Earticle

한대 조정과 예학계는 다양한 ‘고례’의 자료들을 통해서 주례의 실체를 인식해갔을 뿐만 아니라, 고례를 공자와 주공의 윤리적 가치와 정치적 이상을 담은 ‘예경’으로 정위하였다. 이것은 예제의 이념적 정당성을 확보하는 것임과 동시에, 신례의 제정에 있어 최초로 ‘고례’의 현실적 효용 가치를 국가적으로 검증하고 실험한 것이다. 금문 예학계는 ‘사례’ 중심의 『의례』를 미루어 ‘왕조례’를 추정하는 방식으로 이에 대응했으나, 고문 예학계는 왕조례와 방국례가 풍부한 고문 자료와 『주례』를 앞세워 금문 『예경』의 권위에 도전하였다. 정현은 고례 자료들을 전면적으로 재검토하고 체계적으로 선별하는 교감 작업을 통해 『주례』, 『예기』, 『의례』의 삼례서를 정본화하고, 고례의 예경 체계를 재구성함으로써 한 대 예학을 총결하였다. 이것은 『주례』안에 『의례』를 귀속시키고 오례 체계 안에 팔례 체계를 정위시킴으로써, 개인의 도덕적 영역을 국가권력에 귀속시킴과 동시에, 정치적 정당성과 사회적 이상을 궁극적으로 개인의 의례적 수행에서 찾는 국가 모형을 제시한 것이다. 통일된 예경 체계 안에서 상이한 의례와 의미들이 상호 정위되고 해명되는 정현의 삼례학에는 사실(史實)과 이론적 구성이 공존한다.

During the Han Dynasty, courtiers and scholars of Li(Rites) came to recognize the reality of Zhouli(rites of Zhou Dynasty) by studying various materials of the ancient Li, and they rightfully posited the ancient Li to be ‘Lijing (the Classic of rites)’ that contains the ethical values and political ideals of Confucius and Zhou Gong. This implies that for the first time the pragmatic value of the ancient Li was tested and verified on a national level, and that the idealogical legitimacy of the institutions of Li was secured. The scholars of Jinwen(New text) responded by presuming ‘kings’ court rites’ in the light of ‘rites of the Shi(士)’, while the Guwen(Old text) scholars of Li challenged the authority of 『Lijing』 in Jinwen, with the specific illustration of kings’ court rites and lords’ court rites that are abundantly exemplified in Guwen materials and 『Zhouli』. Zheung Xuan thoroughly reexamined and systematically sorted the ancient Li materials. His historical research and comparative analysis of Li consequently resulted in shaping the standardized three classics of Li, that is, 『Zhouli』, 『Liji』, and 『Yili』. He also finalized the study of Li of the Han Dynasty by restructuring the Lijing system of the ancient Li. He placed 『Yili』 inside 『Zhouli』, and positioned the eight-Li system within the framework of the five-Li system. In other words, Zheung Xuan put the individual realm of ethics under the state power, and suggested a model state whose political validity and social ideals are ultimately sought through individual practice of rites. Historical truths and theoretical constructs coexist in Zheung Xuan’s Study on the Three classics of Li, where divergent rites and meanings are mutually clarified and situated within a unified ‘Lijing’ system.

가진 정현파 강제력에 의한 강제 진동의 특성이 연구되었고 또한, 주파수 영역에서 FRF의 수치 분석을 자세히 수행하였다. 이와 관련하여 강제 진동 모델에서 변위, 속도 및 가속도의 응답을 구하였다. 고유 주파수 주변 의 실수부와 허수부의 FRF 특성도 각 경우에 따라 구하였다. 시간 영역에서의 강제 진동의 응답분석은 정현파 강 제 진동의 특성을 식별할 수 있다. 변위, 속도 및 가속도 등의 응답을 얻기 위해 Runge-Kutta-Gill 방법의 수치해 석 기법을 수행하여 강제력 주파수에 따른 응답을 얻었고 이 주파수는 응답에 큰 영향을 미치지 않았다. 또한, FRF 는 강제 진동의 고유 특성을 나타내고 있으며 이러한 강제 진동 모델의 각 감쇠 조건에서 이러한 응답분석을 성공 적으로 자세하게 얻을 수 있었다. 상이한 질량, 감쇠 및 강성에 대한 수치 분석 후, 정현파 강제력에 의한 강제 진동 응답 특성을 강제력의 진폭 및 주파수를 동시에 고려하여 분석되었다.

The characteristics of forced vibration with excited sinusoidal force was introduced. Also, numerical analyses and FRF in frequency domain were performed in detail. In this regard, the responses of displacement, velocity and acceleration were investigated in a forced vibration model. The FRF characteristics in real and imaginary part around natural frequency are also discussed. This response approach of forced vibration in time domain is used for the identification and monitoring of sinusoidal forced vibration. For acquiring a displacement, velocity and acceleration, a numerical technique of Runge-Kutta-Gill method was performed. For the FRF(frequency response function), These responses are used. Also, the FRF can represent the intrinsic characteristics of the forced vibration. These performed results and analysis are successful in each damped condition for the forced vibration model. After numerical analysis of the different mass, damping and stiffness, the forced vibration response characteristics with sinusoidal force was discriminated considering its amplitude and frequency simultaneously.

