조선 초기 개성의 위상과 기능

한희숙(Han Hee-sook) 한국역사연구회 2011 역사와 현실 Vol.- No.79

This paper examines how the status and function of the Gae'seong city, the former capital of the Goryeo dynasty, changed after the fall of Goryeo. The Gae'seong city in the early days of the Joseon Dynasty, which has actually never been properly discussed, will be examined here. How Gae'seong obtained its status as a city with an important history after the foundation of Joseon, and how the urban side of this city developed during the dynasty's early days, will all be examined here. The nature of this study differs from those of previous studies, as it primarily deals with certain changes that occurred during the early days of Joseon, with a focus upon urban historical perspectives. Gae'seong had been the political and commercial center of the Goryeo dynasty and also the Korean peninsula for a very long time, yet when Han'yang became the new capital, Gae'song was no longer able to hold its previous position as a political center. Gae'seong became a city (a) important for [only] commercial activities and consumption, (b) through which envoys passed on their way to Ming on diplomatic missions, (c) that had played a significant role in the foundation of the Joseon Dynasty, and (d) where the Royal tombs of the Joseon royal family members remained. In the early days of the Joseon dynasty, Gae'seong continued to change rather slowly, and departments of Yuhu-sa and Yusu-bu were created. They were in charge of the administrative governing of Gae'seong. Gae'seong's character was strong, as the No.2 capital of the dynasty and also the kings' own home town until the reign of King Taejong. However, from the time of King Sejong, these characteristics diminished, and the old attributes as the 'previous capital' were strengthened. Also, Gae'seong became a major traffic point for the foreign diplomatic envoys that were headed for the Joseon capital, and functioned as a major regional commercial city, second only to the city of Han'yang.

