방사선조사에 의해 피질이형성증 백서의 전기행동학적, 병리조직학적 특징

최하영,Choi, Ha-Young 대한신경외과학회 2000 Journal of Korean neurosurgical society Vol.29 No.7

Purpose : Neuronal migration disorder(NMD) is a major underlying pathology of patients with intractable epilepsy. The role of NMD on seizure susceptibility or epileptogenecity, however, has not been documented. Methods : External irradiation of total amount of 250 cGY was performed to the fetal rats on days 16(E16) and 17(E17) of gestation. After delivery, the rats of 230-260g were decapitated for the histopathologic study. Epileptog-enecity of the NMD was studied by observing electroclinical events after intraperitoneal kainic acid(KA) injection in the control rats and NMD rats. Results : Histopathologic findings revealed focal and/or diffuse cortical dysplasia consisting of dyslamination of the cerebral cortex and appearance of the cytomegalic neurons, neuronal heterotopia in the periventricular white matter, dispersion of the pyramidal layer and the dentate gyrus of the hippocampus, and agenesis of the corpus callosum. Abnormal expression of neurofilaments protein(NF-M/H) was characteristically observed in the dysplastic neurons of the neocortex and hippocampus. Early ictal onset and prolonged ictal activity on EEG and clinical seizures were observed from the NMD rats unlike with the control rats. Conclusions : Exteranl irradiation on the fetal rats produced NMD. And the rats with NMD were highly susceptible to kainic acid provoked seizures. This animal model would be useful to study the pathophysiology of clinically relevant NMDs.

CIS의 한인선교사의 앞으로 10년 후 전망에 대한 소고

최하영 ( Choi Ha Young ) 아세아연합신학대학교 신학연구소 2017 ACTS 신학저널 Vol.32 No.-

2017년 6월 6일~9일까지 제19차 CIS선교대회가 상트페테르부르크에서 열렸다. 그 동안 12개 지역에 개최되었으며 25년이 지났다. 현재 많은 선임선교사들이 앞으로 10년이면 자신의 사역지에서 새로운 방향으로 모색을 할 시기이기도 하다. CIS한인선교사들에게 11개 문항의 설문지에 9개국 82명으로부터 응답을 받았다. 이 중 여성 선교사는 33%였다. 이들 응답자 중에 10년 후 60대 이상 선교사가 63%로 고령화된다. 이들의 은퇴에 대한 대비가 필요하다. 즉 파송교회와 선교단체는 은퇴 선교사를 위한 연금가입을 의무화하고, 은퇴선교사를 위한 주택을 마련해 주어야 할 것이다. 응답자 중 2000년 이전에 파송된 선교사는 41%, 2001년~2010년은 34%, 2011년 이후 25%로 감소하고 있다. 그러므로 은퇴선교사 및 선임선교사들이 신임선교사 발굴과 한국교회선교 동원 등 촉진제(Catalyst) 역할을 해야 할 것이다. 선교지에서의 갈등 및 위기를 만났을 때의 해결책으로 약 64%가 상당히 비밀이 보장되는 본인 혹은 가족을 통해 해결한다고 하였다. 이에 선교단체와 파송교회는 이런 선교사들을 살펴 전문적인 치유 방법을 찾아야 할 것이다. 만일 이양 및 위임을 한 다음 어떻게 하겠는가?에 대하여 62%가 이양 및 위임을 하고 자신의 사역지를 떠나겠다고 하였다. 70세 혹은 은퇴하게 되면 11%만이 모든 것을 내려놓고 노후를 잘 보내겠다고 하였다. 그러므로 89%가 은퇴 후에도 여러 모양으로 선교를 계속하겠다고 하였다. 이에 선교사들의 은퇴 후의 사역 준비가 절실하다. 또 다른 질문으로, `앞으로 10년, 우리는 무엇을 할 것인가?` 에 대해 약 81%가 현재 사역지에서 보다 더 다양한 사역을 지속하겠다고 하였다. 한편, 동료 선교사에게 하고 싶은 충고는 32%가 언어를 철저히 배우라는 것이다. 그리고 29%가 현지인 및 동료 사역자간 협력하라고 하였다. 이와 같이 10년 한인선교사 대부분이 현지 사역을 지속하기를 원하고 있었다. 이에대한 한국교회와 파송단체, 선교사 자신이 사전에 준비를 잘하여 하나님께 영광돌려야 할 것이다. From 6 to 9, June 2017, the 19th CIS mission conference was held in St. Petersburg. It has been held in 12 regions over the past 25 years. Currently, many senior missionaries are in search of a new direction in their ministry in the next decade. So this topic is “What will we do in the next 10 years?” The questionnaire of 11 questions received responses from 82 people from 9 countries of the CIS Korean missionaries. Of these, 33% were female missionaries. Among these respondents, missionaries aged 60 or older will become aged 63% after 10 years. They need to be prepared for retirement. In other words, the sending churches and mission organizations will have to provide pensions for retired missionaries and provide housing. Respondents of the missionaries commissioned before 2000 is 41%, 34% from 2001 to 2010 and 25% since 2011 has decreased gradually. Therefore, retired missionaries and senior missionaries should act as Catalysts, such as finding new missionaries and mobilizing churches in Korea. About 64% of the solutions when confronted with conflicts and crises in the mission field were solved by themself or their families, which are highly confidential. Therefore, we need to approach more missionaries and find more professional healing methods. What would you do if you transferred and delegated? 62% said they would transfer and delegation and leave their ministry. At age 70 or retirement, 89% said they would continue their mission in various ways after retirement. Therefore, it is necessary to prepare for ministry after retirement. What will we do in the next 10 years? About 81% of the respondents said that they will continue to do more variety in ministry than in the current ministry field. On the other hand, 32% of the advice they give to fellow missionaries is to learn the language thoroughly. And 29% said they should cooperate with local and fellow ministries. In the next 10 years, I would like to encourage all of us to know another chance and challenge.

