Earticle

본 연구는 일본어에 나타난 일본인의 논리구조에 대해 고찰한 것으로 향후 진 행할 연구의 기초자료로서의 성격을 갖는다. 논리가 思考의 형식과 법칙을 의미 한다고 했을 때 인사말과 호칭 등 일상생활에서 자주 사용하는 말이나 어휘, 경 어 등의 개별 단어나 인간관계의 관련표현에 나타난 일본인의 논리구조를 살펴 볼 필요가 있다. 그 밖에 수수표현, 수동표현, 사역표현 등의 어법에도 일본인 특 유의 논리구조가 작용하고 있을 것으로 판단한다. 이러한 일련의 연구결과는 상 호문화이해의 관점에서 일본인의 행동양식을 이해하는데 많은 도움이 되리라 생각한다.

This study is based on a review of the Japanese logic structure shown in the Japanese language and has the characteristics as the basic data for future research. When we say that logic refers to the form and law of THOUGHT, we need to look at the logic structure of the Japanese in terms of individual words, polite expressions, related to human relations, such as words, vocabulary, and words that are often used in everyday life, such as greeting and calling. Other words such as “Receive” and “Passive” and “Causative” are believed to have a unique Japanese logic. I think this series of research results will help us understand the Japanese way of doing things in terms of mutual cultural understanding.

Anomaly detection systems for Industrial Control System (ICS) cybersecurity are designed to identify irregularities in network packets or operational data. However, they cannot detect attacks like Stuxnet, which physically injects malicious control logic. While existing studies on control logic modulation address this issue, they rely on separate storage and produce false positives. To overcome these limitations, this paper proposes an anomaly detection method that embeds PLC control logic, preserving its structure. By training the model on this embedded control logic, it learns to detect anomalies effectively. Experiments using the PLC control logic from a power plant's water treatment system confirmed that the proposed method successfully detects anomalous control logic.

『논어』에서 군자는 성인처럼 완벽한 인간이 아니고, 평범한 사람도 아니다. 군자는 성인을 닮기 위해 노력하는 사람으로서 도덕성과 능력 이 뛰어난 사람이다. 이는 군자란 높은 정치적 지위, 경제적인 부유, 지 식과 나이의 많음 등에 의해 결정되지 않음을 말한다. 따라서 군자는 고유(固有)한 도덕성을 자기정체성의 근거로 삼는다. 군자의 정치의식은 이러한 도덕성을 함유하는 자기정체성의 확립을 전 제로 한다. 그런데 군자는 이러한 자기정체성의 확보에서 만족하지 않 는다. 반드시 이것을 사회 정의의 실현으로 확산시킨다. 곧 충만한 도덕 성으로 무장한 군자는 사회의 어려운 사람들에게 그 사랑을 풍부하게 전한다. 이것은 사회에 사랑을 전한다는 면에서 ‘노블리스 오블리제’의 관점과 유사하다. 그러나 군자관의 정치의식은 사회로부터 혜택을 받았 기 때문에 사회로 환원한다는 ‘노블리스 오블리제’의 관점과 달리, 사회 로부터 혜택을 받지 않았을지라도 보편적인 사랑을 전한다는 관점이다. 곧『논어』속 군자관의 논리에 의하면 본래적으로 주어진 도덕성을 자기의 정체성으로 확립하고, 이것을 자기가 속한 사회의 구성원들과 공유하는 공동체의식으로 발전시켜야 비로소 평화로운 공동체 문화가 건강하게 유지될 수 있다. 이러한 군자관의 정치의식은 오늘날 신자유주의 이념이 파생시킨 파 편화와 분절화로 인한 소외 문제와 사회적 갈등을 아우르는 면에 사상 적으로 기여할 수 있다.

Many people in the modern society tend to put the most weight on their owninterests as those in the period of Chun Qiu, when Confucius lived, did. However, the limited commodities and chances compel one’s pursue of exclusive interest tocollide with that of another. The idea of neo-liberalism widespread around the globe positively aggravates an individual’s egocentric tendency. The idea of neo-liberalism based on the privatization of the means of production proliferates the abundance of minority with power and poverty of powerless majority on account of ‘the centralization of privatization.’ Such a society cannot preserve even the least amount of human rights, for it deals with man not as a goal but as a means. Subsequently, the polarization and alienation of such a society amplifyconflicts. Confucius regards man as a moral existence and treats him not as a means but as a goal. From such a point of view, all men are equal in a moral aspect. The Analects is based on such a view on man. The great man is neither a perfect man like a saint nor an ordinary man. He is a man who exerts to take after a saint with outstanding morality and ability. It means that a great man is not determined by the conditions such as a political status, economic wealth, knowledge and age. Therefore, a great man makes his own innate morality the basis of self identity. The political conscious of the great man requires the establishment of self identity containing such morality. However, the great man is never satisfied with the establishment of self identity as such. He proliferates it into the realization of social justice. The great man equipped with full morality amply conveys the love to the miserable in a society. It is similar to the concept of ‘Noblesse Oblige,’ in that it is related with transmitting love to a society. However, the political conscious of the great man differs from ‘noblesse oblige,’ which means repaying the benevolence received from the society, for it is an unconditional transmission of universal love. That is, the logic of a great man in the Analects rhetorically maintains that the culture of a peaceful community can be soundly sustained only when the innate morality is established as a self identity and then developed into a sense of community shared with the members of a society that he belongs to. Such a political conscious from the viewpoint of the great man may ideally contribute to dealing with the matters of alienation and social conflicts caused by the fragmentation and segmentalization derived from the doctrine of neo-liberalism.

