An Activation plan of Korea Kimchi distribution Industry in the Chinese Kimchi Market

Soonja Kim,Kihyung Bae,Jae-Eun Lee 한국유통과학회 2018 유통과학연구 Vol.16 No.8

Purpose - To active the Korea kimchi distribution, this study aims to investigate the effect of Korea national image and kimchi image on kimchi purchase intention. this study suggest the strategies for kimchi export to China by examining how the Chinese perceptions of Korean kimchi. Research design, data, and methodology - For this study, empirical analysis was conducted based on survey results. A questionnaire was distributed to a total of 400 Chinese consumers. Of these, 280 were collected and 278 were used for statistical processing, excluding 2 that were found to be unsuitable for analysis. This study was performed by the regression analysis using the spss24 statistical program. Results - As a results, It was not significant that the Chinese consumers’ familiarity on the Korea image will have a positive effect on their kimchi purchase intention. On the other hand, the kimchi/Korean food image of Chinese consumers’ will increase their kimchi consumption experience. Conclusions - The Chinese consumers’ positive image on kimchi/Korean food in terms of the unique characteristics of kimchi, health aspects and preference of kimchi is positively influenced when they have higher image on Korea related to its national characteristics, and that of the higher image for Korea has a positive effect on kimchi purchase intention.

Korean kimchi: promoting healthy meals through cultural tradition

Nobuko Hongu,Angela S. Kim,Asuka Suzuki,Hope Wilson,Karen C. Tsui,박선민 한국식품연구원 2017 Journal of Ethnic Foods Vol.4 No.3

Kimchi, a spicy traditional Korean side dish, is made with a variety of fermented vegetables, such as Napa cabbage (baechu), hot red pepper, garlic, ginger, and other spices. Throughout generations for thousands of years, kimchi has been served daily at virtually all meals in Korean households. It gives the flavors of garlic, ginger, scallions, and chili. Kimchi is an ingredient with many culinary benefits as it is commonly added to soups, noodles, and rice dishes. In addition to its exotic and refreshing taste, kimchi also has its own unique nutritional value and ingredients that are linked to promoting health and preventing disease. In this article, the varieties of kimchi, nutritional values, health benefits and “cook-with-kimchi” recipes (incorporating kimchi into today's Western dishes) are explored. Methods Data were collected through literature review, direct observation at grocery stores, and interviews for cooking recipes. Results Four types of literatures (peer-reviewed journals, websites, books, and United States (US) University articles) were reviewed about kimchi. Prices of each type of kimchi were checked at four to five Asian markets in Tucson, Arizona for 2 years, and averaged. There were only few cents differences in 2 years. One family home-style kimchi recipe and four “cook-with-kimchi” recipes were introduced in this article. Conclusion The availability and many varieties of kimchi exist in the US. Despite new trends and changes in the US, kimchi continues to be a significant important staple in many Korean and non-Korean families in the US.

김치의 숙성 및 발효중 오염지표미생물과 유산균의 변화-제1보

김종규,윤준식,Kim, Jong-Gyu,Yoon, Joon-Sik 한국환경보건학회 2005 한국환경보건학회지 Vol.31 No.1

This study was undertaken to investigate the changes of index microorganisms and lactic acid bacteria of traditional Korean fermented vegetables (kimchi) during the ripening and fermentation period. A type of kimchi, baechoo-kimchi, was prepared and stored at $10^{\circ}C$ for 8 days. The numbers of the total aerobic bacteria, psychrotrophilic bacteria, coliform bacteria, and Escherichia coli in the kimchi and also in raw materials of the kimchi (Chinese cabbage, green onion, ginger, garlic, and red pepper) were counted using appropriate media. The highest number of aerobic bacteria was detected from ginger, then red pepper, then garlic, then Chinese cabbage, and lowest number from green onion. The highest number of psychrotrophilic bacteria was detected from red pepper, then Chinese cabbage, then garlic, then ginger, and the lowest number from green onion. Coliforms and E. coli were not detected from all of the raw materials of kimchi. Total aerobic bacteria and lactic acid bacteria of the kimchi showed gradually increasing during ripening and fermentation. The number of psychrotrophilic bacteria showed a similar level in the kimchi. Coliform bacteria were detected at the 3rd, 4th, and 5th day of the kimchi fermentation period, although they were not detected from the raw materials of the kimchi. However, the bacteria were not detected in the kimchi after 6 days. E. coli was not detected in all kimchi samples. The pH value of the kimchi gradually decreased, and acidity increased over fermentation period. This study indicates that there was contamination of coliform bacteria during the process of kimchi preparation, and lactic acid bacteria proliferated in the kimchi during fermentation inhibited the growth of coliforms. More research is needed to evaluate the inhibitory effects of each raw materials of kimchi.

