“기독교교육학 방법론 연구”

유재덕 서울신학대학교 기독교교육연구소 2004 기독교와 교육 Vol.12 No.-

유ㆍ초등부 아동의 교수 - 학습과정

유재덕 서울신학대학교 기독교교육연구소 1991 기독교와 교육 Vol.7 No.-

Neurotheology and Christian Education

유재덕 한국기독교교육정보학회 2006 Journal of Christian education information tech Vol.0 No.10

Neurotheology is an emerging field of study that seeks to integrate in some manner cognitive neuroscience with religion and theology. Especially, neurotheology focuses on the study of the biological (neurological) underpinnings to religious experiences. Within the field of neurotheology, two primary approaches predominate, that exemplified by James B. Ashbrook and colleagues and that highlighted by the work of Andrew Newberg in collaboration with his colleague, Eugene D'Aquilli. This paper attempts to provide a comprehensive review of the two most prominent approaches and their implications for Christian education.

성인후기 기독교교육의 새로운 모색-지혜 교육을 중심으로-

유재덕 한국기독교교육학회 2012 기독교교육논총 Vol.29 No.-

Wisdom is not a new concept that originated in the technologically advanced information age of today. The history of wisdom is ancient and complex. Early religions and philosophies described wisdom in terms of the cultures of their times, based on available knowledge and expectations concerning the behavior of individuals. After many years of neglect or avoidance, the subject of wisdom is now attracting research interest. Since the early 1980s, the concept of wisdom has been attracting growing attention among social scientists including Christian educators. This surging interest is probably because of the changing circumstances in the scientific community that now emphasize lifespan development and positive psychology. In this article, such various definitions and theories of wisdom are reviewed to suggest directions for the development of wisdom education. This article begins with some critical issues in the field of wisdom research. Next,three main models of wisdom education (Balance Theory of Wisdom, Berlin Wisdom Paradigm, Emergent Wisdom Model) are explored beginning in the early 1980s. Finally, several implications for wisdom education are suggested. 지혜는 기술이 고도로 발달한 오늘날의 정보시대에 새롭게 등장한 개념이 아니다. 지혜의 역사는 오래되었을 뿐 아니라 아주 복잡한 배경을 보유하고 있다. 유대교 및 기독교를비롯한 고대 세계의 여러 종교와 철학은 당시 문화를 기반으로 삼고서 활용 가능한 지식과 개인들의 행동에 관한 기대로써 지혜의 구체적 성격을 해명하고자 시도했다. 오랫동안학문적으로 별다른 관심을 끌지 못했던 지혜는 오늘날 다양한 분야에서 새롭게 조명되고있다. 보다 구체적으로는, 1980년대 초반 이래 심리학과 성인교육을 비롯한 사회과학 전반의 주요한 연구주제로 부각되고 있다. 지혜에 관한 연구의 다양한 주제들과 그것들을 기초로 제시되고 있는 지혜교육 모형들을 전체적으로 검토함으로써 성인후기 기독교교육을위한 시사점을 확인하는 것을 목적으로 삼고 있는 이 논문은 일차적으로 최근에 지혜에관한 연구에서 쟁점이 되고 있는 일부 주제들을 개략적으로 살펴본다. 계속해서 지혜의발달에 유용한 것으로 평가받고 있는 지혜교육의 모형들(지혜의 균형이론, 베를린 지혜 패러다임, 창발적 지혜모형)을 집중적으로 논의한다. 그리고 끝으로 지혜교육을 지향하는 성인후기 기독교교육의 이론을 구성할 수 있도록 몇 가지의 명제들을 제안하는 것으로 결론을 맺는다.

