제2회 서울 리모델링 페어

홍명희,Hong, Myung-Hee 한국건축시공학회 2002 한국건축시공학회지 Vol.2 No.3

Jean-Pierre Richard의 비평 방법론

홍명희(HONG, Myung-Hee) 프랑스문화예술학회 2013 프랑스문화예술연구 Vol.46 No.-

한국인들의 다양한 신들

홍명희 ( Myung Hee Hong ) 경희대학교 비교문화연구소 2006 비교문화연구 Vol.10 No.1

유아의 사려성-충동성 인지양식 및 어머니의 양육태도와 유아의 창의성의 관계

홍명희 ( Myong Hee Hong ),이경님 ( Kyung Nim Lee ) 미래유아교육학회 2007 미래유아교육학회지 Vol.14 No.3

문화,문학 : 서구 상상력의 역사 연구

홍명희 ( Myung Hee Hong ) 경희대학교 비교문화연구소 2012 비교문화연구 Vol.29 No.-

In our days, we live in the world of image and imagination. Now we think that the images and imaginations are no more selective but indispensable elements in our life. The status of imagination is dramatically changed since 20 century. Many philosophers like G. Bachelard, G. Durand, Paul Ricoeur, H. Corbin, G. Deleuze made great contributions and we think that the studies of imagination began since 20 century. But the change of the status of imagination was not made in one day. In the long history of human life, the imagination kept his own value, and never stopped to give his influence to the human mentalities. The concept of imagination was born from the Plato`s notion of phantasia. Plato thinks that the phantasia is a kind of drawing capacity in mind in the process of recognition. But the image which phantasia makes is not real one but pseudo one. So it is necessary to banish those false images from our recognition. Aristotle thought phantasia as an afterimage of object of sense. The sense is always true, but the phantasia is very possible to be an error. After Plato and Aristotle, the notion of phantasia developed into that of imagination, but it was always a problem full of contradictions. According to G. Durand, we can say, in some sense, the history of western philosophy is a kind of struggle against the image and imagination. In Middle Age, the iconoclasm tried to exclude image from their religion. Thomas Aquinas tried to explain the image by the rationalistic christianisme. In 16-17C Galilei and Descartes solidified the exclusion of imagination from the philosophy in the name of science and reason. The empiricism and positivism was the final and the most conclusive philosophies which exclude the imagination definitively from the field of philosophy. But the imagination continued his influence in the field of art. In the age of Renaissance, the imagination found his way of liberal expression, and this trend was inherited to Baroque. From the middle of 17c many philosophical theories supported the imagination by many philosophers like J.-B. Dubos, Baumgarten, A. Becq, J.-J. Rousseau etc. The Romanticism was the first significant wave which made the imagination come forward in front the art. The romanticism broke the narrow frame of rationalism and expand human`s view of the world to the cosmos. From the romanticism, the imagination became a faculty which expresses the unity of human and nature. That was impossible by the rational thinking of rationalism. The concept of new imagination made a new future of human, ``the imagining conscious`` and this imagining conscious provided a solid base of next generation`s symbolism and surrealism.

시판버섯의 부위별 항산화능과 유비퀴논 함량

홍명희(Myung-Hee Hong),진유정(Yoo-Jeong Jin),표영희(Young-Hee Pyo) 한국식품영양과학회 2012 한국식품영양과학회지 Vol.41 No.9

