고시트룰린혈증의 신생아 선별검사 후 진단 알고리즘

홍용희,고정민,이경아,Hong, Yong Hee,Ko, Jung Min,Lee, Kyung-A 대한유전성대사질환학회 2016 대한유전성대사질환학회지 Vol.16 No.2

Newborn screening of some urea cycle disorders has little benefits because of early severe symptoms before the result, low sensitivity (especially hypocitrullinemia) and poor prognosis. But in case of citrullinemia, citrin deficiency and argininosuccinic aciduria diagnosed as elevated citrulline, newborn screening is helpful for early diagnosis and treatment before the symptom. Distinction between the clinical forms of these diseases is based on clinical findings and biochemical results, however, they may not be clearcut. Treatment is different from each other, so exact diagnosis is essential. Here, the diagnostic algorithm for elevated citrulline after tandem mass screening has been proposed. Minimizing total process time from sampling to report of the results is important in Korea for diagnosis and treatment of these disorders.

생태적 삶과 환경윤리의 만남

홍용희 ( Yong Hee Hong ) 한국윤리학회 2007 倫理硏究 Vol.64 No.1

고독과 신성의 변증 -김현승 론-

홍용희 ( Yong Hee Hong ) 한민족문화학회 2013 한민족문화연구 Vol.43 No.-

김현승의 시 세계는 기독교적 세계관을 기반으로 한다. 그래서 그에게 시적 창조는 신의 창조성에 대한 모방의 성격을 지닌다. 기독교에서 창조성은 신만의 특권이기 때문이다. 그러나 그에게 신은 초월적 절대성으로 만 존재하는 것이 아니라 내적 본성이기도 하다. 그래서 그에게 시와 종교는 긴밀한 연속성을 지닌다. 시의 기반을 이루는 인간의 내재성과 종교의 외적 초월성이 합치되고 있기 때문이다. 김현승의 종교시가 성서의 소재주의와 송가적 호교護敎 문학의 범주에 떨어지지 않고 정서적 밀도와 긴장력을 유지할 수 있는 배경도 여기에 있는 것으로 보인다. 한편, 이와 같은 인간의 내재성과 신의 초월성의 연속성은 신의 존재성에 대한 탐구에서도 동일하게 드러난다. 비움과 고요를 통해 우주만물을 주재하는 신의 존재성은 노자 철학의 종지를 이루는 무위無爲의 도道와 상동성을 지닌다. 따라서 그가 신에게 다가가는 길은 곧 자기완성을 향한 구도의 과정이기도 하다. 그는 자기 본성을 찾아가는 고독의 극점에서 “영원(「절대絶對고독」)”과 대면한다. 그러나 여기에서 기독교적 유일신의 성현을 체험하지는 못한다. 그가 대면한 “영원”은 존재론적 근원 일반으로 이해된다. 이때 그는 신앙에 대한 방법적 회의에 빠진다. 그의 지성적인논리로 전개되는 방법적 회의에 응답을 준 것은 치명적인 우연의 질병 체험이다. 그는 다시 “절대신앙絶對信仰”의 길로 기울게 된다. 이때 그의 유한적 존재자로서의 결핍에 대한 초극의 방법론은 절대자를 통한 구원으로 귀결된다. 인간의 내재성을 외적 초월이 압도하는 국면이다. The poet world of Kim Hyun-Seung is based on Christian world view. So poetic creation of him has imitative characteristics on God`s creativity. The creativity in Christianity is only for God`s privilege. However, God exists not only as transcendental absoluteness but is internal nature to him. It is because that the transcendental absolute is also “your eyes are my mind(「Fall is snowy season」).” So his poet and religion have close continuity. Human immanence establishing poetic foundation and external transcendence of religion are conflated. It seems that backgrounds is here that the religious poet of Kim Hyun-Seung is not far from the material principal of the Bible and odic fanaticism literature category, and keeps emotional density and tensible force. Meanwhile, human immanence and continuity of transcendence of God are revealed in the research on existence of God without discrimination. Existence of God which presides all things in the universe, through empty silence such as “empty crucible(「To Farewell」)” has something in common with enlightenment of doing nothing composing creeds of oriental vision of the universe. Therefore his way toward God is also the process to seek the truth toward self realization. He faces “eternity(「Extreme loneliness」)” in the summit of loneliness searching for self nature. But he does not experience saint of Christian one God. “Eternity” which he faces is understood as ontological root in general. This point reveals that his poet is “not a decisively Christian thing even though his poetic starts from Christian reason.” At this time, he felt doubt on religion. What answers to his methodical doubt spreading out his intelligent logic is the experience of disease which is a fatal coincidence. He leans toward the way of “absolute faith” again. At this moment, his ultra-extreme methodology toward deficiency of limited existence concludes rescue through the absolute. External transcendence overwhelms human immanence. At his point, continuity of poet and religion are divided in his life. At his time, his religious poet mainly stands out the tendency of fanaticism.