한국사 속의 섭정(攝政)을 통해 본 어머니 리더십

한희숙 숙명여자대학교숙명리더십개발원 2007 숙명리더십연구 Vol.6 No.-

The leadership of Korean mothers has rarely been a subject for research. This treatise is part of an observation made in an effort to seek mother leaderships displayed in Korean history. There were three women who served as regents in the era of the three kingdoms. They were the mothers of Goguryeo's King Taejo, and Shinra's King Jinheung and King Hyegong. Regencies can be seen as a realization of leadership based on motherly rights and maternity, which enabled the kings'mothers to officially participate in politics. These women contributed greatly in the development of their countries by leading their young sons to become fine kings. However, as the Confucian way spread in the society and patriarchy strengthened, the ideal image of a mother changed into a small and passive one. While women's leadership no longer had ground to stand on, their leadership as a mother became relatively stronger, as an absolute figure over their children. Suryumcheongjung of the Chosun Dynasty was a model case in which the mother's leadership shone brightly. There were five queens who successfully defended the sovereignty through Suryum cheongjung. They were Queen Jeunghui(Lady Yun), Queen Munjeong(Lady Yun), Queen Jeungsoon(Lady Kim), Queen Soonwon(Lady Kim), and Queen Shinjeung(Lady Cho). These women displayed fine leadership as the CEO of a nation and endeavored to provide a good background for their young sons to reign wisely. The Suryumcheongjung of the Queen Mothers was a system that effectively prevented the risk of usurps, through the harmonious, caring, and serving leadership of the most senior member of the royal family. Mothers who displayed leadership managed their children's dreams, and effectively acted as a guardian who precisely identified opportunities and threats. They all showed a role model as a mother who was never discouraged in their pursuit of raising their children into great men. However, we fail to find any trace of mother leaderships displayed for their daughters. Therefore, the remaining task will be to display mother leaderships in establishing a society of gender equality where there is no sexual discrimination. 지금까지 한국 역사 속에서 어머니들이 보여주었던 리더십에 대한 연구는 거의 이루어지지 않았다. 본고는 섭정을 통해 어린 왕을 보호하며 국정을 이끌어간 여성들을 중심으로 그들의 리더십을 고찰해 본 것이다. 섭정과 수렴청정은 모두 어린 왕이 즉위하였을 때 왕권이 불안정해질 것을 염려하여 왕실의 최고 지위를 가진 여성, 즉 왕의 어머니나 할머니가 대신 국정을 운영하는 것을 말한다. 여기에 나타난 어머니 리더십의 특징은 다음과 같다. 첫째, 섭정에 나타난 어머니 리더십은 어린 왕에 대한 가장 안전한 보호 장치역할을 하는 것이었다. 둘째, 섭정에 나타난 어머니 리더십은 강한 모성과 모권에 기반을 두고 있었다. 삼국시대에 어린 아들을 도와 섭정을 한 여성은 3명으로 고구려 태조왕, 신라 진흥왕, 혜공왕의 어머니가 그들이다. 이들은 어린 아들이 훌륭한 왕이 되도록 이끌어 국가를 발전시키는데 크게 기여하였다. 셋째, 섭정에 나타난 어머니 리더십은 포용력과 배려 · 섬김의 자세를 바탕으로 하고 있다. 태후의 섭정을 통한 정치 참여는 가족 안에서의 자녀에 대한 어머니 리더십을 보여주는 증거일 뿐만 아니라 국가를 운영하는데 있어 포용과 배려 · 섬김으로 이끌어가는 어머니 리더십을 보여준 것이었다. 넷째, 섭정에 나타난 어머니 리더십은 매우 적극적인 것이었다. 일반적으로 여성이 정치에 있어 매우 소극적이라는 인식을 벗어나 어머니로서 섭정을 할 경우 공식적 비공식적인 정치참여를 통해 적극적으로 정국운영을 주도해 왔다. 조선시대에 어린 왕을 도와 수렴청정을 한 5대비는 여성임에도 불구하고 국가 최고경영자의 자리에 앉아서 자신이 할 수 있는 최대한의 리더십을 발휘하여 어린 왕이 국가를 잘 경영해 나갈 수 있도록 보호하였다. 대비들의 수렴청정은 조화와 배려, 섬김의 리더십으로 왕위찬탈의 위험을 미리 예방하면서 조선왕조 500년의 왕위를 계속 이어갈 수 있도록 한 디딤돌이었다. 다섯째, 섭정에 나타난 어머니 리더십은 성리학의 심화 과정에서 점차 소극적으로 변화되어 갔다. 성리학적 지배질서가 심화되고 가부장권이 강화되면서 친정식구나 대원군에게 국정운영을 맡기는 면이 나타났으나 어머니로서 자식을 보호하고 국정을 안정적으로 이끌어 나가야 한다는 기본에는 변함이 없었다.

고추 풋마름병ㆍ역병 복합 저항성 계통육성

한정혜,김주영,황희숙,김병수 경북대학교 농업과학기술연구소 2000 慶北大農學誌 Vol.18 No.-

풋마름병과 역병에 복합저항성인 계통을 육성하기 위한 노력으로서 앞서 역병 저항성으로 육성한 계통(16-2-2-3-2 = 역병 저항성 '칼미초', 19-1-3-7-1-1, 19-2-4-5-3-2 = 역병 저항성 '수비초', 김 등, 1996)과 풋마름병 저항성 계통(KC350 = MC 4, KC353 = PBC631)을 교배하여 육성한 F5와 BC1F4, F6와 BC1F5 세대에 대해 1999년과 2000년에 각각 풋마름병과 역병에 대한 복합저항성을 검정하였다. 풋마름병과 역병에 복합 저항성을 보인 개체를 선발하여 다음 세대의 종자를 채종하였다. In an effort to breed lines resistant to both bacterial wilt and Phytophthora blight, F5 and BC1F4, and F6 and BC4F5 generations of the crosses between the lines previously bred for resistance to Phytophthora blight ((16-2-2-3-2 = Phytophthora-resistant 'Kalmi', 19-1-3-7-1-1, 19-2-4-5-3-2 = Phytophthora-resistant 'Subi', Kim et al., 1996) and sources of resistance to bacterial wilt (KC350 = MC-4 or KC353 =PBC631, Kim et al., 1998) were evaluated for resistance to both bacterial wilt and to Phytophthora blight in 1999 and 2000, respectively. Plants which were highly resistant to both bacterial wilt and Phytophthora blight were selected for development of the next generations.

