The object of this study is upper class house in Yang-dong village with the purpose of spatial-sociological study of traditional Korean architecture. Space is the basic element of architecture and is fundamental for understanding architecture. Space, however, can be better understood through its social context rather than through its physical or psychological attributes. Space exists in a society, providing the physical environment which frames it Social environment affects the thoght of people who are members of that society. Space is built by the people in a society and is affected by their thought. Spatial-sociological study can explain a mutual relation between people and space through context. It defines characteristics of space based on mutual relations which exist among the people, the culture of society and the environment of society but also having a sociological component, study of architectural space should consider the social context. Since architectural space is built on social and cultural bases, to understand it requires various methods of study Spatial-sociological analysis is one alternative. Using space syntax, this study analyzes houses in Yang-dong village by not only defining attributes of individual houses, but also common attributes of houses in the village. Based on common attributes of houses in the village, the attributes of Yang-dong village houses can be re-defined within the social context. the results from a spatial-sociological analysis of upper class housing of the Yang-dong village are as follows; (1) Related to confucian ideas in Chosun Dynasty : A house has a dualistic center organized with 'an-chae' and 'sarang-chae'. 'an-chae' space is organized unsociably from outside. (2) Related to various space pattern of Yang-dong village House in the Chosun Dynasty period :As variations in the types of space pattern, the village house exhibit different attributes.

The literature is the products of the time and the time is the origin of the thoughts. Any great literature is inseparable related to the time and the thought as well. Now Su-Heon(title name), Yang Chi-Yu(1854∼1929), he was born at the last period of the nation but in spite of his great thought he has not done a running his country and the salvation of the people according to his idea. He had tears in his eyes at the sight of the glower bloomed in the spring and the bird flying thoughtlessly over the high and blue sky of his ruined country and he had been sighed at the sight of the cold moon in the hard winter. In his life course like this he had been written good poems one by one and filed and made a book. The book was named "the poem series of Su-Heon". On the point of the western degeneration trend having been stretched at full speed, he had founded a religion "Tae Geuk Kyo" and set up a village schoolhouse" IL sin Jae" to maintain the traditional ethics that was destroying and was mixing with the western fashion And he had taught the principles and thoughts of Confucianism established by Confucius and Mencius. Because of his devoting efforts, he had been honored as the great eight scholars of the south region of Korea. As the result he became a great last hermit scholar and unhappy poet who was developing the old ideas at the national decline. Everywhere he had remained his great achievements and his teaching had benefits given by him had been received by every person and everywhere. As the results his hermit life which was living in secret and Keeping the principles in his mind was obviously showed up in the world. Because I think that what I review Yang Chi-yu`s knowledge and morals in his book is much valuable to all of us who are living in the time and the place which is flowing into the excessive confusion, I chose Yang chi-yu book, the poem series of Yang chi-yu`s. Because he had been already successful in his knowledge as the disciple of Rosa (title name), Gi Jeong-Jin(1798∼1876), the greatest scholar who lived at that period ever great scholar top who was living in the world of the southern literature in korea had yielded the Top position to him. He felt sorrowful for the decline of the nation and the abolishing custom with his deep thought and he encouraged the people in the filial piety, brotherhood, patriotism, and belief and in loving One`s country and one another. He truly loved his country and his people and led them to the right road and was willing to make their lives happy and rich with his deep heart. He expressed such a mind of his with his abstracted expression. so by the meaning involved in his poems, I suggest the following points. 1. the pleasure that he taught at the village schoolhouse. " IL sin Jae " 2. the pleasure that lived his life with his true friend. 3. the change and allowance that changed himself into the calm of his mind and the nature. 4. the feelings that he went through his time and the fashion of the time. In this four divided essay I tried to find out the true meaning that the contents of the book include.