존재론적 극복과 영원성의 향유 : 구상의 시 세계를 중심으로

홍용희 ( Hong Yong-hee ) 국제비교한국학회 2017 비교한국학 Comparative Korean Studies Vol.25 No.1

Sang Ku`s poetic world is mainly comprised of scientific reasoning, rather than reasoning that is sensible. It is often deemed as such, for his life as a poet revolved around ontology and was primarily based on his pursuit to philosophically explore and realize ontological values. He was restless in intimately responding to the colonial period, post-liberation chaos, the Korean War, industrialization and others of the like whilst introspectively searching for the genuine definition of ontology and its values; furthermore, he would display acts in which distinctively showed his endeavors to recover the values of ontology. Catholicism is argued to be discovered in the roots of his ontological perceptions. It is suggested that Catholicism played a crucial role in his ontological reasoning and aided him in adhering to his own set of beliefs and values throughout the darkest of times. Ku`s protest against the sense of emptiness and devastation caused by the war align with his belief that the crucifixion of Jesus on the cross was an imperative event that occurred only so that Jesus would rise from the dead. His beliefs―which were based on Catholicism―were much less about the exclusive worship towards a supernatural being, but concerned the general truth, which lead to the realization of original existence. Hence, his poetic world emphasizes the importance of complying with the values of life, upon discovering the providence of nature through one`s psychological eyes and ears. This particular mindset reckons all existing beings as products of the relativity and circularity of universal beings. Hence, he deemed that life and death also derive from the genesis of and return to such holistic universal- life. According to such theory, his ontological reasoning poetically sings the correlation between eternity and existence. This enables one to rediscover oneself in the form of universal being that has embraced eternity. The primary premise to discovering and returning to such universal-self requires one`s voluntary separation from all worldly desires. It is only possible for one to voluntarily and holistically empty oneself to return to one`s original life in the form of a universal being. Sang Ku`s poetic world, therefore, is crucial in reflecting the inner-selves of those who strug-gle to escape from the secularly restless twenty-first century.

마음의 미의식과 허무 의지

홍용희(Hong Yong-Hee) 국어국문학회 2008 국어국문학 Vol.- No.150

Poetic life of poet, Youngrang Kim can be summarized as song of mind and esthetic path of destruction. In the first poetry from 1930 to 1935, the sense of mind and an esthetic sense which appears in his poetry several times are the main titles. In his poetry. "mind" is the object of differential before intellectual thought and come under the source of mental image in pure ego. Therefore, his song of mind shows an esthetic sense where the consciousness of problem is precipitated, soft, elegant, and purified. Historical agony to him is internalized as sorrow and grief and is reflected abstractly. For instance, as Youngchul Park pointed out poetic world of Youngrang Kim. he "has ambition to change our sensitivity fund -amentally" not to change politics and economy of the world. However, in his poetic world in the middle and last period from 1939 to 1940 and after liberalization of Korea from Japan, the sharp consciousness toward the spirit of the time was embossed and his esthetic sense of "mind" was volatilized. Horrible oppression of Japan and confusion after liberalization made his pure "mind" destructed. But this is not the moment he acquired poetic social nature and historic consciousness. Pure self in a closed world view could not have rational thinking and historic consciousness which can make confusion outside world as objective. So in his last poetry, he suffered from shock and despair in 'the betrayed hope', extreme disorder after the liberalization and he came to sink to death impulse and a sense of futility. His poetry lost all esthetic sense of mind and elegant rhythm in southern of Korea. His poetry needs to trim mind sharply which denies reality and should go to new path where he can acquire 'rhythm in age'. By the way, the whirlpool of Korean War in 1950 took Youngrang Kim's life. With this, his new possibility of poetic life was lost totally.

