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        • 基劑成分 貼布試驗 物質群에 관한 硏究

          徐明秀,鞠泓一 梨花女子大學校 醫科大學 醫科學硏究所 1980 EMJ (Ewha medical journal) Vol.3 No.2

          Cosmetics contain a number of active agents and ingredients of vehicle. Active agents of cosmetics are known as more common sensitizer. Ingredients of vehicle are weak sensitizer that produce only mild scaly, dry eruption rather than obvious eczematous reaction. Kook have proposed a group of vehicle ingredients which should be tested on patients with allergic conntact dermatitis. The authors applied the vehicle tray patch test, which had been proposed by Kook, on 145 patients with allergic cosmetic dermatitis. The results of patch test are as follows; 1) The patients reactive to more than one ingredients, are 71. 2) Each ingredients show positive reactions in more than 2 patients. 3) The ingredients which give significantly high reactivity are sodium lauly1 sulfate, ethylene diamine, isopropy1 myristate, turpentine, and propylene glycol. The authors conclude that the vehicle tray, which had been proposed by Kook, also can be applied to patients with allergic cosmetic dermatitis.

        • KCI등재
        • KCI등재

          Rethinking the Adaptation of Eastern Architectural Cultures to Western Modern Architects

          서명수 한국문화공간건축학회 2019 한국문화공간건축학회논문집 Vol.- No.68

          This paper explores the mutual influences of Eastern and Western architecture in the construction of modernity by Western architects in the early 20th century. The influence of Western architecture on Eastern practices is not a new story. The influences, however, went both ways, and some Western architects were influenced, to a certain degree, by Eastern architectural cultures in the early 20th century: this research mainly examines Eastern architecture's influences on Western modern architects. In order to identify the characteristics of such mutual impacts, this research focuses on two named Western modern architects who actively tried to adopt Eastern architectural culture in the formation of their modernity: Frank Lloyd Wright (1867-1959) and Bruno Taut (1880-1938). This paper describes these architects' philosophical ideas through the framework of reciprocity. Moreover, most cultural exchange research in architecture between the East and West has, to date, focused on the Western architects who were influenced by Japanese architecture. However, the present study also examines the influences of Eastern architecture beyond Japan, scrutinizing the influences of Korean and Chinese architecture on these leading Western architects.

        • KCI등재
        • KCI등재

          The Task of Biblical Hermeneutics in the Age of Glocalization

          서명수 한국기독교학회 2013 한국기독교신학논총 Vol.0 No.87

          19세기 후반부터 본격화된 성서학 연구는 주로 서구 백인학자들의 주도하에 이루어졌다. 그 결과 역사비평적인 통시적 방법을 통해 성서의 배후와 본문의 세계에 대한 괄목할 만한 연구가 이루어졌다. 그러는 사이 유럽에서는 두 번에 걸친 전쟁이 발발했으며, 세계사는 성서학자들의 고답적인 연구와는 상관없이 전개되었다. 이것은 서구 학자들이 현실세계에 대한 문제의식을 가지고 성서의 본문을 읽기보다는 과거에 대한 탐구의 일환으로 본문을 대했음을 의미한다. 그러나 세계의 다극화와 해석자가 자기문화의 토대 위에서 성서본문을 읽고 해석하려는 시도가 비서구권에서 활발히 제기되기 시작했다. 따라서 오늘날은 세계화(globalization)와 지역화(localization), 그 둘을 아우르는 세방화(glocalization) 시대에 그에 맞는 해석학적 과제가 대두되고 있다. 지구환경문제, 빈부격차문제, 생태정의문제 등은 지구촌 시대의 핵심과제라 할 수 있다. 또한 각 지역마다 안고 있는 특수한 문제들이 있다. 한국의 경우 탈식민주의, 이산한민족(Korean Diaspora) 문제, 양국화 문제, 남북화해와 통일 문제 등이 성서해석학적 조명을 기다리고 있다. 따라서 이러한 새로운 과제들에 답하기 위해 고유의 해석학적 노력이 필요한데, 먼저 해석학적 태도전환이 요구된다 하겠다. 무엇보다도 현실적 과제를 외면하거나 이론 자체에 매몰되지 않고 현실의 문제를 성서해석학의 과제로 연결시키는‘응용성서해석학'을 지향할 필요가 있다. 응용성서해석학은 모든 문화에 적용 가능한 보편적 패러다임보다는 지역문화 고유성에 부합하는 신축성과 가변성을 특징으로 한다.