This study presents the design and application of an integrated control logic architecture for a 300BPD ES-SAGD(Expanding Solvent Steam-Assisted Gravity Drainage) demonstration plant, aimed at ensuring operational stability and efficiency. With the global expansion of unconventional oil resource development, ES-SAGD is recognized as a technology advantageous for reducing viscosity and improving energy efficiency compared to conventional SAGD. In this research, the plant process was analyzed to identify key control variables and potential risk factors, and a control logic structure integrating supervisory and unit-level control was designed. The stability and reliability of the control logic were validated through Hardware-in-the-Loop Simulation(HILS) and field implementation. The findings are expected to contribute to safer operation, reduced commissioning periods, and enhanced automation in future oil sands demonstration and commercial plants.

칸트는 『도덕철학』에서 정언명제와 가언명제를 제시했으며, 선언명제는 숨은 전제였다. 그래서 칸트철학은 이원론으로 오해되었다. 칸트의 선언명제는 들뢰즈/가따리의 이접과는 다르며, 무엇보다도 그것은 들뢰즈/가따리의 접속이라는 개념과 닮아 있다. 그 개념은 지구적 민주주의를 구성할 이성의 능력에 상응하는 것이다. 칸트의 삼단논법의 의미는 들뢰즈/가따리에 의해서 '아버지-어머니-아이'라는 오이디푸스 삼각형으로 이해된다. 그러나 『안티 외디푸스』는 칸트의 삼단논법을 비판적으로 계승하여, 욕망의 생산, 등록, 소비라는 리비도 경제학적 원리로 변형시킨다. 『천개의 고원』은 칸트의 삼단논법을 계승하여, 사회적 신체들인 이른바 기관 없는 신체, 암적 신체, 텅 빈 신체로 변형시킨다.

Kant proposed categorical proposition, hypothetical proposition in <Moral philosophy>, but only disjunction proposition as behind proposition. Therefore Kant's moral philosophy was misunderstood as dualism. Kant's disjunction differ from Deleuze/Gattari's disjunction, and After all It is similar of D/G's concept of 'connection' and The concept correspond to reason's force that makes Global democracy. Kant's syllogism's meaning was understood 'father-mother-child' Oedipus triangle by D/G. but <Anti-Oedipus> take over Kant's syllogism critically, and It was translated to libido economic principle of desire's production, record, consumption. and <A Thousand Plateaus> take over Kant's syllogism, and translated to social body and that body without organ, cancerous body, emptied body.

This paper offers the first detailed typological account of the numeral system of Igala, a West Benue-Congo language of Nigeria, addressing a longstanding gap in descriptive and comparative research. Drawingon native-speaker data, elicitation, and textual sources, the study shows how Igala encodes arithmetic through systematically organized morphological and syntactic processes. Numerals up to ten have distinct lexical forms, while eleven to nineteen follow a quasi decimal additive pattern. From twenty upward, the system is fundamentally vigesimal, with higher numerals constructed through multiplication anchored on twenty and fifty, and extended by additive combinations and recursive stacking. The vigesimal optimum, which caps multiplication at nineteen, yields forms that are both cognitively transparent and typologically coherent. Borrowed items from Hausa and English occur mainly in monetary contexts and remain structurally peripheral. Overall, the Igala evidence not only affirms the vigesimal base as the organizing principle of the system but also sharpens our understanding of Greenbergian universals, showing how high-before-low ordering can be maintained with unusual consistency across operations. The system is thus both theoretically significant for crosslinguistic models of numeral typology and practically relevant for orthographic standardization and language pedagogy.