통일시대를 향한 북한시의 미적 가능성

홍용희(Hong Yong-Hee) 한국문학회 2005 韓國文學論叢 Vol.39 No.-

It is required to recover and recognize the similarity and identity of Korean literature between South and North Korea for opening united period. This effort will fulfil real unification between South and North Korea in its literature. Then how we can break the wall between South and North Korea for half century? This article is written to answer that question. This article is mainly about post-ideological North Korean poems in 1990's. Post- ideological North Korean poems in 1990's can be considered as a key to sympathize national identity between South and North Korea. We can understand through this article that post-ideological North Korean poems use national symbol which remind Korean national identity. These poems can be read easily for South Korean readers in spite of differences between South and North Korean poetry. Because of this reason, these poems can effect the goal of reunification South and North Korean literature. Especially those poems which are written to recover traditional poetry mean much in this effort for unification. Also studies of post-ideological North Korean poems mean much as literary ways also.

정보화사회의 시민윤리와 교육

홍용희 ( Yong Hee Hong ) 한국윤리학회 2005 倫理硏究 Vol.59 No.1

기업의 사회적 책임과 한국의 기업윤리

홍용희 ( Yong Hee Hong ) 한국윤리학회 2010 倫理硏究 Vol.79 No.1

Bill Gates, the founder of Microsoft Corporation laid stress on the necessity of ``creative capitalism`` that refers to the cooperation of the governments of various countries and non-profit organizations to help the poor in the world. World-widely the movements to establish the systems for human welfare and economy for human-being for better future are observed. In line with this, new forms of corporations that assume non-profit policy are emerging and the existing corporations are attempting renovations and changes, stressing their social responsibilities and business ethics. Furthermore, some of non-profit organizations are performing difficult jobs that the nations and governments don`t dare to do. In modern society, social contribution of corporations is assumed to be one of their duties. Especially, ethical management of corporations and their efforts for social contribution play a significant role in enhancing their corporate images and brand values, and help them greatly in getting consumers` reliability. Nowadays, social enterprise is not an isolated experimental concept, but the dominating trend of the world. Business ethics concern the members of corporations who make decisions and promote policies with moral value. These days, their concern, beyond the realm of social contribution, competes about the support of ``good enterprises``. A good enterprise pursues both profit making and social contribution, and so, it can be said to be a new attempt of capitalism to obtain social value on the basis of market force. Good enterprises are called social enterprises or social ventures. Both good enterprises and social welfare organizations provide public service for the underprivileged, but good enterprises are different from social welfare organizations in that they pursue business profits. Good enterprises are also different from civil business corporations in that they reinvest the profit for social welfare. Therefore, they are a third entity that is different social welfare organizations and civil business corporations. In addition, good enterprises perform continuous social contribution, so their contribution is different from temporary contributions or donations of ordinary people. In terms of corporate social responsibilities and business ethics, a lot of corporations still tend to confine social contribution to their temporary donations and employees` volunteer works. So, it would be necessary to estimate precisely how much and what kind of social development is achieved by the social contribution activities of corporations. In this context, it will be important for corporations to make an ethical and strategic approach toward their social contribution from the phase of planning social contribution activities.

김지하의 시세계와 생태적 상상력

홍용희(Hong Yong-Hee) 문학과 환경학회 2007 문학과 환경 Vol.6 No.2

The industrial development of Korea started at the end of 1960s when Jeeha Kim started to work as a poet. The corrupt government used modernization as one of many ruling strategies, which destroyed the traditional "life-value" idea and the culture of revival under the name of "industrial development of the country." Kim strongly resisted and tried to preserve the life-value idea against the power of death, which tried to destroy the life-centered communal nature. He emphasized this point, as a poet of resistance and fighting. Not only his ”Five Enemies", but also "Red Street" and "With the burning thirst" show his life-centered idea. However, his direct fighting and resistance gradually evolved into a wide embracing and reconciliatory stage. "Looking up the star field", 'The torment of center", "Flower blooming", "The dawn river" (2006), and "The silk road" (2000) which were published after the year of 1980; after "Aerin" belonged this reconciliation stage. Kim's poetic world shows the features of the stage of his direct resistance and fight against the power of death, and the reconstruction of revival culture keeping with the very fundamental and expansive view which may even purify the power of death. Especially, "Hwagae; Flower blooming", "The dawn river", and "The silk road" which were published recently show the realization of apocalyptic prediction and the features of the concentration on life and peace in detailed contexts. The exit to a new world must be found in order to escape the crisis of civilization due to "the entire world's modernization." Therefore, the living paradigm should progress to seek to the continuous life beyond the unrelenting industrialization of 20th century. The proper re-recognition and discovery of the essence of life is required to achieve this goal. The idea of respecting life which is related with the spirit, diversity and individuality is evident in Kim's poetry, could be the solution for the problem which is produced by the mechanical paradigm. Kim's poetry has meaningful value now in the history of human civilization.

