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H : 소장처정보

T : 목차정보

東洋史學硏究 = Journal of Asian historical studies 9건

  1. [국내논문]   慧超 『往五天竺國傳』의 발견과 8대탑  

    南東信
    東洋史學硏究 = Journal of Asian historical studies v.111 ,pp. 1 - 32 , 2010 , 1226-1270 ,

    초록

    In this article, I attempted to investigate two issues in relation to Hyecho"s Memoir which is a travelogue written by a Silla monk Hyecho. The first issue I intended to examine is how Paul Pelliot determined that this text was indeed the legitimate Hyecho"s Memoir. This issue is important to understand, because Pelliot discovered only a handwritten copy, and the section containing the title of the text and the identity of the author was lost. Particularly, in relation to the discovery of Hyecho"s Memoir, I considered the circulation of Huilin"s Yitqiejing yinyi to be very important, because it is the only Buddhist text that mentions Hyecho" Memoir. And second themes I intended to deal with in this paper is the Eight Great Stupas. As the ultimate objective of his pilgrimage to India was to pay respect to the Eight Great Stupas, so he documented the names and locations of the Eight Great Stupas, composed of 4 sacred stupas and 4 other great stupas. It was ascertained that Hyecho"s Memoir is the oldest extant text indicating the identities and locations of those eight great stupas. I utilized written texts and archaeological survey reports to shed light on those stupas. By accomplishing this task, I hoped to answer the following two questions: how East Asian pilgrims perceived Indian Buddhism in the early 8th century, and how such Indian Buddhism was understood and consumed throughout the East Asian Buddhist community. The Eight Great Stupas Hyecho referred to were not the so-called Eight Original Stupas, each containing 1/8th of Buddha"s sarīra. Instead, they were the stupas or temples that Aśoka erected at Eight Sacred Buddhist Places throughout India. Aśoka also erected stone pillars around the stupas he created, and engraved inscriptions upon them. Consequently, the Eight Great Stupas came to symbolize the Eight Sacred places, and the Aśokan pillars came to serve as markers of those Eight Great Stupas. The pilgrims were able to identify the eight great stupas with those pillars, and by paying respect to the great stupas, they found themselves inspired by the greatness of Sakyamuni, and had a deep spiritual experience.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

    Fig. 1 이미지
  2. [국내논문]   명청중국과 조선사행의 지적교류  

    정혜중
    東洋史學硏究 = Journal of Asian historical studies v.111 ,pp. 33 - 61 , 2010 , 1226-1270 ,

    초록

    In this article, I attempted to investigate two issues in relation to Hyecho"s Memoir which is a travelogue written by a Silla monk Hyecho. The first issue I intended to examine is how Paul Pelliot determined that this text was indeed the legitimate Hyecho"s Memoir. This issue is important to understand, because Pelliot discovered only a handwritten copy, and the section containing the title of the text and the identity of the author was lost. Particularly, in relation to the discovery of Hyecho"s Memoir, I considered the circulation of Huilin"s Yitqiejing yinyi to be very important, because it is the only Buddhist text that mentions Hyecho" Memoir. And second themes I intended to deal with in this paper is the Eight Great Stupas. As the ultimate objective of his pilgrimage to India was to pay respect to the Eight Great Stupas, so he documented the names and locations of the Eight Great Stupas, composed of 4 sacred stupas and 4 other great stupas. It was ascertained that Hyecho"s Memoir is the oldest extant text indicating the identities and locations of those eight great stupas. I utilized written texts and archaeological survey reports to shed light on those stupas. By accomplishing this task, I hoped to answer the following two questions: how East Asian pilgrims perceived Indian Buddhism in the early 8th century, and how such Indian Buddhism was understood and consumed throughout the East Asian Buddhist community. The Eight Great Stupas Hyecho referred to were not the so-called Eight Original Stupas, each containing 1/8th of Buddha"s sarīra. Instead, they were the stupas or temples that Aśoka erected at Eight Sacred Buddhist Places throughout India. Aśoka also erected stone pillars around the stupas he created, and engraved inscriptions upon them. Consequently, the Eight Great Stupas came to symbolize the Eight Sacred places, and the Aśokan pillars came to serve as markers of those Eight Great Stupas. The pilgrims were able to identify the eight great stupas with those pillars, and by paying respect to the great stupas, they found themselves inspired by the greatness of Sakyamuni, and had a deep spiritual experience.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