테일러드 재킷 디자인 평가를 위한 의미 미분 척도 개발

韓正淑,柳淑姬 복식문화학회 1997 服飾文化硏究 Vol.5 No.4

The purpose of this study was to develop Senlantic Differential Scales with Tailored Jacket. Sixteen slides were made from selected Jacket which were representatives of four types of Jackets. The slides were shown to college students and graduate school students. The students were asked to describe their responses to each slide in Korean adjectives. In order to extract the representative and the frequency each adjective was calculated. As a result. 35 adjectives -elegant, graceful, neat, maturn, slim formal, natural, brisk, comfortable, etc - were selected. Therefore the Semantic Differential Scales composed of 35 pairs of adjectives were developed.

남·여 대학생의 『~답다』에 대한 성 역할 지각에 관한 연구 : 頭髮, 신발, 歲身具를 중심으로

한명숙,하희정 服飾文化學會 2003 服飾文化硏究 Vol.11 No.5

This study defines attributes of the Korean costume culture, focussed on hair, shoes and accessories which express sex-roles, encapsulated in the term, "be like...". A group of 362 male and female university students from Seoul and Gyeonggi area was surveyed for the study. The statistical analysis of SPSS 10.0 was applied for analyzing the data, and the significant variances were reviewed by the basic statistics and t-test. The results are as follows. First, short hair is perceived as the typical hair style that symbolizes male, both from male and female university students. Hair colors in warm color such as brown, wine, purple, lemon and orange, and the style of hair such as bobbed, long, and perm are perceived as definite clues that symbolized female. Second, when it concerns the types of shoes, both male and female university students cited oxford as the typical clue that symbolizes male, whereas pumps and sandal were cited for female. Third, in terms of types of accessories, both male and female university students perceived necklace, earring, bracelet, hair pin and band, scarf, and muffler as very feminine. Among these, hair pin and band, and scarf are evaluated as the typical clues that signify the role of females Necktie is perceived as the typical clue that signify male role.

경상도 별미김치의 표준화 연구

한지숙,이숙희,이경임,박건영 동아시아식생활학회 1995 동아시아식생활학회지 Vol.5 No.2

This study was conducted to standardize ingredient ratio and preparation method of major traditional special kimchies in Kyungsang province, Korea. There were about 35 varieties of special kimchi in Kyungsang province. Six varieties of them such as burdock kimchi, wild leek kimchi, green thread onion kimchi, perilla leaf kimchi, Godulbaegi(Korean wild lettuce) kimchi, and red pepper leaf kimchi were selected, because they tasted good and the physiological functions of their main ingredients were excellent. The ingredient ratios of the selected special kimchi were standardized through surveying hereditary preparation of some families in Kyungsang province and using the literatures including cooking books. The standardized ingredient ratio of the burdock kimchi was 15.1 pickled anchovy juice, 6.8 red pepper powder, 5.7 garlic, 2.2 ginger, 18.0 rice flour paste, 13.5 green thread onion, and 1.2 sesame seed in proportion to 100 of burdock. The standardized preparation step of the selected special kimchies was similar except some preprocessing methods of main ingredients. The diagonally cut-up burdock was usually parboiled or soaked in salted water, then it was mixed with the other ingredients. Wild leek and green thread onion were usually pickled with salt or pickled anchovy juice. Sometimes the green thread onion pickled was dried in the sun. General preprocessing of perilla leaf, Korean wild lettuce, and red pepper leaf was soaking them in salted water for about 5-10 days. Sometimes red pepper leaf was heated with steam and dried in the sun, then it was mixed with the other ingredients.

한국사람, 한국문화-힙합 춤을 추는 아이들의 문화는 단지 미국적인 것일 뿐인가 ?

