해암 김응정의 생애와 문학

정기선(Jung, Ki-sun) 한국고전연구학회 2016 한국고전연구 Vol.0 No.33

본고는 16, 7세기 강진의 재지사족 시조 작가인 해암 김응정의 생애와 문학세계를 고찰하기 위해 작성된 것이다. 기존 연구들에서는 1773년에 간행된 김응정의문집 해암집 초간본을 입수하지 못하고 1905년에 간행된 중간본만을 자료로 삼 았다. 여기에서는 초간본과 중간본을 비교하여 초간본에 수록된 시조와 한시 작품들을 중점적으로 분석하고 이를 통해 그의 작품세계와 작가의식을 함께 고찰했으며 그와 관련된 다른 문인들의 문집 등을 참고하여 그의 생애를 보다 입체적으로 재구했다. 김응정은 자신이 나고 자란 강진에서 사족으로서의 정체성을 확인하고 실현하고자 노력했다. 충효라는 유가적 이념에 충실한 삶을 살았으며 현실 정치에 대한 관심도 상당했다. 하지만 출사를 거절한 채 자신의 생활공간인 향촌에서 일생을 보냈다. 사족으로서의 이상을 실현할 수 있는 길을 스스로 거부했기에 그에 따른 고민과 갈등은 여전했다. 그는 강호자연이라는 대안적 공간에서 자신의 처지와 같은 다른 재지사족들과 교유하며 신선과 같은 자유로운 생활 속에서 그것들을 해소 하고자 했다. This study intended to investigate the life and literary world of Haeam Kim Eung-Jung. He was a country nobleman who was writer of Sijo poetry who lived in Gangjin during the 16 and 17th century. Until now, the researchers of Sijo poetry could not obtain the first-edition of Haeam-jip published in 1773. They could only use a revised-edition which was published in the year 1905. This study compared the first and revised edition of Haeam-jip. The study focussed on analyzing Sijo poetry and Hansi (Chinese poetry) of the first edition and thus reviewed the literary world of the writer in a new perspective. It also reviewed the author's consciousness, and studied the writer in detail by reconstructing his life. This could be possible by not only studying Haeam-jip, but also, referring to the related collections of literary works of various writers. Kim Eung-Jung tried to confirm and realize his identity as a writer of noble birth in his birth-place and home-town, Gangjin. He lived a life devoted to Confucian ideas of so-called filial piety and had a profound interest in politics of central Joseon Dynasty. However, he spent his entire life in his living space which was a country village, after refusing to enter government service. The refusal brought him worries and conflicts as he had himself rejected a way to realize his ideal life as a nobleman participating in politics. So, he tried to resolve his worries by living in an alternative space of Nature, being close to rivers and lakes.

승마추출물이 흰쥐의 사염화탄소 유발 간독성에 미치는 효과

정기화(Ki Hwa Jung),정춘식(Chun Sik Chung),노혜림(Hye Rim No) 한국응용약물학회 1996 Biomolecules & Therapeutics(구 응용약물학회지) Vol.4 No.1

The effect of Cimicifuga·heracleifolia on CCl₄-induced hepatotoxicity was investigated. Cimicifuga heracleifolia has been used to diaphoresis, antipyretics and detoxification in oriental remedy. We examined the effect of Cimicifuga heracleifolia methanol extract by blood chemical analysis and histopathologic examination. ALT and AST were decreased by 38% and 67% in pretreatment group of Cimicifuga heracleifolia compared to CCl₄ control group respectively. There were significant changes neither in total protein, albumin, triglyceride and cholesterol nor in BUN and creatinine. In histopathologic examination, there were severe necrosis and hemorrhage with infiltration of inflammatory cells around the central vein, zone 3 in the liver of CCl₄ treated rat. Ballooning degeneration of hepatocytes were frequently noted in the periphery of the hemorrhagic necrosis. In Cimicifuga heracleifolia pretreatment group, we observed mild degree of ballooning degeneration and inflammatory cell infiltration. No gross necrosis was observed. We measured malondialdehyde (MDA) formation by TBA method. It showed that the formation of MDA in Cimicifuga heracleifolia pretreatment group was decreased compared to the CCl₄, control group. We got the result of the effect of Cimicifuga heracleifolia on CCl₄-induced hepatotoxicity by decreasing serum ALT and AST. It seems that the decrease of lipid peroxidation is related to the recovery effect.