    Fig. 1 이미지
  3. [국내논문]   淸末 정치사상의 中西融合과 儒家 정치사상의 近代化  

    李春馥
    東洋史學硏究 = Journal of Asian historical studies v.111 ,pp. 63 - 98 , 2010 , 1226-1270 ,

    초록

    In this article, I attempted to investigate two issues in relation to Hyecho"s Memoir which is a travelogue written by a Silla monk Hyecho. The first issue I intended to examine is how Paul Pelliot determined that this text was indeed the legitimate Hyecho"s Memoir. This issue is important to understand, because Pelliot discovered only a handwritten copy, and the section containing the title of the text and the identity of the author was lost. Particularly, in relation to the discovery of Hyecho"s Memoir, I considered the circulation of Huilin"s Yitqiejing yinyi to be very important, because it is the only Buddhist text that mentions Hyecho" Memoir. And second themes I intended to deal with in this paper is the Eight Great Stupas. As the ultimate objective of his pilgrimage to India was to pay respect to the Eight Great Stupas, so he documented the names and locations of the Eight Great Stupas, composed of 4 sacred stupas and 4 other great stupas. It was ascertained that Hyecho"s Memoir is the oldest extant text indicating the identities and locations of those eight great stupas. I utilized written texts and archaeological survey reports to shed light on those stupas. By accomplishing this task, I hoped to answer the following two questions: how East Asian pilgrims perceived Indian Buddhism in the early 8th century, and how such Indian Buddhism was understood and consumed throughout the East Asian Buddhist community. The Eight Great Stupas Hyecho referred to were not the so-called Eight Original Stupas, each containing 1/8th of Buddha"s sarīra. Instead, they were the stupas or temples that Aśoka erected at Eight Sacred Buddhist Places throughout India. Aśoka also erected stone pillars around the stupas he created, and engraved inscriptions upon them. Consequently, the Eight Great Stupas came to symbolize the Eight Sacred places, and the Aśokan pillars came to serve as markers of those Eight Great Stupas. The pilgrims were able to identify the eight great stupas with those pillars, and by paying respect to the great stupas, they found themselves inspired by the greatness of Sakyamuni, and had a deep spiritual experience.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

    Fig. 1 이미지
  4. [국내논문]   일본 고대국가 형성기의 知의 유통과 독점 - 4~7세기를 중심으로  

    이재석
    東洋史學硏究 = Journal of Asian historical studies v.111 ,pp. 99 - 126 , 2010 , 1226-1270 ,

    초록

    In this article, I attempted to investigate two issues in relation to Hyecho"s Memoir which is a travelogue written by a Silla monk Hyecho. The first issue I intended to examine is how Paul Pelliot determined that this text was indeed the legitimate Hyecho"s Memoir. This issue is important to understand, because Pelliot discovered only a handwritten copy, and the section containing the title of the text and the identity of the author was lost. Particularly, in relation to the discovery of Hyecho"s Memoir, I considered the circulation of Huilin"s Yitqiejing yinyi to be very important, because it is the only Buddhist text that mentions Hyecho" Memoir. And second themes I intended to deal with in this paper is the Eight Great Stupas. As the ultimate objective of his pilgrimage to India was to pay respect to the Eight Great Stupas, so he documented the names and locations of the Eight Great Stupas, composed of 4 sacred stupas and 4 other great stupas. It was ascertained that Hyecho"s Memoir is the oldest extant text indicating the identities and locations of those eight great stupas. I utilized written texts and archaeological survey reports to shed light on those stupas. By accomplishing this task, I hoped to answer the following two questions: how East Asian pilgrims perceived Indian Buddhism in the early 8th century, and how such Indian Buddhism was understood and consumed throughout the East Asian Buddhist community. The Eight Great Stupas Hyecho referred to were not the so-called Eight Original Stupas, each containing 1/8th of Buddha"s sarīra. Instead, they were the stupas or temples that Aśoka erected at Eight Sacred Buddhist Places throughout India. Aśoka also erected stone pillars around the stupas he created, and engraved inscriptions upon them. Consequently, the Eight Great Stupas came to symbolize the Eight Sacred places, and the Aśokan pillars came to serve as markers of those Eight Great Stupas. The pilgrims were able to identify the eight great stupas with those pillars, and by paying respect to the great stupas, they found themselves inspired by the greatness of Sakyamuni, and had a deep spiritual experience.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

