莊子의 精神境地 : 莊子의 無爲自然觀을 中心으로

成校珍 건국대학교 1978 論文集 Vol.7 No.1

Laotse made a study of the political and social problems but Changtse laid stress on the private religious spirit. Changtse ignored not only artificial courtesy but also education. The problems put forth by Changtse can be resolved into three areas; inactivity, purity and modesty. His insight becomes evident in his three chapters entitled Chemul (濟物) Yangsaengju (養生主) and Soyoyu (逍遙遊). In viewing the world from the point of view of creation he saw no consideration of merit or demerit, or life or death. His ideal was to rise above the world which was a kind of transcendentalism. The principle of identity is the closest to the thought of Changtse. The character of his theory lay emphasis on the conscious admiration of natural greatness, necessary liberty, optimism, negative judgment, the respect of the individual and the unlimited aspiration of man. Changtse's thought had three main concepts as its base: ① All truth was to be found in the creation. ② One found meaning in life only through the rejection of the world and worldly things and return to nature. and, ③ The humbling of self. By his faithfulness to this philosophy of life he was able to discover the perfection of self through the natural form and state. He held himself aloof from the demands of the ago, from having to decide between right and wrong, good and evil, beauty or ugliness, and truth or falsehood. He lived as though there was no time or space. He admired a profound idea and his life and thought stemmed from this basic pure understanding of the natural state from which he did not depart in his teachings. This understanding of nature can be seen in his writings of which some examples follow: Water is weak but it can overcome fire. The fallen tree is not cut down but continues to live. The imprudent man huts a high opinion of himself but he is disregarded by others. All living life is a natural phenomena. Creation is a reality. The human being is a small part of this whole universe. Heaven and earth are the roots and the trunk of the tree whereas mortal man is the branches and the leaves. Creation is a continuous process without a beginning or an end. His philosophy was that humbleness was the most important character of man. This ideal thought and action was in the final analysis the result of the weak being able to overcome the strong. He said that man was not to boast of his wisdom and virtue; Hot to desire praise and acclamation. The strong man does not return evil for evil, and the man who appears weak is strong in the end. The ideal philosophy of living is to be unselfish. He always tried to search for the self and its meaning in the natural, created universe. Nature is beyond the knowledge of man, he maid, and integrity is the beat policy. Abundance is no sooner incurred than all is lost. One should not be overly concerned about having sufficient food and clothing and shelter because it is often through their deprivation that one may achieve moral superiority of thought. He taught the ideal of the absolute mind and liberated thought. Virtue is born of integrity. The human being originally has the instincts of appetite and passion. The abandonment of worldly desires increases one's character. Changtse was characterized by his simplicity, humbleness, modesty and weakness which attitudes promoted his interests. His thought was very similar to the teachings of Jesus. All nature was like a mother. Human beings ale born dependent on the earth for sustenance, just as the earth is dependent on the rain and the sun. In the end humans return to the bosom of the earth from which they came. This earth or nature is the ultimate reality or truth.

법랑아세포종의 임상병리학적 연구

성일용,류성호,신상훈,김욱규,김종렬,정인교,변기정 大韓顎顔面成形再建外科學會 2003 Maxillofacial Plastic Reconstructive Surgery Vol.25 No.1

The authors analyzed retrospectively the 60 patients with ameloblastoma who were treated at Department of Oral and Maxillofacial Surgery, Pusan National University Hospital from MArch, 1990 to December, 1995. The results obtained were as follows: There were 26 males (43.3%) and 34 females (56.7%). The peak age of patients was the third decade (41.7%). The majority of cases occurred in the mandible 93.3%, especially in the angle region (91.1%). Eighteen of 60 patients (30.0%) were associated with an impacted tooth, by impacted 3rd molar teeth (16.6%), molar (10.0%), and premolar and canine (3.4%) in order., Fifteen of 60 patients (25%) were associated with an odontogenic cyst, by dentigenous cyst(13.3%), odontogenic keratocyst(8.4%), and radicular cyst(3.3%) in order. Radiographically, there were 32 unilocular types(54.2%) with average age of 24.9±10.8 years, 14 multilocular types(23.7%) with average age of 35.7±17.7 and 13 mixed types(22.0%) with average age of 41.4±15.8. Histopathologically, there were 42 follicular types(70.0%) with average age of 33.7±15.1 years and 18 plexiform types(30.0%) with average age of 26±14.6. Conservertive treatment was performed in the 33 patients(55.0%) and their average age was 25.2±13.9 years and radical treatment in the 27 patients(45.0%) and their average age was 39.3±41.8. Overall recurrence rate was 10%. A consistent correlation between the age of the patient and the radiographic or histologic type of mandibular ameloblastoma was observed. There was a tendency for ameloblastomas of the follicular type to show a multilocular or mixed appearance and for those of the plexiform type to show a unilocular appearance.

