잉고 발더만의 성서 교수학

고원석(Won-Seok Koh) 한국기독교교육정보학회 2014 기독교교육정보 Vol.0 No.43

전염성기관지염 및 뉴캣슬병 백신을 접종한 육계에서 ELISA 및 HI 항체가 비교

고원석 ( Won Seok Koh ),이정원 ( Jeoung Won Lee ),곽길한 ( Kil Han Kwak ),권정택 ( Jung Taek Kwon ),송희종 ( Hee Jong Song ) 한국동물위생학회 2001 한국동물위생학회지 (KOJVS) Vol.24 No.1

To compare of serum antibody titers using ELISA and HI, serum samples were collected from 100 breeders and their progeny 550 broilers. The breeders and broilers were vaccinated with infectious bronchitis (IB)- and Newcastle disease(ND)-viruses according to general vaccination program. The antibodies in serum samples against IB and ND viruses were detected by enzyme-linked immunosorbent assay (ELISA) using commercial ELISA kit and hemagglutination inhibition(HI) test. Geometric mean titer (GMT) of ELISA and HI titers were monitored from 1-day-old to 35-day-old broilers and compared to those of breeder chickens. The antibody titers of breeders vaccinated with IB virus showed 47,800, ELISA and 7.2, HI, respectively. Progeny chicks, 1-day-old, vaccinated with IBV showed high antibody titers than those of breed chickens. Those chicks were maintained protective antibody levels until 11-day-old. From 14-day-old, the antibody level decreased below protective levels. In ND, breeders serum antibody titers ELISA and HI were 30,200 GMT and 8.7 HI titer, respectively. On 1-day-old chicks, antibody levels was decreased to half in ELISA(16,270) compared with those of breeders, but HI titers was 7.4. Progeny broilers, protective antibody level was maintained until 14- day-old by ELISA, but at 11-day-old by HI titers. After then, ND antibody titer was continuously decreased underdefense level. These result indicated that the ELISA method be more sensitive than HI titration to detect serum antibody level for IBV and NDV.

전북지방 원숭이의 장내 기생충 감염실태 조사

고원석 ( Won Seok Koh ),이재욱 ( Jae Woog Lee ),허철호 ( Cheal Ho Hur ),배정준 ( Jeong Joon Bae ),이희문 ( Hee Moon Lee ),김종승 ( Chong Sung Kim ),양홍지 ( Hong Ji Yang ) 한국동물위생학회 2004 한국동물위생학회지 (KOJVS) Vol.27 No.2

In order to monitor the parasites, 83 fecal samples were taken from monkeys such as Cercopithecus mitis(6), Macaca fuscata(32), Saimiri sciurea(27), Macaca nigra(5), Papio hamadrysa(8), and Macaca mulatta(5) in Jeonbuk area. Isolation and Identification of the parasites from the feces were determined by the fecal examination using the floatation and microscopical examination, respectively. The detection rate was 21.6%, and mixed infection rate was single 18.0%(15 heads), double 2.4%(2 heads), and triple 1.2% (1 head). The isolates were identified as Strongyloides axei from 7 heads. Trichuris spp from 3 heads, Entamoeba histolytica 3 heads, Toxacaris leonina from 3 heads, and Eimeria spp from 2 heads.

익산지소 관내 재래산양의 내부 기생충 감염 실태 조사

고원석 ( Won Seok Koh ),이재욱 ( Jae Woog Lee ),임정철 ( Jeong Cheol Im ),한재철 ( Jae Cheol Han ),이희문 ( Hee Mun Lee ) 한국동물위생학회 2005 한국동물위생학회지 (KOJVS) Vol.28 No.2

In order to monitor the parasites, 204 fecal samples were taken from Korean indigenous goats of Iksan-branch. Then identification of the parasites was determined by the fecal examination using the floatation and microscopical examination, respectively. The detection of rates was 91.2%, and mixed infection rates were single 38.7%, double 28.4%, triple 15.2%, Quadraple 6.9% and Qunituple 20.0%. The isolated were identified as Eimeria spp from 169 heads, Strongyloides papillosus from 56 heads, Ostertagia spp from 24 heads, Trichostrongylus spp from 22 heads, Moniezia expensa from 18 heads, Oesophagostomum spp from 17 heads, Bonostomum spp from 12 heads, Cooperia spp from 12 heads, Heamonchus spp from 8 heads and Capillaria spp from 2 heads.