An algorithm for a hybrid controller consists of a sliding mode control part and a fuzzy logic part which ar purposely for nonlinear systems. The sliding mode part of the solution is based on "eigenvalue/vector"-type controller is used as the backstepping approach for tracking errors. The fuzzy logic part is a Mamdani fuzzy model. This is designed by applying sliding mode control (SMC) method to the dynamic model. The main objective is to keep the update dynamics in a stable region by used SMC. After that the plant behavior is presented to train procedure of adaptive neuro-fuzzy inference systems (ANFIS). ANFIS architecture is determined and the relevant formulation for the approach is given. Using the error (e) and rate of error (de), occur due to the difference between the desired output value (yd) and the actual output value (y) of the system. A dynamic adaptation law is proposed and proved the particularly chosen form of the adaptation strategy. Subsequently VSC creates a sliding mode in the plant behavior while the parameters of the controller are also in a sliding mode (stable trainer). This study considers the ANFIS structure with first order Sugeno model containing nine rules. Bell shaped membership functions with product inference rule are used at the fuzzification level. Finally the Mamdani fuzzy logic which is depends on adaptive neuro-fuzzy inference systems structure designed. At the transferable stage from ANFIS to Mamdani fuzzy model is adjusted for the membership function of the input value (e, de) and the actual output value (y) of the system could be changed to trapezoidal and triangular functions through tuning the parameters of the membership functions and rules base. These help adjust the contributions of both fuzzy control and variable structure control to the entire control value. The application example, control of a mass-damper system is considered. The simulation has been done using MATLAB. Three cases of the controller will be considered: for backstepping sliding-mode controller, for hybrid controller, and for adaptive backstepping sliding-mode controller. A numerical example is simulated to verify the performances of the proposed control strategy, and the simulation results show that the controller designed is more effective than the adaptive backstepping sliding mode controller.

This paper examines the institutional asymmetry in civilian nuclear autonomy between the United States’ two principal Indo-Pacific allies: Japan and the Republic of Korea (ROK). Despite both states being advanced civilian nuclear powers and Nuclear Non-Proliferation Treaty (NPT) members in good standing , Japan operates under a regime of structural autonomy (programmatic advance consent), while the ROK remains restricted to a system of managed autonomy subject to permanent procedural vetoes. This study proposes the Alliance Military Function Hypothesis, contending that the level of nuclear autonomy granted by the United States is closely conditioned by the forward-deployed force posture and command architecture. Through a Most Similar Systems Design (MSSD) and a multi-dimensional indexing of 21 primary alliance documents, the research categorizes allies into two archetypes: the Integrated Shield (ROK) and the Strategic Hub (Japan). The analysis demonstrates that the ROK’s posture as an ‘Integrated Shield’, defined by a ground-heavy, combined command structure (CFC), generates a high entrapment signal (0.55 normalized). To mitigate the risk of being structurally fused into a regional nuclear escalation, the United States mandates centralized escalation control through procedural oversight mechanisms like the High-Level Bilateral Commission (HLBC). Conversely, Japan’s role as a ‘Strategic Hub’, a maritime logistical platform under parallel command, elevates the risk of abandonment or loss of basing access. To secure this indispensable regional node, the United States concedes structural autonomy as a status-assurance signal. The results suggest that the current sovereignty gap is, to a substantial degree, a structural output of alliance risk management rather than solely a reflection of technical mistrust. At the same time, this analysis does not claim that alliance military function exhausts the causal story behind the sovereignty gap. Negotiating dynamics, domestic politics, and leader-level preferences almost certainly shaped the detailed text of the 1988 and 2015 agreements in ways that cannot be fully reconstructed from public documents alone. The argument advanced here is therefore more modest: once these unobserved factors are bracketed, the observable command architecture and associated risk profile of each alliance provide a parsimonious account of why nuclear autonomy takes the particular institutional forms observed in the ROK and Japanese cases. Finally, the framework yields a conditional policy implication for the planned 2028 Wartime Operational Control (OPCON) transition: if the ROK’s command architecture shifts toward a more parallel model, the structural rationale for managed autonomy would weaken accordingly, suggesting that pressure to realign ROK’s nuclear rights toward the Japanese model may grow. This is offered as a theory-derived expectation contingent on the scope and pace of command-structure change rather than as a deterministic forecast.

사인이 위법하게 증거를 수집한 경우 비교형량에 따라 증거능력을 판단한다는 판례의 해석론은 완전히 잘못되었다. 판례가 처음 비교형량의 법리를 제시한 사건에서 문제된 증거는 위법하게 수집된 것이 아니기 때문이다. 이러한 문제의식으로부터 출발하여 이 글에서는 판례의 판단구조를 명확하게 분석하기 위한 도구로 증거수집과 증거사용의 구분으로부터 도출되는 두 증거배제의 원리, 즉 “종속적 증거사용금지(unselbständiges Beweisverwertungsverbot)”와 “독립적 증거사용금지(selbständiges Beweisverwertungsverbot)”를 제시한다. 종속적 증거사용금지에서는 위법한 증거수집을 이유로 증거능력이 부인되며, 독립적 증거사용금지에서는 증거수집의 적법성과 무관하게 헌법 등을 근거로 증거능력이 부인된다. 양자는 근본적인 논거, 증거동의의 취급, 비교형량요소가 다르다. 이상의 개념을 바탕으로 우리 판례의 판단구조를 분석한 결과, 판례는 최초 판결에서 독립적 증거사용금지의 법리를 제시하였는데, 이후 학계와 실무의 오해로 인하여 종속적 증거사용금지로 오용되었고, 결국에는 모순되는 법리가 등장하였음을 알 수 있었다. 나는 이러한 분석을 바탕으로 학계와 실무가 어떻게 나아가야 하는지 제시하였다. 실무는 모순된 법리를 해결해야 한다. 지금까지 운용해왔던 것처럼 종속적 증거사용금지로 법리를 정리할 수도 있고, 본래 의미대로 독립적 증거사용금지를 부활시킬 수도 있다. 학계에서는 더 이상 판례의 법리를 ‘사인이 위법하게 수집한 증거’라는 표제 하에서 다루지 말고, ‘헌법에 기초한 증거배제법칙’ 하에서 논의하여야 한다.