幾에 관한 硏究 : 宋龜峰을 中心으로

成校珍 건국대학교 1979 論文集 Vol.9 No.1

The will (幾) is the intersecting place of time and space. The will is the recognized master of the heart. From early times right and wrong or good and evil, were not thought of as separate. entities. The desires of the heart and the actions of the body can be bent toward good or toward evil so therefore for this reason we can conjecture that the synthesis principlle is applicable, to the will. Since the will is the culmination of the physical and the spiritual it is also. the fundamental principle of opposities (Yin and Yang) , or movement and non-movement. Therefo-re, Yin and Yang can be said to be both found in the will and also present in reason. We might stray that the starting point is that both life and death are two separate roads. To grasp the meaning of the will is like the discovery of the principle of reason. We can say therefore that the will is the root and the seeds of spiritual enlightenment. Originally the will was not the name for good or evil. Will is everywhere; it knows no time or place. In the principles of metaphysics and in the phenomena of physical science, in fact everywhere, reason and will are present. This predisposition of nature is divided into reason or will. They are both present. The will is not a metaphysical product nor is the body the result of the decision of physical science. The will can also be thought of as the dividing of the right and the wrong road. If we lock at the world the honorable and the dishonorable are not separate nor is happiness and misfortune. The will can be grasped and taken a hold of in a pure heart and a sincere mind. If we search for the truth we can find it. If the driver of a car does not understand the concept of the will he will become frightened when he loses control, will not be able to right the car and head for his death. However in a dangerous situation when he is about to lose control, if he understands the will concept - he will be able to save himself from disaster. Living in this world is like cautiously crossing the Han River when it is covered with ice. If we go carefully we can stay alive. When we want to change the course of our life we can providing we have a strong hold on the central core of the heart. The heart can be called the root, or the flower or the fruit of the human being. The human being is not the only one possessed with a will. In the world of nature it is conceivable that the will can be found in even one blade of grass. In the world, although we can achieve the highest awards, we cannot know the secrets of the origin of all secrets, the heart. The poet Song Shi-Youl wrote-"Although the most savage :animal in the world can be caught one twisted thought which turns into a falsehood is almost impossible to get rid of. " It appears that to honestly know that shapeless will which calmly exists within myself is extremely difficult. The human being is not an omnipotent God and neither is he an ignorant animal. Like animals, man cannot follow his instincts only since he is driven into the crucible of law where again he is madeto behave like an angel in a gentle and wise manner. All people have the whole universe within them. Whether tall or short life is a precious matter. In the world the master of one's own life maintains this individuality. When humans do not act like humans they can not be called human beings. Since we are born as humans we must do those deeds that are right and then leave this earth. When a train goes off of the track and is completedly destroyed the passengers either die or are hurt. The same with humans. If I do not do action, correctly all who are related to me are affected by my wrong actions. If the will is known and understood one is at peace. In order to better understand the will one must study nature. It is better not to know than to know and not practice what we knew. Man must show the fruits of this knowledge. As he engine can be called the will of the car so the heart is th essence of the will for the thumen being. A baby must know when to leave the comforts of the mother's womb. This knowing can be compared to the will in the human who must know when to let go and when to hold on. The will comes into play when we are deciding on the choice of a life road. When we have decided on our goal in life do we than choose the road that will lead us there, even though it may be a hard and difficult road to travel?

