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      • KCI등재

        酉堂尹鍾均의 懷人詩一考

        박종훈 ( Chong Hoon Park ) 온지학회 2013 溫知論叢 Vol.0 No.35

        조선후기 박제가를 필두로 연작회인시가 지속적으로 창작되었다. 이들 연작 회인시는 한양을 중심으로 이루어진 교유의 기록이 대부분인데, 尹鍾均(1861~1940)의 경우 전라도 순천과 구례를 중심으로 한 기록이라는 점이 우선 주목된다. 윤종균은 1915년 歲暮를 맞아 자신의 나이에 걸맞는 55인을 대상으로 칠언절구 55수의 회인시를 지은 바 있다. 윤종균은 매천 황현과 친밀한 관계를 유지하고 있었는데, 자신의 회인시의 대상인물 역시 황현과 교유한 인물들이 적지 않다. 또한 전라도라는 지역을 넘어서 전국적인 네트워크가 형성되어 있었음을 대상인물을 통해 확인할 수 있다. 윤종균의 회인시에는 갑오경장이나 을미사변, 을사조약, 경술국치의 연이어진 혼란한 시기를 살았던 이들의 현실 대응 양상이 적극적으로 소개되어 있다. 김택영과 이건승은 중국으로 망명을 선택했으며, 이성렬과 송익면은 은거의 삶을 택했고 윤주찬은 을사오적의 암살단으로 활약했다. 윤종균은 이들의 삶을 적극 소개하면서, 시대상을 넌지시 제시했고 개인적인 비통함을 드러냈다. 윤종균의 회인시는 당대 인물 열전의 성격도 지닌다. 불우하게 살아가는 인물들을 소개하면서도, 그 불우에 굴복하지 않고 자연 속에서 유유자적 살아가는 모습에 초점을 맞추어 부각시켰다. 풍류 및 호기와 관련된 다양한 고사를 적극 활용하여, 대상 인물의 행적을 칭송했다. 윤종균 역시 시인이었기에, 회인시에는 수많은 시인들이 등장한다. 詩社활동을 함께 했던 인물을 비롯하여, 뛰어난 시적 역량을 갖춘 지역 문인들을 대상 인물로 삼았다. 회인시의 대상인물에 대한 정보를 다양한 통로를 통해 구체적으로 파악하고 이를 입체적으로 구성한다면, 개개인의 행적뿐만 아니라, 당대 호남 문인들의 활동상을 선명하게 드러낼 수 있을 것으로 기대된다. This were continuously created centering around Park, Gega that plant with the same crop over and overlonging poems in the last Joseon Period. These Longing Poems were almost registered by constituted friendship centering around Hanyang. But, Yun, Chong-gyun(1861~1940) was written centering around Suncheon and Gurye of Jeollado. Yun, Chong-gyun became the close of the year at 1915. He was composed 55 pieces of longing Poems which he made the poems that same his age 55 people a quatrain with seven Chinese characters in each line. Yun, Chong-gyun was on terms of intimacy with Maecheon(梅泉) Hwanghyun (黃玹). But, he written longing poems that there were many people he associated with Hwanghyun. Also, He confirmed formation national network pass Jollado region through a subject of people At Yun, Jong-Gyun`s Longing Poems, There were actively introduced an aspect of the real opposition that they continuously lived in disorder of Kabo Reform of 1894(갑오경장) or Eulmi Incident(을미사변), the 1905 Convermtion (을사조약), the 1919 national Humilliation(경술국치). Kim, Taek-young and Lee, Keon-seung selected defection to China. Lee, Sung-ryul and Song, Ik-mun selected life of retirement. and Yun, Ju-chan was active in a hit team of Eulsa five betrayer of Joseon(을사오적). Yun, Chong-gyun introduced positively theis life, and He presented phases of the times and exposed intense grief. Yun, Chong-gyun`s Longing Poems were had been a series of biographies character in those days. He introduced character which be in adverse circumstances. And than He bring into relief live free from worldly cares in nature. He praised the achievements of a subject their lifetime that put diverse tradition in connection with an elegance and a good chance. Yun, Jong-Gyun was also a poet. At his long poems, It appeared on the scene many poets. Including the people with a poetry club, He had a region literary men who they have all sorts an eminent poetical talent. If he composed from many angles that did concretely grasped imformation about a subject character of longing poems through diverse pathway. I thought not only the achievements of individual people`s lifetime, but also clearly distinguished operations of Homan literary men in the present age.

