루프센서의 성능 평가를 위한 교정실험계의 설계 및 제작

최민식(Min-Sik Choi),정광석(Kwang-Seok Jung),윤장현(Jang-Hyun Yoon),이복희(Bok-Hee Lee) 한국조명·전기설비학회 2014 한국조명·전기설비학회 학술대회논문집 Vol.2014 No.5

델파이 분석을 통한 고등학교 장애학생 전환능력검사 문항 개발

최민식(Min-Sik Choi),김라경(Rah-Kyung Kim),송승민(Seung-Min Song),배세진(Se-Jin Bae),박희찬(Hee-Chan Park) 한국발달장애학회 2021 발달장애연구 Vol.25 No.1

본 연구는 장애학생의 성인기 삶을 체계적으로 준비하기 위한 전환능력검사 개발 초기 과정으로서 문항 개발을 통하여 예비조사를 위한 문항을 준비하는 데 목적이 있다. 연구방법은 선행연구 및 관련도구 분석을 바탕으로 장애학생의 전환교육 및 직업교육, 검사 개발에 대한 경험과 이해를 가지고 있는 전문가 20명을 대상으로 4개 영역(자립, 직업, 계속교육, 공통), 15개 하위영역, 139문항에 대하여 2회의 델파이 조사를 실시하였다. 전환능력검사의 영역, 하위영역, 문항에 대한 중요도와 적합도, 내용타당도 비율(CVR), 수렴도와 합의도를 분석하고, 서술형 응답에 대한 내용분석을 통해 전문가 의견을 수렴하였다. 리커트 5점 척도를 활용한 1, 2차 델파이 조사 결과 영역의 중요도는 평균 4.75, 적합도는 평균 4.57로 높게 나타났다. 하위영역 역시 중요도 평균 4.70, 적합도 평균 4.47로 높게 나타났으며, 문항의 내용타당도가 낮은 문항은 전문가 의견을 함께 반영하여 수정, 삭제, 추가의 과정을 거쳤다. 이러한 과정을 통해 자립영역(자기관리, 가정생활, 건강, 돈 관리, 지역사회생활, 여가생활), 직업영역(직업준비, 직업기능, 직업생활), 계속교육영역(기초교육, 평생교육, 대학교육), 공통영역(의사소통, 대인관계, 자기결정)의 4개 영역, 15개 하위영역, 114개의 예비조사를 위한 예비문항이 도출되었다. 본 연구는 장애학생의 성인생활에서의 성과 및 목표를 고려한 종합적 전환능력검사도구 개발을 위해 타당도를 확보하고 연구의 기초자료를 제공하는데 의의가 있다. The purpose of this study is to conduct preliminary validation for the development of a transition competency assessment to systematically prepare high school students with disabilities for their adult life. Based on literature review and analysis of related transition tools in four areas (independence, vocation, continuing education, common), a Delphi survey questionnaire(i.e. 139 questions in 15 sub-areas)was developed. Two Delphi surveys were conducted on 20 experts who have experience and knowledge of transition education for students with disabilities. The importance and suitability, content validity ratio (CVR), convergence and consensus were analyzed for areas, sub-areas, and questions of the transition assessment tool and expert opinions were collected through narrative responses. 2 rounds of Delphi survey results using a Likert 5-point scale showed an average importance score was 4.75 and average suitability score was 4.57. The sub-areas were also high with an average importance of 4.70 and a suitability average of 4.47. The low content level of the questions were revised, deleted, and added to the expert opinion. Through this process, preliminary questions were drawn for four areas of independent living (self-management, family life, health, money management, community life, leisure life), vocational areas (job preparation, vocational functions, vocational life), continuing education (basic education, lifelong education, university education), common areas (communication, interpersonal relationships, self-determination), 15 sub-areas, and 114 preliminary questions. This study is intended to provide the basic data to ensure the development of a comprehensive transition competence assessment that takes into account the performance and goals of adult life of high students with disabilities.

