세계 농산물 수급상황과 전망

신봉주,이백훈 한국농촌경제연구원 1980 농촌경제 Vol.3 No.3

레스코프 『성직자들』에 나타난 ‘고요’의 미학

신봉주 한국문학과종교학회 2020 한국문학과종교학회 국제학술대회 Vol.2020 No.01

일린의 무력옹호사상에서 윤리적 딜레마의 문제 : 「전쟁의 근본적인 윤리적 모순(1914)」과 『악에 무력으로 저항하기에 대하여(1925)』를 중심으로

신봉주 한국슬라브․유라시아학회 2024 슬라브학보 Vol.39 No.1

Ilyin’s “The Fundamental Moral Contradictions of War”(1914) and On Resisting Evil by Force(1925) complement each other. While some scholars point to the evolution of ideas over time, it is more accurate to say that neither work can be fully understood in isolation without the help of the other. While the respective meanings of war, evil, and power and their semantic correspondences are not easily ascertainable, a certain continuity of thought can be inferred from the fact that the problem of ethical dilemmas runs through both texts. The helpless conscience that cannot resolve the ethical contradictions of war, the ethical incompleteness that must be tolerated as long as evil is resisted by force, are themes that must be kept in mind in both texts in order to understand the precise meaning of Ilyin's criticism of Tolstoy. In "The Fundamental Moral Contradictions of War”, Ilyin seems to view life as a constant state of war. However, through an expanded concept of war that includes both before and after the physical event, Ilyin seeks to emphasize not only the hostile reality but also the process by which the most obvious ethical source, conscience, has been lost. For Ilyin, war is the epitome of the neglect of a mind bifurcated between positive and negative, and thus of an incapacity of conscience. Ilyin seems to assume that it is premature to debate the pros and cons of war in the face of a crisis of conscience as deeply rooted as the normalization of war, and so he is more interested in the conditions under which war can be judged ethically. The reason Ilyin harshly criticized those who justify war as a means to an end is because their rationale is inconsistent with the principles of conscience. This abstract judgment of the war itself is later connected to the way the Ilyin define any situation that fails to achieve good as evil. In On Resisting Evil by Force, Ilyin counters Tolstoy's "morality of flight" with his own ethic of community. However, in the idea that experience, which spans the dimensions of philosophy and religion, is the basis for discerning good and evil, and in the compulsion to reconcile faith and moral perfection, Ilyin shows considerable affinity with Tolstoy. While criticizing the limitations of Tolstoy's morality, which rests on compassion and sentimentality, Ilyin acknowledges that realizing that human beings are intimately bound to each other in good or evil is a daunting experience available to only a few. Ilyin's writings also show that the experience of ‘objective evidence’ and the art of describing it are very closely related. Behind his criticism of Tolstoy's doctrine, then, may lie a regret for a writer who no longer confesses his own experience as a novelist.

제53차 추계학술대회 : 일반구연 6-피부부속기(모발, 조갑) ; 남성형 탈모증 환자에서 Finasteride(프로페시아)의 임상 경험

신봉주,최성욱,노병인 대한피부과학회 2001 초록집 Vol.39 No.20

제54차 추계학술대회 : 일반포스터 ; 만성 두드러기 환자에서 생활사건 스트레스와 대처방식에 관한 연구

신봉주,최성욱,홍창권,서성준 대한피부과학회 2002 초록집 Vol.40 No.20

도스토옙스키와 러시아 자유주의

신봉주 서울대학교 러시아연구소 2020 러시아연구 Vol.30 No.2

Dostoevsky tries to found his liberalism after he refuted all the ideas and practices that had been known as liberalism. In order to give Dostoevsky a title of liberalist, knowing that he approved neither of liberals protesting against tsarism nor of modest liberalists seeking to introduce Western political system under the tsarism, it is necessary to reconsider his widely known identity as a conservative Slavophile. Studies focusing on the originality of Russian liberalism compared to Western liberalism emphasize the former’s conservative aspects in that state’s active role can be compatible with the freedom of religion. The Slavophile Aksakov has demonstrated that in Russia religion can give the way for expressing one’s conscience and belief without contradicting liberal tolerance. Although Dostoevsky shares Aksakov’s ideas, he doesn’t just idealize Russian narod’s humility and argues how individual’s christian self-improvement leads to society’s integration. However, debating with contemporary liberalists, Dostoevsky concludes that hesitation in the moment of action despite one’s belief is more ethical than acting in accordance with belief. In <The Brothers Karamazov> Dostoevsky elaborates on the problem of political liberty and ethics through the concept ‘church court’. Therefore Ivan’s article and poem would help catch a glimpse of Dostoevsky’s perspective on Russian liberalism. 도스토옙스키는 자유주의로 알려져 있던 모든 생각과 실천들을 부정하고 난 가망 없는 지점에서 자신의 자유주의를 모색한다. 차르체제에 반하는 리버럴도, 차르체제 하에서 서구 정치제도의 점진적 도입을 주장하는 온건한 자유주의자도 될 수 없는 자유주의자 도스토옙스키의 정체성에서 가장 먼저 해명되어야 할 부분은 그의 보수적 슬라브주의자로서의 명성이다. 서구와 대별되는 러시아 자유주의의 특수성을 강조하는 담론들은 바로 이 보수성에 초점을 맞추어 국가의 적극적 개입과 종교의 자유가 양립가능함을 논증한다. 러시아에서 종교가 자유주의적 관용을 저해하지 않을 뿐 아니라 개인의 양심과 신념을 표출할 통로임에 주목했다는 점에서 슬라브주의자 악사코프와 뜻을 같이 하면서도 도스토옙스키는 민중의 순응적 미덕을 이상화하는 데 그치지 않고 개인의 기독교적 자기완성이 사회적 통합에 갖는 실천적 의의를 논한다. 그러나 자유주의자들과의 논쟁에서 도스토옙스키는 개인의 신념과 행동 사이의 망설임을 신념에 따른 행동보다 윤리적이라 판단한다. 정치적 자유와 윤리의 문제는 <카라마조프가의 형제들>의 ‘교회재판’ 개념으로도 발전되며 따라서 이반의 논문과 서사시를 통해 도스토옙스키가 전망하는 러시아 자유주의의 일단을 엿볼 수 있을 것이다.