      • 程明道의 哲學思想 硏究

        鄭鍾復 淸州大學校 1982 論文集 Vol.15 No.1

        The central philosophical thought of Chong Myong Do is that one should know "benevalence." What he thought on "benevalence" is one body which has unified "benevalence" and "every creation on earth." In his term, rightousness, courtesy, knowledge and sincerity all belong to benevalence. According to him, it is expected to keep the mind of devotion and respect on the basis of above mentioned Ereason. Therefore, he argued that whatwe call "morality" is not in contraposition to things. In other words, when we reflect ourselves and we do not find ourselves to reach suchunified level, the two entities (an individual and a thing) are contraposed between an individual and an object, not allowing two entities to be unified. Hence, his concept on the universe is that among every creation on earth, what has a concrete form is called Kie" (氣 which means entities that have visible forms) and amorphous concepts are called "Do" (道 which means "morality"). When this was described in terms of the logic of universe, the negative and positive side are contradictory. That is, every thing on earth has its own negative counterpart and the negative counterpart has its own positive counterpart. Where there is one goodness, there is one evil. Furthermore, when the positive side Eincreases, the negative side decreases and when goodness increases, evil decreases in return. The physiology of nature can be compared to the universe and the truth value can be relative. When the universe has been undergone evolution, either the positive side or the negative side will not be satisfactory, but the both sides should be intermixed so that every thing on earth can be undergone evolution in harmony. In disition, living things (seng 生) can be described as a eoncrete form (Sung 性) such as male, female, water, fire, tree, soil and so forth, representing its disposition, and such concrete external forms are called as "Kie" (氣) which also represents visible forms: hence concrete external forms, which are called "Kie" (氣), are in effect concrete visible forms (which are called sung: 性). Therefore, the philosophical thought of Chong Myong Do is referred to as "Living philosophical thought". What he called "devotion" may eventually be represented as "morality", and "respect" can be the core of human affairs. This means that devotion and respect are instrumental for human beings to understand the nniverse. This is why he always mentioned devotion and respect, and moreover, it is a characteristic feature that his thought is based on atheism. Hence, his live concept of the universe, his unified thenry of morality, and its concrete form for representation, his unified theory of morality, and itsco˘ncrete form for representation, his unified theory of invisible gods and visible thing, the principles of the universe and theory of nature, and the unified theory of the universe and human beings are said tobe wide and profound. This philosophical concept exerted a great influence upon his brother, Chong EeeChon's philosophical concept and Chu-tzu's doctorine. Finally, this idea was introduced to Yidynasty and it influenced the politics, economy, education and society of our country, and it still remained in our present lives.

      • KCI등재

        TSSG growth, morphology and properties of potassium lithium niobate (KLN) crystals

        Chong,,Tow-Chong,Xu,,Xue-Wu,Li,,Lian,Zhang,,Guang-Yu,Kumagai,,H.,Hirano,,M. The Korea Association of Crystal Growth 1999 韓國結晶成長學會誌 Vol.9 No.4

        In the present paper, potassium lithium niobate(KLN) crystals have been grown along <001>, <100> and <110> directions by the top seeded solution growth (TSSG) method from Li-richer melts with different compositions. The morphologies of KLN crystals grown along different directions have been studied, and the well-developed facets have been unambiguously indexed using X-ray goniometer and stereographic projection analysis. The growth mechanism and defects such as cracks and inclusions were discussed on the basis of observations of facets on the crystal-solution interfaces. The crystal compositions were determined by a chemical analysis method. The structure and lattice constants of KLN crystals were determined and calculated on the basis of XRD data by using TREOR90 and PIRUM programs. The Curie temperature and optical absorption were determined by dielectric constant peak and spectrum measurements. respectively. The blue second harmonic generation (SHG) characteristics of KLN sample were also investigated using a pulsed dye laser.

