• 철학연구
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• 제124권
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• pp.295-320
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• 2012

희랍신화는 마법의 눈으로 바라본 자연과 세계를 상징적으로 재현하여 구조화하고 해석하는 상상놀이이다. 호메로스(Homeros)와 헤시오도스(Hesiodos)의 희랍신화는 신들의 이야기이지만 인간의 상상력이 상징 요소들을 통해서 자연현상의 근원과 원인을 이해 가능하도록 가공한 상상의 세계이며, 인간의 운명을 이해하는 틀이다. 상상세계로서 신화는 완전한 허구가 아니라 마법의 눈으로 바라본 인간의 현실이 상징적으로 재현된 세계이다. 신화는 한편으로는 이미 있는 인간세계를 모사하는 재현의 놀이이기도 하고 또 한편 지금까지 없었던 새로운 현실을 투사하는(project) 상상력의 놀이이기도 하다. 인간이 재현과 상상력을 통해 자유롭게 유희하는 세계가 바로 신화세계이다. 상상의 놀이로서 나타나는 신화와는 달리, 자연철학은 메타포를 통해서 세계의 구조와 운행법칙을 해명하고자 한다. 엠페도클레스, 데모크리토스 등의 자연철학자들은 자연 변화를 다양한 아르케들의 작용들로 파악하고 그 변화 과정을 아르케의 이합집산으로 설명하고 있다. 헤라클레이토스에 이르면, 세계생성을 놀이적 성격을 통해서 해명하려는 철학적 사유가 생겨난다. 그는 놀이로 존재의 의미를 규정하려는 전회를 시도한다. 헤라클레이토스의 "단편 B52"는 생성소멸의 세계를 영겁의 세월을 노는 아이로 비유한다. 세계는 일종의 신적인 놀이이며, 놀이는 존재자의 의미를 해명하는 단초이다. 놀이에는 세계 전체가 투영되어 있다. 그는 "어린아이의 놀이"를 통해서 세계가 목적 없이 창조되었고 끝없이 변화된다는 것을 표현한다. 철학적 사변은 놀이라는 메타포로서 세계를 파악한다.

• Asian review of World Histories
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• 제3권1호
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• pp.59-80
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• 2015

The paper is oriented towards a reflection on the epistemological extension of world history. This discipline is currently opening up for new subjects and new foci of interest, with environmental history being one of them. The paper debates the interaction between the global and the local as one of the main issues of world history. It analyses the impacts of the interconnectivity of diverse regions as well as different geographical and cultural complexes, during the period between 1500 and 1800. Assuming that the sea in its economic, cultural and environmental dimensions contributed actively to world history, and is, in itself, a major factor of globalization, the paper intends to highlight interdependencies which fostered connections between the local and the global. It further submits to discussion which was the impact of an on-going globalization process, based on maritime dynamics, on the environment. Through an analysis centered on the impact of European overseas expansion, some environmental impacts will be analyzed. The paper aims at questioning environmental history as an emergent theme of world history, based on the historical experience of connecting worlds developed in the First Global Age (1500-1800).

• 대순사상논총
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• 제17권
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• pp.173-196
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• 2004