김치 및 김치 유래 유산균의 건강 기능성에 대한 연구 동향 조사

김보경(Kim, Bohkyung),문은경(Mun, Eun-Gyung),김도연(Kim, Doyeon),김영(Kim, Young),박용순(Park, Yongsoon),이해정(Lee, Hae-Jeung),차연수(Cha, Youn-Soo) 한국영양학회 2018 Journal of Nutrition and Health Vol.51 No.1

Purpose: This review article provides an overview of the trends of research papers on the health benefits of kimchi and kimchi lactic acid bacteria published from 1995 to 2017. Methods: All publications from 1995 to 2017 regarding kimchi and kimchi lactic acid bacteria were collected, reviewed, and classified. This review article covers the publications of the health benefits of kimchi and kimchi lactic acid bacteria on experimental, clinical trials, and epidemiology studies. Results: The number of publications on kimchi over the period were 590: 385 publications in Korean and 205 publications in English. The number of publications on the health benefits of kimchi and kimchi lactic acid bacteria were 95 in Korean and 54 in English. The number of publications on kimchi and kimchi lactic acid bacteria were 84 and 38, respectively, in the experimental models. Ten research papers on kimchi in clinical trials and 7 publications in epidemiology were found. Kimchi or kimchi lactic acid bacteria had protective effects against oxidative stress, mutagenicity, toxicity, cancer, dyslipidemia, hypertension, immunity, and inflammation in in vitro, cellular, and in vivo animal models. Moreover, kimchi had effects on the serum lipids, intestinal microbiota, iron status, obesity, and metabolic parameters in human clinical trials. In epidemiology, kimchi had effects on hypertension, asthma, atopic dermatitis, rhinitis, cholesterol levels, and free radicals. Conclusion: This review focused on the publications regarding the health benefits of kimchi and kimchi lactic acid bacteria, suggesting the future directions of studies about kimchi and kimchi lactic acid bacteria by producing a database for an evaluation of the health benefits of kimchi.

김균진의 신학과 신학적 공헌

김명용 연세대학교 신과대학 2009 신학논단 Vol.56 No.-

Kyun Jin Kim is one of very important modem theologians in Korea. He was president of Korean society of systematic theology and is now president of Korean society for Karl Barth's theology. He has served more than 30 years as professor of systematic theology at Yonsei university. He has made a big impact on Korean theology. I. Kyun Jin Kim' theological characteristics 1. Kyun Jin Kim's theology is a theology of the kingdom of God. Although soul salvation plays a big role in Kim' theology, the kingdom of God is the core of his theology. He has written his doctrine of systematic theology in the light of the kingdom of God. It is the purpose of his theology to establish the kingdom of God on the earth. 2. Kyun Jin Kim' theology is a messianic theology. According to Kim, it is important to know that Christ was the messiah. Kim denies that the concept messiah is interpreted only spiritually. He can be a political messiah, although he doesn't want to rule the world with coercive power. He is the messiah who saves not only our souls, but also the world and the earth. 3. Kyun Jin Kim's theology is a holistic theology. He is not interested in a biased theology. He loves holistic theological view. According to Kim, Korean Min Jung theology lacks this holistic view, although it shows us very important field to establish the kingdom of God. Ⅱ. Kyun Jin Kim's theological contributions 1. Kyun Jin Kim's first theological contribution to Korean theology is his five books of systematic theology. He accomplished his doctrine of systematic theology. His five books of systematic theology can be valued in Korean like Church Dogmatics of Karl Barth. 2. Kyun Jin Kim's theology is very academic. His theology is a very high level theology which can compete with european theologies. It is important to know that european theologians should learn from his theology. 3. Kyun Jin Kim's third theological contribution is his translation of many books of J. Moltmann. He translated into Korean the crucified God, Trinity and Kingdom of God, the Way of Jesus Christ, Sprit of life, the coming God etc. 4. Kyun Jin Kim's forth theological contribution is his contribution to the theology of life. He develops a very high level theology of life in Korea.

