• 제목/요약/키워드: first-principles

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Wonhyo's Philosophy of Mind (원효의 마음의 철학 - 마음의 생성과 소멸 -)

  • Ryu, Sung-Joo
    • The Journal of Korean Philosophical History
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    • 제27호
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    • pp.39-61
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    • 2009
  • Numerous Researches on the Buddhist perspective of Wonhyo agree that the Mind is the core principle of Wonhyo's Buddihist perspective. Based on prior research, this paper identifies the philosophy of Mind-only(vijñaptimātratā) in the broader perspective, that is, "Mind is the first principle of the existence", as the core thought of Wonhyo. The objective of this paper is to reorganize the systematic theories of consciousness, one of the principle sectors of Wonhyo's philosophy of vijñaptimātratā. One can find most systematic texts of consciousness of Wonhyo in 『GiSilRonSo』 and 『GiSilRonByeolGi』. Although 『GeumGang SamMaeGyeongRon』 includes some interpretations of consciousness, it is difficult to formulate a consistent structure based on it. Beside tā.JangEui』, which discusses the meaning of vijñaptimātratā centering around affliction, Wonhyo's opinion about important issues of vijñaptimātratā philosophy such as ālayavijñāna, permeation, bījadharma, and aspects of perception appears in fragments. Thus, this paper focuses on 『GiSilRonSo』 and 『GiSilRon ByeolGi』, Wonhyo's interpretation of 『Awakening of Mahāyāna Faith』(大乘起信論), as well as 『IJangEui』, 『PanBiRyangRon』 and 『Geum GangSamMaeGyeongRon』. The researcher examines how one-mind, tathāgatagarbha, and ālayavijñāna become the principles of 'neither arising nor ceasing'(不生滅) and 'arising and ceasing'(生滅) of all beings. The process of how one-mind develops mind in terms of the Absolute(心眞如門) and mind in terms of Phenomena(心生滅門) and its ontological structure are also investigated. In addition, the philosophical significance of Wonhyo's interpretation of tathāgatagarbha and ālayavijñāna analyzed. Besides, the method how various theories about vijñāna from Tathāgatagarbha's and Yogācāra's philosophy can be synthesized is examined based on Wonhyo's arguments. The four aspects of existence(caturākāra 四相) -arising(生), abiding(住), changing(異), and ceasing(滅)- which is transformed according to stages and dimensions of 'arising and ceasing', and phases of mind such as delusion of three fine states(三細) and six rough states(六麤), five consciousness(五意), and six defiled states(六染) are interpreted based on Tathāgatagarbha's and Yogācāra's philosophical system.

The Composition and Principles of Seoul Jinogigut (Shamanistic Ritual) (서울 진오기굿의 재차구성과 의미)

  • Hong, Teahan
    • (The) Research of the performance art and culture
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    • 제22호
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    • pp.93-121
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    • 2011
  • This article is concerned with the withdrawal of the compositional principle of Jinogigut which has been performed in Seoul and the identification of its meaning based on the withdrawal. Jinogigut is a world where a god is connected to humans in complicated manners, this world and the world of the dead coexist, and it is a process of demonstrating that the dead, who have stayed in the world of humans, enter the world of a god. Jinogigut shows the process of leading the dead to the world of the dead one after another. First, the god-centered street is continued, and the gut displays through which process a god will guide the dead to the world of the dead. Next, is a human-centered street, which exhibits the appearance of the dead heading to the world of the dead following the death angel, more in detail. Finally, a human-centered structure shows how humans enter the world of the dead. Through this repetition, it reveals that the dead take a seat in the world of the dead, at last. The organization of the later part of the world of the dead-oriented gut in Jinogigut, which is god-centered, continues to a human-centered gut through the meeting between a god and humans. and , which are continued, followed by , are ceremonial rituals that confirm the dead entering the world of the dead without any problem. Begareugi shows that the entering of the dead into the world of the dead was completed with perfection by cutting hemp cloth, and informs the living that the dead expressed gratitude for holding the ritual for him/her by appearing at the venue of the gut once again and that the dead settled into the world of death. , which finally holds ancestral rites to the god of ancestors who is seated in the world of the dead, reveals that the dead, who had been a human, has been transformed into the god of ancestors through Jinogigut. Jinogigut also performs the function of comforting a client (who is the family of the dead) of the gut, who has faced a sudden death in his/her family. What is the most important for consoling the client is to display that the dead has entered the world of the dead without any problem. Jinogigut shows this process through a three-layered structure. It exhibits how the dead would be moved to the world of gods, as well as the safe entering of the dead who followed Jeoseung-saja(envoy from the world of the dead) and who had appeared to this world from the world of the dead. Then, it demonstrates again the appearance of the dead entering the world of the dead following Barigongu; thus, it placates the heart of the client's family.