위성 구조계의 가장 기본적인 임무 및 역할은, 우선 위성 자체의 미션 및 기능을 위해 필요한 여러 탑재체 및 장비들을 장착하고 지지할 수 있는 공간을 제공하고, 발사 시에 발생하는 이런 극심한 발사환경 하중에서 위성체 및 탑재체들을 안전하게 보호하는 것이다. 위성체가 발사체에 실려 발사될 때에 매우 높은 가속도에 의한 정적하중 및 공기의 저항에 의한 하중, 연소 가스 분출 시 발생하는 음향에 의한 하중, 발사체로부터 분리될 때 발생하는 충격 하중 등 여러 가지의 극심한 하중을 겪게 된다. 이런 여러 발사환경 중, 저주파 동적 하중 환경의 검증을 위한 정현파 가진 시험 시에 주요 탑재체 및 장비들의 고유모드에서 과도한 하중이 가해지는 것을 피하기 위해 정현파 가진 규격에 노칭을 적용하게 된다. 본 논문은 정현파 가진 시험을 주요 내용으로 하며, 시험을 수행하기 위한 노칭된 예측 입력하중과 실제 시험에 사용된 입력하중을 비교하여 유한요소모델 및 예측의 정확성을 확인해 보고자 한다.

Satellite structure should be designed to accommodate and support safely the payload and equipments necessary for its own missions and to secure satellite and payloads from severe laucnch enviroments. The lauch environments imposed on satellites are quasi-static accelerations, aerodynamic loads, acoustic loads and shock loads. To qualify the structure design against low-frequency dyanmic enviromnent, sine vibration test should be performed. During sine vibration test, the notchings are implemented in order to keep the payloads and equipments from excessive loading at their own main modes. This paper deals with sine test prediction, sine vibration test results, comparison of predicted values and tested values, and verification of Finite Element Model.

Statistics suggest that the image of the monk and nun of that period demonstrates: among “The Collection of the Chü (drama)of the Yuan Dynasty”, “An additional Chü Collection (Drama) of the Yuan Dynasty”, “Drama of the Ming Dynasty” and “the Sixty Kinds of Chü (drama)”, finds 42 pieces of the monk and nun image without proper respect. They break not only the traditional Moral rules, but also denied, destroyed the Buddhist mind, character and the clean and pure ceremony. They make a mock of them, who disobeyed the Buddhist discipline, violated the Buddhist training program. In the drama appears the unmoral roles, the monk and nun in the Chinese traditional opera acts as either a painted‐ role face or a comedic clown. In the Chinese opera, they behaved themselves as a jester, and a buffooneries function as well. In an ancient Chinese ages, the communication of men and women in the sociality secretly, Buddhism temple and Taoism temple work as the occasion and broken out the traditional moral discipline and forbidden by social custom. To reduce the temple majestic and to reduce the abuse conduct, playwright plotted in that drama writings of the two roles with amusing behavior for laughing and enhancing entertainment effect. Moreover, the moral and courtesy program bandaged the human nature and humanity, so an erotic literature reaches to its summit. Actually it shows a manners of an anti –conservatism. As a researcher, I agree it completely. Many phenomena indicate its backside of multilevels. This investigation discloses some different scene of the long Chinese Buddhist History , why playwright, before Yuan and Ming Dynasty, didn’t use jester and clown to show difference. In the Chinese Drama of the above mentioned period demonstrates how the mortal people lives in the society. Therefore the declining of Buddhist discipline is truly. The drama of “A Nun Thinks of The Mortal Life”, has been played in Taiwan. I analyzed and specified that the image of the monk and nun of the Yuan and Ming Dynasty’s drama finds its satirical and ironic condition. I carefully explore the documents, has been evidenced its weakness accordingly. A drama reflects world people with their social moral and ethical program obtains the goal of this research.

