데이터 마이닝을 통해 분석한 한국 CCM의 정체성

김장생(Jang-Saeng Kim) 한신대학교 신학사상연구소 2023 신학사상 Vol.- No.200

논문 : 아우구스티누스의 신경생리학적 감각이해를 통해 조명한 신학과 과학의 관계

김장생 ( Jang Saeng Kim ) 한국중세철학회 2008 중세철학 Vol.0 No.14

본 논문의 목적은 아우구스티누스의 신경생리학적 감각이해를 살펴봄으로써 아우구스티누스의 과학이해를 재조명해 보는 것이다. 이를 위하여 연구자는 첫째, 과학이론의 성립 가능성에 대한 아우구스티누스의 주장을 그의 신학 체계 속에서 살펴보고, 둘째, 이를 토대로 아우구스티누스의 세계-`나` 관계론 속에서의 감각에 대한 신경생리학적 이해를 다루고 셋째, 영과 육의 연계기관으로서의 감각을 고찰해 보며, 마지막으로 위의 것을 토대로 아우구스티누스의 신경생리학적 감각 이해속에 나타난 과학에 대한 그의 태도를 알아보도록 하겠다. 이를 통하여 우리는 신학과 과학간의 가장 원형적인 관계 모델을 재발견 할 수 있을 것이다. The purpose of this paper is to inquire into Augustine` theology and science relation through his neuro-physiological understanding of sense. The paper deals with 1) probability of science in Augustine` theological framework 2) neuro-physiological understanding of sense in his the world-`I` relation 3) sense in the mind and body relation and finally his identification of science in the understanding of sense. Augustine addressed the probability of science in the transcendental essence of the nature, form, order, and limit and thought that the science refered to ontological framework of the nature. This standpoint to science was applied to human sense. He was able to show the roles, cognitions, and memory of sense organs through learning neuro-physilogy and experimentation. Further, he examined neuro-physiological mechanism of sense. This paper refers to three conclusions. First, Augustine`s neuro-physiological understanding of sense shows us that his theology is closely related with natural science such as neuro-physiology. Neuro-physiology which he accepted from prior scientists is synthesized with his theological framework. Modern academic categorization does not make sense to Augustine. Augustine`s neuro-physiological understanding of sense plays the pioneering role in mind-body mechanism.

우간다의 종교와 사회적 자본의 상관관계 연구: 우간다 중부 카치리 지역을 중심으로

김장생(Kim Jang Saeng) 한신대학교 신학사상연구소 2016 신학사상 Vol.0 No.175

본 논문의 목적은 우간다 사회 및 정치에 주요한 입지를 차지하고 있는 와키소군 카치리 지역의 종교와 사회적 자본의 상관관계를 규명하는 것이다. 이 연구의 대상은 종교의 교리, 조직 및 역사와 같은 종교 내부의 특질이 아닌 사회 결사체로서의 종교와 사회적 자본의 외적 관계이며, 이를 분석하기 위하여 통계 방법을 사용하였다. 지금까지 종교와 사회적 자본에 대한 선행 연구들은 다음과 같은 네 가지 주장을 하고 있다. 첫째, 종교와 사회적 자본은 서로 음의 관계를 가지고 있다. 둘째, 종교는 사회적 자본과 양의 관계를 가지고 있다. 셋째, 종교는 사회적 자본에 어떠한 영향도 미치고 있지 못하다. 넷째, 위의 세 연구 모델이 복합적으로 나타난다. 본 연구는 우간다에서 중요한 입지를 가지고 있는 와키소, 카치리 지역에서 종교와 종교성을 독립 변수로 태도, 개인 신뢰, 정체성, 일반 신뢰도, 협력을 종속변수로 설정하여 통계 분석을 하였다. 분석 결과, 태도나 신뢰, 정체성에 유의미한 영향을 미치고 있는 것은 오순절 종파가 유일하며 타종교, 타종파 및 종교성은 어떠한 영향도 미치고 있지 못하였다. 이 결과는 카치리 지역에서 오순절 종파를 따르고 있는 지역민들은 그들의 종교적 열성과는 관계없이 타종파 및 타종교에 비하여 통계적으로 유의미한 수준에서 높은 사회적 자본을 가지고 있음을 보여준다. 이는 선행 연구들 중 종교와 사회적 자본을 복합적 관계로 보고 있는 네 번째 연구 모델이 우간다 지역에서도 일부 실증되고 있다는 것을 의미한다. 아프리카를 대상으로 한 종교와 사회적 자본의 상관관계 연구가 없었음을 고려할 때 본 논문은 이 관계를 경험연구를 통하여 분석하고 양자의 복합적인 관계를 증명하였다는 데서 그 의의를 찾을 수 있다. The purpose of the research is to identify the relationship between social capital and religion in Kakiri, Wakiso district in Uganda which plays the crucial role in cultural politics. This study does not focus on the internal properties and characteristics of religion such as system, creed, organization and history. Rather it deals with religion as a social association. Social capital can be defined as value, system, regulation, attitude and network of members to make socio-economic development. This concept has been developed since neoclassical economists. The researches in Africa is recently flourished since social capital is considered as a component of sustainable development. Previous studies indicates the different relationship between religion and social capital. A group of scholars argues that religion and social capital has negative relation. It means that people who has religion attain lower social capital. Another group shows that religion does not have impact on social capital. According to their analysis, religion is not concerned to social capital. The other group insists that religion has positive impact on social capital. Their empirical analysis shows that people who has religion has higher social capital. According to the last group, three arguments above are complexively weaved. The purpose of this article is to analyse empirically religion and social capital in Kakiri, Central Uganda. It focuses on religions and religiosity as a independent variable and attitude and trust, and identity and general trust of trust and cooperation category as dependent variable. As a result, religiosity does not have impact on neither attitude and trust nor identity and general trust. However, pentecostalism among religions in Kakiri has valid affect on both attitude and trust, and identity and general trust. It shows the relevant result as the fourth group of previous studies. In the consideration of ethnic, religious and cultural diversity in Uganda, Kakiri cas