육계에서 전염성기관지염, 전염성 F 낭병, 뉴캣슬병 백신투여에 따른 혈중항체가의 변동

고원석 ( Won Seok Koh ),백귀정 ( Kui Jeong Baek ),이정원 ( Jeong Won Lee ),서이원 ( Yee Won Seo ),김태중 ( Tae Joong Kim ),송희종 ( Hee Jong Song ),오언평 ( Un Pyong Oh ) 한국동물위생학회 1998 한국동물위생학회지 (KOJVS) Vol.21 No.3

Serum samples were collected from 100 breeders and their progeny 600 broilers. The breeders and broilers were vaccinated against infectious bronchitis(IB), infectious bursal disease(IBD) and Newcastle disease(ND) viruses according to general vaccination program. The antibodies in serum samples against TB, IBD and ND viruses were detected by ELISA using commercial ELISA kit. Geometric mean titer(GMT) of ELISA was monitored from 1-day-old to 35-day-old broilers and compared to that of breeder chickens. The GMT of ELISA to TB, IBD and ND was declined half level of the day old broiler`s antibody titers at about 4, 9 and 4 days of age. The GMT of ELISA to IB, IBD and ND was declined than that of protective antibody titer at about 12, 11, and 15 days of age. Thereafter, the GMT of ELISA to IB, ND were declined and disappeared according to age of broilers. The GMT of ELISA to IBD was declined according to age of broilers, but at 25 days of age increased and 31 days of age increased than that of protective antibody titer. Taken together, these studies led to conclusion that time-course of antibody titers of broilers from vaccinated breeders and that of progeny broilers which vaccinated according to vaccine program. Those are very important data to design vaccine program to breeders and broilers.

