노자의 교육철학의 이해를 통한 현대적 의미

장기수 한국국민윤리학회 1988 倫理硏究 Vol.27 No.1

孔子의 禮思想과 그 現代的 意味

張基秀 弘益大學校 人文科學硏究所 1998 人文科學 Vol.6 No.-

This paper aims at analysing by what the thought of Confucius' propriety is meant and examining what the modern meaning for grasping of it is. The thought of propriety on Confucius grows as a result of deplorable conditions of the time. The propriety, which Confucius asserts, refers not merely to ritual, ceremonies, and manners of actions, but more important than that, to morality which is the ground of conducts. The morality, above all, signifies the principle which regulates the life of whole people. Confucius is certainly the greatest man as an advocator of propriety for humanization. In such a respect, he goes even deeper into the way of human's life. In particular, he believes that the true aim of propriety ought to be the welfare and happiness of the whole people, and that this would be brought about not by the use of force and punishment, but by subtle administration of conducts generally accepted as good and the understanding of morality based on humanity. We can understand that individual man is not separated from public society in Confucius' thought. The individual man consists of a member of public society and the public society is composes of individual man. Such an opinion would be the way in order to solve an estrangement between excessive individualism and totalitarianism in our time. Moreover, one among harmful effect, which is given by the progress of machine civilization, brings about material respect. The material respect makes man be dazzled by material gain. In result of being dazzling by the material gain, moral perfection and social adjustment is in utter confusion. Accordingly, an important matter that merits our sober reflection is to get back our real nature based on morality.

孔子의 禮ㆍ智 理論의 分析

張基秀 弘益大學校 1983 弘大論叢 Vol.15 No.1

This essay aims at analysing Confucius' opinions in propriety and knowledge, and at examining what the purposes of these are. Confucius' opinions, unlike ancient Greek inquiry on Nature, grew as a result of deplorable conditions of the time. Then, primary concern was to restore a good society based on harmonious human relation. He, in order to establish social order, urged to realize a norm consciousness as the foundation of propriety. The propriety as a normative standard in society goes down an empty formality without all people's realizing the norm consciousness which is rooted in human's real character. Human's real character by nature is a disposition to keep social order. By nature men are alike. Therefore, they can keep social order. However, they, in actual life, act without order. If all people have the disposition to keep social order, why do they act randomly in actual life? About such a question, Confucius replied that the behavior disturbing social order does not come from human's real character, but from a selfish desire. Moreover, all people need understanding whether they have the moral knowledge in which to judge what is right and wrong. Some are born with the knowledge as the foundation of judging right behavior and wrong: some acquire the knowledge by study: and some gain the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes to the same thing. Eventually, the meaning of these satements implies that all people have the moral capability of knowledge by nature. If so, how do they understand the moral ignorance in actual life? Aout this problem, they need to take the ways of inquiring into the moral knowledge. They know that the moral ignorance is resulted in the concealment of the moral knowledge. By the understanding of such ways, they realize that they are moral-self. Here the moral perfection of self can be achieved. In conclusion, Confucius' opinions in propriety and knowledge would be the way to overcome the defect in this age of machine.

價値用語 分析에 대한 理解 : 헤어를 중심으로

장기수 홍익대학교 인문과학연구소 2000 東西文化硏究 Vol.8 No.-

In these modern days, one of main questions awaiting solution in ethics is a need for an understanding of value(moral) words. Accordingly, I, in this paper, deal with the analysis of value terms on the ground of Hare, who is a representative philosopher in the school of ordinary language. Hare, above all, intends to clarify the meaning of value(mo2·at) terms through logical study by refuting naturalism, intuitionism and emotivism. Naturalism in ethice holds that value terms are equivalent ion meaning to descriptive aspect, which is definable completely in terms of non-moral words. Here Hare asserts that naturalism is wrong in leaving out the evaluative (proscriptive) element in value terms. Intuitionism in ethics holds that value terms are simple property and self-evident. But Hare maintains that value terms can not be possibly self-evident and simple quality in that the meaning of value terms is independent of the criteria for an application. Moreover, Hare criticizes the theory of emotivism. Emotivism holds that value terms are meaningless because they are calculated to arouse feeling, and to stimulate action. Here again he rejects any type of emotivism. Hare tries to show that value terms are the combination between evaluative(prescriptive) and descriptive meaning. According to him, evaluative meaning can be a serious, rational activity since it is net completely separated from the descriptive meaning of value terms. As far as Hare's analysis of value terms is concerned, my opinion is not negative with all his imperfection of argument. I believe that the evaluative (prescriptive) aspect of value terms in ethics must be given emphasis more than ever in order to solve the problems of conduct which become every day more complex and tormenting.

