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李洋宰 원광대학교 공업기술개발연구소 1982 工業技術開發硏究誌 Vol.2 No.-
Urban landscape is the potential environment of the possibility and beginning to city dwellers social behavior, is formed a total environment through a living pattern and custom of people who have lived in its town. Therefore urban landscape is formed a cultural pattern and a organic complex through a long history. But today a gigantic and rapid urban growth degenerated as a insipid and prolix townscape, and pressed· our culture and life. At this point, a historic landscape conservation in urban environment will be contributed not only a permanence and varity in a townscape but the qualitative improvement of urban environment . Now a historic landscape is awaked to its new significance in order to create the beautiful and meaningful townscape, and a urban historic landscape conservation is dealed with relation to the interaction between the point of view a legal tools and the point of view a spetial composition.
21세기를 향한 都市開發方向에 관한 硏究 : 裡理地易活性化를 中心으로
李洋宰 圓光大學校 附設 都市地域開發硏究所 1994 都市計劃論文集 Vol.1 No.-
Recently, new social changes by what we call the third wave require a mental switch-over and a reorientation of the policy on urban and regional development. The purpose of this paper is to suggest the urban and regional development policies for the vitalization of Iri region toward the 21th century, which is characterized by a post-industrial society, an information-oriented society, an open society and so on. The suggested guidelines of urban and regional development policy toward 21th century could be summarized as the policy to promote a more balanced development, the policy to increase a diversity for a more mature society, the policy to create community identity or city identity, and the policy to achieve a recovery of hnmanity in urban spaces. And, the development policies for the vitalization of Iri rgion was suggested in two parts. One was the national and regional dimension, and another was the urban and community dimension.
李洋宰 圓光大學校 附設 都市地域開發硏究所 1994 都市計劃論文集 Vol.1 No.-
世界의 先進國에서는 人間과 물의 관계, 都市生活과 물, 都市形成 내지 都市文明의 發展과 물과의 相關性에 대한 認識이 높아지고 있다. 특히, 都市發生의 主要因子이자 都市發展의 必要條件이었던 워터프론트의 役割에 대한 再認識은 都市에서의 人間性 回復이라고 하는 人命題를 해결할 수 있는 새로운 都市空間으로 까지 理解되고 있다. 그러나, 3面이 바다에 둘러 쌓여 있는 우리나라이지만 아직 워터프론트의 價値를 再認識하고 이를 높이기 硏究와 노력이 매우 미흡한 實情이다. 本 硏究所에서는 硏究所誌의 創刊號 發刊을 기념하기 위해 「都市와 워터프론트의 開發」이라는 主題로 特別硏究를 進行하였는 바, 이는 워터프론트가 지니고 있는 價値에 대한 認識을 다시 한번 再照明시켜야 하겠다는 생각에서, 그리고 앞으로 닥칠 우리나라의 워터프론트開發이 사람들에게 情趣와 平溫을 안겨 주는 魅力있고 快適한 커뮤니티空間으로 創出되어 져야 한다는 바램에서 이다.
루소 Rousseau 에 있어서 도덕 morale 의 문제
이양재 한국불어불문학회 1989 불어불문학연구 Vol.24 No.1
Avant le XVIII^e sie`cle, la morale avait e´te´ subordonne´e a` la religion. Mais les philosophes des Lumie`res ont renonce´ aux valeurs surnaturelles et dogmatiques. Ils pensaient que la morale consistait a` chercher le bonheur de chacun et de tous. La nature humaine n'est pas en soi l'origine du mal: elle est neutre. Si l'on poursuit son bonheur avec la conformite´ avec la raison, le bonheur de tous est possible; la raison peut re´gler les conflits engendre´s par la multiplicite´ des inte´re^ts individuels la socie´te´. Cependant Rousseau a conside´re´ cette doctrine philosophique comme douteuse. La raison n'est pas inde´pendante des passions et, corrompue par les passions, elle peut renforcer le de´sir de domination. Or, les relations de domination excluent a` la fois bonheur et morale. La pense´e rousseauiste s'articule autour de l'ide´e centrale de la liberte´: elle est a` la fois condition essentielle du bonheur et fin de la morale. Dans l'Emile, Rousseau a propose´ une me´thode d'e´ducation dans laquelle il met en jeu sa conception de la liberte´. Selon cette me´thode, le de´sir doit e^tre re´duit aux besoins naturels et la raison scientifique doit chercher l'utilite´ des choses. La liberte´ naturelle s'acquiert a` travers ce processus sche´matiquement de´crit. Mais ce qui compte le plus, c'est de faire en sorte qu'elle soit elle-me^me valable dans la socie´te´, ce qui ne´cessite son auto-sublimation, pour cela, il faut pratiquer la vertu, qui se constitue par la dialectique intervenant entre la sympathie et la raison. La vertu, c'est une conscience existentielle assurant l'unite´ sublime´e du moi. En pratiquant la vertu, l'homme peut se sentir libre dans l'ordre moral. La morale chez Rousseau ne prend tout son sens que par l'intensite´ de la libre volonte´ qui s'efforce de cre´er a` chaque instant l'ordre moral.