주제강연(2)

한영아 복식문화학회 2003 춘계학술대회 Vol.2003 No.-

서로 다른 가교제를 이용하여 제조한 온도 및 pH 민감성 하이드로겔의 특성

한영아,손성옥,지병철 한국섬유공학회 2002 한국섬유공학회지 Vol.39 No.5

Poly(N-isopropyl acrylamide)(PNIPAAm) and its copolymer hydrogels crosslinked withN,N'-methylenebisacrylamide(MBAAm) and poly(ethylene glycol) diacrylate(PEGDA) were prepared and their characteristics including swelling/deswelling behaviors were investigated. The hydrogel, with lower gelation rate and higher transmittance was prepared when PEGDA was used as a crosslinking agent. The volume phase transition temperature of PNIPAAm hydrogel was not affected seriously by the concentration of monomer and crosslinking agent, whereas, that of copolymer hydrogel was increased up to 5$0^{\circ}C$ by incorporating a small amount of SMA. In the case of copolymer hydrogel, higher volume phase transition temperature was obtained when PEGDA was used as a crosslinking agent, suggesting the chain length of the crosslinking agent has a significant effect on the volume phase transition temperature of P(NIPAAm-co-SMA) hydrogel. The pH dependence of the hydrogel was observed when PEGDA was used as a crosslinking agent as well as MBAAm. Larger pores were found at the surface of the hydrogel crosslinked with PEGDA, suggesting that the surface morphology has a close relation to the water contents and the volume phase transitions of PNIPAAm and P(N IPAAm-co-SMA) hydrogel.

[About drawing test] 도형심리 검사

한영아 계간 미술치료 2019 계간 미술치료 Vol.- No.15

사회교육으로서의 비서교육기관의 현황

한영아,정지현,홍명이 이화여자대학교 법정대학 비서학과 1992 비서학연구 Vol.- No.12

Poly(ethylene glycol) Diacrylate로 가교된 Poly(N-isopropyl acrylamide-co-sodium methacrylate) 하이드로겔

한영아,최진현 한국생체재료학회 2003 생체재료학회지 Vol.7 No.2

Poly[N-isopropyl acrylamide (NIPAAm)-co-sodium methacrylate (SMA)] hydrogels crosslinked with poly(ethylene glycol) diacrylate (PEGDA) were prepared and their characteristics including volume phase transition behaviors were investigated. In the course of hydrogel preparation, transmittance fell off more stiffly at lower SMA feed ratio. In contrast, higher concentration of PEGDA decreased the transmittance. Gelation was slow-downed as the chain length of PEGDA increased. Notably, the water content of hydrogel crosslinked with PEGDA was enhanced up to 70% after deswelling had occurred. The water contents of the hydrogels also showed the pH dependence. The morphology of the freeze-dried hydrogel revealed a close relationship with the water content of the hydrogel, suggesting that the chain length of a crosslinking agent had a significant effect on the pore size. The gelation times and the water contents of poly(NIPAAm-co-SMA) hydrogels before/after the volume phase transition can be controlled by changing SMA feed ratio, crosslinking agent concentration, and the chain length of crosslinking agent.