견고한 고독의 세계 : Eine vergleichende Studie u¨ber Rilke und Hyon-seung Kim 릴케와 김현승

김재혁 한국독어독문학회 2002 獨逸文學 Vol.84 No.1

Der koreanische Dichter Hyon-seung Kim bekennt sich zu einem erheblichen Einfluß Rilkes auf seine Weltanschauung, insbesondere wegen Rilkes ernsthafter Haltung gegenu¨ber Leben und Kunst. In diesem Zusammenhang steht Kim unter dem starken Einfluß von Rilkes fru¨hen Werken wie Das Stunden-Buch und Das Buch der Bilder. Diese Werke behandeln wichtige Themen, die auch bei Kim ihren Niederschlag finden, das heißt Gott, Einsamkeit und Dichtung. Die Haltung des lyrischen Ichs bei Kim ist der Geba¨rde des lyrischen Ichs in Das Stunden-Buch sehr a¨hnlich. Der russische Mo¨nch in Rilkes Werk spricht aufs Knie fallend vor Gott Gebete, malt Ikonen und schreibt daru¨ber hinaus Verse. Diese fromme Haltung pra¨gt auch die des lyrischen Ich bei Kim. Ferner besteht große A¨hnlichkeit zwischen beiden Dichtern darin, dass die beiden in ihrer fru¨hen Zeit durch Gebet, also aus der Sehnsucht nach Gott, Verse schaffen. Man kann niemals bei Kim von der Einsamkeit im Herbst als literarischer Kulisse sprechen, ohne sich as Rilkes 「Herbsttag」zu erinnem. Trotzdem konnte Kim abda¨mmend gegen Rilkes Einfluß seine eigene Welt dadurch bewahren, dass er an der ihm eigentu¨mlichen Einsamkeit festha¨lt. Sein literarischer Verdienst findet sich dort, wo er mit Hilfe der Dinge und Ausdru¨cke solider Art seine existentielle Einsamkeit zu einem reinen poetischen Thema hat reifen lassen. Kims fester Glaube an die reine Einsamkeit entsprang seit Mitte der 1960er Jahre aus dem Mißtrauen gegen die christliche Gottheit und die fro¨mmelnden Christen. Unter diesen Umsta¨nden hatte er keinen anderen Weg, als nur auf das selbsta¨ndige Ich angewiesen zu sein. Zugleich hat er, wie seine Gedichte 「Absolute Einsamkeit」 und 「Solide Einsamkeit」zeigen, seine Einsamkeit positiv verarbeitet und ihr so einen Sin gegebenletzten Endes zu einer Ewigkeit, anders als Rilke, der auf jeden Fall seine Einsamkeit nur als Vorraussetzung fu¨r das Dichten betrachtet hat. Gerade hier hebt sich die originelle Seite der Einsamkeit von Kim gegen Rilke ab. In Hinsicht der sprachlichen Behandlung grenzen Kims Gedichte der absoluten Einsamkeit an Rilkes Dinggedichte in Neue Gedichte . Dieses Resultat ergibt sich daher, dass Kim seine dichterische Sprache wie ein Steinmetz meißelt, so dass er seine bloße Idee mit den soliden Ausdru¨cken bekleidet. Und dass Kim auf der Suche nach poetisch solider Gestaltung immer wieder auf sprachliche Pra¨chtigkeit und gefu¨hlvolles Pathos verzichtet hat, also dass er nach der "Poetischen Nu¨chternheit" gestrebt hat, bringt ihn noch mehr in die Na¨ch von Rilkes Dinggedichten. Aber Kim kehrte endgu¨ltig zu dem christlichen zuru¨ck, nachdem er Bluthochdruck erlitten hatte. Nach diesem Zwischenfall bereute er, dass er bisher - Gott aus dem Blick verlierend - zu dichterisch geneigt war. Natu¨rlich kann man auch in der literarischen Phase, wo er nur die absolute Einsamkeit verfolgt hatte, eine grundlegende Haltung mit Pra¨gung durch das christliche Ethos finden, Dies bedeutet, dass zu ihm die Einsamkeit eine Art Religion war. Also war seine Einsamkeit ein Prozess des christlichen Selbsterwachens. Wenn man die Tatsache in Betracht zieht, dass fu¨r ihn der Prozess der Einsamkeit eine Forsetzung des Dichtens war, so scheint seine Einamkeit ihr eigenes literarisches Dasein gefu¨hrt, moderne menschliche Bedingungen untersucht, und dadurch fu¨hlten sie sich menschlich gesteigert.

