연구논문 : 다중회귀모형을 이용한 벤츄리가 없는 충격기류식 여과집진장치 압력손실 예측

서정민 ( Jeong Min Suh ),박정호 ( Jeong Ho Park ),조재환 ( Jae Hwan Cho ),진경호 ( Kyung Ho Jin ),정문섭 ( Moon Sub Jung ),이병인 ( Pyong In Yi ),홍성철 ( Sung Chul Hong ),시바쿠마르최금찬 ( S Sivakumar ),최금찬 ( Kum Chan Choi ) 한국환경과학회 2014 한국환경과학회지 Vol.23 No.12

In this study, pressure drop was measured in the pulse jet bag filter without venturi on which 16 numbers of filter bags (Ø140 × 850 ℓ) are installed according to operation condition(filtration velocity, inlet dust concentration, pulse pressure, and pulse interval) using coke dust from steel mill. The obtained 180 pressure drop test data were used to predict pressure drop with multiple regression model so that pressure drop data can be used for effective operation condition and as basic data for economical design. The prediction results showed that when filtration velocity was increased by 1%, pressure drop was increased by 2.2% which indicated that filtration velocity among operation condition was attributed on the pressure drop the most. Pressure was dropped by 1.53% when pulse pressure was increased by 1% which also confirmed that pulse pressure was the major factor affecting on the pressure drop next to filtration velocity. Meanwhile, pressure drops were found increased by 0.3% and 0.37%, respectively when inlet dust concentration and pulse interval were increased by 1% implying that the effects of inlet dust concentration and pulse interval were less as compared with those changes of filtration velocity and pulse pressure. Therefore, the larger effect on the pressure drop the pulse jet bag filter was found in the order of filtration velocity(Vf), pulse pressure(Pp), inlet dust concentration(Ci), pulse interval(Pi). Also, the prediction result of filtration velocity, inlet dust concentration, pulse pressure, and pulse interval which showed the largest effect on the pressure drop indicated that stable operation can be executed with filtration velocity less than 1.5 m/min and inlet dust concentration less than 4 g/m3. However, it was regarded that pulse pressure and pulse interval need to be adjusted when inlet dust concentration is higher than 4 g/m3. When filtration velocity and pulse pressure were examined, operation was possible regardless of changes in pulse pressure if filtration velocity was at 1.5 m/min. If filtration velocity was increased to 2 m/min. operation would be possible only when pulse pressure was set at higher than 5.8 kgf/cm2. Also, the prediction result of pressure drop with filtration velocity and pulse interval showed that operation with pulse interval less than 50 sec. should be carried out under filtration velocity at 1.5 m/min. While, pulse interval should be set at lower than 11 sec. if filtration velocity was set at 2 m/min. Under the conditions of filtration velocity lower than 1 m/min and high pulse pressure higher than 7 kgf/cm2, though pressure drop would be less, in this case, economic feasibility would be low due to increased in installation and operation cost since scale of dust collection equipment becomes larger and life of filtration bag becomes shortened due to high pulse pressure.

일제 말 ‘일본기독교조선교단’ 형성과정

서정민(Suh Jeong-Min) 한국기독교역사연구소 2002 한국기독교와 역사 Vol.16 No.-

From the beginning, Korean protestant churches were established as denominational churches. But, there had been attempts to establish a single-unified church beyond denominational distinctions. From this point of view, the Korean Union Church formed in August, 1945 can be understood as an achievement of Korean churches’ goal. However, due to the lack of source material, so far we were not able to investigate its formation process in detail. Based on the facts drawn from newly discovered “Ilbon Ki Dok Kyo Chosun Kyo Dan-The Korean Church Group of the Japanese Christianity,” this paper reconstructs the formation process of the Korean Union Church in the late Japanese colonial period and interprets its historical meaning. In so doing it deals with the Union Church’s role in the reshuffling of Korean churches during the time and thereafter. The Union Church was, in some real sense, a single-unified church in Korea that overcame denominational interests. The question, then, is, why has it been historically undervalued and failed to maintain itself? There were two fundamental reasons. First, the intervention of Japanese colonial power in its forming process seriously damaged its legitimacy. Secondly, mature consideration about denominations’ theological differences was lacking for a successful unification.