Implications for the Direction of Christian Education in the Age of Artificial Intelligence (인공지능 시대의 기독교교육 방향성에 대한 고찰)

  • Sunwoo Nam
    • Journal of Christian Education in Korea
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    • 제74권
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    • pp.107-134
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    • 2023
  • The purpose of this study is to provide a foundation for establishing the correct direction of education that utilizes artificial intelligence, a key technology of the Fourth Industrial Revolution, in the context of Christian education. To achieve this, theoretical and literature research was conducted. First, the research analyzed the historical development of artificial intelligence to understand its characteristics. Second, the research analyzed the use of artificial intelligence in convergence education from an educational perspective and examined the current policy direction in South Korea. Through this analysis, the research examined the direction of Christian education in the era of artificial intelligence. In particular, the research critically examined the perspectives of continuity and change in the context of Christian education in the era of artificial intelligence. The research reflected upon the fundamental educational purposes of Christian education that should remain unchanged despite the changing times. Furthermore, the research deliberated on the educational curriculum and teaching methods that should adapt to the changing dynamics of the era. In conclusion, this research emphasizes that even in the era of artificial intelligence, the fundamental objectives of Christian education should not be compromised. The utilization of artificial intelligence in education should serve as a tool that fulfills the mission permitted by God. Therefore, Christian education should remain centered around God, rooted in the principles of the Bible. Moreover, Christian education should aim to foster creative and convergent Christian nurturing. To achieve this, it is crucial to provide learners with an educational environment that actively utilizes AI-based hybrid learning environments and metaverse educational platforms, combining online and offline learning spaces. Moreover, to enhance learners' engagement and effectiveness in education, it is essential to actively utilize AI-based edutech that reflects the aforementioned educational environments. Lastly, in order to cultivate Christian learners with dynamic knowledge, it is crucial to employ a variety of teaching and learning methods grounded in constructivist theories, which emphasize active learner participation, collaboration, inquiry, and reflection. These approaches seek to align knowledge with life experiences, promoting a holistic convergence of faith and learning.

A Comparative Study on Outspreading Virtues and Enlightenment Teaching Related to Daesoon Thought and Shinnyo Thought (대순사상과 진여사상의 포덕과 교화에 관한 비교연구)