As the educational function of Confucian school in the late Chosun dynasty had been declined, the other educational institution called YANGSAJAE was established. The founders of the institution was either local authorities or local Confucianists. Otherwise the institution was established by the cooperation of both local authorities and local Confucianists. YANGSAJAE began to be established from the 16th century. Most of them was founded in 1700s. In 1800s, it was not so difficult to see YANGSAJAE in many towns in Young nam and Honam provinces. The institution was located in separate places at the early stage of foundation. But since the middle of 1700s, the institution was located in or near the Confucian school. As a consequence, this influenced the location of Confucian schools in the late Chosun dynasty. In Youngnam province, the institution was mainly located near the Confucian school or in a separate place. On the contrary, most of the institution were constructed within Confucian school in Honam province. There were two types of the flat composition: one is based on hall and the other is based on room. The hall type, which had a hall in the middle and rooms in both sides, was general. The hall type usually had a size of 4-kan in width and 1.5-kan in length. The half-hipped roof was the general type and intimately related to the roof of Myung-Ryun Dang of local Confucian School.

교통량의 급속한 증가에 의해 교통사고 발생건수는 34년동안 무려 50배가 증가하였다. 또한, 교통사고 사망자수도 매년 5.1%씩 증가하고 있다. 본 논문의 목적은 속초경찰서에서 실시하고 있는 음주운전 단속의 문제점 및 개선방안을 조사-분석하고, 사고지점의 도로환경이 전한가를 분석하는 데 있다. 본 연구를 통해 속초경찰서의 음주단속지점 위치가 변하지 않고 동일하여 많은 음주운전자가 있음에도 불구하고 단속이 제대로 이루어지지 않고 있다는 것을 알 수 있었다. 또한, 사례연구에서도 알 수 있듯이 단속시간이 야간에 편중되어 있어 낮에 이루어지는 음주운전에는 안일한 자세를 취하고 있다. 그러므로, 앞으로 단속지점의 변화와 단속시간을 늘려 음주운전자 및 음주사고를 줄여야 하겠다.

Purpose: Yin-Yan(陰陽) is often seen with the mean of ascending and descending force in the Sasang Constitutional Medicine. In the PI(脾) and Shen(腎), oppositive interacting forces existe and causes the change that ascending and descending of Yin-Yan(陰陽). The purpose of this study is understand the mean of Pi-Yan(脾陽), Pi-Yin(脾陰), Shen-Yan(腎陽), Shen-Yin(腎陰) and their inter action in the pathology of Soyangin(少陽人) and Soumin(少陰人). Method: It was depended on the sentence that recorded in the Dongyi-Soose-Bowon(東醫壽世保元) Result: The following results have been obtained 1. The origen of Soumin's outer disease is ascending obstruction of Shen-Yan(腎陽), caused by deficiency of Pi-Yan(脾陽) 2. The origen of Soumin's interior disease is being cold of Shen-Yin(腎陰), caused by deficiency of Pi-Yin(脾陰) 3. The origen of Soyangin's outer disease is descending obstruction of Pi-Yin(脾陰), caused by deficiency of Shen-Yin(腎陰) 4. The origen of Soyangin's interior disease is being heat of Pi-Yan(脾陽), caused by deficiency of Shen-Yan(腎陽)

Yin and Yang are a general idea to understand phenomenon and human body. Specially in medicine, the principle of Yin and Yang is clinical and positive. As the principle of Yin and Yang, the human body can be seperated two parts; male-female, upward-downward, front-rear, left-right, interior-exterior, inside-outside and heat-cold, input-output, contraction-relaxation, hard-soft, active-pasive, weekness-strong and old-young, white-black, fat-lean, high-low, long-short, spirit-body. But, Yin and Yang are facing and interchanging each other. Summaries of a study on the means of yin and yang in Naekyoung and Waekyung chapter of DongEuiBoKahm are as follows. 1. Yin and Yang represent Objects . They represent natural phenomena; for example the situation of weather and time is expressed by them. . They represent urinary organ, anus, genital organ. . They represent the five viscera and the six entrails and their functions. . They represent male and female. . They represent fat and lean. 2. Activity and Inactivity are represented by Yin and Yang. ；They mean increasing of temperature by activity and decreasing of temperature by inactivity. . They mean the movement and activity of Ki 3. Yin expresses formation and Yang expresses functions. . Ki and it's functions are expressed by Yin and Yang. . Body fluid, blood and fundamental nutrition are expressed by Yin and Yang ；Organic system of human body and functions of organs are expressed by Yin and Yang. 4. The directions in human body and direction of Ki are expressed by Yin and Yang ；Inside and Outside of human body are expressed by Yin and Yang. . Emission and contraction is expressed by Yin and Yang. ․Upper and lower side of human body are separated by Yin and Yang. ․Upward and downward flow of Qi is expressed by Yin and Yang. . They represent KyungNak, YoungKi, WeKyung.a

