農業勞動의 經濟的特性에 關한 硏究

崔承基 안성산업대학교 1977 論文集 Vol.9 No.-

農業溥記의 特性에 關한 硏究

崔承基 안성산업대학교 1976 論文集 Vol.7 No.-

農嶪近代化를 爲한 農地制度와 農地所有資格에 關한 硏究

崔承基 안성산업대학교 1967 論文集 Vol.1 No.-

This study dealt with the developing process of the farm land system which is essential to the modernization of the Korean agriculture and with the qualification of the promissing farmer linked closely to the landownership. 1. The foundation of the modern farm land system in Korea was completed after the Japanese capitalism invested her capital in the Korean farm land around 1910. 2. The land monopilization by a small number of land owers and their plundering deeds by means of high tenant duties inevitably lead to the farm reform on occassion to the country's liberation from the Japanese rule as social, political, and economical problom. 3. The farm reform was enforced in 1949 based on the principle of the landownership by the actual cultivating farmer. however, it resulted in the still smaller farming system in which the farmers found themselves unprogressing conditions. 4. Farm operation under the small landownership system was considered one of the major factors inhibiting the agricultual modernization. 5. The unfavorable farming conditions seemed to badly limit the oppertunities for them ownership and operation by farmers who were technically competent. 6. The methods of the agricultual modernization are searched in accordance with the present situation of Korea by confirming the specialization of agricultural technique and by errecting the available system maintaining the previllege of the agricultural technicians 7. As the conclusion, this study suggests that the ownership of farm land more than one Chungbo should be belonged to the graduates of the agricultural high schools or the higher educated persons, and the equivalents. The limitation of the landownership for the main crops such as rice and barley etc., should be decided under five Chungbos, and the up-bringing of the enterprising farm management excessing five Chungbos should be recommended to the agricultural technicians.

청과물 지정도매인의 산지출하선도금 운영과 집하실태 분석

최승기,심일출 안성산업대학교 1992 論文集 Vol.24 No.-

The purpose of this paper is to increase the efficiency of shipping prepayment through analizing its operation in wholesaler of fruit and vegetable. The efficiency of it can be achieved by three factors. They are as follows. 1. More shipping prepayment should be given to wholesalers so that they can promote the gathering of products. 2. Individual farmers should be given preferential treatment so that balanced development of gathering place of products can be achieved. 3. In offering shipping prepayment, differential application of financing period should be taken into consideration as well as financing method such as financing by item.

小農經濟에 있어서 農業經營組織改善의 方向摸索

崔承基 안성산업대학교 1984 論文集 Vol.16 No.-

The purpose of this study is to inquire into the direction of improvement in a farm managing system keeping in mind complication of the farm management and a peculiarity of Korean Agricultural under Peasent Economy. Korean agriculture has changed in many ways since 1960's. Among them, the most important thing is the decrease of the farm labour. But, in spite of the amazing decrease of the farm labour, a farm size per each farm is within a small size, about 1.08ha. So a small farm size will be likely to continue. We can think two ways to improve the income of a farm under the Peasant Economy. One is to improve it though the compound farming, the other is through the rotionalization of a farm managing system. A farm managing system is decided in thinking about many situations that farmers meet, therefore unification of a farm managing system may not be in accord with the managementing aims of each farm. Increase of the Commercial farm in Korea will be likely to continue. Then farm that are engaged in the farm purely will be able to increase, a farm managing system will be important, a farm will be developed with the economic growth. A farm managing system will be more and more important, and this development will be linked with a farming growth.

