組織內 커뮤니케이션에 관한 硏究

신해식 釜山大學校 1985 국내석사

韓牛飼養の展開に關する經營經濟學的硏究 : Study on the managerial economic consideration of the development of Koeran native cattle farms

신해식 北海道大學 1989 해외박사

한우사육의 전개과정 및 현상에 있어서 사양실태를 농가수준에서 파악 분석하여 기 본적인 사양구조를 해명하였다. 특히 개별경영에 있어서 한우사양이 현재의 영세부업 적인 단계로부터 탈피하여 다두화에 의해 생산성 수익성이 높은 상품생산경영으로 발 전할 수 있는 가능성에 대하여 파악하고 또한 그 발전조건에 대하여 필요하였다. 이와 같은 분석에 있어서 번식사양단계, 비육단계, 유통단계별로 경영경제측면에서 분석을 시도하였다.

環境 中 遺傳毒性物質 檢索을 위한 Tradescantia 生體分析法 適用硏究

신해식 忠南大學校 大學院 2004 국내박사

Higher elevated plants could be valuable genetic assay systems for monitoring environmental pollutants and evaluating their biological toxicity Two assays are considered ideal for in situ monitoring and testing of airborne and aqueous mutagenic agents; the Tradescantia stamen hair assay for mutations and the Tradescantia micronucleus assay for chromosome aberrations. Both assays can be used for in vivo and in vitro testing of mutagens. Since higher plant systems are now recognized as excellent indicators and have unique advantages over in situ monitoring and screening, higher plant systems could be accepted by regulatory authorities as an alternative first-tier assay system for the detection of possible genetic damages resulting from the pollutants or chemicals used and produced by industrial sectors. It has been concluded that potential mutagen and carcinogen such as the heavy metals among indoor air particulates, volatile compounds the working places, soil, and water pollutants contribute to the overall cancer risk. This contribution can be considerable under certain circumstances. It is therefore important to identify the level of genotoxic activity in the environment and to relate it to the biomarkers of a cancer risk in humans. Tradescantia bioassay developed by Ma et al. has been used for evaluating the genotoxic activity of air particulates and chemical agents such as VOCs from the subway and the workplace. Airborne pollutants in the subway facilities are potentially harmful to the health of passengers. This study was designed to examine whether the suspended particulates have a mutagenic effect on plant cell systems, through which the potential risks of the suspended particulates might be informed to the public. Total suspended particulates were collected with a high volume air sampler from the entrance, waiting room and platform of the subway station. The biological end-points in this experiment were the pink mutations in stamen hairs and micronuclei in the pollen mother cells of Tradescantia. In order to expose the plant to the suspended particulates, the exudates were prepared by shaking particulate-attached filter papers from the sampler in distilled water for 24 hours. All the plant cuttings exposed to the exudates produced positive responses including increased Trad-MCN. In this respect, the micronucleus assay proved a more reliable and sensitive test than the stamen hair assay. The results also indicate that the suspended air particulates can impose an adverse effect on the health of subway passengers. We evaluated the genotoxicity of heavy metals among the suspended air particulates with Tradescantia-micronucleus(Trad-MCN) assay in the various working environments. In a synthetic fiber factory and a rubber factory, the chromium concentration was higher than any other heavy metal. On the other hand, nickel showed the highest concentration in a semi-conductor factory. The difference in genotoxicity among the working environments was statistically significant; Trad-MCN frequencies were 4.67±0.35 MCN/100 tetrads(p<0.01) for the synthetic fiber factory, 5.73±0.81 MCN/100 tetrads(p<0.01) for the rubber factory, and 15.60±2.58(p<0.001) for the semi-conductor factory. As a result, heavy metals among the particulates in the working environment can be considered as having a hazardous potential for human health, although it seems that they can not directly induce DNA damage to the people in the working environments. The clastogenic effects of volatile organic compounds in a chemical factory were studied by use of the Tradescantia micronucleus(Trad-MCN) assay and chemical analysis. Sampling was performed at a chemical factory producing PVC film in Cheong-ju, South Korea. Inflorescences of Tradescantia BNL 4430 were exposed to the indoor and outdoor atmospheric environments of the factory for 2, 6, and 9 hr at a height of 1.40 meters, respectively. After air sampling from the two places, the tube samples were analyzed by automatic thermal desorption/gas chromatography/mass spectrometry(ATD/GC/MS). The frequencies of micronuclei in the specimen exposed for 2 h at sites 1~3 were 6.13±0.47, 5.40±1.60, and 2.93±0.43 MCN/100 tetrads, respectively. GC/MS analysis proved the presence of various types of volatile organic compounds such as trichloroethylene, toluene, ethyl benzene,(m,p,o)- xylene, styrene, 1,3,5-trimethyl benzene, and 1,2,4-trimethyl benzene. Mean values of the toluene collected for 2 hr from sites 1-3 were 1946.6, 1368.3, and 340.1 ㎍/㎥, respectively. The toluene concentrations at sites 1 and 2 were at least four to six times higher than that at site 3. The micronucleus frequencies increased with exposure time. In addition, there was a close correlation between the micronucleus frequencies and the toluene concentration in air (r^(2) = 0.96). These results proved the applicability of the Trad-MCN assay combined with a chemical analysis for monitoring the genotoxic chemicals in the working environments. The results from the higher plant-adopted genetic assays could make a significant contribution to assessing the risks of pollutants and protecting the public from agents that can cause mutation and/or cancer. These higher plant genetic assays, which are relatively inexpensive and easy to handle, are recommended for the scientists who are interested in monitoring pollutants and evaluating their environmental toxicity to living organisms.