  • Kim, Yong-hwan
    • Journal of the Daesoon Academy of Sciences
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    • 제25_1집
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    • pp.121-155
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    • 2015
  • The purpose of this article is to study on the comparative relationship between mutual cooperation of the Dae-soon thought of Dae-soon jinrihoe and Shinnyo thought of Shinjo Ito. Dae-soon thought focuses on outspreading virtues and enlightenment teaching based on the saying of Jeong-san Sang Jae's Mutual cooperation without any grudge. According to the Buddha's nature thought of Shinjo Ito, 'Dharma kāya resident' is the source of touching upon buddhahood. The Shinyo-en is an outward manifestation of their deep resolve to help others by cultivating spiritual faculty and mind session. First, we can find the virtue action theory in the mutual cooperation of Dae-soon thought and the virtue nature theory in the Shinnyo thought of Shinjo Ito. From the perspective of comparative relationship, it was Jeong-san Sang Jae who laid foundation for the Posterior Grand Renewal. His idea is that the universe should be completed through the mutual communication between the earth and men following the Posterior Grand Renewal. It was Kyodoin-sama who laid the foundation for identifying the place Shinchoji was established. It was at the time that the power we call bakku-daiju as transversality and Shinnyo spiritual faculty were perfected through Shindoin-sama's passing. Second, based on Jeon-kyungn or Dae-soon Ji Chim, outspreading virtue is to awaken mutual cooperation without any grudge and the enlightenment teaching to practice according to mutual cooperation principle without any deceit toward one's own self. No deceit toward one's own self is to be sincere, to be respectful and to be faithful in Jeong-san Sang Jae. In the different context of Mahayana Buddhism, we can be aware that the immortal resident immortal of Dharma kāya is the source of permanent bliss in the Mahāyāna Mahāparinirvāṇa Sūtra' From the perspective of comparative relationship to pray toward Jeong-san Sang Jae and to participate in the Posterior Grand Renewal is to take part in Cheonji-Gongsa. It is a similar phenomena to be reflected suchness reality before the three personifications of buddhahood and the Shinnyo Stupa is the same meaning as meeting the ever present Buddha. Both of them, they focus to find religious altruism from real possibilities of mutual support. They argue that to dispense with altruism is to dispense with Sang Jae or Dharma for the divine transformation of human possibilities Third, Everybody possesses unique and wonderful abilities to be unified with Jeong-san Sang Jae. If we seek happiness by trying to get by without making much of an effort to take part in CheonjiGongsa, it will be difficult to attain the harmony and peace of mankind with outspreading virtues and enlightenment teaching. In the 'Mahāyāna Mahāparinirvāṇa Sūtra' tells us 'all sentient beings have Buddha nature' that could be the possibility to the fulfillment of buddhahood in the spiritual practice. From the comparative relationship, we can strive with open hearts and minds, in efforts that benefit others, and in ways we can work together to build a word of joy in which everyone can have an opportunity to cultivate spiritual faculty. This is based on mutually beneficial voluntary focused our principles into practice the spirit to build a mind session of Shinnyo as the civic clean precepts of 'Mahāyāna Mahāparinirvāṇa Sūtra'. Fourth, the disciples of Jeong-san Sang Jae are encouraged to acquire the Mutual cooperation manner of being considerate. It is important to accumulate virtue action by daily effort. It is the contrast to awaken virtue nature by daily practice. The Buddha's nature thought of Shinjo Ito is based on the thought of Mahāyāna Mahāparinirvāṇa Sūtra. It can be supported by the Shinnyo parents and the two Dojis to build a world of joy as the light dharma descending and the emphasis of Tathatā spiritual faculty. It's not that we can't do something we haven't attained a higher spiritual level. What counts is our continuos effort, act so we can cultivate our spiritual faculty through the way of mind session.

A Servicism Model of the New Economy System (서비스주의 경제시스템의 구조와 운용 연구)

  • Hyunsoo Kim
    • Journal of Service Research and Studies
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    • 제11권1호
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    • pp.1-20
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    • 2021
  • This study was conducted to derive a model of a sustainable economic system for humanity in the era of service economy that requires a paradigm shift. A new long-term sustainable development model has been built on the basis of thousands of years of economic operation experience. Currently, the world is operating the capitalism as the main economic system because there is no better alternative, and the changing economic and social environment such as the advent of the 4th Industrial Revolution is exacerbating the problems of the capitalism, such as job shortages and inequality. In this study, we analyzed the economic management system experienced by human society, and derived an economic system model that is ideal for the modern and future society and is sustainable in the long term. The conditions for a long-term sustainable economic system were presented first. It must be a model that can solve the problems of the current economic system. It must be a model that is faithful to the characteristics of the modern economic society and the nature of the economy itself. And since the new economic system is for humanity, it must be based on the common principles of human society. It should be a model that continuously guarantees core values such as equality and freedom required by human society. After analyzing the problems of the current economic system and analyzing the conditions required for the new system, the basic axioms that the new economic system should be based on were presented, and a desirable model was derived based on this. The structure of the derived model and the specific operation model were presented. In the future, research is needed to specify the operational model so that this model can be settled well in different environments for each country.

Monitoring and Preventive Preservation of Cultural Heritages to Maintain Original Wooden Architectural Cultural Heritage (목조건축문화재 원형유지를 위한 문화재돌봄 모니터링과 예방보존)

  • CHUN Kyoungmee
    • Korean Journal of Heritage: History & Science
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    • 제56권4호
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    • pp.192-214
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    • 2023
  • Wooden architectural cultural heritages are one of the visible legacies that show the national's identity. Even when the concept of 'the original' of cultural heritages was not accurately understood, the emphasis of preservation and management of cultural heritages was placed on 'preservation of the original form' or 'maintenance of the original form'. Moreover, these days, following the trend of international preservation principles, cultural heritages are considered important as "values as historical objects." This paper is the result of an attempt to determine the scope and content of what parts should be monitored to maintain the original form of wooden architectural cultural heritage. The first thing to be done in monitoring wooden architectural cultural heritage is to check the condition of the ground and foundation. The second is the column. This is because the instability of the column causes damage to the joint with each member and the fitting part, resulting in physical changes leading to damage to the wall. The third is monitor the roof tiles. If the leak continues into the building due to the separation or damage of the roof, the defect should be partially dismantled and repaired, so it should be monitored to maintain its original shape as much as possible. The monitoring range of the base, column, and roof serves as a reference point for identifying what damage is being done to the relevant cultural heritages. In other words, the data at the time when monitoring began becomes the 'original' for the year. Alternatives based on the analysis of monitoring for the preservation of original cultural heritages should be actively introduced. In addition, by sharing the current state and situation of cultural heritages as a result of monitoring with various related organizations, preventive preservation should be established rather than preservation of cultural heritages by "intervention."