Alloxan 投與家兎에 對한 同種皮膚利殖實驗

柳在德 中央醫學社 1941 中央醫學 Vol.10 No.1

It is no exaggeration to say that surgery would enter into a new dimension of accomplishment if tissues or organs could be transplanted with the same freedom between two different individuals as between one part and another of a same individual. The homotransplantation of skin is certainly one of the unsolved problems in medicine and numerous studies for this problem have been designed, conducted and reported. Among all varied, homografts, the skin has become the primary choice for investigation by more researchers because of its ease in operation and observation. The present situation is that the all skin homografts in any part of the body must be presumed to be impermanent. However, clinically only two types of skin transplantations have been successful: skin homografts between monozygotic twins (Padgett, 1932; Brown, 1937; Schattner, 1944; Converse and Duchet, 1947; McIndoe and Franceschetti, 1950; Blandford and Garcia, 1953; Cox and Fredricks, 1956), and skin homografts upon recipients with agammaglobulinemia (Good and Varco, 1955; Varco et al., 1955; Good et al., 1957). When the skin is transplanted as a homograft from one individual to another, th2e circulatory re-establishment of the homograft take place and its vessels become filled with blood from the host in 4 days after the transplantation. The blood is seen to circulate freely in the graft; the gross and microscopic appearance of the homograft is comparable to that of an autograft (Medawar, 1944, 1945; Edgerton et al., 1957; Converse and Rapaport, 1956). After a period of a little more than a week, however, the flow of blood in the vessels of the homograft ceases, the vessels become thrombosed, vascular permeability increases, the vessel walls become ruptured, the erythrocytes become extravasated into the perivascular tissue spaces of the graft, and finally the graft become necrotic and is rejected by the host (Scothorne and McGregor, 1953; Ohmori and Kurata, 1960). In this known rejection phenomenon of the homograft a time factor seems to play a role. A lapse of about 7 days usually occurs before the evidences of rejection such as vascular thromboses and necrosis occur. This 7 day period is comparable to the average time period during which the body builds up an effective antibody level against a foreign antigen. The "second-set phenomenon" (Medawar, 1944) seems to be another factor? in the immunological reaction. A second-set of skin homografts taken from the same donor and transplanted to the same host sloughs more rapidly than the first-set of homografts (Gibson and Medawar, 1943; Medawar, 1944, 1945, 1946; Woodruff and Simpson, 1955; Allg?wer et al., 1952; Lehrfeld et al., 1955; Rapaport and Converse, 1958). The shorter survival of second-set grafts maybe attributed to an acquired immunity reaction previously developed in the host against the first-set of grafts. Research prior to and subsequent to Medawar's basic studies tends to confirm his acquired immunity hypothesis. Clarification of the nature of this immunological react ion is one of the primary goals of homotransplantation research. Prolonged or permanent survival of tissue homografts may be possible if this reaction can be prevented, altered, paralyzed or depressed by one or more methods. Cannon (1957) has shown that approximately 5 to 10% of skin homografts taken, from one-day-old chickens and transplanted to one-day-old chickens are permanently successful. The report of Peer et al. (1957) supports the findings of Cannon in that it suggests that neonatal or even young infant tissue apparently lacks the absolute specific antigenicity characteristic of adult tissues. Billingham et al. (1955), Woodruff and Simpson (1955) have induced tolerance by the injection of cells from the prospective adult donor into newborn animals soon after birth, and found a prolonged or permanent survival of the skin homografts transplanted from the original donor when the animals had reached maturity. Hardin and Werder (1954, 1955), Piomelli et al. (1961), using total body irradiation in young mice and rabbit, observed a prolongation of skin homo graft survival for 2 to 7 weeks, as did Conway et al. (1955) who irradiated only the recipient site. Levinson and Nechels (1956) obtained a markedly prolonged survival of skin homografts in rats treated with nitrogen mustard. Stark et al. (1960) and Snyder (1964) observed a doubled period of survival of skin homografts in rabbits following regional lymphadenectomy and splenectomy. Billingham et al. (1951) and Woodruff and Llaurado (1956) have reported that adrenocortical hormones, administered either systemically or locally, brought about a significant prolongation of homograft survival in rabbits. Calnan and Kulatilake (1962), Ballantyne et al. (1962, 1963) and Converse et al. (1963) have observed a 2 to 3 times longer survival over the control in massive skin homografts in rats. Snyderman et al. (1960) and Gardner et al. (1961, 1962) have experienced a prolonged survival of skin homografts in the advanced state of various malignant tumor patients, and the chemotherapeutic agents for carcinoma, such as nitrogen mustard, 6-mercaptopurine, cyclophosphomide, 5-flourouracil, methotrexate, thioguanine and azoserine have been proved effective in prolonging the survival of skin homografts in animals by Levinson and Necheles (1956), McLaren (1961) and Sutton et al. (1991, 1963) . Schatten et al. (1958) reported 10.5 days survival (control 7.1 days) of skin homografts in hypophysectomized and hypothyroid rats and stated that hypometabolism of the host cell may result in a less intense antibody response. Heslop et al. (1954) have showed 50 to 100% longer survival of skin homografts than that of control in pregnant rabbits, and Dammin et al. (1957) in uremic patients, and Smidly et al. (1960) in uremic rabbits, have showed a significant prolongation of survival of the skin homografts. Besides the above mentioned, the skin homografts in animal experiments treated with antihistaminics (Forster and Hanrahan, 1948; Conway et al., 1954), anticoagulants (Conway et al., 1953), sodium salicylate (Conway et al., 1955), and RNA (Ashley et al., 1960) have shown also a significant prolongation of their survival. In light of above review of accumulated knowledge of the problem of homotransplantation of skin, an investigation of the effect of hyperglycemia was undertaken, in order to clarify a clinical impression of a prolongation of survival time of skin homografts on a severely burned diabetic patient.