A series of physical oceanographic investigations of the circulation in the Kwang Bay' were carried out seven times from May 1974 to May 1975 every other month. The average water transports through the southern entrance of the' Kwang Yang Bay were approximately 1,014×I06m3/half-tide in ebb current and 278×106m3</TEX/half-tide in flood current, while at the Noryang Sudo there were approximately 405.6×I06m34/half-tide in ebb current, and 282×106m3 /half-tide in flood current, at the maximum current intensity. The water from Seomjin River flows into the bay at an annual average rate of 84×I06m3/half-tide, the rate being fluctuated from month to month from 6.0×106m3 to 11. 5×I06m3 per half-tide.

광양만의 수온과 염분의 관측을 1974년 5월부터 격월로 1975년 5월까지 7회 걸쳐서 실시한 자료와 그밖에 여수 측후소의 기상관측 자료를 분석한 결과, 그것을 요약하면 다음과 같다. 1) 수온은 9월이 최고로 23.8~24.2˚ C였고, 1월이 최저로 2.5~5.2˚ C여서 연변화량이 19~21˚ C이다. 2)표면에서의 열수지가 (+)일 때는 수심이 얕은 묘도 서쪽해역이 비교적 높은 수온을 나타내며(-)인때는 수심이 깊은 여수해만쪽의 수온이 높게 나타난다. 3)수면의 열수지는 1974년 5월이 93cal/cm2로 가장 크게 나타났고 1975년 1월이 -340cal/cm2로 최저로 나타났다. 4)수심이 얕은 St.E에서의 표층염분의 년변화는 7월이 20.8‰,최고는 3월이 32.5%로 연변화량은 7.3%밖에 되지 않는다. 5)St.A에서 10m층의 염분의 연변화량은 7월이 30.8 로 최저,최고는 3월이 33.0‰로 연변화량 2.2%밖에 되지 않아 섬진강의 하천수영 항이 10m이상 깊이에는 크게 영향을 미치지 못하는 것으로 해석된다. 6)St.A의 10m층과 St.E의 표층수의 염분의 차는 P-E값이 큰 7월이 10 로 최고이고 P-E값이 최저인 11월은 1.0‰로 역시 최저이다. 이것으로 보아 만내의 수심이 얕은 해역에서의 염분은 강수량이나 증발량과 밀접한 관계가 있다. 7)표층수를 분류하면 섬진강의 하천수와 대기의 영향을 가장많이 받는곳이 묘도 서쪽의 C해역이고 그 다음이 묘도 주위의 B해역이며,여수해만과 노량수도를 잇는 A해역은 가장 적게 영향을 받는다. 8) 강수량이 많고 수면에서 열수지도(+)인 5월과 7월은 표층과 10m층의 안정도가 커서 251×10-6~297×10-6이며 수면에서 열손실이 크고 강수량이 적었던 11월,1월 그리고 3월은 수직 안정도가 /-1×10-6~14×10-6으로 수직혼합이 쉽게 일어날수 있어 오염물질의 확산이 훨씬 잘도리 것으로 사료된다. 9)수직안정도는 조류의 영향을 별로 받지 않는다.

