구태의연과 일석삼조의 사이에서

강규한 한국영미문학교육학회 2001 영미문학교육 Vol.5 No.-

여대생에 맞는 이상적인 붙밖이장

강규와,권오정,김순희 梨花女子大學校 文理大學 家政學部 1968 家政 Vol.- No.16

감자 중에 존재하는 Peroxidase의 정제 및 특성에 관한 연구

강규일,조성희 中央大學校 基礎科學硏究所 1991 基礎科學硏究所 論文集 Vol.5 No.-

Peroxidase was extracted from potato (Solanum tuberosum L.) and purified about 23 fold by a combination of ammonium sulfate precipitation, DEAE-Sephacel column chromatography and Sephadex G-100 gel filtration. Some biochemical properties of the purified enzyme were investigated and the results obtained were as follows. 1. Peroxidase was extracted from potato and specific activity of peroxidase was 129. 2. Optimum pH for activity was 6.5 and optimum temperature for activity was 50℃. 3. The more rapidly oxidized substrate was o-dianisidine but oxidation of resorcinol showed inactive. 4. Dithiothreitol (DTT) and 2-mercaptoethanol have inhibited 100% of peroxidase activity at concentrations of 10 mM and 1mM. 5. The Km values for guaiacol and hydrogen peroxide of purified peroxidase were 11.1 mM and 5.6 mM respectively. 6. The purified enzyme was a heme protein that had Rz value(??/??) of 0.24. 7. Molecular weight of peroxidase from potato was estimated to be about 40,000 daltons.

동물권리와 자연의 언어: 생태비평적 접근 -헤밍웨이의 『노인과 바다』, 리오폴드의 「산처럼 생각하기」, 스나이더의 『야생의 실천』, 이히마에라의 『고래 타는 사람』을 중심으로-

강규한 ( Gyu Han Kang ) 서울대학교 미국학연구소 2006 미국학 Vol.29 No.-

인간중심과 동물의 리얼리티:

강규한(Gyu Han Kang) 한국영미문학교육학회 2017 영미문학교육 Vol.21 No.1

A Day No Pigs Would Die and Charlotte’s Web both feature a child protagonist who develops a close relationship with a baby pig. This common factor that comprises the narrative plot makes the reader wonder whether the pig will survive its fate of ending up at the butcher’s store. The final outcomes are different: Pinky in A Day No Pigs Would Die is not redeemed from her fate of becoming “smoked bacon and ham” while Wilbur in Charlotte’s Web outlives Charlotte to welcome her descendents every spring. The different fate of the two pigs derives from the disparity in the growth of the child protagonist. When Robert in A Day No Pigs Would Die becomes a man, he comes to accept his father’s notion of pig as meat provider. On the other hand, Fern in Charlotte’s Web saves Wilbur from her father’s axe and raises him, but becomes estranged from the pig (and other animals in the barn) after she becomes attached to Henry. Instead, it is Charlotte the spider that protects Wilbur from the butcher’s knife. If Charlotte’s Web explories the fantastic realities of animal life, A Day No Pigs Would Die remains realistic to the end and focuses on the growth of Robert who becomes the responsible head of his family and farm. Significantly, A Day No Pigs Would Die vividly dramatizes a boy’s intense struggle against his duty of slaughtering his beloved animal friend, and, in the course of the dramatization, successfully portrays animal reality that humans do not see. The paper ultimately shows how teaching A Day No Pigs Would Die and Charlotte’s Web can encourage students to imaginatively engage and appreciate the world of animals.

『샬롯의 거미줄』에 형상화된 어린이와 동물의 세계

강규한(Gyu Han Kang) 문학과환경학회 2011 문학과 환경 Vol.10 No.2

The first thing to make Charlotte's Web a 'good' children's book may be its denseness of texture as observed by Peter Neumeyer. Obviously the text is excellent in the author's artistry ranging from diction to sentence structure, to rhetorical and authorial stance. It is not just artistry, however, that makes Charlotte's Web great as a children's book. Charlotte's Web basically presents a phantasy world in which animals talk and behave like humans. However, it does not one-sidedly project anthropocentric perspectives on animals as many animal fables do. It is worthwhile to note that the animal phantasy harmonizes with human-leveled realism in the text. Futhermore, it portrays a significant attempt to encounter animals as living beings without elimination of 'difference.' In particular, the young protagonist's gaze on the main animal character represents the possible communion between the child and animals. The child can be understood as a kind of nature before turning into Man while the child is obviously a human being though yet young. Therefore, the child can be given the better chance to encounter living animals. Charlotte's Web encompasses not only the possibility of an encounter with animals through her gaze but also the change of young protagonist, which opens up a new interpretation of the work as a product of Man's yearning for the nature before being divided into the present state as well as a possible encounter with animals only through the child's eyes.

