강중비금속소재물의 자동측정에 관한 고찰

김기철,김재남,박세열,윤의박 대한금속재료학회(대한금속학회) 1984 대한금속·재료학회지 Vol.22 No.3

In determining non-metallic inclusion rating in steel, the efficiency and reliability of conventional manual method and computer aided automatic method using image analyzer have been investigated. To see the effect of shape change of the inclusions on the cleanliness value based on existing test standards, the test coupons examined were taken from continuously casted slab, hot rolled plate and from cold rolled sheet where some inclusions were extremely elongated. Results show that the cleanliness values determined by two methods agree fairly well for both samples with globular oxide inclusions and with properly elongated inclusions. For samples with extremely elongated inclusions, however, the cleanliness value processed by image analyzer tends to be smaller than that of manual count. It appears that the automatic method gives faster and more reliable cleanliness value since the image analyzer determines the value in area fraction instead of in point fraction.

서울시립대학교 반도체공학과

김기철 대한전자공학회 1994 CAD 및 VLSI 설계연구회지 Vol.3 No.2

질적 연구다운 질적 연구를 위한 반성적 고찰

김기철 한국스포츠교육학회 2009 우리체육 Vol.- No.3

초등학교에서 도전활동과 경쟁활동 영역의 적용 방안

김기철 한국스포츠교육학회 2008 우리체육 Vol.- No.2

정상 배란주기에서 혈중호르몬농도 및 질식 초음파단층촬영에 의한 난포 크기의 변화양상 및 상호관계에 관한 연구

김기철,은길상,김석현,김정구,문신용,이진용,장윤석 대한산부인과학회 1990 대한산부인과학회 학술대회 Vol.66 No.-

해양구조용강 용접부의 염수부식에 관한 연구

김기철,이종봉,윤승열 ( K . C . Kim,J . B . Lee,S . R . Yoon ) 한국부식방식학회 1983 Corrosion Science and Technology Vol.12 No.3

5. 레이저 용접기술의 개요와 산업 적용 현황 - 자동차, 철강, 전자 관련 산업 수요 커 부품산업 다양화, 정밀도에 대처가능

김기철 한국광학기기산업협회 2001 光學世界 Vol.13 No.2

레이저 용접은 매우 작은 점으로 집속된 높은 밀도의 에너지로 재료를 용융시키는 용접방법으로, 좁고 깊은 용접부를 얻을 수 있으며 출력만 충분하면 단 1회의 용접으로도 상당히 깊은 용접부를 쉽게 얻는다는 장점이 있다. 레이저 용접의 원리와 특징, 레이저 용접 공정 변수, 레이저 용접공정의 관리, 산업현장에서의 레이저 용접기술 적용 현황을 알아본다.

소화성궤양에 있어서의 Cimetidine 과 Ranitidine 의 치료효과에 대한 임상연구

김기철,김승원,이영민,이성환,김석필,송치명 대한내과학회 1986 대한내과학회지 Vol.30 No.5

As to the treatment of peptic ulcer, this study was made to compare the clinical effectiveness between ranitidine and cimetidine which are compounded H₂-receptor antagonist. Patients were examined regularly to insure clinical effectiveness with a total of 75 cases of peptic ulcer(gastric ulcer 32 cases, duodenal 43 cases) They were diagnosed to have peptic ulcer by gastroduodenoscopy at the endoscopic room of Seoul Red-Cross Hospital, during 2 years from January 1984 to December 1985. Our study divided the patients into two groups, one with gastric ulcer and the other with duodenal ulcer. At random, these groups were divided into two more groups. One of these random groups was treated, with cimetidine, the other with ranitidine. To the cimetidine group, cimetidine was given in a dosage of 1,000-mg orally a day (200-mg three times and 400-mg at bedtime), and to the ranitidine group, ranitidine was given in a dosage of 150-mg orally twice a day. Thus, our results were obtained. Those in our studies were observed after treatment of four weeks, six weeks, and eight weeks by gastroduodenoscopy. 1) The male to female ratio of gastric ulcer was about 5.4 : 1, duodenal ulcer was about 3.3: l. So, males were predominent in both ulcers, and the most prevalent age group was those in their fifth decade of life having gastric ulcer, fourth decade of life having gastric ulcer, fourth decade of life in duodenal ulcer. 2) The location of the gastric ulcers were 15 cases in angle, 10 cases in antrum, and 7 cases in body. For duodenal ulcer were 36 cases in bulb, and 7 cases in pyloric area. 3) As to the subjective symptoms caused by gastric ulcers, the order was epigastric pain, hunger pain, abdominal bloating sensation, nausea and vomiting, and dyspepsia. These were also the same symptoms in duodenal ulcer. The improvement of symptoms were in the same or1er on both sides. The symptoms were relieved after 1 week of treatment in 66 777.2% of the cases, after 2 weeks of treatment in 82,486.6% of the cases, after 4 weeks of treatment in all cases. 4) The cumulative rates of complete healing of the ranitidine group having gastric ulcer goes as follows. Out of 15 subjects, 73%(11 cases) were healed after 4 weeks, 86%'(12 cases) were after 6 weeks and all were completely relieved after 8 weeks of treatment. Those of the cimeditine group consisted of 17 subjects, 65%(11 cases) were healed after 4 weeks, 80%(12 cases) after 6 weeks, 93%(13 cases) were relieved after 8 weeks of treatment. Those of the ranitidine group having duodenal ulcer consisted of about 21 subjects, 81%(17 cases) were healed after 4 weeks, 90%(18 cases) after 6 weeks of treatment. Those of the cimetidine group about 22 subjects, 68% (15cases) were healed after 4 weeks, 89% (16 cases) after 6 weeks and all were completely relieved after 8 weeks of treatment. 5) The untoward side effects were not founded in the use of these drugs except for 2 cases of the cimetidine group. The side effects were dizziness, headache and nausea. No abnormal findings were observed in the physical examination and in laboratory data. Finally, the conclusion of the above-stated is that ranitidine was considered an effective and a safe drug in the treatment of peptic ulcer disease the same cimetidine.

