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- 저자 : 정성민(Sung-Min Jeong) (검색결과 56 건)
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석회보르도액 살포가 거봉포도의 노균병 발생에 미치는 영향
정성민,마경복,박서준,김진국,노정호,허윤영,박교선,Jung, Sung-Min,Ma, Kyeong-Bok,Park, Seo-Jun,Kim, Jin-Gook,Roh, Jeong-Ho,Hur, Youn-Young,Park, Kyo-Sun 한국유기농업학회 2011 韓國有機農業學會誌 Vol.19 No.4
Bordeaux mixture made with each grade of lime and copper sulfate was tested general property and disease control value. Bordeaux mixture was made by composition of each grade of lime (95%, 80%) with each grade of copper sulfate(98.5%, 95%). Phytotoxicity was evaluated to Bordeaux mixture made with each grade of lime and copper sulfate, and then low grade copper sulfate (95%) was more severely in the grapevine leaf. Bordeaux mixture, made with each grade lime and copper sulfate, were tried to evaluate control effects of downy mildew in field. As a result, Bordeaux mixture (95% of lime and 98.5% of copper sulfate, 6-6) applied 5 times at late in June was showed more effective disease control value than any other trials of Bordeaux mixture. There was no difference in nutrient status of petiole each treatment. But fruit characteristics were shown more slightly improved quality.
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정성민(Sung Min Jeong) 한국기독교학회 2004 한국기독교신학논총 Vol.34 No.-
Tillich holds that one s existence is in the state of estrangement. That is to say, one is in the split between essence and existence. Essence can mean the original and uncorrupted nature of things from which being has fallen. For Tillich, essence gives the power of being to being, and, simultaneously, it becomes the law to judge it. If essence is united with existence. neither law nor judgment exists. However. if essence and existence are not united. essence. as law opposes all that is, and judgment is real in self-devastation. Existence can he interpreted as "the possibility of finding a thing within the whole of being," as "the actuality of what is potential in the realm of essences," as "fallen world," and as "a type of thinking which is aware of its existential conditions or which rejects essence entirely." Consequently, for Tillich, the separation of existence from essence is the separation of the actual from the created world. In contrast to the fact that the split between essence and existence in ones life is absolutely actual. God is beyond essence and existence. Consequently, estrangement means that one is separated from the "ground of being," from other being. and from himself. The word "estrangement" adequately displays one` s existential predicament. Accordingly, it is biblical to use the tens "estrangement" in portraying ones existential predicament because the word, "estrangement," is a reinterpretation of sin from a religious perspective. Accordingly. ones predicament is estrangement, which is sin. In this religious reinterpretation, sin is understood as one s estrangement from God, from men, and from himself. Since the opposite of estrangement is the reunion of the separated, estrangement is conquered by reunion. Accordingly, sin is mastered in love. which is the struggle for the reunion of the separated. In the state of estrangement, the relation of being to the ground of being is lost, and the domination of non-being over being is experienced. If one`s existence is united with essence. he is not threatened by non-being. That is to say, non-being is helpless where essence and existence are united. Unfortunately. however, every being is in the state of estrangement. One cannot avoid despair and anxiety caused by estrangement. Consequently, one must find the way to overcome estrangement between essence and existence, or seek someone who can unite essence with existence. According to the eschatological symbol, for Tillich, he who is the Christ brings "the new eon." This means that the Christ is the one who brings the new state of things, the New Being. Christianity claims that Jesus of Nazareth is the Christ. If this claim is wrong, Christianity is then a false religion. Tillich holds that "the affirmation that Jesus is the Christ is an act of faith and consequently of daring courage." The New Being has the power to conquer the gap between essence and existence because it is essential being underthe conditions of existence. Jesus could be the Christ by participating completely in existence. This means that, in order to be the Christ. Jesus had to take suffering and death upon himself. Moreover, this indicates, `:Jesus, like every man, is finite freedom"If Jesus is not equal with humankind, he cannot be the Christ. Since the being of Jesus is also the New Being, Jesus provides every being who participates in him with the power of being to overcome the forces of estrangement. That is. the New Being is universally valid for every human being. Tillich holds that Jesus as the New Being is the end of existence because the estrangement between essence and existence has been mastered by him. Tillich`s concept of estrangement shows that Tillich is different from the 19thcentury liberal theologians because for them, the idea of estrangement, that is. the reinterpretation of sin had been ignored. The concept of estrangement can make Tillich theology be understood as one of the neo-orthodoxy theologians who turned their p
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국내 신품종 포도 품종 진옥, 홍이슬의 수체양분분포 및 양분요구도
정성민(Sung Min Jung),장은하(Eun Ha Chang),김진국(Jin Guk Kim),박서준(Seo Jun Park),남종철(Jong Chul Nam),노정호(Jeong Ho Roh),허윤영(Youn Young Hur),박교선(Kyo Sun Park) (사)한국생물환경조절학회 2012 시설원예‧식물공장 Vol.21 No.4