Miroku belief observed in Japanese folklore and popular religions is originated from the faith in a bodhisattva called Miroku (Maitreya) who, depending on Buddhist account, is supposed to appear in this world to save all mankind. This faith, together with the millenarianism inherent in it, was disseminated into many areas of East and Southeast Asia. It developed in various ways, being associated with the religious tradition of each area where it was accepted. In Japanese folklore and popular religions the aspiration for the "World of Miroku", the ideal world expected to be realized in the future, has been its most notable feature. This paper examines the notion of the "World of Miroku" developed in the cult of Mount Fuji in early modern Japan. In particular this paper focuses on the "World of Miroku" appearing in the teachings of Fuji-ko and Fujido, which were the organizations of lay believers. Through the examination this paper made the following facts clear. (1) The notion of the "World of Miroku" developed by Fuji-ko and Fujido had its bases in Miroku belief of Japanese folklore. (2) However the notion of the "World of Miroku" in the teachings of Fuji-ko and Fujido was quite different from that of the folklore. While the "World of Miroku" appearing in the folklore is characterized by good harvest and abundant gold and silver, Fuji-ko and Fujido leaders thought that all people, including the emperor and the shogun, would earnestly carry out their house business, do their best to promote the happiness of the others, and pray for the salvation of all mankind in the "World of Miroku". (3) The notion about the changes of the world, which was particular to Fuji-ko and Fujido, accounts for such development in the concept of the "World of Miroku". According to the notion the current world was recognized as the second stage, between the original world in the past and the "World of Miroku" in the future, in the history of human beings. This idea helped the leaders of Fuji-ko and Fujido to develop the theories of world renewal, in which the wrong doings of the rulers and poor morality of the people were to be corrected in the "World of Miroku". (4) One of the most important features of the "World of Miroku" was the equality between men and women according to the teachings of Fujido. Both Fuji-ko and Fujido had opposed to the prevailing view of women, in which women were regarded as being sinful and polluted. Fujido further tried to improve the status of women in their families and the society. (5) In accordance with such an innovatory view, Fujido challenged the custom of excluding women from sacred places, Mount Fuji in particular. Through clarifying these facts this paper shows that Miroku belief could function as a basis for developing the ideas concerning the world renewal in early modern Jap

• 대한조선학회지
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• 제8권1호
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• pp.119-127
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• 1971

This paper attempts an educated guess at developments in world-wide needs for ocean commerce. It tries to predict the kinds of new ships that will be needed between now and the year 2000. It considers the requirements for competitive shipbuilding and suggests various steps that Korean shipbuilders may to take in order or capture an enlarged share of the world's shipbuilding business.

• 대순사상논총
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• 제34집
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• pp.323-351
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• 2020

此论文的目的是通过横向比较 《圣经》 和 《典经》 中的道成肉身思想, 揭示基督教最终走向神本主义道路, 大巡真理会最终走向人文主义道路的根本原因。基督教和大巡真理会都承认人的世界之上另有一个人的感官触及不到的世界。而且他们都主张上面的世界有一个至高者, 而且这位至高者通过女人的身体来到了人的世界。但不同的是, 基督教认为2000多年前在伯利恒出生的耶稣就是那位至高者, 而大巡真理会认为100多年前出生在朝鲜客望里的姜一淳才是那位至高者。基督教的神来到人间是为了替人类赎罪, 为此道成肉身者被钉在了十字架上流干了血, 成了赎罪的羔羊。大巡真理会的上帝降诞人间是为了帮人类解冤, 为此道成肉身者大巡天地人三界, 探索偏斜的度数并将其调正。基督教所谓的"罪"本质上是对至高神的"背叛", 这意味着神的世界不能容忍罪, 所以当第一个人 (亚当) 背叛神以后被赶出了圣洁的伊甸园。从此人的世界与神的世界之间就产生了不能逾越的鸿沟。相反, 大巡真理会所谓"偏斜的度数"并非是对至高者的背叛, 而只是一种自然的结果而已。也就是说, 度数偏斜的现象不仅能发生在人的世界里, 也能发生在神明的世界之中, 而且两个世界还可以相互作用, 相互影响。因此可以说, 基督教思想中的两个世界是两个完全不同秩序和不同系统的世界, 而大巡真理会思想中的两个世界是同一个秩序和同一个系统下运转的世界。大多数将某一事物分割成两个部分的思想主要是为了强调一边比另一边更重要或更关键。基督教以神的世界为人世界的最终根源和终极关怀, 以人对神的绝对信仰和绝对崇拜为人生最高的价值。相反大巡真理会则认为人的世界决定了神明界的存在意义, 主张人与人之间, 人与自然之间的互利相生是人尊时代的核心价值。由此可以得出本论文的最终结论 : 导致基督教踏上神本主义道路的根本原因是他们相信在完全相隔绝的两个世界中, 神的世界是人世界的最终根源和终极关怀 ; 导致大巡真理会走向人文主义的根本原因是他们相信在可以相互作用且可以相互影响的神明界与人世界中, 人世界决定神明界的存在意义。