개정 체육과 교육과정에 대한 현장 교사의 인식과 반응

김기철 한국스포츠교육학회 2010 한국스포츠교육학회 학술발표논문집 Vol.2010 No.12

영혼 돌봄에 기반을 두는 목회상담: 영성지도의 속성을 받아들이는 상담

김기철 한국실천신학회 2019 신학과 실천 Vol.0 No.63

Since the 1970s North American Christians have shown their great interest in spiritual direction and it has been prevailing now. In Korea spiritual direction was introduced and began to be practiced among Protestant Christians around two decades ago. Pastoral counseling has discussed on its identity in many ways over the past five decades. As one of such discussions the discourse on the relationship between pastoral counseling and spiritual direction emerged and has been studied in the field of pastoral counseling. One of the reasons why pastoral counseling pays a close attention to spiritual direction is based on the fact that they both share their common essence of 'soul care' in the Christian tradition. They share their common ultimate purpose, a seeking for transformation and growth in faith, as well. Thus, they both are in great need of listening to each other. It would be a significant task for pastoral counseling theorists and practitioners to both reaffirm the role and function of pastoral counseling and illuminate its substantial and ultimate goal because it could be a good opportunity to examine how the ministry of soul care is still going on in pastoral counseling practices. It can also be continued to the discussion of how pastoral counseling practices in Korea contain what spiritual direction is seeking for. In this essay, I, first, will review both the tradition of soul care throughout all different Christian eras and a recent rediscovery of spiritual direction. Secondly, I will examine the identity and direction of spiritual direction and commonalities and differences between pastoral counseling and spiritual direction. Lastly, I will take a close look at where they both meet together and discuss a possibility of bringing the attributes of spiritual direction into pastoral counseling in the Korean context. It, today, seems that Korean Christians are in urgent need of seeking for a new alternative to the previous manner of soul care. Gradually, more Christians would feel that their spiritual yearnings are not fully met and they cannot experience an individual spiritual growth in their own manners. In this situation pastoral counseling in Korea needs to clarify its identity further and should be able to play its leading role in helping contemporary Christians with their spiritual yearnings. As pastoral counseling accepts the essence and attributes of spiritual direction, its identity as a form of soul care can be more clarified and refined as an efficacious means of soul care for contemporary Christians. 최근 북미를 중심으로 영성지도에 대한 관심이 급격히 늘어가고 있고, 우리나라에서도 20여년 전부터 개신교인들 사이에서 영성지도의 소개 및 보급이 꾸준하게 증가하고 있다. 목회상담학 안에서는 지난 50여년간 계속해서 정체성에 대한 논의들이 이어져 오고 있는 데, 이 논의들의 일환으로 영성지도에 대한 관심, 그리고 목회상담과 영성지도의 연결에 대한 논의가 진행돼오고 있다. 우리나라에서도 이미 다수의 학술 논문 및 단행본을 통해 목회상담 혹은 심리치료와 영성지도의 관계에 대한 연구가 이루어져오고 있다. 이렇게 목회상담이 영성지도에 관심을 기울이는 이유 중 하나는 이 둘이 기독교 전통 속의 ‘영혼 돌봄(soul care)’이라는 동일한 본질을 공유하고 있다는 점이라고 할 수 있다. 또한 궁극적 목적이 변화와 성장을 통한 구원이라고 할 수 있다는 점에서 목회상담과 영성지도는 서로에게 귀를 기울일 필요가 있다. 영혼 돌봄 사역이 오늘날의 목회상담을 통해 어떻게 이루어지고 있는지를 살펴보는 일은 목회상담의 역할과 기능을 조명해주고, 본질적이고 궁극적인 목적을 조명해 볼 수 있는 기회가 될 수 있다. 우리나라의 상황 속에서 어떻게 목회상담이 영성지도가 추구하는 바를 담아낼 수 있는 지에 대한 논의는 큰 의미가 있다고 여겨진다. 이 글에서 필자는 첫째, 역사적 변천과정 속에서 면면히 이어져온 영혼 돌봄의 전통과 오늘날의 영성지도의 재발견을 살펴보고자 한다. 둘째, 영성지도의 정체성과 방향을 살펴보며, 목회상담과 영성지도의 유사점과 차이점을 설명할 것이다. 셋째, 우리나라의 상황에서 목회상담과 영성지도의 접점에 주목하며 영성지도가 목회상담의 틀에서 이루어질 수 있는 가능성을 논의하며, 영성지도 지향적인 목회상담을 모색해보고자 한다. 오늘날 우리나라의 교회와 신앙인들의 상황에서 영혼 돌봄의 새로운 대안이 필요한 것으로 보인다. 기존의 영혼 돌봄 방식만으로는 영적 갈망을 온전히 표출하지 못하고 개별적인 영적 성장을 경험하지 못하는 신앙인들이 점차 늘어가고 있다. 이러한 현실 속에서 우리나라의 목회상담은 그 정체성을 더 선명하게 하며, 영적 대안을 찾고 있는 현대 신앙인들과 효율적으로 소통하는 일에서 주도적인 역할을 할 수 있어야 한다. 목회상담이 영혼 돌봄의 전통에 더 충실할 때, 이를 통해 목회상담은 더 효율적인 영혼 돌봄의 수단으로 현대 신앙인들에게 다가갈 수 있을 것이다.