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이정배 이화여자대학교 한국문화연구원 2002 한국문화연구 Vol.2 No.-
The purpose of this article is studying the theological thoughts of Lee YongDo(1902~2001) and Kim Gyoshin(1902~2001) and illuminating their understanding of Korean Christianity in terms of an Asian spirituality. These two theologians did not accept the conservative doctrine of Western theology and the authorized leaders of Korean church and resisted also to the Japanese imperialism However unfortunately, they were rejected by all of them and lived very short time, because of illness, poverty and persecution. At that time, the Korean situation of 1920~1930 was very likely to the Judaic existence under occupation of Roman imperialism and also to the contemporary situation of Korea toward the way of rapid globalization. They showed us vividly a way of Jesus and the meaning of becoming-Christian as Korean people. However there were important differences between both of them in their way of forming the Korean Christianity. The differences of their family atmosphere and educational background and also their way of religious experience influenced their understanding of Christianity. While Lee Yongdo stressed on the activity of Holy Spirit with his mystical and shamanistic experiences and tried to know the revelation of God through feeling, Kim Gyoshin emphasised biblical exegesis with rationality and Confucian self-cultivation to become a Sage. In other words, Lee Yongdo regarded the reality of Non-ego as essence of Christian spirituality and tried to understand Christianity with the taoistic view, however Kim Gyoshin accustomed himself to read the Bible in Greek and stressed on the human conscience, and heavenly Mandate repairing and improving the Korean history. In spite of these differences, they had also undoubtedly common ground. As we know, in East-asian tradition Confucianism and Taoism have been developed under complementary manner, so, Confucianism and Taoism(shaman- ism) have worked together in their hearts. From this point of view, we can say that Taoistic spirituality with shamanistic mysticism and Confucian self-cultivation played together the theoretical role for the foundation of Korean Christianity. Therefore, this work intends to build up korean theology as an Asian spirituality. For this purpose, this article consist in 4 parts. 1) their life and thoughts as "in-der-Welt-sein" in East asian culture 2) East-asian spirituality and nationalism-two different perspectives of the nationalism 3) the formation of Korean Christianity- movement for spiritual life and non-ecclesiasticism 4) Lee Yongdo and Kim Gyoshin as thinkers of integral mind- To rewrite Korean history of theology.
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이정배,김병길,최동훈,진동규 대한신장학회 1987 Kidney Research and Clinical Practice Vol.6 No.2
Hypocalcemia is a well recognized metabolic disorder in nephrotic syndrome, but the change in serum ionized calcium is still controversial. If serum ionized calcium is reduced in the nephrotic phase, bone development may be delayed or interrupted. We studied the change in calcium and serum ionized calcium in 14 cases of nephrotic syndrome. The results are as follows: 1) Of the 14 cases, there were 13 male and 1 female patients. The duration of the disease ranged from 1 month to 8 years 4 months (mean: 2.3 years). Four cases were classified as frequent relapsers and three as infrequent relapsers. 2) Serum calcium level in the nephrotic phase was 7. 06±0.77 mg/dl, which was markedly less than of the remission phase (8.71±0.50mg/dl). Serum phosphorus in the nephrotic phase was 5.06±0.73 mg/dl, no different from that of the remission phase. 3) Serum ionized calcium in the nephrotic phase was 3.98±0.44 mg/dl and there was no change when compared with that in the remission phase (3.76±0.74 mg/dl). 4) 24 hoinary calcium excretion was 61.11±25.79 mg/day in the nephrotic phase. It was slightly less than that in the remission phase (106.87±59.80 mg/day). 5) The level of parathyroid hormone was 0.47± 0.10 ng/ml in nephrotic phase, which was higher than that in the remission phase (0.33±0.12 ng/ml). 6) Correlation between serum ionized calcium and parathyroid hormone was low. Correlation between duration of the disease and serum ionized calcium was low. Correlation between serum calcium and parathyroid hormone was moderate. The more parathyroid hormone, the less urinary calcium, therefore we found that there was a reduction in serum calcium but not in serum ionized calcium. This results cannot support the fact that hypocalcemia in nephrotic syndrome need not to be treated. Studies of vitamin D and bone modulation remain to be demonstrated.
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주기억장치 상주형 DBMS을 위한 실시간 LDAP Interface에 관한 연구
이정배,차상균,김환철,박병관,Lee Jeong-Bae,Cha Sang-Gyun,Kim Hwan-Chul,Park Byung-Kwan 한국정보처리학회 2004 정보처리학회논문지 A Vol.11 No.7
우리는 정보통신의 발달로 인해서 정보의 호수 속에서 살고 있다. 이러한 이유로 해서 많은 사용자들은 많은 양의 정보를 빠르게 검색하기를 원한다. 본 논문에서는 이러한 요구사항을 만족하기 위해서 주기억장치 상주형 DBMS를 이용한 실시간 LDAP Interface를 제안하여 고속의 검색을 지원하고자 한다. 이를 위해서 디스크 기반의 DBMS 대신 주기억장치 상주형 DBMS를 대신하여 고속의 검색을 지원하여 응용의 변경없이 서비스를 제공할 수 있게 해준다. We live in the flood of information due to advancement of information communication and increase of E-mail. Managing users huge in-formation systematically and speedy searching are needed in these social advancement. In this thesis, in order to satisfy these requirement, We suggested Real-time LDAP Interface using Main Memory Resident Database Management System which can manage a lot of information fast systematically. It is expected that system can provide advantage of performance improvement through replacing Main Memory Resident Database Management System without change of application which is required high speed process.
