conductor based on the aligned r-GO/PDMS composite wassuccessfully applied as a resistive strain sensor.