http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
1890년대 후반 지방 감옥의 관리 실태: 전주 및 인천 감옥의 체옥개선(滯獄改善) 사례를 중심으로
원재연 ( Won Jae Yeon ) 인문사회 21 2017 인문사회 21 Vol.8 No.2
In this paper, I described the jail realities in the 1890s, namely in the early period of Korean Empire, focusing on the management of prison, for checking the reforming result on the modern law-system. As the result of the new system, penal servitude, it was essential that the improving jail facilities for putting in practice the system. But in most of the provincial prisons, it was impossible to improve the facilities owing to lack of cost. The problem of jail was partially able to be solved by rational management. The best achievement of resolving over the congestion at jails was national speedy trial for unconvicted prisoners. Besides the congestion was fairly solved by the practice of temporal release and after backing to the jail in Incheon, and solved by the act of oblivion in Jeonju.
부분대역모드를 지원하는 OFDM 기반 인지 라디오 시스템에서 모드 검출 및 동기 기법
원재연(Jae Yeon Won),김윤희(Yun Hee Kim),황성현(Sung Hyun Hwang),엄중선(Jung Sun Um) 한국통신학회 2007 한국통신학회논문지 Vol.32 No.11C
본 논문에서는 협대역 사용자와 스펙트럼을 공유하는 인지 라디오 시스템에서 협대역 간섭을 회피할 수 있도록 전체 TV 대역의 일부 대역을 가변적으로 사용하는 부분대역모드 기법을 소개한다. 이 때 동기 과정에서 바뀐 부분대역모드에 대한 정보를 얻을 수 있도록 프리앰블을 설계하고 부분대역모드 검출 기법을 포함한 시간 및 주파수 동기 알고리즘을 제안한다. 제안한 부분대역모드 검출 및 동기 성능을 WRAN (Wireless Regional Area Networks) 환경에서 모의 실험한 결과 동기 성능의 저하 없이 부분대역모드를 검출할 수 있음을 보인다. For the cognitive radio (CR) systems sharing the spectrum with narrowband primary devices, this paper presents a fractional bandwidth (FBW) mode utilizing a variable portion of the system band to avoid the interference to or from the primary devices. For the method, the preamble and FBW mode detection algorithm are provided to obtain the FBW mode information during the synchronization. Simulation results in wireless regional area network (WRAN) environments reveal that the FBW mode can be detected reliably without any deterioration of the synchronization performance.
1890년대 후반 유교 이념과 위핍률(威逼律): 전북지역의 판례를 중심으로
원재연 ( Won Jae Yeon ) 인문사회 21 2016 인문사회 21 Vol.7 No.6
In this paper, I described “the criminal law against perpetrating persecution leading to death(威逼致死律)” focusing to the case of North Jeolla Province, in the transition period of Modernization or Westernization experiencing the shake of family ethnics or of public order after Gabo Reformation(甲午改革) in 1894. This criminal law accomplished the function of prevention and of healing against disorder and shaking system at that time. I think that there should be some real effects in terms of stable reorganization of the family order based by confucianism, owing to the meaning of lawmaking, the principal of“control the strong and strengthen the week” (抑强扶弱). And I also recognized that the managing principal of Joseon society was confucianism, and that the way of modernization trying by king Gojong and his government was too the same course of improving the negotiating old and new law system and of realization of democracy based by confucian moral.
원재연 ( Won Jae Yeon ) 대구사학회 2003 대구사학 Vol.73 No.-
It was related with the direction of sailing the ocean that the concept of Seoyang(西洋) the West appeared in the East Asia. From the late 16th centuries, European Catholic missionaries arrived in Ming(明) China and made a map of the world in the European style based on the global theory(地球球體說). And the missionaries spread it over China and her neighbors. Therefore, the map has shocked the intellectuals remaining on Sino-centric order(中華秩序) in those countries. At that time the missionaries called their native countries by the name of Dae-Seoyang(大西洋, the Far West) and called the ancient Seoyang(Southeast Asian countries and the coastal countries on the Indian Ocean) by the name of So-Seoyang(小西洋, the Near West). In the early 17th century, Yi Su-gwang(李수光) introduced European culture and institutions through his encyclopedic work Jibongyuseol(芝峰類說). The kings of Choseon Injo(仁祖) and Hyojong(孝宗) engaged Dutch castaways Weltevree, J.J. and Hamel.H. and made them devise the Westren arms such as cannons and telescopes. In 18th century, through Yeonhaeng-Sa(燕行使, the tribute officials from Choseon toward Beijing(北京) in Ching China) and Tongsin-Sa(通信使, the diplomatic officials from Choseon toward Tongking(東京) in Japan), Choseon intellectuals have enlarged their outlook on the world, and deepened understanding of the European science and technology. In consequence, diverse suggestions of open-door policy emerged in the late of the century. Yi Ig(李翼) was the famous scholar in that time. It came true the suggestions of open-door policy in the early 1880s. For example Seogi-suyongron(西器受容論) and Seosa-Chobingron(西士招聘論), with the aspects of “Eastern ways, Westren machines(東道西器)” The claim suggested by the Catholics that Choseon had to enter into diplomatic relations with the European countries for freedom of religion, was partially realized by Choseon-French treaty(朝法條約) in 1886. But the claim Tongsang-Gaebangron(通商開放論, claim of open-door over the trade and commerce) by Bag Je-ga(朴齊家), Yi Gyu-gyeong(李圭景), Choi Han-gi(崔漢綺) and some Catholics didn’t come true effectually until the year of 1883 when Choseon began to acquire the customs duties(關稅) through choseon-Japan trades. This also was the result that king Gojong and his officials had not sufficient understanding about the Western countries. Therefore, Choseon had to be confronted with enormous financial difficulties, because of the lack of the funds for the foundation of industrialization.
