율곡의 윤리사상 : 효경을 중심으로

김익수 한국국민윤리학회 1984 倫理硏究 Vol.19 No.1

왕종개 Cobitis longicorpus의 地理的 變異

金益秀 全北大學校 基礎科學硏究所 1981 基礎科學 Vol.4 No.1

우리나라 南部地方의 여러 河川에서 採集된 Cobitis 屬魚類 橫珽型을 分類學的으로 檢討하였던 바 調査標本은 모두 Cobitis longicorpus로 同定되었으며, 그들의 분측정문, 骨質般 및 生物側定値 地理的 集圈에 따라 差異를 보였으나 亞種으로는 分類되지 않았다. 특히 분측정문은 地理的으로도 뚜렷한 差異을 보였는데 이러한 變異는 本 種이 살고있는 河川의 生態的 條件에 따라 다르게 나타나는 점으로 보아 棲息處變異라고 본다. 그리고 本 種은 우리나라의 小白山脈과 盧嶺山脈 二南의 全水城과 南部島嶼地方에서도 分布한다는 事實은 動物地理學的 立場에서 볼 때 크게 注目된다. The taxonomical review was conducted on the cross band type of the Cobitid fishes which were collected in several streams in the southern parts of Korea from 1973 to 1980. The morphological variations exist among some geographic populations, but all populations were identified with monotypic species, Cobitis longicorpus K_IM, C_HOI and N_ALBANT, 1976, because the pattern of geographic variation in one trait is not trait is not necessary paralleled by variation in another hand, color patterns on their body sides exhibit considerable geographic differences, which are regared as habitat variation adapted to the ecological conditions of the stream. It is remarkable on the zoogeographical viewpoint that the present species is didtributed in the all waters of the southern part of the Sobaik Mountains and Noryeong Mountains and some islands of southern part in Korea.

韓國産 망둑어 亞科 魚類의 分類學的 再檢討

金益秀,李鎔周,金容億 全北大學校 基礎科學硏究所 1987 基礎科學 Vol.10 No.1

Thirty three species belonging to twenty genera in the subfamily Gobiinae of Korea were reviewed and key to species and genera were provided. Among them twenty seven species captured during 1985-1987 were examined on the cephalic sensory canal systems for the taxonomic review, and classified into 4 groups based on the presence or absence of the canal and their canal pore patterns. It was confirmed that the pore patterns of preopercular and anterior ocular-scapular canal were important in the diagnosis of gobiid genera or species and in the discussion of the specialized species group. It was considered that the genus of Acentrogobius masago should be transferred to Pseudogobius from Acentrogobius, because A. masago was more similar to P. javanicus than to A. pflaumi and its congeneric species in their cephalic sensory canal systems. Some populations of Chaenogobius annularis and Acanthogobius lactipes showed the geographical variations in cephalic pit organs and the number of predorsal scales. The endemic gobiid species was not found the Korean waters, but some species showed a disjunct distributions between the west and the east coast waters in Korea. The south coast was inhabited by the abundant species including twenty seven species of seventeen genera. The genera of Acanthogobius, Chaenogobius, and Chasmichthys were considered to be the common genera in Korean waters.

잡견 기관지 평활근에 Acetylcholine과 정맥마취제의 상관 관계에 관한 연구

김익수 충남대학교 의과대학 지역사회의학연구소 1981 충남의대잡지 Vol.8 No.2

The effects of intravenous anesthetics on contractures induced in dog tracheal smooth muscle by acetylcholine 10 ug have been investigated in vitro. The results are summarized as follows: 1. Thiopentone 10 ug/cc, 30 ug/cc, 100 ug/cc and 300 ug/cc induced dose-dependant relaxation on acetylcholine contracture significantly. 2. Propanidid in dose 30 ug/cc, 100 ug/cc, 300 ug/cc and 1000 ug/cc induced dose dependant relaxation on acetylcholine contracture significantly. 3. Ketamine in dose 30 ug/cc, 100 ug/cc, 300 ug/cc and 1000 ug/cc induced dose dependant contracture in comparison with the contractures induced by the acetylcholine.