詩의 韻律硏究 : 時調時를 중심으로

신해식 全北大學校 1991 국내석사

Poetry, which is the oldest literary form, has been concerned in the system of sound. The remark that poetry is the rhythmic creation of beauty and the origin of poetry has begun from the singing spirits makes clear a characteristic of poetry, which tells the course from which the search of rhythmics has early been made together the history of poetry. Thus, considering that the beauty of poetry begins from the music nature which the system of language hopes to realize, I aimed at finding out the troubles in rhythmics of modern free verse from the rules of the traditional poetry - Korean ode. That is, first, the terms of 'Pyung (plain)','Ut (diagonal)'and 'Sasul (prattling)' in Pyungsijo, Utsijo and Sasulsijo are given names due to each music nature, and they are used as literary terms. Second, sijo is also song in sound like all our traditional Korean poetry. Third, the triple - line form of sijo - vocal music is harmonied with that of sijo literature. Fourth, as common people are participated in writing, the sijo in the late period of Chosun Dynasty is getting prose - styled. With it, sijo not only reveals a human realistic life but also gives vitality and character to rhythm and gives a birth of free verse.

기온일교차와 감마선 영향에 의한 자주달개비 수술털의 체세포 돌연변이 빈도에 관한 연구

신해식 용인대학교 1998 국내석사

「꿈」 관련 명상에 대한 체험적 고찰 : 티벳 밀교와 융(C. G. Jung)학파의 이론 비교를 통하여

신해식 능인대학원대학교 2022 국내석사

This study started with the theme of 'dream-related meditation', which is a meditation method that is not commonly found in the East and the West, and the subject of 'dream' is a universally rare object of meditation. 'Dream-Meditation' of Tibetan esoteric Buddhism and 'Inner Work' of the Jung school only deal with ‘dream’. These two are very different from birth, and there are significant differences in the path, process, and technique of meditation. Despite these differences in the background, this study noted that our lives have the same goal of healing the personal 'pain' of suffering and conflict, suffering psychological wounds from distorted and biased ego. Therefore, we tried to find the theoretical point of contact between these two methods, compare and analyze the similarities and differences, and examine their implications. Tibetan esoteric Buddhism's 'dream-meditation' can heal conflict and suffering caused by obsession and hatred by annihilating karma by the ego of ignorance without substance. Jung School's inner work 'Dream-work' and 'Active Imagination' aims to