시판중인 14종의 식용버섯을 전체(E), 갓(P), 대(S)의 부위별로 분류하여 DPPH와 ABTS 라디칼 소거능에 따른 항산화활성과 이들 활성의 근거물질인 총 페놀, 플라보노이드,그리고 유비퀴논 함량을 측정하였다. 시판버섯의 갓 부위(P)에 함유된 총 페놀함량은 193.9~536.6 mg/100 g으로 대 부위(S)의 156.8~370.8 mg/100 g보다 23.4~44.7% 높게 나타났다. 총 플라보노이드 함량은 quercetin의 동량 값으로 표시했을 때 전체 부위(E)에서 14.8~31.2 mg/100 g으로 나타나 총 페놀함량에 비해 매우 낮은 함량으로 측정되었다. 유비퀴논 함량 역시 갓 부위(P)가 163.5~485.1 μg/100 g으로 나타나 대 부위(S)의 65.6~142.9 μg/100 g에 비해 2.5~3.4배 더 높은 것으로 측정되어 시판버섯에 함유된 유효활성 성분은 주로 자실체의 주름부위에 분포된 것을 알 수 있다. 시료(10mg/mL)의 80% 메탄올 추출물의 DPPH와 ABTS 자유 라디칼 소거능에 따른 전체 부위(E)의 항산화활성은 각각 51.2~90.1%와 62.5~95.8%로 비교적 높게 나타났다. 특히 상황버섯의 라디칼 소거능은 평균 92.7%로 나타나 전체 부위(E)의 시판버섯 중 가장 높았으며 목이버섯은 평균 56.9%로 나타나 항산화활성이 가장 낮게 나타났다(p<0.05). 이 같은 결과는 각 부위별 자체 내 함유된 평균 총 페놀함량(R2=0.80) 및 유비퀴논 함량(R2=0.55)과 유의적인 상관관계(p<0.05)를 나타내어 이들 성분이 항산화활성에 영향을 미친 것으로 추정된다. Antioxidant properties and antioxidant compound contents in different parts of 14 commercial mushrooms were evaluated. Methanolic extracts from the entire mushroom, the pileus and the stipe, separately, were screened for their DPPH and ABTS free radical scavenging activities. Total ubiquinones (Coenzyme Qs; CoQs), total phenolic, and flavonoid contents were determined, in order to assess the extract’s antioxidant activity. The portion of the mushroom selected had an effect on the results, with pileus methanolic extract exhibiting the greatest antioxidant effect (p<0.05). The analyzed mushrooms contained powerful antioxidants such as phenols (144.5~536.6 mg of gallic acid equivalents, mg GAE/100 g of dried weight, dw), flavonoids (3.7~31.2 mg of quercetin equivalents, mg QE/100 g dw) and ubiquinones (65.6~485.1 μg/100 g dw). Content of CoQ9 and CoQ10 in the 14 commercial mushrooms varied from 23.1 to 256.2 μg/100 g and from 16.1 to 238.3 μg/100 g, respectively. Phellinus linteus showed the highest antioxidant activity among all species due to the contribution of antioxidants such as phenols (530.5 mg GAE/100 g dw) and ubiquinones (308.8 ug/100 g dw). A positive linear correlation was demonstrated between free radical scavenging activity and total phenolic (R2=0.79) and ubiquinone (R2=0.59) contents in the pileus of mushrooms (p<0.05). Our data indicate that commercial mushrooms have potential as dietary sources of CoQs and phenolic antioxidants.

바슐라르의 리듬 개념

홍명희(HONG, Myung-Hee) 프랑스문화예술학회 2014 프랑스문화예술연구 Vol.47 No.-

언어,교육 : 바슐라르의 Logosphere와 언어적 몽상

홍명희 ( Myung Hee Hong ) 경희대학교 비교문화연구소 2011 비교문화연구 Vol.25 No.-

La langue est un des elements privilegies de la reverie chez Bachelard. La langue est une force fondamentale de l`imagination. D`une part, elle garde son propre valeur dans le processus de l`imagination, et d`autre part elle forme sa propre image. La priorite de langue chez Bachelard a, en effet, quelque liaison avec la notion de Logos qui avait ete traite depuis longtemps comme verite eternelle dans la metaphysique occidentale. Cependant, la notion de logos de Bachelard se differe de celle de metaphysique occidentale. Tandis que la metaphysique traditionnelle traite le logos comme un but eternel de sa meditation, Bachelard donne l`importance sur la capacite linguistique et imaginaire du logos. Le logosphere est un des exemples qui montre bien la difference entre la notion de logos de Bachelard et celle de metaphysique traditionnelle. Le logosphere est un neologisme de Bachelard qui est fait pour designer l`atmosphere verbal de la societe contemporaine grace a l`emission de radio. Bachelard comprend le phenomene de radio en tant que realisation de Psyche dans la vie quotidienne. C`est grace a la technologie moderne que nous pouvons avoir l`univers de langue plus facilement par rapport aux siecles precedents. Selon Bachelard, la radio n`est pas un simple instrument de communication. C`est une porte pour entrer dans la reverie universelle. La radio est une voix du monde qui exprime notre inconscient. Quand un reveur reve, son reverie se developpe en se discutant avec le monde. Alors, quand nous revons, nous parlons au monde et nous ecoutons du monde, de sorte que nous devenons les citoyens du logosphere. Dans son oeuvre Sur la Grammatologie, J. Derrida critique la metaphysique occidentale en la intitulant logocentrisme. Derrida pense que la philosophie occidentale a comme le but final la presence de logos. Cette presence de logos ne peut etre realisee que par la langue de la voix, non pas par la langue de caractere. D`ou vient le logocentrisme ou le phonocentrisme de metaphysique occidental. Mais Derrida pense que le logocentrisme n`est qu`un autre aspect de l`ethnocentrisme etroit de l`occident. La notion de logosphere de Bachelard a quelques ressemblances avec logocentrisme par ses apparences. Cependant, elles ont une difference fondamentale depuis leur depart. Tandis que logocentrisme traite la parole en tant que maniere d`expression de raison qui est une puissance fondamentale de l`homme, Bachelard pense que la parole est un resultat d`une opposition et fusion de notre raisons et parole. Bachelard pense que la parole est une realisation de l`image qui est l`essence de notre psyche. Pour lui, la parole, la quintessence de logosphere, est le champ de l`imagination d`ou jaillissent les images. C`est pour cela que logosphere se situe a l`antipode de logocentrisme. Logosphere nous fournit un espace de reverie de langue. Notre societe contemporaine fourree des images visuelles creuses est depouillee de plus en plus des espaces de reveries. C`est une des raisons que le logosphere de Bachelard doit etre reactive aujourd`hui.