本篇論文統計《元曲選》、《元曲選外編》、《全明雜劇》、《六十種曲》中，共有 四十二本劇曲的僧尼形象，不僅逾越中國傳統倫理，也否定、敗壞了佛教思想體系與清靜 律儀。劇中多半嘲諷出家人不守清規，違犯戒律，而穢行敗德腳色都是由淨丑擔綱，或以 為淨丑的功能就是戲劇甘草，主要是藉由插科打諢取悅大眾，中國古代男女社交不公開， 寺院道觀正足以成為突破傳統禁忌的場合，為了降低寺宇莊嚴不可褻瀆的氣氛，劇作家才 會以淨丑扮演僧尼，製造笑點，提高娛樂性；而且元明時期禮教嚴重桎梏人性，此時情色 文學也達到高峰，實質是有反抗道學的意義。筆者對於這些觀點皆能認同，某種現象的成 立，其背後原本就可能有多面向的因素，不過耐人尋味的是，佛教傳來中國的歷史非常久 遠，卻為何在元明以前沒有這麼多對僧尼露骨的玩笑和戲謔？尤其戲劇演出世間百態，是 整個時代的縮影，所以佛教式微自然也是不可抹煞的真實面。本文因此從〈思凡〉在台灣 的演出情形說起，再歸納分析元明劇曲嘲諷佛教的情形，最後引據文獻史料印證該時期佛 教的衰落。彰顯戲劇反映社會倫常的時代意義，即是本文寫作之目的。

본 논문에서는 文化柳氏 嘉靖譜와 安東權氏 成化譜에 수록된 朝鮮 初期 妃嬪들 가운데 한 명인 貞顯王后 尹氏의 선대를 遡及․考察하면서 重疊된 通婚圈에 중점을 두어 조선 초기 지배층의 성향을 살펴보았다. 정현왕후의 坡平 尹氏 家門은 고려 전기 이래 門閥貴族家門으로서 忠宣王이 宣布한, 왕실과 혼인할 수 있는 ｢宰相之宗｣가문의 반열에 올랐다. 그리고 조선 초기에 들어와서도 國婚과 기타 功臣․鉅族 家門들과의 통혼을 통해 가세를 신장시켰다. 본고에서는, 親孫 및 外孫 계열 후손에 이르기까지 대를 한정하지 않고 수록한 족보인 가정보와 성화보를 통해 당대 지배층 가문들간의 중첩된 혼인 관계를 살펴보았다. 그리고 이를 통해 정현왕후가 자신의 시어머니(姑)인 昭惠王后까지 포함하여, 鄭昌孫, 韓明澮 등을 비롯한 고려 후기 및 당대 여러 유명 인물들과 혈연 관계로 맺어진 人的 關係網을 발견할 수 있다.

In this paper, we examined ancestors and lineage of the Jung-Hyoun Wang Hwoo(貞顯王后: 1462～1530; empress named Jung-Hyoun)-the empress of the Chosun dynasty 9th King Sung-Jong(成宗: 1457～1494), listed on the two famous genealogy, Munhwa Liu Ssi Jiajingbo(文化柳氏嘉靖譜: Munhua Liu Genealogy of Jiajing Era) and Andong Gwon Ssi Chenghuabo(安東權氏成化譜: Andong Gwon Genealogy of Chenghua Era). By this work, we investigated the character of ruling class in the early Chosun dynasty(朝鮮王朝) period at the point of ｢marriage ties｣, especially ｢range of entangled marriage｣. Jung-Hyoun Wang Hwoo’s clan, Pa-Pyoung Yun Ssi(Pa Pyoung Yun Clan: 坡平尹氏) belonged to the aristocracy since early period of Goryeo dynasty(高麗王朝). Moreover this clan was declared as one of the ｢Families of the State Councilors(Chaesang-chijong: Families that the court could intermarry with: 宰相之宗)｣by the Goryeo dynasty 26th King Ch'ung-son(忠宣王: 1275∼1325) And Pa-Pyoung Yun clan enhanced political influence through reiterated marriages with the Royal family(王室), meritorious retainers(功臣) and distinguished family(mighty clan: 鉅族) in the early Chosun period. The two representative genealogies of Korea, Munhwa Liu Ssi Gajungbo and Andong Gwon Ssi Chenghuabo contain every descendants including agnate and cognate since ancestor(progenitor). And many historical high-ranking officials throughout the late Goryeo and early Chosun period(14～16th century) are listed on the genealogies. By examining this genealogies, we can see many cases of the chain marriages between powerful families. Also we can discover consanguinity(blood relationship) and human network between Jung-Hyoun Wang Hwoo and many influential vassal(powerful courtier)-for example Jeong Chang-Son(鄭昌孫: 1402～1487) and Han Myoung-Hwoi(韓明澮; 1415～1487)-and even her mother-in-law, So-Hye Wang Hwoo(1437～1504).