It is greatly misleading, contrary to the dominant understanding of the Precedents, to conclude that the Supreme Court employs the balancing test to determine the admissibility of evidence illegally obtained by private individuals. This is because the evidence at issue in the very first case in which the Supreme Court introduced the balancing test, was indeed not illegally obtained. This article, based on the distinction between the obtainment and the use of evidence, suggests two Rules of evidentiary exclusion in order to analyze those Precedents. “The Dependent Rule of Evidentiary Exclusion(unselbstandiges Beweisverwertungsverbot)” excludes evidence based on the illegality of obtainment, whereas “the Independent Rule of Evidentiary Exclusion(selbstandiges Beweisverwertungsverbot)” does so based on the Constitution, regardless of how it was collected. These two Rules differ in their fundamental rationales, the way they accept the evidentiary consent from the Defendant, and the factors that should be selected for the balancing test. Analyzing the Precedents with the two aforementioned Rules, it is confirmed that (a) the Supreme Court introduced the Independent Rule, but (b) its true meaning and the usage was misunderstood, confused with those of the Dependent Rule, by scholars and legal practitioners, and finally (c) a self-contradictory legal principle was established as a result. In conclusion, I suggest how jurisprudence and legal practice could progress. The legal practice should resolve the current contradiction, by either using the Dependent Rule as it has been doing so far, or using the Independent Rule, this time in its accurate meaning. Jurisprudence should no longer place the relevant Precedents under the title of ‘Evidence Illegally Obtained by Private Individuals’, but rather discuss them under ‘The Rule of Evidentiary Exclusion Based on Constitution’.

Zhu-Xi’s texts introduce one to an entirely different conceptual world. Since we are separated by a vastly different time and place, there is a considerable gap between Zhu-Xi’s conceptual world and our own. Therefore, for us living in the present, Zhu-Xi’s use of language may seem vague and full of logical errors. if scrutinized, however, his systematical relation between concepts can be found. This essay attempts to elucidate Zhu-Xi’s logic structure through an analysis of the concept of li(理). Li is one of the most important concepts addressed by neo-Confucianism. But some of the descriptions given to li seem to contradict each other. In order to resolve the contradictions between the descriptions related to li., a hypothesized logical framework (the distinction between the features of a things composition and functions) has been suggested, and the detailed categories were analyzed. Moreover, the essay claims that li is not an independent substance, but a kind of categories.

This thesis analyses the logic structure and descriptive method of annotation regarding womanhood sorted out among the chapters of Guofeng of Shijizhuan in a female gender’s perspective. The relationship of man and woman in annotation to Shijizhuan did not mean one to one correspondence, while the relationship was described by rhyming couplet. It was described that woman needs man’s assistance to complete her virtue with wrongly being imperfect dependent. Meanwhile, there was established one for several logic such as the introduction of wife/concubine, Empress/lady and Wen king/Talented people in the relationship of married couple and royal couple. The polygamy or one wife and several concubines were acceptable by addressing the importance of fecundity, where the relationship was regarded as superiors and subordinates or hierarchy. The enlightenment by an Empress noted in Shixu was changed into King Wen’s one in Shijizhuan, which is the gender hierarchy was so important for Zhuxi that superior of Empress’s enlightenment could not be acceptable. Thus, King Wen’s enlightenment was intensively re-referred in Zounan and Zhaonan, which brought a series of annotation methods by trying to get out of woman dominance’s annotations recognized in Shixu. It was arranged to persuade readers be convinced by making up reasonable interpretation through selecting certain meaning of words, accordable ideology and logic to Zhuxi’s one. Zhuxi guided women to moderate themselves and behave modestly by reiterating the word of ‘itself(自)’. Further, he set a logic that lewdness disappears if woman has a high sense of virtue by introducing the confrontation between a faithful woman and a violent man. Therefore, the control on woman by man was one of top priorities rather than man’s cultivation of virtue under the motto of “self-moral training and home management should be done before governing a nation and ruling the world.” Zhuxi reiterated the relevant words and phrases of Shijizhuan and took an action of discordant annotations with the meaning of certain words, in order to achieve this goal. Besides, he excluded unsupportive parts in this logic formation from the annotations.