수술 환자의 수혈 현황에 대한 고찰

김익수,최세진 충남대학교 의과대학 지역사회의학연구소 1977 충남의대잡지 Vol.4 No.1

The patients taken blood transfusion (N=3404) under general anesthesia in Chungnam National University Hospital from Jan. 1967 to Dec. 1976 were analyzed statistically by age, sex, annual status, blood volume, and type, each clinical department and operating procedure. The results were as follows : 1. In recent years cases of general anesthesia has been increased and transfusion trend has been decreased whereas transfusion volumes being increased markedly. 2. The blood type most commonly used was A, followed by O, B, and AB. 3. General surgical cases were most frequently taken blood transfusion followed by obstetrics and gynecology, orthopedic surgery, neurosurgery, urosurgery, E.N.T. and others.

다산 실학과 서학의 관련성에 관한 연구

김익수 한국윤리교육학회 2004 윤리교육연구 Vol.0 No.6

The identity and originality about Neo-confucianism(Shil-hak) have been argued very often in the post-Yi-dynasty. Some scholars appointed Catholic as the background of Neo-confucianism(Shil-hak). Especially they insisted that Dasan Jung Yakyong copied ‘God(sangjae)’ from ‘The father(Deus)'. There were many Catholic in Dasan's family and the people near him. And when Dasan was young, he read a book called 「De Deo Verax Disputatio(天主實義)」. However it is wrong to say that Dasan is Catholic because of this reason. I do not think that Dasan Copied the theory from Catholic. First of all, Dasan himself said that he boycotted Catholic. There was no proof that he was a Catholic in his theoretical Study nor in his practical study. And the books shows no poof that it had received influence from Catholic. Dasan's Neo-confucianism received affects from Original confucianism(confucius theory). He re-translated the Confucian bible and insisted that the God(sangjae, 上帝天) and the Anti-confucionism structer theory, Social-engineering all had received on Original confucianism. Dasan's God and the Catholic God had difference in role and category. Western science and Catholic are different. Dasan compared the two, but the scholars at that time did not. It's because western science is the problem of scholarship and knowledge, but Catholic is the problem of faith in religion. However Dasan had no religious belief in Jesus. The one Dasan had feared and respected was ‘God(sangjae)’. ‘God(sangjae)’ is often appeared in the Chinese classical literature. Therefore it is right to say that Dasan is not a Catholic but an Original confucianism The important thing in Dasan's Neo-confucianism is variety, acceptance, and social criticism and He had love for the people. 조선 후기 실학의 정체성과 연원에 관한 문제는 늘 논란의 대상이 되어왔다. 이 가운데 일부 학자들은 실학의 형성 배경으로 서학을 지목하기도 하였다. 특히 실학의 집대성자로 불리는 다산 정약용의 경우 그의 경학 사상의 핵심이라고 할 수 있는 상제천(上帝天) 사상이 천주교의 ‘천주’개념에서 비롯된 것이라는 주장을 펼치기도 한다. 만약 다산실학이 천주교의 영향을 받아 형성된 것이라면, 조선 후기 실학은 성리학에서 탈피한 새로운 유학으로 분류하기 어려울 것이다. 그러나 많은 오해에도 불구하고 다산 실학의 연원을 서학에서 찾는 것은 무리라는 생각이다. 우선 다산은 주변 인물들이 천주교도였음에도 불구하고 스스로 배교하였음을 밝히고 있다. 아울러 수많은 저술들에서도 천주교로부터 영향을 받았다는 직접적인 증거를 찾기 어렵다. 다산이 사숙하였거나 교유하였던 인물들 전부가 천주교 신자였던 것은 아니었으며, 그의 경학 사상과 경세학의 일관된 체계 사이에서 천주교가 이러한 구조의 기저를 형성하고 있는 것도 아니다. 다산 실학의 연원은 오히려 육경(六經)을 중심으로 한 원시유학, 곧 수사학(洙泗學)에서 찾는 것이 더 설득력이 있을 것이다. 육경사서를 새롭게 주해하면서 드러나는 그의 상제천 사상과, 탈성리학적 경학 구조, 그리고 사회 개혁론 모두가 그 기반은 원시유학에 있었기 때문이다. 아울러 다산 실학의 근대적 요소, 즉 그의 개혁론들 또한 서학의 영향을 받았던 것이 아니라 유학 본래의 구세 정신과 다양한 행정경험, 백성과 고락을 함께 하면서 생겨난 애민(愛民)정신의 발로라고 할 수 있을 것이다. 따라서 다산 실학을 평가함에 있어서 중요한 것은 서학이나 고증학보다는 그의 학문적 개방성과 포용성, 치열한 현실 비판의식 속에 녹아 있는 그의 실학 정신이 무엇이었는가에 더 깊이 주목할 필요가 있을 것이다.