본 연구의 목적은 와타나베 요시히로의 주장, 즉 정현의 경학은 ‘漢을 대신할 새로운 천하의 규범을 준비하였다’라고 한 것에 의문을 품고, 그것은 오히려 劉漢 정권의 정당성을 보다 공고하게 하기 위해 구성된 것임을 주장하는 것이다. 필자가 그 증거로 제시한 것은 鄭玄 三禮注의 예학정신(예학관)이다. 연구결과 정현의 三禮注가 지향하는 4가지 대표적인 예학정신은 모두 봉건등급질서 강화라는 목적에 귀결되고 있었다. ‘구별(別)’은 당연히 상하를 구별하는 계급적 논리를 가지고 있으니 금방 그러한 측면을 드러내는 것이고, ‘혐의 피하기’도 사실 아랫사람이 윗사람에게 오해를 받을 수 있는 소지를 차단하는 것이 주라는 측면에서 보면 이것도 등급질서와 연결된 것이라 할 수 있다. 그리고 공경과 겸양의 경우도 결국 사회·국가적인 존장자를 높이고 공경하면서 자신을 낮추는 것을 주된 것으로 하는 것이니 봉건질서를 공고하게 하는데 유용한 논리라 할 수 있다. 이렇게 보면 정현의 경학과 三禮注는 당시의 체제를 강화시키고자 하는 강한 정치적 성향을 가지고 있다고 평가할 수 있다. 정현이 ‘禮와 그 예학정신’만이 東漢末의 누란지세를 해결할 수 있는 가장 좋은 해법이라고 판단하고 그것을 강화하고자 한 것 자체가 그의 정치적 지향성을 드러내는 것이기 때문이다. 또 정현이 六天說과 感生帝說을 주장함으로써 유한 정권의 정당성을 보장해주고자 한 것도 마찬가지이다. 유한 정권이 受命帝인 五天帝의 精氣(=靈氣)에 감응하여 태어난 선조에 의해 건국되었다는 논리 그 자체가 그 정권의 층차적 구별성을 옹호하는 논리이기 때문이다. 따라서 정현의 경학과 三禮注는 누란지세의 위기에 처한 東漢末의 정국을 타개하기 위해 구축된 논리라 할 수 있다.

The purpose of this study is to get second thoughts about the assertion of Yoshihiro WATANABE, that is, Zheng Xuan’s the study of Confucian classics is ‘to prepare a new system to replace Han dynasty by a new force or empire’, I want to argue that Zheng Xuan’s the study of Confucian classics was rather made up as aim to further strengthen the justification of Han dynasty. The evidence which was the writer of this article presented is ‘the mind of lǐxué of Zheng Xuan’s San Li Zhu.’ According to this study, we was known that the mind of lǐxué of four typical kinds which was Zheng Xuan’s San Li Zhu oriented, was all concluded to the purpose of the feudal grade order(fēngjiàn děngjí zhìxù)’s reinforcement. For example, the ‘distinction’(別: bié) reveal soon it’s true character. Because it have originally a classical reason of distinction of social standing. About the ‘evasion of suspicion’, we can also say that it concern with the feudal grade order(fēngjiàn děngjí zhìxù). Because it has as its object block off misunderstanding which is a underling infringe on a elder's rights. And about the reverence and modesty, we can also say that it finally concern with useful logic for tighten the feudal grade order(fēngjiàn děngjí zhìxù). Because they aim that not only make the social and national venerable elder high, but also make me low. So I think that Zheng Xuan’s the study of Confucian classics and his San Li Zhu have powerful political orientation which has highly motivated to strengthen in those days of Dong-Han dynasty system. Because it reveal his powerful political orientation that Zheng Xuan judge only solution that a proprieties and the mind of lǐxué can rescue a most dangerous situation the late Dong-Han, and make greater efforts to strengthen them. And as Zheng Xuan claims Liu-Tian-Shuo(六天說) and Gan-Sheng-Di-Shuo(感生帝說), it is the same to strengthen the justification of Liu Han dynasty. Because itself the fact that Liu Han dynasty were formed by ancestors who was induced the vital force of Shou Ming Di(受命帝), that is Wu Tian Di(五天帝), is to protect a greater distinction of Liu Han dynasty. Therefore we can assert that Zheng Xuan’s the study of Confucian classics and his San Li Zhu is a constructional theory to rescue a most dangerous situation the late Dong-Han.

In the Analects of Confucius, Confucius discussed with his pupil Zi-xia(子夏) about one verse of the Shih Ching, and Confucius concluded the means of that verse with 'Hui shi hou su(繪事後素)', furthermore Zi-xia enlightened with the concept of courtesy. The conclusion 'Hui shi hou su(繪事後素)' was expressed so metaphorically that has brought about many translations. The most convinced translations were suggested by Zheng-xuan(鄭玄) in Han dynasty and Zhu-xi(朱熹) in Song dynasty, this explained the 素 is white board and that the 素 is white color. The two renowned scholars explained the relations of the 繪事 and the 素 differently and resulted in different translations. In this report the translations of Zheng-xuan and Zhu-xi are considered to more likely implicate the concept of courtesy in base than the painting itself. Because the concept of courtesy of an epoch often express the ideas of courtesy regulated to the standards of the epoch. So Zheng-xuan in Han dynasty stressed the class system, insisting white color to separate the mass of colors, and Zhu-xi in Song dynasty focused on the one's inner life, insisting the one's inner life be like white board. Discriminating the true translation itself, this report is on behalf of Zheng-xuan, because the art pattern and the uses of vocabularies in Confucius' epoch are more similar to Zheng-xuan's translation.