The Interpretaion of the Fairy Tale <The Frog King or Iron Heinrich> in Light of Jungian Psychology : The Unification of Opposites in the Fairytale (민담 <개구리 왕 혹은 충직한 하인리히>의 융심리학적 해석 : 민담에 나타난 대극의 합일)

  • Boseop Lee
    • Sim-seong Yeon-gu
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    • 제36권1호
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    • pp.55-86
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    • 2021
  • The initial situation in our tale shows that the earth-mother-feminine principle disappeared from the center of the collective consciousness into the collective unconscious. Therefore the heaven-father-masculine principle is dominant, which is represented by the king. And in the king's daughter, who is living without mother, the positive father complex is working. She stays in the heaven-spirit world playing with the golden ball, which can be seen as the state of inflation. She is disconnected from the earth-mother-feminine principle, which is important for a woman to find her genuine feminine identity. This demanded principle approaches her through the frog, a bewitched prince. Psychologically it means that a man is under the power of the negative mother complex. The disgusting, ugly frog is a symbol for the shadow, the earthly animal instincts of the princess. Only with his help she can find her golden ball again, which has fallen into the deep well. Their talk about the rewards to him for his help shows us very well the opposites. The frog wants the feminine value such as relation, earthly eros, but the princess offers the masculine value such as heavenly logos. After the frog brought her the lost ball, i.e. she regained her libido, she completely forgot her promise. Like this the content, which is becoming conscious, here the shadow, is easy to fall back into the unconscious and to be repressed. The frog cannot be with the princess without the help of the king, a father figure, a firm protector of the collective oder. At first unwillingly the princess obeys Logos of her father. But her authentic instinctual urge grows stronger and it causes that her ego is released from the power of her father complex. At just this moment the frog turns into a prince, i.e. he is liberated from the mother complex. The marriage of princess and frog-prince symbolize the unification of the opposites: heaven becomes earthly and earth becomes heavenly. Three iron bands, wrapped around the heart of Heinrich, a young king's servant, are snapped, while he brings the prince and princess back to his kingdom. The heart, the place of earth-mother-feminine consciousness, is now liberated. This principle, which disappeared into the unconscious, emerged into the collective consciousness and the wholeness is recovered. The Self is now leading the collective consciousness, which includes not only the principle of Logos but also Eros.

A Study on the Origin of Human Governance Periods in the Hidden Stems (인원용사(人元用事)의 연원에 관한 연구)

  • Won-Ho Choi;Na-Hyun Kim;Ki-Seung Kim
    • Industry Promotion Research
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    • 제9권1호
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    • pp.203-212
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    • 2024
  • The purpose of this study is to examine the validity of Hidden Stems (支藏干) in the Four Pillars of Destiny with regard to the use of human governance periods in the hidden stems (人元用事). First, there is a theory of assigning period of governance for designated constituents (司令論) in the Hidden Stems of the Earthly Branch. Second, there is a theory that determines the structure of the Four Pillars by the Exposed Constituent from the Hidden Stems (透出論) in the Month Earthly Branch. Since these two theories conflict with each other and cause confusions, this study examined the theory of Hidden Stems in the Four Pillars Classics and examined the historical development of governance period for constituent hidden stems and their validity. The results of the study are as follows: Firstly, the number of dates assigned to respective constituents does not correspond to the calendarical principle, and the assignment of the governance dates for each constituent does not correspond to the principles proposed in ancient books of Four Pillars. Second, though it is said in the Classics that 72 days are equally assigned to each of the Five Elements, actual distributed days for the five elements was 65 days for Wood, 55 days for Fire, 100 days for Earth, 65 days for Metal, and 65 days for Water. Third, though it is said that 7 days should be designated to Yang Earth Mu for the months of Tiger 寅, Monkey, Snake, and Pig, it is logically more legitimate to assign those days to Yin Earth Ki since the month before Tiger is Ox, and the month before Monkey is Goat. Lastly, rationale behind assigning Ki Earth only to Horse Oh as constituting Hidden Stem while disregarding months of Rat, Rabbit, and Rooster is considered not reasonable. Looking at these results comprehensively, it is concluded that the Exposed Constituent theory is logically more appropriate than Assigned Governance theory.