cure psycho-psychological etiology by revealing the unconscious (complex, shadow) that is suppressed by the substantive biased self through the process of individuation. And furthermore, ‘dream-meditation’ is a way of self-discipline that breaks away from the dual perspective and enters into non-dualism, liberation, and enlightenment by gaining the freedom not to cling to dreams or reality. ‘Inner work’ explores the fact that one can move forward on the path of self-realization through communication with the universal being (Self) that is at the root of an individual’s unique psychological structure. Therefore, although the starting and route of these two are different, they can be seen as the same in that the primary goal is to heal psychological pain and improve the quality of life, and ultimately suggest that they are aiming for the same goal as a performative means of self-fulfillment. The reason for this is that we looked at Aroeyasik and the unconscious, which are the basis for dreaming, as being in the same psychological layer, and saw the dream message from them as being used as a material for practice or healing for us. However, the perspective on 'dream' is different from 'dream-meditation', which sees dreams as 'objects of control and annihilation', in that 'inner work' views dreams as 'objects of reconciliation and integration'. There are also differences in viewpoints on the subject, the problem of imagery among techniques, and religious colors. And while the former met guardian spirits, angels, wise men, and saints in dreams, the latter had a significant difference in that active meditation met them in a conscious state in the real world. Also, the question of whether it can be established as a life-related type in our daily life is a limiting point for both. It is thought that the possibility of 'erasing religious colors' or 'general universal approach' possessed by each is a task that must be solved within the range that does not damage the original principle inherent in each. However, in spite of these limitations, in terms of the performance of both sides, we tried to examine the possibility of implementation by carefully exploring the common denominator through practical experience and case introduction. In addition, this study looked into the advantages of meditation with the subject of ‘dream’, namely, its potential as a meditation that solves the practical limitations of ‘spending time’ and ‘secure space’. At the very least, I tried to indirectly suggest