회원작품 - 약사동 단독주택

정아름,Jung, A Reum 대한건축사협회 2022 建築士 Vol.643 No.-

화폐상습진을 동반한 성인형 아토피피부염의 한방 치험 1례

정아름누리,홍승욱,Jung, A-rum-Nu-Ri,Hong, Seung-Ug 대한한방안이비인후피부과학회 2006 한방안이비인후피부과학회지 Vol.19 No.2

Introduction : Atopic dermatitis(AD) is chronic eczematous dermatitis which is related strongly to a family history of atopic disease and hereditary disposition. Adolescence and adult atopic dermatitis (AAD) patients have been overlooked because they were relatively small population and AAD were considered merely consecutive of infant and childhood AD. Objective : The purpose of this study was to estimate the efficacy of oriental medical treatment and management on chromic AAD with nummular eczema and breast eczema. Methods : We tented this case with herb-medication, herb-irrigation, acupuncture, negative therapy, full spectrum visible lay therapy (by carbon arc) and external application (SA1, Siwon Ilhwang-Go). We observed for 7 months. Results : The grades of the severity of AD with nummular eczema, breast eczema were lower only by the oriental medical treatments and managements. Conclusion : Considering the above results, more study is needed on the case with AAD with diffuse nummular eczema, effectiveness of external application and correlation between immunological and results of oriental media treatments.

한방안이비인후피부과에 내원한 피부질환 환자의 임상적 고찰

정아름누리,홍승욱,Jung, A-Rum-Nu-Ri,Hong, Seung-Ug 대한한방안이비인후피부과학회 2007 한방안이비인후피부과학회지 Vol.20 No.2

Objective : This study was performed to examine the patterns of skin disease in patients that had visited Dept. of Dermatology Hospital of Oriental Medicine, Dongguk University. We also compared on disease, age and treatment. Methods : We analysed statistic study in 505 patients, who had visited to our hospital from July, 2005 to February, 2007. Results : The results were as follows; 1. Distribution of dermatology classification was 40.6%, males were 41 % and females were 59%. 2. Distribution of aging was 18.2% in 0-9 years old and 18.8% in 10-19 years old and 17.4% in 20-29 years old. 3. Common disease group were Atopic dermatitis (24.55%); Acne (10.89%); Eczema (10.89%); Urticaria (10.30%). 4. Distribution of treatment according to diagnosis were external preparation in atopic dermatitis, acne, eczema, dermatitis seborrheica ; herbal-medication in urticaria ; herbal-medication and external preparation in facial redness. 5. Distribution of treatment according to aging were external preparation in all group except 50-59 years old; acupuncture treatment in 20-29 years old; herbal-medication in 10-19 years old; consultation in 70-79 years old. Conclusion : This study suggests that oriental medical treatments is popular in dermatologic diseases, especially atopic dermatitis and acne. We have to take steps for effective management and treatment for special diseases and ages.

한방안이비인후피부과 입원환자의 임상적 고찰

정아름누리,홍승욱,Jung, A-Rum-Nu-Ri,Hong, Seung-Ug 대한한방안이비인후피부과학회 2008 한방안이비인후피부과학회지 Vol.21 No.1

Objective : This study was performed to examine the patterns of inpatients that had visited Dept. of Dermatology Hospital of Oriental Medicine, Dongguk University. Methods : We analysed statistic study in 106 patients, who had admitted to the Dept. of Dermatology, Ophthalmology & Otorhinolaryngology Hospital of Oriental Medicine, Dongguk University from July, 2005 to January, 2008. Results : The results were as follows; 1. Males were 50.94% and females were 49.06%. 2. Distribution of aging was 18.87% in twenties and 17.92% in fifties. 3. Common disease group were Facial palsy(33.96%); Atopic dermatitis(21.7%); Tinnitus(7.55%); Sudden Sensorineural Hearing loss(4.72%); Sore throat(5.66%). 4. Average age of Facial palsy patients was 50.9 years old, average hospitalized period were 10.47days and subjective satisfaction rate was 2.56 points on the basis of 4 points. 5. Average age of Atopic dermatitis patient's average age was 22.22 years old, average hospitalized period were 8.35days and subjective satisfaction rate was 3.44 points on the basis of 4 points. 6. 47.2% of all patient were admitted into the hospital on 1st or 2nd outpatient service and 44% of Facial palsy patient were admitted into the hospital via emergency room. 7. All patient's average hospitalized period were 7.5 days. 8. All patient's subjective satisfaction rate were 2.97 points on the basis of 4 points. Conclusion : This study suggests that oriental medical treatments is especially popular in facial palsy and atopic dermatitis. We have to take steps for effective management and treatment for special diseases and ages.

