부자(附子) 및 천오(川烏)를 함유한 처방(處方)이 간기능(肝機能)에 미치는 영향(影響)(II)

송수진,장자원,황원덕,Song, Su-Jin,Jang, Ja-Won,Hwang, Won-Duk 대한한방내과학회 2006 大韓韓方內科學會誌 Vol.27 No.2

Objectives: Boo-ja and Cheon-o are not commonly prescribed, but are necessary for some clinical conditions, dispite the fact that some negative effects have been known to occur with these medicines. Hence, consequences for aspartate aminotransferase (AST), alanine aminotransferase(ALT) due to herbal medicines, including boo-ja and cheon-o are here reported. Methods: From January 2005 to July 2005, iresults were analyzed for 40 inpatients belonging to the sixth internal medicine department of Dongeui Oriental Medical Hospital who took herbal medicine, including boo-ja and cheon-o, over 20 days. The study is about the comparison and the investigation of LFT, and all results were taken upon their hospitalization and upon their departure. The standard of liver injury was used as a standard for their examinations. Results : 1. No Change in normal limit . 34 of the 40 2. Increased AST. ALT from when they were hospitalized : 2 of 40 Normalized AST, ALT from when they were hospitalized with results higher than normal : 6 of 40 3. These results show no side-effects, therefore suggest that these herbal medicines, including boo-ja and cheon-o. do not cause adverse side-effectsfor patients of this kind if administered as was done in this study.

최남선의 『산수격몽요결』 검토-입지(立志)가 아닌 입지전(立志傳)을 위한 공부-

송수진 ( Song Su-jin ) 한국교육사학회 2016 한국교육사학 Vol.38 No.3

『산수격몽요결』은 ``새로운`` 세상을 꿈꾸던 육당 최남선(六堂 崔南善1890∼1957)이 1909년 신문관(新文館)에서 발행한 교양 서적이다. 구한말 전통이 단절되고 서구의 근대 교육 내용으로 재편되는 과도기의 상황 속에서 등장한『산수격몽요결』은 달라진 전통 교육의 위상과 특수성을 보여주고 있다. 최남선은 물질문명만을 중시하는 시대적 상황을 비판하고 이에 대한 대안으로 전통 유학의 덕 교육을 주목하였다. 이를 위해 율곡의『격몽요결』을 산수하였다. 그런데 산수의 목적, 방식은 최남선의 독창적 기획이라기보다, 당시 일본의 지적·교육적 흐름과 유사한 측면이 많다. 또한 산수의 내용은 성학(聖學)의 공부가 아닌, 서구 근대 자본주의 정신과 독립자존이었다. 한편 최남선은『격몽요결』의 의의를 ``입지(立志)``에 두고 새 시대의 젊은이들에게 입지 정신을 강조하였다. 그러나 율곡의 ``입지``는 사람다운 삶을 추구하는 평생의 공부로, 그 결과 선한 삶을 추구하였다. 반면 최남선은 서구 근대 자본주의를 전제로 한 새로운 도덕을 요구하면서 오히려 율곡이 비판했던 ``입지하지 못하는 병통``을 가치 있는 삶으로 강조하였다.『산수격몽요결』은 달라진 시대 상황에 맞추어 전통 유학을 나름 응용·개조한 사례임에 분명하나, ``입지``의 공부가 아닌 ``입지전``의 공부로 왜곡했다는 점에서 비판적으로 성찰해 볼 필요가 있다. In 1909, Choi Namson (1890~1957) dreaming of a ``new`` world published an educational book Sansugyeokmongyogyeol by Sinmungwan. Sansugyeokmongyogyeol appeared in a transitional situation in which the reorganization was to break the traditional curriculum of Western modernity, and showed the changed phase and specificity of traditional education. Choi Namson criticized the situation with an emphasis on contemporary material civilization, and noted the moral education of the traditional Confucianism as an alternative to solve the current situation. To this end, he was calling Yulgok`s gyeokmongyogyeol, and calculating it. However, the purposes and methods of the calculation were similar to the Japanese intellectual and educational flow of the time, rather than his inventive plan. Moreover, the contents of the calculation were a western modern capitalist spirit and Dokripjajon (Indepedence and Self-respect), not the ``Learning to Become a Sage(聖學)``. Especially he emphasized Ipji based on the significance of gyeokmongyogyeol among young people. Yulgok`s ``Ipji`` is a result of the lifetime study of seeking a decent life leading to beautiful life. However, Choi Namson advocated new moral premise of Western capitalist modernity and emphasized a secular success as a decent life which Yulgok criticized. It is obvious that Sansugyeokmongyogyeol was applied and modified based on the traditional Confucianism for the changed situation era, but a critical reflection would be needed because it was distorted by ``Ipjijeon`` not ``Ipji``.

