• Proceedings of the Korea Water Resources Association Conference
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• 2012.05a
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• pp.684-684
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• 2012

하천유량측정은 불가피하게 사교형태의 교량에서 측정을 해야하는 경우가 적지 않다. 이러한 교량에서의 유량측정은 수위-단면적이 과대산정되어 유량 역시 크게 산정되므로 이에 대한 보정을 필요로 한다. 본 연구에서는 왕숙천에 위치한 퇴계원 수위관측소 하류 400m 위치에서의 도섭법을 통한 횡단면 측선각도 변화에 따른 유량차의 비교와 오산천에 위치한 약 $45^{\circ}$ 사교(탑동대교)의 탑동 수위관측소 위치의 교량법을 이용한 유량측정 성과, 한탄강에 위치한 약 $15^{\circ}$ 사교(한탄대교)의 전곡 수위관측소 상류 1km에 위치한 한탄대교에서의 교량법 측정 성과에 따른 유량차를 비교 분석하였다. 한강유역 왕숙천, 오산천, 한탄강에 위치한 퇴계원 지점, 탑동 지점, 전곡 지점에서 실시간 수위에 따른 유속을 측정하였으며, 퇴계원 지점에서는 횡단면에 직각인 측선을 기준 값으로 제시하고, 횡단방향각의 정도를 $10^{\circ}$, $30^{\circ}$, $50^{\circ}$으로 늘려 산정을 하였고, 탑동과 전곡 지점에서는 사교에서의 횡단각을 측정하여 사교의 각을 산정한 후 보정 전 후의 유량 값을 비교 분석하였다. 측정에 사용된 기기는 Price AA 유속계이고, 측정방법은 도섭법과 교량법을 적용하였다. 그 결과 직각인 측선에서 측정한 유량보다 사교형태에서 측정한 유량이 크게 산정되었다. 각 지점의 보정전 후 유량비는 탑동 지점 약 41.42%, 전곡 지점 약 3.53%로 산정되어 $15^{\circ}$ 사교의 전곡 지점에 비해 $45^{\circ}$ 사교의 탑동 지점의 보정전 후 유량차이가 크게 나타남에 따라 각이 클수록 유량 역시 과대하게 산정됨을 알 수 있었다. 따라서 유량측정을 실시할 경우 유량의 흐름방향을 기준으로 직각의 유량측정을 실시하여 유량을 산정하되 부득이한 경우로 사교에서의 측정이 이루어졌을시 흐름 방향을 기준으로 각도를 측정하여 크게 나타나는 수위-단면적에 각보정하여 유량을 산정함이 오차를 줄일 수 있으며, 신뢰성 있는 유량자료 생산의 방법이라 할 수 있겠다.

• The Journal of Korean Philosophical History
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• no.42
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• pp.9-37
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• 2014

This article is to review academic aspects of Iljae Lee Hang through Toegye Lee Hwang's comments. Iljae Lee Hang (一齋 李恒: 1499~1576) is a representative Neo-Confucian scholar in Honam area in 16th century. His Sung Confucianism was known to Toegye Lee Hwang by Gobong Gi Dae Seung and consequentially received attention from academic world. Lee Hang's Sung Confucianism, however, has hardly drawn attention since 17th century due to Lee Hwang's negative assessment. Impeaching Lee Hang's academic attitude and methods, Lee Hwang evaluated him as having many problems. Lee Hwang criticized that Lee Hang studied Neo-Confucianism with no great effort and he was so much confident to say 'Logic of the world does not deviate from this' based on Chengzi and Zhuzi's saying which was only appealing to his ideas. Lee Hang actually cited theories of Chengzi and Zhuzi and stressed self-complacency when necessary, which therefore made him fail to exhibit consistency. Iljae partly brought Lee Hwang's criticism upon himself. Lee Hwang's negative assessment is not to be literally accepted but his assessment is helpful indeed to critically examine Lee Hang's Neo-Confucianism.