한희숙 경희대학교 인문학연구소 2000 인문학연구 Vol.4 No.-

Don't we live in a cultural discourse? In the 21st century, the contemporary society vests its time mainly in the cultural discourse that permeates into the competitive life, the academic profession, the daily conversation, the personal psychology, and the essence of art. But what is the relationship between culture and human beings? Culture is the manifestation of the human essence. Therefore culture is human nature. This transformation of human nature into culture is completed without the hinderance of any given human instincts or circumstances. In summation, culture is the totality and the efforts of the human community as a whole. However, culture is not restrictive, it can be learned and changed by the members of the society. How does culture work? Culture is creative. The relationship between human and culture is not affixed in any one way. Even though culture is the summation of the human essence, culture can be transformed into a new physiognomy to reflect the temperament of the society as a whole. In a sense, culture is not human destiny but one of human expression. It is an expression to decide, transform, and seek for new possibilities. Animals, on the other hand, are restricted to its environment. It can not transcend the boundaries of its environment since it lacks fundamental question to cross over the limit of the natural environment. What are the boundaries of the cultural creativity? Culture is not static, it is dynamic due to the continuous changes intervened by the human community as a society. This measure is accomplished through the exchanges with the other cultures, personal creative activities, and the free will of the individual and the society as a whole. And so it changes and develops without being bound to natural rules. To bring about this continuous change, we must understand its construct to bring about change and possibilities to solve problems. And so by understanding its identity, we can ask ourselves "how can we operate within the construct of the natural paradigm to bring about the changes?" In this sense, we have a moral imperative as an individual and as a society to be responsible in bringing about reforms to the society in general. What are the ethics and the future of culture? A stated previously, culture exists in a continuous tension and must be appreciated for all its creativity and the possibilities to bring about reform to the society. But this can not be accomplished without asking whether certain cultural phenomenon is ethical or not? Human must ask whether certain cultural phenomenon in this age of uncertainty is right or not. By doing so, we establish certain foundations in the present time to create and build future culture. And only by grasping on to a "tested" culture can we plan for a future culture. This is what is termed as a "cultural strategy." In effect, it is essential to have "a critical mind" for a positive culture and "an independent spirit" & "an open mind" for understanding. Furthermore we must understand the culture of other country in its entirety, and should plan for the future culture by studying critically and progressively about the cultural reality around us to shape the society of tomorrow. In the end, the various "counter-cultural movement" should survive and flourish as a means of checks and balance to move toward peace and respect for humanity.

복제인간은 존엄한가? : 복제인간에 관한 인간학적 숙고

한희숙 경희대학교 인문학연구소 2002 인문학연구 Vol.6 No.-

Clone Technology has made a startling progress. In July. 1996, the birth of Dolly the cloned sheep created a sensation. The whole world buzzed with the news because the sheep was the first clone animal from a somatic cell and this clone technology could eventually provide a momentum for human cloning. Now that 6 years and a half have passed since the clone sheep was born: how far has Clone Technology come into fruition and how much of it has been permitted in the new frontier? Panayiotis Zavos, who has published human cloning project with Severino Antinori, has stated that human cloning technique has been advanced by rapid stride, and that a cloned baby will be born at the end of this year or at the beginning of next year. (Publication: 2002. 5.) And while the opinions of the announcement were divided, a surprising news was added. The news was a formal announcement from "Clonaid" in America that a pregnant woman with a cloned human embryo has come to Korea on June. 2002. (Publication: 2002. 7.) Although human cloning is an epoch-making event, it is moving without our awareness of the consequences and is still carried out in secrecy in laboratories without proper limit and control. Therefore we have to think over without delay "the future which human cloning affects humanity". Since the advent of sheep cloning, the arguments for and against human cloning have been wide spread from immoral investigations to scientific breakthroughs. But it seems that the conferences and countermovement of human cloning can not catch up with the scientific investigations in the new frontier. Before it is too late, we will have to put our heads together to set yardsticks for the complexities in human cloning. I propose that we consider "philosophical-anthropological" consideration for human cloning for two reasons. One, human cloning must be pondered in a way of mutual osmosis with "philosophical-anthropological" problems: what is a human being?, what is a human death?, how should human beings be created?, what should the life of a human being be like? and so forth. And two, humanity is now facing the serious crisis of self-individuality in the face of human cloning, so humanity must bring up anew the problem for human being. "Philosophical-anthropological" consideration is to comprehend ethical, religious, and metaphysical pursuit with biological, medical, and scientifical research outcomes. This comprehensive approach is a "philosophical-anthropological" request to correlate intellectual with biological aspects in human totality. "Philosophical-anthropological" consideration calls for interdependent and cooperative researches. "Philosophical-anthropological" consideration, as we bring up anew the problem of human being, is the exertion to establish human's self-understanding and to determine history's direction. In sum, I will begin a "philosophical-anthropological" consideration for human cloning with the problem: is clone human dignified? I will attempt to answer this question by focusing on the major debates of human cloning to four sections: self-identity, un-naturalness, un-safety, and possibility of instrumentalization. And after having focused on the four major problems with its complexities and issues, I will provide for a detailed examination and recommend a direction for human cloning insofar as it affects humanity.