가정에 대한 교육적 성찰

송수진(Song, Su-Jin) 한국교육사상연구회 2016 敎育思想硏究 Vol.30 No.2

This study aims to review the nature of the family based on the traditional perspective of Confucianism. This article is also to clarify an opinion that the traditional perspective of Confucianism is the cause of the recent conflict and crack over the home recently. That is a misunderstanding. Rather the traditional role of family, before demonstrating its educational power, was undergoing fragmentation and distortion after modern times. Unlike home whilst discourse, home does not stop in place, providing support to activities outside the home to relax and recharge. Especially based on the Yulgok’s viewpoint, parents and children are the party that is responsible for their personality and that supported the Saramdaum of the other. Home, which is not a place for individuals, has the public duty to be extended learning and practice of Saramdaum a home outside the community. ‘Family’ was already inherent in education to seek a decent life. 'Family education' and the word of derivatives related thereto demonstrate the role of the family has not been the focal point for education after modern times. This study is able to offer an implication for the families losing their original purpose in the present time that school is only apparently advocating the learning and practice to Saramdaum. 이 글은 전통 유학적 관점에서 가정의 본질을 검토하는 데에 목적이 있다. 또한 유교 사상에 근거한 전통적 가정관이 가정을 둘러싼 끊이지 않은 균열과 갈등의 원인으로 작용한다는 일부의 시각에 대한 해명이기도 하다. 문제는 가정이 자체적으로 가진 교육적 동력을 채 발휘하기도 전에 근대 이후 왜곡·분열했음을 직시하지 못하는 데에 있다. 근대 이후 가정은 사람다움을 향한 배움과 무관하였다. 단지 휴식 및 재충전을 위한 장소, 가정 밖의 활동들을 지원·보조하는 역할에 충실했다. 그러나 율곡의 견해에 따르면, 부모와 자녀는 각자의 인격을 책임지는 자이며 서로의 사람다움을 지지해주는 관계이다. 가정은 개개인의 사적인 공간에 머물지 않고, 사람다움에 대한 배움과 실천을 가정 밖 공동체로 확장시켜야 할 공적 책무를 지닌다. 따라서 ‘가 정’은 이미 그 자체에 사람다움을 추구하는 교육이 전제되어 있다. 근대 이후 ‘가정 교육’이란 단어와 관련 정책들이 강조될수록, 가정이 더 이상 배움의 구심점 역할을 하지 못하는 상황을 드러낸다고 볼 수 있다. 이는 오늘날 학교가 사람다움을 향한 배움과 실천을 겉으로만 표방하는 상황임에도 불구하고, 학교·사회에 밀려 본연의 책무마저 상실한 가정에 대해 하나의 시사 점을 제시할 수 있을 것이다.

면담자의 인형사용과 질문유형이 5세 유아의 진술에 미치는 영향

송수진(Su Jin Song),이재연(Jae Yeon Lee) 한국아동학회 2002 아동학회지 Vol.23 No.5

This investigation compared the eyewitness accounts of 5-uear-old children by verbal-only inter views and interviews using anatomically neutral dolls. The verbal interviews consisted of free recall, specific question, and leading questions. While the overall accuracy of the interviews increased with the introduction of dolls as memory aids, the efficacy of the dolls was not uniform across types of interviews. In free recall, the dolls were not effective in eliciting accurate accounts. The use of dolls also did not compromise the memory of children in free recall which recalled greater number of correct details with the memory aids than without, but it should be careful in free recall could be reported exactly correct in spite of little bit amounts. Responses to leading questions showed that the children were affected by suggestive misleading question and were susceptible to incorporation of that information into their memory.