프랑스 상상력 연구의 제 경향 - CRI ( Centre de Recherche sur Imaginaire ) 의 활동을 중심으로

홍명희(Myung Hee Hong) 한국불어불문학회 2002 불어불문학연구 Vol.50 No.-

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다자이 오사무(太宰治) 문학에 나타난 전후 일본의 사회상 - 전후 미디어에 의해 형성된 ‘다자이 신화’와 관련하여 -

홍명희(Hong, Myung-Hee) 일본어문학회 2018 일본어문학 Vol.82 No.-

本稿では、太宰治文学に表れた戦後日本の社会像を確認した。まず、1948年当時、不況に陥っていた出版界は、太宰の情死というスキャンダルを積極的に報道する新聞や雑誌などのメディアの戦略、また知的好奇心に 飢えていた読者の存在により、太宰の多くの作品を販売することができ、 それが「太宰神話」への発端となった。第二に、1948年1月に発表された「饗 応夫人」には、本郷の医大の教授でありながら、戦場から帰還し、戦後の 困難な状況を余儀なく体現させられ、利己主義者として軽薄に振る舞う笹島、また夫の生死不明による深い喪失感や悲しみ、そして経済的、肉体的 困難を前にしても、その心情を露にせず耐えつつ、笹島たちの図々しい要 求に饗応し奉仕する「夫人」、さらにそういった「夫人」の辛さや優しさを理 解し、最終的に救済する、語り手の<私>が登場する。第三に、こういった「饗応夫人」の三人のあり様は、 人間失格 の堀木やヒラメ、葉蔵、「後記」 に登場するマダムの関係やあり様と似ている。「饗応夫人」は孤独を体現す る現代の読者にとって、深い共感や慰めを与えるという意味において、戦 後メデイアによって発現された「太宰神話」の新たな例となるだろう。 In this article, I have confirmed that the postwar Japan society surrounding the DAZAI Osamu literature has complex and diverse realities. 1) In 1948, the publishing world, which had been in recession, for media such as newspapers and magazines actively reporting on DAZAI’s death, and the presence of readers who were starved for intellectual anxiety, was able to sell many of DAZAI’s works as books, and this was the beginning of the DAZAI boom and ‘DAZAI myth’. 2) Three people who lived in the post- war appeared in “Mrs. Feast” released in January 1948. Sasajima is a medical professor in Tokyo who returned from the war. He is a person who embodies the difficult situation after the war, clearly grasping the situation and shaking it as a light selfish person. ‘Mrs. Feast’ does not reveal her feelings, even before her deep sense of loss and sadness, economic, and physical difficulties due to her husband s life-and-death uncertainty, and served. The narrator, <I>, rescues ‘Mrs. Feast’ by understanding her suffering and ultimately assimilating to it. 3) The relationship of the three persons of “Mrs. Feast” resembles the relation of Horiki, Yojo, and Madam of “No Longer Human”. “Mrs. Feast” will be a new example of the “New DAZAI myth” developed by the media after the war in the sense that it gives deep sympathy and comfort to the modern readers embodying loneliness.