8세기 신라의 재이 양상과 성덕왕대 전사서의 설치

한영화(Han Young-hwa) 고려사학회 2022 한국사학보 Vol.- No.89

8세기는 전쟁이 끝난 후 비교적 안정된 시기로, 자연적인 현상으로서의 재이와 이에 대한 대응을 좀더 명확하게 볼 수 있다. 8세기 중에서도 가장 빈번하게 재이가 발생한 시기는 성덕왕대로, 재이뿐만 아니라 그에 대한 대응도 적극적이고 다양하게 표출되었다. 특히 성덕왕대의 재이는 그간 정치적, 경제적, 외교적, 사상적 측면에서 당대 사회와 연결해서 설명하려는 시도가 있어왔고, 이에 대해 대체로 유교정치의 적극적 시행과 정치윤리관의 표출로 설명되었다. 8세기 재이에 대한 대책은 크게 4가지로 정리할 수 있다. 첫 번째는 중시(시중)의 임면, 두 번째는 진휼, 세 번째는 사면, 네 번째는 관련 관사의 설치 및 증원이다. 이 중 관사의 설치나 관원의 증원은 재이에 대한 즉각적 대응이라기보다는 장기적인 차원에서의 대비 혹은 효율적인 대응을 하기 위한 체계 마련이라는 측면에서 이해된다. 특히 성덕왕 12년(713)에 설치된 전사서는 제사, 즉 길례를 전담함으로써 국가제사를 체계적으로 시행하는 데에 주력했던 것으로 파악된다. 『삼국사기』 제사지에 나열되어 있는 “或因別制 或因水旱”과 관련된 제사는 재이에 다른 부정기적 제사로 파악된다. 대개 천문, 水旱, 역병에 대한 대응 제사가 주를 이룬다고 할 수 있다. 천문현상에 대한 대응은 日·月·星變을 국가적 재난이나 군주의 안위와 관련된 예징으로 파악하고 있다는 것이며, 水旱과 역병에 대한 대응은 국가적 차원에서의 제사를 통해 재이를 극복하려는 시도였던 것이다. 성덕왕대의 전사서 설치는 이러한 의미에서 되새길 필요가 있다. Silla in the 8th century was relatively stable after the war, disaster as a natural phenomenon and its response can be examined. Among the 8th century, the reign of King Seongdeok was occurred disaster frequently, not only disasters but also its responses were actively and variously expressed. In particular, attempts have been made to explain the disaster of the reign of King Seongdeok in connection with the society of the time in terms of political, economic, diplomatic, and ideological aspects. And it was explained by the active implementation of Confucian politics and the expression of political ethics. The measures for disasters implemented in the 8th century can be summarized into four main categories. The first is the appointment and dismissal of Jungsi(中侍/侍中), the second is the relief, the third is the pardon, the fourth is the establishment and increase of the relevant government offices. The fourth of these is understood in terms of preparing a system for long-term preparation or efficient response rather than an immediate response to a disaster. In particular, the Jeonsaseo(典祀署) established in the 12th year of King Seongdeok (713) is related to the organization and systematization of national rituals for disasters by being in charge of whole rites. The ritual related to the phrase rituals by another rule, rituals by flood or drought in Samguksagi(三國史記) Jesaji(祭祀志) is considered to be an irregular ritual due to disaster. It would have been mostly a ritual in response to astronomical phenomena, floods, droughts, and infectious diseases. The response to astronomical phenomena is that changes in the sun, moon, and stars are seen as signs of national disasters or the safety of monarchs. The response to floods, droughts, and infectious diseases was an attempt to overcome disasters through state-led rituals. In this means, it is necessary to ruminate on the installation of Jeonsaseo(典祀署) in the reign of King Seongdeok.

신라의 희생제의

한영화 ( Han Young-hwa ) 수선사학회 2018 史林 Vol.0 No.66

This article examined the social meaning and the character of rituals through sacrifice, focusing on sacrifice in rituals performed in Silla. Sacrifices in rituals are offerings to God. The act of sacrifice was performed for multiple Gods including the Heavenly God as the supreme deity and the Earth God, and had various purposes such as praying fertility and richness, the divination of good and bad luck, and the purification of contamination from crime. Sacrifices, as in the case of Buyeo(夫餘) and Yae(濊), were used to overcome natural disasters caused by floods and droughts, to take auspices in war, and to purify uncleanness or contamination occurred when violating taboos. In rituals for the Heavenly God and the Earth God, it was confirmed that Goguryeo used pig and deer, while Baekje used deer mostly. It was reconfirmed that the kinds of sacrifices differed according to the conditions of life in each society, considering that sacrifices in China were mainly cow, sheep and pig while the northern nations used horse. Despite the difference in kinds of sacrifice, it was common that sacrifice was being made as an attempt to communicate with the gods of heaven in order to solve the problems on earth. The kinds of sacrifice that were used in Silla were cow and horse. In the wells excavated centering around Gyeongju, cows, horses and deer bones were verified. A well, as a passage connected with the underground world, means a ritualistic space to read the will of heaven or pray for a holy being. There was high probability of ritual for rain was made through sacrifice especially in a space related to water such as a well or a pond, and the water-related rituals including a well were so important that they were organized as a national rituals in connection with floods or droughts. Cow and horse appeared on record as well as in excavation. The ‘Scapecow’ in an epigraphic and the white horse in the biographies of Kim Yushin in Samguksagi(三國史記) are the examples. Especially the ritual of ‘Scapecow’ in an epigraphic is associated with the promulgation of Gyo(敎) and the execution of a sentence. Local people and the central government swore before the heaven about a specific issues in the ritual of ‘Scapegoat’, and it was considered to be a ritual of swearing before heaven(盟祭) because judgment or punishment was made and a warning was added in this process. The fact that the ritual of ‘Scapegoat’ was being carried out with the promulgation of Gyo even after the promulgation of the Law Code(律令) shows that the central government of Silla had limit to apply the ‘law’ throughout the regions only by their authority. Shamanistic indigenous religion and common law was deeply rooted in local people, so the most fundamental notion of being punished from heaven would have affected them. This notion appeared as the ritual of ‘Scapecow’. Therefore, Silla's ritual of ‘Scapegoat’ is likely to be derived from their traditional ritual of swearing before heaven.