家畜市場의 構造와 機能에 關한 調査硏究 : 京機道를 中心으로 With Special Reference to Kyunggi Province

崔承基 안성산업대학교 1979 論文集 Vol.11 No.-

1. This study attempted to obtain the fundamental information to settle the marketing system for improving the marketing structure and modernization of livestock. 2. The number of livestock markets which scattered over in kyonggi province amounted ot as of 1978, showing 40 percent decrease in number, compared with 67 markets of 1964 3. considering that the average area per livestock was 1,159 Pyong, the building spare 42 Pyong, the average area of the cemented tie ground 74 Pyong, the average number of poles to hold the cattle 255 respectively, the facilities of the market were proved to be very poor and unsanitary. 4. Looking at the distribution of the livestock markets by the size of transactions on the basic of head of the cattle saled, 57 percent f the total markets traded less than 50 head, indicating that the number of the livecattle traded per market day means very small in size. 5. The average distance between the rural regular markets and the livestock markets was 1.8 kilomiters, and 58 percent of the total livestock markets were located too close to the rural regular markets, which caused serious problems of polution and sanitation inevitably. 6. Cattle were traded through measurement both by scale and by eye under the control of cattle-brokers. 65 percent of the livestock markets had the measuring scales and only two markets were in trade by auctioning, in addition to the middleman system, which meant that the trades were being taken place unscientifically. 7. The distribution of the livestock markets by opening dates indicated that 20 percent of the total markets were opened on 1st and 6th, 15 percent and 2nd on 2nd and 7th, 20 percent on 3rd and 8th, 15 percent on 4th and 9th, 15 percent on 5th and 10th of the month. The opening dates were equally distributed. 8. The market-opening hour was a little different according to seasons. 82 percent of the markets opened at near 9 o'clock p.m. Thus, the reason for the early close of the markets were attributable to the employment of a man to haul the cattle purchased for draft cattle and to transport the cattle to a slaughtering house. 9. A total number of cattle saled in all livestock markets in 1978 amounted to 178,967 head, which made 5,965 head per livestock market. This was equivalent to 10 percent and 19 percent decease as compared with that of 1976 and 1977 respectively. The decreasing tendency of the numbdr marketed by year was attributed to a decrease in trading the draft cattle due to the agricultural mechanization and relative drop in livestock prices on account of imported meats. 10. The largest number of marketed livestocks was 159 head for live cattle, 110 head for live hogs, while the smallest number was 58 head, 25 head and also the usual number 119 head, 71 head reapectively. Therefore, the reason why the liverstock market is called as the cattle market is because of the dominent of the cattle in the livestock markets. 11. A total of live cattle marketed in 1978 was 108,523 head. In comparison with that of 1976 and 1977 the head of cattle decreased by 13 percent and 14 percent respectively. 12 An average rate of trading marketed livestock in 1978 was 60 percent for live cattle, 69 percent for live hogs. Comparing these by year there were 62 percent in 1976 and 61 percent in 1977 for the live cattle which are lower than that of 1978. In case of hogs, the rate trading was 65 percent in 1976 and 61 percent in 1977, which indicated flexibility in trade. 13. An average sum of transactions per market ranged from the highest 36,892, 111 won to the lowest 12,817,286 Won for live cattle and the usual amounted to 23,891,556 Won. 14. In case of regular markets visiting the livestock markets day the largest number was 28 persons, he smallest number 12 persons, the usual number 19 persons, while the largest number was 25 persons, the smallest number 10 persons and usual number was 16 persons in case of traveling merchants. 15. A total of 31 middlemen were engaged transactions of the cattle per market day, which consists of 16 legal middlemen and 15 illegal middlemen on average. 16. it was found that 33 percent of visitors collected necessary information from merchants, 39 percent from agricultural cooperatives, 22 percent from livestock market, and 3 percent from central wholesale market. This indicates that exact announcement of information is very urgent. 17. It was found that livestock markets aere totally administered and managed by livestock markets the livestock markets the livestock cooperatives manages 28 markets which is equivalent to 70 percent and agricultural cooperatives 12 markets which is corresponding to 30 percent of the total. 18. As to the methods of trading cattle, there was no market depended only on the auction sale, most of the markets were in trade by the middlemen, and two of them were in trade by the combination of auction sale and middlemen sale system, Therefore it is unable to secure the objectivity of trade at most of the markets. 19. An average market entry fee of livestock was 294 Won for a large cattle 186 Won for a medium cattle, and 100 Won for a calf. An average brokerage of livestock markets was 4,320 Won for a large cattle, 3,000 Won for a medium cattle, and 2,000 Won for a calf. The brokerage which is corresponding to less than 1 percent of the sum of transactions was 4 percent and less 1 to two percent was 96 percent. mostly one to two of total amount of the transactions is being collected for the brokerage. 20. The percent of number of livestock markets significantly decreased through integration or mergence due to a change in marketing circumstances, but existing numbers and their locations cannot consider to be suitable to the change in production structure and marketing environment till now. Therefore, in future, the numbers and locations of livestock market should be integrated or merged into the market which is adequate to a principal producing district so as to take advantage of economic of scale. 21. Since most of livestocks in livestock markets are traded by means of the evaluation of eye measurement without conducting standardization and grading a fair transaction has not been established. Therefore, in future, not only the standardization and grading of the livestock but also auctioning system should be practiced in the livestock markets by eliminating transactions throught the eye measurement. 22. The existing dualistic organization should be unified into a livestock cooperatives as a single system for the efficient operation of the market. Therefore, the prevailing dualistic system should be unified into the livestock cooperative and also a new system must be emplemented for promoting the efficient operation of the livestock markets.