1930년대 김광주의 상해 체험과 아나키즘 인식

김명섭 ( Myung Seob Kim ) 단국사학회 2016 史學志 Vol.52 No.-

본 논문은 소설가 김광주의 회고를 통해 1930년대의 상해 한인사회에 대해 살펴보았다. 김광주는 1929년 상해로 이주한 이래 중일전쟁이 일어난 1937년 피신까지 약 10년 동안 상해 한인사회의 다양한 인물들을 만나고 항일운동과 함께 문화 활동을 펼쳤다. 이를 통해 1930년대 상해에서의 김광주는 영화계의 젊은 신진 감독을 비롯해 연극계의 다양한 문화예술가들과 교유하였음을 알 수 있다. ``일제의 지배가 싫은 젊은 세대``인 자유로운 문화예술가들과의 교류와 ``보헤미안극사`` 활동을 통해 그는 시, 꽁트, 연극, 영화 등에서 다양한 체험을 하게 되었다. 물론 그 바탕에는 1930년대 상해 한인 민족운동을 이끌고 있던 김구·안창호·김두봉 등 지도자들 후원이 컸다. 더욱이 남화연맹에서 활동한 아나키스트들과의 교류는 그의 항일 민족정서와 함께 자유정신을 키우는데 큰 영향을 끼쳤다. 특히 해방이후 상해체험을 회상하는 그의 작품의 대부분이 나라를 위해 싸우다 죽거나 방랑생활을 하다 귀국하지 못한 동지들에 대한 그리움이 한 축을 이루고 있다는 점에서, 상해체험이 그의 작품 활동에 미친 영향은 매우 컸다. This paper discussed the Korean community in China Shanghai in the 1930s by the novelist Kim Gwang-ju`s recalls. Kim Gwang-ju is a refuge for about 10 years until the 1937 war took place while since moved to Shanghai in 1929 to meet the various figures of the Korean community in Shanghai unfolded cultural activities with the anti-Japanese movement. Even though his shanghai settlement and time of refuge records are seem to inaccurate, but it is a relatively considered as a objective and analytic memoir of his experience. Through this we can know that Kim Gwang-ju associated with the young director of movies, including the various cultural artists of theatrical world in 1930s Shanghai. Through the interchange with "the young generation of unconstrained cultural artists who do not want the Japanese domination" and the activity of "Bohemian Theater Company", he had various experience in poem, conte, play and movie. Of course, theses are based on the great support of leaders such as Kim-Gu, Ahn-Changho and Kim Du-bong who led the Korean Independent Movement in Shanghai. Furthermore, the interchange with anarchists who were active in the ``Namhwa-Federation`` has had a big impact to raise his nationalistic emotion and the spirit of freedom. From the perspective of the Korean modern national movement, the research of Kim Gwang-ju`s life first, additional research materials for his family, especially elder brother Kim Dong-joo is very necessary. Kim Dong-joo is a secret help sponsor of activities of the Anti-Japanese independence fighters in Manchuria, as well as a important person who connected with an agents of a Provisional Government. His life was believed to be the future of course, also we need to study in depth the role and position of the personal hospital. Secondly, it is necessary to examine the local shelter, etc. Activity of Kim Gwang-ju activities in Shanghai. In other words, while Kim Gwang-ju live a long time is needed for local excavations and historical research, such as the Activity where many literary works written by the school and toughness. This is expected to find signs of shanghai, including Kim Gwang-ju Korean culture, artists in the 1930s who exchanges with him.

