재래식 간장의 제조조건이 ethyl carbamate 생성에 미치는 영향

정현정,권훈정 ( Hyun Jung Chung,Hoon Jeong Kwon ) 한국식품조리과학회 1997 한국식품조리과학회지 Vol.13 No.2

Ethyl carbamate is an animal carcinogen and a by-product of fermentation. Since the highest level of ethyl carbamate was found in a traditional soy sauce sample in the previous study, soysauce was prepared in varying experimental conditions with three kinds of meju originated from different area of the country to investigate the factors affecting ethyl carbamate formation. The sample analysis methods included a semi-purification with solid-phase extraction and detection by GC-MS at SIM mode using m/z 62 fragmention. Among the investigated factors, which includes source meju, brining length, salt content, irradiation of visible light during brining or storage, and storage length, source meju and storage length showed most profound effect on the formation of ethyl carbamate. Irradiation of visible light for 12 hours a day during storage lowered the concentration of ethyl carbamate compared to the soysauce kept in the dark. Meanwhile irradiation during the brining as well as the degree of salt contents showed no effect.

구준(丘濬) 『가례의절(家禮儀節)』의 『가례(家禮)』 재구성에 대한 고찰

정현정 ( Hyun Jung Chung ) 성균관대학교 대동문화연구원 2012 大東文化硏究 Vol.78 No.-

丘濬의 『家禮儀節』은 『家禮』의 本註를 行禮 절차의 형식으로 바꾸어 서술하고, 冠婚喪祭에 관한 실용적·이론적 정보를 풍부하게 제공하는 형태로 『家禮』를 재구성한 저술이다. 따라서 『家禮儀節』은 『家禮』보다 상세해지고 분량이 많아졌는데, 이는 가정의례를 실천하고 연구하기에 『家禮』만으로는 불충분하다는 문제의식이 반영된 것이다. 또한 丘濬은 『家禮』의 세부적인 문제점과 오류를 수정하고, 나아가 『家禮』에 새로운 지침들을 보충해 넣음으로써, 보다 다양한 인간적 맥락을 포괄하며 성대한 규모와 정교한 체계를 갖춘 家禮를 구축하고자 하였다. As a revised version of Jia-li(『家禮』), Qiu Jun`s Jia-li yi-jie(『家禮儀節』) provides specifications of procedures by paraphrasing Jia-li`s small type text and includes practical and theoretical informations about cappings, weddings, funerals, and sacrifices. Qiu Jun thought Jia-li is insufficient to promote the performance and advanced study of family rituals, therefore Jia-li yi-jie became more detailed and voluminous than Jia-li. Furthermore, Qiu Jun not only modified several inappropriate instructions of Jia-li, but also inserted additional instructions in Jia-li yi-jie in order to make more comprehensive and accurate guide for family rituals.

사마광(司馬光) 『서의(書儀)』의 체제 및 구성과 그 성격

정현정 ( Hyun Jung Chung ) 퇴계학연구원 2011 退溪學報 Vol.129 No.-

In order to understand the standpoint and purpose of Si Ma-guang`s Shu-yi(『書儀』), this paper analyzes the structure and contents of Shu-yi. Shu-yi is composed of letter formalities, family rules, and manuals for family rituals: capping, weddings, funerals, and sacrifices. It includes not only copious notes based on Yili(『儀禮』) and Liji(『禮記』), but also various arguments reforming obsolete manners and criticizing unethical trends. Si Ma-guang tried to establish confucian family norm as common rule on the basis of ancient classics of ritual. Even though Shu-yi is too difficult and strict to understand and practice for common people, the accurate study on ancient rituals has academic value in Shu-yi.