순교 영성의 현대적 의미

최승기 한국실천신학회 2014 신학과 실천 Vol.0 No.42

한국교회는 순교를 그리스도인의 일상생활 안에 정치(定置)시킬 필요가 있다. 이를 위해 본고는 순교 영성의 현대적 의미들을 발견하는 것을 목적으로 삼는다. 본고는 먼저 구약과 신약 성서에 나타난 순교 이해를 살펴봄으로써 예수 그리스도를 순교의 원형적 틀로 제공한다. 그 후, 박해와 평화의 시기에 걸쳐 초기 교회의 순교의 개념이 시대의 변화에 따라 어떻게 변천되어 왔는가를 고찰함으로써 순교 개념의 확장을 살 펴본다. 마지막으로, 시대 상황의 변화에 따른 순교 개념의 확장이라는 흐름에 따라 순교 영성의 현대적 의미를 발견한다. 성서가 제시하는 순교의 원형적 틀은 예수 그리스도이다. 예수 그리스도는 진리에 대한 증언의 소명을 십자가의 죽음에 이르기까지 완수한 순교자이다. 순교자는 예수 그리스도를 온전히 본받은 자이다. 따라서 순교자는 예수 그리스도를 본받아 죽기까 지 진리에 대해 증거하는 증언자이다. 순교의 핵심은 피 흘림 자체보다 예수 그리스 도에 대한 증거에 있다. 예수 그리스도를 본받음이란 기독교 순교의 특징은 박해와 평화의 시기에 모두 유 지되지만, 그 강조점은 변화한다. 박해의 시기(피의 순교, 붉은 순교)에서 강조점은 예 수 그리스도의 고난을 본받음에 있다. 반면, 평화의 시기(영적 순교, 백색 순교)에서는 시험을 이긴, 선과 악 사이에서 승리한 예수 그리스도를 본받음이 강조된다. 교회는 예수 그리스도를 본받음이란 일관성 아래 박해에 의한 실제적 죽음을 마음 안의 욕망 과 자아의 죽음으로 확대 해석하여 영적 순교, 일상의 순교라는 확장된 순교의 영역 을 제시한다. 이러한 순교 개념의 확장은 현대에도 이루어진다. 로마의 바티칸은 막시밀리안 콜 베를 순교자로 지칭하면서 “사랑의 순교”와 “형제를 위한 순교”라는 용어를 사용하여 순교 개념을 확장하였다. 또한 칼 라너는 “신앙을 위한 순교”의 개념이 “사랑의 순교” 를 넘어 “정의와 공동선을 위한 순교”로까지 확장되어야 한다고 주장한다. 순교의 현 대적 의미는 시대 상황에 따른 순교 개념의 확장이라는 흐름 안에서 발견된다. 특별 히 믿음과 삶의 분리로 비난을 받고 있는 작금의 한국교회는 시급히 일상의 영역에서 예수 그리스도를 닮아가는 일상의 순교, 사랑의 순교, 정의와 공동선을 위한 순교를 강조할 필요가 있다. 또한 한국교회는 예수 그리스도의 사랑의 증거라는 순교의 토대 위에 서서 피조세계를 향한 사랑의 증거인 창조세계의 보존과 돌봄을 위한 순교도 강 조해야만 한다. Martyrdom needs to find it’s place in the daily lives of Korean Christians. In order to respond to this necessity, this article aims at finding the relevance of the spirituality of martyrdom to today’s Korean church. This article, first of all, deals with the biblical understanding of martyrdom, and presents Jesus Christ as the archetype of martyrdom. After that, tracing how the concept of martyrdom was changed throughout both the persecution and peace periods of the early church, it shows the expansion of the concept of martyrdom during the periods. Finally, according to the tradition of the church to expand the concept, this article finds the significant meanings of the spirituality of martyrdom for today’s Korean church. Jesus Christ, the archetype of martyrdom, is a martyr who has completed his witness to God, the Truth unto his death on the cross. Given that the martyr is a perfect imitator of Jesus Christ, he/she is a person who witnesses Jesus Christ unto his/her death. Emphasis is on witness rather than bleeding. The main characteristic of Christian martyrdom lies in the imitation of Jesus Christ. This fact remained throughout the periods of both persecutions (blood martyrdom and red martyrdom) and peace (spiritual martyrdom and white martyrdom) in the early church. The emphatic point, however, was changed from the suffering of Jesus Christ to the victory of Jesus Christ over temptation or evil. The early church expanded the concept of martyrdom over physical death into spiritual death, which means the death of evil desires and the self-centered ego. This spiritual death is called as spiritual martyrdom, white martyrdom, and daily-life martyrdom. The expansion of the concept of martyrdom also happens in contemporary times. Conferring a title of martyrer on Maksymilian Kolbe, the Vatican employs the concepts of “martyrdom of love” and “martyrdom for brothers.” Karl Rahner argues that the concept of “martyrdom of faith” should be expanded over “martyrdom of love” into “martyrdom for justice and common good.” Given that the Korean church is losing public credibility mainly owing to the separation of Christians’ life from faith, the Korean Church is to retrieve the spirituality of daily-life martyrdom imitating Christ in our daily lives, and to expand the concept of martyrdom into “martyrdom of love,” “martyrdom for justice and common good,” and “martyrdom for preserving the order of creation.”