한국감리교회 신앙고백선언에 나타난 '성화사상'

서정민(Suh Jeong-Min) 한국기독교역사연구소 2000 한국기독교와 역사 Vol.13 No.-

일제 말 한국기독교 수난의 종교간 갈등 측면

서정민(Suh Jeong-Min) 한국기독교역사연구소 2001 한국기독교와 역사 Vol.15 No.-

It strongly contained a national or political aspect of the conflict between the early Japanese imperialism and Korean Christianity, especially the conflict structure of 'suppression' and 'suffering' according to 'National Church', which was the characteristic Korean Church held. On the contrary, it showed a totally different phase in the later period. In short, the contextual conflict factor was transferred from 'the matter between state and religion' to 'the matter between religion and religion.' Getting to this point, it is transferred not to the conflict according to the expressional phase such as the strength of Korean Christianity's political inclination or social participation but to the convictional and religious characteristic, i.e. the structure in which the contextual inclination becomes a issue. The subject of Korean Christianity which conflicts with the emperor systematized ideology or Japanese imperial state power, according to this amplitude change, comes to be altered. In other words, it means that the center of the conflict is sifted from the groups which, on the ground of progressive and social participating theology, have the propelling inclination toward National Christianity to the groups which, with conservative religious constancy, are absorbed in securing personal pure faith totally different are the suffering subject which was the center in the period of the conflict between Korean National Church and Japanese imperialism that was able to be evidently characterized as 'State-Religion' conflict and the suffering subject's inclination in the period of 'Religion-Religion' conflict argued in this thesis. In short, it means that an approach to extract the contacting point of the conflict by discerning various distinct inclinations of the suffering subject is possible although there is a method to understand the character of the conflict in terms of the suppressing subject's inclination. This is a work to discover the historical reversal in which we have to presume uncompromising inner-faith groups rather as Korean Christianity's final resistant power against Japanese Imperialism or the most powerful opposing subject. The latter suffering subject, regardless of its faith type, played a role in forming an axis of the final anti-Japanese national church in the situational or phenomenal aspect. This also is a historical illustration which is related with the problem to reexaime the church historical existing meaning of the relatively minor groups including Holiness Church and Baptist Church, besides the minor sufferers of the main stream churches, which, in the late period of Japanese imperial reign, experienced the peculiar suffering due to the faith inclination and exposed to the suppression.

한국에서의 원발성 담즙성 간경변증

서정민(Jeong Min Suh),심규식(Kyu Sik Shim),양영상(Young Sang Yang),윤승규(Seung Kew Yoon),한준열(Joon Yeol Han),안병민(Byung Min Ahn),이창돈(Chang Don Lee),정규원(Kyu Won Chung),선희식(Hee Sik Sun),박두호(Doo Ho Park),김부성(Boo Sung 대한내과학회 1996 대한내과학회지 Vol.50 No.2

N/A Objectives: Primary biliary cirrhosis(PBC) is a relatively common autoimmune liver disease in western country. But it is rare in Asia. Only 11 cases of PBC has been reported so far in Korea. We have experienced 7 cases of PRC recently. The aim of the present study is to assess the clinical characteristics of PHC in Korea. Methods: We ana1yzed 18 cases of PBC for the distribution of age and sex, initial symptoms and signs, associated disorders, frequency of autoantibodies, and pathologic stage. Results: Of 18 patients, the ratio of male to female was 1: 3.5 and the average age was 52.8 years old. Pruritus(77.8%) was the most frequent clinical symptom followed by jaundice(61.1%), chronic fatigue(44.4%), xerostomia and xerophthalmia(22.2%), and general weakness(16.7%). Associated disorders were Sjogres`s syndrome(22.2%), Behcet`s syndrome, (5.6%), bronchial asthma(5.6%), pleural effusion (5.6%), and bicuspid valve stenosis (5.6%), Detected autoantibodies were antimitochondrial antibody(100%), fluorescent antinuclear antibody(50%), rheumatoid factor(44.4%), and smooth muscle antibody(5.6%). The pathologic stages based on morphologic findings were stage 1(16.7%), stage 1-2(11.1%), stage 2 (27.8%), stage 2-3(22.2%), stage 3(16.7%), and stage 3-4(5.6%). Conclusion: The clinical characteristics of PBC in Korea are similar to those of western country`s cases. But the male to female ratio in Korea is higher than in western countires