구소련 고려인 디아스포라 시 연구 : 양원식의 시 세계를 중심으로

홍용희(Hong Yong-hee) 한국근대문학회 2010 한국근대문학연구 Vol.11 No.2

구소련 고려인 디아스포라의 역사는 한국 근대사의 질곡이 가장 함축적으로 스며있는 대표적인 경우이다. 고려인 디아스포라에는 구한말 사회적 혼란과 절대 가난 속에서 연해주로 이주한 유이민의 삶, 국권 상실기 독립운동의 전진기지로서의 부침, 스탈린의 민족 강제 이주 정책에 의한 희생 등이 복합적으로 중첩되어 있다. 또한 여기에 한반도의 분단체제 이후 망명자들이 가세하면서 고려인 디아스포라에 대한 논의는 해방 이전은 물론 해방 이후의 분단시대까지 포괄되는 비극적인 한국 근대사의 중심부를 가로지르는 일이 된다. 2000년대 들어 구소련 고려인 디아스포라는 약 52만여 명에 달하는 것으로 집계되고 있다. 이들 구성원의 유형은 크게 세 부류로 나눌 수 있다. 첫째, 앞에서 개략적으로 살펴본 연해주에 살던 고려인들로 1937년 스탈린의 강제이주정책에 의해 이주된 약 20만 명의 한인과 그 후손들이다. 둘째, 일본군에 징용되었던 일본 식민통치하의 한인들과 그들의 후손으로 제 2차 세계대전 이후 사할린에 잔류되었다가 1970년대 말 구소련으로 이주한 사람들이다. 셋째, 1950년 이후 조선의 국비 장학생으로 러시아 모스크바에서 유학하던 학생들 가운데 소련으로 망명한 이후 정착한 사람들이다. 물론, 이들 부류 중 두 번째와 세 번째는 소수이고 첫 번째가 절대 다수를 이룬다. 한편, 고려인 문학의 본격적인 출발은 1923년 블라디보스톡에서 전연맹 공산당 원동변강위원회와 원동변강 직맹 소비에트 기관지인 ??선봉??이 창간되면서부터이다. 그러나 1937년 구소련지역으로의 강제 이주와 함께 ??선봉??이 폐간되고 ??레닌기치??(1938.5)에 문예페이지가 마련되면서 고려인 문학의 명맥이 면면히 이어지게 된다. 또한, ??레닌기치??는 소련의 해체와 함께 폐간(1990.12.30)되고 ??고려일보??(1991.1.1)가 창간되면서 조선 민주주의 인민공화국의 언어문화 정책을 추종하던 ??레닌기치??와는 달리 ??고려일보??의 제작방침에 상응하는 친한국적인 변화의 양상이 급격하게 일어난다. 한편, 여기에서 집중적으로 살펴보고자 하는 양원식 시인은 ??레닌기치??의 문학예술부장과 ??레닌기치??의 후신인 ??고려일보??를 직접 운영하며 구소련 고려인문학을 2000년대까지 중심부에서 선도해온 대표적인 인물이다. 그가 구소련 지역에 거주하게 된 내력은 앞에서 살펴 본 1950년 이후 조선의 국비 장학생으로 러시아 모스크바에서 유학하던 학생들 가운데 소련으로 망명해 중앙아시아 지역에 정착한 유형에 속한다. 그는 1932년 평안도 에서 태어나 유년기를 보냈으며 1953년 한국전쟁 직후 국비 유학생 자격으로 소련으로 유학하였으나 대학 졸업 후 북한으로 돌아가지 않고 망명하였다. 그는 주로 다큐멘터리 영화연출에 몰두하다가 ??레닌기치?? 문학예술부장과 ??고려일보?? 주필 겸 사장(1994∼2000)을 역임하는 등 언론인과 시인으로 활동하였다. 이 논문은 그가 간행한 한글 시집 ??카자흐스탄의 산꽃??(시와진실, 2002)을 중심으로 하여 구소련디아스포라 시의 특성을 살펴보고자 한다. 그는 구소련지역에서 한국어를 자유롭게 구사하는 얼마 되지 않은 시인 중의 한명이다. 그래서 그의 시 세계는 중앙아시아 고려인으로 살아가는 디아스포라의 정서가 능숙한 모국어를 통해 생생하게 노래되고 있는 특성을 보인다. 그의 시적 삶은 중앙아시아 강제 이주의 직접적인 당사자는 아니지만 그것이 자기 정체성의 집단적 무의식의 트라우마로 작동하고 있음을 드러내면서 동시에 현지 삶에 대한 적응과 고국에 대한 향수를 노래하는 양상을 보여준다. 그의 시적 삶에 나타나는 카자흐스탄의 아름다운 자연 경관과 조국에 대한 향수는 분열된 이중적 속성을 지닌다. 카자흐스탄의 경관이 아름답게 느껴질수록 조국에 대한 향수가 강렬하게 달아오르고 조국에 대한 향수가 강할수록 악몽과 같은 조국의 현실이 부각된다. 이것이 구소련 고려인 디아스포라의 시적 삶의 중요한 특성인 것이다. The history of former Soviet Union Korean diaspora is the representative case where ordeal of Korean modern history has pervaded full of implications. Lots of things are piled up on Korean diaspora, which are social disorder in the latter era of the Choson Dynasty and life of emigrants moved to village of maritime province in Russia in absolute hunger, ups and downs of life as an advance air base during independence movement in national sovereignty lost period, sacrifices by national immigration policy forced by Stalin. Also, refugees were joined after division of Korea into North and South and the discussion on Korean diaspora has become the center of tragic Korean modern history including division era after liberation as well as before liberation. Korean diaspora in the former Soviet Union in 2000s counted about 0.52 million people. There are three types of members. First, they are the Korean lived in the village of maritime province in Russia, they are about 200 