• The Journal of Korean Philosophical History
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• no.38
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• pp.39-62
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• 2013

Zhuxi explains that the relationship between weifa已發 and yifa已發, is basically that between the homogenious whole and the brilliant tiaoli條理; the nature in its weifa state exists as an undifferentiable entirety, while its respective tiaoli is brilliant but inherent. According to this idea, we will find that the core of the self cultivating theory in Zhuxi's philosophy is cunyang存 養 and xingcha省察. Cunyang is the gongfu工夫 of the jingshi靜時 or weifa; applying the means to the extremes; it is a perfecting the whole of the substance, its contents is to preserve the heavenly principles and the method is keeping oneself gravely as if think carefully. Xingcha is the gongfu of the dongshi動時 or yifa, applying he和 to the extremes; it is a contemplation of ji幾, its contents is to curb human desires and the method is in not deceiving oneself.

• 한국균학회소식:학술대회논문집
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• 2009.10a
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• pp.70-75
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• 2009

• Structural Engineering and Mechanics
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• v.69 no.2
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• pp.193-204
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• 2019

This paper presents results from experimental and numerical studies on the response of steel-concrete composite box bridge girders under certain localized fire exposure conditions. Two composite box bridge girders, a simply supported girder and a continuous girder respectively, were tested under simultaneous loading and fire exposure. The simply supported girder was exposed to fire over 40% of its span length in the middle zone, and the two-span continuous girder was exposed to fire over 38% of its length of the first span and full length of the second span. A measurement method based on comparative rate of deflection was provided to predict the failure time in the hogging moment zone of continuous composite box bridge girders under certain localized fire exposure condition. Parameters including transverse and longitudinal stiffeners and fire scenarios were introduced to investigate fire resistance of the composite box bridge girders. Test results show that failure of the simply supported girder is governed by the deflection limit state, whereas failure of the continuous girder occurs through bending buckling of the web and bottom slab in the hogging moment zone. Deflection based criterion may not be reliable in evaluating failure of continuous composite box bridge girder under certain fire exposure condition. The fire resistance (failure time) of the continuous girder is higher than that of the simply supported girder. Data from fire tests is successfully utilized to validate a finite element based numerical model for further investigating the response of composite box bridge girders exposed to localized fire. Results from numerical analysis show that fire resistance of composite box bridge girders can be highly influenced by the spacing of longitudinal stiffeners and fire severity. The continuous composite box bridge girder with closer longitudinal stiffeners has better fire resistance than the simply composite box bridge girder. It is concluded that the fire resistance of continuous composite box bridge girders can be significantly enhanced by preventing the hogging moment zone from exposure to fire. Longitudinal stiffeners with closer spacing can enhance fire resistance of composite box bridge girders. The increase of transverse stiffeners has no significant effect on fire resistance of composite box bridge girders.

• Journal of Korean Philosophical Society
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• v.116
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• pp.437-464
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• 2010

The article, focusing on the theory of Zhong-He, sheds a new light on the philosophy of Daizhen. The theory of Zhong-He, according to the philosophical system of Zhuxi, serves as the theoretical foundation in erecting the apriori moral nature and guiding mental cultivation of subjects. Daizhen, on the contrary, criticizes the doctrine of Zhonghe in Zhuxi's philosophy as it produces negative side-effects of moral dogmatism. Zhuxi's doctrine, according to Daizhen, as it reduce the origin of morality to apriori condition of consciousness and delimit the range of cultivation to psychological realm of subjects, restricts moral subjects in the fortress of their own subjectivity. In this vein of his criticism, Daizhen attempts new interpretation on Zhonghe. The character Zhong (中), according to him, does not refer to apriori moral state or metaphysical moral substance as it does in the doctrine of Zhuxi. On the contrary, it denotes the state in which diverse existent beings are placed in their own position by their own dispositions. Similarly, the other character He (和) does not refer to the condition where an individual's consciousness is in equilibrium, but to the process of achieving the harmony of entire society in which diverse existent beings are communicating to each other. With his novel interpretation of the theory of Zhong-He, Daizhen could dissolve the tradition of Weifa (未發) and moral subjectivism in Zhuxi's philosophy and provide a way of establishing reciprocal communication and harmony between various individuals. It is in his ethics of rational mutual understanding where the significance of Daizhen's philosophy should be found.