언더우드와 제중원 공동체

서정민(Jeong Min Suh) 한국기독교학회 2003 한국기독교신학논총 Vol.28 No.-

It is undeniable that the study results discussing the relation between Underwood and House of Universal Helpfulness(Che-Jung-Won/濟衆院, Kwang-Hye-Weon/廣蕙院) were insufficient due to the limited understanding attendant on the field of medical institutions or medical educational institutions, in spite of the fact that House of Universal Helpfulness was the first Protestant missionary institution. In other words, it is evident that the studies dealing with Allen, who was the founder, Heron, who was one of the active persons, and Avison, who unconditionally contributed to develop House of Universal Helpfulness to ‘Severance Community’ form the majority of the studies related to the community of House of Universal Helpfulness. On the other hand, in the approach to Underwood himself, it is obvious that the we can hardly find some distinct study results on the aspect of the relation with House of Universal Helpfulness, while the studies on the aspect of the missionary work including the establishment of Sae-Mun-An Church, the bible translation and tract mission, the educational work, especially the foundation of ‘Kyeong-Shin School’ and ‘Yon-Hee University’ have been frequently proceeded. Merely, the General relativity is somewhat mentioned partly or superficially in the studies related to House of Universal Helpfulness and the studies focusing on Underwood as a mail theme. However, it is clear that the missionary institution that Underwood, the first earnest Protestant missionary, came to Korea and engaged in the early work is House of Universal Helpfulness, and so is that House of Universal Helpfulness was influenced by Underwood in its development, turning process, missionary index and direction setting. In this sense, reexamining the related matters the community of House of Universal Helpfulness and Underwood accompanies with a subject of the early church history and missionary history in Korea, and extends a certain horizon in the study of Underwood as an individual. Especially, it is undoubtful that the founder Underwood, generally speaking, is stated only as a founder of ‘Yon-Hee Community’, when supposing, at the present time, the subject of the foundation history of Yonsei University as two axes, ‘Yon-Hee Community’ and ‘Severance Community’. Therefore, the study of the relation between Underwood and House of Universal Helpfulness is in close connection with the study purpose that can demonstrate the efficacy in the realm of the related history between Yonsei University and the founder. Underwood worked as a pharmacist, a medical assistant, and a professor to teach physics, chemistry, fundamental physiology in the medical education course of House of Universal Helpfulness. This work contributed to systematize the early period of House of Universal Helpfulness, as well as established a bridgehead of the missionary work there for Underwood, who had just came to Korea as a reclamation missionary. Especially, the notable fact is that Underwood`s ordinary belief strongly effected the process to set the theological and missionary course of House of Universal Helpfulness, which was founded mainly under Allen`s mission theology and work course, as well as that of Presbyterian medical mission, which was proceeded on the basis of House of Universal Helpfulness. The leadership of Underwood in ‘Presbyterian Council’ at that time, and the different opinions between Allen and understood about mission goal which came up to the surface at House of Universal Helpfulness, this policy is underwood to have been identical with Underwood`s position. Underwood took an active hand and played the positive role in the following process; the laying of the cornerstone on Thanksgiving Day, Nov. 27. 1902, the consecration ceremony on Sep. 23. 1904, and the construction and enlargement of renewed House of Universal Helpfulness, which was officially opened on Nov. 16 of the same year as the first general hospital in Korea with the sc