기획 논문 : 도야와 인격의 성숙에 관하여 -계몽주의 시대와 낭만주의 시대를 중심으로-

최민식 ( Min Sik Choi ) 한국기독교철학회 2009 기독교철학 Vol.8 No.-

14세기 중세독일의 신비주의에 그 기원을 두고 있는 도야(Bildung)라는 개념은 「하나님의 형상」이라는 의미를 가지고 있었으며, 그것은 곧 인간의 타락과 구원에 관련이 있는 개념이었다. 18세기에 접어들면서, 도야(Bildung)의 개념은 미적 모티브로 세속화되었고 계몽주의와 낭만주의 시대를 거치면서, 많은 사상가들에 의해 개념의 변천을 겪게 된다. 헤르더는 도야(Bildung)를 자연을 모태로 삼는 자기형성 활동이라 하였고, 괴테는 성장 소설 『빌헬름 마이스터의 수업시대』를 통하여 자아 속에 있는 신성을 현실태로 포착하려는 시도를 하였다. 칸트는 `순수이성비판`에서 자연의 영역을, `실천력비판`에서는 자유의 영역을 각각 분리시켜 내었고, `판단력비판`에서 반성적 판단을 매개로 하여 자연과 자유를 연결을 시도하며 그때 도야가 일어난다는 것이다. 훔볼트는 도야개념을 체계적으로 다루면서, 한 개인의 내면적 본질이 한 인간의 존재를 형성하는 것일 뿐만 아니라, 온 인류에게 공통되며, 그것을 통해 온 우주적인 이상을 담아내는 근본적인 구조가 있는 것으로 보았다. 헤겔은 「주인과 노예」간의 생사를 건 인정투쟁을 강조하는데, 그때 노예는 주인을 인정하고 결과적으로 자기부정을 통해 스스로 자립적 존재임을 자각한다. 이런 과정을 통해 그는 정신적 인간으로 되어가는 것을 도야로 보는데, 여기서 타자성의 개념이 나타난다. 이것을 신학적으로 적용하면, 도야(Bildung)라는 개념은 하나님의 형상의 회복과 내적인격의 발달, 특히 구원에 뒤따르는 성화의 개념을 정립하는데 필연적으로 요청된다. The concept of the Bildung that is originated from the mythicism of Germany in the time of the Middle Ages has the meaning of 『the image of God』, which is the concept connecting with human depravity and salvation. Approaching to 18th century, the concept of the Bildung had been secularized by the motif of beauty. And passing through the period of the Age of Enlightenment and Romanticism, the concept had been transformed by many philosophers. Herder thought the Bildung as the activities of formation of ego. Goethe tried to take hold of actual form from divinity within inner ego through the growth novel of 『Wilhelm Meister`s Apprenticeship』 Kant had divided each into nature realm in the `Critique of Pure Reason` and freedom realm in the `Critique of Judgement` and had tried to connect between the two by mediation of the reflective judgement. At that time the Bildung would be going on process. Treating the concept of the Bildung systematically, Humboldt thought a human-being`s inner essence had a fundamental structure which not only made formation of an individual`s being but also contained the whole universal idea through it, simultaneously becoming common to the whole human-beings. Hegel stresses on the struggle between 『Master and Servant』 at the risk of death and life. Then the Servant acknowledges the other as Master and finally realizes that he himself is independent being by self-negation. Through this process he can arrive at the status of the Bildung as mental being, while the concept of otherness appears. Adopting theologically, the concept of the Bildung is required for recovering the God`s image and developing inner personality, especially is requisite for building of the concept of sanctification after salvation.

