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Saponins from the Fructus of Kochia scoparia
Whang, Wan-Kyunn,Hahn, Dug-Ryong The Pharmaceutical Society of Korea 1991 Archives of Pharmacal Research Vol.14 No.2
Two new triterpenoidal saponins B(1) and C(2) were isolated from the fructus of Kochia scoparia. On the basis of chemico-spectral evidences, the structures of 1 and 2 were elucidated as oleanolic acid 3-O-$\beta$-D-ribopyranosyl-(1$\rightarrow$2)-.betha.-D-glucuronopyranoside and 3-O-$\beta$-D-xylopyranosyl-(1$\rightarrow$3)-$\beta$-D-glucuronopyranosyl-olean-12-en-28-O-$\beta$-D-glucopyranosyl ester, respectively.
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박종균(Jong Kyunn Park) 한국기독교학회 2004 한국기독교신학논총 Vol.31 No.-
In his dialogue with Tracy and Peukert, Habermas argues that neither religion nor even its most sophisticated theological articulations really make use of genuinely postconventional discursive procedures since religion`s essentially contemplative attitude condemns it to various modes of speechlessness. In particular, he alleges that modern Christian Theology confronts a fatal dilemma. Should it take "the Protestane path" and appeal to "the kerygma and faith as a source of religious insight absolutely independent of reason" it explicitly subordinates rational communicative procedures to the dogmas of faith. Should it, on the contrary, follow "the path of enlightened Catholicism in the sense that it relinquishes the status of a special discourse and exposes its assertions to the whole range of scientific discussion," theology incorporates communicative procedures only at the cost of opening itself to a type of interpretation which no longer allows the religious experiences to be valid as religious. If religious questions generally engage Habermas little, they play a very important role in Kant`s moral philosophy. Kant accorded religious questions a prominent place in Religion within the Limits of Reason Alone, to say nothing of the three critiques. Kant believed deeply that even if speculative reason could never establish God`s existence, a moral faith in His reality, omnipotence, and benevolence is needful to secure both the rationality and motivational grounds of moral action. Without the supposition of pure practical reason of a personal God provided by this faith, the very possibility of morality is threatened. Habermas`s view of religion invoke interest in their own right, but their examination allows as well a distinctive perspective to emerge on a number of debates, as well as on Habermas` role in them, of special interest to political philosophers. In communicative reason, an investigation of Habermas` theory of religion from the perspective of Kant`s will shed light on issues raised in current debates about multiculturalism minority rights, and the constitutional prerequisites of supranational integration.
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New Flavonol Glycosides from Leaves of Symplocarpus renifolius
Whang, Wan-Kyunn,Lee, Moo-Taek The Pharmaceutical Society of Korea 1999 Archives of Pharmacal Research Vol.22 No.4
A study was carried out to evaluate flavonol glycosides in leaves of Symplocarpus renifolius (Araceae). From the water fraction of the MeOH extract, three new flavonol glycosides were isolated along with three known compounds, Kaempferol-3-O-$\beta$-glucopyranosyl-($1{\rightarrow}2$)-$\beta$-D-glucopyranosyl-7-O-$\beta$-D-glucopyranoside, quercetin-3-O-$\beta$-D-glucopyranosy-1-($1{\rightarrow}2$)-$\beta$-D-glucopyranoside, and caffeic acid. The structures of the new flavonol glycosides were elucidated by chemical and spectral analyses a quercetin-3-O-$\beta$-D-glucopyranosyl-($1{\rightarrow}2$)-$\beta$-D-glucopyranosyl-7-O-$\beta$-D-glucopyranoside, isorhamnetin-3-O-$\beta$-D-glucopyranosyl-(1 2)-$\beta$-D-glucopyranosyl-7-O-$\beta$-D-glucopyranosdie, and quercetin-3-O$\beta$-D-glucopyranosyl-($1{\rightarrow}2$)-$\beta$-D-glycopyranosyl-7-O-($6^{IIII}$-trans-caffeoyl)-$\beta$-D-glucopyranoside.