아비투어의 과거와 현재

고원석(Koh Won Seok) 한독교육학회 2018 교육의 이론과 실천 Vol.23 No.2

본 논문의 목적은 독일의 아비투어 제도를 역사적으로 고찰하는 것이다. 현재 국내에 소개된 대부분의 관련 논문들은 현재 아비투어 제도의 형식과 규정을 연구한 논문들이다. 본 연구자는 아비투어 제도가 언제 어떤 동기로 시작되었고, 어떤 제도와 변화와 개선을 통해 현재에 이르게 되었는지를 살펴보았다. 독일 아비투어는 18세기 후반 대학 입학생들의 수학능력 부족의 문제를 인식하고 대학수학능력을 공적으로 검증하기 위해 도입한 평가제도다. 19세기 초 훔볼트의 인문주의적 교육개혁에 힘입어 아비투어는 인문학적 소양을 고취시키기 위해 고전어 능력에 큰 관심을 기울였다. 하지만 19세기 후반 고전어 능력에 치우친 인문학적 소양기준에 문제를 제기하는 학교들이 등장했다. 오히려 대학수학능력의 기준으로 현대어 능력(레알김나지움)과 자연과학지식(오버레알슐레)의 중요성이 제기되어 아비투어 시험의 내용이 3가지 유형으로 분화되어 실시되었다. 바이마르 공화국 시절에는 아비투어 폐지론까지 등장하면서 근본적인 개혁안을 요청하는 이들이 등장했다. 그 결과 아비투어의 시험과목이 4가지 유형으로 분화되었고, 시험과목은 유형에 상관없이 4과목으로 한정짓게 되었다. 2차 세계대전 후 서독은 1972년 개혁안을 통해 명실상부한 현대 아비투어 제도를 정착시키게 되었다. 그러나 독일통일 이후 13년 중등교육제체를 12년제로 축소하면서 13학년에 치렀던 아비투어를 12학년에 치르는 변화를 겪었다. 하지만 최근 대부분의 독일 주(州)정부는 12년학제(G8)와 13년학제(G9) 사이에서 많은 논쟁을 벌였고, 점차적으로 다시 13학년제로 환원하려는 움직임을 보이고 있다. 독일 아비투어의 역사적 고찰을 통해 우리는 대학수학능력에 대해 독일사회의 끊임없는 고민과 논쟁이 있었음을, 그리고 아비투어 제도는 여전히 변화와 진화의 몸부림을 거듭하고 있음을 확인할 수 있다. Diese Arbeit beschäftigt sich mit der deutschen Abiturprüfung aus historischer Hinsicht. Bei den meisten der vorigen Studien über das Abitur geht es um Formen und Regulierungen des gegenwärtigen Abitur-Systems. Anders als die vorigen fragt meine Arbeit, mit welchen bestimmten Motiven es initiiert wurde und wie es durch welche Veränderungen und Verbesserungen in die Gegenwart gekommen ist. Das deutsche Abitur gilt als Zeichen der Zugehörigkeit zum Kreis der Gebildeten. Es ist ein Evaluierungssystem, das im späten 18. Jahrhundert eingeführt wurde, um die Unzulänglichkeit der akademischen Fähigkeiten von Hochschulstudenten öffentlich zu verifizieren. Im frühen 19. Jahrhundert hatte das Abitur aufgrund seiner humanistischen Bildungsreform große Aufmerksamkeit auf seine Fähigkeit gelegt, seine klassische Sprachfähigkeiten zu verbessern. Aber in der zweiten Hälfte des 19. Jahrhunderts tauchten die Gymnasien auf, die Fragen zu humanistischen Bildungsstandards aufwarfen, die auf klassische Sprachfertigkeiten ausgerichtet waren. Vielmehr wurde die Bedeutung der modernen Sprachkenntnisse (Realgymnasium) und des naturwissenschaftlichen Wissens (Oberrealschule) als ein Standard der Hochschulfähigkeit im Hinblick auf Nützlichkeitprinzip erhoben. Von daher wurde die Formen des Abiturs in drei Typen unterteilt. In den Tagen der Weimarer Republik gab es also Leute, die nach seiner radikalen Reform verlangten und die sogar behaupteten, es abzuschaffen. Aber nach dem Zweiten Weltkrieg entschied sich Westdeutschland durch den Bonner Reformvorschlag: “Die Neugestaltung der gymnasialen Oberstufe” von 1972 für das gegenwärtige Abitur-System. Nach der deutschen Wiedervereinigung wurden jedoch 9 Jahre Sekundarschulbildung auf 8 Jahre verkürzt, und das Abitur, das in der 13. Klasse war, wurde in der 12. Klasse (G8) geändert. Aber in den meisten Bundesländern gibt es allmählich einen Schritt, um auf die G9 zu reduzieren. Durch einen historischen Rückblick auf das deutsche Abitur können wir festhalten, dass es in der deutschen Gesellschaft ständig Kontroversen und Reflexionen über die akademischen Menschbildung gibt und dass sich das Abitur-System immer noch verändert und sich weiter entwickelt.

모계의 전염성기관지염, 전염성 F낭병 및 뉴캣슬병 백신투여에 따른 모체이행 항체의 변동

고원석 ( Won Seok Koh ),김태중 ( Tae Joong Kim ),이정원 ( Jeong Won Lee ),서이원 ( Lee Won Seo ),송희종 ( Hee Jong Song ),오언평 ( Un Pyong Oh ) 한국동물위생학회 1998 한국동물위생학회지 (KOJVS) Vol.21 No.2

Serum samples collected from 30 breeders and their progeny 30 chicks. The antibodies against infectious bronchitis(IB), infectious bursal disease(IBD) and Newcastle disease(ND) viruses were detected by ELISA using commercial ELISA kit. The breeders were vaccinated against IB, IBD and ND viruses according to general vaccination program. Geometric mean titers(GMT) of ELISA were monitored from 1-day old to 17-day old chicks and compared with breeder chickens. The GMT of ELISA to IB, IBD and ND were declined half level of the breeder antibody titer at 6-, 8- and 7-day old. And, the GMT of ELISA to IB, IBD and ND were declined than that of protective titer at 6-, 1-, and 4-day old. Thereafter, the GMT of ELISA was declined and disappeared according to ages of chicks. Taken together, this study led to conclusion that time-course of maternal antibody titers of chicks from vaccinated breeders, and this is very important data for vaccination to chicks.