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저항적 민족주의에서 문화적 민족주의로: 한일 역사 치유를 위한 아시아 신학 모색: 토착화 신학의 관점에서
이정배 한국조직신학회 2007 한국조직신학논총 Vol.18 No.-
Dieser Aufsatz handelt sich darum, die Diskussion zwischen dem Nationalismus und dem Entnationalismus, die sich seit 1980 in Korea ereignet, tief zu nachdenken, und deren Bedeutung im Blick auf die Asian Gemeinschaft zu erfinden. Im ersten Kapitel hat dieser Arbeit die koreanische Realitaet dieser Diskussion bekannt gemacht und besonders eine geschlossene Grenze des protestierten Nationalismus erklaert. Das bedeutet, dieser Aufsatz ist nicht fuer die ewige, uebergeschichte Realitaet des Nationalismus. Im zweiten Kapitel hat dieser Arbeit eine paradoxikale Situation introduziert, in den der Nationalismus in der Zeit der Globalization wiederbelebt. Besonders hat er die Shaden des religioese Nationalismus als ein Art des protestierten Nationalismus beruecksicht. Im dritten Kapitel haben wir das Wesen und die Bedeutung des sich in der koloniale Zeit errignete ‘Donhak’(東學) bekannt grmacht. Im ‘Donhak’koennen wir den kulturellen Nationalismus im Unterschied zum Protestierten ersehen. Das heisst, dass ‘Donhak’ in sich selbst eine Kritik an den Nationalismus, naemlich die kosmische Dimension enthaltet hat. Im Schluss Kapitel hat dleser Arbeit den Friedensgedanke H a m s u k h u n s (함석헌) erforscht, in dem der sich im ‘Donhak’ enthaltende kulturellen Nationalismus im Blick auf die Indigenisation des Christentums ausgelget worden ist. Dadurch hoffen wir darauf, sowohl die koreanische Geschichte, die sich an die Kolonialerfahrung verhaftet hat als auch die Japanische Geschichte, die ihr Erfahrung vergisst hat, gemeisam zu heilen. 본 논문은 우선적으로 탈 민족주의의 문제 의식을 공유한다. 하지만 민족주의의 극복을 서구적 관점이 아닌 한국 적 시각에서 시도한다. 민족이 타자의 시각-서구담론-에 갇히는 것은 민족의 주변화(지역화)를 초래할 수밖에 없기 때문이다. 이 점에서 본 논문은 혈연적, 폐쇄적 민족주의를 수정, 보완하는 차원에서‘문화적 민 족주의’를 지향한다. 이는 인류 보편적 가치를 역사 속에서 실현시킨 한국 민족의 문화정체성에 대한 집중을 뜻한다. 하지만 이것은 동서 문 화의 차이에 근거한 정체적인 원형적 사고와는 맥을 달리한다. 한국 고 유의 내재적 기준에 근거하여 오늘의 역사를 이해하려는 시도의 일환 이다. 특별히 한일 간의 풀지 못한 역사 청산 문제 앞에서 각기‘기억’ 과‘망각’에 충실한 한일 역사현실의 치유를 위해 고도의 문화적, 종교 적 차원이 요구될 수밖에 없다. 이를 위해 동북아 정신세계(유불선)의 틀을 갖고 서구를 만났으되 서세동점의 역사적 현실을 평화, 생명적 전 망으로 승화시킨“동학(東學)”을 문화적 민족주의의 기틀로 적극 활용 할 것이다.3) 나아가 마지막 장에서 지면이 허락하는 한 함석헌의‘뜻’ 혹은‘씨알’개념을 東學과 연계시켜 아시아 신학 형성을 위한 토대로 삼고자 한다. 이런 결말을 위해 본 논문은 다음의 절차로 진행 된다. 첫 째 토착화 신학의 관점에서 본 한국의 탈/ 민족주의 논쟁, 둘째 세계화 시대에서의 종교적 민족주의- 탈 오리엔탈리즘의 시각에서, 셋째 민족 주의의 재발견으로서‘문화적 민족주의’-東學을 중심으로, 넷째‘문화 적 민족주의’에 근거한 아시아 신학의 근본 틀-함석헌의“씨알”사상 에 터하여.
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