김치 종류에 따른 유산균의 생물학적 및 기능적 특성

고강희(Kang Hee Ko),유문려(Wenli Liu),이현희(Hyun Hee Lee),은걸(Jie Yin),김인철(In Cheol Kim) 한국식품영양과학회 2013 한국식품영양과학회지 Vol.42 No.1

갓김치, 배추김치, 열무김치, 깍두기로부터 348종의 유산균을 분리하여 각 김치 종류에 따른 유산균의 특징을 확인하였다. 열무김치의 유산균은 다른 3종의 김치에 비해 간균+단간균:구균의 비가 5.6:1로 구균의 함량이 적었다. Leuconostoc속으로 추정되는 구균의 함량은 4종의 김치가 모두 유사하였으나 Lactobacillus 속으로 추정되는 간균과 단간균의 함량은 깍두기에서 60.7%로 높게 나타났다. 다른 김치에 비해 배추김치 유래 유산균 중 18.7%가 plasmid가 없었으나 plasmid를 지닌 유산균 중에는 열무김치 유래 유산균에 평균 4.1±0.5개의 plasmid bands가 나타났다. 세포 외 다당(EPS)을 5 mg/mL 이상 생산하는 유산균은 무를 주재료로 한 깍두기와 열무김치에 각각 11.1%, 10.9%로 갓김치와 배추김치보다 많았지만 배추김치 유래 유산균이 8.4±2.0 mg/mL의 EPS를 생산해 다른 김치 유래 유산균들보다 1 mg 이상 높았다. 갓김치에는 V. parahaemolyticus에 대한 항균력을 지닌 유산균이 많은 반면 열무김치, 배추김치, 깍두기에서 Bacillus 속, L. monocytogenes, Salmonella Typhimurium에 대해 항균력을 지닌 유산균이 갓김치보다 2배 이상으로 나타났다. 열무김치와 깍두기 유래 유산균 중 43.3%,45.5%가 내산성을 지녔으며, 특히 깍두기의 유산균 중 36.3%가 내담즙성을 나타내 다른 김치보다 많았다. Caco-2 세포에 대한 장내부착능을 지닌 유산균은 18.6%의 비율로 갓김치에 가장 많았다. 이러한 결과에서 볼 때, 김치에 함유된 유산균은 종이 한정적임에도 불구하고 김치 종류에 따라 각 김치에 함유된 유산균의 생물학적 특징에 차이가 있었으며, 특히 내산성, 내담즙성, 장내부착능을 지닌 유산균이 김치에 따라 차이가 나타남으로써 본 연구의 결과가 프로바이오틱 기능성을 지닌 유산균을 선별하는데 유용한 자료가 될 것으로 기대된다. Biological and functional characteristics of lactic acid bacteria (LAB) were investigated in mustard stem/leaf kimchi (MK), cabbage kimchi (CK), young radish kimchi (YRK), and cubed radish kimchi (CRK). LAB of young radish kimchi were mainly composed of bacilli in contrast to the other kimchi. 89.2% LAB isolated from all kimchi harbored plasmids. However, LAB had an average of 4.1±0.5 plasmid bands in YRK, more than MK, CK, and CRK. Exopolysaccharides were produced by 10.9~11.1% of LAB, and were especially by LAB isolated from radish kimchi. A significant percentage of LAB (69.5%) had antibacterial activity against one sensitive strain or more. LAB from CK, YRK and CRK had antimicrobial activities against Bacillus sp., Listeria monocytogenes, and Salmonella Typhimurium, while the LAB from MK had activities against Vibrio parahaemolyticus higher than those from the other kimchi. In YRK and CRK, acid-tolerant LAB were twice as prevalent as those in MK and CK. Bile-tolerant LAB isolated from CRK were more prevalent than other kimchi. When 10<SUP>8</SUP> CFU of LAB were added to Caco-2 cells, 12.1% of LAB isolated from all kimchi showed similar adherent activity to Lactobacillus rhamnosus GG. LAB of MK particularly adhered to Caco-2 cells, 2.0~4.1 fold higher than LAB in the other kimchi. From these results, biological and functional characteristics of LAB varied according to the type of kimchi and LAB existing in kimchi were limited to their respective species.