인간을 形而下的인 측면에서는 육체적으로는 유한한 개체로 살아갈 수밖에 없지만 形而上的인 측면에서 정신적으로 무한한 초월의 세계를 지향하는 것으로 파악하는 것이다. 이러한 矛盾된 성향으로 인하여 필연적으로 乖離가 발생할 수밖에 없고 不條理한 현상에 봉착하게 되는데 中庸의 思想은 이를 극복하여 온전한 상태를 회복하고자 하는 思想이다. 즉 中庸은 形而上的인 存在構造와 形而下的인 要素로 구성되고, 이러한 두 요소를 合一하여 개인적으로나 사회적으로 조화로운 삶을 유도하는 삶의 원리이다. 따라서 中庸思想의 論理構造는 形而上者的인 存在構造와 形而下者的인 要素, 그리고 이 양 要素의 合一之道로 구성되어 있음을 알 수 있다.그간 사상사적으로 살펴볼 때 中庸思想에 대한 논의는 현실과는 遊離된 形而上者的 이상에 편향된 논리였거나, 中庸의 궁극적인 목표인 調和만을 강조하는 合一之道의 추상적인 논리 위주였다. 그래서 구체적인 자연을 본받아 인사의 기준을 세워온 유가의 기본 입장이나, 현실적으로 的中하는 논리로서의 中庸 본래의 의미와는 동떨어진 극히 모호한 개념으로 변질되어 실효성 있는 의미를 찾기는 어렵게 되었다. 더욱이 사회상황은 서구의 科學的인 사고가 만연되고 실용성이 강조되고 있는 상황이다. 이에 中庸思想의 본래의 의미를 찾아가는 것은 우리 사고의 뿌리를 확인하고 사상의 정체성을 확립하는데도 의미 있는 작업이라 생각된다. 그렇다면 서구적인 사고의 접근방법과 가장 근접한 論理構造인 중용사상의 형이하자적 요소로서 知의 문제를 보완하여 중용의 본래의 완전한 의미를 되살리고 동서 사상 간 對話를 위한 공통의 言語領域을 형성하는데도 현실적인 의미가 크다고 할 것이다. 이것이 본고에서 중용사상의 형이하자적인 논리구조를 논구하고자 하는 이유이다.中庸의 온전한 실천을 위해서 修養을 통하여 形而上者的 中을 확보하고 체득하는 것이 前提되어야 하며, 現實狀況에서 中을 파악할 수 있는 知的能力이 배양되어야 하는데, 이 두 요소는 구체적 상황에서 中庸을 실현하는 바탕이자 필수요소이다. 그러나 지금까지 形而上者에 치중된 中庸의 논리에서 ‘過者抑之, 不及者扶之’하는 중용의 방법으로 형이하자적 요소에 대한 논리구조를 강조해 보는 것은 중용사상의 논리구조에 대한 중용적 조화의 시도로서 그 意義가 있다.

본고에서는 가치 논제 토론 연구의 기초 연구로서, 필수 쟁점의 논리 구조를 중심으로 한 가치 논제 토론의 입론 형식을 제안하였다. 본고는 학생들이 입론의 거시 구조를 인식하지 못한다는 것을 가장 큰 문제점으로 보고, 가치 논제 토론이 가진 필수 쟁점의 구조를 활용해 입론의 논리 구조를 마련하고 이에 따른 입론 형식을 이유의 산발적 제시형, 필수 쟁점 반영형, 판단 기준 정당화형, 가치 적용 부각형 등으로 나누고 각각의 실제 사례들을 함께 제시하였다. 이는 필수 쟁점의 논리 구조를 중심으로 한 입론 형식이기 때문에 가치 논제의 특성 중 ‘평가 용어의 구체화 정도’를 가장 중요한 분류의 기준으로 삼았다.

In the current study, an attempt was made to create constructive speech formats of the proposition of value debate as a starting point for research on the proposition of value debate. An appropriate constructive speech format was proposed by analyzing the logical structure of stock issues. The current study classified constructive speech format into the following types: sporadic presentation of reasons, stock issue reflection, criteria justification, value application suggestion.

This article analyzes narratives of killing in the Japanese section of Konjaku Monogatari-sh?, focusing on how the Buddhist precept against killing is interpreted and negotiated within narrative structures. Through a typological analysis, this study demonstrates that killing is never treated as a morally neutral act, yet its meaning and consequences vary according to the narrative context. First, tales of immediate retribution present killing as an act that directly leads to punishment, emphasizing the absolute severity of the precept. Second, atonement narratives show that killing does not always result in irreversible ruin; practices such as temple construction, sutra recitation, and religious devotion function to reorganize life after killing without erasing responsibility. Finally, exceptional cases such as killing for the protection of Buddhist Law, preservation of practitioners’lives, livelihood-based necessity, or punishment of evildoers reveal a conditional tolerance of violence. However, even in such cases, killing remains karmically effective and requires compensatory religious practices. Rather than abandoning the ideal of non-killing, Konjaku Monogatari-sh?articulates a narrative space in which Buddhist ethics confront social reality. These tales foreground the tension between absolute moral norms and lived experiences, inviting readers to reflect on the application of Buddhist ethics in an imperfect world.