전분 유래 저열량 식품소재의 개발과 산업적 이용

정현정(Hyun-Jung Chung) 한국식품과학회 2019 식품과학과 산업 Vol.52 No.4

소비자들은 건강에 관한 관심이 계속 증가할 것이며 이에 저열량 식품에 대한 요구에 부응하는 소재의 개발이 필요하다. 저열량 식품소재의 개발에 있어 열량을 낮춘 소재의 기능성과 최종제품의 품질을 잘 유지할 수 있는 관능성이 중요하다. 이에 난소화성 전분과 난소화성 말토덱스트린은 이러한 필요를 충족시킬 수 있는 소재이며 일반 식이섬유보다 다양한 제품에 품질을 자유롭게 조절할 수 있는 장점이 있다. 난소화성 전분은 입자가 작고 색이 하얗고 특별한 냄새와 맛이 없기에 제빵, 파스타, 시리얼, 스낵 제품 등에 식이섬유 함량을 높이거나 제품의 품질을 향상하는데 저열량 소재로 사용되고 있고 난소화성 말토덱스트린은 식후혈당 상승억제, 혈중 중성지방 개선, 배변 활동 원활하게 하는 기능성 원료이기에 음료, 건강보조식품, 일반 식품에서 저열량 소재로 많이 활용되고 있으며 앞으로도 다양한 저열량 식품에 소재로 활용될 것이다. Indigestible carbohydrates as dietary fiber have attracted interest of consumers due to their several physiological benefits. Recent definitions of dietary fiber have included other indigestible carbohydrates such as resistant starch and resistant maltodextrins, which are natural, colorless, odorless and tasteless low-calorie food ingredients. Unlike some carbohydrates and digestible starches, indigestible starch and maltodextrin resist enzymatic hydrolysis in the upper gastrointestinal tract, resulting in little or no direct glucose absorption. In addition, there is increased microbial fermentation production of short-chain fatty acids in the large intestine. As an emerging functional low-calorie food ingredient, resistant starch and maltodextrin have been shown to have equivalent or superior impacts on human health compared to conventional fiber-enriched food ingredients. In this paper, the definition, strategies to enhance dietary fiber content in foods, some potential health benefits, and applications in food industry for indigestible starch and maltodextrin are summarized and discussed.

朱熹 四代奉祀論의 정립과 그 의미

정현정(Chung, Hyun-jung) 한국동양철학회 2014 동양철학 Vol.0 No.41

儒家에서 조상 제사는 인간이 자신의 존재 근원을 반추하는 행위로 간주된다. 古禮에서 제사 대상의 수는 각 신분에 허용되는 廟의 수에 따라 차등적으로 결정되었다. 그런데 程頤는 古禮의 상복 제도에 착안하여 신분에 관계없이 동일하게 적용되는 四代奉祀의 제도를 창안하고, 나아가 始祖 이하의 모든 조상들까지 제사지내도록 하는 祭禮를 구상하였다. 朱熹는 程頤가 제안한 四代奉祀가 조상 제사의 의미를 잘 드러내주는 방식이라고 여기고 받아들이지만, 일반 백성들이 高祖 위로 始祖 이하의 조상들에게까지 제사지내도록 한 것은 天子나 諸侯만이 지낼 수 있는 제사의 규모에 상당하기 때문에 참람한 것이라고 판단하고 배제한다. 朱熹에 따르면 조상 제사가 비록 인간 자신의 존재 근원을 성찰하는 본성적 행위일지라도 모든 사람들이 똑같이 그 극치를 다할수 있는 것은 아니다. 왜냐하면 신분의 차등은 조상이 얼마나 후덕한지에 따라 결정되어 인간 존재의 깊이를 한정하기 때문이다. 물론 四代奉祀도 여전히 士庶人에게 과분하기는 하지만, 禮의 재건이라는 과제의 측면에서는 고무적인 의미가 있었다. 한편 朱熹는 四代奉祀를 적극적으로 정당화하는 논거로서 종 족 집단의 상한선을 고조부로 제한하는 小宗法을 든다. 이를 통해 朱熹는 기존의 차등적 의례를 하나의 동일한 형태로 재편하고자 했던 程頤의 파격적 구상에 일정한 제한을 가하고, 조상 제사와 계층 질서 및 경전적 전통이 정합적으로 호응하는 祭禮의 체계를 갖추게 된 것이다. Ancestral rite is defined as tracing back and giving thanks to the origin of human being in Confucianism. In principle, the number of ancestors that could be worshiped strictly depends on the specified number of ancestral temples of each social class. However, Cheng yi created new forms of ancestral rite based on five grades of mourning dress, and argued that people of all ranks should be able to worship back four generations: father, grandfather, great-grandfather, and great-great-grandfather. In addition, he made another innovation in common ancestral rites: the worship of the first ancestor and the early ancestors. Zhu xi on the one hand approved the ethical effects of Cheng yi's rites to four generations of ancestors, but on the other criticized that the worships of the first and the early ancestors are presumptuous for commoners. According to Zhu xi, everyone's right to equally worship the first and the early ancestors cannot be justified because one's social status is determined by the virtue of his ancestors and limits the depth of his origin. To some extent the rites to four generations of ancestors are also presumptuous, but are regarded as a effective way to promote ancestral rite. Zhu xi legitimized the rites to four generations of ancestors by presenting lesser descent-line system, an institution for a descent group delimited by the immediate four ancestors, and set up the form of ancestral rite consistent with the order of rank and the canonical standards.