기독교교육에서 웹 기반 협력학습의 운영전략

고원석(Won-Seok Koh),정효정(Hyo-Jung Jung) 한국기독교교육정보학회 2010 기독교교육정보 Vol.25 No.-

In order to support Web Based Collaborative Learning (WBCL), this study structured the stages of collaborative learning and provided an aid for promoting learners’ active thinking and reflection activities. The collaboration process was largely divided into four stages: 1) learning preparation stage; 2) individual learning stage; 3) collaborative learning stage; and 4) reflection stage. Then, these stages were distinguished in the form of bulletin board inside the community so that the learners could follow the stages in order. In addition, this study attempted to extend the depth and width of thinking by providing Edward de Bono’s ‘Six Thinking Hats’ as an aid for supporting learners’ thinking. The subjects of this study were 32 students in the course of Christian Education (M.A.) at the Graduate School of A Theological Seminary and 18 students attending the class of ‘Christian Education Methodologies’ at the Graduate School of Theology (M.Div) of B Theological Seminary (a total of 50 students). In order to prove the effects of the aid, we provided the aid to the students in Group A but not to those in Group B. According to the results of this study, the effects of WBCL and the aid were as follows. First, WBCL provided learners with opportunities to participate in discussions with spontaneity or responsibility. Furthermore, it expanded the scope of interaction beyond the limitations of class in terms of time and space. Second, it expanded the subjects and relations of interaction. While students were participating actively in discussions and collaborative learning among the team members, other team members and the teacher were able to observe and participate in the discussions. In the course, the learners obtained opportunities for secondary learning through observation, experienced differences in thought, and reflected on their problems by themselves. Moreover, as the teacher could also provide more specific instructive supports (suggestion of reflective questions, etc.) and observe the contents and process of discussions closely in real time, he/she was able to grasp the discussion participants’ thought and thinking process. According to the results of examining the effects of WBCL and the aid, more active collaborative learning was induced by participation in collaborative learning after the individual learning stage, the finishing of collaborative learning through the reflection process, etc. That is, as the learners participated in collaborative activities after refining and deepening their thought through the stage of preparing collaborative learning personally, they could have more diverse and richer conversations and this contributed to high­quality interaction in terms of the quantity and quality of collaborative activities.

아동들에게 죄와 구원을 어떻게 가르칠 것인가?