진사이학은 봉건적 역사성 위에 세워진 사상이며 더구나 京都라는 에도막부에서 일정한 독자성을 갖고 있던 특수한 지역성, 그리고 초닌(町人)이라는 도시 상공인층의 계층성을 반영한 일본적 봉건사유로 봐야 한다. 따라서 일본사회가 안고 있는 특수성이 이토 진사이의 사상형성에 영향을 끼치고 있고 그 기반에는 에도막부가 안고 있는 봉건성이라는 보편적 속성이 자리를 잡고 있다고 봐야 한다는 것이다. 이렇게 된다면 진사이학을 일본의 봉건사유의 전개 과정에 나타난 한 형태로 볼 수 있을 것이며 ‘일본근세사회’가 안고 있는 특수성이 반영된 시대적 지역적 계층적 사유로 이해할 수 있을 것이다. 사상사적 접근 방식은 그 시대와 그 지역의 속성이 어떻게 반영되고 필연적으로 이어져 갈 수밖에 없는 부분을 찾아내는 것이 중요하다. 왜냐하면 그러한 분석을 통해 과거와 현재의 만남이 가능하며 현재적 사상과제를 찾아내는 단서를 제공해 주기 때문이다. 이렇게 된다면 사상적 전망과 대안제시의 단서 또한 찾아 낼 수 있는 가능성도 더 커지게 될 것이다. 본고에서는 주자학이 갖는 역사적 의미부여를 염두에 두면서 ‘진사이학’의 논리구조 파악을 통해 그 역사성을 분석해 보고자 한다.

The purpose of this paper is to pay attention to Ito Jinsai's proposition considering the contemporary significance included in his orthodox Neo-Confucianism criticism and reorganization of Confucianism composition by “the study of classics”. It? Jinsai (1627?1705) who also went by the pen name Keisai, was a Japanese Confucian philosopher and educator. He is considered to be one of the most influential Confucian scholars of the seventeenth century Japan, and the Tokugawa period (1600?1868) generally, his teachings flourishing especially in Kyoto and the Kansai area through the final years of the Tokugawa shogunate. Jinsai had several fundamental philosophical disagreements with Zhu Xi, the premier interpreter of Confucian thought from the late-Song dynasty forward. For one, Zhu Xi had claimed that human nature is inherently good. Jinsai disagreed and instead argued it had the potential to become good, but only through daily practice and deeds can this potential be realized. Additionally, he rejected the dualism of rational principal (li) and material force (qi) proposed by Song Confucianism, believing it was material force alone that led to the creation of life and all things. Rather than the essential goodness of human nature, Jinsai stressed natural human emotions (ninj?), which he found in everyday life. Extending from this came the importance that was placed on poetry which allowed for the expression of human emotions. This, he believed, provided a needed release of emotions and desires. Song Confucianism he felt too much advocated seriousness and a restraint of human nature.

현재의 논문은 칸트적 인식론과 라캉적인 인식론은 종합되어야 한다는 것을 논구한다. 간단하게 말하면, 칸트로부터 직관의 보편성(반실재론적 진리설, 정합론적 진리설)을 적극적으로 수용해야 하지만 범주의 보편성은 수정∙보완되어야 하듯이, 라캉으로부터는 선험적 주체의 환상 및 욕망과 인식의 변증법을 적극적으로 수용해야 하지만 그의 형이상학적 실재론은 수정되어야 한다. 이러한 주장들은 결국 구조주의와 구성주의를 종합한 “구조-구성주의 인식론”(필자의 고유한 이론)을 정당화할 것이다. 라캉처럼, 실재론적 진리를 주장하는 자들은 진리는 ‘비인식적’(non-epistemic)이고 ‘증거-초월적’(evidence-transcendent)인 것이라고 주장한다. 이에 반해 칸트처럼, 반실재론적 진리를 주장하는 사람들에 따르면, 진리는 그것을 인식하는 우리 정신으로부터 독립적이지 않으며, 또한 그것을 개념화하는 인식수단으로부터도 독립적이지 않다. 결론적으로 라캉은 정서적 대상에 관련된 인식과 과학적 대상에 대한 인식을 구분해야 한다. 자아중심성에서 벗어나 대상 자체의 의미와 관계를 탐구하려는 과학적 사고는 상대적으로 객관성과 보편성을 가진다. 다른 한편으로 칸트는 물자체와 인식의 상호의존성을 인정해야 한다. 또한 그는 지성의 범주는 선천적인 것이 아니라, 구성의 결과이며 따라서 변형될 수 있으며 발달될 수 있다는 것을 인정해야 한다. 논리적 법칙은 처음부터 우리의 정신에 선천적으로 지참된 것도 아니고 언어에 고유한 것이 아니라, 외적 대상과 인식주관의 상호작용을 통하여, 따라서 행동적 차원에서의 반복적인 구조를 내재화하는 과정을 통하여 구성된 것이다. 이것이 필자의 논지이다.