儒家思想의 本質 : 그 敎學의 根本인 爲己之學을 中心으로

成校珍 건국대학교 1980 論文集 Vol.11 No.1

Confucius said, "I am not concerned at men's not knowing me, but I am concerned that I do not know men." Human nature is fundamentally good. According to how man follows that nature he can either be good or bad. When he has not loft his nature, he can come close to truth. Truth does not evade the human being, but the human being alienates truth. The path to truth is not far from man. When man tries to pursue a course which is far from the common indications of consciousness the courtㆍse cannot be considered the path to truth. In the final analysis, Confucian thought consists of the great learning. The essence of the great learning is the perfection of self. One guides others only after improving oneself. Self-existence is very important, and can not be exchanged for all the universe. Man has the universe within himself. In the world, when he passes from this earth, all of the universe together vanishes. So there is the relationship of equality between myself and the universe. In confucian ideology Heaven and man are not two bodies. The existence of "I" is empty. "I" comes from inactivity and reverts to the natural state, Nature and flan are not separate. How to live is more essential than that I liver. To hold the attitude of living and to catch its moment and to be sincere is essential. It is very difficult to be self-sufficient. The writer will summarize Confucian thought according to the four famous Chinese books. (1) The Master said, "A youth when at home should be filial and when abroad respectful to his elders. He should be earnest and truthful. He should overflow in love to all and cultivate the friendship of the good. When he has the and opportunity, after the performance of these things, he should dedicate himself to scholarly pursuits. (2) Tsze-hsin said, "If a man withdraws his mind from the rove of beauty and applies it as sincerely to the love of virtue; and if in serving his parents he can exert his utmost; and it in serving his prince he can devote his live; and in his intercourse with his friends, his words are sincere; although men may say that he has tract learned, I will certainly say that he has." (3) Sincerity is the way of Heaven. The attainmment of sincerity is the way of men. He who possesses sincerity is he who, without the exercise of thought is sincere. He is wise who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good and firmly holds it fast. (4) The ancients who wished to illustrate illustrious virtue throughout the kingdom first ordered well their own states. In order to order their own states they first regulated their families and then they cultivated their own self and rectified their hearts. In order to rectify their hearts they first sought to be sincere in their thoughts. They applied themselves to learning in order to be sincere in their thoughts. This extension of knowledge lay in the investigation of things. (5) Tsze-hsin said, "Learning extensively is haiving a firm and sincere aim, inquiring with earnestness and reflecting with self application. This is the course to virtue. (6) The Master said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man. It is impossible to establish ones character without an acquaintance with the rules of propriety. It is impossible to know men if one does not knoll the force of words."

A Relevance-Based Approach to English Discourse Connectives

Suh, Sung Kyo 대한언어학회 2000 언어학 Vol.8 No.3

Suh, Sung-Kyo. 2000. A Relevance-Based Approach to English Discourse Connectives. Journal of the Linguistic Association of Korea, 8(3), 65-85. In this paper, I attempt to discuss some problems of English discourse connectives with respect to the relevance theory. Coherence theorists regard them as guiding the assignment of coherence relations and relevance theorists regard them as guiding the search for relevance. Coherence-based approaches tend to think in terms of texts, and relevance-based approaches in terms of process. Coherence-based approaches appeal to coherence relations, while relevance theorists appeal to contextual effects. Within the framework of relevance theory, I'll show discourse connectives link not two discourse units but an utterance and a context or contextual effects. Secondly, I'll discuss the relevance based approach to discourse connectives has more explanatory value than the coherence based one with respect to their truth-conditionality. Finally, I'll discuss the function of the various discourse connectives is not necessarily linked to a particular contextual effect. (Hanlyo University)

인터넷 환경에서의 소비자 구매의도 분석

한상린,박천교 충남대학교 경상대학부설 경영경제연구소 1998 경영논집 Vol.14 No.2

본 연구에서는 인터넷 환경에서 소비자행동에 영향을 주는 요인들을 도출해 보고 나아가 이러한 요인들이 구매의도에 어떠한 영향을 주는가를 알아보고자 하였다. 최근 flow개념은 인터넷 환경에서 소비자행동을 이해하는데 중요한 개념으로써 제안되어져 왔는데, 본 연구에서는 flow개념의 선행요인에 도전감(challenge)과 숙련도(skill), flow의 중심요인인 자발적 흥미(playfulness) 등을 제시하여 소비자의 행동에 영향을 미치는 변수로 설정하고, 그 외에 지각된 위험, 지각된 서비스품질, 관여도, 구매의도 등을 연구변수로 설정하여 개념적 연구모형을 제시하였다.

淨水場 單位工程의 最適化 自動制御 시스템에 관한 硏究

김성순,문교영,김갑진 중앙대학교 기술과학연구소 1998 기술과학연구소 논문집 Vol.28 No.-

본 연구는 상수도 공급의 합리적 방안 연구의 일환으로서 수질개선과 효율적인 공급관리 체계확립을 연구하였다. 먼저 상수도 체계도를 각각 단계별로 분류하였으며, 정수장의 수처리 공정에서 발생하는 근원적인 문제점과 실태를 조사ㆍ분석하여 개선책과 대안들을 제시하고자 하였다. 또한 상수도 관리공정의 자동화 및 계측제어 system 방식의 도입을 통하여 비효율적인 기존의 인위적 생산방식을 탈피하고, 제한된 용수자원을 최대한 호라용하여 능률적인 상수원 공급체계를 확립하고자 하였다. Water Supply in Water Treatment Plants has been accomplished at a great extent for last decade in Anyang City. Some problems to be solved were disclosed in the survey which dealt with operation and the installation procedure. Optimum Auto-Control System is a kind of preventive maintenance equipment which monitors continuously the operating condition of equipment and alarms to the operator in case of abnormal condition to prevent equipment from transition to big trouble. This system monitoring the efficiency of water treatment plants. By suggesting standard model of Optimizing Control System after completion, it will be possible to adapt this model to the renewaland/or new construction of other Water Supply System. Also it will contribute to the effective equipment operation by maintenancing cost cut-down and remote monitoring and control.