본 연구에서는 자연환경에 영향을 주는 에너지를 절감하기 위해 피복아크용접에서 가동철심형 용접기와 전력 사용량이 적은 디지털 용접기(인버터 방식)를 비교하여 전력 사용은 적으며 용접성은 동일한 조건을 갖춰야 하는 부 분을 확인하고자 한다. 가동철심형 용접기는 정현파를 출력하는 교류를 사용하며 디지털 용접기 또한 정현파 교류를 발생시켜 동일 조건을 갖추고 전력사용량은 적으며 같은 용접성을 갖추어야 한다. 다만 용접성은 다양하게 검증할 수 있으나 국가기술자격 용접 분야의 자격시험으로 한정하여 분석하고자 한다.

In this study, in order to reduce energy that affects the natural environment, a moving iron core type welding machine and a digital welding machine (inverter type) with low power consumption are compared in shielded arc welding, and the parts that use less power and have the same weldability conditions are identified. want to check. The movable iron core welder uses alternating current that outputs a sine wave, and the digital welder also generates a sine wave alternating current, so it must have the same conditions, low power consumption, and the same weldability. However, weldability can be verified in various ways, but the analysis is limited to the qualification test in the field of national technical qualification welding.

산업자동화에 적합한 구형파 구동 BLDC 영구자석 전동기 설계 및 개발, 위치검출방식 회로와 드라이버 개발에 관심이 증가하고 있다. 그러나 이 전동기는 스위칭 손실에 의한 효율 저하 및 진동, 소음 등으로 인하여 가격적∙기능적인 장점에도 불구하고 그 응용에 있어서는 다소 제한적인 실정이다. BLDC 모터를 설계하고 조립하는 과정에 있어 자기회 로 설계의 문제 또는 조립과정상의 제품 불 균일 등으로 인하여 자극 각이 균일하지 않거나 자속분포가 왜현되는 문제가 발생하는데, 이러한 것들이 위치검출 어긋남의 원인이 되어 모터 특성을 악화시킨다. 또한 위치센서로부터 발생된 신호 가 정확히 드라이버로 피드백 되어야만 정현파 구동 BLDC 시스템이 안정적으로 동작할 수 있다. 그러나 발생된 신호가 외부의 영향인 자속밀도 편차나 착자 기술에 의해 DC offset 성분이 발생하여 안정적인 위치검출을 할 수 없기에 본 연구에서는 DC offset 성분을 제거할 수 있는 제안된 회로를 연구하고자 한다.

Interest is growing in the design and development of square wave driven BLDC permanent magnet motors suitable for industrial automation, and the development of position detection circuits and drivers. However, this motor is somewhat limited in its application despite the price and functional advantages due to the decrease in efficiency due to switching loss and vibration and noise. In the process of designing and assembling a BLDC motor, the magnetic pole angle is not uniform or the magnetic flux distribution is distorted due to problems in magnetic circuit design or product non-uniformity in the assembly process. Therefore, these things cause position detection deviation and deteriorate the motor characteristics. In addition, the sine wave driven BLDC system can operate stably only when the signal generated from the position sensor is accurately fed back to the driver. However, since the generated signal cannot perform stable position detection due to the occurrence of DC offset component due to magnetic flux density deviation or magnetization technology, which is an external influence, this study intends to study the proposed circuit that can remove the DC offset component.

『Maoshixu』 was the first to study the nature and meaning of 『Shi』, 『Feng』『Ya』『Song』and began to explain the earliest interpretation of the works of 『Shijing』through ‘Zhengbian’. The 『Shi』, 『Feng』 and 『Ya』 is divided into ‘Zhengbian’ according to the ups and downs of the royal road, which shows that the good and evil of the city government are the politics of the times and turbulent politics. It is said that the advantages and disadvantages of political edification should be known because if Jun(君) attach importance to public, can govern well, and attach importance to public, can govern badly. It can be seen that Han is inherited Confucianism and judge whether it is right or wrong in relation to historical facts about rule. Zheng Xuan developed the ‘Zhengbian’ in preface, distinguishing with the rise and fall of the Royal Road. 『Zhengfeng Zhengya』, which began its prosperity, began with a poem related to King Moon in order to follow his beauty because it shows that there is a law to follow. The poem 『Bianfeng Bianya』, which started its decline, is because the world changed from the Yi King's period to Chen linggong’s period, resulting in change in 『Feng』 and 『Ya』. Therefore, it is worthy of vigilance to satirize his ugliness and want to correct it. Proposed 『Bianfeng Bianya』, minister(臣) to monarch(君) emphasizes that the situation has changed by calculating the pros and cons of politics through poetry. Thus, for the sake of kingship politics, the relationship between the emperor and the minister emphasizes the importance of each other’s role and explains the poem, According to the purport of “Preface”, it is divided into “zhengbian”, which is distinguished according to historical facts and times, and endowed with classical significance. It can be seen that it is important to emphasize their respective roles through the relationship between monarchs and officials for the sake of kingship politics, and explain the poetry, According to the poetic meaning of Sequence, it is divided into ‘Jeongbyeon’ and is divided by generation based on historical facts and gives scriptural meaning.