발전공정 공정개선을 통한 온실가스 배출량 감소 연구

최승기,김은총,배재현,정재헌,김시윤 한국품질경영학회 2021 한국품질경영학회 학술대회 Vol.2021 No.-

오늘날 지구상 모든 생명체가 직면한 한 가지 문제를 꼽자면 당연코 기후변화라고 할 수 있을 정도로, 기후변화는 우리세대가 풀어야 할 가장 큰 난제로 대두되고 있다. IPCC(기후 변화에 관한 정부간 패널, 유엔 산하 국제협의체)의 ‘지구온난화 1.5℃ 특별보고서’에 의하면 과거 100년간 지구온도는 약 1℃ 상승한 것으로 관측되며, 이는 인간 활동에 기인한 것임이 확실하다고 발표했다. 기후변화 대응을 위한 파리기후협약, ESG 경영 등 국제사회의 노력은 활발히 이뤄지고 있으며, 우리나라는 2030 온실가스 감축로드맵 발표를 통해 BAU 대비 37% 감축이라는 목표를 발표한바 있다. 그 중 에너지산업의 2019년 온실가스 배출량은 약 280백만tCO2eq이며, 2030년 목표 감축량은 58백만tCO2eq로 국내 총 목표 감축량의 21%를 담당할 정도로 많은 비중을 차지하고 있다. 2019년 12월 남제주빛드림본부의 온실가스 배출량 원단위는 682.10kgCO2eq/MWh(이후 kg/MWh로 표기)이며, 주요공정별 배출비율을 확인한 결과 주증기 생산공정 91.95%, 수전 및 공급 공정 7.54%, 보조증기 생산 0.48%, 전기생산 공정 0.03, 기타 0.01%의 비중을 차지하고 있다. 결과에 의하면 발전소에서 발생하는 90% 이상의 온실가스는 연료연소 공정에서 발생하는 것이며, 그 외 10%의 온실가스는 단위기기 효율저하, 증기누설 등에 기인한 에너지 손실로 볼 수 있다. 공정관리 중점관리 항목으로 주증기 생산공정, 수전 및 공급공정을 선정하였으며, 최종 요인으로 코너별 버너 틸팅각도 다름, 증기컨버터 벤트증기 다량 방출, 연료분사 노즐 내부 탄화연료 퇴적 외 7가지가 검토되었다. 연소효율 상승과 소내전력 사용량 저감을 위해 버너 틸트 각도 고착 해소, 벤트 증기 회수 방안 마련 등을 개선하여, 개선 전대비 12.64kg/MWh 이상의 원단위가 개선되었다.

