새로운 항암제 개발을 위한 Acriflavine 과 Guanosine 복합제제 ( AG-60 ) 의 체내동태 [ 대한약학회 춘계총회 및 학술대회 ] ( PRESENTATIONS )

오은경 충북대학교 약품자원개발연구소 1997 약학논문집 Vol.12 No.-

< 특별강연요지 > : 수산가공 분야 ; Vibrio vulnificus 가 생산하는 용혈독소 ( hemolysin ) 에 관한 연구

오은경 한국수산학회 1994 춘계학술발표회 Vol.- No.-

대학별 독자기준에 의한 특별전형 운영의 정당성

오은경 이화여자대학교 사범대학 교과교육연구소 2002 교과교육학연구 Vol.6 No.1

대학 입시정책이 한국교육에 미치는 영향력은 막강하다. 대학의 일반전형에서 소외되는 사회의 최소수혜자들에게 특별 배려를 하는 듯이 보이는 대학별 독자전형이 상당히 방만하게 운영되고 있는 것으로 지적된다. 독자전형의 기준들의 유사성을 살피고, 기준들의 공평성을 교육의 기회균등원칙에 비추어 검토해 보았다. 평등의 개념을 최대이익의 원리와 인간존중의 원리에 비추어서, 특별전형의 운영에 어떻게 반영되는지를 검토해 보았다. 최소수혜자들에 대한 배려라는 차등의 원리가 자칫, 고등교육의 내재적 가치를 훼손시키는 것은 아닌가를 논의하였다. If academic ability test scores are the basis of admission into a university, then two people with the same scores should receive the same treatment. When people differ on some relevant characteristic they should be treated differently. This kind of admission policy assumes that justice consists in treating equals equally and unequals unequally. Here fairness requires different treatment. Then we need to know what is to count as a relevant characteristic. So far as education is concerned, it seems as though such things as a student's abilities, needs and interests are relevant differences. Are exceptions impossible? Lately some academics has criticized unequal distribution of educational resources and been more sensitive to the needs of the least advantaged individual. They insist that we must judge inequality from the perspective of the person who is the least well off. While universities have been trying to provide remedies for educational inequality, they give preferential treatment in admissions for the least advantaged student. However, preferential admissions have shown some problems which some characteristics of admission criteria are arbitrary and hard to be justified, such as full-time housewife, old people, sons and daughters of low class public officers. Criteria of preferential admissions were discussed in terms of utilitarian and the respect for humans. Utilitarians start from the conviction that decisions about how resources are to be allocated must be made in terms of what promotes the greatest good for the greatest number. Ability to profit is clearly a relevant characteristic. Therefore we allocate educational resources on the basis of ability to profit. We admit intellectually talented people to universities. Utilitarians are not likely to be impressed with the argument that the least advantaged people ought to be given preferential treatment in admissions because they have been the victims of injustice. The idea of respect for persons supports the preferential treatment for the least advantaged people. John Rawls has suggested a principle that is intented as answer to the question of the kinds of inequalities that can be permitted in a just society. His position is that inequality is permissible when it is to the advantage of the least advantaged individual. If an inequality is to the benefit of the person receiving the lesser share, then it is permissible. Otherwise it is not. Such a principle might be argued for by appealing to the idea of equal respect for persons. If we are to apply this view to any admission procedures, preferential treatment for the least advantaged person might be justified. However this view has also limits on admission policy. Such a policy would be based on a denial of equal respect for academically talented students. It might be a discrimination against them. Such an outcome is surely unfair. If our duty is to maximize the welfare of the least advantaged individual, there is virtually no limit the time and resource universities will have to spend. Although we have heard a frequent complaint about utilitarianism, we are also obligated to treat people with equal respect. If equality is only one value in the society, institutional remedy programs for inequality can be made as possible as many. However educational resources are not infinite. People cannot have all of the educational resources they want or need. How, then, are we to choose? The purpose of education should be considered. Universities are not welfare institutions. There should be some relevant criteria to be discussed among faculties in terms of the purpose of their own university.