『펠라기우스주의자들의 두 서신을 반박하며』 Ⅰ, ⅹⅰ, 24에서 나타난 아우구스티누스의 사도의 죄성 이해

김장생(Kim Jang-Saeng) 韓國神學硏究所 2011 신학사상 Vol.0 No.153

본 논문에서 연구자는 아우구스티누스의 『펠라기우스주의자들의 두 서신을 반박하며(Contra duas epistulas Pelagianorum)』Ⅰ, ⅹⅰ, 24에서 나타난 “사도들은 욕정을 따르지 않았다(apostolos consensione prauarum libidinum liberos)”를 동의함(consensio)을 중심으로 해석하여 사도의 죄성에 대한 그의 태도를 조명하였다. 아우구스티누스는 의식적이고 주체적인 동의와 비의식적이고 비주체적인 동의를 구분하였지만 양자에 모두 의식이 작용을 하고 있다고 보았다. 그는 ‘주체적 동의’와 ‘비주제적 동의’ 양자에서 모두 의식이 작용을 하고 있다고 보았기에 본 구절에서 사도들이 욕정에 ‘동의’(consensio)를 하지 않았다고 말하였지만 그것은 주체적인 의미의 동의만을 의미하였던 것이고 반대로 비주체적 의미의 동의는 제외된 것이었다. 따라서 아우구스티누스에게 있어서 사도는 욕정에 주체적 의미의 동의는 하지 않지만 비주체적 동의는 여전히 하고 있는 존재인 것이다. This article interprets “Apostles do not consent to concupiscence (apostolos consensione prauarum libidinum liberos) in Against Two Letters of the Pelagians (apostolos consensione prauarum libidinum liberos) Ⅰ, ⅹⅰ, 24. The meaning of consent (consentio) is particularly illuminated to understand Augustinus’ view of the saint. Augustinus distinguishes subjective and conscious consent and asubjective and unconscious consent. While he uses consent for connoting both subjective and asubjective consent, Augustinus’ consent implies the latter consent in the text. In Augustinus’ understanding, the saint does not consent to concupiscence in his/her subjectivity but in asubjectivity and unconsciousness. Thus “Apostles do not consent to concupiscence (apostolos consensione prauarum libidinum liberos)” accords with his understanding of original sin.