사진, 무엇을 하기 위한 것인가

최민식(Min-Sik Choi) 민족미학회 2003 민족미학 Vol.1 No.-

주체와 타자성 이해를 통한 근대성의 극복에 관하여

최민식 ( Min Sik Choi ) 한국기독교철학회 2009 기독교철학 Vol.9 No.-

To the philosopher Parmenides of Elea, while only Being exists, Not-Being is not and can never be. That is, we can think on Being, and cannot think on Not-Being because there is not. Platon became patricide, disobeying Parmenides` will. Platon substituted Parmenides` `Not-Being` for `difference` or `otherness` on Sophistes, one of his later writings, who was a liar and cheater so that he could come and go between Heracleitos who gave stress on movement and Parmenides on stillness. By doing this, he made a way for the argument on `the subject and the otherness` which had been descended down for over 2000 years. The concept of subject has been diversified according to situation of each era. Especially, there turned out to be definite distinctions upon concept of subject between the Middle Age and the Modern Age. In the Middle Age the subject means the very substance itself, but in the Modern Age it had settled the meaning of ego. The concept of subject as ego has implied the dual meaning, like Mobius strip, which first appeared on `the Master and Slavery dialectic` of Hegel`s 「Phenomenology of Spirit」. The issue of the Modern Age depends on whether thinking of subject as ego can guarantee the universality. Hegel was intended to ensure the universality by using dialectics so that his system of thinking became pantheistic, tracing the development of the human spirit from a mere sense experience to `the absolute knowledge` as the infinite. While Sartre who declared `the existence proceeds to the substance` had rejected every metaphysical substance and escaped all determinism endowed a priori, he had tried to capture the universality by continuous nothingness in oppositition to thingness. So to speak, the philosophy to which Hegel and Sartre, etc, belongs maintains ontology or identity philosophy which others should be reduced into the subject. Levinas who repudiates this kind of philosophy suggests 「Ethics for the Other」, `incarnation philosophy`, which does not reduce the Other into the subject and made the opening to the Other with responsibility. Levinas holds that the primacy of ethics over ontology is justified by the face of the Other.

기독교철학과 영성 여성의 모성신화와 성애화 -영화 『사마리아』를 중심으로-

최민식 ( Min Sik Choi ) 한국기독교철학회 2010 기독교철학 Vol.11 No.-

This writing contains a discourse on woman as the alterity amid the culture of patriachy, in which women had failed to make a secure position of subject, and only had made a position as object of men for a long time. Recently women began to make big voices of themselves calling for their subjectivity. This writing is aiming at opening the possibility dissolving the social unbalance and relation recovery between men and woman through developing a interactive discourse between men and women, unfolding the steps of the movie stories, 『Samaia』 produced by Kim Ki-duck, the Director. Nowadays it is said that women have become sexualized as result of deconstruction of patriarchy authority. But this movie is reporting that the fall of two women in the movie is a product of your fault, saying He who is without sin among you, let him be the first to throw a stone at her. There are two prospects viewing the women viewing the women, maternity and femininity. In our society, while the maternity has been an ideology configured by a double bind due to Patriarchy and Confucianism, recently the femininity has a trend standing out in relief in form of sexuality. The term of ``sexuality`` cannot be the whole description of femininity, but we have to pay attention to its trend in our socity. On one hand, Samaria woman in the Bible showed confliction between two kinds of ``meaning operation``, the ideologized maternity and the woman like sexuality. On the other hand, she had an agony on ``meaning`` itself with which she had to live at that time. She obtained the just answer on the spot when she met Jesus as Christ, ``meaning`` itself. The answer was a worship in Spirit and Truth.