사염화탄소에 의한 간독성에 미치는 홍화자의 보호작용

정기화(Ki Hwa Jung),정춘식(Choon Sik Jeong) 한국응용약물학회 1996 Biomolecules & Therapeutics(구 응용약물학회지) Vol.4 No.4

The protective effect of Carthamus tinctorius L. Semen on the carbon tetrachloride induced liver damaged rats were studied. First, methanol extract was prepared and the extract was fractionated with hexane, CHCl₃, BuOH and H₂O respectively. Animals were divided into 6 groups and each group was treated with each fraction respectively. To investigate the hepato-protective effect of Carthamus tinctorius L. Semen AST, ALT, albumin, TP, cholesterol, TG, creatinine and total bilirubin values were measured in each treated group and compared with those of control group. GST activity was increased in BuOH group compared with the control group. In malondialdehyde levels, all fractions was decreased compared with the control group. In histopathologic examination, hexane and H₂O fractions of Carthamus tinctorius L. Semen observed mild degree of ballooning degeneration. The results show the protective effect of Hexane, CHCl₃, BuOH and H₂O fractions on hepatotoxicity of CCl⁴, by decreasing ALT, AST, bilirubin, cholesterol, TG and BUN. It seems that the decrease of MDA are related to the recovery effect. The protective effects of Carthamus tinctorius L. Semen fractions in hepatotoxic pathogenesis by CCl⁴ was suggested in blood chemistry analysis and histopathologic examination.

시스템레벨 패키징 기술 개발

정기조(G.J. Jung),김종헌(J.H. Kim),전병율(B.Y Jeon),유재혁(J.H. Yoo),이규원(K.W. Lee),김지수(J.S. Kim),강남기(N.K. Kang),박세훈(S.H. Park) 한국생산제조학회 2012 한국생산제조시스템학회 학술발표대회 논문집 Vol.2012 No.4

소셜 네트워크 공동체와 선교적 과제

정기묵(Gi Mook Jung) 장로회신학대학교 세계선교연구원 2010 선교와 신학 Vol.26 No.-

사람은 공동체를 필요로 한다. 서로 만나고 부딪치는 공동체가 없다면 우리는 고립과 절망을 경험할 수밖에 없다. 사람은 공동체 안에서 태어나고 배움과 나눔을 통해 성장하고 잘아간다. 일생을 통하여 다양한 종류의 공동체를 경험하기도 하고 영향력을 주고받는다. 웹2.0 시대가 열리면서 소셜 네트워크 서비스(Social Network Service)는 우리에게 전지구적인 공동체의 모습을 제시하였고 중요한 소통 공간으로 자리매김하고 있다. 하지만 소셜 네트워크 서비스를 이용하여 만들어지는 공동체가 우리의 삶에 좋은 영향력만을 행사하지 않는다. 하나님께서는 이 세상을 창조하시고 인간에게 땅의 모든 것을 다스리라는 문화 명령을 주셨다(창 1:28). 이 명령은 이 땅의 모든 것을 우리 마음대로 할 수 있는 것이 아니라 명령을 주신 분의 의도에 따라 다스려야 함을 알게 한다. 타락 이후에 인간이 만들어 내는 문명은 유용성과 위험성을 동시에 지니고 있다. 교회와 기독교인은 이 땅에서 이루어지는 모든 것이 하나님의 선한 목적을 이루어 갈 수 있도록 전략을 개발하고 노력해야 한다. 사이버 공간에서도 우리에게 맡겨진 선교적 역할을 감당하기 위해서는 적극적인 선교 공동체의 역할이 요구된다. 사이버 공간의 선교 공동체는 발전된 인터넷 기술을 적극적으로 활용할 수 있어야 하겠지만 동시에 민간 인터넷 기업의 상업적 논리에 휘말리지 않고 사이버 공간에서 사랑과 평화를 실천하고 나누는 공간이 되어야 한다. Every human being should belong to a community. Because we need to meet and encounter each other in it, otherwise, we come to feel isolated and helpless. People are born to a community and within it, they love and grow as they learn from and share with others. One experiences various kinds of communities through life, giving and taking numerous influences. The advent of Web 2.0 introduced the Social Network Service, which presented the global form of com-munity making itself a significant space of communication. However, this community brought by Social Network Services does not always play positive roles. After God created the world, he gave humans the Cultural Mandate to rule over all things (Gen 1:28). It does not mean that we are allowed to do everything as we please, but that we should govern this world according to God’s intention. Since the Deprivation, however, every culture produced by humans has both useful and dangerous aspects. Therefore, the church and the Christians should endeavor and develop strategies to make everything work together for God’s good purpose. Our mission task has been extended to the cyber space, so the mission community should participate actively in it. We ought to make it a space of love and peace. For the sake of this purpose, we must be able to actively utilize the advanced network technology while staying alarmed not to be compromised by the commercial logic of private Internet companies.