    Fig. 1 이미지
  5. [국내논문]   19c말~20c초 일본제국주의의 유교 이용과 조선 지배  

    류미나
    東洋史學硏究 = Journal of Asian historical studies v.111 ,pp. 127 - 158 , 2010 , 1226-1270 ,

    초록

    In this article, I attempted to investigate two issues in relation to Hyecho"s Memoir which is a travelogue written by a Silla monk Hyecho. The first issue I intended to examine is how Paul Pelliot determined that this text was indeed the legitimate Hyecho"s Memoir. This issue is important to understand, because Pelliot discovered only a handwritten copy, and the section containing the title of the text and the identity of the author was lost. Particularly, in relation to the discovery of Hyecho"s Memoir, I considered the circulation of Huilin"s Yitqiejing yinyi to be very important, because it is the only Buddhist text that mentions Hyecho" Memoir. And second themes I intended to deal with in this paper is the Eight Great Stupas. As the ultimate objective of his pilgrimage to India was to pay respect to the Eight Great Stupas, so he documented the names and locations of the Eight Great Stupas, composed of 4 sacred stupas and 4 other great stupas. It was ascertained that Hyecho"s Memoir is the oldest extant text indicating the identities and locations of those eight great stupas. I utilized written texts and archaeological survey reports to shed light on those stupas. By accomplishing this task, I hoped to answer the following two questions: how East Asian pilgrims perceived Indian Buddhism in the early 8th century, and how such Indian Buddhism was understood and consumed throughout the East Asian Buddhist community. The Eight Great Stupas Hyecho referred to were not the so-called Eight Original Stupas, each containing 1/8th of Buddha"s sarīra. Instead, they were the stupas or temples that Aśoka erected at Eight Sacred Buddhist Places throughout India. Aśoka also erected stone pillars around the stupas he created, and engraved inscriptions upon them. Consequently, the Eight Great Stupas came to symbolize the Eight Sacred places, and the Aśokan pillars came to serve as markers of those Eight Great Stupas. The pilgrims were able to identify the eight great stupas with those pillars, and by paying respect to the great stupas, they found themselves inspired by the greatness of Sakyamuni, and had a deep spiritual experience.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

    Fig. 1 이미지
  6. [국내논문]   宋代 「君主獨裁體制說」에 대한 異論  

    申採湜
    東洋史學硏究 = Journal of Asian historical studies v.111 ,pp. 159 - 183 , 2010 , 1226-1270 ,

    초록

    In this article, I attempted to investigate two issues in relation to Hyecho"s Memoir which is a travelogue written by a Silla monk Hyecho. The first issue I intended to examine is how Paul Pelliot determined that this text was indeed the legitimate Hyecho"s Memoir. This issue is important to understand, because Pelliot discovered only a handwritten copy, and the section containing the title of the text and the identity of the author was lost. Particularly, in relation to the discovery of Hyecho"s Memoir, I considered the circulation of Huilin"s Yitqiejing yinyi to be very important, because it is the only Buddhist text that mentions Hyecho" Memoir. And second themes I intended to deal with in this paper is the Eight Great Stupas. As the ultimate objective of his pilgrimage to India was to pay respect to the Eight Great Stupas, so he documented the names and locations of the Eight Great Stupas, composed of 4 sacred stupas and 4 other great stupas. It was ascertained that Hyecho"s Memoir is the oldest extant text indicating the identities and locations of those eight great stupas. I utilized written texts and archaeological survey reports to shed light on those stupas. By accomplishing this task, I hoped to answer the following two questions: how East Asian pilgrims perceived Indian Buddhism in the early 8th century, and how such Indian Buddhism was understood and consumed throughout the East Asian Buddhist community. The Eight Great Stupas Hyecho referred to were not the so-called Eight Original Stupas, each containing 1/8th of Buddha"s sarīra. Instead, they were the stupas or temples that Aśoka erected at Eight Sacred Buddhist Places throughout India. Aśoka also erected stone pillars around the stupas he created, and engraved inscriptions upon them. Consequently, the Eight Great Stupas came to symbolize the Eight Sacred places, and the Aśokan pillars came to serve as markers of those Eight Great Stupas. The pilgrims were able to identify the eight great stupas with those pillars, and by paying respect to the great stupas, they found themselves inspired by the greatness of Sakyamuni, and had a deep spiritual experience.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