한국교회 ‘토착화’와 ‘토착화 신학’에 대한 역사적 이해

서정민(Suh Jeong-Min) 한국기독교역사연구소 2003 한국기독교와 역사 Vol.18 No.-

Historians and theologians have debated over the relationship between indigenization of the Korean church and its theology of indigenization. One common, but problematic, approach has been to determine the causal relation between the two. But, we cannot reach a satisfactory conclusion unless we start the discussion anew after clearly defining the very concept of indigenization. Indigenization, when narrowly understood, is a branch of theological discourse that utilizes methods and topics developed by Western theology. However, when broadly understood, it could mean the general process of Christianity’s historical adjustment to Korea. This article argues for such a broad understanding. According to a broad understanding of indigenization, Korean Christianity underwent a continuous process of indigenization. It is apparent that Korean Christianity, in so doing, has developed characteristic forms of theology, religious culture, rites, and ethos that constitute a Korean Christianity. When indigenization is extended beyond the domain of “religion” to include the church’s contributions to Korean history, one could find profound nationalist elements in it. These elements provide the Korean church a legitimate place in a broader area of national history. In this sense, the Korean church’s responses to historical needs at crucial junctures of Korean history have been part of indigenization process. The theology of indigenization has thus far been understood primarily in relation to comparative religion and dialogues with other religions. But when we limit our discussion on indigenization within such context and let a few competent specialists dominate the debate, we will lose other important dimensions of indigenization. When we have a broad, historical understanding of indigenization, it will embrace the theology of indigenization. Korean theology of indigenization is facing a new era that demands it fundamentally to redefine the concept and boundaries of indigenization.