thousands Korean and their descendants moved by the forced movement policy of Stalin in 1937. Second, they are Koreans and their descendants under Japanese colonial government drafted by Japanese army and they had lived in Sakhalin after the World War Ⅱ and moved to Central Asia in the late 1970s. Third, they were students studied in Moscow, Russia as state scholarship students after 1950 and settled down in Central Asia after asylum to the Soviet Union. Of course, second and third kinds of people are minor and the first consists the most. Meanwhile, the real beginning of Korean literature starts from the birth of ??Sunbong??, a Soviet paper of Communist Wondongbyungang committee and W ondongbyungang in Vladivostok in 1923. But ??Sunbong?? had ceased publication with forced movement to Soviet Union in 1937 and literature pages were provided in ??Lenin Banner?? (May, 1938) so that Korean literature had barely kept itself in existence. Also, ??Lenin Banner?? had ceased publication with dissolution of the Soviet Union(Dec. 30, 1990), ??Korea Ilbo??(Jan. 1, 1991) was published the first edition and there was dramatical changes in aspect of favor corresponding to publication policies of ??Korea Ilbo?? different from ??Lenin Banner?? following language culture policies of the Democratic People's Republic of Korea(DPRK). On the one hand, the poet, Wongsik Yang, the focus of the paper was the head of culture and art department of ??Lenin Banner?? and managed ??Korea Ilbo?? after ??Lenin Banner??, and he has led Korean humanities of Central Asia until 2000s. He was one of the students studied in Moscow, Russia as state scholarship students after 1950 and settled down in Central Asia after asylum to the Soviet Union. He was born in 1932 and spent childhood in Pyongan-do, studied in the Soviet Union as a state scholarship student after Korean war in 1953, did not go back to North Korea after graduation of university and defected to the Soviet Union. He mainly immersed himself in directing for documentary movie and he was a journalist and also a poet holding various positions such as a head of culture and art department of ??Lenin Banner??, chief editor and president of ??Korea Ilbo??(1994~2000). This paper would inspect the characteristics of the Soviet Union diaspora poem focused on Korean poem, ??Wild Flowers of Kazakhstan?? (Poem and the Truth, 2002) published by Wonsik Yang. He is one of the poet who can speak Korean fluently in the Soviet Union. So his world of poem shows the characteristics in which the emotion of diaspora living in the Central Asia as a Korean appears vividly in his poem in fluent Korean. His poem shows he is not the person directly involved in forced movement to Central Asia but it is working as a collective unconscious trauma of his identity and also he shows adaptation to live in the Central Asia and at the same time feel nostalgia for mother country. Beautiful nature of Kazakhstan and nostalgia for mother country in his poem shows divi