겸재 정선의 "경교명승첩" 중 시화도 열점에 대한 조망점과 대상경관의 연구

정기호 ( Ki Ho Jung ) 韓國傳統造景學會 2009 한국전통조경학회지 Vol.27 No.4

초기 기독교의 계층 구성과 그 의미

鄭技?(Jung Gi-Moon) 역사학회 2005 역사학보 Vol.0 No.188

There was a belief that the early Christians were mostly the poor. This belief led to the thesis that the early Christianity had been a social movement. But recently many scholars argued that leading persons of the early Christians were the upper or middle class. They analyzed the origins and properties of the persons who played important roles in the development of the early Christianity. Such scholars as E. Judge, R. Scroggs, G. Buchanan made clear that many early christians were actually the rich or belonged to the middle class. Now the belief that the early christians mostly consisted of the poor and slaves was a mere myth. Then should we no longer regard the early christianity as a kind of social movement? Even though many early christians were actually the rich or belonged to the middle class, I think that the early christianity was a kind of social movement. To support my assertion, I analyzed the attitude of Jesus toward the rich and characteristics of common meals of the early christians. The fact that Jesus rebuked vehemently the rich and their avarice was well known. According to the Gospel of Luke Jesus read the scroll of the prophet Isaiah which proclaimed good news for the poor in his first preach. This means Jesus inherited the tradition of prophets of Israel. The prophets of Israel tried to retrieve social justice and alleviate hard conditions of the poor. Jesus takes over their activities and tried to remove boundaries between the rich and the poor. The early christians observed common meals at every Sunday night. This common meals had peculiarities which made the early christianity separate from the pagan world. The poor who could not contribute any food joined in the meals. This is a revolutionary change in the practice of ancients. Even if common meals of some pagan societies contributed to the equality of the members, but they expelled those who could not supply their quota. Furthermore the leaders of early Christians dissuaded some powerful or rich members from paying all the cost of common meals. So any member of the church could not expand their powers by richness as in the Roman Society. In conclusion even if many persons in the early Christians were the rich, the early christianity had aspects of social movement. The early Christians wanted to come true social justice.

『大韓民報』所載 時調의 형식적 특성과 글쓰기 교육으로서의 含意

정기철(Jung Ki-Cheol) 한국시조학회 2002 時調學論叢 Vol.18 No.-

폐폴리스티렌 잔사폐기물의 열분해 및 연소반응특성

정기진(Ki-Jin Jung),김효식(Hyo-Sik Kim),김진호(Jin-Ho Kim),류재홍(Jae-Hong Ryu),강석환(Suk-Hwan Kang),강민수(Min Su Kang),류이현(Lee Hyeon Ryu) 한국에너지기후변화학회 2016 에너지기후변화학회지 Vol.11 No.2

Thermal characteristics and kinetic parameters of residue from the pyrolysis process of polystyrene waste were determined by means of thermogravimetry (TGA) at non-isothermal heating conditions (5, 10, 20 and 40 K/min) for both pyrolysis and combustion processes in the range of 323~973 K. Activation energies and reaction orders of the samples were determined by different methods such as Kissinger, Freeman-Carroll, Chatterjee-Conrad, Friedman and Coats-Redfern methods. Various methods were compared with regard to their accuracy and the ease of interpretation of the kinetics of thermal decomposition. It was found that the apparent activation energies of the thermal processes were different with variation of analytical methods and experimental conditions. The apparent activation energy of combustion in the atmosphere (12.22~81.69 KJ/㏖) was lower than that of pyrolysis in the atmosphere (45.94~92.94 KJ/㏖).