호주연합교회 1

장기수 한신대학교 신학대학원 2009 세계와 선교 Vol.- No.198

FEM을 이용한 연암 파쇄대 지반의 흙막이 벽체 거동 분석

장기수,박민철,신효희,이송 한국구조물진단유지관리공학회 2013 한국구조물진단유지관리공학회 논문집 Vol.17 No.4

A soft rock fracture zone is an important element for rock slope or earth retaining, however stability studies of earth retaining wall have been lack. Therefore, this study is analyzed for a behavior of earth retaining wall with condition of fracture zone or no fracture zone and then a numerical analysis (Finite Element Method) was performed considering interaction with field monitoring data between ground and structures. As a result, applied horizontal displacement on retaining wall is correspond between result of numerical analysis and field monitoring data and displacement point stress distribution with fracture zone condition analyzed to be stable side but no fracture zone condition is expressed to be unstable side. The results of this study is purpose for applying safety construction as a top priority at field when designing for future.

호주연합교회 2 : 호주연합교회 안에서의 사역, 중반 이후 현재까지

장기수 한신대학교 신학대학원 2009 세계와 선교 Vol.- No.199

老子의 道와 그 認識에 대한 糾明

장기수 弘益大學校 人文科學硏究所 2004 人文科學 Vol.12 No.-

This essay aims at analysing by what Lao Tzu's Tao is meant and examining what the approaching way of achieving of it is. The basic consideration of Tao itself is not epistemological understanding but ontological experience as one's own immediate awareness. What is Tao itself? The only answer of such question is the ultimate reality of all things which is gained through one's inner experience. This inexpressible inner experience can be explained in such an analogy : "you eat on apple and you know whether it is sweet or bitter." How does one attain Tao? Tao is achieved through the method of reduction of thought by which nothing is left undone. Moreover, Tao can attained directly through primary intuition. Lao Tzu's understanding of Tao has had a great influence on Chinese history. No one can hope to understand Chinese philosophy, religion, government, art, medicine and even cooking without a real appreciation of the profound thought in Tao.

Hare의 道德的 判斷의 根本理解

張基秀 弘益大學校 1991 弘大論叢 Vol.23 No.1

This essay aims at examining what Hare's analysis of moral judgment is. Hare, above all, maintains that the function of moral philosophy should be based on helping us to think better about moral judgment by exposing the logical structure of the language in which this thought is expressed. He characterizes his own ethical theory as a kind of universal prescriptivism which is a combination of universalism and prescriptivism. Hare holds that moral judgment is universalizable because to universalize is to give the reason; meanwhile, the prescriptivity of moral judgment is very closely related to our freedom to form our moral opinions. Therefore, we can see that Hare's main task is to resolve the antinomy between prescriptivity and universalizability. It seems to me that Hare has not been so successful as he imagines in analyzing moral judgment. Hare, moreover, tries to find a solution to the agreement of moral arguments. Thereupon, he renders us the necessary ingredients-facts, logic, inclination and imagination-for producing moral agreement. Hare asserts that we can arrive at the agreement of moral judgment if we take consideration of the necessary ingredients. However, where an ideal is involved in the conflict, it is very difficult for us to be accord with moral judgments; for ideals have a universalizablity of their own, and therefore resists the attempts of morality to reconcile them with one another. In the end, as Hare accepts the above standpoint, he cannot find a way of overcoming the view of reaching moral agreement.

980nm VCSEL을 위한 GaAs/AlAs DBR 반사경의 MBE 성장

장기수,송진동,김종민,이창윤,이용탁 한국통신학회 2001 한국통신학회 기타 간행물 Vol.2001 No.10