상실의 시대에 머무르는 목회상담

정아름 ( Jung Arum ) 한국목회상담학회 2016 목회와 상담 Vol.27 No.-

이 논문의 목적은 상실의 시대에 머무름의 목회상담을 제안하는 것이다. 현대 사회에는 세월호 참사, 메르스 사태 등의 집단적 상실이 가득하다. 또한 관계, 장소, 취업기회, 꿈 등의 개인적인 상실도 많다. 그러나 신자유주의 경제체제의 성과사회에서는 상실의 경험에 머무르기 보다는`괜찮지? 괜찮아`라며 위로 아닌 위로로 이를 강요한다. 상실을 경험한 이들이 먼저`괜찮다`고 느끼기 이전에 환경이 먼저 강요한다. 이에 상실의 경험이 다뤄져야 하는 필요를 가지고 이 연구를 시작하였다. 이 연구를 위해 제독철학자 한병철과 정신분석가 지그문트 프로이트, 대상관계이론가 도널드 위니캇과 함께 대화하였다. 먼저, 괜찮지 않은 상실의 경험에 괜찮음을 강요하는 환경으로 한국사회와 교회에 대하여 비판적 성찰을 한다. 한국사회는 신자유주의 성과사회의 가속화된 시간 속에서 성과를 얻기 위해 괜찮기를 강요하였다. 그리고 성과사회가 드리워진 교회 내에서는 종교적 관념의 영향으로 괜찮음을 강요하였다. 그러나 성과사회에서의 상실의 경험은 괜찮지가 않았다. 두 번째, 괜찮지 않기에 나타나는 증상으로 우울증과 강박 행동에 대하여 살펴본다. 부정성의 규율사회에서 긍정사회로의 확장은 개인에게 향하는 억압을 강화시켰다고 본다. 그리하여 사랑과 공격성을 통해 그 증상들을 이해해본다. 마지막으로 머무름의 목회상담을 제안한다. 상실에 머무름으로 충분히 좋은 환경에서의 중간공간이 창조되고 그 안에서 사랑과 공격성이 통합되는 애도로서 놀이를 이야기 한다. 그 머무름의 공간에서 상실 속에서도 자신의 존재를 경험할 수 있다. 머무름은 사랑과 창조성, 파괴와 창조의 상반된 작용이 일어나는 역설적이지만 역동적인 것이다. 역동적인 머무름의 목회상담은 신자유주의 성과사회에 삶의 의미를 재창조할 수 있도록 이끈다. 이에 머무름의 목회상담을 제안한다. This paper proposes a pastoral counseling of staying in times of loss. Modern society is replete with collective loss, such as the Sewol ferry tragedy and the MERS outbreak. In addition, there is a great deal of personal loss in relationships, locations, job opportunities, and dreams. However, in the achievement-oriented social and economic system of neoliberalism, we force the so-called consolation by saying, “Are you okay? Yes, you are okay,” rather than experiencing the loss. Before people who experience the loss feel okay, the environment forces them to be so. This highlights the need to deal with the experience of loss, on which this paper is based. I had a conversation with the admirable philosopher Han Byung-chul, psychoanalyst Sigmund Freud, and object relations theorist Donald Winnicott. First, I critically reflect on Korean society and the church as the environment that imposes being okay when people experience loss. While South Korean society became results-oriented in the neoliberal achievement-centered system, the church did the same under the influence of religious ideas; however, the people experiencing loss were not all right. Second, I examine depression and obsessive-compulsive behaviors as symptoms that appear from not being okay. The expansion from a disciplinary society of negativity into a more positive one seems to have strengthened the oppression of individuals. Thus, I attempt to understand the symptoms through love and aggression. Finally, I propose a pastoral counseling of staying. By staying and experiencing loss, the transitional space provides a good-enough environment, and within it, we talk about play as condolences that integrate love and aggression; and even ones who experience loss can have an experience of their existence. Staying is paradoxical, yet dynamic, and it is where the opposite effects of love and creativity, destruction and creation, occur. A dynamic pastoral counseling of staying allows individuals to recreate the meaning of life in the achievement oriented, neoliberal society; hence, I make this proposal.