흉배에 사용된 합성염료에 관한 연구

송수진(Song, Su-Jin),홍나영(Hong, Na Young) 한국복식학회 2019 服飾 Vol.69 No.4

조선 후기 왕실 군복용 용보 연구

송수진(Song Su-Jin),홍나영(Hong Na-Young) 한국복식학회 2019 服飾 Vol.69 No.3

늙음의 교육적 성찰

송수진(Song, Su-Jin) 한국교육철학회 2016 교육철학 Vol.58 No.-

The purpose of this study is to examine the meaning of getting old and to reflect the inherent meaning of today’s life and education from the perspective of the Analects of Coufucius. Confucianism has never dealt with old age as a special part of the life time, but has dealt with the lift time as a whole to understand the ideal human character. Has a subject of “getting old” never been discussed in Confucianism? The answer is no. Even though a topic of getting old has not surfaced, it is rather a main topic in the Analects of Coufucius. A course of getting old is just a journey of Saramdaum and learning. An ideal senior based on Analects of Coufucius is a person who shows an example and lives neighbors together in a community. Special values or tasks are not required with age. In the Analects of Coufucius's view of the world, all humans is to realize ‘Gun-ja(君子)’ pursuing Saramdaum regardless of age. Old age is rather more of a better time seeing results of Saramdaum. Confucius discussed the issue of getting old in the nature of human life, not inquired the issue from today’s secular point of view. Discourse of old age in Confucianism is based on the continuation of all of the time and space and integration. An effort to Saramdaum is the only way to naturally build an ideal society that ‘the elderly to relax

일상(日常)의 교육적 의미: 『격몽요결』을 중심으로

송수진 ( Su Jin Song ) 한국교육철학학회 2016 교육철학연구 Vol.38 No.2

이 글은 율곡의 『격몽요결』을 통해 ‘일상’의 의미와 그 교육적 함의를 검토하는 것을 목적으로 한다. 율곡에 따르면 ‘일상’의 본질은 늘, 단절 없이 사람다운 삶을 추구하는 데에 있다. 배움이란 일상의 모든 일을 상황과 처지에 따라 적절하게 행함으로써 뭇사람들이 더불어 세상을 살아갈 수 있게 해주는 삶의 기술이다. 배움은 타율과관습에 의해서가 아닌, 주체의 자각과 책임에서 비롯된다. 또한 배움은 시·공간의 속성상, 지속적이고 통합적인성격을 지닌다. 낮과 밤, 삶과 죽음, 젊음과 늙음 등 일상의 시간은 분리되지 않고 연속적이니, 매 순간 순간 사람다움을 향한 노력 또한 단절이 없다. 가정-학교-사회는 사람다운 삶을 추구하는 동일한 삶의 원리로 작동된다. 이처럼 율곡은 사람다운 삶을 향한 공부는 어느 곳에서나, 어느 때에서나 행해져야 함을 강조하였다. 이는 일상적 삶과 배움은 불가분의 관계에 있다는 교육적 시사점을 제시한다. The purpose of this study is to reflect upon the meaning of the daily life based on ‘studying’ from a traditional point of view and to examine its educational implications. This study reviews a classical text of Yulgok’s Gyeokmongyogyeol, which emphasizes the idea that the essential nature of the daily life is to continue to live a decent life all the time. According to Yulgok, ‘studying’ is a daily life skill that enables all the people to act appropriately in any and every situation and circumstance all together. The subject of studying in time and space consisting of a daily life is ‘I’. Studying is attributed to the self-awareness and responsibility of the learning subject ‘I’, not to a heteronomous and customary living. And studying, given the nature of time and space consisting of a daily life, is continuous and integrating. Every moment in life such as day and night, life and death, young and old is continuous without being separated. At any and every moment we must not stop making efforts towards Saramdaum. Home-school-community is working on the same principle of life to pursue a decent human life. Yulgok emphasized that studying towards a decent life should be pursued in all places and all times. This point presents an educational implication that everyday life can not be separated from education.

석면함유 공공 건축물의 위해성 평가 및 면적 분포 특성

송수진 ( Su-jin Song ),장봉기 ( Bong-ki Jang ),조봉현 ( Bong-hyun Jo ),김영지 ( Yeong-ji Kim ),허은협,이종대 ( Joung-dae Lee ),손부순 ( Bu-soon Son ),이종화 ( Jong-wha Lee ) 한국산업보건학회 (구 한국산업위생학회) 2016 한국산업보건학회지 Vol.26 No.3

Objectives: This study, aims to examine the distribution characteristics of asbestos-containing building materials; risk assessment and area of distribution of asbestos-containing building materials depending on year of construction; building materials; types of building materials; and usage in public buildings in order to create fundamental data for safe management of public buildings. Methods: The asbestos investigation was conducted by an asbestos research institution from March to May 2014, targeting 41 public buildings which were subject to asbestos investigation in South Chungcheong-do Province. With respect to 381 presumed asbestos-containing materials, an investigation was conducted into whether they contained asbestos, asbestos type, content, year of construction, and use in the building were examined, and a risk assessment was performed. Results: Asbestos-containing building materials were used in 35 buildings(85.4%). Among them, 31(88.6%) were public buildings. Asbestos was detected in 73% of 381 suspected asbestos-containing materials, which were mostly ceiling materials (85.2%). The older the buildings, the more they showed a tendency to have a significantly higher risk assessment score. The ratio of average area with asbestos-containing building materials to total floor area was 57.6%, 44.1%, and 17.8% for buildings built in the 1980s, 1990s, and 2000s, respectively. This showed a tendency to be significantly higher with the age of the building. Conclusions: From the results above, it can be concluded that with the age of the buildings, the risk assessment score and the ratio of average area with asbestos-containing building materials to total floor area became significantly higher. Given the concern about the exposure to asbestos of residents and civil petitioners, safety management of older public buildings and measures for dismantling and removal of asbestos-containing building materials should therefore be urgently established.