소규모 도시 생활폐기물 매립장 중 VOC의 농도 측정 : 경산시 삼풍동 매립장을 대상으로 A Case Study at the Sampung-dong Landfill in Gyungsan City

백성옥,김배갑,서영교 한국대기환경학회 2004 한국대기환경학회지 Vol.20 No.1

In this study, we investigated the concentrations of volatile organic compounds (VOC) in the ambient air of a small scale municipal waste landfill site. Seasonal sampling was carried out simultaneously at two sites, i.e. one in the center of the landfill area, and the other at a boundary site. Among 38 target VOC, toluene appeared to be the most dominant compound, followed by benzene, and xylenes. The higher levels of BTX imply that paint-containing materials and/or organic solvents are the most significant sources of the VOC in the landfill environment. Seasonal variations for the samples collected at the landfill site indicated that the VOC concentrations tend to be higher in the spring and fall season and lower in the winter season. In addition, night-time concentrations appeared to be generally higher than day-time. Such daily variation might be due to more stabilized atmosphere during the night-time. Similar patterns were also found in samples collected at a boundary site. This study demonstrated that the municipal landfill, although it is small-scaled, could be an important emission source of atmospheric VOC, particularly in the vicinities of the landfill. Thus, an appropriate control strategy is required to prevent any undesirable secondary pollutions from the environmental sanitary facilities such as landfill.

와연 마무리기구가 Glass-Ionomer Cement 수복물의 변연 폐쇄능에 미치는 영향

김성교 慶北大學校 齒科大學 1989 慶北齒大論文集 Vol.6 No.3

The purpose of this study was to evaluate the marginal sealing ability of glass-ionomer cement restoration according to cavity margin finishing instruments by means of dye penetration at the enamel and dentinal margins. Fifty class Ⅴ cavities were prepared with No.58 carbide fissure burs on the buccal and lingual surfaces of twenty five extracted human molar teeth, which divided into five groups. The cavity margins of control group were not finished, and those of our experimental groups were finished with one of the followings ; gingival margin trimmer(Hu-Friedy, U. S. A), regular diamond bur, fine diamond bur, or superfine diamond bur(Shofu, Japan). The cavities were filled with Ketac-Fil(Espe, Germany), a kind of glass-ionomer cement for filling. All specimens were immersed in 2% methylene blue solution of 37℃ for 24 hours after thermocycling between 4℃ and 60℃, and logitudinally sectioned with diamond discs into two parts. The marginal sealing abilities according to the cavity margin finishing instruments were evaluated by means of measuring the depth of dye penetration at the enamel and dentinal margins. The results were as follows ; At the enamel margins, the marginal sealing ability of the group finished with gingival margin trimmer was superior to that of the group finished with fine diamond bur(p<0.05), and the marginal sealing ability of the group finished with regular diamond but was superior to that of the group finished with fine diamond bur or superfine diamond bur(p<0.01). But there was no significant difference among the other experimental groups, or between the control group and each experimental groups(p>0.05). At the dentinal margins, there was no significant difference among all the groups tested(p>0.05). Commonly in all the groups tested, the marginal sealing abilities at the enamel margins were superior to those at the dentinal margins(p<0.01).

발생원 유형에 따른 공기 중 휘발성 유기화합물의 비산배출 특성 평가

백성옥,김미현,서영교 한국대기환경학회 2003 한국대기환경학회지 Vol.19 No.4

In this study, the fugitive emission characteristic^ of airborne volatile organic compounds from different source categories were evaluated with respect to the concentrations measured in the vicinity of the sources. A total of 22 different sources were investigated, including gasoline storage and filling stations, painting spray booth, laundry, printing offices, textile industries, and a number of environment sanitary facilities such as landfill, wastewater treatment and incineration plants The target VOCs included 83 individual compounds, which were determined by adsorption sampling and thermal desorption coupled with GC/MS analysis. Overall, the aliphatic compounds appeared to be the most abundant class of compounds in terms of their concentrations, followed by aromatic, and halogenated hydrocarbons. As a single compound, however, toluene was the most abundant one, explaining 11% of the total VOC concentrations as an average of all the dataset. Among source categories. petroleum associated sources such as gasoline storage/filling stations, and laundry factory were identified as the most significant sources of aliphatic hydrocarbons, while aromatic VOCs were dominantly emitted from the sources handling organic solvents, such as painting booth, printing offices, and textile dyeing processes. However, there was no apparent pattern in terms of the contributions of each group to the total VOCs concentrations in environmental sanitary facilities. It was also found that the activated carbon adsorption tower installed for the VOC emission control in some facilities do not show any effective performances, which may result in the increased VOC levels in the ambient atmosphere.