미세단백뇨가 검출된 인슐린 비의존형 당뇨병환자에서의 신경병증

신봉주,조정구 圓光大學校 醫科學硏究所 1995 圓光醫科學 Vol.11 No.1

Microalbuminuria is an early predictor of clinically significant diabetic nephropathy in people with non-insulin-dependent diabetes mellitus(NIDDM) or insulin-dependent diabetes mellitus(IDDM). In addition, microalbuminuria is associated with increased cardiovascular mortality in NIDDM and diabetic proliferative retinopathy. Despite of considerable research, we still do not have a comprehensive explanation for the pathogenesis of diabetic neuropathy. Although chronic hyperglycemia is almost certainly involved, it is not known whether the primary pathology is metabolic and microvascular, or an interaction between the two. The aim of the present study is to measure the peripheral nerve and autonomic nerve function in NIDDM patients in relation to degree of albuminuria, and assess the hypothesis that microalbuminuria could also be a marker of diabetic neuropathy. One hundred fifty-five subjects, 132 NIDDM subjects who attended Diabetic Clinic of Wonkwang University Hospital and 23 nondiabetic controls, were included in this study. Patients were divided into 3 groups according to their urinary albumin excretion, based on three kinds of samples during an observation period of at least 6 months such as <20 μg/min (normoalbuminuria). ≥20 but ≤200 μg/min(microalbuminuria), and >200 μg/min (macroalbuminuria). The Quantum model "Q84" was utilized for peripheral somatic neurologic test such as measured sural and peroneal nerve conduction velocities. Determination of autonomic nerve dysfunction was based on standardized battery of bedside tests(AUTOCAFT). Infrared portable pupillometry was used for measuring the pupil diameter. Urinary albumin excretion(UAE) was measured by radioimmunoassay. Hb A_1c was determined by high performance liquid chromatography(HPLC). Retinopathy was assessed by fundoscopy. The results obtained are summerized as follows : 1) In the peripheral nerve examination, significant slowing of sural and peroneal nerve conduction velocity was observed in macro and microalbuminuria group compaired to control group. These results shows that peripheral neuropathy in the microalbuminuric group was considerably higher than that of control group. 2) In the examination of autonomic function, there was a significant decrease in respiratory sinus arrhythmia, lying and standing blood pressure respond to heart rate change, Valsalva ratio, autonomic score, arid pupil diameter in microalbuminuria group compaired to control group. And these results shows that autonomic neuropathy in the microalbuminuric group was considerably higher than that of control group. 3) There is an association between the aggravation of microalbuminuria and the advancement of somatic, and autonomic neuropathy in diabetic patients. Our data indicated that at the microalbuminuria stage, a significant peripheral somatic and autonomic dysfunction were already present. In conclusion, we have shown that diabetic neuropathy is associated with microalbuminuria. This association lends support to the theory of a vascular etiology for the peipheral and autonomic neuropathy of diabetes mellitus, and microalbuminuria could also be a marker of diabetic neuropathy.