한국 전통 교육에서 ‘학우(學友)’ 개념 검토: 유가(儒家) 교유(交遊)관을 중심으로

송수진 ( Song¸ Su-jin ) 한국교육사학회 2021 한국교육사학 Vol.43 No.3

한국 전통 교육에서 ‘학우(學友)’란 단순히 감정에 이끌려 사귀는 친구가 아니라 ‘함께 공부’하는 벗을 뜻한다. ‘학우’의 구체적 의미를 파악하기 위해서는 공자 제자 집단에서 그 기원을 찾아봐야 한다. 공자 학단이 추구했던 배움은 단순한 정치 기술이 아닌, 인문(人文)을 지향하는 도학(道學)이었다. 여기에 ‘우(友)’란 전통적 봉건 질서 속에서 혈연적 친분 관계로 맺어진 특정 신분 계층 간의 사귐이 아니라, 비혈연적, 반계급적 성향을 지닌 만남을 전제로 맺어진 도우(道友)라 할 수 있다. 한편 한국 전통 교육에서 ‘학우’의 실제적 사례는 화랑제도와 유학 교육 기관에서 찾아볼 수 있다. 화랑 집단에서 ‘학우’는 특정 사상을 공부하는 차원을 넘어 일상적 삶의 지침들도 함께 공유하는 사이였음을 알 수 있다. 화랑은 일상의 체험적인 공부를 통해 올바른 삶의 방향과 가치관을 설립할 수 있었다. 이 가운데 학우의 미덕은 전인적 삶의 모범에 있었다. 또한 조선 유교 사회에서 ‘학우’는 서로의 성학을 돕는 자라 할 수 있다. 이를 반영하여 학교 관련 규칙은 학우 간 교유 지도를 포함하였다. 이렇듯 전통 사회에서 ‘학우’는 배움이란 홀로 고립된 성격의 것이 아니라 지행일치를 통한 전인 교육임을 보여준다. 그러나 시간이 지날수록 ‘학우’와 관련하여 공자 제자 집단에서 안회의 위상, 자사와 자공이 함께 나누었던 이야기는 오래된 미담으로 기억될 뿐, 집단의 사익을 내세우며 도(道)를 왜곡 또는 성찰과 검증 없이 아집에서 벗어나지 못하며 반목하는 사례들을 남기고 있다. In the Korean traditional education, ‘Hakwu(學友)’ does not mean a friend but a companion one studies with. To understand the correct meaning of ‘Hakwu,’ we need to find the origin of the concept from the group of disciples of Confucius. Learning pursued by his disciples was not about political skills but moral philosophy and humanities. Here, ‘Wu(友)’ indicates ‘Dowu(道友)’ established on the premise of meetings based on non-blood relationship and anti-hierarchical tendency, rather than the friendship between persons who are acquaintances or blood relations and belong to the same or similar classes in the traditional feudal order. Furthermore, in the Korean traditional education, actual examples of ‘Hakwu’ can be found in the Hwarang system and Confucian educational institutions. It can be seen that ‘Hakwu’ in the Hwarang group shared principles of daily life in addition to studying certain ideas together. It was possible for the members of Hwarang to establish proper goals of life and values through daily experiential learning. The virtue of ‘Hakwu’ for them was the presentation of the model for holistic life. In the Confucian society of Joseon, ‘Hakwu’ could be considered as persons who shared political beliefs as well as ideals of life. Therefore, ‘Hakwu’ in the traditional society signified that learning was not something to be pursued in alienation from others. Reflecting this, the school-related rules included instruction for peer-to-peer education. In the meantime, although the stories related to ‘Hakwu’ regarding the position of Yan Hui among the disciples of Confucius and the conversations between Zisi and Zigong are remembered as heartwarming ancient stories, there have been cases in which selfish collective interests were sought, getting in conflict with each other by distorting the truth or sticking stubbornly to one’s own ideas without self-examination or verification.