연구논문 : 황산암모늄 주입에 따른 전기집진기 ( ESP ) 에서의 미세분진 제거

서정민 (Jeong Min Suh) 한국환경과학회 1998 한국환경과학회지 Vol.7 No.4

한국기독교의 현상(現狀)에 대한 역사적 검토

서정민(Suh Jeong-Min) 한국기독교역사연구소 2009 한국기독교와 역사 Vol.31 No.-

현재의 이명박 정부는 제1공화국 이래 이른바 ‘기독교적 정부’라는 평가를 받고 있다. 그러나 이러한 이미지는 오히려 반 기독교적 정서를 야기하는 요인이 된다. 한국기독교에 대한 사회적 인식은 한국기독교가 보여주는 여러 현상들에 대해 결코 긍정적 평가를 내리지 않는다. 이글은 이러한 한국기독교의 현상들에 대해 사회참여의 특성에 따른 시기구분을 중심으로 검토하는 것이다. 기독교를 종교적 차원이 아닌 정치적 힘의 이데올로기로 수용했던 초기 한국 기독교는 1907년 대 부흥운동을 거치며 사회적 문제보다는 개인적 내면의 문제에 치중하는 특징으로 전환되었다. 물론 3ㆍ1운동을 통해 일부 신앙적 동기가 민족적 에너지로 전환된 사례를 찾을 수 있지만 주류는 개인중심, 내세중심의 신앙이었다. 이는 일제 말기 신사참배 강요에 의한 수난의 시대를 통해 소수의 저항과 다수의 순응이라는 역사적 현상으로 이어진다. 그러나 이들 소수의 신앙적 동기에서의 저항은 강력한 정치적 저항으로 현상화되었다. 해방 후 한국기독교는 미군정기를 거쳐 이승만 정부를 수립하는 과정에서 특혜를 누리며 ‘기독교적 정부’를 형성하였다. 이 과정에서 나타난 정교유착은 말기 이승만 정권의 독재와 부정 속에서도 계속되었다. 이러한 경향은 박정희 정부에서도 여전하였다. 소수의 진보적 기독교 인사들은 1969년 ‘삼선개헌’을 계기로 본격적인 민주화운동에 나서게 되었다. 이들은 ‘민중신학’을 창출하여 세계적 신학의 흐름과 동류하며 신학적 예언성을 발휘하였다. 그러나 이 과정에서 양적성장에 매진하는 보수 다수의 기독교 세력과 적극적 사회참여의 진보 소수의 기독교 세력 사이의 양극화와 갈등이 심화되었다. 이러한 소수의 진보적 기독교 세력은 김대중 정부와 노무현 정부 시기를 통해 직접 정치일선에 참여하게 되었다. 그러나 그 과정에서 이전 민주화 운동 당시의 예언성을 상실하며 사회적 신망마저 잃게 되었다. 반면 다수의 보수적 기독교인들은 정권반대의 결집과 투쟁을 통해 차기 정권을 창출할 기회를 얻었다. 그러나 이명박 정부 시대 한국기독교는 더욱 많은 갈등을 빚어내며 세간의 비난을 받고 있다. 총체적으로 현재의 한국 프로테스탄트 기독교는 한국 일반사회의 인식 수준에서 최하의 평가에 놓여 있음을 인정하지 않을 없는 상황이다. 그러나 한국기독교는 고난의 민족사에 십자가를 지고 앞장섰던 역사적 유산을 지니고 있다. 또한 민중 크리스천의 신앙 에너지는 오늘날 여전히 강력하다. 또한 어두운 상황을 밝게 비친 예언자적 신학 전통을 지니고 있다. 그리고 서서히 사고의 전환, 가치관의 변혁, 목표의 수정을 지향하는 분위기가 감지되고 있다. 또한 한국기독교는 일본이나 중국 기독교와의 선교협력 사명을 자각하고 있는 동시에, 세계 기독교 안에서 감당해야 할 역할을 새롭게 발견해 가고 있다. 이는 한국기독교의 불멸하는 긍정적 희망과 과제이다. Today, the Lee Myoung-bak administration is estimated as christian government again, since the first republic of Korea. But this image is a factor lead to anti-christianity emotion, on the contrary. Social recognition on the Korean christianity has not given positive estimation on the status quo of Korea christianity. The Purpose of this paper is to investigate on the status quo of Korean christianity centered on division of period depended on the specific character of participation in public affairs. Early Korean christianity has received christianity as not religious dimension but ideology of political power. Passing through the great revival movement 1907, Korean christianity was transformed to emphasize the individual inner matter rather than social problem. To be sure, through the 3ㆍ1 Independent Movement, we can find some case of a part motivation of faith turning to the national energy, but main stream was focused on individual or hereafter faith. This tendency continued historical situation as minority's resistance and majority's adaptation in the age of sufferings caused by demand of Shinto shrine worship in the last years of the Japanese reign. But this minority's resistance that made faith-based motivation was shown powerfully political resistance. After the Emancipation of August 1945, Korean Christianity formed ‘christian government' with special benefit through the age of American military government and the course of founding Rhee Seung-man administration. The close relationship of church and state which made in this process, was continued in the last years of Rhee Seung-man regime in spite of the dictatorship and unrighteousness. This disposition was unchanged in the Park Chung-hee administration. Minority progressive christians came forward to full-scale democratization movement for the chance of ‘constitution amendment of election for the third term(三選改憲)' in 1969. They made 'Minjung Theology' together with current of world theology and displayed theological propheticality. But, in this course, the trouble and struggle between the conservative majority christian who striving for the quantitative growth and the progressive minority christian positive participating to the society were deepened. This progressive minority christian powers were participated immediately in the front of political affairs through the age of Kim Dae-jung and No Mu-hyun administration. But, in this process, they lost propheticality at that time of democratization movement and social confidence. On the other side, conservative majority christians got an opportunity to make the next term administration through the struggle for political power and the concentration for against campaign. But Korean christianity in the age of Lee Myung-bak administration was criticized by Korean society more and more because of it made troubles much more. As a whole, it is impossible of we cannot conclude that the Korean protestant christianity at the present is received the lowest estimation in the rebel of recognition of general society in Korea. However, the Korean christianity has a historical heritage that leaded suffering national history undertake together with the corss. Also, the faith energy of people christian is still powerful. Also, the Korean christianity has a tradition of prophetical theology that lighted on the dark situation of Korean history. And, little by little, an atmosphere intend to conversion of thinking, reform sense of value, rectification of target is perceived. Also, the Korean christianity is conscious of the mission of cooperation missionary work with Japanese and Chinese christianity as well as newly discovering the role of Korean christianity in the world christianity. This is the imperishably affirmative hope and task.

