난소의 호산성 투명세포암종 - 1예의 보고 -

하창원,고재수,명나혜,조경자,박상윤,김미경,장자준 대한병리학회 1992 Journal of Pathology and Translational Medicine Vol.26 No.5

Soren Kierkegaard의 主體的 眞理와 實存的 敎育

金夏子 誠信女子大學校 1985 硏究論文集 Vol.22 No.-

S.Kierkegaard proposed a philosophy of irrationalism against Hegelianism. He abandon the rational and universal standered morality, while insisting that only acts of will create anything which can be valued. Reason cannot help in man’s decisions in life. The choice itself, a decision of free will, is beyond rational explanation. It is a leap of logic, a logical gap, a logical jerk or disruption, a breach of scientific continuity. Man’s highest task is that of becoming subjective, and his most decisive act is found in choice itself. According to Kierkegaard’s analysis there are three primary stages through which man evolves in order to become “the Individual”. He referred to three stages along life’s way, or three philosphical views of life, namely, (1) the aesthetic (2) the ethical, and (3) the religious. The aesthetic stage and ethical stages are best described in Either-Or, the Seducer. The best characterization of the aesthetic stage is to say that life is lived only on the surface of the now, of the present, with little or no regard for the past or for the future. Basically this stage is similar to the popular conception of the Epicurean philosophy as being one of solely eating, drinking and being merry for tomorrow we die. The emptiness of pleasure makes for despair, and in despair one is driven to the ethical stage or mode of life. In despair owing to the futility of the aesthetic way of life, the self by decision and commitment passes to another stage, the ethical. The person in the ethical stage felt himself bound by laws of universal and absolute validity. The illusion was of humanism, for the ethical laws which were derived from human requirements, and fixed social standerds. But being converted from this stage to religious stage, Christianity, he threw off the humanistic illusion, and finally adopted the standpoint of faith. The conversion must be genuine. The man converted must suddenly come to see that what he had taken for reality before was all the time illusion. Like the prisoners in Plato’s cave, he must face about, and recognize the shadows on the wall for what they are. To adopt a new belief is not merely to adopt a set of propositions which intellectually seem more plausible or more defensible, for Kierkegaard, a belief must be accepted as something true for the individual, as something by which he is prepared to live, and to which he has a nonrational commitment. By Kierkegaard, “While the aesthetic existence is essentially enjoyment, ethical existence, essentially struggle and victory, religious existence is essentially suffering, ” To be in the religious stage, the Individual must rise above the universally valid and subordinate himself to the absolute, which is God. The religious stage was first demonstrated by Abraham’s willingness to sacrifice Isaac. To Kierkegaard, there could be no ethical justification for this potential act of horror. The act would involve the telelogical suspension of ethics. We must consider what Kierkegaard means by ‘objectivity’. Objectivity shows itself in the tendency to accept rules governing both behaviour and thought. The objective tendency is that which proposes to make everyone an observer. If one becomes an observer, one may treat the whole of life in one of two ways, either as history or as natural science. Objectivity is the acceptance of the role of the observer, who adopts or discovers general laws. But it is not easy to discard objectivity. Subjectivity, paradoxical as it may seem, is hard to achieve. For though in fact each of us is an individual, and we are therefore capable of thinking our own thoughts and living our lives in inwardness, that is spontaneously, and capable of choosing for ourselves what to do. Intellectually we are prone, the more we know, more and more to become impersonal, and to think of ourselves as contributing absolutely to some great corpus of human knowledge in general. In such ways as these, the individual loses himself in the maso, and ceases to reconize that the knower is an existing individual. There are three essential characteristics of subjective knowledge. First, it cannot be passed from one person to the next, nor added to by different researchers. It cannot be taught in the classroom. Second what is known subjectively always has the nature of a paradox. Therefore subjective knowledge is identical with faith. For faith alone, and not reason, can induce us to accept paradox. Faith is not an intellectual, but an emotional attribute. Kierkegaard says: “Christianity wishes to intensify passion to the highest pitch; but passion is subjectivity, and does not exist objectively.” Third, subjective knowledge is concrete, not abstract. This is bacause it must necessarily be related to the actual concrete existence of a living individual. One of the most surprising facts in Kierkegaardian literature is that he does not discuss education to any great extent. His writings are filled with biographical accounts of himself, but even here he does not go into detail about his formal education. His reflections about his own childhood convinced him that children should not be given responsibilities which normally would slow down an adult. Children should be given only those responsibilities which they are mature enough to assume and still maintain their child-like state. The child’s life is a simple life and the child abides in a state of innoncence. Kierkegaard warned fathers that is necessary for them to realize that a child is a trust. Parents must treat the child as a person, and not as an object to be observed. The school’s purpose is not to instruct man in the art of reading books, but is rather to awaken man. The task of the school is to prepare them to be men, and then after they have become men one may hope that they will become Christians. The teacher can not force an adult to assume responsibility for himself and become‘the Individual’, but the teacher can open vistas for the adult which will enable him to think more creatively. Keirkegaard wrote that what one learns is not as important as how one grows. “What is really important in education is not that the child learns this and that, but that the mind is matured and that energy is around.”(Either-Or p.224) Kierkegaard does not spell out the type of person he thought would be a good teacher. In all probability, the Individual would be Kierkegaard’s preference for a teacher regardless of the grade level. The main task of the teacher is not to permit the student to treat the subject matter or life in general irresponsibly. The teacher must be a force who continously challenges the students to meet life enthusiastically and responsibly. The second task of the teacher is to enlighten the student whenever he makes an erroneous judgement, especially if he errs in evaluating his own potential. The first act of teaching is for the teacher to learn. Teaching begins with the teacher learning where the student stands, and then seeking the student out at his own level. Paradoxically, the intimate relationship of the teacher towards the student is a certain distance between each other. The distance between the teacher and the student ought even to develop a little awe of the teacher on the part of the student.

