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유재상,이복희 충남대학교 의과대학 지역사회의학연구소 1985 충남의대잡지 Vol.12 No.1
The effects of extracellular pH changes on excitation-contraction coupling were studied in isolated rabbit papillary muscles. All experiments were performed in nonbicarbonate-buffered Tyrode solution, using phosphate buffer system for acidosis (pH 7.0, 6.4 or 6.0) and Tris buffer system for alkalosis (pH 7.8), which was aerated with 100% O_2 and kept at 35℃. Action potentials were measured by conventional microelectrode technique in the papillary muscles. The slow response action potentials (SRAP) were induced by superfusing the muscles to a Tyrode solution containing 27 mM KC1 and 10^-5M histamine and stimulating them with slow and intense stimuli (from 0.5 Hz, 5 V to 0.1 Hz, 20V). The results obtained were as follows; 1. Acidosis elicited a degree-dependent negative inotropic effect, whereas alkalosis induced a positive inotropig effect. The increase in isometric tension at pH 7.8 was 150%, compared to that at normal pH, but the decrease at pH 6.4 was about 50%. 2. The acidosis-induced depression of contractility was restored rapidly to normal level by the addition of Ca^2+ to the Tyrode solution or administration of agonists, histamine (10^-5M) or norepinephrine (10^-6M). 3. The parallel changes in resting membrane potential (depolarization) and overshoot, and the obvious shortening of action potential duration were observed after a change from control solution to the alkalotic Tyrode solution (pH 7.8). In acidosis (pH 7.0), however, the parallel declines in resting membrane potential (hyperpolarization) and overshoot were observed, and the duration was almost no changed. 4. SRAP, which were eliminated by Ca^2+ antagonists (verapamil or Mn^2+), were potentiated in amplitude and duration at high pH 7.8, but inhibited obviously at low pH 6.4. The results of this experiment suggest that the alteration in cardiac contractility by extracellular pH change is due to the influence upon slow inward Ca^2+ current.
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Religious Coping and Constructing Well-Integrated Theology
유재상 장로회신학대학교 기독교사상과문화연구원 2012 장신논단 Vol.44 No.3
In this article I will explore religious coping theory and research by primarily drawing upon the works of Pargament, one of the most prominent scholars in the area of religious coping and spiritually-integrated psychotherapy. He focuses on the role of religion as a coping resource for people in times of crisis. Religion is not simply an object of faith but a process of cognitively interpreting life events and integrating them into a personally meaningful narrative. According to Pargament religion is defined as “the search for significance related to the sacred.” Humans continue to seek for transcendent meaning related to the sacred beyond their finitude. Positive coping takes place “the significance related to sacred,” which is what one seeks, is congruent with “the search for significance, which is how he seeks. In other words,whether religion functions positively or negatively depends upon how one’s theology is congruent with his or her context. If religion is not integrated,it becomes lifeless and even oppressive. I will introduce major research of Pargament such as positive and negative religious coping,red flags that need attention in coping process, and different religious coping styles and discuss practical bearings of religious coping research for pastoral care. My argument is that pastoral care should involve the process of constructing well-integrated theology for better coping and spiritual growth.
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조선 18세기 전반 조각승(彫刻僧) 진열(進悅)의 불상 연구 - 작풍(作風)의 변화과정을 중심으로
유재상 불교미술사학회 2020 불교미술사학 Vol.30 No.-
Jinyeol was a sculptor monk active between the late 17th Century and the early 18th Century and it has been found that he created 13 pieces of sculpture, including 10 pieces of Buddhist statues in nine projects. The current study carefully analyzed the styles of each piece created by Jinyeol and the development of his styles to list in the chronological order the Buddhist statues without any records on the years of creation based on their characteristics. Moreover, Jinyeol's training period was analyzed to identify the statues that represented his styles and discuss the styles shared and succeeded by his apprentices. Jinyeol was taught to sculpt by Dojam, Jihyeon, Seongsim, Gyecho, and Beobjam through the training period and the direct origin of Jinyeol's styles of Buddhist statues can be found in Beobjam's <Wooden Seated Avalokitesvara Bodhisattva> in Heungcheon-sa Temple, Seoul. Style of the two monk-sculptors is very similar each other in shape of face, ear, eye, mouth, and nose. Especially, shown on garment wrinkles with S-shaped expressed on the lower half of the body and hair in spider's thread