신라사회에서의 ‘효’ 윤리와 통치이념

한영화 수선사학회 2024 史林 Vol.- No.89

. This article aims to reveal how the notion of filial piety, based on Confucian texts, transformed Silla's interpersonal relationships. This is linked to how filial piety operated in Silla society. Filial piety is based on the universal emotion of parent-child affection, but it is called by the Chinese 諸子 into an ethic that governs human or social relationships. In the process, the Silla people's thinking expanded beyond kinship and local communities to include loyalty and filial piety linked to the state, thus shifting to human relationships based on Confucian ethics. The first mention of filial piety in Silla is the “孝悌” of King Namul. However, it is questionable whether it is based on filial piety as a Confucian ethic. The meaning of “孝悌” is linked to the remedies for the elderly or socially disadvantaged during the Nisageum period, suggesting that its primary purpose may have been to remove and stabilize social unrest. In practice, the issue of filial piety based on the Confucian sutras can be seen as Wonkwang(圓光)`s Sesok-ogye. It was associated with Zengzi(曾子)`s filial piety in the Jiyi(祭義) section of the “Liji(禮記)”. However, while it is clear that Won-kwang`s Sesok-ogye was based on Confucianism, the view that Won-kwang was a monk and intended to align the practice of Sesok-ogye with the teachings of the Bodhisattva school has many implications for understanding contemporary filial piety. However, human relationships in society were still not as vertical as the Confucian ethic of loyalty and filial piety. Mr. Seol's daughter defied her father's wishes to marry someone other than Gassil(嘉實), and Kangsoo(强首) denied his father's wishes by not marrying someone of his class and status. In general, Mr. Seol's daughter and Kang-soo valued their horizontal relationship, or faith, more than their vertical relationship with their parents. On the other hand, in the special circumstances of war, it was inevitable that the act of laying down one's life for one's country would be encouraged. By naturally linking filial piety to loyalty, the perception of submission and loyalty was enforced through the emergency situation of war, and the relationship between father and son as a vertical relationship was clarified. The highest point of fulfillment of both loyalty and filial piety can be found in a text written in the first year of King Shinmun(681). In this texts, he declared himself the ultimate practitioner of filial piety, combining filial piety to parents with loyalty to the monarch.