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데리다의 해체론에 대한 신학적 접근 가능성에 관한 일고
박종균(Jong Kyunn Park) 한국기독교학회 2003 한국기독교신학논총 Vol.27 No.-
The method of deconstruction is connected with what Derrida calls the ‘metaphysics of presence’. It is Derrida’s contention that traditional metaphysical philosophers rely on the assumption of an immediately available area of certainty. The origin and foundation of most philosophers’ theories is presence. Derrida, however, denies the possibility of this presence and in so doing removes the ground from which philosophers have in general proceeded. By denying presence, Derrida is denying that there is a present in the sense of a single definable moment which is ‘now’. Speech has been regarded as prior because it is closer to the possibility of presence. It is closer because speech implies immediacy. In speech meaning is apparently immanent, above all when, using the inner voice of consciousness, we speak to ourselves. In the moment of speech we appear to grasp its meaning and are thereby able to capture presence, as if the meaning was decided once and for all. Thus, unlike writing, speech is linked to the apparent moment and place of presence and for this reason has had priority over writing. For Derrida, therefore, phonocentrism is one of the effect of presence. Derrida’ s attempt to deconstruct the opposition between speech and writing is linked to the uncovering of the metaphysics of presence as a whole. Western philosophy is also ‘logocentric’. Western philosophy is assumed that there is an essence, or truth which acts as the foundation of all our beliefs ; hence there seems to be a disposition, a longing, for a ‘transcendental signifier’ which would directly relate, correspond, to a secure stable ‘transcendental signified’(Idea, God, Matter, etc.). This paper argues for the problems on the theological appropriation of Derrida’ s deconstructive thought. Within the interpretative framework the question of God is predetermined to result in ontological denial. For the orthodox theologians, deconstruction incites the presumption of the theology of God’s death. Theology therefore considers deconstruction as a nihilism. John Milbank as a representative criticizes nihilistic elements in deconstruction and rejects deconstruction as a possible theological partner. But I hope to manifest that more minute reading of the deconstructive thought of Derrida must reappraise this nihilist misunderstanding. Derrida’ s interest in the limits of language is precisely a recognition of the ‘other’ that can never be thought. This approacher will illustrate how this impossible thought prevents deconstruction from maintaining the type of nihilism. In this process, some relationship between deconstruction and negative theology, between deconstruction and theological paradox is illustrated, and the relationships deepen an understanding of common interests in faith and liberating discourse. I come to a conclusion that Derrida can help theology to escape nihilism, and to maintain the question of God.
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르네 지라르(René Girard)의 성서적 종교와 비폭력
박종균(Jong Kyunn Park) 한국기독교학회 2004 한국기독교신학논총 Vol.34 No.-
The French literary critic and anthropologist Rene Girard has claimed to discover the mechanism that links violence and religion. The extent of his claim is even more audacious he believes that in the mechanism linking violence and religion lie the origins of culture. Our purpose is to present this thesis symphathetically, then point out what has been made of it by critics, and draw conclusions concerning its relevance to interpretation especially in the world in which we live today. According to Girard. human culture has been founded on two principles, which he calls "mimetic rivalry" and the "surrogate victim mechanism." Mimesis refers to the propensity of humans to imitate other people both consciously and unconsciously. Girard observes that the desire to appropriate another person`s possessions. lovers and very being may seem innocent at first, but it poses a fundamental threat to community life. In imitating one`s models. one may come to approach others` power and threaten others` own position? in which case others quickly become rivals who tell one not to imitate them. When one imitates the model`s thoughts. there is hamronry; when one imitates the model`s desires, the model becomes one`s obstacle and rival. Mimesis thus inexorably leads to rivalry, and rivalry leads sooner or later to violence. From his study of mimetic desire in the modem novel, Girard named to the relation of violence and the sacred in early cultures, especially in primal religions and Greek tragedy. Girard believes, a long series of primal murders, repeated endlessly over possibly a million years. taught early humans that the death of one or more members of the group would bring a mysterious peace and discharge of tension. This pattern is the foundation of what Girard calls the "surrogate victim mechanism" . Often the dead person was hailed as a bearer of peace. a sacred figure. even god. Fearful that unrestrained violence would return, early humans sought ritual ways to re-enact and resolve the sacrificial crisis of distinctions in order to contain violence. This is why rituals from around the world call for the sacrifice of humans and animals. For Girard, the sacred first appears as violence directed at a sacrificial victim, a scapegoat. Every culture achieves stability by discharging the tensions of mimetic rivalry and violence onto scapegoats. Scapegoating channels and expels tensions recur, a new crisis threatens, and sacred violence is once again necessary. According to Girard, every culture arises from the incessantly repeated patterns of mimetic rivalry and scapegoating. Some authors, like the Greek tragedians, caught a glimpse of the underlying dynamics of the cycle and the arbitrariness of the choice of victim. But only the Bible, Girard contends, offers a full unveiling of the pattern of violence and a rejection of it. Girard began his career as a secular thinker unaffiliated with any religious tradition led him to conclude that the Christian revelation unveils the patterns of violence and provides the divine response. Having become convinced that the gospel alone reveals the full truth of the human condition, Girard became a Christian. According to Girard`s interpretation of the Bible. the people of Israel were. like all other people, steeped in the surrogate victim mechanism. But the biblical authors, especially the psalmist, the prophets, and the sages of Isreal, recognized the primordial pattern and denounced it. Many psalms express the perspective of the victims, and the author of the Book of Job sides with the maligned Job rather than his friends. The Suffering Servant poems present the age-old mythological drama: a crowd surrounds and innocent victim and heaps abuse upon him. The point of view, however, has changed. The biblical author does not accept the charges: the victim is innocent and is vindicated by God. Such is also the message of the New Testament. In Jesus. God appears in history as the innocent victim, who goes to
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