實存主義 敎育哲學에서의 만남에 관한 考察

金夏子 誠信女子大學校 1984 硏究論文集 Vol.20 No.-

본 고찰은 傳統的인 古典的 人間觀에 대한 懷疑로부터 출발한 實存的 人間觀에 基礎하여 實存主義 敎育哲學의 次元에서 '만남'에 관한 성격과, 敎育現象 속에서의 만남의 不可避性, 그리고 그 중요성에 관하여 서술하였다. 교육이 인간을 대상으로 하여서, 인간을 위한, 인간과의 활동이라고 한다면 교육은 먼저 어떤人間觀을 前提로 해서 출발하여야 할 것이다. 지금까지 대표적인 古典的 人間觀은 合理主義에 입각한 것으로 인간은 누구나 理性的 存在이며 本質的으로 善하다는 普遍的 인간이해였다고 볼때에 實存哲學은 이러한 인간관을 거부하고 저항하면서 지금 여기에 있는 그대로의 現象性을 情宜的 측면에서 강조하였다. 實存은 本質에 앞선다는 命題처럼 인간이란 客觀的이고도 決定的인 本質을 그 속에 갖고 있는 일관된 존재라기 보다는 矛盾性과 可變性 心情性 可動性을 個性的 差異로서 지닌 實存的 人間인 것이다. 實存의 槪念을 분명하게 한 킬케골로부터 實存哲學者들은 제각기 相異한 형태로 이론을 전개하였으나 그들의 공통성을 든다면 인간은 이미 확정된 자(to be)가 아니고 존재 이후에 비로서 무엇으로 되어 가는 것이며(to becoming), 그가 무엇으로 될것이냐 하는 것은 오로지 인간 자신이 결정하는 것이다. 자신의 自由主義애 의한 決斷으로 自我形成을 하며 따라서 自身에 대하여는 전적으로 自身이 책임진다는 것이다. 그러나 이 自我形成은 점진적이고도 持續的인 過程에서 이루어지기 보다는 언제나 돌발적인 새로운 狀況에 놓일 때마다 인간은 새롭게 決斷하고 飛躍하므로서 斷續的 形態로 변화해 간다는 것이다. 이와같은 實存的 性格을 삶 속에서 잘 드러내고 있는 것 중 대표적인 것으로 '만남'의 사건을 들수 있다. '만남'이라는 말이 새로운 용어로서 등장한 것이 아니고 옛부터 흔하게 사용되어 왔기 때문에 친근감마저 들어서 槪念의 意味를 모르는 채 濫用 또는 誤用하게 되었다. 우리는 움직이지 않고 고정되어 있은 사물을 접할 때에는 만났다고 말하지 않는다. 서로를 향하여 마주보고 부딪쳐 올때 만남이란 용어를 쓴다. 즉 만남이란 상대방을 현재 존재하는 그대로의 상태에서 對向하는 것이다. 先入的 知識이나 假定은 허용되지 않으며 있는 그대로를 受容하고 承認하는 것이다. 그러기 때문에 만남은 언제나 現在的인 것이다. 과거는 所有의 양식을 취할수 있으나 현재는 언제나 相互 存在의 形式으로서 參與와 決斷만이 요구된다. 이러한 만남 앞에서는 다른 만남이 뚫고 들어올 여지가 없을 만큼 全幅的이고도 强壓的 성격이 있을 뿐이다. 그런데 만남의 성격은 인간과의 만남에서만 드러나는 것이 아니고 인간의 精神世界와 歷史的知識, 歷史 속의 人物과의 관계에서도 일어난다. 인간의 精神世界와 歷史 속에는 서로 矛盾되기도 하고 反對되기도 하는 排他的 要素들로 점철되어 있다. 그러나 모든 相異한 要素들에 대하여 實存的 人間은 똑같은 比重과 距離를 갖고 對面하는 것은 아니다. 다양한 것들 속에서 어느 순간 唯一한 것과 만나서 깊은 이해를 하게 되고 동시에 그것에다 價値評價를 부여한다. 이렇게 唯一한 것과 만나서 가치평가를 부여하는 동안에는 다른 것을 배제하고 있다. 가치평가란 이미 태도의 결정을 뜻하는 것이어서 여기에서 인간은 論理的 決斷으로의 飛躍이 나타난다. 이와같이 만남이란 人間形成에 있어서 중요한 사건이지마는 만남 자체를 예상하여 미리 계획하고 方法化 할수 없다는 점이 우리의 비애인 것이다. 실은 造作的이고 計劃的이라는 槪念 자체가 만남과는 矛盾되는 것이다. 그러나 만남의 方法化가 불가능하다고 하여서 敎育行爲에서 고려하지 않고 제외시킨다면 이는 곧 교육의 범위를 제한하는 것이다. 만남 자체를 技術的으로 지배할수는 없으나 만남 자체는 무엇이며 만남에서 일어나는 현상은 무엇인지를 알고 만남을 가능하게 하도록 어떤 여지를 造成해야 한다. 나아가서 학생으로 하여금 만남을 회피하지 않도록 준비시키고 계몽시킬수 있어야 한다. 그러나 무엇보다도 교육에서 만남에 관한 窮極的 문제는 敎師와의 만남인 것이다. 그러기 때문에 實存主義 敎育哲學은 곧 敎師敎育이라고 할만큼 敎師의 人格을 핵심에 놓는다. 여기에서의 敎師느 敎師이기를 그만두고 진실된 인간이 되고자 노력한다. 學生앞에서 언제나 正直하고자하고 眞實한 인간이고자 할 때에만 학생과의 관계에서 비로서 信賴가 생긴다. 信賴의 관계에서만이 만남은 가능한 것이다. 그래서 부버는 信賴야말로 가장 중요한 敎育的 成果라고 하였다. 진실코자 노력하는 敎師만이 자신에 대하여 끊임없이 새롭게 출발하려고 하므로 그는 謙遜할수있게 된다. 교사의 謙遜만이 戰略的인 敎育計劃이나 意圖가 주는 敎育的 效果에 先行하여 敎育的 만남을 가능하게 할수 있을 것이다. Man does not know what he wants his life to be because he does not know who he is and where he wants to go. Modern man is the confused child of his age, a reflection of the confusions of the times in which he lieves. Living as he is in a period of unpre cedented rapidity of change, when sacrosanct values of the past areeroding before his eyes, he searches frenetically for some basis of certainty as a grounding for his beliefs and a haven of security. The particulur malaise of our time is that in a period of great change our value systems are shaken and direction and purpose are lost. Too often educators fail to examine the reasons for what they are doing and thereby lack a rationale for educational aims. The functions of education differ according to the economic and technological level of a culture. The shift from an agrarian to an industrialized society was based on a change in the economy to profit-making from manufacturing and production and was abetted by important inventions and advancements in transportaion and communication. Education is concerned with man, not things, therefore education must be started from what the human being is. Existentialism came of age during the horrors and brutalities experienced by Western European nations during the second world war; it was during this period, and in the years following the war, that existentialism became a prominent philosophical movement in Europe. Its influence has proven to be considerably greater in novels and the drama. One theme found in existential writing is a distrust of reason itself; although not a distrust of all reason-since the existialists also use reason-but a denial that the systems of rationalism, exected by the philosophers since Decartes and the Enlightment, applied to social and natural life will lead to higher and higher levels of human progress. As for their disenchantment with rationalistic systems, it stems from a skepticism that any metaphysical system is adequate to encompass, and account for, the