• The Journal of the Korea Contents Association
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• v.14 no.8
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• pp.137-149
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• 2014

The purpose of this study is to elucidate the emotion-understanding of Korean and thus to find out the importance of their way of self-expression by exploring the sentiment of Korean as regards their way of communications and self-expression therein. The method of this study is, being presumed the Cheong as the Korean's sentiment, to define the differences of concept between the Cheong traditionally used by them and the emotion employed in the psychology or the theory of consultation. And also, this study examines the aforementioned importance under the presumption that the Cheong in the Korean Culture makes it difficult that their emotion-understanding and self-expression to be perfect in their way of communication. In order to attain such purpose in this study, it investigates how they have seen the emotion-understanding and self-expression as to the way of communication throughout Carl G. Jung's psychology and T oegye Yi Hwang's theory of Human Mind and Nature respectively in the Occidental and Korean's Ideology. The most important thing, to be enlightened in this study, in the way of communication and self-expression are the emotion come from the big-Self(Self) in Carl G. Jung's psychology and that of the righteous sentiment from the human nature in T oegye Yi Hwang's theory of Human Mind and Nature. In conclusion, it reveals that our behavior, unvaryingly in the Orient and the Occident, is not the rational subject but the emotional one to be reacted only if our minds are attached mutually.

• 프린팅코리아
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• v.13 no.9
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• pp.84-87
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• 2014

인쇄가 있는 곳에 문화가 있고, 문화가 있는 곳에 인쇄가 있다. 곧 어떤 문화도 인쇄의 힘을 빌리지 않고는 존재할 수 없고, 발전할 수도 없다는 뜻이다. 이에 문화의 한 축을 담당하고 있는 대한인쇄문화협회 회원사를 찾아가 인쇄노하우에 대해 들어본다. 이번호의 주인공은 서울 중구 퇴계로에 위치한 (주)신아칼라다.

• Korean Institute of Interior Design Journal
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• v.13 no.5
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• pp.3-10
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• 2004

A built space reflects its society's philosophy, culture and technology of its time period. The study explores interrelation between Toey-Gae's 'Kyung' (Piety) philosophy and architectural designs of the 'Do-San' Sau-Dang (School). Toey-Gae is a leading scholar during Chosun Dynasty who built the Do-San School to teach and showcase Sung Confucianism. He is known for his teachings and practice of 'Kyung' philosophy in all aspects of his life including his work and designs. It is also known that he personally picked and purchased the land best suited to display spirit of 'kyung' philosophy while directing the base design and construction of the building. His attentions to details are evident in his choice of city, building site, and way he arrange his designs within the natural environment. Thus, we can safely presuppose the design of Do-San Sau-Dang was created following Toey-Gae's ideology in its buildings and environment. By examining Toey-Gae's philosophy of 'Kyung' through his writings, physical location and actual designs of Do-San Sau-Dang, we can understand how this ancient philosophical ideology and thoughts were translated to a physical form and its space. The study will also explore the importance of such ideology in the society at the time and how it influenced physical and mental activities of its people.

• The Journal of Korean Philosophical History
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• no.32
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• pp.7-41
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• 2011

Theories of Li-Ki mutual dynamism and piety represent philosophical thoughts of Toege School. The theory of Li-Ki mutual dynamism reflects conflicts of Heavenly Law and Human Desire or Principled Mind and Selfish Mind on the private level, but conflicts of Virtuous Gentleman and Materialistic Person on the social level. The theory of piety is for establishments of Heavenly Law's Superintendence and Virtuous Gentleman's Leading Power in life. Toege's followers keep this theoretical stream Their perception of reality has two distinct features: one is that they focus on the fundamental distinguished from the incidental: the other is that they don't tolerate any compromise between righteousness and interest, They think they can make a beautiful world without any compromise between righteousness and material interest if trying hard on the fundamental. Their propensities are very different from those of Yulgok school who sought an appropriate compromise between principle and reality or between the Eastern and the Western party distinguishing an argument of the fundamental from an argument of the incidental.