사회적 가치 측정방법의 특징 분석 및 최신 동향

정아름(A-reum Jung),허승준(Seung Jun Hur),송기광(Ki-kwang Song),김보영(Bo Young Kim) 한국경영학회 2020 Korea Business Review Vol.24 No.3

최근 사회적 가치는 전 세계적으로 중요성이 증가하고 있으며, 주체별로 다양한 측정방법이 개발되고 있다. 이에 본 연구에서는 사회적 가치 측정방법의 발전 동향과 측정 주체별 차이를 분석하고 최신 측정방법의 특징에 대해 분석하였다. 사회적 가치 측정의 발전 과정을 살펴보면 사회적 서비스 제공을 담당해 왔던 정부와 국제기구, 비영리재단 등을 중심으로 측정을 시작하였다. 최근에는 다양한 주체들이 서로 다른 측정방법을 개발하고 사용함에 따라 보편적 글로벌 목표를 구체화하고자 하는 특징이 두드러진다. 측정 주체는 크게 국제기구, 정부, 비영리재단, 임팩트 투자기관, 컨설팅회사, 기업 이니셔티브로 구분할 수 있는데, 각 주체별로 측정하고자 하는 목적이 상이하며, 측정방법 또한 다소 차이가 있다. 본 연구에서는 최근 사회적 가치 측정방법을 5가지 특징으로 정리하였다. 첫째, 사회적 가치와 경제적 가치를 의사결정에 함께 활용하기 위해 정량적 측정 중에서도 화폐가치로 측정하고자 하는 움직임이 점차 확산되고 있다. 둘째, 2010년대로 들어서면서 국제사회에서는 사회적 가치 측정방법에 대한 글로벌 기준을 도모해야 한다는 논의가 꾸준히 제기되고 있으며, 측정방법의 표준화에 대한 필요성이 강하게 논의되고 있다. 셋째, 공급자 중심의 노력이 아닌 사회적 가치의 본연적 이해관계자인 수혜자의 실제 변화를 측정하는 방법으로 변화하고 있다. 넷째, 사회적 가치를 단독으로 측정하고 보고하는 것이 아니라 경제적 가치와 통합하여 보고하려는 논의가 시작되고 있다. 다섯째, 정확한 측정을 위해 인공지능(AI)과 머신러닝을 통해 정보를 수집하려는 시도가 늘어나고 있다. 본 연구는 사회적 가치 측정방법에 초점을 맞추어 측정 주체별로 다양한 사회적 가치 측정방법을 정리한 최초의 연구이며, 최근 사회적 가치 측정방법의 특징을 살펴봄으로써 현재 사회적 가치 측정의 역할과 방향을 찾을 수 있다는데 의미가 있다. As the importance of social value has increased worldwide, various methods of social value measurement have been developed by many agents. In this respect, this study examines the trends regarding the development of social value measurement methods, the methodological differences between agents, and the characteristics of the latest measurement methods. The development process of social value measurement method began with agents such as governments, international organizations, and non-profit foundations. As various agents develop and implement their own measurement methods, the call for global standardization has increased. The agents can be primarily categorized into international organizations, governments, nonprofit entities, impact investment institutions, consulting firms, and corporate initiatives. The measurement methods differ from agent to agent as the objectives of each are different. This study considers five characteristics regarding recent social value measurement. First, there is a gradual movement to translate social value in monetary terms to utilize both social and economic values in decision-making. Second, since the 2010s, the international community has emphasized the need for the establishment of global standards for social value measurement. Third, there has been a transition from supplier-oriented measurements to a system that measures the actual change for beneficiaries. Fourth, changes have been made to integrate both social and economic values in reporting rather than social value alone. Lastly, there have been an increase in attempts to collect information via artificial intelligence and machine learning for more accurate measurement. This is the first research to organize various agents based on their social value measurement methods. It provides insight on the current direction and role of these methods through their characteristics.

3차원 카이럴 나노구조체의 합성 및 응용

정아름(Arum Jung),김창호(Chang Ho Kim),황명후(Myonghoo Hwang),염봉준(Bongjun Yeom) 한국고분자학회 2016 고분자 과학과 기술 Vol.27 No.6

컨테이너 건축물의 감성 공간 요소에 관한 연구

정아름(Jung, Ah-Reum),권누리(Kwon, Nu-ri),지예솔(Ji,Ye-Sol) 대한건축학회 2016 대한건축학회 학술발표대회 논문집 Vol.36 No.2

The container has emerged as a win icon beyond the residential and commercial spaces, urban renewal and innovation. The purpose of this study was to analyze emotional space elements of container buildings why people are to be curious and interest about it. This study was conducted through the emotional evaluation survey of users who use selected four areas.