Optimal Shape Design of Hub Edge Contact Profile in a Press-Fitted Shaft

최하영(Ha-Young Choi),이동형(Dong-Hyung Lee),권석진(Seok-Jin Kwon),서정원(Jeong-Won Seo) Korean Society for Precision Engineering 2016 한국정밀공학회지 Vol.33 No.7

철도 차륜 플랜지 손상 저감을 위한 차륜 형상 설계

최하영(Ha-Young Choi),이동형(Dong-Hyoung Lee),이종수(Jongsoo Lee) 대한기계학회 2011 대한기계학회 춘추학술대회 Vol.2011 No.10

Wear and fatigue damage of the railway wheel and rail affects the safety and maintenance of the railway vehicle. To reduce the damage of wear and fatigue in wheel and rail, it is necessary to optimize wheel profile by solving the multi-objective function problem, because it is generally recognized that wear and fatigue damage occurs concurrently in most railway environment. This paper proposes an optimum profile of railway wheel that can simultaneously reduce the wear and fatigue while running on the curved track. The vehicle dynamics analysis was performed to analyze the dynamic characteristics according to the variation of wheel profile. For the genetic algorithm based multi-objective optimization, Pareto-optimal solution obtained from NSGA-II(Non-dominated Sorting Genetic Algorithm-II) is used to acquire an optimum profile of railway wheel which can reduce the wear and fatigue. It was found that an optimum wheel profile not only reduces wear and fatigue of wheel than initial wheel profile, but also shows good results of a derailment and lateral force.