朱子의 易學思想硏究(II) : 原卦論을 中心으로

金益洙 영남철학회 1989 哲學論叢 Vol.5 No.-

孔子敎學思想硏究 : 人間學的 考察을 中心으로 Aspects of Anthropology

金益洙 건국대학교 1979 論文集 Vol.10 No.1

1.Preface The centrial idea of confucius is perfect virtue. He considered as the most important element in morality and advocated physiognomy. The essence of humanity is uprightness. He said politics depended on righteousness and emphasized the need to govern the nation by 7eans of virtue purpose of education was to hand down to posterity, he emphatically assorted, and it was the main feints of education through which they tried to bring up a disciple as a true gentleman of goodwill. Confucius placed emphasis on schooling common people and teaching practical philosophy. Moreover he attached much importance to moral education. He judged four teaching (literature, conduct, loyality, confidence) as the main task of education. Confucius was the founder of confucianism and it had a great influence on Korean educational principle. Therefore, we can find confucius, thought is closely related with Korean educational philosophy. The subject of this study is to help both humanize Korean education through confucius' moral philosophy and practical philosophy, and recongnize that education in this country should be based on philosopy 2.The intention of confucius' education Firstly, spooking abstractly, the aim of schooling, said confucius, was to morality. Perfect virtue and master ship are the central principle as well as an ultimate aim of education. Secondly, spooking concretely, a purpose of teaching was to bring up a man of goodwill. A man of goodwill is a typical model of human being whom we consider the subject of education. For that reason, Confucius laid stress on education of one's whole personality. 3.Confucius' method of education Confucius' method of education was very diverse. (1) Reformatory instruction by personality Confucius always attacked great importance to moral education. According to him, a teach who had admirable personality and dignity inspired his disciple by means of practicing morality. He also took a serious view of consistency of speech and action. His education was not a abstract ethics but a practical philosophy. (2) Introspection enlightment. Confucius held individuality and self-exarlination in esteem, and escaped cramming, education and one which is centering around a teacher. (3) self-denial and self-examination In social life, a selfish desire often come into being. It is perfect virtue that overcomes the selfish is desire and goes hack to decorum Self-denial is an ability to suppress a selfish desire and self-examination is examining oneself after a sense of self-interest comes into being. (4) Thought is labour lost ; thought without learning is perilous. We should practice an education accompanied learning and thinking. (5) Endeavour Confucius said one should study gradually in order. And be asked everybody to improve his ability. One's position is settled by one's ability, not by a more accident (6) Individuality adoptation. Confucius practiced an education which adapted individuality and was appropriate to one's talent. (7) The importance of surroundings Confucius stressed the fact that environment influenced one's learning and one's associates was a very import element in pursuing his study. 4.Conclusion It seems unrealistic, unvaluable and backneyed to say about confucius, its influence in education and so on. But, we must recognize that there are boundless educational principle in confucius' thought and his thought is filled will educational philosophy which has no second. Now that the wourld trys to humanize education. Reexamining help establish Korean educational philosophy.