variety and richness of human existence. These systems, they contend, are remote, abstract, and academic in dealing with actual experiences, thus, have failed to confront the problems of existence that should be central to philosophy. On the other hand, they claim the cllaims of the Enlightenment are ill-founded, for reason has been used to destroy as well as create. It was reason that devised our technology of destruction as well as the vast bureacratic systems that dehumanize man and turn him into an automation. To use reason, To be rational, is not the same as saying that one is reasonable or sensible or humane. Whenever stable social institutions exist and rather widespread normative consensus obtains, the questions raised by existentialists do not appear, at first glance, to be highly significant. It is only in the more extreme situations of war, terror and brutality, the conviction that God is dead, and the disruption of the normative fabric of society that existential issues move to the forefront. Man becomes more acutely aware of his existence, his inability to fine a grounding for his beliefds, and begins to recognize that he must choose his own life without certitude in his decisions. Man begins thinking not in terms of abstract philosophical ideas but his own existence and what it entails. Awareness of existence leads to an awareness of nonexistence. Sartre seems, "Existence precedes essence." We discover ourselves having 'turned up' in the world, being here, inescapably answerable for the meaning and quality of one human life. It could be noted that with complete free will each person is completely responsible for his own actions, what he is , and what he will become. Existentialists are basically agreed that the nature of man is freedom. But this can prove to be a dreadful freedom in the recognition that man and man alone must choose and make his own life. Ea?? person must make his own nature. Freedom prevents one from attributing his behavior to childhood experiences over which he had no control. It also rules out the ascription of responsibility for decisions to authority figures, organizations, institutions, or the cultural milieu of the times. It is through existential choices that man makes his nature. Especially, this paper attempts to the education of meeting. Meeting has a character of existentialism. Meeting is presented in 'I and Thou' by M. Buber. He contrasts man's two primary attitudes-the two ways in which he approaches existence. One of these is the 'I-Thou' relationship, the other the 'I-It'. The difference between these two relationships is not the nature of the object to which one relates, as is often thought. Not every relation between persons is an 'I-Thou' one nor is every relation with an animal or thing an 'I-It.' The difference, rather is in the relationship itself. 'I-Thou' relationship, meeting is a relationship of openness, directness, mutuality, presentness, and intensity. All real living is meeting. In the meeting, man is no longer subject to causality and fate. Only in the meeting, man is human being. Therefore in the existentialism education is meeting and choosing. The student is certainly a reality. Education must become a reality. Education has failed in its task till now because it has aimed at something different from this development of what is in the student. The true teacher is not the one who pours information into the student's head as through a funnel-the oldfashioned "disciplined" approach or the one who regards all potentialities as already existing within the student and needing only to be pumped up the newer "progressive" approach. It is the one who fosters genuine contact and mutual trust, who experiences the other side of the relationship, and who helps his pupils realize, through the selection of the effective world, what it can mean to be a man. In the end education, too centers on the problem of man. The concern of the educator is always with the person as a whole in his present actuality and his future possibilites. The teacher's only access to the wholeness of the pupil is through winning his direct and ingenuous participation in the lives of his pupils and through his acceptance and responsibility for this participation. Continually, it is the study of meeting and the life of communion to my task.