다산 정약용과 서학/천주교의 관계에 대한 연구사적 검토
원재연(Won Jae-yeon) 한국교회사연구소 2012 敎會史硏究 Vol.0 No.39
Tasanhag or the theory of Tasan Ch?ng Yag-yong, that is the study on Ch?ng Yag-yong(1762~1836) who has lived during 74 years from 1762 to 1836 in the late Choseon dynasty, has become realized through the process of receiving and giving influences on the diverse religions such as the new and the old Confucianism, Buddhism, Taoism, Catholicism and the other popular belief, setting background the Central politics in which he had official life, and the country districts he acted. Until recent for many decades it has been going along that the debating on the relationship between Tasanhag and the Old-confucianism that is the studies of Confucius and Mancius, Neo-confucianism, Western learnings, these were studied by the scholars of Realistic school in that period. I obtained the conclusion as follows, by impartial reviewing the two contrasting claims. First, we should admit the diverse possibilities of optional combination or of the integration of different religions and ideas, because we cannot confine exclusively Tasan and his contemporary Confucianists to only one religion or one thought in their daily lives and study tract. Second, we should try to make an exemplification of the major text, Complete Writings of Tasan and of his school, with constant bibliographic research of the writings. At same time, we should collect diligently the disappeared Tasan’s papers or workings and should examine and compare them each other, and so make strengthen our admissibility of evidence of the original text.
원재연(Won Jae-yeon) 한국양명학회 2008 陽明學 Vol.0 No.20
16세기부터 대서양 유럽에서 중국으로 진출한 예수회 선교사들은 『天主實義』, 『萬物眞源』, 『眞道自證』, 『盛世芻?』 등 漢文으로 天主敎理書를 저술하면서, 당대 중국 사회에서 유행하던 陽明學의 용어를 補儒論的 입장에서 적절히 활용하였다. 이러한 교리서들은 조선에 전래되어 18세기 후반부터 조선의 천주교 지식인들도 『聖敎要旨』, 『쥬교요지』, 「上宰相書」 등 저술과 『성경광익직?』 등의 한글 번역서를 통하여, 良心, 良知 등의 양명학 용어나 ‘致良知’설을 활용하여 天主의 存在와 萬物을 主宰하는 천주의 屬性을 증명하고자 했다. 이러한 시도는 宣敎的 차원에서 천주교 교리에 대한 儒學者들의 친근감과 이해력을 높여주기 위한 목적도 있었으나, 한편으로는 性理學은 물론이고 陽明學의 논리를 超越하는 천주교의 우수성을 은근히 과시하려는 의도가 내재되어 있었다. 이러한 천주교 교리서의 흐름은 1831년 敎皇에 의해서 朝鮮代牧區가 설정되고 파리외방전교회가 조선에 진출하여 司牧을 담당한 이후의 교리서들이나 천주교회의 서적에서는 좀처럼 양명학의 용어가 발견되지 않는데, 이는 七聖事(천주교회의 7가지 중요한 典禮儀式)의 집행에 치중하면서 補儒論과 같은 適應主義的 傳敎方式을 달갑지 않게 여겼던 파리외방전교회의 선교방침과 일정한 관련이 있는 것으로 여겨진다. 조선시대 思想史硏究의 活性化를 위해서는 향후 江華學派露(霞谷學派) 陽明學者들의 천주교에 대한 반응을 체계적으로 분석해볼 필요가 있다. From 16th centuries European missionaries in Chinese Catholic church have been making use of the word or the fashionable theory of Wang Yang-ming’s school(陽明學派) properly in their writings on Catholicism such as Ti?nzh?shiyi(天主實義), Wanwuzh?nyuan(萬物眞源), Zh?ndaozizheng(眞道自證), Chengshichurao(盛世芻?) from the Catholic viewpoint of B?rulun(補儒論) the adaptable theory for Confucianism These Catholic writtings were rapidly spreaded in Choseon dynasty right after there publication in China. Therefore from me 18th centuries me Korean Catholics had been trying to prove the existence of the God(天主) and the God’s governing the world by using the Wang’s word such as liangx?n(良心, innate good mind), liangzh?(良知, innate good knowledge) or the theory Zh?liangzh?(致良知, expanding and deepening of the innate good knowledge), and their tryings appeared such Catholic documents as Shengjiaoyaozh?(聖敎要旨), zh?jiaoyaozh?(주교요지), Shangz?ixi?ngsh?(上宰相書), Shengj?nggu?ngyizhiji?(성경광익직?). In Choseon dynasty, the using of Wang’s theory by the Catholics was for enhancing the Confucian’s understanding and affinity over Catholicism and it was for displaying the excellency of Catholicism rising above the confucianism including Wang’s theory. This stream was stoped from 1831 the time of establishing Vicarial Apostolic in Choseon kingdom to 1880s owing to the policy that the Apostolic did not want to carry our the way of adoptable missionary like B?r?lun(補儒論) and it focused the Seven Sacrament. Until now we have been studied only about the underderstnading of the X?nghu school’s(星湖學派) over the Catholicism, but from now on we must study about that of the Ha-gok school’s(霞谷學派) which was the main stream of the Wang’s theory in late Choseon dynasry.