through practice that sleeping time as a time for meditation and bed as a space for meditation can be a meditation worth noting for modern people living a busy daily life. Finally, confessing that it is somewhat unreasonable to compare people with different traditional and cultural backgrounds academically. It is suggested with sincere anticipation that a depth study will continue by a expert, master. If we all explore the inner world through 'dreams', an unconscious messenger with continuous interest and strong aspirations, I believe that we will be able to live a life that meets the purpose of this study. 본 소고는 ‘꿈 관련 명상’이라는 주제로 출발하였는데, 이는 동서양에서 일반적으로 찾아보기 힘든 명상법이었고 ‘꿈’이라는 소재는 보편적으로 흔치 않는 명상의 대상이다. 티베트 밀교의 ‘꿈-명상’과 융 학파의 ‘내면작업’에서만 공(共)히 ‘꿈’을 다루고 있다. 이 두 가지는 태생부터 많이 다르고, 명상의 경로나 과정, 기법이 상당한 차이를 보이고 있다. 이러한 배경 상 차이점이 있음에도 불구하고 본 연구는, 우리의 삶이 왜곡되고 편향된 자아(ego)로 인해 심리적 상처를 받고 고통과 갈등에 시달리는 개인적 ‘아픔’을 치유하는데 같은 목표를 갖고 있다는 점을 주목하였다. 그리하여 이들 두 가지 방법의 이론적 접점을 찾고, 이를 통해 유사점과 차이점을 비교ㆍ분석하면서, 그 시사점을 고찰하고자 하였다. 티베트 밀교의 ‘꿈-명상’은 실체 없는 무지의 자아가 업(카르마)를 소멸시킴으로서 집착과 혐오로 인한 갈등과 괴로움을 치유할 수 있고, 융 학파의 내면작업 ‘꿈-작업’과 ‘적극적 명상’은 실체 있는 편향된 자아가 억압된 무의식(콤플렉스, 그림자)을 개성화 과정을 통해 밝혀냄으로써 정신 심리적 병인을 치료하는 것을 목표로 삼는다. 그리고 나아가 ‘꿈-명상’은 이원적 시각을 탈피하여 꿈이나 현실에 끄달리지 않는 자재함을 얻어 비이원성, 해탈, 깨달음에 들어서는 자기수행의 길로, ‘내면작업’은 개인의 고유한(unique) 심리구조 근저에 있는 보편적 존재(Self)와의 소통을 통해 자아실현의 길로 나아갈 수 있다는 점을 탐색해 본다. 따라서 이 두 가지는 출발과 경로는 다르지만 1차 목표가 심적 고통을 치유하고 삶의 질을 개선한다는 점에서 같다고 볼 수 있고, 궁극적으로는 자기완성의 수행적 수단으로서 동일한 목표를 지향하고 있다는 점을 시사한다. 그 이유는 꿈의 발생기저인 아뢰야식이나 무의식을 같은 심리층인 것을 살펴보았고, 거기서 나오는 꿈의 메시지가 우리에게 수행이나 치유의 소재로 활용된다는 점이 같기 때문으로 보았다. 그러나 ‘꿈‘에 대한 관점은 꿈을 ’통제와 소멸의 대상‘으로 보는 ‘꿈-명상’에 비해 ‘내면작업’은 꿈을 ‘화해와 통합의 대상’으로 본다는 점에서 차이가 있고, 주체에 대한 관점, 기법 중 심상화 문제, 종교적 색채 등에서도 차이점을 보이고 있다. 그리고 전자는 꿈속에서 수호존ㆍ천사ㆍ현자ㆍ성인 등을 만나고 있으나, 후자의 적극적 명상은 현실세계에서 의식을 가진 상태로 그들을 만나고 있다는 중대한 차이도 있었다. 또 우리의 일상에서 생활밀착형으로 자리매김할 수 있느냐 하는 문제는 양자 모두 한계점 을 지니고 있다. 각각이 지니고 있는 ‘종교적 색채 지우기’나, ‘일반적 보편적 접근’ 여부의 가능성은 각자 내재된 본원적 원리를 손상시키지 않는 범위 내에 이를 해결해야 하는 과제로 안고 있다고 생각된다. 그러나 이러한 제약이 있음에도 불구하고 양자의 연계수행 측면은 실습경험과 사례소개를 통해 공통분모적 성격을 조심스럽게 탐색하면서 그 실천가능성을 타진하고자 하였다. 또한 본 연구는 ‘꿈’을 소재로 하는 명상이 가지는 장점, 즉 ‘시간 할애‘와 ‘공간 확보‘라는 현실적인 제약을 해결하는 명상으로서의 가능성도 살펴보았다. 최소한, 잠자는 시간을 명상의 시간으로 잠자리가 명상의 공간이 된다는 점이 바쁜 일상을 살아가는 현대인에게 주목할 만한 가치가 있는 명상이 될 수 있다는 것을 실습을 통해 우회적으로 제시해 보았다. 끝으로 전통적ㆍ문화적 배경이 다른 이들을 학술적으로 비교하는 것이 다소 무리한 면이 있다는 점도 고백하면서, 양자가 어느 정도 부합하는 몇 가지 시사점을 찾아보는데 그 의미를 두고, 후속적으로 전문가나 수행자의 심층적인 연구가 이어지기를 진심어린 기대로 제안하였다. 우리 모두 지속적인 관심과 강한 염원으로 무의식의 메신저인 ‘꿈’을 통해 내면세계를 탐구하면 당초 본 연구가 의도한 목적에 부합하는 삶을 살 수 있을 것으로 본다.