고원석(Koh,Won Seok) 한국기독교교육학회 2007 기독교교육논총 Vol.15 No.-

본 논문은 기독교신앙의 핵심 교리 중 하나인 죄와 구원의 의미를 어떻게 아동들의 신앙 현실에 유의미하게 전달할 것인가에 대한 교수학적 고찰이다. 신학 전통 속에서 죄를 인류의 보편적이고 전인적인 현실로 규정하는 존재론적 죄 이해는, 인간들의 죄의 심각성과 더불어 그리스도를 통해 새로운 생명(존재)으로 거듭나야하는 구원의 절박성을 깊이 있게 다루고 있다. 하지만 아동의 인지적–종교적 판단능력을 고려할 때, 이러한 존재론적 죄성과 중생의 구원 이해는 교수학적인 문제점을 드러낸다. 아동들의 인지능력 및 죄 이해에 대한 경험적 고찰의 결과에 따르면, 그들은 대부분 전인적인 죄 개념보다는 구체적인 윤리적 잘못을 죄로 이해하고 있으며, 따라서 중생이란 상징도 아동들의 현실 속에서는 쉽게 접근 가능한 개념이 아니다. 종교교수학적 측면에서 볼 때, 아동들에게 전인적 죄성에서 시작하는 죄에 대한 가르침은 오히려 심각한 오해와 역효과를 가져올 수 있음으로, 구체적인 잘못에서 시작하는 죄에 대한 가르침이 요청된다. 또한 구원의 문제도 새로운 실존으로 거듭나는 “중생”의 구원보다는 관계회복의 구체성을 드러내는“용서”가 더 적절한 신앙개념이될 것이다. 아울러 아동의 신앙이해에 대한 고찰은 성인중심의 추상화된 신앙이해에 구체성을 회복시키는 기회를 제공할 것이다. Dogamtische Bedeutung von der Sünden- und Erlösungslehre und eine didaktische Fragestellung in der kindlichen Hinsicht. Bei dieser kleinen Untersuchgung geht es um eine didaktische Überlegung, wie man die Sünden- und Erlösungsfrage mit Kindern umgehen soll. Die Themen von Sünde und Erlösung wurden schon im theologischen Mittelpunkt gestellt, sowohl in der neutestamentlichen Zeit bzw. in der Theologie der Evangelien und des Paulus als auch in der reformatorischen Zeit z.B. in der Kreuztheologie Luthers. Theologisch und dogamtisch gesehen gibt es in der Bibel zwei verschiedene Auffassungen von Sünde:Tatsünde und sündiges Sein. Die erste versteht Sünde als “die einzelne böse Tat”bzw. als Übertretung eines konkreten Gebotes(vgl. Gen 4:1–8;2.Sam 11:1–27 etc.), aus der eine Bestrafung durch Gott folgt. Die zweite Auffassug, die auf die theologische Geschichte viel größere Wirkung als die erste hatte, meint die allgemeine menschliche Sündhaftigkeit, auf Grund derer die menschliche Geschichte grundsätzlich und schicksalhaft unter der Sünde und dem Abfall steht, (vgl. Ps 51:7;Röm 7:18 etc.). Nach den theologischen Ansichten wurde diese allgemeine Sündeauffas-sung des Menschen als “estragement”(P. Tillich), “Gebrochen-heit und Verkehrung der menschlichen Identität”(W. Pannenberg) oder “Selbstabschließung des Menschen”(J. Moltmann) usw. Diese Bekenntnis der menschlichen ontologis-chen Sündhaftigkeit führt uns in die Lehre von der Erbsünde, bei der es nicht nur um die biologische Vererbung von Sünde im menschheitsgeschichtlichen Gesamtzusammenhang(peccatum originale), sondern vielmehr um die Aufmerksamkeit auf die Verantwortung für das unabdingbar sündhaftige Sein des Menschen(peccatum personale) geht. Der Begriff “Erlösung”setzt voraus, dass die menschliche Existenz bedroht oder unterdrückt ist. Bei ihm geht es weniger um die Tat als um das neue Sein des Menschen, bzw. des “einsamen Ich”, weshalb der Begriff der Erlösung insbesondere im Neuen Testament untrennbar mit der Vorstellung der “Wiedergeburt”verbunden ist. In diesem Zusammenhang kann man die Erlösung als “ Sehnsucht nach Wiedergeburt” bezeichnen. Aber es hat ein Problem im didaktischen Zusammenhang mit dem Sünden- und Erlösungsverständnis des Kindes, weil das Kind die Sünde noch nicht in ihrer tiefen grundsätzlichen Not begreifen und den Wesensgegensatz des Menschlichen gegenüber Gott noch nicht erleben kann und dementsprechend die Notwendigkeit der Erlösung als der Wiedergeburt des Menschen überhaupt nicht akzeptieren kann. Diese Fragestellung bringt uns in eine entwicklungspsychologische und empirische Betrachtung über die kognitiven und religiösen Urteilsverh?ltnisse des Kindes. Kognitive Niveau und Sündenverständnis des Kindes:eine entwicklungspsychologisch–empirische Betrachtung Schweizer Entwicklungspsychologe Jean Piaget betrachtete den Menschen als ein “offenes System.”Darunter versteht er einen Organismus, der sich wandelt, auf Einflüsse der Umwelt reagiert, sich anpasst und die Umwelt selbst beeinflusst. Zur Offenheit des Systems gehören auch Denkstrukturen des Menschen, die für andere Menschen nicht ohne weiteres erkennbar sind. Piaget ist der Ansicht, dass Menschen nach einem ständigen Ausgleich streben, dass sie versuchen, ihr Gleichgewicht zu erlangen. Dies geschieht durch zwei komplementäre funktionale Prozesse der Assimilation oder Akkommodation, die die Aspekte der kognitiven Anpassung des Menschen an seine Umwelt sind. Aus der koginitiven und moralischen Entwicklungstheorie Piagets wird es festgestellt, dass die sog. Kinder, die zur Stufe der präoperationalen und konkretoperationalen Phase gehören dürfen, weit davon entfernt sind, das sog. formale oder abstakte