유(儒)・불(佛)의 소통 가능성 탐구 –위진남북조시대 예법문제를 중심으로-

강규여 범한철학회 2013 汎韓哲學 Vol.71 No.4

Buddhism had trouble with Chinese traditional thoughts, because Buddhism which originated in India was different from it. How was friction caused by differences between Buddhism and Chinese traditional thoughts happened and solved? Maybe the course of solving differences is to imply possibility of communication. With this question, this thesis sought possibility of communication between Confucianism and Buddhism by considering the courtesy debate in the Wei(魏)-Chin(晋) southern and northern dynasty. The courtesy debate started with the formal difference of Buddhism courtesy against Confucianism. It can be said that this is a case of showing apparently differences between Buddhism and Confucianism, because the formal difference is true. But, debate on etiquette with royalty, which is one example of the courtesy debate, shows that the courtesy debate implies that Confucianism, which is principle of traditional nation, and Buddhism can be possible to communicate. To overcome the opposition must be not to aim the uniformity. The result not to aim the uniformity can be shown by the courtesy debate. Confucianism and Buddhism had a chance to communicate with the courtesy debate, but the result was vague. In other words, it was suggested that various opinions on the courtesy of both, and it can be classified two opinions of making Buddhism courtesy subordinate to Confucianism courtesy and the opposite, and two opinions could not harmonize. Nevertheless, it can be said that there is possibility of communication between Confucianism and Buddhism, because the opinions share the thought system to recognize the upper category of collecting the differences between both. 불교는 인도 문화권에서 기원하여 전래된 외래 사상으로 그 이질성으로 인해 중국 고유사상과의 마찰이 자연스럽게 발생했다. 불교와 중국 고유사상 간의 이질성으로 인한 마찰은 어떻게 표면화되었고 어떻게 해결되었을까? 또한 이질성의 해결 과정은 곧 소통의 가능성을 시사하는 것은 아닐까? 이 논문은 이 물음에 입각하여 위진남북조 시대의 예법문제를 고찰함으로써 유교와 불교의 소통 가능성에 대해 탐구했다. 예법 문제는 불교 예법이 갖는 중국 전통 예법과의 형식적 차이에서 비롯된다. 그 차이는 사실로서 절충의 여지가 없어 보이므로 이질성이 단적으로 드러나는 하나의 사례라고 할 수 있다. 그러나 예경논쟁의 사례에서 나타나듯이 예법문제는 예교질서를 근간으로 형성된 전통국가의 이념으로서의 유교가 불교와 소통할 수 있다는 것을 시사한다. 소통을 통해 대립을 극복한다는 것, 그 의미는 획일화를 지향하지 않는 것이라고 생각하며, 획일화의 지향이 아닌 지양의 결과를 예법 문제에서 확인할 수 있는 가능성이 충분한 것이다. 그런데 예법문제에 있어서 유교와 불교는 소통의 과정을 거쳤지만 그 결과는 분명하게 정립되지 않았다. 양자의 예법이 예법으로서 갖는 본질적 의미에 대해서만 여러 가지로 해석함으로써 예법의 형식적 차이로 인한 대립성을 강화하여 전통 예법으로 획일화시키거나 혹은 그 대립성을 약화시켜 불교 예법의 고유성을 확보하려는 경향이 나타나고 있을 뿐이다. 다만 이러한 경향을 일관하는 공통적인 점은 발견된다. 그것은 바로 대립적 사항을 이해하는 데 있어서 그 대립 쌍을 수렴하는 상위 범주에 대한 인식적 공유가 형성된 경우가 있다는 점이다. 그리고 이러한 인식적 공유로 인해 단복, 예경문제에서와 같은 유교와 불교의 소통의 가능성이 발견된다.

[특집] 문학생태학의 전개 과정과 새로운 가능성

강규한 실천문학 2003 실천문학 Vol.72 No.-

인간과 기계 사이 -『브이』, 『브레이드 러너』, 『2백년을 산 사나이』에 나타난 인조인간의 문제

강규한 한국영어영문학회 2004 영어 영문학 Vol.50 No.3

『샌드 카운티 연감』의 생태학적 비전

강규한(Kang, Gyu-Han) 문학과환경학회 2014 문학과 환경 Vol.13 No.1

According to Aldo Leopold, the homopocentric approach to nature is limited and biased and therefore man’s role should be changed from conqueror of the land community to a plain member and citizen of it. This is why we should need biocentric understanding of ecosystem and a new moral called ‘land ethic’ clearly demonstrated in his A Sand County Almanac. Land ethic assumes that the boundary of ethic has been extended from white men to non-white women and also has to get into non-human beings in the land community. A focus of the ethic is laid on the ecosystem network of the land community rather than its individual members. The ethic asserts that it is right to tend to preserve the integrity, stability and beauty of the biotic community while it is wrong to tend otherwise. Clearly, it is not the individual organism that attracts moral consideration, but the community as a whole. Too heavy stress on the wholeness of the community would lead to the risk of a totalitarian perspective or ecofascism. It is also argued that the integral, stable ecological wholeness can be found only in the theoretical models, not in the reality. We need to be reminded, however, that Leopold’s A Sand County Almanac aims to inspire us with a new moral for our environment in danger rather than to present any scientific ecological theories or models. Furthermore, the book demonstrates that he has a deep affinity with other individual non-human beings. He pays a great respect to each member as well as the community as a whole. He is hard to be labelled as ‘totalitarian’ although he accepts as one of its working principles the food-chain mechanism in which one member is eaten and served as energy source of another member. It is also noteworthy he is one of the rare professional scientist among the nature writers and that his land ethic admits the benefits of modernity and the inevitability of human intervention. Using the scientific ecological discourses, he tires to provide a revolutionary ethic for environmental preservation. At the same time, he keeps his balance admitting the basic necessity of modern technology.