중국철학 : 朱熹(주희)의 “克己復禮(극기복례)” 해석에 대한 고찰

정현정 ( Hyun Jung Chung ) 동양철학연구회 2014 東洋哲學硏究 Vol.80 No.-

Yan Hui asked about ren, and Confucius said keji fuli constitutes ren. Zhu Xi regarded this dialogue as more important than any other teachings about ren in the Analects because he thought keji fuli is the most general principle for pursuing ren. Zhu Xi dealt with keji fuli in depth throughout his lifetime, hence there are lots of arguments showing his idea about keji fuli in Lunyu jizhu, Lunyu huowen, and Zhuzi yulei and so on. As a whole, Zhu Xi firmly established a practical basis of pursuing ren through revising and determining his interpretation of keji fuli. To be more concrete, Zhu Xi defined ren as the virtue of the original mind in its wholeness; ji as the selfish desires of the self; and li as the heavenly principle in measured display. According to him, ji can harm the virtue of the mind in its wholeness, and li means the whole set of Confucian norms. Zhu Xi made a clear distinction between keji and fuli, and thought it is important to overcome ji in order to prevent selfish desires from harming the virtue of the mind in its wholeness, but what is more significant in Confucius``s teaching is observing Confucian norms and contributing to society. Ultimately, for Zhu Xi, keji fuli is not the method of preserving ren or the process of pursuing ren, but the actual form of ren that surely recognized as ren by whoever see a person carrying out it.

사회적 관심증진 짝놀이 프로그램이 초등학교 아동의 공격성 및 대인관계 문제해결에 미치는 효과

정현정 ( Hyun Jung Chung ),김희규 ( Hee Gyu Kim ) 한국특수아동학회 2009 특수아동교육연구 Vol.11 No.1

관련연구 / 웹기반의 원격교육시스템을 이용한 혈액투석환자간호 교육프로그램 개발과 효과에 관한 연구

정현정(Hyun Jung Chung) 연세대학교 김모임간호학연구소 2000 간호학탐구 Vol.9 No.1

N/A

학교관련 심리변인이 초등학생의 공격성에 미치는 영향

정현정 ( Hyun Jung Chung ),김경성 ( Kyung Sung Kim ) 한국초등교육학회 2009 초등교육연구 Vol.22 No.4

This study was conducted to determine the school-related psychological factors that exert an influence on child aggression. One aim of this study was to investigate significant differences of children`s aggression according to children`s sexes and grades. Another aim of the study was to investigate how school-related psychological factors (the teacher`s behavior in class, teacher support, perceptions of peers, conflict resolution strategies, student`s acceptance of the corporal punishment imposed on them by their teacher, and adjustment to the rules enforced in school) affect child aggression. Aggression was divided into five areas in this study: physical aggression, verbal aggression, indirect aggression, irritability, and hostility. The subjects of the study were 658 children (328 males and 330 females; 211 4th graders, 230 5th graders, and 217 6th graders) in an elementary school in Seoul. The conclusions, which were arrived at based on the results of the study, were as follows: (1) The total aggression score of the boys (physical aggression, verbal aggression, indirect aggression, irritability, and hostility) was significantly higher than that of the girls. (2) The 6th graders` verbal aggression was significantly higher than the 4th and 5th graders`. (3) Among the school-related psychological factors, the one that was found to influence total child aggression the most by way of mitigating it was the students` adjustment to the rules enforced in school. In other words, none of the school-related psychological factors that are directly linked to the teachers was found to mitigate total child aggression. (4) The school-related psychological factors that were found to influence all the areas of child aggression by way of mitigating them were the teacher`s negative feedback and direction, the teacher`s work and rule orientation, and the students` adjustment to the rules enforced in school. (5) The more the children perceived their peers positively, the less indirect aggression, irritability, and hostility were shown by them. (6) The more infrequently the children used concessive strategies, the less physical aggression, verbal aggression, irritability, and hostility were shown by them. (7) The more infrequently the children used dominant strategies, the less physical aggression, verbal aggression, indirect aggression, and irritability were shown by them. (8) The more the children accepted the justification of the corporal punishment imposed on them by their teachers, the more indirect aggression and irritability were shown by them.

장지연(張志淵)의 「황례편(皇禮篇)」을 통해 본 대한제국기 황제례의 의미

정현정 ( Chung Hyun-jung ) 인하대학교 한국학연구소 2021 한국학연구 Vol.- No.63

Jang Ji-yeon was one of those who appealed Kojong’s elevation from king to emperor. And as an official of Saryeso, he pubilshed Daehan-yejeon, the book regarding national rituals. In 1899, on The third year since the declaration of the Daehan Empire, Jang Ji-yeon wrote Hwanglyepyeon and criticized the emperor for not performing worship rituals for the heaven and ancestors together and not honoring ancestors as emperors. According to the Hwanglyepyeon, performing worship rituals for the heaven and ancestors together means returning to and repaying the origin of all existence and human life, therefore emperor reflect on his duty through performing the ritual. In addition, the ancient emperors honored their ancestors as emperors as soon as they ascended the throne, and did not put only themselves on the supreme position. Jang Ji-yeon urged Kojong should perform worship rituals for the heaven and ancestors together in the Sacrifice to Heaven at the Round Altar, and should honor his ancestors as emperors according to Emperor's Seven Chambers System. He desired the Confucian ideology to be reflected in the rituals of the emperor of the Daehan Empire.