Directions for Legislative Improvement for the Creation and Operation of Ecological Parks (생태공원의 조성과 운영 내실화를 위한 법제적 개선 방향)

  • Kim, Ah-Yeon
    • Journal of the Korean Institute of Landscape Architecture
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    • 제52권1호
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    • pp.71-86
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    • 2024
  • Despite the increasing importance of urban parks' ecological functions in dealing with the climate crisis, ecological parks are not clearly defined in Korea's legal system. Numerous ecological parks created nationwide cannot be systematically designated and managed due to various legal bases and varying management authorities. It is important to clarify the legal status of ecological parks in order to lead the ecological paradigm shift of urban parks and to improve the natural park system for a comprehensive and integrated approach to protect the national ecosystem. To this end, related laws were analyzed to identify problems and to draw directions for legislative improvement. Through the literature review of relevant laws, acts, and ordinances, six major directions for improvement were suggested based on the analysis of problems. First, the legal status of ecological parks in the administrative dichotomy of the current park system is ambiguous, and ecological parks should be clarified through the revision of park-related laws. Second, an ecological park can be defined as a sustainable park created and managed in an ecological manner, promoting the protection and restoration of the ecosystem, conservation, and promotion of biodiversity, and balancing nature observation, ecological learning, and leisure activities. Third, the role of the state and local governments should be systematically revised to lead to a new park planning and management model through new governance. Fourth, since the characteristics of ecological parks are affected by individual laws, the possibility of overlapping ecological parks for other uses should be allowed. Fifth, detailed guidelines and standard ordinances need to be enacted to meet the goals, principles, and facilities of ecological parks. Lastly, along with the revision of the laws, ordinances by local governments also need to be more concrete. This study, which tracks various legal realities related to ecological parks, can contribute to policymaking that can systematize the foundation for the creation of ecological parks to preserve nationwide ecosystems and provide citizens with opportunities to experience and learn about nature.

A Study on the System of Aircraft Investigation (항공기(航空機) 사고조사제도(事故調査制度)에 관한 연구(硏究))