『안토니우스의 생애』에 나타난 안토니우스의 영들의 분별 : 영적 성숙의 동선을 따라

최승기 한국실천신학회 2020 신학과 실천 Vol.0 No.71

본고는 『안토니우스의 생애』가 담고 있는 안토니우스의 영들의 분별 원리를 탐구하는 것을 목적으로 삼는다. 안토니우스의 영들의 분별 원리는 그의 영적 성숙의 여정을 따라 역동적으로 조사되어야 바르게 이해될 수 있다. 『안토니우스의 생애』가 비록 악한 영의 가시성 여부에 대해 안토니우스의 「서간」과 다른 입장을 취하지만, 아타나시우스가 그린 안토니우스의 모습이 지닌 역사적 진정성은 훼손되지 않는다. 그리스도와의 일치를 목적지로 삼은 안토니우스의 영적 성숙의 여정은 더욱 강화된 고독을 위해 이동한 그의 네 거처로 구성된다. 이곳들은 악한 영과 각각의 고유한 싸움이 벌어진 곳이며, 중요한 영적 진보의 순간들이며, 그리스도를 전적으로 수용하여 온전히 그리스도처럼 변화되는 공간이다. 안토니우스는 영적 성숙의 첫 단계에서 염려와 애착을 자극하는 생각(logismoi), 몸에 성욕을 자극, 가시적 출현을 통한 악한 영의 공격을 받는다. 둘째 단계에서 악한 영의 주공격은 맹수의 환영 출현, 떼로 몰려옴, 육체적 폭행, 더욱 중요하게는 안토니우스가 느끼는 하나님의 부재의식으로 행해진다. 셋째 단계에서 악한 영은 광명의 천사의 탈을 쓰고 유혹한다. 넷째 단계에서 악한 영은 반인반수의 모습으로 출현하여 안토니우스를 희롱한다. 이 짐승은 동쪽 사막의 주(lord)로 추앙받는 이집트의 신인 민(Min)으로 추정된다. 안토니우스는 영적 성숙의 각 단계에 행해진 악한 영의 공격을 물리치는 처방을 제시한다. 특별히 넷째 단계에서 안토니우스는 십자성호를 그으며 “나는 그리스도의 종이다”라고 외침으로써 그 짐승을 패퇴시킨다. 이것이 안토니우스가 그리스도의 종으로서 악령들과의 싸움에서 거둔 최후의 승리이다. 안토니우스의 승리는 그를 통한 그리스도의 승리이다. 결국 안토니우스는 하나님의 은혜로 영들을 분별하는 은사를 파지하여 수도승과 모든 그리스도인들을 돕는 영적 사부가 된다. 그는 그리스도처럼 되어감의 영적 여정을 걸어가고 있는 오늘의 그리스도인들도 영들의 분별이란 영적 여정의 핵심으로 초대한다. This article aims to explore Antony’s rules for the discernment of spirits, which are contained in the Vita Antonii. His rules for the discernment of spirits must be dynamically investigated along the journey of his spiritual maturity to be understood. Although Vita Antonii and Antony’s Letters disagree on the visibility of evil spirits, the historical authenticity of Antony’ image drawn by Athanasius in the Vita Antonii is not undermined. Antony’s journey of spiritual maturity, with the destination of unity with Christ, consists of his four dwellings where he has moved for further intensified solitude. The places are where he has waged spiritual battles against the evil spirits respectively, are significant moments of his spiritual progress, and are spaces that he has fully accepted Christ and has been transformed into Christ-likeness. In the first stage of spiritual maturity, Antony is attacked by evil spirits through thoughts (logismoi) that stimulate anxiety and attachment, stimulation of sexual desire in the body, and visible appearance. In the second stage, the attacks of the evil spirit are