사이버세대를 향한 전도

정기묵(Ki Mook Jung) 한국선교신학회 2015 선교신학 Vol.40 No.-

사회학적인 관점에서 오늘의 젊은 세대의 특징은 디지털환경에서 태어나 다양한 IT기기와 특히 스마트폰을 가지고 현실의 공간과 사이버 공간을 넘나들면서 살아가는 세대이다. 이 글에서는 이 관점에서 오늘 의 젊은 세대를 사이버세대로 지칭하고, 이들을 전도하기 위해서는 어떤 방법과 전략이 필요한지를 다루어보려고 한다. 돈 탭스콧(Don Tapscott)은 지금 세대의 결정적 특징을 ‘디지털 속에서 성장하는’ 첫 번째 세대라고 결론을 내린다. 디지털 속에서 성장한다는 말은 무엇을 의미하는 것일까? 이들은 태어나면서부터 디지털 기기의 환경 속에서 그 기기들을 놀이 도구로 삼으면서 성장하는 세대라는 것이다. 따라서 디지털 기술에 친화적이며 디지털 기술은 이들의 삶의 한 부분이다. 사이버세대를 위해 어떻게 전도할 수 있을까? 이들을 전도하기 위해 가장 중요한 것은 하나님 아버지의 마음으로 이들을 사랑하고, 예수처럼 이들의 문화 속으로 들어가는 성육신적인 자세와 사이버세대 와 눈높이를 맞추는 낮아짐, 그리고 성령 하나님처럼 사이버세대와 함께하고 소통하는 것이다. 무엇보다도 사랑해야 한다. 사도 바울의 가르침처럼 사랑이 없으면 그 무엇이라도 아무 것도 아니기 때문이다. 소셜네트워크서비스(SNS)는 사이버세대가 이를 통해 사람들과 소통하고 생각을 나누는 가장 거대한 공간이다. 이들을 전도하기 위해 서는 이런 사이버 공간을 무시해서도 놓쳐서도 안 된다. 사이버세대를 위한 전도는 네트워크화 하여 선교단체, 개교회, 교단이 연합하는 프로그램을 협력하고 개발해야 한다. 예를 든다면 한 지역 단위 프로젝 트를 기획하고 자원과 경비를 협력하여 프로그램을 진행하고, 거기에서 알게 된 사이버세대들을 각각의 교회가 연결하여 지속적인 관심과 양육으로 연결하는 것이다. 사이버세대들은 스마트폰을 거의 몸에서 떼어놓지 않는다. 스마트폰은 몸의 일부분이나 마찬가지다. 사실 이런 상황은 좋은 것도 있지만 해악도 그만큼 있음을 우리는 알고 있다. 하지만 이것이 현실이다. 그렇다면 어떻게 해야 할까? 모순 같지만 장점을 살리고 약점은 보완하는 수밖에 없다. 사이버세대가 이만큼 스마트폰 의존도가 높다는 것은 스마트폰을 통한 전도방법을 개발하고 이를 통해 전도의 접촉점으로 삼아야 한다는 것을 보여준다. 또한 사이버세대를 위한 적극적인 전도전략도 중요하지만, 기독교인 사이버 세대를 보호하고 지키는 전략도 필요하다. From a sociological perspective, today’s young generation is born into the digital environment and they are characterized by their ease in crossing between the physical and the cyber space with their various IT devices and smart phones. From this perspective this paper terms today’s younger generation a ‘cyber generation’ and seeks to explore methods and strategies necessary to evangelize them. Consider today’s young person walking down the street. They have a smart phone in one hand and a take-out cup with a drink in the other hand. The cyber generation cannot put down their smart phones because all necessary knowledge, entertainment, and communication can be accessed with this one device. A smart phone is part of the culture of the cyber generation, and even a physical appendage. The take-out cup containing a beverage is a kind of representation of communal identity. Just as in the past jeans were considered the uniform of youth culture, the take-out cup works as a symbol. With this cup in one hand, they feel a sense of unity with others in their consumption of the same culture. How can we evangelize to the cyber generation? The most important factor in evangelizing them is to love them with the heart of the Father God, and to enter into their culture with Jesus’ incarnational posture, humbling ourselves to see from the cyber generations’ point of view. It is to communicate with the cyber generation just as the Spirit of God does. Above all, we must love. As Apostle Paul taught, without love, all is for nothing. The Social Network Service(SNS) is a vast space where the cyber generation communicate and share their thoughts. To evangelize this generation, such cyber space should not be ignored or passed by. Evangelism to the cyber generation must be networked, where the mission organizations, individual churches, and the denomination must unite to collaborate in developing programs. For example, a project is planned on the regional level, and resources and funds are pooled to proceed with the programs. The cyber generation contacted through these programs must be connected to individual churches for sustained contact and fostering. The cyber generation rarely lets go of their smart phones physically. Their smart phones might as well be a part of their body. While there are benefits to this situation, the reality is that there are also a considerable amount of harm. Then what must be done? It seems paradoxical, but there is nothing but to enhance the positives and supplement the negatives. The fact that the cyber generation is so highly dependent on their smart phones means evangelism methods should be developed to be conducted through smart phones, in ways that these devices may be used as evangelical contact points. Also, while an assertive evangelism strategy is necessary for the cyber generation, there also must be a strategy to protect and sustain the existing Christian cyber generation.