이완요법이 수술후 동통완화에 미치는 영향에 관한 연구

김행자 고려대학교 의과대학 1988 고려대 의대 잡지 Vol.25 No.2

The purpose of this study is to examine the effects of relaxation technique on relief of postoperative pain This study was performed from March 4 to June 29, 1985 by nonegurvalent control group post-test only design method. The sample size for this study was 70 persons and selected from patients experiencing surgery-(resection or incision of the gall bladder/duct. stomach/intestine, kidney/ureter) who were hospitalized in two hospitals attached to K university medical center In Seoul. Seventy persons of sample was evenly divided into control group and study group. The study group was taught relaxation technique the evening before surgery The tools of this study were two kinds; pain scale is graphic rating scale, and observation of behavioral reaction pattern scale. The researcher used somewhat modified form of Kim's scales In this study, pain scores are the sum of obtained marks using above mentioned two scales Cronbach's alpha coefficient of these stales was 0.88 The researcher tested the hypothesis after confirming that there was no significant differences between control group and study group in similarity of specific characters influencing postoperative pain. The results of this study are as follows: 1. Main hypothesis that the degree of the postoperative pain in study group using relaxation technique will be lower than in control group using no relaxation technique was supported (t=-5.90, p<001) 2. Sub-hypothesis Ⅰ that study group using relaxation technique will perform an earlier ambulation than control group was accepted.(t=-2.69, p<.001) 3. Sub-hypothesis Ⅱ that study group using relaxation technique will reduce more the numbers of analgesics required for the first 48 postoperative hours than control group was supported.(t=-6.09, p<.001) Conclusively, this study reveals that relaxation technique is effective in relieving postoperative pain, makes it possible to perform an earlier ambulation, and reduces the requirements of analgesics for postoperative patients.