漢代의 經學은 크게 今文經學과 古文經學이라는 학문적 경향으로 대별되며, 두 학파 사이에 무수한 대립과 융합, 그리고 치열한 논쟁이 한대 경학의 역사를 대변한다. 두 학파 사이의 논쟁은 크게 4차에 걸쳐서 진행되었는데, 그 중 본 논문에서 다루는 제4차 금고문 논쟁은 이전의 논쟁과는 구별되는 독특한 성격을 띠고 있다.앞선 세 차례의 경학논쟁은 경세학적 경학의 역할이 강조되는 상황에서 현실 정치의 장에서 벌어진 정치적 이념 논쟁의 성격이 강하며, 금문경학과 고문경학 특히 公羊學과 左氏學의 학관 설립이라는 학파의 주도권 문제와 직접적으로 관련되어 있었다. 그리고 논쟁의 배후에는 항상 국가 권력이 자리하여 논쟁을 주도함으로써 경학이라는 권력의 기반을 장악하여 국가의 지배 이념을 정당화하려는 강한 정치적 색채를 띠었다. 이와는 달리 何休와 鄭玄 사이에 벌어진 4차 금고문논쟁은 이전의 논쟁과는 그 성격을 완전히 달리할 뿐만 아니라 경학 이론의 발전이라는 측면에서 매우 중요한 의미를 지니고 있다. 이 논쟁은 현실 정치와는 이미 단절된 학술계 내부의 논쟁이며, 경학의 내실화를 꾀하는 과정에서 촉발된 순수 이론 논쟁이라는 점에서 이전의 논쟁과는 크게 구별될 뿐만 아니라 그 학술적 가치 또한 크다고 할 수 있다. 이 논쟁은 경학사적인 측면에서 경학의 성격 변화, 즉 현실 정치와의 불가분의 관계 속에서 정치 이념의 생산자 내지 담지자의 역할을 수행했던 경학이 정치와는 완전한 단절을 선언하고, 실증적이고 고증학적인 경학으로 방향을 전환한 모습을 상징적으로 보여주는 사건이다. 그 뿐만 아니라 이 논쟁은 공양학의 집대성자인 하휴와 금고문학의 통합을 이룬 정현의 학문적 입장과 사상적 경향을 압축적으로 보여준다는 점에서도 매우 중요한 가치를 지닌다. 하휴와 정현의 논쟁은 외형적으로는 금문 경학과 고문 경학의 대립이라는 형식을 취하고 있지만, 내용면에서는 경학 발전의 새로운 출로를 개척함으로써 경학사에서의 획기적인 사건으로 평가될 수 있다. 논쟁 이후 공양학은 하휴에 의해 일관된 체계를 갖춘 이론을 형성함으로써 하나의 체계적인 학문 형태로 정착되었으며, 실증적이고 고증학적인 정현의 학문 태도는 경학 연구 방법의 기초적 모델을 제시했을 뿐만 아니라 경학의 내실화에 결정적인 기여를 하였다.

본 논문은 鄭玄의 『周易』 注를 중심으로 하여, 易의 세 가지 의미와 禮의 상관성을 살펴보고자 한다. 또한 『周易』 鼎卦 九四 爻辭, 離卦 九四 爻辭, 旅卦 初六 爻辭에 대한 정현의 해석을 중심으로, 『周禮』에 기반한 정현의 禮에 관한 사유를 살펴보고자 한다. 특히 정현이 언급한 禮의 관계적 질서와 도덕적 의미, 그리고 禮를 어긴 데 대한 엄중한 처벌에 관한 사유를 고찰함으로써, 형벌과 罪의 절대적 기준, 특히 不易의 행위기준으로서의 禮를 살펴보고자 한다.