정교회신앙에 뿌리를 둔 우크라이나 교회의 역사와 선교적 과제

최하영 ( Ha Young Choi ) 한국복음주의역사신학회 2013 역사신학 논총 Vol.25 No.-

Eastern Orthodox Church permeated in custom and convention of Ukraine as much as Ukrainians say that they are Orthodoxy believer from their birth. The naturalization of the Orthodox Church has been well combined with the indigenous belief that was popular around 10th century near the Dnieper river. Faith and theology of the Orthodox Church has close relationship with iconolatry. In AD 787 in the seventh Ecumenical Council, the Second Council of Nicaea the use and veneration of icons was restored from suppression. In AD 848, after finishing controversy about icon, the Orthodox Church spread across Bulgaria, Moravia and Kiev. Kievan Rus was established by Oleg in 879. In 945, Olga of Kiev was baptized by Orthodox Church first, then her grandson Vladimir was baptized in 988. Consequently, Eastern Slavs which are nowadays Ukrainians, Russians, and Belarusians became Orthodoxy believers. Eastern Orthodox Church permeated in custom and convention of Ukraine as much as Ukrainians say that they are Orthodoxy believer from their birth. During reign of Yaroslav, son of Vladimir, Rus had the golden age and reached the zenith of its cultural flowering. Already having 16 eparchies, Golden Gate, Saint Sophia Cathedral and Kiev Pechersk Lavra, Rus had great influence upon Europe. However, fall of Kievan Rus by Mongol invasion of the 1240s and Golden Horde`s domination over northwest of Ukraine for 240 years, separated Eastern Slavs politically and religiously. During this period, Roman Catholic Church sent priests of Dominican and Franciscan in order to convert Rus Orthodox Christians; however, the priests failed to convert who already were strong followers of faith and culture of Orthodox Church. Meanwhile, after Mongol invasion, Lithuania took rule of the West of Ukraine though victory upon Golden Horde. In 1363 they occupied Kiev. In 1385, as Lithuania reign over Poland, the area had being influenced by Roman Catholic. According to council at Florence in 1458, Kiev went under Pope`s control. Therefore, the Kievan Rus eventually had seven Moscow Orthodox Eparchies and nine Autonomous Eparchies under Roman Pope`s control. After Rus Orthodox Archdiocese moved to Moscow in 1328, Ivan the Great III married with Byzantine emperor`s cousin Sophia in 1427 and became the legitimate successor to Constantinople Eastern Orthodox Church. In 1589 Moscow became a Russian Patriarchate and got equal position and prestige equivalent to Roman pope. By Union of Lublin, Polish Rzeczpospolita(Polish―Lithuanian Commonwealth) ruled western area of Ukraine and in 1565 dispatched Jesuit priests. At the same time, by the influence of the Protestant Reformation, Lutheran and Calvinist were welcomed by Rus nobles. In 1580, Ostrich Bible, the first printed bible was published in Ukraine. To preserve Rus Orthodox Catholic culture, Lviv Brotherhood established school and published Orthodox books. The Jesuits, the Orthodox Brotherhood, and the Protestant nobles in Polish Rzeczpospolita had religious conflicts which eventually caused social political problems. Hence, in 1596, at the Brest Council for Church union the Uniate Church was established. However, the Schismatic farmers and serfs upraised against this event; the leader of the uprising was Cossack Hetman. Cossacks found Zaporozhian Sich on the south―east of Ukraine in 1553. Zaporozhian Cossacks elected their own leader, who was called Hetman, and any important decisions had been done in Rada. The center of their national consciousness was the Kiev Pechersk Lavra. When Hetman Bohdan Khmelnytsky ruled central part of Ukraine, Polish Lithuanian - Commonwealth frequently invaded this area. Thus, the Hetman requested support from Duchy of Moscow, and they made a Treaty of Pereyaslav in 1654 which promised Russian protection over Ukraine. Since then Russia protected and ruled this area until Ukraine became independent in 1991. In 1686 Russia and Poland signed the Eternal Peace Treaty which stated Poland`s possession of western part from Dnieper river and Russia`s possession of eastern part. This event remarkably has influenced religion, culture and politics of Ukraine. Rus nobles in Poland territory tried to convert Orthodox Christian farmers into Roman Catholic, so farmers upraised against in 1734, 1750, 1768. Hence, in 1773, Russia and Cossacks have driven Poland out completely and gave Galicia to Austria. Austria flourished Greek―Catholic in this area and in 1808, Lviv became major archiepiscopal of Greek― Catholic Church. In 1785, Russia put almost all area of Ukraine, except some western area, under the Russian Orthodox Church. As Ukrainians` national consciousness has been raised, they founded university in Kharkov in 1805 and in Kiev in 1834 to be cores of the nationhood. Taras Shevchenko published “Kobzar” in 1840 and increased national awareness. In 1890, first political party was established in Lviv, in 1917, the parliament Rada was established and in January 1918 Ukraine declared independence. At the same time, All ―Ukrainian Church Council also had held. In 1922, reconfirming Ukrainian Autocephalous Orthodox Church`s decision, the worship service would be done in Ukrainian, and conventional long clothes and hair would be abolished. In the late 1980s, with the Perestroika in the Soviet Union, the relig ion in whole Ukraine also seemed to be reformed. In 1989, Ukrainian Greek― Catholic Church (UGCC) has been legalized. In August 1991, Rada declared independence, for the first time since Ukraine was fallen by Mongol 750 years ago. In November 1991, Ukrainian Orthodox Church―Kiev Patriarchy was founded. In May 1992, Ukrainian Orthodox Church Moscow Patriarch (UOC MP) was determined to remain from the other sect. Ukrainian Orthodox Church is divided into four. Currently Ukraine`s religion has 35,184 churches and organizations that belong to 55 religious orders. Among them, 51% is Ukrainian Orthodox Church and 29.1% is Protestants. Meanwhile, only 2% of population is Protestants. Like so, despite Ukraine had not have an independent country for 750 years after fall of Kiev Rus, it could preserve identity as a Ukrainian because of Rus Orthodox Church that had been settled 240 years before its fall. Because Ukraine has its root in Orthodox Church, therefore, the mission work in Ukraine should be done strategically with patience.