고형배지의 종류가 수경재배 멜론의 품종별 과실의 생육과 품질에 미치는 영향

전하준,황진규,김인규,손미자 대구대학교 생명과학연구소 2004 생명과학연구 Vol.3 No.1

In order to examine how growth substances influence to fruit growth and its quality, we cultivated 3 different kinds of melons which grown in hydroponic system into 3 different types of growth substances, such as perlite, perlite/rock wool and rock wool/perlite. In this experiment, “Siroi Kagayaki”, showed no significant difference in fruit weight and its diameter in any of growth substances, but higher in plant height in perlite/rock wool than Perlite. In case of “TS-1806”, there were no significant differences in soluble solids, fruit weight and diameter in all the substances. However, it showed longer in fruit length in rock wool / perlite than that in perlite/ rock wool. In addition, the soluble solids in placenta and flesh were higher in perlite than those in rock wool/perlite.

Ion-exchange Column Chromatography에 의한 콩나물中의 Sugarphosphate와 Nucleotide의 定量

金勝子,朴賀子 梨花女子大學校 藥學硏究所 1963 梨花藥學硏究 Vol.- No.4

1) 發芽時부터 老化頭部에 이르기까지 表題의 sugar phosphate 及 nucleotide의 消長實驗을 比較 못한 것을 유감으로 생각하며 다음과 같이 本實驗을 要約한다. 2) 發芽中인 大豆에서 anthrone과 orcinal에 陽性의 物質 8個를 檢出하였으며 그中 3個의 物質은 確認치 못하였다. 3) ADP, ATP는 紫外線(波長 250mμ)으로 檢出하였으나 AMP의 존재를 檢出치 못하였다. 4) Ribose-5-phosphate의 檢出로 Ribo-nucleotide의 존재를 알수 있다. 5) 성분이 파괴되는 부분인 頭部에서 8個의 物質을 검출하였으므로 合成부문인 줄기와 子葉部에서도 8個月以上의 物質을 검출할 것으로 믿어진다.

말초전정병증에서 빙수자극에 의한 안진의 두위의존성

최병윤,구자원,오승하,장선오,김종선 대한평형의학회 2003 Research in Vestibular Science Vol.2 No.2

이하선의 양성 혼합종에서 생긴 암육종 - 1예 보고 -

고재수,하창원,명나혜,조경자,오경균,김미경,장자준 대한병리학회 1992 Journal of Pathology and Translational Medicine Vol.26 No.5

Experimental study for sub-seasonal basic state changes on Rossby wave propagation

Kyung-Sook Yun,Seong-Yeol Kim,Kyung-Ja Ha1 한국기상학회 2011 한국기상학회 학술대회 논문집 Vol.2011 No.4

피질이형성증과 동반된 난치성 간질의 외과적 치료

김형일,김연희,이민철,정애자,권지현,최하영,Andre Palmini 啓明大學校 醫科大學 1995 계명의대학술지 Vol.14 No.2

The advent of neuroimaging technique has enabled the accurate diagnosis of structural abnormalities associated with intractable epilepsy. Among these, neuronal migration disorders(NMDs) or cortical dysplasias(CDs) involving cerebral cortex are increasingly recognized as a major cause of intractable epilepsy. CDs are expressed as variety of forms depending upon the time of injury to the developing nervous system. CDs are highly and intrinsically epileptogenic. It is crucial to completely resect the epileptogenic zone in focal CDs for better seizure outcome. Hemispherectomy or multilobar resection is preferred for hemimegalencephaly. Callosotomy can be chosen in the diffuse CDs who have intractable drop attacks. However, resective surgery can benefit the selected patients with diffuse CDs if localizing information persists.