도시건설사업과 u-City 사업 프로세스

유재덕,신현식,Yoo, Jae-Duck,Shin, Hyun-Sik 한국전자통신학회 2009 한국전자통신학회 논문지 Vol.4 No.4

u-City 사업은 도시개발 프로세서와 IT 사업 프로세서가 결합된 구축 프로세서로 도시개발 계획 단계에서 u-City 계획 및 설계 내역이 반영되어야 효율적으로 구축이 가능하며, 비용 절감을 할 수 있다. 본고에서는 도시개발 프로세서와 u-City 사업 프로세서 간 연계방안을 제시하고 각 단계별 주요업무를 설정하여 제시하였으며, 특히 도시개발 프로세서와 연계한 u-City 사업을 성공적으로 이끌기 위한 단계별 핵심 업무 중 USP(u-City Strategic Planning)수립 방안들에 대하여 고찰하고자 한다. u-City business is IT projects and City development processor which be coupled to the city development in the planning stages, and u-City planning and design reflecting at that stages can be built efficiently, and cost savings can be. This paper study on how to link between City construction processor and u-City business processor, especially u-City business for success, the key step of the USP (u -City Strategic Planning) be studied.

顎顔部 外傷

柳在德 大韓成形外科學會 1979 Archives of Plastic Surgery Vol.6 No.1

外傷에 관한 知識은 科學 文明의 發展과 더불어 자라 왔다고 본다. 車, 工場, 機械 등 事故 또는 戰鬪, 爆發物 事故 등으로 인한 外傷 中 內部臟器를 除外하고도 흔히 볼 수 顔部骨 骨析, 심한 裂傷(Laceration), 皮膚 剝奪로 생긴 缺損傷(Defect wound), 또는 腱損傷을 同伴하는 손 발의 外傷 등 가지 각생의 外傷을 항상 機能(Function)과 外形(Appreance)을 동시에 고려하며 治療를 한다. 顎顔部 外傷의 대부분은 일반 開業醫(General Practitioner) 또는 綜合 病原의 應急 當直醫 손을 거쳐 處理되는 것이 事實이다. 다시 말하면 꼭 專門 知識을 가진 醫師가 處理해야만 된다는 것은 결코 아니다. 그 處理에 있어서 外科의 基礎的 原理 原則을 벗어나지 않는 한도에서 治療하면 結果는 대체로 훌륭하다. 그러나 最初에 不注意한 處治로 回復하기 어려운 結果를 招來하는 경우도 많다.