흄의 자연주의적 토대주의와 이에 근거한 종교 이해

김장생(Kim, Jang-saeng) 한국종교학회 2008 宗敎硏究 Vol.51 No.-

아우구스티누스의 생명의 씨앗 이론을 통한 생명의 변화 이해

김장생(Kim Jang-saeng) 한신대학교 신학사상연구소 2009 신학사상 Vol.0 No.145

생명 현상에 대한 철학적 분석들은 외재적 안정론, 내재적 개체 역동주의, 내재적 자연 역동주의, 외재적 자연 역동주의로 범주화 될 수 있을 것이다. 아우구스티누스의 생명의 씨앗 이론에는 한편으로는 신의 초월성을 전제로 하면서도 자연 속에서의 생명의 역동성을 놓치지 않으려는 의도가 담겨 있다. 생명의 변이와 변화를 생명의 본질로 보며 또한 모든 자연과의 관계를 통하여 생명의 변화는 일어나고 있다는 그의 생명의 이해는 신의 초월성과 배치가 되지 않는다는 것을 그의 생명의 씨앗 이론에서 볼 수 있다. 가능태로만 존재하는 생명의 씨앗은 질료를 통하여 현실태로 존재할 수 있게 되는데, 그것은 본질적인 실체의 변화이다. 하지만 이 개체의 변화가 자연의 질서에도 변화를 가져오는 것은 아니다. 그 이유는 존재자들은 신이 부여한 질서 속에서만 존립이 가능하다는 아우구스티누스의 우주론 때문이었다. 우주의 질서는 이성적이고 안정적이다. 하지만 그 속에서 모든 생명 개체들은 역동적으로 움직이고 변화하고 변이한다는 것이 아우구스티누스의 생명의 씨앗 이론이다. 이러한 아우구스티누스의 이론은 내재적 개체 역동주의를 주장한 아리스토텔레스의 이해와 동일한 패턴을 보이고 있고 따라서 우리는 아우구스티누스의 생명 이해를 내재적 개체 역동주의라고 부를 수 있을 것이다. Philosophical analysis on life phenomenon can in Western tradition be categorized into external stabilism, internal individual dynamism, internal natural dynamism, and external natural dynamism. Augustinus’theory of rationes seminales implies his attempt to encompass God’s transcendence and dynamics of life in the nature. His rationes seminales presents that it does not make logical fallacy that life’s formational transformation and change belongs to the essence of life and God is transcendental. Rationes seminales in capacity is actualized through matter and it is essential transformation. However it does not bring transformation in the natural order. For Augustinus believed that every being can be in the natural order which God creates. While the order of the cosmos is in Augustinus’rationes seminales rational and stable, every individual being changes and transforms dynamically. This theory runs parallel with Aristotles’ individual dynamism and thus we can name Augustinus’understanding of life internal individual dynamism.

"비급구법(備急灸法)"에 대한 연구(硏究)

신재혁,김장생,김재중,이시형,Shin, Jae-Hyeok,Kim, Jang-Saeng,Kim, Jae-Jung,Lee, Si-Hyeong 대한한의정보학회 2011 大韓韓醫情報學會誌 Vol.17 No.2

"Beijijiufa" is a medical book republished by Sun Ju Qing in 1245. He compiled this book having added "Qizhumajiufa" and "Zhugejingyanbeijiyaofang" to the contents of "Beijijiufa" authored by Wen Ren Qi Nian. In "Beijijiufa" the author described treatment methods making use of moxibustion methods in connection with 22 cases of acute diseases. The author had collected the moxibustion methods used to treat acute diseases, which had been practiced by the medical practitioners of many generations, and quoted total 13 medical men's practices. In the book, the greatest parts of details were quoted especially from the writings of Sun Si Miao and Ge Hong, and this shows that the medical philosophies of both Sun Si Miao and Ge Hong were reflected onto "Beijijiufa". He had differed on his moxibustion practice: the size of moxa wool, the number of moxibustion treatment, and method of moxibustion for male and female were differed from one another according to the disease. As to the area of moxibustion, he chose the body parts around under four limbs and joints, and mostly used extraordinary acupoints rather than twelve main meridians. In his descriptions of finding meridian points, he did not describe it by its specific name of the reaction point, but explained the location of moxibustion points in detail through pictures. "Qizhumajiufa" is related to moxibustion method and prescriptions to treat surgical diseases, like skin boils or furuncle on the back, etc. He easily explained the method to find the meridian points for moxibustion treatment by using particular way through diagrams and pictures. Eight prescriptions he used were the collections among the historical practices of medical practitioners of many generations for skin boils which showed excellent therapeutic actions. In "Zhugejingyanbeijiyaofang", there are prescribed for 36 disease, also is the records of treatment methods for medical emergency which would be encountered easily in everyday life. As to therapeutic remedies, varied treatment methods, including the treatment by means of pasting and attaching medicinal substance to the spot, the treatment by means of mixing medicinal substance with alcoholic beverage, cleansing method, smoke inhalation remedy etc. were introduced. In "Beijijiufa" moxibustion was regarded as a top priority for treatment of acute disease, and the author strived to present remedies to the readers as easily as possible through 19 pictures. Regarding prescriptions, the author introduced diverse treatment methods with respect to various disease symptoms, and described the method to treat disease symptoms making use of medicinal ingredients which can easily be found in daily life. Likewise, "Beijijiufa" compiled by Sun Ju Qing was intended for clinical practice, and was indeed a medical book having been utilized for treatment of acute diseases in those days.