폴 리쾨르의 ‘자기정체성’에 관하여

최민식 ( Choi Min-sik ) 한국기독교철학회 2017 기독교철학 Vol.24 No.-

본 논문은 리쾨르가 통합적 심신이원론의 입장을 견지하면서 심신환원주의의 ‘인격적 정체성’이론을 비판하고, ‘자기정체성’ 이론을 구축한 내용을 다룬다. 그리하여 본 논문은 나는 누구인가 발견을 통한 주체 확립과 그 주체의 행동 책임성에 관한 자각을 고양시키는 것을 중시한다. 데카르트 이래로 영혼과 본유관념은 중차대한 철학적 논쟁의 대상이었고, 그에 대한 인정여부는 유신론 철학과 무신론 철학이 갈라서는 분기점이었다. 기독교 유신론 철학을 대변하는 리쾨르의 기독교 철학은 바로 이 분기점에서 심신환원주의와 논쟁을 벌인다. 그러나 리쾨르의 목적은 논쟁 자체에 있지 않고 자기정체성 이론을 정립해 심신환원주의의 오류를 바로잡는 데 있다. 리쾨르의 자기정체성 이론은 먼저 ‘자기’를 동일성과 자기성으로 분화된 새로운 개념의 자기를 제시했다. 왜냐하면 심신환원주의는 동일성과 자기성을 구분하지 않고서 동일성의 틀 안에 자기성을 겹쳐놓고, 자기성을 동일성으로 환원하기 때문이다. 리쾨르는 자기정체성 이론을 정립하기 위한 방법론으로 해석학을 채택한다. 리쾨르의 해석학은 현상을 해석하는 학문이며, 해석은 반성을 통해 가능하다. 리쾨르의 반성과 해석이 궁극적으로 추구하는 것은 하나님을 ‘증언’하는 것이다. The purpose of this dissertation is to support Ricoeur’s thesis that has been maintaining the position of integrated mind-body dualism, has criticized the personal identity theory of mind-body reductionism, and established self-identity philosophy. Therefore, this paper focuses on establishing subjectivity through the discovery of who I am and raising awareness of the subject's responsibility. Since Descartes, the acknowledgment of the essence of soul and it has been objects of crucial philosophical controversy and the innate ideas has been a turning point of the separation of theistic and atheistic philosophy and . Ricoeur's Christian theist philosophy is at the forefront of controversy with mind-body reductionism. Ricoeur's purpose, however, is not to debate with mind-body reductionism but to correct its errors by establishing the self-identity theory. Because the mind-body reductionism overlaps the selfhood within the framework of sameness without distinction, and reduces the selfhood to sameness. Ricoeur adopts hermeneutics as a methodology for establishing self-identity theory. Ricoeur's hermeneutics is a study of interpreting the phenomenon, and the interpretation is only possible through reflection. Ricoeur's reflection and interpretation is ultimately in search of ‘the testimony’ on God.

리쾨르의 자기성과 자기애의 상관관계에 대한 고찰 -『타자로서의 자기 자신』을 중심으로-

최민식 ( Min Sik Choi ) 한국해석학회 2011 해석학연구 Vol.28 No.-

Parfit suggests the possibility of body transmission through teletransportation from Mars. His imagination denies human own bodiness which is based on instinct including ``narcissisim``. Instead, I provide the double meaning of narcissism with two different theories(Freud and Kohut) in the Psychoanalysis, which not only Augustinus in ancient time but also Ricoeur agreed on the same plane. They are a negative narcissism and a positive narcissism. While a negative narcissism is ego-centric inclination, a positive narcissism is the start point toward otherness. In psychoanalysis, while Freud took a narcissism for under-developed phase which should be developed much more, Kohut aimed at self-transformation by advancing himself(herself) with an ideal backed up with an ambition and by asking a claim through otherness under a parental care in infant era. Then what is the most important is a individual bodiness through which narcissism can protect the moderns from schizoid of body-psyche-soul. If Parfit thinks that he can do all things that he can do, it is a scientific thinking rather than a philosophical thinking. Philosophy should provide the science with the standards of ethics and morality against scientific indiscrete illusions for setting up the right humanity in modern society.

증기 구동식 진공 시스템을 이용한 해수 냉각 특성에 관한 실험적 연구

최민식(Min-Sik Choi),金鎭花(Zhen-Hua Jin),신유식(You-Sik Shin),정효민(Hyo-Min Jeong),정한식(Han-Shik Chung),배태열(Tae-Yeol Bae) 대한기계학회 2006 대한기계학회 춘추학술대회 Vol.2006 No.11

A steam ejector is a device which is used to transport vapor or liquid at low pressure to a higher pressure or to make vacuum as its simplicity and reliability. It is widely used in refrigeration system, power system and food industry etc. This study showed the water cooling system by using a steam ejector to drop water temperature by about 5℃ from 25℃ or higher. In this study, to replace the present water cooling system, we focused on a water cooling system operated by the latent heat of evaporation, thus this system needs a vacuum pressure to evaporate the water in enclosed tank. The water cooling effects are depended on the vacuum pressure in the enclosed tank, and the cooling water is generated by the latent heat of evaporation. As the experimental results, the absolute vacuum pressure was obtained about 8~12㎜Hg by using a steam ejector. The necessary time to reach this vacuum pressure was about 5minutes and the temperature difference of the water were obtained about 5℃.

외국계 기업이 국내기업보다 실제로 임금을 더 많이 주는가?

최민식 ( Min Sik Choi ) 한국노동경제학회 2006 勞動經濟論集 Vol.29 No.3