This study tries to demonstrate that Kant’s epistemology and Lacan’s should be synthesized. In the one hand, We should accept positively the universality of intuition, but revise and supplement that of categories in the Kantian epistemology. In the other hand, we should accept the fantasy of transcendental subject and the dialectics between desire and cognition, but modify the his metaphysical realism. These arguments would lead to the justification of structure-constructivist epistemology which I suppose strongly. Those, such as Lacan, who suppose the realist truth, consider the truth as non- epistemic and evidence-transcendent. Meanwhile those, such as Kant, who suppose the antirealism, consider the truth as not independent from the mind knowing it, and from the means of cognition which could conceptualize it In conclusion, Lacan should make a division between the knowledge on emotional object and the one on scientifical object. The scientifical study which tries to illuminate the meaning of things themselves and their relation, free from the ego-centralism relatively, could have the universality and objectivity. In the other hand, Kant should recognize that the categories of understanding are not apriori, but the result of construction, and could transform and develop, supposing the interaction between the thing itself and our mind. The logical law is neither essence apriori of mind, nor the result of language, but the result of structuralization in the dimension of action constructed by the interaction between the outer object and the cognition subject.

칸트와 라캉은 형식논리학의 인식론적 전제들에 대해서 강하게 비판했다. 그러나 양자는 주체, 대상, 인식 그리고 진리 등의 개념에 대해서 서로 상반되는 태도를 취한다. 우선 칸트의 입장에서 볼 때, 전통적인 형식논리학은 인식의 본질을 정확하게 번역할 수 있는 능력을 가지고 있지 않다. 그러나 라캉의 정신분석학적 관점에서 보면, 칸트의 선험적 논리학은 사태를 왜곡하거나 오직 부분적으로만 표상한다. 그러나 필자는 칸트의 선험적 논리학의 인식론적 전제와 라캉의 정신분석학적 논리학의 인식론적 전제를 동시에 비판하고자 한다. 모든 사유의 형식적 필연성을 탐구하는 형식논리학과 달리 모든 사유의 내용적인 필연성의 조건을 탐구하고자 하는 것이 선험논리학이다. 달리 말하면, 선험논리학은 우리의 사유를 지배하는 범주들의 원리를 탐색하고자 하는 범주 논리학이다. 그런데 칸트가 제시하는 12가지 범주는 사유의 필연성을 설명하기에 충분한가? 정신분석학적 입장에서 보면, 칸트의 범주들은 선천적 종합판단의 가능성을 설명하기 위한 일종의 가설일 뿐이다. 그렇다면, 라캉의 정신분석적 논리학은 과학의 가능성을 설명하기에 충분한가? 필자가 보기에 그의 논리학은 전적으로 은유와 환유의 원리에 의존하고 있다. 은유와 환유의 논리는 문학적 사태 또는 이것의 연장인 무의식적 차원을 설명하기에 유용할 수 있지만 과학의 엄격성과 객관성을 설명할 수는 없다. 그러나 편협한 과학이 아니라, 보다 포괄적이고 전체성을 지향하는 인문학적 이상의 관점에서 보면 칸트의 범주 논리학, 은유와 환유 법칙에 몰두하는 정신분석학적 논리 그리고 형식논리학, 이들 삼자는 보다 새로운 논리학, 즉 구조-구성주의 논리학에 의해 종합되어야 한다. 이런 맥락에서 본 논문은 칸트의 선험논리학의 한계와 라캉의 정신분석학적 논리학의 한계를 분석하는 데 집중하면서 양자의 종합의 필연성을 해명하고자 한다. 본 연구가 지향하는 결론적 내용은 이것이다. 칸트의 윤리학적 주장 및 미학적 주장들은 라캉의 정신분석학적 논리에 의해 수정되어야 한다면, 반대로 무의식의 본성에 대한 라캉의 주장들은 칸트의 선험논리에 의해 교정되어야 한다.

Kant and Lacan strongly criticized the epistemological premise of formal logic. However, Lacan was opposed to Kant in terms of subject, object, knowledge and truth. From the viewpoint of Kant’s transcendental logic, formal logic does not have the ability to represent the nature of truth. On the other hand, from the viewpoint of Lacan’s psychoanalytic logic, Kant’s transcendental logic misunderstands or only partially represents the state of things. But I would like to try to criticize the epistemological premise of the two forms of logic. Transcendental logic takes the evident and new function in that it has studied the necessary condition of content rather than the form of thinking which formal logic considers as his object of study. Transcendental logic evidently studies the categories which dominate our way of thinking. Can we say that the 12 categories which Kant provided are sufficient in explaining the necessity of thinking? Lacan’s psychoanalytic logics tells us that Kant’s categories are only a kind of metaphor related with hypothesis that tries to explain the possibility of synthetical judge a priori. Is Lacan’s psychoanalytic logic sufficient in explaining the possibility of science? It is not sufficient in explaining the objectivity and strictness of science, for it depends on metaphor and metonymy which are useful to literature and unconsciousness. I would like to try to synthesize Kant’s transcendental and Lacan’s psychoanalytic logic in terms of structure-constructivism which combines both formal and dialectical logic, which is consistent with the ideal of human science, and not blinkered science. My conclusion is that Kant’s ethical and esthetical theory should be modified though Lacan’s psychoanalytic logic, and Lacan’s theory of the unconsciousness revised by Kant’s transcendental logic.