침구소난요지(鍼灸素難要旨)에 대한 연구(硏究)

심철웅,김재중,김장생,이시형,Sim, Cheol-Ung,Kim, Jae-Jung,Kim, Jang-Saeng,Lee, Si-Hyeong 대한한의정보학회 2011 大韓韓醫情報學會誌 Vol.17 No.2

"zhenjiusunanyaozhi(鍼灸素難要旨)" is composed of three volumes and published in 1529 by Gao Wu(高武). Gao Wu(高武) is skillful in astronomy, the art of war and the law as well as a medical practitioner in Ming Dynasty. The books he wrote "zhenjiujuying(鍼灸聚英)", "zhizhi(直指)", "douzhenzhengzong(痘疹正宗)", "shexuezhinan(射學指南)", "zhenjiujieyao(鍼灸節要)". "zhenjiusunanyaozhi鍼灸素難要旨" is written by classifying the origin of acupuncture and moxibustion. In other words, it is edited by classifying the contents related to acupuncture and moxibustion out of the ancient Chinese medical book "yellow emperor's canon of medicine and yellow emperor eighty-one difficult" in which are composed of 3 volumes as follows, Volume 1 says the main diseases on "the nine acupuncture needles figure" (九針圖), "the reinforcing and reducing the meridian" (補瀉), "the needle depth" (針刺深淺), "the five shu points - metal, wood, water, fire, earth" (正,滎,輸,經,合) based on 18 chapters in terms of acupuncture in "yellow emperor eighty-one Difficult "難經"", in which it quotes the annotation of "the difficulty by the original meaning "難經本義"" written by Hua Shou(滑壽) in Yuan Dynasty. Volume 2 is composed of 2 parts. Part 1 says the method of treatment on 36 Chapters, the method of acupuncture use in the Linshu "靈樞" and the Suwen "素問" such as "the rule of acupuncture use" (用針方宜), "the nine-pin method" (九針式) and "the nine-pin to only use the time appropriate to consider nature of Heaven, Earth and person" (九針應天地人時以起用) etc., Part 2 says "the five difficult acupuncture(五亂刺)", "the rise and fall of energy and blood(氣血盛衰)". "the pain tolerance(耐痛)" and ect., in which are in terms of method of treatment collected the original texts of 59 chapters on acupuncture to each disease and of 8 chapters on moxibustion in the Linshu "靈樞" and the Suwen "素問". Volume 3 includes 10 chapters in which consist of "the stabbing to disease in 12 meridians (十二經病刺)", "the eight extra meridian disease (寄經八脈病)", "the twelve meridians(十二經脈)", "the fifteen collaterals (十五絡脈), the twelve meridian muscles (十二經筋)", "the acupoint (孔穴)" and etc. This is the book edited comprehensively by classifying the contents on the theory of acupuncture and moxibustion and the circulations of meridians in "yellow emperor's canon of medicine and yellow emperor eighty-one difficult" and there is no case story in particular except his comments in person. This study is for the purpose of helping researching and developing acupuncture and moxibustion and applying their clinical training.

"동의보감(東醫寶鑑)" 오장육부(五藏六府) 관련문(關聯門)의 인용문(引用文)에 대한 연구(硏究)

문영옥,김재중,김장생,금경수,Moon, Young-Ok,Kim, Jae-Jung,Kim, Jang-Saeng,Keum, Kyung-Soo 대한한의정보학회 2011 大韓韓醫情報學會誌 Vol.17 No.2

Precious Mirror of Korean Medicine constitutes the basis of Korean orthodox medicine. In Korea it is regarded as the most influential medical work in existence and therefore been accorded first place among the medical works. Many books and reference works referred to Six Viscera and Five Bowels were quoted in Precious Mirror of Korean Medicine. This dissertation is to study quoted passages and reference books related to Six Bowels and Five Viscera in Precious Mirror of Korean Medicine. Based upon the medical works-Introduction to Medicine, Elementary Questions and Spiritual Pivot of Yellow Emperor's Canon of Internal Medicine, Difficult Classic, Compendium of Medicine, A-B Classic of acupuncture and Moxibustion Pulse Classic, Synopsis of Golden Chamber, Key to Therapeutics of Children's Diseases, A Complete Work of Ancient and Modern Medicine, and etc.-- all but few references the quotations are clearly traced to their origin. It is hoped that this preliminary study will serve as a starting point for further work on the text, with more specific attention to the method of quotations and its many linguistic problems.