GC 및 GC/MS에 의한 생체시료중 Methidation의 분석법에 관한 연구

이종숙,이재신,최동기,양희진,한백희,구기서 內務部 國立科學搜査硏究所 2001 國立 科學 搜査 硏究所 年報 Vol.33 No.-

돈지, 들깨유 및 달맞이꽃 종자유의 혼합급이가 흰쥐의 간장, 뇌 및 고환의 지질 성분에 미치는 영향

김성희,김한수,서인숙,정효숙,정승용 慶尙大學校 1992 論文集 Vol.31 No.2

돈지 및 들깨유와 달맞이꽃 종자유등 2종 식물 종자유와의 혼합급이가 흰쥐의 체내 조직의 지질 성분에 미치는 영향을 구명하기 위해 S·D계 숫쥐에게 돈지 2.55및 들깨유와 달맞이꽃 종자유의 혼합비율을 달리하여 4주간 급이 사육한 후 간장,뇌 및 고환의 지질 성분을 분석 검토한 결과는 다음과 같다. 간장의 총콜레스테롤 함량은 D군이 대조군에 비해 유의적으로 낮았으며, 인지질 함량은 각 군간의 유의적인 차이가 없었고, 중성지질 함량은 B및 C군이 대조군에 비해 현저하게 낮았다. 콜레스테롤 급이군의 간장 총콜레스테롤 함량은 대조군에 비해 c,d및 e군이 유의적으로 낮았고, 인지질 및 중성지질의 함량은 b군이 낮게 나타났다. 뇌의 총콜레스테롤 함량은 대조군에 비해 B및 C군이 유의적으로 낮았으며, 인지질 및 중성지질의 함량은 대조군에 비해 전 군이 유의적으로 낮데 나타났다. 콜레스테롤 급이군에 있어 뇌의 총콜레스테롤 함량은 각 군간의 유의적인 차이가 없었고, 인지질 함량은 c군이 중성지질 함량은 e군이 대조군에 비해 낮게 나타났다. 고환의 총콜레스테롤 및 인지질 함량은 각 군간의 유의적인 차이가 없었으나, 중성지질 함량은 대조군에 비해 전 군이 유의적으로 낮았다. 콜레스테롤 급이군은 콜레스테롤 무급이군과 거의 유사한 경향을 나타내었다. In order to observe the effects of the feeds mixed with the lard and two vegetable seed oils, which mixed with 2.5% lard and various level of perilla oil and evening primrose oil were administered to the male rats of Sprague Dawley for 4 weeks on lipid components of liver, brain and testes. In livers , total cholesterol contents were remarkably lower in the D group(2.5% lard+2.5% perilla oil+5.0% evening primrose oil,free cholesterol) than in the control group , and phospholipid contents were not significant difference in each groups. Triglyceride contents were remarkably lower in the B(2.5% lard+7.5% perilla oil+5.0% ,free cholesterol) and C(2.5% lard+5.0% perilla oil+2.5% evening primrose oil,free cholesterol) group than in the control group. In the supplemented cholesterol groups, total cholesterol contents were significantly lower in c(C group+cholesterol diet), d(D group+cholesterol diet) and e(2.5% lard+7.5% evening primrose oil,free cholesterol) group, phhspholipid and triglyceride contents were lower in the b group(B group+cholesterol diet) than in the control groups than in the control group, phospholipid and triglyceride contents in brain were considerably lower in the other groups than in the control group. In the supplemented cholesterol groups, total cholesterol contents were not significant difference in each groups. Phospholipid and triglyceride contents were conspicuously lower in the c and e groups. respectively. In testes, total cholesterol and phospholipid contents were not significant difference in the groups, but triglyceride contents were lower in the all groups except for control group The contents of total cholesterlo, phospholipid and triglyceride were similar between the supplimented cholesterol groups and the nonsupplemented cholesterol groups.