이슬람 여성과 전쟁

오은경 한국여성평화연구원 2003 여성과평화 Vol.- No.3

고고학과 연대기 사이의 역사 : 고다르의 <영화사(들)>과 클루게의 『영화 이야기들』

오은경 한국독일어문학회 2013 독일어문학 Vol.60 No.-

Geschichte wird erzAhlt und geschrieben. Wenn jemand behauptet, dass die Geschichte gezeigt werden soll, muss man einfach irritiert sein. Jean-Luc Godard ist genau derjenige, der die Geschichte des Kinos in einem Film und mit verschiedenen Filmen gezeigt hat; Histoire(s) du cin'ma. Fur Godard geht es daruber hinaus nicht um die Geschichte, sondern um "Geschichten" im Plural. Der vorliegende Aufsatz behandelt daher das Thema "die Geschichte im Plural" bzw. die Darstellung der Geschichte zwischen der Chronik und der ArchAologie. Godard, ein reprAsentativer Regisseur von Nouvell Vague, ist jedoch nicht der Einzige, der Geschichten als Anlass fur eine neue Geschichtsauffassung hAlt. Seit den 60er Jahren hat Alexander Kluge in seinen Texten, Filmen und Fernseh- Programmen die deutsche Geschichte thematisiert. Kluge grAbt die Vergangenheit aus, sammelt Rohmaterialien fur die deutsche Geschichte zwischen Vergangenheit und Gegenwart und setzt sie in Konstellationen des GeschichtenerzAhlens ein. Kluge ist ein Chronist und ArchAologe zugleich, weil er keine Geschichte schreibt, sondern Geschichten erzAhlen lAsst. In diesem Sinne ist sein Buch Geschichten vom Kino als eine Geschichte zu begreifen, die Geschichten aus der Leerstelle der montierten Geschichten herstellt.

교육행정가의 윤리

오은경 이화여자대학교 한국문화연구원 1993 韓國文化硏究院 論叢 Vol.63 No.2-3

The social sciences are undergoing a major shift away from a dogmatic positivism that relegates ethics and morality to a stereotyped realm of personal preferences, prejudices and tastes, toward an acknowledgment of organizational life as a legitimate arena of moral striving and human fulfillment. The literature in educational administration similarly reflects growing concerns about moral and ethical issues. Educational administrators are supposed to manage an educational organization. The educational program in that organization is supposed to serve moral purposes. Hence educational administrators have a moral responsibility to be proactive about creating and ethical environment for the conduct of education. This article is an attempt to bring ethical themes developed by other theorists into a multidimensional construct that offers practicing administrators a way to think about their work from ethical perspectives. What is suggested is the joining of tow ethics: the ethic of critique and the ethic of justice. The point of the critical stance is to uncover which group has the advantage over the others, how things got to be the way they are, and to expose how situations are structured so as to maintain the legitimacy of social arrangements. By uncovering inherent injustice or dehumanization imbedded in the structure of school, a critical constructivist approach invites educational administrators to act to redress such injustice. The theme of critique forces educational administrators to confront the moral issue involved when schools disproportionately benefit some students in schools and fail others. From a critical perspective, no organizational arrangements in schools have to be that way: they are all open to rearrangements in the interest of greater fairness to their members. Where unjust arrangements reflect educational practices, they can be appealed and structured. When an educational administrator confronts the structural issues involved in the management of education, such as tracking systems, the process of grading on a curve, the process of calculating class rank, the labeling criteria for naming some student gifted and others handicapped, he or she discovers ethical burdens to all of them because they contain unjustifiable assumptions and impose a disproportionate advantage to some at the expense of others. One of the shortcomings of the ethics of critique is that it rarely offers a blueprint for reconstructing the social order it is criticizing. The ethic of critique illuminates unethical practices in governing and managing educational organizations and implies in its critique some ethical values such as equality, the common good, human rights and democratic participation. An ethic of justice provides a more explicit response to the question. Issues of grading and testing could be examined from the perspective of justice, with such discussions leading to the development of alternatives to present practice that benefit some to the disadvantage of others. The administration of a school that provides a disproportionate share of resources to students in the upper decile of the student body results in inequities that affect large numbers of average students unfairly. Hence the ethic of justice is concerned with equity in the distribution of benefits accrued by each decision alternative. The good society as envisioned by Rawls in his Theory of Justice evolves from the principles of full political and social equality and from full equality in the distribution of primary goods. In addition to the concept of equal opportunity, Rawls suggests that difference principle should be applied to the equal distribution of primary goods to the least advantaged to enhance their self-respect. It raises questions about the responsibility of brighter students to share their gifts for the larger good of the society, perhaps in some peer tutoring activities. In the restructuring of school organizations to meet the human purposes for which they were originally designed educational administrators find significant moral fulfillment. Besides the legal and professional obligations of the educational administrator, the moral obligation is to see that the institution of the school serves society the way it was intended. Hence the challenge to restructure schools is a moral as well as professional challenge.