• (The)Study of the Eastern Classic
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• no.54
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• pp.213-233
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• 2014

The present study examines Bangsanjib(舫山集, Collected Works of Bangsan) written by Heo Hun (許薰, pen name: Bangsan), a scholar of the late Joseon Dynasty. Chapter 2 reviews the author's life and his academic orientations against the backdrop of his times. Chapter 3 goes on to select some of his essays and analyze their contents and characteristics. In Chapter 2, Bangsan is portrayed as a hermit scholar who devoted his entire life to his scholarly achievements. Although he tried to develop his academic theories based on both the Geungi and Yeongnam Schools of Neo-Confucianism, the scholar was more inclined to the Geungi School. Chapter 3 analyzes Bangsan's essays in Classical Chinese with a focus on two themes: The first is the author's loyalty to the academic tradition of the Geungi School, which is demonstrated by his positivistic and pragmatic approach to philosophical issues. The second is his awareness of self-reliant national defense as is revealed by his assertion that Joseon should have knowledge, and provide education, on new weapons in order to be better equipped with such military equipment and become a powerful nation.

• (The)Study of the Eastern Classic
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• no.33
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• pp.305-334
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• 2008

This paper is intended to present the philosophical thoughts of Yu Won-Ji who was one of famous scholars in The School of Toegye. He criticized Yi I(Yulgok) and Jang Hyeon-Gwang(Yeohyeon) because they regarded Li and Ch'i as one. Yi was considered an actual founder of their theoretical and political rival party called the School of Yulgok. Jang also refused to accept Toegye's theory and had developed his own theory, which emphasized the unity of Li(principle) and Ch'i(material force). Therefore Yu might well exclude Yi I(Yulgok) and Jang Hyeon-Gwang and criticize their theories severely. First, he was convinced that Toegye's doctrine(Li-Gi-Ho-Bal-Seol) was a orthodox theory accurately succeeding to Jhu Xi's learning. Secondly, he criticised Yi I(Yulgok) for looking upon Li and Ch'i as one thing. Thirdly, he regarded Jang's doctrine as same with Yulgok's. Fourthly, he thought it is necessary to criticize Jang's theory in order to preserve Toegye's learning and establish the theoretical identity of the Toegye School.

• The Journal of Korean Philosophical History
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• no.59
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• pp.287-312
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• 2018

Confucianism which pursues the right relationship between person and person, depicts the ideal that moral individuals contribute to community development. In the 16th century, Toegye Yi Hwang, the authority of Korean Confucianism, reflected his educational intentions and interests and made the whole of the body of Confucianism and the whole process of the study into a series of 10 paintings 'Ten Diagrams of Sage Learning'. The purpose of the education which is claimed in the 'Ten Diagrams of Sage Learning' is to become a saint, and it ultimately coincides with the purpose of moral education which is to be introspective and practical moral man. The whole theme of 'Ten Diagrams of Sage Learning' is related to revealing the principles of humanity and morality in order to restore human nature on the basis of piety. Piety(敬) is also a purpose and a method of self-discipline, and is the main content. The method of education for traditional confucianism is aiming for the organic integration of purpose, content and method of education and reveals the consistency of the combination of knowledge and behavior in content and method. Exploring the universal value of traditional culture and re-raising moral culture that is important in traditional education is to discuss that what is valid for the present and the future is derived from the past tradition. That may be useful in solving today's educational problems. Especially, it is very meaningful to adopt a reflective approach to cultivate talented people who can 'realize oneself' and 'care for the community' which is the ultimate goal of education through analyzing the essence of moral education pursued by traditional education.

• 건강소식
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• v.28 no.11 s.312
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• pp.36-37
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• 2004

안동은 경북 북부지역의 중심도시로서 동으로 영양, 청송, 서에는 예천, 남으로는 의성, 북으로는 영주와 봉화에 맞닿아 있는 교통의 중심지이다. 빼어난 자연경관과 함께 고가옥 등 한옥으로만 이루어진 하회민속마을, 퇴계 이황 선생이 후학을 양성하던 도산서원, 현존 최고의 목조건물이 있는 봉정사 등 273점의 문화재를 보유하고 있는 문화의 도시이기도 하다. 그 가운데 하회마을은 조선시대에 지어진 건축물들이 고스란히 보존돼 그 가치가 높다. 안동 하회마을은 충남 외암리, 순천 낙안읍성 등과 함께 우리나라의 전통 가옥과 풍속을 잘 살펴볼수 있는 민속마을이다.