    Fig. 1 이미지
  7. [국내논문]   康乾 시기 江南 乞丐 문제와 '盛世'의 虛像  

    姜元黙
    東洋史學硏究 = Journal of Asian historical studies v.111 ,pp. 185 - 231 , 2010 , 1226-1270 ,

    초록

    In this article, I attempted to investigate two issues in relation to Hyecho"s Memoir which is a travelogue written by a Silla monk Hyecho. The first issue I intended to examine is how Paul Pelliot determined that this text was indeed the legitimate Hyecho"s Memoir. This issue is important to understand, because Pelliot discovered only a handwritten copy, and the section containing the title of the text and the identity of the author was lost. Particularly, in relation to the discovery of Hyecho"s Memoir, I considered the circulation of Huilin"s Yitqiejing yinyi to be very important, because it is the only Buddhist text that mentions Hyecho" Memoir. And second themes I intended to deal with in this paper is the Eight Great Stupas. As the ultimate objective of his pilgrimage to India was to pay respect to the Eight Great Stupas, so he documented the names and locations of the Eight Great Stupas, composed of 4 sacred stupas and 4 other great stupas. It was ascertained that Hyecho"s Memoir is the oldest extant text indicating the identities and locations of those eight great stupas. I utilized written texts and archaeological survey reports to shed light on those stupas. By accomplishing this task, I hoped to answer the following two questions: how East Asian pilgrims perceived Indian Buddhism in the early 8th century, and how such Indian Buddhism was understood and consumed throughout the East Asian Buddhist community. The Eight Great Stupas Hyecho referred to were not the so-called Eight Original Stupas, each containing 1/8th of Buddha"s sarīra. Instead, they were the stupas or temples that Aśoka erected at Eight Sacred Buddhist Places throughout India. Aśoka also erected stone pillars around the stupas he created, and engraved inscriptions upon them. Consequently, the Eight Great Stupas came to symbolize the Eight Sacred places, and the Aśokan pillars came to serve as markers of those Eight Great Stupas. The pilgrims were able to identify the eight great stupas with those pillars, and by paying respect to the great stupas, they found themselves inspired by the greatness of Sakyamuni, and had a deep spiritual experience.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

    Fig. 1 이미지
  8. [국내논문]   19世紀末 在朝鮮 未開口岸의 淸商 密貿易 관련 領事裁判案件 硏究  

    이은자
    東洋史學硏究 = Journal of Asian historical studies v.111 ,pp. 233 - 265 , 2010 , 1226-1270 ,

    초록

    This study examined the realities of Korean‐Chinese bargaining by analyzing the procedure of settling three cases of consular jurisdiction through non‐open port that took place during the period of Yuan Shi‐kai as the General Commissioner of Negotiation and Trade with Chosun (1885‐1894) before the Sino‐Japanese War. For this study, we analyzed Cheongan (Asia Research Center of Korea University), documents of Chinese diplomatic offices in Korea during the late Qing Dynasty (Modern History Research Institute Archives of Taiwan's Academia Sinica), and governmental documents in Hwanghae‐do (Gyujanggak of Seoul National University). In the first case of 'smuggling by Qing merchant Woo Ahn‐dang,' Qing merchant Woo Ahn‐dang was arrested and his cargoes were confiscated for smuggling at Taetan Port in Jangyeong, Hwanghaedo in September, 1889. In the second case of 'smuggling by Qing merchants Hae Chung‐hyeon and Ju Dong hae,' Qing merchants Hae Chung‐hyeon and Ju Dong‐hae were arrested and their cargoes were confiscated for smuggling at Bi‐yeon Port in Jangyeong, Hwanghae‐do in October, 1890. In the third case of 'smuggling by Qing merchants Jang Eui‐seong and Seo Geuk‐geun,' Qing merchants Jang Eui‐seong and Seo Geuk‐geun were arrested and their cargoes were confiscated for smuggling at Sukdo Ferry in Hwanghae‐do in December, 1890. In the three cases of consular jurisdiction above, Korean‐Chinese bargaining was initiated as the Chosun government detected Qing merchants' illegal acts of smuggling and requested Yuan Shi‐kai to punish them and to confiscate their cargoes, but the procedure went in an unexpected direction. For the first case, Yuan Shi‐kai ruled Qing merchant Woo Ahn‐dang to be a smuggler but he regarded the other crew members as fishermen and, rather, rebuked the Chosun government for seizing their boat. For the second and third cases, he called to account Chosun officers' illegal taxation (on the Qing merchants' smuggling) rather than the smuggling acts, and demanded to punish the officers and to compensate for the confiscated cargoes. In the process that Korea and China dealt with the cases of smuggling by Qing merchants through non‐open ports, there are two noteworthy points. One is that these cases show well how Korea and China invoked the Regulations for Maritime and Overland Trade between Chinese and Korean Subjects. The other is that these cases suggest what networks smuggling by Qing merchants through non‐open ports. The reason that Yuan Shi‐kai's claim was accepted by Chosun government in the process of bargaining is not irrelevant to Chosun officers' unchecked illegal taxation in coastal cities of Hwanghae‐do such as Jangyeon, Haeju and Hwangju, which were non‐open ports but visited frequently by Chinese fishing boats. Of course, it is needless to say that Yuan Shi‐kai utilized the provisions of consular jurisdiction over Qing merchants in Korea.