논문 : 김치 소비 패턴 및 기능성 김치에 관한 소비자 인식

김주현 ( Ju Hyeon Kim ) 한국식생활문화학회 2013 韓國食生活文化學會誌 Vol.28 No.5

This study is conducted to investigate to the consumption pattern of Kimchi and perception about the functional Kimchi of consumer. The survey was done between October 1 to October 15, 2011 among 294 male and female adults aged 19and over in Seoul and Gyeonggi-do areas. The gender distribution of subjects was 33.3% males and 66.7% females. 64.3%of subjects prepared Kimchi by themselves, 23.5% of subjects received Kimchi from relatives and 12.2% of subjects purchased Kimchi from the market. In addition, the rate of preparing Kimchi at home is highest in those aged fifty or over. Only 41.8% of subjects knew how to make Kimchi. 72.1% of subjects responded that they ate Kimchi one or more a day. 46.6% of subjects have purchased commercial Chinese cabbage Kimchi. The amount of one-time purchase of commercial Kimchi were investigated; 45.2% of subjects have been buying 500-1 kg, 34.4% of the subjects bought less than 500 g, and 11.2% of subjects bought 1-3 kg. 28.2% of subjects buy Kimchi at the supermarket and warehouse market. With regard to the evaluation of Kimchi taste, most consumers were not satisfied with the sweetness of Kimchi. In this result, the perception about functional Kimchi was very low. Consumer’s demands were as follows: nutrient enhancement, strengthening of biologically active substances, lactic acid bacteria enhancement in order. Small sales units were preferred by the consumers,and complementation of sweetness of kimchi was required. Various Kimchi including functional Kimchi must be developed to meet the needs of consumers.