The controversy over the chief deity at the sacrifice to the heaven in suburb(郊祀) and the Mingtang(明堂) in the Wei-Jin-Nanchao period has been to the fore quite early in history of the national ritual systems. In earlier studies, the controversy over the chief deity at the suburban sacrifice to the heaven has been comprehended and evaluated according to the analysis framework based on such dichotomy of views as ‘Six Heavens’ of Zheng Xuan(鄭玄) and ‘Single Heaven’ of Wang Su (王肅). Breaking away from the conventional stereotype, one may need a new angle on the above controversy, as described in this paper. The main subject on the controversy over the chief deity was the relationship with Haotian-shangdi(昊天上帝), Shangdi(上帝) and Wudi(Five Heavenly Emperors, 五帝). Zheng Xuan considered Shangdi, the chief deity at the sacrifice to the heaven in suburb in January, to be Wudi. On the other hand, Haotian-shangdi was worshiped in round altar(圓丘) at winter solstice. The controversy over the same and different concepts posed in Haotian, Shangdi, Wudi and the Heaven(天) was developed during the Jin-Song(晉宋) period. However without accurate understanding of Zheng Xuan as the starting point of the controversy over the chief deity and its academic standard, it is inevitable that only false arguments from misreading and distortion remain. Some researchers quoting Zheng Xuan unwillingly distorted his original intention. But there were a few researchers solved the above controversy in respect of Zheng Xuan to the relation between Shangdi and Haotian, as a sticking points which Zheng Xuan remained. For example, Zheng Xuan thought that the Heaven(天) could be called variously and a suitable name should be selected according to the situation of the related people. From this view, one may deduce that while Haotian denotes the vital vigor(元氣) as the origin of all things full in the infinite space, Shangdi is an emphasized name as the presider supervising the growth and development of all things. This kind view of Zheng Xuan intactly appeared in the standpoint of Liu Hong(劉宏) in Song dynasty. According to Liu, ‘Heaven’ is too high and noble to be called as only one name. As the case may be, ‘Heaven’ is called sometime as Shangdi or Haotian. While all of the above names denoted ‘Heaven’, the different expression of ‘Heaven’ in the same sentence might be due to preventing the repetitive use of the same word. At that time, many people might also share the thoughts of Zheng Xuan and Liu Hong. Such intensifying controversy may be considered a phenomenon indicating the academic variety and depth at that time without any established theory.

《大學》의 요지는 三綱領과 八條目이며, 그 정수는 ‘絜矩’로 집약된다. 즉, ‘絜矩’는 治國平天下의 요체로서 三綱領의 ‘明德’과 밀접한 관련이 있다. 이에 漢代 ‘明德’의 인식의 차이에 따라 鄭玄과 朱熹의 ‘絜矩’와 ‘慎獨’의 ‘獨’의 해석이 달리 나타난다. 鄭玄은 ‘絜矩’의 ‘絜’은 ‘結’로, ‘矩’는 ‘法’으로 해석하였다. 즉, 정현은 ‘絜矩(결구)’란 위정자가 반드시 지켜야 하는 규범으로, 후천적인 학습을 통해 성취된 明德으로 인식하여 賞善罰惡의 준칙과 공명 무사의 대의를 밝히는 明德을 지닌 위정자만이 나라를 다스려 천하를 평정할 수 있다(治國平天下)는 의미에서 ‘絜矩’를 주석하였다. 반면, 朱熹는 ‘絜矩(혈구)’를 “因其所同, 推而度物”이라 주석하였다. ‘因其所同’이란 즉 사람이라면 모두 가지고 있는 공통된 마음 즉 본체의 의미와 絜矩를 통해 治國平天下에 이르게 되는 功效處의 의미까지 내포하고 있다. 즉, 朱熹의 絜矩는 ‘본체와 작용’의 의미 모두 내포되어 있다. 이는 송대 성리학의 영향으로 더욱 그 의미가 확장되어 추상적이며 내재화되어가는 경향을 띠며, 추후 유학사에서 큰 영향을 남기고 있다.

The 『Maoshi Zhuanjian』 is an annotation by Zheng Xuan, regarded as the pinnacle of Confucian scriptural exegesis, symbolically embodying the Confucian thought system beyond mere philological commentary. This study aims to explore the potential for its educational reactivation by critically reflecting on the schematic and text-centric limitations of traditional exegetical interpretation and reilluminating the interpretive framework of the 『Maoshi Zhuanjian』 from the perspective of a multi-layered symbolic structure.​ To this end, the genealogy of the Mao Poetry interpretive system is examined from philological and intellectual historical viewpoints, with the Confucian symbolic structures typologized around the interpretive categories of 興(xing), 禮(li), 正變(zhengbian), and 美刺(meici) inherent in the 『Maoshi Zhuanjian』. Each symbolic structure forms a multi-layered semantic network encompassing human emotional orientation, internalization of moral norms, correspondence between political reality and ideals, and edification and criticism through literature, serving as an educational resource extensible to ethical education, citizenship cultivation, and critical thinking training via classical interpretation.​ This study proposes the interpretive system of the 『Maoshi Zhuanjian』 as a trigger for critical thinking, a prototype for moral education, and a foundation for convergent educational design. In conclusion, by demonstrating the possibility of integrated practice between classical education and modern pedagogy through the contemporary recontextualization of Confucian exegesis, this research proves that classical texts remain valid discursive resources with educational significance, thereby charting new directions for classical-based convergent education.