        • KCI등재

          구약성서의 관점에서 본 한국교회의 위기와 극복 방향

          서명수 한국기독교학회 2009 한국기독교신학논총 Vol.0 No.61

          In Korean history, especially from the last quarter of 19th century to the first half of 1980s, Korean protestant churches had contributed to the maintenance of peace, stability and social development through educational-medical mission, social welfare and spiritual messages. Yet it has been pointed out that the Korean protestant churches stand on the verge of serious crisis. It started from the olympic game, 1988, held in Seoul. Korea had been in high repute among global societies, and achieved political democracy and free overseas trip. In terms of economic development service industry and sector of leisure-sports have rapidly increased. At last Korean society came to enjoy the fruits of quick growth for three decades. Korean churches were not exceptional. However, these changes led Korean churches to new problems which had never been recognized by Korean churches. In the second half of 1990s Korean society entered the so-called society of knowledge-information, and values of image and brand became a social agenda. The quantitative growth of churches got into stagnation or diminution, and churches began to loose their credit including good image and prestige in Korean societies. Reversely, the membership of the Korean Buddhism and the Catholic church has been respectively increasing by 5 working days in a week and integrated image. Shamanistic thinking and behaviour without self-crucifixion, Deus ex Mammon, breaking off continuity with Korean traditions, and poverty of vision for the future have been frequently pointed out as the main causes of crisis. For this reasons in this paper as an attempt for solving the problems of Korean churches three alternatives are suggested as follows: Firstly, Korean churches must pay more attention to the so-called 'religion of ear' rather than 'the religion of eye'. Basically the biblical religion insists on the aniconic faith based on the second commendment. In ancient near eastern religions the icons are related with gods(polytheism). But monotheism in Israelite religion denies any icons related to a deity. In terms of religious metaphor an eye stands for covetousness, whereas an ear for hearing of the words of God(Torah). Secondly, remembrance is very important. Ancient Israelite faith and confession depended on the remembrance of Magnalia Dei. To remember(zākar) is not to forget(lō' šākhaḥ) and to put in the mind(śûm ‘al-lēbh). Thirdly, it is important to create a vision of the future. In the exilic period Israelite prophets such as Ezekiel and Second-Isaiah had suggested some visions of the future for the new temple and homecoming to new home. In Korean history, especially from the last quarter of 19th century to the first half of 1980s, Korean protestant churches had contributed to the maintenance of peace, stability and social development through educational-medical mission, social welfare and spiritual messages. Yet it has been pointed out that the Korean protestant churches stand on the verge of serious crisis. It started from the olympic game, 1988, held in Seoul. Korea had been in high repute among global societies, and achieved political democracy and free overseas trip. In terms of economic development service industry and sector of leisure-sports have rapidly increased. At last Korean society came to enjoy the fruits of quick growth for three decades. Korean churches were not exceptional. However, these changes led Korean churches to new problems which had never been recognized by Korean churches. In the second half of 1990s Korean society entered the so-called society of knowledge-information, and values of image and brand became a social agenda. The quantitative growth of churches got into stagnation or diminution, and churches began to loose their credit including good image and prestige in Korean societies. Reversely, the membership of the Korean Buddhism and the Catholic church has been respectively increasing by 5 working days in a week and integrated image. Shamanistic thinking and behaviour without self-crucifixion, Deus ex Mammon, breaking off continuity with Korean traditions, and poverty of vision for the future have been frequently pointed out as the main causes of crisis. For this reasons in this paper as an attempt for solving the problems of Korean churches three alternatives are suggested as follows: Firstly, Korean churches must pay more attention to the so-called 'religion of ear' rather than 'the religion of eye'. Basically the biblical religion insists on the aniconic faith based on the second commendment. In ancient near eastern religions the icons are related with gods(polytheism). But monotheism in Israelite religion denies any icons related to a deity. In terms of religious metaphor an eye stands for covetousness, whereas an ear for hearing of the words of God(Torah). Secondly, remembrance is very important. Ancient Israelite faith and confession depended on the remembrance of Magnalia Dei. To remember(zākar) is not to forget(lō' šākhaḥ) and to put in the mind(śûm ‘al-lēbh). Thirdly, it is important to create a vision of the future. In the exilic period Israelite prophets such as Ezekiel and Second-Isaiah had suggested some visions of the future for the new temple and homecoming to new home.

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