신경윤리와 기독교교육

유재덕 한국기독교교육학회 2020 기독교교육논총 Vol.0 No.64

In the past, the Christian community of faith tried to determine what type of moral judgment is appropriate and what Christian behavior is, by taking the church’s ethical norms and behavior patterns as objects of reflection. However, the attempts of Christian education based on the psychological rationalism of Lawrence Kohlberg and Jean Piaget, have not overcome the limitations that reason-centered structural development theory had faced equally in the past. In fact, structural development theory, which emphasized autonomy while excluding emotions from the moral judgment process, over-emphasizing cognition or reason, eventually led to moral relativism, unlike what was intended. In addition, it was criticized for not being able to adequately elucidate the gap between human moral reasoning and behavior, and for attempting to interpret morality excessively within the context of social culture. Recently, these limitations of structural developmental theory have been reinterpreted by neuroethics, especially moral psychology theories, which claim that moral judgment ability is physically wired in the brain and relies heavily on networks between cortical and limbic system. The purpose of this paper is to review some of the newly emerged research themes of neuroethics, and then to discuss two main theories that explain morality in the perspective of neuroethics and the implications that Christian education should pay attention to. 과거 기독교 신앙공동체는 교회의 윤리적 규범과 행동양식을 성찰 대상으로 삼고서 어떠한 형태의 도덕 판단이 적절하며 기독교적 행동양식이란 무엇인지 규명하려고 했다. 하지만 로렌스 콜벅(Lawrence Kohlberg), 그리고 더 거슬러 올라가서 장 피아제(Jean Piaget)의 심리적 합리주의에 근거했던 기독교교육적 시도는 이미 이성 중심의 구조발달주의가 과거에 동일하게 직면했던 한계를 역시 극복하지 못했다. 실제로 도덕 판단 과정에서 정서를 배제한 채 인지 또는 이성을 과도하게 강조하면서 자율성을 중시했던 구조발달주의는 의도했던 것과 다르게 결국 도덕적 상대주의를 초래하고 말았다. 뿐만 아니라 인간의 도덕 추론과 행위 사이의 간극을 적절하게 해명하지 못했을 뿐더러 도덕성을 사회문화 맥락 안에서 과도하게 해석하려고 했다는 비판을 받았다. 이런 구조발달주의의 한계들은 도덕 판단 능력이 뇌에 물리적으로 배선되어 있고, 피질과 번연계 간의 네트워크를 상당 부분 의지한다고 주장하는 신경윤리, 특히 도덕 심리 이론에 의해 재해석되고 있다. 이 논문은 새롭게 등장한 신경윤리의 연구주제 가운데 일부를 검토하고, 이어서 도덕성을 신경학적으로 설명하는 주요 이론과 기독교교육학이 주목해야 할 시사점을 거론하는 게 목적이다.

[햄릿]에 나타난 유령의 극적인 의미

유재덕 한국중세근세영문학회 2007 중세르네상스 영문학 Vol.15 No.1

The ghost in Hamlet, the meaning of which many critics have investigated and explained, is the one of the greatest achievements in Shakespeare's works. However, the ghost in Hamlet is not a Shakespeare's invention. As like in other works, Shakespeare made much of traditional heritage but have transformed the tradition into his work in a unique and profound way. The convention of the ghost on the stage, i.e. revenge-ghost or prologue-ghost, was found in the classic and Senecan tragedies. Shakespeare interpolated this conventional features of the ghost into Hamlet while there was no ghost who commanded his revenge in the source of Hamlet. But the dramatic significance of the ghost in Hamlet is not limited to the interpolation of the ghost into Hamlet. Although Shakespeare followed the main characteristics of the classical ghost, he gave it the more complex and richer meanings. The ghost is integral to the movement that drives the main plot in Hamlet. But the ghost is not there at the end of the play to tell the ultimate reality like The Spanish Tragedy. The ghost disappears silently in the middle of the play. The ghost commands the revenge but don't give the principle of life by which the revenge is justifiable. Hamlet, who is critical of the revenge and the honour which forms the basis of it, also cannot discover another perspective which may get over the problems of court society. In this respect, Hamlet is not about the story in which the hero is in agony after the ghost's command of revenge but about the tragic uncertainties of Hamlet's obligations. And although Hamlet does not succeed in resolving his problems and fears in Hamlet, his conflicts and effort that he has tried to find the way out of his maze do serve to illumine them.

L. S. 비고스키의 발달이론과 기독교교육

유재덕 서울신학대학교 기독교교육연구소 2006 기독교와 교육 Vol.13 No.-