도시특성에 따른 신재생에너지시스템 복합 적용 방안에 관한 연구

정아름(Jung A-Rum),박진철(Park Jin-Chul),이언구(Rhee Eon-Ku) 대한건축학회 2012 대한건축학회논문집 Vol.28 No.2

Objective of this study is to suggest the methodology for effective application of integrated renewable energy systems in urban area and to propose the application design using this methodology. To achieve this, evaluation method of renewable energy potential reflecting the urban characteristics was presented and applicability of renewable energy system was analyzed. Also the application methodology for renewable energy system in urban area was suggested and the application design of integrated renewable energy systems according as urban characteristics was proposed by using this methodology. The results of this study were as follows; The total output of renewable energy systems accounted for 44.3% of the total load in case of the low-rise detached housing complex. And high-rise apartment housing complex was 32.6%, mixed-used complex was 32.1%, and business complex was 21.5%.

목회(기독교) 상담사의 협동조합 모델 실천 경험에 대한 목회신학적 성찰

정아름(Arum Jung) 한신대학교 신학사상연구소 2023 신학사상 Vol.- No.201

이 연구는 목회돌봄이 교회를 넘어 공적 역할이 요구되는 시대에 출현한 협동조합 모델의 실천이 돌봄의 또 한 명의 주체인 상담사에게 이 경험이 어떤 의미를 지니고 있으며, 앞으로 이 모델을 위해 필요한 것이 무엇인지 살펴보고자 한다. 또한 목회신학적 성찰을 통해 한국 목회상담의 모델로서의 새로운 대안으로 자리매김할 수 있는 가능성을 찾아보고자 하는 시도이다. 성과 중심의 무한 경쟁 사회로 달리고 있던 신자유주의 체제의 시대는 사회적으로 불평등과 양극화의 심화 등의 한계가 대두되며 사회적이고 공평한 체제로의 전환을 위하여 세계는 사회적 경제를 주목하기 시작하였다. 사회적 경제는 자본보다 사람 중심을 강조하며 등장하였다. 삶의 질 증진, 빈곤, 소외 극복 등을 위해 협력과 호혜를 바탕으로 한다. 이러한 시점에 코로나19 팬데믹이 나타나면서 삶의 현장에서 연대와 민주적 상호 호혜의 가치는 더욱 중요한 사회적 가치로 강조되고 있다. 목회돌봄 또한 교회 내부에 머무는 것이 아니라 목회신학적 가치로 사회에 공적 역할에 대한 필요가 대두되고 있다. 그 대안으로 협동조합 모델이 시도되었다. 그리하여 목회상담가들이 각자 개인의 한 주체로서 협동조합에 참여하여 공적 역할의 실천을 기대하고, 그 실천을 행하고 있다. 그렇기에 연구자는 새로운 대안으로 등장한 협동조합 모델이 그동안의 실천 경험 속에서 각 주체로서 개인에게 어떠한 의미를 지니며, 협동조합의 철학과 운영이 실천 경험에서 어떤 의미를 지니는지 인터뷰 분석을 통하여 살펴본다. 이 연구를 통하여 신자유주의 체제에서 사회적 경제 체제로, 코로나19로 인하여 마음의 연대가 중요하게 대두되는 시대의 전환기에서 돌봄의 현장의 필요와 목회상담가들의 필요에 목회(기독교) 상담의 협동조합 모델이 응답하는 실제적인 대안이 되기를 기대한다. This study considers the practice of the cooperative model which emerged at a time when pastoral care was called to play a public role beyond the church. It also discusses the significance of this experiencer the counselors, another practitioner of care. Finally it looks at the requirements for this model in the future. Through pastoral and theological reflection, the study is also an attempt establish a new alternative for Korean pastoral counseling. In an era of neoliberalism, marked by a performance-centered society in endless competition, negative impacts of social inequality and deepening polarization are emerging. The world has begun to pay attention to the social economy in order to transition to a social and equitable system. The social economy has placed the emphasis on people over capital. It is based on cooperation and reciprocity towards the improvement of the quality of life and the overcoming of poverty and alienation. With the occurrence of COVID-19, the values of solidarity and democratic reciprocity are becoming ever more important social values in various walks of life. It is also becoming increasingly necessary for pastoral care to play a public role in society, with pastoral theological values. Thus, the cooperative model was introduced as an alternative approach. Pastoral counselors participate in the cooperative model as individual subjects and, embracing their public roles, put it into practice. By analyzing interviews, this study looks at the cooperative model and its significance for individuals as subjects in their practical experience, as well as the significance of the cooperatives’ philosophy and practical experience of operation. In an era shifting from the neoliberal system to the social economy, and in an era where solidarity of the mind becomes vital due to COVID-19, this study hopes to offer a practical alternative to the needs of caregivers and pastoral counselors through the cooperative model of pastoral (christian) counseling.