shape, Jinyeol transmitted style of Beobjam, his master and created his own unique style. Jinyeol took leadership in creating Buddhist statues between the mid 1700s and early 1720s and the styles were classified into three periods. Jinyeol's creations showed variations in the shapes and expressions of faces, body proportions, and wrinkles on upper and lower bodies. Period Ⅰ was from the mid 1700s to early 1710s. Then, it has solemn, angled face in square shape. A line of train draping over the right chest and the innermost train on the back are broader, while the wrinkles on the bottom are S-shaped along the left seam. Period Ⅱ was from early 1710s to early 1720s. Face became voluminous, bright, and mild. The upper half of the body was longer than before so that body ratio was better. Especially in the lower half, the wide fan-shaped wrinkles and 'S'-shaped wrinkles on two divided left hem appear. Period Ⅲ was early 1720s. The face that gives young impression tends to be wider. Also unlike the wrinkles on the lower half of the previous period, when the ornamentality was emphasized, it was simplified to a form spreading to right and left direction from a bifurcated hem. Among the sculptor monks that participated in the Buddhist projects led by Jinyeol, Taewon, Cheonghwi, and Yeonghee were the key sculptors that played leading roles in the development of Jinyeol School. Taewon, in particular, faithfully succeeded Jinyeol's styles, including the S-shaped wrinkles on the bottom and the motif of human portrayals on pedestals, but he also added modifications to create his own style. Taewon's styles reflected the characteristics of Period II when he was under Jinyeol. 進悅은 17세기 말에서 18세기 전반에 걸쳐 활동한 조각승으로, 지금까지 알려진 진열이 주도한 불사는 13건, 그중 불·보살상 9건 10점을 조성하였음이 확인 된다. 이에 본 연구에서는 진열이 조성한 개별 작품에 대한 세밀한 양식분석과 작풍의 변화과정을 면밀히 파악한 후, 그 양식적 특징을 토대로 진열의 작품으로 비정되는 다수의 무기년명 불상들을 시기별로 편년하였다. 나아가 진열의 수련기를 통하여 진열 작풍 형성에 근간이 되는 불상을 추론하고, 진열의 제자가 공유하고 계승한 작풍을 구체적으로 살펴보았다. 진열이 수련기를 거치며 조각 수업을 받았던 스승은 道岑, 智玄, 性沈, 戒草, 法 岑으로, 이들 중 진열이 조성한 불상의 작풍은 법잠이 조성한 서울 흥천사 <목조 관음보살좌상>에서 직접적인 연원을 찾을 수 있었다. 두 조각승의 작풍은 얼굴 형태와 이목구비 생김새에서 흡사함이 확인되었고, 특히 하반신에 표현된 ‘S’자형 옷주름과 양 어깨 위 거미줄 형상의 보발은 진열이 스승인 법잠의 작풍을 계승하여 자신만의 독창적인 작풍을 창안해낸 것으로 판단된다. 진열이 주도적으로 불상을 조성한 시기는 1700년대 중반에서 1720년대 전반까 지, 세 시기로 작풍이 변화되는 양상을 확인할 수 있었다. 진열의 작품은 얼굴의 형태와 표정, 신체의 비율, 상·하반신 옷주름 표현에서 시기에 따른 변화를 보였 다. Ⅰ기는 1700년대 중반에서 1710년대 초반에 해당하며, 사각형의 각진 얼굴에 근엄한 표정을 짓고 있다. 오른쪽 가슴으로 늘어진 한 줄의 옷자락과 등 가장 안쪽 옷자락은 폭넓게 표현되고, 하반신 옷주름은 폭넓은 옷자락에 왼쪽 귀퉁이가 ‘S’자형으로 주름진 특징이 확인된다. Ⅱ기는 1710년대 전반에서 1720년대 초반 까지로, 양감 있는 얼굴에 표정은 밝고 온화해졌으며, 이전보다 상반신이 길어짐 으로써 신체의 비율은 더 좋아졌다. 하반신은 폭넓은 부채꼴형 옷주름과 양 갈래로 나눠진 왼쪽 옷자락에 ‘S’자형 옷주름이 나타난다. Ⅲ기는 1720년대 전반에 속하며, 앳된 동안의 인상을 주는 얼굴은 폭이 넓어지는 경향을 보였다. 또한 장식 성이 강조되었던 이전 시기의 하반신 옷주름과 달리 양 갈래의 옷자락에서 좌우로 퍼져나가는 형상으로 간소화되었다. 진열이 주도한 불사에 참여한 조각승 가운데 太元, 淸輝, 靈熙는 진열파가 성립 되는 과정에서 주축이 되는 핵심 조각승이라 할 수 있다. 그중 태원은 하반신 ‘S’자형 옷주름과 대좌에 표현되는 인물상의 모티프를 착안하는 등 진열의 작풍을 충실히 계승하면서도, 일부를 변형하여 자신만의 작풍을 창안하기도 하였다. 특히 태원의 작풍은 그가 진열 아래에서 조상 활동을 한 Ⅱ기의 특징을 반영한 것으로 확인되었다.
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Paradigms of Pastoral Care and Counseling: Constructing a Communal Contextual Approach in Korea
유재상 장로회신학대학교 기독교사상과문화연구원 2011 장신논단 Vol.0 No.42
In this article I will explore the trajectory of pastoral care & counseling movement in three paradigms: classical, clinical, and communalcontextual. Pastoral care & counseling in Korea has flourished for the last decades. People want to understand more about themselves, others,and God in the context of change of family systems, traditions, values,norms, etc. In the classical paradigm people understand their life through the lens of the Scripture and religious traditions, which are the norms and authority upon their life. However, the classical paradigm does not resonate with modern knowledge based on scientific worldview. A shift to the clinical paradigm is related to this cultural change. While the clinical paradigm contributed to giving a more nuanced understanding of human suffering in biological and psychological levels, it failed to address the core problem of human suffering in socio-political levels. In this paradigm, individual pathology is emphasized and the goal of pastoral care and counseling is primarily focused on therapeutic recovery. In order to overcome this limitation, a new paradigm, so called, the communal-contextual paradigm began to emphasize the care of world beyond the care of person. In this paradigm, the moral vision of pastoral care and counseling is regained and the voices of the marginalized are heard. Pastoral care and counseling cannot be separated from the issue of social justice because the care of person is, indeed, the care of world. The discussion of those three paradigms in North American context will be helpful for guiding the direction of pastoral care and counseling movement in Korea.
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