우크라이나 한인 선교사의 교회 개척 상황과 그 선교적 과제

최하영 ( Ha Young Choi ) 아세아연합신학대학교 신학연구소 2015 ACTS 신학저널 Vol.24 No.-

In this paper, I will discuss about church planting of Korean Protestant missionaries in Ukraine, the country rooted in Orthodox Church for more than a thousand years. Since the Ukraine became independent from Soviet Union in August 1991, local Christians who endured hardship and Protestant missionaries brought a lot of changes in Ukraine such as politics, economy and religion. However, Protestant is only 2.2% of the Ukraine population. In the midst of this state, in 2015, 68 units of Korean missionaries were sent to and carry out ministry in the Ukraine. Early Korean missionaries’ ministry was focused on local Koreans; then, gradually approached natives. Since 1991, in 5 years, 11 units arrived to the Ukraine. Since then, Korean missionaries have been constantly dispatched to the Ukraine. Currently, about half of them work on church planting. Also, half of the missionaries work in Kiev and surrounding areas. Therefore, to find current church planting situation and its task, a survey was conducted with 20 Korean missionaries. And result is as following. First, the prayer was the first priority in preparation for church planting. Then followed information gathering and organizing a team for church planting, and preparing a building was the last priority. Like this, not focus on building, but start from Cell group gathering through evangelization. However, in the Ukraine, people influenced by beautiful Orthodox churches do not accept church without a building, which makes difficult to have a worship in Cell group. An obstacle to Korean missionaries is not only their culture, but also the language. Thus, early Korean missionaries worked with local Koreans who could translate them for church planting. Dr. Ralph D. Winter classified missionary and local leader relationship into four stages of development: stage one Pioneer, stage two Parents, stage three Partner, and stage four Participant. This is the way of European missionaries adapting to the Third World countries. Korean missionaries have to take approach in an opposite order,since their target is white Ukrainian rooted to Orthodox Church. So, first as Participant, then as Partner, then as Parent, and lastly, after becoming Pioneer, success to trained disciples and leave. Therefore, Korean missionaries should plant church using their strengths and opportunities: passionate prayer, devotion to mission, outstanding adapting ability, high education and various talents. Consequently, for localization, Korean missionaries should help to raise Self-Support, Self-Government, Self-Propagation, Self-Theologizing, Self- Missionizing in the Ukraine church.