The 『MaoShiZhuanJian(毛詩傳箋)』 by Zheng-xuan(鄭玄, A.D.127-200) in the Politics with Courtesy(禮治). In order to understand Zheng-xuan’s Politics with Courtesy of this paper compared the differences from 『MaoZhuan(毛傳)』 to 『ZhengJian(鄭箋)』 and analyzed the transition process from 『MaoZhuan』 through 『MaoShiXu(毛詩序)』. The Han Dynasty was the heyday of Confucianism, and social integration and stability through morality and courtesy were emphasized. Confucianism was established as an ideology of national governance during this period, and the importance of the Politics with Courtesy of Confucianism was particularly emphasized. 『MaoShiZhuanJian』 is a Confucian scholar who was active against this background of the times and notes various Confucian scriptures, including 『ShiJing』. His academic thoughts focused on moral governance and maintenance of social order through courtesy, and emphasized the moral roles and responsibilities between the monarch and the people. 『MaoShiZhuanJian』 pursued national stability and order through the Politics with Courtesy of courtesy, and embodied the Confucianism idea by reflecting the social and political demands of the time. This had a great influence on the development of Confucianism during the Han Dynasty and also had a lasting influence on the Confucianism of the later generations.

The purpose of this paper is to examine the reasons why Zheng Xuan pursued the synthesis of New-Text and Old-Text Scholarships through a social and political prism, the aspects of the synthesis of New-Text and Old-Text Scholarships in Zheng Xuan's Mao-Shi-Zheng-Jian, and The purpose is to explore the central ideas of Zheng Xuan's Mao-Shi-Zheng-Jian. In fact, there is a paper on his synthesis of New-Text and Old-Text Scholarhips throughout Jing-Xue in the existing Zheng Xuan's study, but no paper has explored his synthesis of New-Text and Old-Text Scholarhips in Zheng Xuan's Mao-Shi-Zheng-Jian. In addition, there has not yet been an article on Zheng Xuan's Mao-Shi-Zheng-Jian to study the characteristics, aspects, and central ideas of his Mao-Shi interpretation in the social and political context of the time. This can be said to be a serious lack of research compared to its value, as all of New-Text Scholarship's San-Jia-Shi have disappeared and only Zheng Xuan's Mao-Shi-Zheng-Jian remains. Therefore, this study could be the basis for enabling follow-up studies, and the results of this study can be summarized into the following three. The first is the reason and background for Zheng Xuan's synths of New-Text and Old-Text Scholarships. From an academic point of view, Zheng Xuan first needed to resolve the academic arteriosclerosis caused by Jing-Xue's adherence to Jia-Fa and Shi-Fa at that time, the academic debate within the New-Text Scholarship, and the growing number of scriptures annotations that occurred during the conflict between the New-Text and Old-Text Scholarship so that scholars could easily read and understand the scriptures. At the same time, the task of resolving the class conflict caused by the land invasion of the ruling class, which had not been resolved even in the Dong-Han political period since Xi-Han, and the problem of Wai-Qi and eunuchs arising from the successive ascension of young emperors during the Dong-Han era Both the New-Text and Old-Text Scholarship were needed to resolve the regime's corruption and establish a unified ruling system centered on the emperor. Old-Text Scholarship's 'Ming-Wu-Xun-Gu(名物訓詁)' was useful in understanding the exact meaning of the scriptures, and New-Text Scholarship's Finding of 'Wei-Yan-Da-Yi(微言大義)' was useful in meeting the needs of real politics. The second is to examine the aspects of Zheng Xuan's application of the New-Text and Old-Text Scholarships' scriptural interpretation method in the process of annotating the Mao-Shi. Obviously, Zheng Xuan was taking full advantage of Old-Text Scholarship's 'Ming-Wu-Xun-Gu' like Mao-Heng in commentating the Mao-Shi. This is because the point was remarkable not only in his Mao-Shi-Po, but also when annotating Zi-Xia's Mao-Shi-Xu or the Mao-Shi-Chuan of the individual poetry itself or the individual poetry itself. However, Zheng Xuan was also using the New-Text Scholarship's Finding of 'Wei-Yan-Da-Yi' method at the same time through the process of interpreting the Mao-Shi rather than sticking to the Old-Text Scholarship's 'Ming-Wu-Xun-Gu' method. As a result, it was used as a key to solving various problems of the times that were problematic at the time of Zheng Xuan. This is a characteristic of Zheng Xuan's Jing-Xue, which actively seeks to cope with the diversified reality by accepting the advantages of the New-Text Scholarship while placing the Old-Text Scholarship at the center. The third is a look at the central thoughts of Zheng Xuan's Mao-Shi-Zheng-Jian(毛詩鄭箋). Zheng Xuan's goal of using the advantages of New-Text and Old-Text Scholarships through annotating the Mao-Shi was to establish a unified ruling order centered on the emperor by establishing absolute power of the emperor. This is because it will be possible to eliminate various government manipulations and harms caused by eunuchs, relatives on the mother's side(外戚), A rich and powerful family's forces of the provinces, and warlords at...