    원문보기

    원문보기
    무료다운로드 유료다운로드

    회원님의 원문열람 권한에 따라 열람이 불가능 할 수 있으며 권한이 없는 경우 해당 사이트의 정책에 따라 회원가입 및 유료구매가 필요할 수 있습니다.이동하는 사이트에서의 모든 정보이용은 NDSL과 무관합니다.

    NDSL에서는 해당 원문을 복사서비스하고 있습니다. 아래의 원문복사신청 또는 장바구니담기를 통하여 원문복사서비스 이용이 가능합니다.

    이미지

    Fig. 1 이미지
  9. [국내논문]   1945년-1950년 중ㆍ미관계와 “중국 상실론” 비판  

    김동길
    東洋史學硏究 = Journal of Asian historical studies v.111 ,pp. 267 - 311 , 2010 , 1226-1270 ,

    초록

    After World War II, the U.S. government established an Asian foreign policy with the Jiang Jieshi Guomindang government taking a leading role. From the surrender of Japan to the breakout of the Korean War, U.S. foreign policy toward China can be broadly divided into five stages. First, was the policy of supporting Jiang Jieshi while embracing communism between the period of August 1945 and the breakout of the Chinese civil war in 1946. The second stage was based on a policy of supporting Jiang Jieshi while opposing the Chinese communists. This was executed from the breakout of the Chinese civil war to the second half of 1947. The third stage focused on preventing Communist China from becoming a puppet regime of the Soviet Union. The fourth stage consisted of attempts to prevent the signing of the Sino-Soviet alliance. This occurred between the founding of the PRC to the signing of Sino-Soviet alliance in February 1950. Finally, after the signing of Sino-Soviet alliance, U.S. policy gradually shifted from a strategy of abandoning Taiwan to an engagement and protection of the island. In order to achieve its policy goals, the U.S government selectively used both tough and soft stances toward Communist China. On the early of January 1950, the U.S had openly announced its abandonment of Taiwan but failed to prevent the Sino-Soviet alliance from taking place. In the early months of 1949, Communist China, on her own initiative, enacted a policy of refusing to normalize diplomatic relations with the U.S in the foreseeable future and abrogating all Western privileges in China. Moreover, Communist China, on 30 June 1949, declared it would “lean-to-one-side”, meaning that U.S policy toward China had totally failed. From the 1970s on, scholars proposed the theory of a “Lost Chance” and a “Lost China”. However, these arguments were based on assumptions that the Chinese Communists earnestly sought U.S recognition to expedite their country's postwar economic reconstruction, and that Washington's failure to offer sufficient support to the Guomindang during the Chinese civil war was the critical factor for the Communist victory. They believed that Washington's anti-Communist policy forced the CCP to treat the United States as an enemy. But, in the middle of 1949, the U.S state department published the “China White Paper”, stating that the CCP"s land reform policies, as well as the incapability and corruption of the Guomindang, were the main factors which contributed to the CCP"s victory. This explanation, along with a careful analysis of Communists China's foreign policy in the early months of 1949, clearly demonstrate that the so called “Lost Chance” “Lost China” theory is based on incorrect assumptions.

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