燕巖 朴趾源 書藝美學의 實學的 考察

신해식 성균관대학교 2008 국내석사

This study aims on examining the ideology of calligraphic aesthetics of Ji-Won Park who was practical scientist, aesthetician, the critic of paintings and calligraphic works as well as critical writer in 18th century of Chosun Dynasty. For this, we searched the ideology of practical science and literary trend in late Chosun Dynasty and examined the ideology of calligraphic aesthetics based on the ideology of practical science of Ji-Won Park. First of all, Ji-Won Park was a Noron Party family, was belonged to Nakron of Giho Party in scholastic mantle, and had not systematic writings about the Basic Principles and the Atmospheric Force of Nature but generally determined his attitude of the theory of natural force. He succeeded the position of Nakron which insist the theory that ‘human nature and physical property are same as one’, and therefore he insisted that natural order of human and material is one and human nature and physical property are same as one. This theory became one of significant philosophical base which formed his Bukhak ideology. That is, he became to research the theoretical base of reformation within the essence of traditional Confucianism, and to insist Bukhak by broad accepting of various ideologies such as the philosophy of Wang Yangming and Western Learning. Reaching to 18th century, the commercial industry of Chosun Dynasty was developed more rapidly than former generation and the consumption of city increased highly. Therefore, huge changes were occurred over whole fields of society. These social changes impacted on various fields of culture, and therefore they organized complicated relations among each field and new trend. These trends had new philosophy and ideological research to be begun by happening doubt, review, and opposition to the existing Sung Confucianism(성리학) in the fields of philosophy and ideology, and this trial of new research was reflected the requirement and the development of practical science which every scholarship should be applied with concrete actual lives. These trends of change were connected to restoring activity of consciousness and sensibility to the identity of human. The changes in these philosophical and ideological aspects opened mental vision of new recognition about the world and the existence to the intellectuals of those times, and developed the theory of art which required and emphasized individualities in every field such as literature and calligraphy. Ji-Won Park consideratedthe balance of creative acceptance and self-acquirement in whole cultures based on reasonable attitude of ‘Seeking People’s Benefits’and the logic of ‘Good Changes’ which he faced the reality of his times and should learn even the culture of barbarians. Therefore, he took the lead of changes which broke down ‘doubt of old things’and imitation in whole fields of culture & art of those times and considered individuality and sincerity by the logic of ‘classical the book of change’ which ‘lives are modified and successes are changed’. Of course, he did not only consider the changes