이 연구는 유네스코 문화교실 수업(CCAP)의 사례를 분석하고 그 한계를 규명하였다. CCAP 수업의 핵심을 문화간 비교활동으로 볼 때, 다음과 같은 개선점이 나타났다. 먼저, 문화인식의 초점 단위가 문화요소의 사실적인 파악에 있었고, 이에 학습자가 피상적인 문화 이해 수준에 머물도록 했다. 둘째, 문화요소 사이 관계의 개념적인 인식으로 나아가지 못하고 성급하게 가치 태도의 정립으로 단계 설정이 추구되어 객관적인 인식 경향을 보이지 못하였다. 셋째, 문화간 비교의 사고과정에서 자문화와 타문화 사이 암묵적인 비교활동에서 탈피하여 명시적인 비교활동이 활성화될 필요성이 있었다. 이상과 같은 CCAP 수업의 문제점을 극복하기 위하여 비교문화지리 학습 모형의 정립과 실천이 필요함을 제안하였다.

The purpose of this study is to examine the meaning and limifation of CCAP and to provide an altemative approach model. I argue that the key point of CCAP is a cross cultural activity. But CCAP has limitations as follows, First, the basic unit of cultural awareness in CCAP is a factual understanding of cultural elements. Namely, in the trace of cultural awareness, CCAP has not conceptual insights on relationship between different cultural elemetns and directly seeks to attain value and attitude objectives. Secondly, A comparative thinking on the relationship between native culture and foreign culture is needed in the process of cross-cultural activities. In order to overcome dilemmas of CCAP, this study proposes a model of cross-cultural geography learning. This model has a characteristic which is an emphasis of conceptual undestanding in the thinking process of learners. In restructuring educational contents of CCAP, basic concepts stem from key ideas of cultural geography and anthropology and they can play an organizing role in constructiong educational contents.

This study explores the multivalent logic embedded in Hungarian grammatical structures, focusing on the functional and syntactic realizations of verbal prefixes, personal endings, and aspect. While traditional approaches often struggle to explain the dynamic nature of discourse through rigid morphological or syntactic rules, Hungarian grammar allows for the flexible expression of speakers’ intentions and cognitive perspectives. This study aims to identify how core grammatical elements interact with discourse contexts by analyzing the multivalent logic that transcends simple binary oppositions. This study examined the strategic use of verbal prefixes and personal endings through morphological, syntactic, and pragmatic analyses of everyday discourse and language education materials. The findings reveal that these elements function as pragmatic tools for managing information structures and speaker subjectivity, enabling nuanced distinctions between topicalization and focus. Ultimately, this framework provides a theoretical foundation for understanding complex discourse strategies and offers a novel perspective on intercultural communication and language education in Hungarian

朝鲜朝时期文人在科举策文中构建了一套以“育才—辨才—用才”为核心的系统性人才论述体系, 将人才的得失视为国家政治运行的决定性因素｡ 教育制度被确立为育才之本, 辨才标准则趋向于德才兼备与制度规范的融合｡ 在用才方面, 策文反复强调“进贤退不肖”的制度安排, 凸显其政治理性与治理导向｡ 作为制度化的政治文本, 策文中的人才论述不仅承续了儒家理想人格的价值内核, 更转化为具备操作性的制度语言｡ 士人们通过“人才盛衰”与“政在得人”间的因果关联结构, 表达了对国家治乱逻辑的深刻认知, 彰显出高度的政治整合意识与历史使命感｡ 这种以人才为枢纽的治理话语, 成为知识阶层应对现实危机、重申秩序正当性的关键思想资源｡

During the Joseon dynasty, the scholar-officials constructed a systematic discourse on human resources within the framework of civil examination chaekmun, centering on a tripartite structure of “nurturing talent, discerning talent, and employing talent.” Talent was perceived as a decisive variable in the functioning of state governance. Educational institutions were established as the foundation of talent cultivation, while standards of talent discernment gradually evolved toward a fusion of moral integrity and institutional norms. In terms of employment, the essays repeatedly emphasized the institutional principle of “promoting the virtuous and dismissing the unworthy,” underscoring a strong sense of political rationality and governance orientation. As a formalized political text, the chaekmun not only inherited the ethical core of the Confucian ideal personality but also transformed it into an operational institutional language. Through a causal framework linking “the rise and fall of talent” with “the success or failure of governance,” scholar-officials articulated a deep understanding of the logic behind national order and disorder, demonstrating a high degree of political integration and historical consciousness. This governance discourse, centered on talent, served as a crucial intellectual resource for the ruling elite to address contemporary crises and reaffirm the legitimacy of political order.