광양만의 물리해상 조사를 1974년 5월, 7월과 9월 3회에 걸쳐서 실시하고 그 자료를 연구 분석 하였으며 여수축후소가 발표한 기상 자료에 의해서 해황에 미치는 기상 조건등을 논의하였다. 그 결과를 요약하면 다음과 같다. 1. 만내의 해수 유동은 주로 조류에 의한 것이며, 섬진강의 담수가 이에 첨가되어 같이 움직이고 있다. 따라서 만내의 해수는 유입량보다 유출량이 담수의 유입량 만큼 많이 나타난다. 수질은 저 염분이며 섬진강 물이 이에 크게 영향을 주고 있다. 2. 노량수도에서의 유속은 비교적 큰 편이며, 이곳에서는 지형적 영향으로 밀물때 진주만 쪽으로 나가는 유출량보다 썰물때 광양만내에 들어오는 유입량이 다소 많다. 3. 썰물 때 여수해만을 통하여 들어오는 해수는 크게 세가지로 나누어지며, 하나는 노량수도로, 또 하는 북서절하여 묘도를 우회하여 지진도와 강탄을 거쳐 만의 서쪽으로 유입되고, 나머지 하는 묘도 남쪽수도를 통하여 우순도를 지나 만의 남서해역으로 유입된다. 4.썰물 때 만의 남서해역의 해수도 북쪽수도를 우회하여 여수해만 쪽으로 흘러나가며, 극히 제한된 최남서부해수가 묘도남쪽의 좁은 수도를 통하여 엿해만 쪽으로 흘러나간다. 그리고 노량수도를 통하여 들어온 해수도 광양만 동쪽해역을 통하여 이와함께 여수해만쪽으로 흘러나간다. 5. 만내 수온은 표층이 5월에 17℃내외, 7월과 9월에 22~24℃, 10m층은 5월에 16℃ 내외, 7월에 22℃ 내외, 9월에 24℃ 내외였다. 표층과 10층의 수온 차는 5월에 약 1℃ 표층이 높게 나타났으며, 7월과 9월은 깊이에 의한 차는 없었다. 6. 만내의 수온은 13~15시경에 최고이고, 일출직전이 최저로 일교차는 약 2~4.5℃로, 비교적 크게 나타났다. 7. 관측점에서의 염분의 일 변동은 3.7‰로, 만조시 고염준, 간조시 저염분으로 나타난다. 8. 만내외 염분은 5월에 최고 28‰ 7월에 최고 28‰, 9월에 최고 31‰였으며, 10m층은 5월에 30~32‰, 7월에 30~31‰, 9월에 30.5~31‰로 표층 염분은 계절에 따라 변화가 크다. 그러나 10m층은 거의 일정하다. 9. 일반적으로 만의 동쪽에서 서쪽으로 감에 따라 해수의 염분은 점차로 낮아진다. 10. 담수의 유입과, 만의 대부분이 수심이 얕아 바람에 의한 수직혼합이 심하기 때문에, 만내의 수색은 맑지 못하며, 6~9정도이다. 투명도는 대개 1내외이고 9월에는 여수해만 쪽이 5이상 되는 곳도 있다. 11. 점원 방류한 Rhadamine B 30분호의 확산계수는 장축 및 단축방향으로 각각 785.6×102 m2/sec 및 15.×102 m2/sec였다. 12. 평균 기온은 1월에 1.5℃로 최저이고, 최고는 8월의 2.58℃가 되며, 최저기온의 월 평균도 1월이 -1.8℃로 최저이고, 8월이 23.5℃로 가장 높다. 13. 빙점 이하의 날씨도 년 55일로 1월은 제외하고는 비교적 적다. 14. 겨울철은 계절풍의 영향으로 북서풍이 30.1%로 풍속이 6.6 m/sec이고 2월에는 27.1%로 6.3 m/sec이다. 이것으로 보아 겨울철에는 매일 평균 5시간 이상 6 m/sec의 바람이 분다고 생각된다. 여름철은 매일 3시간 내외의 3~4m/sec의 남남서풍이 불며, 정온 상태는 9월이 10%로 가장 높다. 15. 강수량은 1월이 최저로 17.1mm이고, 7월이 262.6mm로 최고이며, 연 총강수량은 1313.7mm로 우리나라에서 가장 비가 많이 오는 지역의 하나이다.