• 기술사
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• 제34권5호
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• pp.25-28
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• 2001

The Seoul World-Cup Stadium is a representative stadium of Korea that 2002 Korea-Japan World-Cup will be held in. It is designed for structural safety, economical efficiency during the construction, easy maintenance, and the utilization after the festival. Also, it is considered that this stadium has sufficient safety against the earthquake, wind, and snow through 3-dimensional dynamic analysis. In addition, We hope that 2002 Korea-Japan World-Cup gets great success.

• Journal of Animal Science and Technology
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• 제65권4호
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• pp.890-893
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• 2023

Lactobacillus johnsonii 7409N31 was isolated from the feces of a healthy 11-day-old Hanwoo calf from a farm in Geochang-gun, Gyeongsangnam-do, Korea. The genome of the strain was completely sequenced using the PacBio RSII sequencing system, and it was confirmed that it was composed of one circular chromosome. The size of the entire genome was 2,198,442 bp, and it had 35.01 mol% guanine + cytosine (G + C) content and 2,222 protein-coding sequences, 24 rRNA, 3 ncRNA, and 112 tRNA genes. Strain 7409N31 possessed genes encoding enzymes involved in the hydrolysis of both fibrous and non-fibrous carbohydrates. These data provide a comprehensive theoretical understanding for developing industrial probiotic feed additives that improve nutrient digestibility.

• 영어어문교육
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• 제8권2호
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• pp.131-150
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• 2003

The purpose of this paper is to provide two levels of conceptualization of a category such as an absolute category in semantic level and a relative category in pragmatic level on the basis of Aristotelian category theory and prototype category theory. I do not intend to criticize classical category theory and prototype category theory but to show that these two types of category are applied to the different world. Aristotelian categorization is an absolute category because it is based on the possible world called the meta-world and it has an absolute truth value. The members of an absolute category is presented as a set. There is a clear boundary between members and non-members because they are distinguished by the absolute criteria An absolute category is semantic conceptualization. This absolute category is changed into a relative category when it is applied in the real world. A relative category which corresponds to a prototype category is based on the real world called the object world and it has a relative truth value. Here individuals are categorized by the cognition and perception of human beings. A relative category is pragmatic conceptualization. In conclusion, while classical categories which are called absolute categories represent sentence meaning, prototype categories which are called relative categories represent utterance meaning.

• 기술사
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• 제40권6호
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• pp.76-79
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• 2007

• 한국영어학회지:영어학
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• 제2권1호
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• pp.123-147
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• 2002

As far as the recent ELT research concerned, it seems to have been no hot ‘theoretical’ issues, but ‘practical’ ones in general: e.g., learners and learning, components of proficiency, correlates of L2 learning, etc. This paper focuses on the theme given above, with a special reference to the sub-title: specifically, 1) World English, world Englishes and world's lingua franca; 2) ENL, ESL and EFL; 3) Grammars, style manuals, dictionaries and media; 4) Pronunciation models: RP, BBC model and General American, Network Standard; 5) Lexical, grammatical variations and discourse grammars; 6) Beliefs and subjective theories in foreign language research; 7) Dilemma among radical, canonical and eclectic views. In conclusion, the author offers a modest proposal: we need to appeal to our own experience, intention, feeling and purpose, that is, our identity to express “our own selves” in our contexts toward the world anywhere, if not sounding authentic enough, but producing it plausibly well. It is time for us (with our ethno-cultural autonomy) to need to be complementary to and parallel with its native speakers' linguistic-cultural authenticity in terms of the broadest mutual understanding.