19세기 러시아 안티니힐리즘 소설의 니힐리즘적 상상력 : 도스토옙스키의 『악령』과 레스코프의 『견원지간』의 대화적 관계를 중심으로

신봉주 한국러시아문학회 2023 러시아어문학 연구논집 Vol.81 No.-

Russian antinihilist novels of the second half of the 19th century are often criticized for sacrificing artistry in order to accuse contemporary nihilists. Among the factors often cited as contributing to the less artistic and denunciatory style of antinihilist novels are the blatant caricature of the nihilists and the crime narrative that corresponds to destructive logic of nihilism. Dostoevsky's The Possessed and Leskov's At Daggers Drawn, which were serialized at the same time in the Russian Messenger, are also categorized as antinihilist novels because of the characteristics mentioned above. However, inspired by good contrast between the two novels' nihilistic imagination, this article tried to argue how each work attempted to invent their own literary ‘nihilism’. Both novels depict the shame of an opinion of their own and the blind pursuit of ‘our side’ that prevent true conversion/repentance. Nihilists Gordanov and Pyotr, who are transformed into outright crooks in each novel, use the logic of nihilism to lord it over ‘our side’ and plot crimes. However, the crime evolves into a narrative of healing for the novel, as the people with their own understanding of evil act to eradicate the evil. The two novels differ in their use of the plague as a metaphor and fire as its consequence. Whereas Dostoevsky alludes to the energy of the people inherent in the mystery of fire, Leskov emphasizes the initiative of the people in their rituals of eradicating the plague. Nevertheless, with the intervention of some veiled force of will, the crime narrative of both novels approaches a higher level of redemption.

‘가슴 속 인간’의 발명 : 애덤 스미스의 『도덕감정론』과 도스토옙스키의 『죄와 벌』에 나타난 ‘양심’의 서사

신봉주 한국슬라브․유라시아학회 2019 슬라브학보 Vol.34 No.3

This article attempts to read Smith’s The Theory of Moral Sentiments and Dostoevsky’s Crime and Punishment as a conscience narrative. If Smith portrayed human conscience as sympathetic act led by the Providence in The Theory of Moral Sentiments, we can also read Crime and Punishment as a novel that has its own conscience narrative. What enables to compare two authors is the common faith that they had in the image ‘the man within.’ In the Theory of Moral Sentiments, Smith personifies the sympathetic ability that all human beings have in order to achieve a harmonious society as a ‘impartial spectator.’ Dostoevsky's 'man in man’, which he tried to find as 'a realist in a higher sense', is a ‘man of the idea’ who exists through constant dialogue with oneself in Bakhtin terms. The two thinkers, while alluding to the divine source of conscience, pay attention to its human dimension, sympathetic imagination. The activities of their ‘man within’ are based on the disinterestedness of human beings as a spectator and a man of the idea, and gradually move toward realizing the fictional nature of sympathy. The main scenes of Crime and Punishment demonstrate this tendency in more detail. As a spectator, we can overlook our own distance or imagine the feelings of others through this distance, and at some point we can say that we are actively building this distance. Though God will exist at the end of the imaginative distance when a man with a limit of vision extends this distance indefinitely, Smith and Dostoevsky have tried to invent the distance where God can be said 'invisible', which resulted in the creation of their own conscience narrative. 이 논문은 애덤 스미스의 『도덕감정론』과 도스토옙스키의 『죄와 벌』을 양심의 서사로 다시 읽는 것을 목표로 한다. 스미스가 『도덕감정론』에서 인간의 양심을 신의 인도를 받아 이루어지는 공감활동으로 형상화했다면, 우리는 『죄와 벌』을 그러한 의미의 양심을 본격 서사화한 소설로 읽을 수 있다. 이때 두 사상가를 비교의 장으로 불러내는 것은 무엇보다도 이들이 ‘가슴 속 인간’이라는 공통된 형상에 가졌던 믿음이다. 스미스는 『도덕감정론』에서 조화로운 사회를 위해 모든 인간에게 갖추어진 공감능력을 ‘공평한 관찰자’라는 존재로 인격화했다. 도스토옙스키가 ‘높은 의미의 리얼리스트’로서 목표로 삼은 ‘인간 속 인간’은 바흐친 식으로 말하면 끊임없는 자기와의 대화를 통해 존재하는 ‘관념인’이다. 두 사상가는 양심의 신적 근원을 암시하면서도 그것의 인간적 차원인 공감적 상상력에 주목한다. 이들 ‘가슴 속 인간’의 활약은 관찰자이자 이념인으로서 인간이 보여주는 사심 없음에 기초하며 점차 공감의 허구적 본성을 실현하는 방향으로 나아간다. 이러한 단계는 『죄와 벌』의 주요 장면들을 통해 보다 구체적으로 확인되며, 이로부터 우리는 인간이 관찰자로서 자신의 거리를 간과하거나 이 거리를 통해 타인의 감정을 상상해오다 어느 순간 이 거리를 능동적으로 구축하기에 이른다고 정리할 수 있다. 시야의 한계를 지닌 인간이 이 거리를 무한히 확장할 때 그 상상의 끝에 신이 존재할 테지만, 스미스와 도스토옙스키는 그에 앞서 신이 ‘보이지 않는다’고 말할 수 있는 거리의 발명을 고심한 것이며 ‘가슴 속 인간’을 내세운 이들의 양심 서사는 그 형식적 결실이라 할 수 있다.

도스토예프스키 『스체판치코보 마을 사람들』 분석-패러디를 넘어서

신봉주 한국노어노문학회 2013 한국노어노문학회 학술대회 발표집 Vol.2013 No.11