      • KCI등재후보

        연세대학교 삼애교회의 현황과 비전, 그리고 삼애정신의 구현

        정종훈(Chong-Hun Jeong) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.66 No.-

        The Sam-ae Church was founded on September 17, 2006 to meet one of the six conditions suggested by the bereaved family of Rev. Pai Minsoo who donated the Sam-ae Technical Institute of Agriculture to Yonsei University. The six conditions are as follows: 1) to foster a rural leadership based on the Sam-ae Spirit; 2) to establish Pai Minsoo Memorial Library; 3) to extend the classrooms of the Sam-ae Technical Institute of Agriculture; 4) to found Pai Minsoo Interdenominational Memorial Church; 5) to maintain the graveyard of Rev. Pai Minsoo; 6) to administer the existing educational programs by the Sam-ae Technical Institute of Agriculture. The Sam-ae Church is one of the two interdenominational churches of Yonsei University. The church has been growing since its establishment through the interaction between the Sam-ae Spirit initiated by the late Rev. Pai Minsoo and the Christian identity of Yonsei University. The first senior pastor of the church is Rev. Jeong Se Park, succeeded by the present senior pastor, Rev. Chong Hun Jeong. Both of them serve as chaplains in the office of chaplaincy at Yonsei University. As of September 2011, the church has approximately 100 adult members in the congregation and around 20 kids in the Sunday School. It became financially independent since 2010, the fouth year after its establishment. The Sam-ae Church carries its mission on the basis of its four vision statements; 1) to promote ecumenism in the faith community as “one, holy, universal, and apostolic church”; 2) to provide a democratic and reformed model for the churches in Korea; 3) to reinterpret and implant theSam-ae Spirit of Rev. Pai Minsoo in the context of the current Korean society; 4) to actively support the campus mission at Yonsei University. The Sam-ae church is striving to embody the Sam-ae spirit of Rev. Pai Minsoo represented by the ensuing three loves; 1) “the love of God” - to restore the relationship with God and to deepen it; 2) “the love of rural community” - to love our neighbors in areas suffering from poverty; 3) “the love of labor”- to design and develop a variety of practical activities participated by all the members of the church to serve people. The Same-ae Church is different from other existing churches in that it emphasizes on building up its relationship with the following four communities to fulfill its mission; 1) the local community of the church; 2) the United Graduate School of Theology at Yonsei University, which runs the Pai Minsoo Memorial Lecture and the Sam-ae Special Doctoral Program; 3) the head office of Yonsei University which is inseparable in the establishment of Sam-ae church; 4) the Korean Church in general beyond any particular denomination and local churches for the promotion of ecumenism. The Sam-ae Church was founded on September 17, 2006 to meet one of the six conditions suggested by the bereaved family of Rev. Pai Minsoo who donated the Sam-ae Technical Institute of Agriculture to Yonsei University. The six conditions are as follows: 1) to foster a rural leadership based on the Sam-ae Spirit; 2) to establish Pai Minsoo Memorial Library; 3) to extend the classrooms of the Sam-ae Technical Institute of Agriculture; 4) to found Pai Minsoo Interdenominational Memorial Church; 5) to maintain the graveyard of Rev. Pai Minsoo; 6) to administer the existing educational programs by the Sam-ae Technical Institute of Agriculture. The Sam-ae Church is one of the two interdenominational churches of Yonsei University. The church has been growing since its establishment through the interaction between the Sam-ae Spirit initiated by the late Rev. Pai Minsoo and the Christian identity of Yonsei University. The first senior pastor of the church is Rev. Jeong Se Park, succeeded by the present senior pastor, Rev. Chong Hun Jeong. Both of them serve as chaplains in the office of chaplaincy at Yonsei University. As of September 2011, the church has approximately 100 adult members in the congregation and around 20 kids in the Sunday School. It became financially independent since 2010, the fouth year after its establishment. The Sam-ae Church carries its mission on the basis of its four vision statements; 1) to promote ecumenism in the faith community as “one, holy, universal, and apostolic church”; 2) to provide a democratic and reformed model for the churches in Korea; 3) to reinterpret and implant theSam-ae Spirit of Rev. Pai Minsoo in the context of the current Korean society; 4) to actively support the campus mission at Yonsei University. The Sam-ae church is striving to embody the Sam-ae spirit of Rev. Pai Minsoo represented by the ensuing three loves; 1) “the love of God” - to restore the relationship with God and to deepen it; 2) “the love of rural community” - to love our neighbors in areas suffering from poverty; 3) “the love of labor”- to design and develop a variety of practical activities participated by all the members of the church to serve people. The Same-ae Church is different from other existing churches in that it emphasizes on building up its relationship with the following four communities to fulfill its mission; 1) the local community of the church; 2) the United Graduate School of Theology at Yonsei University, which runs the Pai Minsoo Memorial Lecture and the Sam-ae Special Doctoral Program; 3) the head office of Yonsei University which is inseparable in the establishment of Sam-ae church; 4) the Korean Church in general beyond any particular denomination and local churches for the promotion of ecumenism.