양주삼의 생명과 자연 이해

서정민(Suh Jeong-Min) 한국기독교역사연구소 2005 한국기독교와 역사 Vol.23 No.-

양주삼은 자연의 순환을 법칙으로 이해하는 전제를 한다. 그러나 그 법칙적순환은 결코 자연의 원리나 항구적으로 되어진 운행질서에 의한 것이 아니라 하나님의 은총, 혹은 피조세계에 대한 한없는 사랑에 의한 것이라는 지극히 기독교적인 결론을 내린다. 그리고 이러한 자연은 인간의 노력에 의해 긍정적으로 개척되어야 하고 그것이 인류문명과 인간의 윤택한 복락을 위해 이용되어야 함 또한 은총의 최종단계로 보았다. 그의 과학이해는 근대 과학의 발견이나 성과를 일단 최대한 긍정하였다. 더구나 기독교사의 과장 속에 위대한 과학적 발견, 예를 들어 코페르니쿠스나 갈릴레이, 콜럼버스의 신대륙 발견, 나아가 다윈의 진화론까지, 교회가 핍박하고 반대한 행적을 고백적으로 비판하는 입장에 섰다. 이러한 양주삼의 입장은, 당시 과학만능주의의 현실에서 종교와 과학, 특히 기독교 신앙과 과학적 사고가 충돌하지 않고 공존하며, 인류 번영에 참여해야 한다는 시대적 요구가 반영된 것으로 보여진다. 다만 문제는 진화론에 대한 태도이다. 진화론적 이해의 한 이론인 ‘우승열패론’을 인간에게 적용시키는 것에 대한 반대 입장을 통해 부분 부정의 입장을 취했다. 다만 그 반대의 이유도 창조질서 자체가 진화론적 과정을 경유해서가 아니라 이 이론을 인간에게 적용했을 때 오는 ‘당위’나 ‘가치’의 문제를 염려한 입장이어서 지극히 제한적이다. 한편 ‘유물론’에 대한 반대 견해는 보다 명확한 것으로 보인다. ‘마음’과 ‘물건’, ‘사상’과 ‘지위’, ‘눈’과 ‘볼 것’이라는 대비적 비유를 들어 어느 것이 더욱 중요하며, 어느 것이 존재가치에서 우위인 지를 예로 든 이론을 이용하여 철저히 반대하는 의견을 견지하였다. 이러한 양주삼의 자연, 과학, 유물론에 대한 이론은 그의 ‘지상천국론’을 지지하는 기반이 된다. 그의 모든 자연이해와 과학론은 긍정적 테제를 지니고 있고, 이는 현실의 부정이나 내세피안의 희구라는, 그와는 반대적인 신학경향의 흐름과는 달리, 인간의 노력과 선의에 따라 바로 이 땅 위에 천국이 건설될 수 있다는 낙관적 태도임을 알 수 있다. 다만 이러한 그의 자연이해, 나아가 지상천국론이 역사이해의 부분에서는 어떻게 해석되고 정리될 수 있는지는 또 다른 연구주제가 될 것이다. Yang Joosam basically understood the circulation of nature as a law. He concluded that the law of circulation, however, was not controlled by natural, constant principal but by God's grace and love of this created world. This nature can be developed by human's positive endeavor and used for human beings and their wellbeing. He took a positive view of modern progress in science. He defended great scientific discoveries in history such as those of Copernicus, Galilei, Columbus and even the theory of evolution of Darwin opposed by Christian church. His viewpoint met the demands of that times when science showed great progress and religion and science was asked to coexist. But the problem was his attitude toward the theory of evolution. He partially negated the theory of the survival of the fittest especially when it was applied to human. And the reason why he negated it was not because he raised a question about creative process in the theory of evolution but because he was worried about human 'value' when it was applied to human. On the other hand, his opinion of materialism was rather apparent. Comparing 'heart' with 'material', 'thought' with 'position', 'eyes' with 'things to see', he showed what were more important and valuable and thoroughly declared himself against materialism. His Utopianism is based on his theory toward nature, science and materialism. His understanding of nature and science showed positive theses and it meant, unlike other theological tides, that true utopia could be built in this world if human made constant efforts and good works. But how his theory from nature to Utopianism could be evaluated and analyzed is open to further discussion.