  • Kim, Doo-Hwan
    • The Korean Journal of Air & Space Law and Policy
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    • 제9권
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    • pp.85-143
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    • 1997
  • The main purpose of the investigation of an accident caused by aircraft is to be prevented the sudden and casual accidents caused by wilful misconduct and fault from pilots, air traffic controllers, hijack, trouble of engine and machinery of aircraft, turbulence during the bad weather, collision between birds and aircraft, near miss flight by aircrafts etc. It is not the purpose of this activity to apportion blame or liability for offender of aircraft accidents. Accidents to aircraft, especially those involving the general public and their property, are a matter of great concern to the aviation community. The system of international regulation exists to improve safety and minimize, as far as possible, the risk of accidents but when they do occur there is a web of systems and procedures to investigate and respond to them. I would like to trace the general line of regulation from an international source in the Chicago Convention of 1944. Article 26 of the Convention lays down the basic principle for the investigation of the aircraft accident. Where there has been an accident to an aircraft of a contracting state which occurs in the territory of another contracting state and which involves death or serious injury or indicates serious technical defect in the aircraft or air navigation facilities, the state in which the accident occurs must institute an inquiry into the circumstances of the accident. That inquiry will be in accordance, in so far as its law permits, with the procedure which may be recommended from time to time by the International Civil Aviation Organization ICAO). There are very general provisions but they state two essential principles: first, in certain circumstances there must be an investigation, and second, who is to be responsible for undertaking that investigation. The latter is an important point to establish otherwise there could be at least two states claiming jurisdiction on the inquiry. The Chicago Convention also provides that the state where the aircraft is registered is to be given the opportunity to appoint observers to be present at the inquiry and the state holding the inquiry must communicate the report and findings in the matter to that other state. It is worth noting that the Chicago Convention (Article 25) also makes provision for assisting aircraft in distress. Each contracting state undertakes to provide such measures of assistance to aircraft in distress in its territory as it may find practicable and to permit (subject to control by its own authorities) the owner of the aircraft or authorities of the state in which the aircraft is registered, to provide such measures of assistance as may be necessitated by circumstances. Significantly, the undertaking can only be given by contracting state but the duty to provide assistance is not limited to aircraft registered in another contracting state, but presumably any aircraft in distress in the territory of the contracting state. Finally, the Convention envisages further regulations (normally to be produced under the auspices of ICAO). In this case the Convention provides that each contracting state, when undertaking a search for missing aircraft, will collaborate in co-ordinated measures which may be recommended from time to time pursuant to the Convention. Since 1944 further international regulations relating to safety and investigation of accidents have been made, both pursuant to Chicago Convention and, in particular, through the vehicle of the ICAO which has, for example, set up an accident and reporting system. By requiring the reporting of certain accidents and incidents it is building up an information service for the benefit of member states. However, Chicago Convention provides that each contracting state undertakes collaborate in securing the highest practicable degree of uniformity in regulations, standards, procedures and organization in relation to aircraft, personnel, airways and auxiliary services in all matters in which such uniformity will facilitate and improve air navigation. To this end, ICAO is to adopt and amend from time to time, as may be necessary, international standards and recommended practices and procedures dealing with, among other things, aircraft in distress and investigation of accidents. Standards and Recommended Practices for Aircraft Accident Injuries were first adopted by the ICAO Council on 11 April 1951 pursuant to Article 37 of the Chicago Convention on International Civil Aviation and were designated as Annex 13 to the Convention. The Standards Recommended Practices were based on Recommendations of the Accident Investigation Division at its first Session in February 1946 which were further developed at the Second Session of the Division in February 1947. The 2nd Edition (1966), 3rd Edition, (1973), 4th Edition (1976), 5th Edition (1979), 6th Edition (1981), 7th Edition (1988), 8th Edition (1992) of the Annex 13 (Aircraft Accident and Incident Investigation) of the Chicago Convention was amended eight times by the ICAO Council since 1966. Annex 13 sets out in detail the international standards and recommended practices to be adopted by contracting states in dealing with a serious accident to an aircraft of a contracting state occurring in the territory of another contracting state, known as the state of occurrence. It provides, principally, that the state in which the aircraft is registered is to be given the opportunity to appoint an accredited representative to be present at the inquiry conducted by the state in which the serious aircraft accident occurs. Article 26 of the Chicago Convention does not indicate what the accredited representative is to do but Annex 13 amplifies his rights and duties. In particular, the accredited representative participates in the inquiry by visiting the scene of the accident, examining the wreckage, questioning witnesses, having full access to all relevant evidence, receiving copies of all pertinent documents and making submissions in respect of the various elements of the inquiry. The main shortcomings of the present system for aircraft accident investigation are that some contracting sates are not applying Annex 13 within its express terms, although they are contracting states. Further, and much more important in practice, there are many countries which apply the letter of Annex 13 in such a way as to sterilise its spirit. This appears to be due to a number of causes often found in combination. Firstly, the requirements of the local law and of the local procedures are interpreted and applied so as preclude a more efficient investigation under Annex 13 in favour of a legalistic and sterile interpretation of its terms. Sometimes this results from a distrust of the motives of persons and bodies wishing to participate or from commercial or related to matters of liability and bodies. These may be political, commercial or related to matters of liability and insurance. Secondly, there is said to be a conscious desire to conduct the investigation in some contracting states in such a way as to absolve from any possibility of blame the authorities or nationals, whether manufacturers, operators or air traffic controllers, of the country in which the inquiry is held. The EEC has also had an input into accidents and investigations. In particular, a directive was issued in December 1980 encouraging the uniformity of standards within the EEC by means of joint co-operation of accident investigation. The sharing of and assisting with technical facilities and information was considered an important means of achieving these goals. It has since been proposed that a European accident investigation committee should be set up by the EEC (Council Directive 80/1266 of 1 December 1980). After I would like to introduce the summary of the legislation examples and system for aircraft accidents investigation of the United States, the United Kingdom, Canada, Germany, The Netherlands, Sweden, Swiss, New Zealand and Japan, and I am going to mention the present system, regulations and aviation act for the aircraft accident investigation in Korea. Furthermore I would like to point out the shortcomings of the present system and regulations and aviation act for the aircraft accident investigation and then I will suggest my personal opinion on the new and dramatic innovation on the system for aircraft accident investigation in Korea. I propose that it is necessary and desirable for us to make a new legislation or to revise the existing aviation act in order to establish the standing and independent Committee of Aircraft Accident Investigation under the Korean Government.

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