년간 시비기준량을 설정하기 위해 포도 신품종(진옥, 홍이슬)의 각 부분의 양분흡수량을 4년간 조사하였다. 첫번째 해에는 다른 품종보다 진옥 품종의 뿌리 발달이 왕성하게 이루어지는 것으로 조사되었다. 1~2년 생장한 포도와 비교해 볼 때 3~4년 생장한 포도는 비슷한 비율의 양분을 흡수하였지만 약 30%의 양분이 과실로 배분되었다. 칼륨은 과실에 있어서 중요한 양분으로 과피와 과육에 건물중 대비 약 1%의 함량을 나타내었다. 마그네슘은 주로 엽병에 건물중 대비 약 1%로 집적되었다. 칼슘은 잎에 축적되었고(0.95%) 그 양은 잎의 질소함량(1.25%)과 비슷한 양이었다. 진옥 품종의 4년생 양분요구량은 질소 55.5g, 인산 7.7g, 칼륨 42.0g, 칼슘 34.6g, 마그네슘 11.1g으로 캠벨얼리품종의 질소 57.4g, 인산 7.9g, 칼륨 44.4g, 칼슘37.3g, 마그네슘 12.2g 보다 적은양임을 알 수 있었다. 다른 품종에 비해서 홍이슬의 경우에는 적은양의 양분이 요구되었는데 낮은 발아율과 빈가지 증상을 조절할 수 있는 재배적 조치가 선행되어야 할 것이다. Nutrient uptake of each part of grapevine in the new grapevine cultivars (Jinok, Hongisul) was analyzed for making standard of annual fertilizations at four years. One year grown diploid cultivar ‘Jinok’ was showed more vigorous growth of root than other cultivar. Annually total nutrient of grapevine was absorbed with the same ratio of three major nutrients (Nitrogen, Phosphate, and Potassium). However about 30% of total absorbed nutrient of 3~4 year grown grapevine was distributed bunches. Potassium was measured as major nutrient in the bunch, accumulated in the peel and flesh (about 1% of D.W.). Magnesium was mainly accumulated in the petiole (about 1% of D.W.). Calcium has accumulated in the leaf (about 0.95% of D.W.), that concentration in this part was similar concentration of nitrogen (about 1.25% of D.W.). Nutrient requirement of four year grown ‘Jinok’ (N; 55.5 g, P; 7.7 g, K; 42.0 g, Ca; 34.6 g, Mg; 11.1 g) required less fertilizers than ‘Campbell Early’ (N; 57.4 g, P; 7.9 g, K; 44.4 g, Ca; 37.3 g, Mg; 12.2 g) needed. ‘Hongisul’ required less fertilizers compared to other grapevine cultivars, but cultural practice system for production of grape should be develop to improve their poor bud burst and fruit set.
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하나님의 창조질서와 무성(nothingness)에 대한 칼 바르트의 이해
정성민(Sung Min Jeong) 한국기독교학회 2004 한국기독교신학논총 Vol.31 No.-
Barth`s theology of nothingness is not only biblical but also pastoral. Robert Scharlemann points out that Barth writes this theme to preach a sermon as a Protestant minister. That is, Barth`s theology is based on his pastoral experience. By reading Barth`s notion of nothingness, one can see that Barth is very dialectical in developing his idea of nothingness in order to defend his Christian faith. In fact, Barth`s dialectical theology was a very significant and effective tool for him to defend his position against liberal theology. Barth speaks confidently of the God of the Bible. Barth`s idea of nothingness is very dialectical and paradoxical. For Barth, nothingness has three types of form: sin, evil and death. Sin is the creature`s own act and guilt. Sin is followed by the suffering of evil and death. In this sense, nothingness is not only a moral threat but also a physical and absolute threat to the creature. According to Barth, after the fall, the creature was helpless to the threat of nothingness. The creature becomes not only its prey but also its instrument. Nothingness breaks the relationship between God and the creature. It not only offends God but also threatens God`s creature. In this sense, nothingness is an alien element among the objects of God`s providence. For Barth, the conquest of nothingness is absolutely God`s own affair because God alone can overcome and resist it. Therefore, God is the only hope of the creature. The way God conquers nothingness is through the incarnation of Jesus Christ. Nothingness is then overcome and removed by Jesus Christ. That is, sin, evil and death are overcome by Jesus. Accordingly, nothingness has lost its objective existence because of Jesus Christ. Barth`s nothingness is also very closely related to evil, Satan, demons, suffering, and theodicy with the sovereignty of God and His self-revelation in Jesus Christ. In dealing with the problem of nothingness, Barth put Christology in the center of his theology. Barth`s statement that God is not responsible for nothingness contradicts his other argument that God`s non-willing is a powerful willing, and therefore, God is the basis and Lord of nothingness which is divine non-willing. His argument that nothingness belongs to God because it is on the left hand of God is inconsistent with his argument that nothingness, as an alien factor in God`s providence, is the enemy of God, so that it has nothing in common with God. This inconsistency is the limitation of Barth`s dialectic theology. Barth`s God is almighty, so that He can control and transcend nothingness. However, Barth`s God excludes the reality of nothingness from His nature. Barth seems to fall under the influence of dualism. Barth tries to overcome dualism by arguing that evil is also in the hand of God even though it is neither willed nor created by God. It is another limitation of Barth`s theology that he, as a neo-orthodox theologian, is unable to attribute the nature of evil to God either directly or positively. Barth`s dialectical theology is to defend the God of justice and his theodicy. In doing so, he cannot avoid expressing the dualistic characteristic of good and evil. We have to praise Barth for giving preachers the courage to proclaim the Word of God with confidence and vigor. We also have to admit that Barth`s theology of nothingness safeguards Christian faith from being trivialized and marginalized by liberal theology. Furthermore, Barth should be praised for providing a middle ground for both liberal and conservative to meet and resolve the differences and conflicts of their theologies.
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