해리엇 비처 스토우의 눈에 비친 소저너 트루스

최하영 ( Choi¸ Ha-young ) 동국대학교 영어권문화연구소 2020 영어권문화연구 Vol.13 No.1

This paper analyzes how Harriet Beecher Stowe represents Sojourner Truth in her essay “Sojourner Truth, The Libyan Sibyl.” Not so much does Stowe’s representation tell about Truth, my argument is, as it does about the author herself. Stowe reveals her attitude toward racial issues and women's question of the time thorough her representation of Truth. Firstly Stowe otherizes Truth by emphasizing her blackness and Africanness. She describes Truth using “bad English” which is differentiated from good one she and her colleagues use. In a similar context, Stowe consistently compares Truth to statues, reducing her living energy and spiritual charisma to a fixed thing. Secondly, Stowe attempts to strengthen her own argument against suffrage movement by appropriating Truth’s opinion of bloomer, the suffragettes’ dressing. Finally, Stowe calls Truth as an epithet, “The Libyan Sibyl,” which effectively performs ambivalent function of embracing her as a prophetess within Christian tradition, but still imbuing Truth with mysticism and heresy. In conclusion, Stowe’s “Sojourner Truth, The Libyan Sibyl” represents Truth as a mysterious African figure, who is essentially different from the typical reasonable white readers rather than a peer abolitionist. Stowe’s essay reveals her conservativeness and shows adroitness as a popular writer in that she presents Truth as an acceptable figure to American middle-class white readers.

쇼핑몰 M&A 벼룩시장 시스템에 관한 연구

최하영(Choi, Ha-young),방가영(Bang, Ga-Young),김시우(Kim, Sea Woo) 한국정보기술학회 2014 Proceedings of KIIT Conference Vol.2014 No.5

현재 본 정부의 국가경제 활성화를 위한 방안으로 창조경제가 제안된 상황으로 상대적으로 저렴하고 아이디어를 중요하게 여기는 인터넷쇼핑몰이 그 장점으로 인하여 무분별하게 생성된 쇼핑몰이 포화상태가 되어있다는 생각에 초점을 두었다. 그로인한 재화 자원을 낭비하는 점 역시 문제라고 인식 해결방안을 모색하여 본 시스템에 착안했다. 본 논문은 인터넷 쇼핑몰의 폐업으로 인한 낭비를 줄이는 것을 목적으로 하여 벼룩시장형태의 신설 시스템을 제안한다.