韓國의 朱子學 受容과 그 展開에 關한 論究 : 主로 麗末鮮初를 中心으로 Mainly the last era of Koryo and the first one of Chosun

金益洙 건국대학교 1981 論文集 Vol.13 No.1

Neo-Confucianism can be called "physical science" or "ethics". This eventually means the philosophyical system of confucianism which was commenced by confucius. Infact, Neo-Confucianism suggested the theory of Neo-Confucianism to that of confucius and Mencius. The major reason for the Neo-Confucianism in "Song" of China lies in the following two factors; one is external element of political and social causes and the other internal element of ideological causes. The formation of Neo-Confucianism in the era of "Song" was much influenced by Buddhism and Taoism and yet was integrated the establishment of independence in the sense of Confucianism. When we take a close look at the process of Neo·Confucianism formation in the era of "Song", "Ch'i; material force" theory by such individuals as "Chou Lie Chi, and Chang Heng Ch'u" is first and "Li, principle by Ch'eng I Ch'uan" and "Chu Hsi" (1130-1200) came into being next, and "Hsin Hsu¨en" by "Lu Hsiang Shan" and Yang Tzu-Hu was followed. This study in going to take a good look at the formation and development of Neo-Confucianism in Korea. (1) The formation of Neo-Confucianism in the later era of Koryo Dynasty. Since the King "Ch'ungnyoˇl"(the 25th King of Koryo 1275-1308), Neo-Confucianism was studied and understood firstly by "An Hyang" (1243-1306) and then by "Baek Yi Chung", "Wau Tak", "Kwuen Boo", Lee Je Hyun", "Yi Saek" and "Chong Mong Chu". The characteristics of confucianism of Koryo era can be seen in the parley among confucianism, Buddhism and Taoism, but after that the Neo-Confucanism was accepted and recongnized and in the mean time Taoism and Buddhism were being rejected. Shortly after this, new learning began coming up with influence by Taoism of "North Song" and Chutzuism (Chinese Dualistic Philosophy) of "South Song". There were two classes of Confucianist at the later era of Koryo Dynasty; one who studied in Peking of "Yu¨an" and the other who studied in Nanking of "Ming". And those who studied in "Yu¨an" got the knowledge both on Neo·Confucianism and literal sentences, and on the other hand rising scholars such as "Chong Mong Chu" (1337-1392), "Chong To Chien" (1342-1398) and Kwon Kuen (1352-1409) firstly formed Neo-Confucianism in our country. Especially, "Chong Mong Chu" not only occupied a form position in Korean history on Confucianism but also he was called as the Father of Korean Neo-Confucanism and "Kil Jae" (1352-1419) is renouned for the fidelity to his principle. (2) The formation and development of Neo-Confucianism in the early era of "Yi Dynasty". After Koryo Dynasty came to an end, "Yi Dynasty" began to develop the conversion of ideology; admiring for Confucianism and rejecting Buddhism. Consequently, the Confucianists of "Yi Dynasty" could set up new type of learning based on faithful, rational and moral thoughts for the formation of Neo-Confucianism. But in Korea Neo-Confucianism and Taoism are distinguished from each other. The learning and spirits of "Chong Mong Chu" at the later era of Koryo Dynasty were handed down developing to "Kil Jae", to "Kim Sook Cha" (1398-1456), to his son "Kim Kuing Pil" (1454-1504), to "Chong Yeo Chang" (1450-1504), and handed down from "Kim Kuing Pil" to "Cho Kwang Cho" (1482-1519) this sort of scholastic mantle may be regarded as a real vein of Korean Neo-Confucianism.

소득처분에 대한 소고

김익수 서울市立大學校 經商大學 稅務學科 1990 稅務學論集 Vol.3 No.-

소득처분에 대한 소고