중국 전통문화의 산물인 태극권은 각 파별의 전통문화가 그 주체에 미치는 영향이 있고 각 태극권이 각 파별의 전통문화에 대한 주도적 참고도 있다. 양씨태극권은 태극권의 한 유파로 중국 무술계에 등장하여 인류가 몸을 튼튼히 만들고 질병을 치료하며 연년익수하고(延年益壽) 품성을 연마하기를 다루는데 탁월한 공헌을 한다. 태극권은 대대로 비밀하게 물려받기부터 공개적으로 폭넓게 가르치고 전 세계에서 유행할 때까지 인류사회의 공통된 재산과 사회문명 진보의 상징으로 된다. 본 논문은 주로 문헌자료 분석 방법을 통해 태극권에 포함되는 중국 전통 문화 사상을 연구하고 양씨 태극권의 기원과 양씨 태극권과 유가, 도가, 중의, 병가와 중화전통 미학의 관계를 중점적으로 분석하였다. 태극권 심층 문화 사상에 대한 인식과 문 화적 특성을 이해함으로써 중국 사람의 가치관, 사고방식, 도덕관, 심미적 가치관 그리고 및 성격을 이해하는 데 중요한 가치와 역할을 하게 되고자 한다.

본고는 林養正(1716-1777)의 문집인 『수분와집』을 텍스트로 하여, 그의 생애와 가학을 계승하고 실천한 양상을 살피는 데 목적이 있다. 『守分窩集』은 별도의 목차 없이 그의 지향을 밝힌 문장인 ｢守分窩 序｣와 관련 기록 부분, 시편과 간찰을 모아놓은 부분, 家狀 관련 부분 등의 세 부분으로 구성되어 있다. 임양정은 남명학파의 학자였던 임진부(1586-1658)의 후손으로, 三嘉 지역의 학풍을 이끌어나가는 지역 명문가 출신이다. 어린 나이에 부친과 조부를 여의었으나 평생 충과 효를 실천하는 삶을 살았고, 가학 을 잇는 것을 본연의 임무로 받아들였다. 이는 성현이 남긴 文義를 명확히 이해하는 것으로, 이를 후학에게 자신이 터득한 문의를 정확히 전수 하는 방식으로 실현되었다. 아울러 가학의 전수는 임진부의『禮略』을 실천하여 誠禮의 정신을 체득하는 것으로 실현되었다. 이를 실질적으로 적용시켜 선조의 가훈을 誠孝와 公正이라는 정신으로 확립시켰다. 임양정의『수분와집』은 남명학파의 한 지파인 임곡 임진부의 후손이 향촌의 명문가로 자리 잡으면서 선조의 가훈을 어떻게 현실에서 구현시켰고 윤리규범으로 작용하였는가 보여주는 귀중한 자료라 할 수 있다.

We investigated the six remaining Yang-cheon-cheoks (量天尺), which were first described in the Veritable Record of King Sukjong (肅宗實錄). These woodblock sundials from Korea are structurally very similar to a Gyupyo (圭表, gnomon) or an altitude sundial and are light, compact, and portable. The front side of a Yang-cheon-cheok has two holes for styluses and several hour-lines. We compared the intervals of the hour-lines from the originating point of the stylus placement on all Yang-cheon-cheoks and found that two of the relics had the same hour-lines using the standard of the unit of 1 chon (寸). These two were actually the same sundial although the physical size was different. In spite of the lack of time accuracy, we hypothesize that various-sized Yang-cheon-cheoks were made and widely distributed throughout the public in the late Joseon Dynasty.