기독교교육의 새로운 접근

고원석(Won Seok Koh) 한국기독교교육정보학회 2016 기독교교육정보 Vol.0 No.48

비블리오드라마는 공감과 소통을 성서교수학적으로 구현하고자 최근에 등장한 기독교교육의 접근방법이다. 본 논문은 아직 한국기독교교육 분야에 생소한 비블리오드라마의 원칙과 주요 특징을 정리하여 소개하고, 비블리오드라마의 성서 이해, 해석학적 관점을 조명하고자 한다. 비블리오드라마는 역할극 형태로 성서의 내용을 즉흥적으로 연기함으로써 그 과정 속에서 일어나는 지적, 정서적, 미적 차원의 깨달음을 서로 대화하고 성찰해 나가는 학습형태다. 비블리오드라마는 창의적이고 자발적인 과정학습으로서 성서의 세계와 학습자의 세계의 상호소통을 추구하며, ‘빠름’의 세상 논리에 항거하며 성서를 천천히 읽어나가려고 한다. 이를 실현하기 위해 비블리오드라마는 성서를 다음과 같이 이해하고자 한다. 첫째, 성서를 오늘의 학습자를 향한 사건으로 바라본다. 극적 환경을 구성하고 학습자들이 사건 속으로 참여함으로써 성서의 사건 자체에 귀를 기울이고자 한다. 둘째, 비블리오드라마는 성서를 하나의 의미공간으로 바라보고, 전통적 해석학과 달리 “흰 불꽃”(여백)에 감춰진 의미에 주목한다. 셋째, 비블리오드라마는 몸과 영이 함께 어우러지는 해석을 추구함으로써 정신과 육체가 통합된 ‘전인적’ 신앙 형성을 추구한다. 결국 비블리오드라마는 “신뢰의 해석학”을 지향한다. 비블리오드라마의 관점에서 성서는 언제나 인간의 해석능력보다 우위에 있는 하나님의 말씀으로 신뢰하기 때문에 참여자들 자신들의 해석학적 능력의 한계에도 불구하고 성서의 의미 해석을 위해 자신의 실존적 차원에서 적극적으로 참여할 수 있는 길을 개방한다. The purpose of this study is to explain and analyse Bibliodrama, which is yet unfamiliar to Christian education field in Korea. Bibliodrama is a contemporary approach taken by Christian education responding to today’s social demand, empathy and communication. It is a form of a Bible study through unscripted role plays of stories from the Bible. It is a creative and spontaneous learning process aiming the interactional communication between the Scripture and men as well as connecting the past to the present. Besides, it suggests a slow reading of the Bible in order to resist the flow of the fast-moving culture in this era. From the hermeneutical perspective, Bibliodrama is considered as events of the biblical stories reformed by men, participating in the production, who are already engaged to the dramatized environment of the biblical stories and experiencing them as if their own stories. Bibliodrama is focused more on so-called “white fire”(interlinear space) of the texts where men can find meanings than on so-called “black fire”(letter), objects of the traditional interpretation. In this, Bible is an empty space of meaning of the text which can be filled up by the participants. It tries to integrate human soul and body to make an holistic faith and holistic personality. After all, we could name hermeneutics of Bibliodrama as hermeneutics of trust. From this perspective, the Bible is God’s Words that it always stands above men"s interpretative capability. Regardless of the limitation of our understanding about the Bible, we could enter existentially and passionately into the biblical world through Bibliodrama.