무슬림을 향한 선교적 자세

최하영 ( Ha Young Choi ) 아세아연합신학대학교 신학연구소 2016 ACTS 신학저널 Vol.28 No.-

이슬람 지역에서 어떻게 무슬림에게 다가가 복음으로 그들을 변화시켜야 할까? 무슬림을 향한 선교적 자세의 본보기가, 누가복음 10장30-37절에 나온다. 유대인과 서로 적대적인 관계인 사마리아인은 강도만난 유대인을 불쌍히 여겨 치료하며 사랑해 주었다. 무함마드가 이슬람을 세운 초기와 30년 족장 칼리프, 100년의 우마야드 칼리프 때에는 아랍과 시리아의 기독교인들과 함께 어울리면서 살았다. 즉 많은 기독교인들이 이슬람 국가의 고위직 관리와 더불어 학문ㆍ학교ㆍ의료ㆍ상업 등에 지대한 공헌을 하였다. 또한 13세기에 이슬람화 된 몽골의 킵차크 칸국(금호르드)도 정교회 교인들과 함께 살았다. 한편, 몽골의 페르시아 일 칸국 45년 간(1251-1295년)은 기독교가 가장 왕성했었고, 동서교역과 여행이 자유로웠었다. 그러나 일 칸국가잔(1295-1304)이 이슬람 원리로 통치하면서 기독교회는 어려움을 맞게 되었다. 이렇게 몽골제국 후기 러시아 킵차크 칸국(1237-1502)과 페르시아 일 칸국, 중앙아시아 차카타이 칸국(1227-1334)이 이슬람을 확장하였다. 특히 티무르 제국(1364-1469)때에 기독교는 더 한층 핍박을 받았었다. 1079년 셀주크족이 예루살렘을 통치하면서 기독교 성지순례가 금지되었다. 이에 1095년부터 200년 간 예루살렘 순례 길을 얻기 위해 십자군 전쟁이 일어났다. 이로 인해 무슬림과 기독교인 사이의 미움의싹이 트기 시작하였다. 16-18세기 이슬람은 사파비드 제국과 무굴제국, 오스만 제국으로 황금기를 맞이하였다. 그러나 15세기 이후 유럽의 르네상스와 계몽주의, 신대륙, 산업화 등으로 이슬람은 약화되었다. 대부분 무슬림들은 착하고 우호적이었다. 세계 인구의 4분의 1이무슬림이다. 우리가 이들을 무조건 배척할 것이라 아니라 장차 주님의품으로 인도될 형제로 보아야 할 것이다. 오늘날 많은 무슬림들이 가난과 전쟁 때문에 유럽으로 이민과 난민으로 떠났다. 그런데 최근 유럽의 몇몇 근본주의 무슬림(특히 IS)의 테러로 이슬람에 대한 적대감이 팽배해졌다. 이에 우리는 더 지혜롭게 이 무슬림들에게 다가갈 전략을 세워야한다. 섬김과 사랑, 온유한 마음으로 다가가서 그들의 은사와 자원을 활용하여 예수 그리스도의 제자로 삼아야 할 것이다. Missionary attitude towards Muslims how directly has changed Muslims through the Gospel in the Islamic region. Luke 10: 30-37 the Good Samaritan shows compassion and takes care of the Jew is robbed. For 30 years of Early Caliphate and 100 years of the Umayyad Caliphate lived with the Arabs and Syrian Christians. Many Christians significantly contributed with high administration, studies, school, medical, and commercial in the Islamic countries. In addition, in the 13th century the Muslims of Kipchak Khanate of Mongolia lived with the Orthodox Christians. On the other hand, for 45 years(1251-1295)of Persian IL Khanate of Mongolia Christianity had been the most flourishing and his East-West trade and travel had been free. But when IL Khanate Ghazan(1295-1304) ruled by Islamic fundamentalism, Christian church had been meeting the difficulties. In the late of Mongol Empire, Kipchak Khanate in the Russia(Golden Horde), IL Khanate in the Persia and Chagatai Khanate in the Central Asia were expanded to Islam. In the Timur Empire, Christians especially were further persecuted. In 1079 Christian’ pilgrimages were forbidden when the Seljuk Empire reigned Jerusalem. For about 200 years from 1095, the Crusades took place in order to take Jerusalem’ pilgrimage. Because of This hatred seeds between Muslims and Christians were begun to sprout. From the 16th century until the 18th, century Islam was celebrated the golden age as the Safabid Empire(Iran), the Mughal Empire(India) and the Ottoman Empire(Turkey). After 15th century, however, the Islam was weakened as the Renaissance, the Enlightenment, the New World and the Industrial Revolution in the Europe. Many Muslims were good and friendly. A quarter of the world``s population is Muslim. We hadn’t to eject unconditionally them, but we must be see as a brother to be leading to the Lord in the future. Today, many Muslims were going to immigrants and refugees in the Europe because of poverty and war. By the way, the Muslims are becoming more and more hostile with the European people as terrorism of some fundamentalism Muslim (especially IS) in Europe. Thus, we wisely should set a strategy to approach the Muslims. Approaching to them by our serving, loving and gentle heart make as disciples of Jesus Christ. Let us take advantage of their gifts and resources.

Assessment-based Antecedent Interventions to Address Problem Behaviors for Students with Developmental Disabilities in Schools: A Literature Review

최하영 ( Ha Young Choi ) 한국정서.행동장애아교육학회(구.한국정서학습장애아교육학회) 2010 정서ㆍ행동장애연구 Vol.26 No.1