The Yang-gyeong-gyu-il-ui (兩景揆日儀) is a kind of elevation sundial using three wooden plates. Sang-hyeok Lee (李尙爀, 1810~?) and Byeong-cheol Nam (南秉哲, 1817~1863) gave descriptions of this sundial and explained how to use it in their Gyu-il-go (揆日考) and Ui-gi-jip-seol (儀器輯說), respectively. According to Gyu-il-go (揆日考) there are two horizontal plates and two vertical plates that have lines of season and time. Subseasonal (節候) lines are engraved between seasonal (節氣) lines, subdividing the interval into three equal lines of Cho-hu (初候, early subseason), Jung-hu (中候, mid subseason) and Mal-hu (末候, late subseason); there are 13 seasonal lines for a year, thus resulting in 37 subseasonal lines; also, there are 12 double-hour (時辰) lines for a day engraved on these plates. The only remaining artifact of Yang-gyeong-gyu-il-ui was made in 1849 (the 15th year of Heon-jong) and is kept at the Korea University Museum. We have compared and analyzed Yanggyeong- gyu-il-ui and similar western sundials. Also, we have reviewed the scientific aspect of this artifact and built a replica. Yang-gyeong-gyu-il-ui is a new model enhanced from the miniaturization development in the early Joseon Dynasty and can be applied to the southern part of the tropic line through a structure change.

This paper has carried out a study on “Children head theory” and “Thatched cottage biography”, the two hanmun compositions on Kim Jin Yang published in the late Goryeo period. By studying the texts, the relationship between Kim Jin Yang and the two authors, and the creation date, the author of this paper has analyzed the structures, forms, styles, and writing tactics of these two compositions, trying to investigate the differences in between. An conclusion is drawn that the difference of these two compositions lies in their genres, one is "theory" and the other is "biography ". Kwon Geun and Lee Sung In eulogized Kim Jin Yang not only ecause of their friendship, but his frugality which is advocated by the scholars. Kwon Geun’s “Children head theory” described the liberal, high-spirited and vigorous young Kim Jin Yang by using a pleasant tone and a lively atmosphere. This composition is different from the traditional ancient Chinese "theory", which is much more like a “miscellany”, this is the Goryeo type of "theory". The Lee Sung In’s “Thatched cottage biography” describe the later years of Kim Jin Yang, so the atmosphere of this article is quite plodding, aiming at sketching out Kim Jin Yang’s aloofness and he can take the rough with the smooth even after his dismissal. This composition is also different from the traditional ancient Chinese "biography". Both two compositions not only helped to research the Goryeo scholar Kim Jin Yang, but also has a great importance for study the hanmun "theory" and "Biography" during the transition period from the end of the Goryeo to the beginning of the Chosun.

광고표현의 ‘배치 분위기’단계는 광고크리에이터의 스타일과 느낌, 문화가 지닌 미적가치의 다양성에 봉착하게 됨에 따라 통합적 마케팅 커뮤니케이션(IMC; Interactive Marketing Comunication)이 지니고 있는 실증적 연구의 한계에 부딪치게 된다. 배치 분위기는 단순히 시각적인 임팩트를 위한 레이아웃이 아닌 말과 그림의 융합에 의한 새로운 문화가 창발되는 미적감성의 장인 것이다. 이번 논문은 배치 분위기에 따른 문화인식을 메를로퐁티의 ‘살’로 하였다. 살이 지니고 있는 다양한 ‘교차감응’가운데 주자의 ‘음양오행기질’로 하여 광고표현의 ‘배치 분위기’에 대한 감성적이론의 가능성을 제시하였다. 결론적으로 메를로퐁티의 ‘살’의 미적감수인 음양오행기질을 통해 광고표현의 배치 분위기에 따른 ‘좋고’, ‘나쁨’에 대한 판단기재로 활용 할 수 있었다.