carried out by the appearance of the illusion of wild beasts, their flocking, physical assault, and more importantly, Antony’s feeling like the absence of God. In the third stage, the evil spirit wears and seduces the mask of the angel of light. In the fourth stage, the evil spirit emerges in the form of a satyr-like beast and ridicules Antony. It is believed to be Min, the Egyptian lord of the East Desert. Antony presents a prescription to defeat the evil spirit attacks done at each stage of spiritual maturity. Especially in the fourth stage, Antony draws the cross and repels the beast by shouting, "I am the servant of Christ.” That is Antony’s final victory in the fight against evil spirits as a servant of Christ. Antony's victory is Christ's victory through him. Eventually, Antony attains the gift of discerning the spirits by the grace of God, becoming a spiritual master to help the monk and all Christians. He invites today’s Christians, who are walking on the spiritual journey of becoming like Christ, to the discernment of spirits which is the heart of the spiritual journey.

문화의 지구화와 로컬리티

최승기 한국지역문학회 2014 한국지역문학연구 Vol.3 No.1

The main purpose of this research is seeking both theoretical basis and practical methodology for studying Locality. Firstly, for theoretical basis, I picked up deconstruction of coloniality and transmodernity in terms of cultural ecology by globalization. Then, I emphasized that the study of locality need to focus on discourse and institutional aspect like the study of culture did. Thirdly, it is also important that the study of locality should embrace perspective of translocality as well as transmodernity. With these, I suggest to not only critical discourse analysis as a practical methodology but also theoretical basis. 본 연구의 목적은 로컬리티 연구를 위한 이론적 토대와 실천적 방법론(practical methodology)을 모색하는 것이다. 이를 위해 이론적 측면에서, 첫째 문화의 지구화로 인한 문화적 생태학(cultural ecology)의 관점에서 식민성의 해체와 트랜스모더니티를 논의하였다. 둘째, 문화에 대한 연구의 중심이 담론(discourse)이 되어야 하듯이, 로컬리티에 대한 연구도 담론과 제도적 측면에 초점을 맞출 필요가 있음을 강조하였다. 셋째, 트랜스모더니티(transmodernity)의 중요성과 마찬가지로 로컬리티의 연구에서도 트랜스로컬리티(translocality)의 관점이 강조되어야 함을 살펴보았다. 이러한 이론적 측면과 더불어 실천적 방법론으로서 비판적 담론 분석(critical discourse analysis)을 제시하였다.