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김철홍 수원대학교 1997 地域社會開發 Vol.9 No.-
The purpose of this paper is to clarify the industrial promotive direction in Suwon City in order to expand into a nucleus city of the south metropolitan area from an administrative capital city. To do that, the chandes in industrial structure and its location are analyzed. As a result, it has been found that the media, sound and communication industry around the east Suwon is profitable as a strategic industry. Even though the tertiary industry is given much weight in the total industry, that is not so well-shaped to perform the function as a nucleus city of the south metropolitan area. Therefore, it is necessary to promote the central management industry starting with the financing, insurance and business services. Furthermore, the logistics industry has to be supported to strengthen the competiveness of industry, and also the construction of logistics estate is desirable.
김철홍,이명행,문명국 대한인간공학회 2009 대한인간공학회 학술대회논문집 Vol.2009 No.11
근골격계질환 재해 특성에 관한 선행 연구들은 주로 특정 업종이나 지역에 국한시켜 진행되어 근골격계질환에 관한 다양한 업종별 비교 특성을 파악하는데 한계가 있었다. 본 연구는 업종별 근골격계질환에 관한 특성을 파악하기 위하여 지난 10년간 대학 연구소에서 근골격계질환 유해요인조사를 수행한 20개 사업장을 바탕으로 다양한 업종별 분류(지하철 정비업, 자동차 부품업, 보건업 등)를 실시하였다. 분류한 업종을 토대로 일반적 특성(연령, 성별, 근속기간 등) 분석 및 반복작업, 중량물 취급, 부자연스런 자세 등의 주요 유해요인 분석, 업종별 통증호소율 및 관리대상자 실태 파악 등을 분석하였다. 본 연구결과는 향후 근골격계질환 예방을 위한 기초 자료로 활용될 것으로 기대된다.
백서에서 척수강내 투여한 Morphine, Clonidine 및 MK-801 이 Formalin 자극반응에 미치는 영향
김철홍,권재영,백승완,김해규,정규섭,김인세 대한마취과학회 1997 Korean Journal of Anesthesiology Vol.32 No.3
Background : There has been much interest in the involvement of wind-up in the hyperalgesia and allodynia of chronic pain syndrome. To investigate the behavioral parallels of this wind-up phenomenon, we evaluated the effects of intrathecal morphine, clonidine and MK801 on the formalin test in the rats. Method : All experimental animals were divided randomly into six groups. In group 1(n=7), normal saline 50 l was administered through the intrathecal catheter(PE10, 8 cm in length). In group 2(n=7), morphine 10 g was administered through the catheter. In group 3(n=7), group 4(n=7), group 5(n=7) and group 6(n=7), clonidine 10 g, clonidine 20 g, MK801 1 g, MK801 10 g was administered in same manner, respectively. Thirty min after recoverying from anesthesia, 50 l 5% formalin was injected in the hind paw. To quantify the formalin response, we counted the number of spontaneous flinching for 60 min. Result : Intrathecal morphine(group 2) decreased the number of paw flinches in both phases 1 and 2 readily compared to control(p$lt;0.05). In the clonidine(group 3 and 4), both groups decreased the number of flinching in both phases 1 and 2, but there was no significant difference between two groups. In group 5, intrathecal MK-801 decreased the number of paw flinches in phase 2. In group 6, intrathecal MK-801 decreased the number of paw flinches in both phases 1 and 2. Conclusion : This study suggest that wind-up is readily blocked by pretreatment of morphine, clonidine and MK801. (Korean J Anesthesiol 1997; 32: 354∼359)
바울신학의 새 관점 비판: 바울복음의 기원-칭의론과 최후의 심판론을 중심으로-
김철홍 한국복음주의신약학회 2013 신약연구 Vol.15 No.4
This study makes an attempt to review and assess some of the main tenets of the New Perspective on Paul(NPP), giving attentions to the arguments of its three significant proponents, i. e., E. P. Sanders, James Dunn, and N. T. Wright. In the introduction a short chronicle of the debate around the issues of the NPP is provided to show how it has developed and what points are in great concern for the camps of pros and cons. Then, Covenantal Nomism is critically reevaluated. Some literal evidence from Psalm of Solomon and Jubilee is appraised as examples that do not support Covenantal Nomism. Even James Dunn comments that Sanders “may have focused to closely on the covenant dimension and underplayed the nomistic dimension (covenantal nomism). Second Temple and Jewish writings may well be less consistent than Sanders argued.”Covenantal Nomism does not accurately delineate the Second Temple Judaism. Synergism would be the most evenhanded definition of it. James Dunn’s claim that Paul’s gospel of justification by faith developed in the context of gentile mission is also weighed. Galatian texts are analyzed to demonstrate that Paul’s gospel of justification by faith was not an outcome of development over an extended period of time, but a God-given message acquired through revelation of Christ. Due to the nature of the Damascus experience which was in no need of further clarification, Paul was able to go to Arabia for evangelical efforts to convert the descendants of Ishmael into the gospel. Galatians 1:23, “The one who formerly was persecuting us is now proclaiming the faith”points to the fact that the essence of Paul’s message was “the faith”indicates that the central concept of Paul’s gospel preached right three years after his Damascus experience was no other than faith. James Dunn proposes two justifications: initial justification by faith and final justification by works. He understands justification not as a legal status attributed to believers, but as a process during which believers go through actual transformation by the Holy Spirit. N. T. Wright apprehends righteousness of God as divine faithfulness to the covenant. He denies the notion of the imputation of righteousness to believers, asserting that their obedience to the covenant is the basis for the final justification. Thus, two of the proponents of the NPP, in fact, declare that final judgment of believers is in accordance with works. However, in the reformation tradition justification is clearly distinguished from sanctification. Only in catholic or Armenian tradition do these two concepts interpenetrate each other. The justification is a legal status that is given to them, yet it is also denotes a status that will be declared in the final judgment. The propitiation done through the death of Christ has an effect on all the sins committed throughout their whole life. Christian doctrines regarding the final judgment is to be differentiated from that of Judaism because Christian anthropology, which is so pessimistic, is quite different from that of Judaism. Law and works do not belong to the category of justification but of Christian ethics. At the final judgment God justifies believers free from their works because of Christ through faith and by grace.