에니어그램 프로그램이 학교폭력 가해 청소년의 심리적 적응에 미치는 효과

오은경 한국에니어그램학회 2006 에니어그램연구 Vol.3 No.1

본 연구는 에니어그램 프로그램이 학교폭력 가해 청소년의 심리적 적응에 관련된 자아존중감,공격성, 우울, 대인관계변화에 미치는 효과를 규명하고자 함에 있다. 본 연구의 개요는 다음과 같다. 첫째, ‘에니어그램 프로그램은 학교폭력 가해 청소년의 자아존중감을 의미 있게 증진 시킬 것인가?’는 통계적으로 유의미한 차이를 나타내진 않았지만, 자아존중감이 프로그램 전 2.93에서 프로그램 후 2.95로 약간 향상되었다. 둘째, ‘에니어그램 프로그램은 학교폭력 가해 청소년의 공격성수준을 의미 있게 감소시킬 것인가?’는 통계적으로 유의미한 차이를 나타냈다(p=.006, p<0.5). 셋째, ‘에니어그램 프로그램은 학교폭력 가해 청소년의 우울 수준을 의미 있게 감소시킬 것인가?’는 통계적으로 유의미한 결과를 나타내었다(p=.021, p<.05). 넷째, ‘에니어그램 프로그램은 학교폭력 가해 청소년의 대인관계 수준을 의미 있게 증진 시킬 것인가?’는 통계적으로 유의미한 결과를 나타내었다(p=.029, p<0.5). The purpose of present study was to investigate and analyze the increment of self-identity of youth throughout the Enneagram workshop program. The major findings of this study were as follows: First, it appeared that there was no significant difference between the experimental group and control group in the total self-identity level before doing the Enneagram workshop of self-discovery for youth. But the experimental group was significantly improved the total self-identity level than control group after doing the Enneagram workshop. Second, it appeared that there was significant difference between the experimental group and control group in the total self-identity level, stability, goal-directedness, uniqueness, interpersonal role expertation, self acceptance, and interpersonal relation after doing the Enneagram self-acceptance, and interpersonal relation after doing the Enneagram workshop of self-assertiveness and sense of self. Finally, therefore, the Enneagram workshop of self-discovery for youth was proved to be positive effective in the improvement of the self-identity level.

우회로를 통한 근대의 재구성 – 기술의 관점에서 프리쉬의 『호모 파버』 다시 읽기

오은경 한국독어독문학회 2018 獨逸文學 Vol.59 No.4

Die Neuzeit gilt als Zeitalter der Vernunft, und zugleich als das der Wissenschaft, das durch die Entwicklung der modernen Technik gekennzeichnet. Der Begriff der Moderne wird jedoch seit langem aus anthropozentrischer Sicht als Zeit der Menschen aufgefasst, und die Modernisierung hat die Verfremdung von nicht-humanen Dingen wie Gott, Natur und Technik zur Folge. Die vorliegende Arbeit hat sich auf das Verhältnis von Menschen und Technik konzentriert, und daher wird Homo faber von Max Frisch untersucht, ein Roman mit dem Untertitel ‘Ein Bericht’, um unterschiedliche Perspektiven in der Moderne, die mit der Vernunft, der Objektivität und dem Rationalismus identifiziert wird, aufzuzeigen. Homo faber ist ein Roman, in dem über einen modernen Mensch berichtet wird, der unfähig ist, mit seiner Umgebung zu kommunizieren. In dem Bericht wird die Hauptfigur Walter Faber auf der Reise, auf der er sich an die Vergangenheit erinnert und dabei in Verwirrung gerät, mehrmals zur Umkehr gezwungen, und zwar durch die technischen Störungen der Maschinen und durch Zufälle. Daraus lässt sich schließen, dass die Umkehrung, die sich aus den Interventionen der Dinge ergibt, die innere Verwirrung von Faber reflektiert und zugleich das Verhältnis von Menschen und Dingen berichtet. 근대는 이성의 시대이면서 과학혁명이 꽃을 피운 기술의 시대이기도 하다. 그러나 근대가 인간의 관점에서 서술되면서 인간 이외의 것들, 즉 자연과 신, 기술 그리고 사물은 배제되고 소외되었다. 이 글은 근대와 함께 발전했으나 인간중심의 관점에 의해 타자화된 기술에 주목했다. 프리쉬의 소설 『호모 파버』를 분석 대상으로 선택한 이유 또한 이성과 객관성, 합리주의로 대표되는 근대의 정신이 인간으로만 수렴되지 않으며 실제로는 근대의 내부에 타자의 관점이 존재했음을 드러내기 위해서이다. 이 소설은 자연과 인간 그리고 기계와의 소통에 문제가 있는 한 근대인의 몰락을 기록한 일종의 ‘보고서’이다. 파버의 자기성찰 과정에 해당하는 여행은 예상치 못한 우연으로 계속해서 경로를 변경하게 되며, 선택의 순간마다 그가 이해하지 못하는 영역(자연, 여성)뿐만 아니라 엔지니어 파버에게 친숙한 기술과 학문(숫자, 통계, 기계 등) 또한 방해 요인으로 작용한다. 결과적으로 비인간, 즉 사물의 개입으로 생성된 우회로는 근대인 파버의 내적 혼란을 반영하는 동시에 인간과 기술의 관계를 기록한 증거가 된다.

한-우즈베키스탄 협력의 중요성과 발전방향

오은경 제주평화연구원 2019 JPI Peace Net Vol.2019 No.13

터키 여성의 어제와 오늘

오은경 도서출판여이연 2001 여성이론 Vol.- No.4