by ignoring the past and the classics. The changes of his insist were ‘good changes’, that is, ‘learning old things but applying them to the circumstances of present’. Therefore, creative acceptance and the spirit of self-acquirement were implementing process to creation of new things and knowing changes by advancing more from the position of continuous negotiation and reconcilement of following old things, creation of new things, Good in recognizing traditional laws, and knowing changes. That is, urging sincerity and truth which should be restored in the art as manifestationof creative forms matching with the reality of times and being required by times. He considered ‘the acquirement of truth’ and changes by opposing to ‘doubt of old things’ in whole fields of literature, and in calligraphic field, because the writings of former famous calligraphists are only the fashioned writings in the manners and ways of the age, he urged to create the truth of new living way by reading the spirit of books even though learning the writings. Painting field had aesthetical aim in realizing the truth through ‘different in expression and same with spirit(심사)’ and ‘painting spiritual things’ by avoiding traditional the recognition of subject and the beauty of formalism. Through the above study, the ideology of aesthetics of Ji-Won Park can be concluded as ‘aesthetics of painting spiritual things’ which considered creation of new things and knowing changes continuously. 본 연구는 18세기 당대 최고의 비판적인 작가일 뿐만 아니라 대실학자이자 미학자이자 서화비평가인 박지원의 서예미학 사상을 규명하는데 목적이 있다. 이를 위해 조선조 후기 실학사상과 문예사조를 알아보고 박지원의 實學思想을 바탕으로 하는 서예미학사상을 알아보았다. 박지원은 우선 老論 가문 출신으로, 학통상 기호학파의 洛論에 속하였고, 理氣問題에 대한 체계적인 글은 없으나 대체적으로 主氣的 입장을 취하였다. 그는 人物性俱同을 주장하는 洛論의 입장을 계승하여 人과 物의 이치는 하나이며, 人性과 物性은 같다고 주장하였는데, 이것은 그의 北學思想이 형성되는 중요한 철학적 근거의 하나가 된다. 즉 그는 전통유학의 본질 속에서 개혁의 이론적 근거를 탐색하고, 여기에 陽明學과 西學 등 여러 사조를 폭넓게 수용·섭취하여 북학을 주장하게 된다. 18세기에 이르면 조선조의 상업이 전대에 비해 비약적으로 발전하고 도시의 소비가 크게 향상되어 사회 전 분야에 걸쳐 거대한 변화가 일어난다. 이러한 사회적 변화는 문화의 여러 방면에 대해 크게 영향을 미치게 되고 그에 따라 각 방면간에 복잡한 관계와 새로운 풍조를 조성하여주게 된다. 새롭게 조성되는 이러한 풍조는 철학과 사상분야에서는 기존의 주자학적 성리학에 대한 회의·반성·반발이 일어나면서 새로운 철학과 사상적 모색이 시작되고 , 이들 새로운 모색의 시도는 모든 학문이 구체적인 실제생활과 접목되어야 한다는 실학의 요구와 그 전개로 반영된다. 철학·사상적인 면에서의 이러한 변화풍조는 인간주체성에 대한 자각과 감성의 회복활동으로 이어진다. 이들 철학·사상적인 면에서의 변화는 직·간접적으로 관련이 있는 당시대의 지식인들에게 세계와 존재에 대한 새로운 인식의 심안을 열어주고, 각기 시문이나 서예 등 예술의 모든 영역에서 자기개성을 요구하고 강조하는 예술론을 전개시킨다. 박지원은 자신이 처한 시대현실을 직시하고 오랑캐 문화라도 배울 것은 배워야 한다는 利用厚生의 합리적 자세와 善變의 논리에 근거하여 문화전반에서 창조적 수용과 自得化의 균형을 강구한다. 그리하여 ‘生하면 化하고 成하면 變한다’는 고전적 變易의 논리를 통해 당시 문화예술 전반에서 擬古와 模倣을 타파하고, 개성과 진정을 강구하는 변화에 앞장선다. 물론 그가 과거와 고전을 무시한 채 변화만을 강구한 것은 아니었다. 그가 말하는 변화는 ‘善變’으로, 곧 ‘옛 것을 배우되 현재의 상황에 맞도록 잘 응용하는 것’이었다. 그러므로 창조적 수용과 自得化 정신은 法古와 創新, 能典과 知變의 끊임없는 절충과 화해의 입장에서 보다 진일보하여 創新과 知變으로의 이행과정이었다. 즉 시대현실에 맞는 시대가 요구하는 창작형식의 발현으로서 예술에서 회복해야 할 진정성과 참됨을 촉구하는 것이었다. 그는 문학 전반에서 擬古에 반대하여 得眞과 변화를 강구했으며, 서예방면에서도 과거 유명 서가들의 글씨 또한 時俗에 유행했던 글씨에 불과하므로 그것을 배우더라도 書心을 읽어내어 새로운 생명형식의 참됨[眞]을 창출 할 것을 촉구하였다. 회화 또한 고정된 대상 인식과 형식미를 탈피하여 心似·寫意를 통해 참됨[眞]를 구현하는 데 그 미학적 지향이 있었다. 이상의 연구를 통하여 박지원의 미학사상은 創新과 知變을 끊임없이 강구한 寫意美學으로 대변할 수 있겠다.

牛肉供給構造の時系列分析

신,해식 帶廣畜産大學 大學院 1984 국내박사