      • 사회 연결망의 규모가 생활수준 인식에 미치는 영향 -종교별 비교-

        정현정 ( Hyun Chong Chong ) 한국교회사회사업학회 2013 교회와 사회복지 Vol.22 No.-

        본 연구의 목적은 종교에 따라 생활수준을 어떻게 인지하는지 빈곤 인식의 개념을 재조명하고자하는 것이다. 특히 종교가 사회연결망 규모에 어떤 영향을 주고, 그 영향에 따라 생활수준 인식에 미치는 매개효과를 규명하여, 종교의 역할을 제언하고자 한다. 연구대상자는 2012년 현재 B시에 거주하는 20세 이상의 성인 356명으로, 생활수준에 대한 인식과 사회 연결망 규모를 매개변수로 구성하였다. 분석방법은 교차분석과 상관분석, 경로분석을 시도하였다. The purpose of this study is to measure the perception a level of life and shed light on the concepts of poverty by religion. In particular, the study focused on assessing the role of the mediating effect religion was measured by the level of social network. The participants of this study were 356 workers who resided in B city, South Korea and they were above 20 years of age. The definition of perceived poverty is a dimension of Perception a Level of Life, and the social network consists of size. The methods of data analysis are Crosstabs analysis and path analysis.

      • KCI등재

        일개 도시 지역주민의 주관적 빈곤감에 관한 연구

        정현정 ( Hyun Chong Chong ) 한국사회복지정책학회 2013 사회복지정책 Vol.40 No.3

        본 연구의 목적은 주관적 빈곤감을 측정하여 빈곤의 개념을 재조명하고자 한다. 특히 사회 연결망이라는 인간 본연의 상호 부조적 기능에 따라 주관적 빈곤을 어떻게 인지하는지 그 영향을 규명하고자 한다. 즉 사회연결망에 의해 인지하고 있는 빈곤의 개념을 파악하여, 그에 적절한 정책을 제안하는 접근으로서의 의미가 있다. 이와 같은 연구 목적을 달성하기 위해 연구대상으로 2012년 현재 B시에 거주하는 20세 이상의 지역주민을 모집단으로 설정한 후 인구의 크기에 비례하도록 표본의 크기를 할당한 후 각 지역에서 무작위 추출하여 최종 356명의 설문자료가 분석되었다. 분석방법은 기술통계와 회귀분석이 적용되었다. 빈곤에 대한 인식은 단일차원적 주관적 빈곤감으로 정의하고, 사회 연결망은 크기, 강도, 밀도로 구성하였다. 연구결과는 인구사회학적 특성별, 사회경제적 특성별 주관적 빈곤감 수준의 차이가 발생하였으며, 사회 연결망 크기, 강도, 밀도에 따라 주관적 빈곤감의 차이를 나타냈다. 또한 인구 사회경제적 특성에 따라 사회 연결망 형성에 차이가 발견되었다. 마지막으로 회귀 분석 결과 사회 연결망이 주관적 빈곤감에 영향력을 미치는 것으로 나타났다. The purpose of this study is to measure the Subjective Sense of Poverty (SSP) and shed light on the concepts of poverty. In particular, the study focused on assessing the role of the mediating effect which was measured by the level of social network. Social network is a natural mutual relief function that people have. Depending on the level of social network the perception of SSP varied. The participants of this study were 356 residents who resided in B City, South Korea and they were above 20 years of age. The definition of perceived poverty is a dimension of subjective sense of poverty, and the social network consists of size, strength, and density. The methods of data analysis are stepwise regression analysis. The results are the factors that affect the SSP were examined by utilizing the stepwise regression analysis, and 11.4% to 24.8%, can be explained by the input of the social network variable and On the basis of the findings implications for policy and practice were suggested.