17세기 말-18세기 초 석실서원의 강학 실제와 특징 -농암 김창협의 강학 활동을 중심으로-

김자운 ( Kim¸ Ja-woon ) 한국서원학회 2020 한국서원학보 Vol.11 No.-

본고에서는 17세기 말부터 18세기 초반까지 김창협을 중심으로 이루어진 석실서원 강학의 실제와 특징을 고찰하고자 한다. 석실서원은 김상용과 김상헌의 충절을 기리기 위해 1656년에 건립되어 조선후기 서울 지역 노론계의 대표적 서원으로 성장하게 된다. 그 계기 중 하나는 ‘충절서원’으로 출발한 석실서원이 ‘강학서원’으로 변모했다는 점에서 찾을 수 있다. 조선후기 사회의 정치적 동향과 안동김씨 가문의 정치적 입지, 당시 서울·경지 지역의 문화적 특징과 서울 학계의 변화 등을 기반으로 김창협 형제는 전통 주자학의 의리론을 고수하던 당시 주류 노론과는 구별되는 매우 독특한 학풍을 지니고 있었고, 석실서원에서의 강학과 교류는 그들의 학풍이 서울 학계에 확산되는 데 핵심적인 역할을 하였다. 또한 김창협 사후 당쟁의 여파로 18세기 초반 한 때 침체되었던 석실서원은 18세기 중반 이래 김원행이 부활시킨 강학활동을 계기로 낙론의 학문을 전파하고 이후 전국 각지에서 정치적, 학문적으로 활발하게 활동한 많은 문인들을 배출함으로써 낙론의 본거지로서 학문적, 정치적 위상을 재정립하게 된다. 지금까지 정치사와 사상사 분야에서는 석실서원에 대한 많은 연구가 이루어졌다. 이를 통해 석실서원의 정치적 성격과 위상, 사상적 특징과 호락논쟁 사이의 연관성, 김원행 학문의 특징과 강학활동, 석실서원을 통한 지식과 지식인의 재생산이 조선후기 북학사상의 태동에 끼친 영향, 낙론 사상의 계승과 변모 양상 등이 상세히 구명되었다. 그러나 석실서원 강학에 대한 선행연구는 주로 김원행이 제정한 석실서원 학규와 강규에 대한 소개, 그리고 김원행 시기의 강학활동에 집중되어 있을 뿐 김창협의 강학활동에 대한 본격적인 연구는 거의 시도된 바 없다. 그 이유는 김창협의 강학에 관련된 직접적인 자료가 없기 때문이다. 이에 본고에서는 『농암집』에 수록된 시, 편지, 제문, 어록, 연보 등에 산견되는 기록을 최대한 검토하여 김창협 시기 이루어진 강학의 일상과 풍경의 단면을 들여다봄으로써 선행연구의 한계를 부분적이나마 보완하고, 17세기 말에서 18세기 초반까지 김창협이 수행한 강학의 실제와 특징을 체계적으로 분석하고자 하였다. Ⅱ장에서는 김창협이 석실서원에서 본격적으로 강학을 시작한 시기, 강학의 운영 주기, 입원 자격과 조건, 강학 참여자들의 출신지역과 계층 및 배경, 서원에 유숙한 기간, 서원에 상주하며 강학에 참여한 문인들의 규모, 입문 절차와 입문 의례, 科業에 종사하는 유생들의 입원 허용 여부, 서원에서 공부한 서책, 강학의 방식과 형태, 강학의 절차와 강학 의례, 서원 공간의 활용, 김창협 부재 시 문인들의 학업 지도 등을 중심으로 김창협이 운영한 석실서원의 강학 실제와 운영 양상을 검토하였다. 이를 통해 18세기 중반 김원행이 수행한 강학활동과의 차이를 일정부분 해명할 수 있었다. Ⅲ장에서는 과거 공부에 대한 김창협의 독특한 시각과 현실 대응관을 조명하였다. 그의 관점이 석실의 문인들을 교육하는 과정에서 구체적으로 어떤 식으로 관철되고 있었는지를 석실 문인들의 과거 공부에 얽힌 몇 가지 일화들을 통해 소개하였다. 또한 과거 공부에 대한 그의 독특한 입장과 현실 대응은 퇴계와 율곡의 관점을 어떤 점에서 절충하고 넘어선 것이었으며, 김원행의 관점과는 어떤 차이를 드러내는지 구명하였다. 또한 김창협이 석실의 문인들에게 강조한 독서법과 공부론에 있어 그의 스승 이단상과 조성기의 관점을 어떤 점에서 계승하고 발전시켰는지를 아울러 검토하였다. 마지막으로 Ⅳ장에서는 김창협 사후 두 차례의 사화를 겪으면서 석실서원이 겪은 수난과 김창협을 이어 이재와 김원행에 의해 석실서원의 학풍과 강학이 어떻게 계승되었는지를 간략히 검토하였다. The purpose of this study is to examine the educational practice and its characteristics at Seoksil-Seowon led by Kim Chang-hyup from the late 17th century to the early 18th century. Seoksil-Seowon was built in 1656 to commemorate the integrity of Kim Sang-yong and Kim Sangheon, and has grown into a representative seowon of the Noron community in Seoul in the late Joseon Dynasty. One of the reasons is that around the 18th century, Seoksil-Seowon changed from a seowon focused on integrity to a seowon focused on education. Based on the political trends of society in the late Joseon Dynasty, the political position of the Andong-Kim family, and cultural characteristics and academic changes in Seoul, Kim Chang-hyup brothers had a very unique philosophy that was distinct from the mainstream Noron at that time, which adhered to Chu Hsi's Neo-Confucianism. And education and exchange at Seoksil-Seowon played a key role in spreading their philosophy to the academic world in Seoul. In addition, Seoksil-Seowon, which was once stagnant in the early 18th century, has reestablished its academic and political status as the home of Nak-hak(洛學) since the mid-18th century. This was thanks to Kim Won-haeng restarting education at Seoksil-Seowon, preaching Nakhak and raising many disciples. So far, many studies have been conducted on Seoksil-Seowon in the fields of history and philosophy. As a result, the historical, political, and ideological characteristics of Seoksil-Seowon were revealed, and Kim Won-haeng's philosophy and his educational activities were introduced. However, the preceding research on education of Seoksil-Seowon mainly dealt with the educational activities of Kim Won-haeng, and little of the educational activities of Kim Chang-hyup. The reason is that there are no direct data related to Kim Chang-hyeop's educational activities. Therefore, this study attempts to examine the practice and characteristics of the education Kim Chang-hyup conducted at Seoksil-Seowon from the end of the 17th century to the early 18th century by reviewing the education-related records in Kim's writings as much as possible. First, in Chapter II, I reviewed when was Kim Chang-hyup first started education at Seoksil-Seowon, who participated in the education, what was the qualification to enter Seoksil-Seowon, and whether those who were preparing for the civil service examination were able to enter, how long they had been educated, what books they studied in the Seowon, and how they were educated. Through this, it was possible to confirm the difference in educational activities between Kim Won-haeng and Kim Chang-hyeop. In Chapter Ⅲ, I examined Kim Chang-hyup's unique perspective on the study for the civil service exam and his self-cultivation theory. And it was confirmed in what point his viewpoint was different from Toegye, Yulgok, and Kim Won-haeng. In the last chapter IV, I reviewed what kind of hardships Seoksil-Seowon suffered and how the educational practice of Seoksil-Seowon changed after Kim Changhy-up died,