COVID-19 확진자의 격리 체험

한영인(Young-In Han),배경의(Kyung-Eui Bae) 한국산학기술학회 2021 한국산학기술학회논문지 Vol.22 No.12

본 연구의 목적은 COVID-19 확진자의 격리 체험의 본질적 의미를 파악하는 것이다. COVID-19 확진자의 격리 체험의 본질적 의미를 파악하기 위해 현상학을 적용하여 분석한 질적 연구이다. 연구대상자는 COVID-19 확진을 받고 격리 경험이 있는 사람으로부터 소개를 받은 연구참여자를 통해 눈덩이 표집 방식으로 8명의 참여자로 부터 자료를 수집하였다. 자료수집은 자료가 포화 될 때까지 반복해서 진행되었다. 연구결과에서는 COVID-19 확진자의 격리 체험이 7개의 주제로 확인되었다. 도출된 주제는 ‘훅 치고 들어오는 충격에 굳어짐’, ‘생존을 위한 처절한 고립; 극야로 내던져짐’, ‘창살같이 쏟아지는 따가운 시선’, ‘소금사막 속에서 스스로 아포형성’, ‘포근하게 감싸주는 온정의 손길’, ‘초연결망 사물인터넷 세상의 도래’, ‘다양한 미래세상과 공존시대’ 으로 묶여졌다. 연구결과를 통해 확인된 COVID-19 확진자들의 격리 체험은 COVID-19 확진자만의 관점으로 공간적, 심리적, 사회적 격리상태를 극복하기 위해 자신만의 비결을 찾으려는 노력으로 확인되었다. 본 연구의 이러한 결과는 COVID-19 확진자 격리간호와 격리관리체계를 개선하기 위한 실습 또는 교육과정 개발에 기초자료로 활용할 수 있을 것이다. This study was undertaken to essentially understand the quarantine experience of COVID-19 patients. This qualitative study was analyzed by applying a phenomenological methodology. Data of study subjects was collected data from eight participants using the snowball sampling method, where the participant was introduced by an individual who had previously been diagnosed with COVID-19. Data was continuously collected till it reached saturation. The isolation experience of COVID-19 patients was confirmed in seven subjects. The varying experiences determined were "Floating due to impact", "Desperate isolation for survival; Thrown into the extreme night", "Stinging gazes pouring down like a spear", "Self-forming spores in the salt desert", "A hand of warmth that embraces and hugs you", "The advent of the hyper-connected Internet of Things world", and "Diverse future world and coexistence era". The isolation experience of participants was confirmed as an effort to discover secrets within themselves to overcome the psychosocial isolation caused by spatial isolation from the perspective of COVID-19 patients. Results of this study can be used as basic data for developing a practice or curriculum to improve the isolation care and quarantine management system for COVID-19 patients.

고대사회의 혼인과 간음에 대한 처벌

한영화 한국여성사학회 2017 여성과 역사 Vol.0 No.27

Folk practices are created based on the long experience for survival of humankind and become customs by which social norms operate in the community. Folk practices and customs are naturally produced by members of a community, but they also function to control the community members. This article examines marriage as a heterosexual union and adultery that destroys marital relationships in ancient Korean society. Among the various reasons that destroy marital relationships, adultery reveals particularly well the aspect of control because it is accompanied by punishment. Marriage as a union of men and women becomes the norm through its ceremonial practices in terms of procedure, form, and composition by presenting behavioral patterns not only to the parties of marriage but also to the community they belong. Violations of the norm and destruction of relationships created through such norms are deemed criminal accompanied by punishment. As shown in the examples of the 'Beomgeum 8 clauses' of GoJoseon, 'application of punishment(用刑)' in Buyeo, and legal punishment in Baekje, punishment was made compulsory by officials as political power grew under these regimes. Wifely virtue became increasingly important as maintaining marital relationships through the wives’ fidelity as punishment for adultery was associated with the introduction of Confucian ideology. 습속은 인류의 생존을 위해 오랫동안 행한 경험을 바탕으로 생성되었으며, 공동체 내에서 사회적 규범으로 작동하면서 관습이 된다. 습속과 관습은 공동체의 구성원들에 의해 자연적으로 생성된 것이기도 하지만, 역으로 구성원들을 규제할 수 있는 방법이기도 하였다. 본 논문은 한국 고대사회에서 나타나는 남녀의 결합으로서의 혼인과, 이 관계를 파괴하는 간음에 대해 검토해보고자 하였다. 혼인 관계가 파괴되는 다양한 이유들이 있지만, 그 중 간음은 처벌을 동반함으로써 규제의 측면을 가장 잘 보여주기 때문이다. 남녀의 결합으로서 혼인은 절차, 형태, 구성 등의 儀式을 통해 혼인 당사자뿐만 아니라 그들이 속한 공동체 내에서 행동양식을 제시함으로써 규범화된다. 그리고 이 규범을 위반할 경우, 그리고 규범을 통해 만들어진 관계를 파괴할 경우 범죄로 치부되어 처벌이 수반되었다. 고조선의 ‘범금 8조’에서, 부여의 ‘用刑’, 그리고 백제에서의 법적 처벌에 이르기까지 정치권력이 성장함에 따라 공적인 강제 수단에 의해 처벌이 이루어지고 있음을 확인할 수 있다. 간음에 대한 법적인 처벌의 다른 한편으로는 유교적 이데올로기의 유입과 맞물려서 貞節을 통한 혼인 관계의 유지로서 부인의 덕을 강조하기도 하였다.