      • Declining Incidence of Nasopharyngeal Carcinoma in Brunei Darussalam: a Three Decade Study (1986-2014)

        Chong,,Vui,Heng,Telisinghe,,Pemsari,Upali,LIM,,Edwin,Abdullah,,Muhammad,Syafiq,Idris,,Fidah,Chong,,Chee,Fui Asian Pacific Organization for Cancer Prevention 2015 Asian Pacific journal of cancer prevention Vol.16 No.16

        Background: Nasopharyngeal carcinoma (NPC) is linked to Epstein Barr virus infection and is particularly common in the Far East, particularly among some Chinese groups. Certain ethnicities have been reported to have low incidence of NPC. This study looked at NPC in Brunei Darussalam over a three decade period. Materials and Methods: The cancer registry from 1986 to 2014 maintained by the State Laboratory was retrospectively reviewed. The age standardized rates (ASR) and the age specific incidence rates (ASIR) were calculated. Non NPC tumors were excluded from the study. Results: Altogether, there were a total of 450 NPC cases diagnosed accounting for 4.4% of all total cancer cases over the study period, declining from 10.3% in 1986-1990 to 2.3% in 2011-2014. The most common tumor type was the undifferentiated carcinoma (96.4%). The case characteristics were mean age $50.4{\pm}14.4$ years old, male 69%, and predominately Malays 74.4%, followed by Chinese 16.7%. The mean age of diagnosis increased over the study period from $45.6{\pm}17.1$ years (1986-1989) to $54.1{\pm}12.5$ years (ANOVA, p<0.01 for trend). There were no differences in the mean age of diagnosis between the ethnic groups or genders. The ASR showed a declining trend from 11.1 per 100,000 in 1986-1990 to 5.95 per 100,000 in 2011-2014, similar trends been observedfor both genders. Among the age groups, declining trends were seen in all the other age groups apart from the >70 years group. The overall ASRs for the Malays and Chinese were 7.92/100,000 and 8.83/100,000 respectively, both showing declining trends. Conclusions: The incidence of NPC in Brunei Darussalam is comparable to rates reported from Singapore and Malaysia, but higher than rates reported from the other Southeast Asian nations. Unlike higher rates reported for Chinese compared to the Malays in other countries, the rates between the Malays and Chinese in our study was comparable. Importantly, the ASR is declining overall and for both genders and ethnic groups.

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