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오리로부터 분리한 Lactobacillus salivarius JWS 58과 Lactobacillus plantarum JWS 1354 균주의 면역활성효과
최현종,김지예,신명수,이상명,이완규,Choi, Hyun Jong,Kim, Ji Ye,Shin, Myeong Su,Lee, Sang Myeong,Lee, Wan Kyu 대한수의학회 2011 大韓獸醫學會誌 Vol.51 No.4
Lactobacillus salivarius JWS 58 (JWS 58) and Lactobacillus plantarum JWS 1354 (JWS 1354) are isolated from duck intestine and have ability to produce bacteriocin. The objective of this study was to evaluate the immunomodulatory effects of JWS 58 and JWS 1354. The nitric oxide (NO) and cytokines (IL-$1{\beta}$ and TNF-${\alpha}$) were measured in C57BL/6 mouse peritoneal macrophages to determine immune enhancing effects of JWS 58 and JWS 1354. A Listeria (L.) monocytogenes challenge mice model was used to evaluate immune enhancement ability of JWS 58 and JWS 1354 in vivo. The results showed that JWS 58 and JWS 1354 increased the production of NO or cytokines by peritoneal macrophages and that oral administration of viable probiotic strains in mice elicited the immuno-modulatory effect upon L. monocytogenes challenge. JWS 1354 showed stronger immune enhancing effects than JWS 58. Collectively, this study demonstrated that Lactobacillus strain JWS 58 and JWS 1354 possess immune enhancing effect. Furthermore, two stains are expected to use feed supplement to prevent diseases by pathogenic bacteria through releasing bacteriocin and enhancing host immune responses in animal.
수계 테이프 케스팅 법에 의한 봉상 γ-LiAlO<sub>2</sub> 입자 강화 MCFC 매트릭스 제조 공정의 최적화
최현종,신미영,현상훈,임희천,Choi, Hyun-Jong,Shin, Mi-Young,Hyun, Sang-Hoon,Lim, Hee-Chun 한국세라믹학회 2009 한국세라믹학회지 Vol.46 No.3
Rod-shaped particle reinforced $LiAlO_2$ matrices for MCFC were fabricated by an aqueous tape-casting technique. The hydrolysis reaction and agglomeration of $\gamma-LiAlO_2$ particles in aqueous slurries were inhibited by additions of $LiOH{\cdot}H_2O$ and glycerin to the aqueous $\gamma-LiAlO_2$ slurry. The tape-casting, performed using the aqueous slurry containing protein albumin, was fast and led to an effective drying at casting temperature range of $60{\sim}65^{\circ}C$. The strength of the particle reinforced matrix was improved about 4 times compared to that of matrix without reinforcement. Pore size distribution ($0.1{\sim}0.4{\mu}m$) and porosity ($50{\sim}60%$) of the reinforced matrices were determined to be appropriate for the MCFC matrix. The aqueous tape casting process is not only environmental-friendly but also efficient for fabricating MCFC matrices compared to non-aqueous tape casting.
최현종 ( Choi Hyun-jong ) 서울신학대학교 기독교신학연구소 2018 神學과 宣敎 Vol.52 No.-
북한이탈주민이 본격적으로 발생하기 시작한 1990년대 이후로 현재까지 탈북에서 남한 사회의 정착까지 모든 과정에 기독교 단체 및 사역자들은 깊숙이 관계해 왔다. 본 연구는 이러한 관계를 단계별로 정리하고, 그 변천 과정을 살펴 볼 뿐 아니라, 그 공과에 대해 생각해보는 것을 목적으로 한다. 먼저는 확인 가능한 통계 자료들을 통해서 북한이탈주민의 현황을 정리하였고, 해외 체류 단계와 국내 입국 및 정착 단계에서의 민간단체의 역할을 기독교 단체를 중심으로 살펴보았다. 기독교는 공개적인 민간단체 활동이나, 정부 차원의 지원활동이 어려운 해외 거주 북한이탈주민의 지원을 거의 전담하다시피 하였고, 최근 전문 브로커들에게 주도권이 넘어가지 전까지 이들의 국내 입국을 전담하였다. 또한 현재 증가하고 있는 북한이탈주민 정착 지원 단체들 중에서도 기독교는 일정 부분 중요한 역할을 담당하고 있다. 이러한 기독교의 기여를 통하여 북한이탈주민의 많은 수가 교회에 다니고, 기독교 신앙을 유지해 왔다. 하지만 물량공세의 문제나, 개별적, 경쟁적 지원 문제, 일회성 이벤트적 지원의 문제는 북한이탈주민 관련 기독교의 역할에서 문제로 지적되어 왔고, 이 때문에 많은 북한이탈주민들이 시간이 지남에 따라 교회에서 멀어져 가는 것도 사실이다. 본 연구는 이러한 문제들의 해결을 위하여 1) 기독교 전체의 자원을 공유하고 역할을 조정하는 작업이 필요하며, 2) 나아가 기존 사회복지 체계 및 국제적 NGO와 연계, 협조하고, 3) 북한이탈주민 자활공동체 모델을 개발하고, 4) 북한이탈주민 지원 사역을 보다 전문화할 것을 제시하였다. Since the 1990s, when North Korean Refugees began to appear in larger numbers, Christian organizations and workers have been deeply involved in everything from escape from North Korea to entry to South Korea. The purpose of this study is to summarize these relationships by stages and to look at the course of the transition as well as to think about the improvement. Firstly, the current situation of North Korean Refugees in South Korea was clarified through the available statistical data. Secondly, the role of Christian organizations a) outside South Korea, b) in the stage of entry and settlement in South Korea was examined. Almost always Christians only could support North Korean Refugees living abroad who had difficulty in getting the needed support from public NGO and governmental activities. In addition, Christianity plays an important role to aid their settling in South Korea. Through these Christian contributions, many North Korean Refugees have gone to church and have maintained their Christian faith. However, the issue of massive offensive, competitive, and one-off event support has been pointed out as problems in the role of Christianity. As a result, many North Korean Refugees move away from the Christian church over time. In order to solve these problems, this study suggests 1) to share the resources of the individual Christian actors and coordinate their roles, 2) to cooperate with existing social welfare system and international NGOs, 3) to develop a self-help community of North Korean Refugees, and 4) to specialize in the ministry for supporting North Korean Refugees.
최현종(Hyun Jong Choi) 한국종교사회학회 2021 종교와사회 Vol.9 No.1
본 연구는 대한민국 사회복지의 발전을 전(前) 사회복지기, 사회복지 맹아기, 사회복지 발전기로 나누어 기술하고, 이와 관련하여 민간비영리부문과 종교사회복지의 역할을 고찰하였다. 사회복지 발전 단계와 관련하여 종교사회복지는 주도적 역할, 병행/이행적 역할, 보완적 역할을 한 것으로 기술하였으며, 이를 루만이 얘기한 기능적 분화에 따른 ‘나머지 문제’의 ‘체계’이양으로 해석하였다. 하지만 복지혼합의 체제가 지속되는 한, 종교사회복지의 역할은 지속될 것이며, 특히 신사회 위험에 대한 대처에 있어 중요한 역할을 할 것으로 전망하였다. 또한, 이를 위해 종교사회복지의 영세성 극복, 차별화, 이를 위한 제도적 개선 등을 요구하였다. This study describes the development of social welfare in the Republic of Korea by dividing it into three periods: first, the period before social welfare, second, the social welfare sprout period, and third, social welfare developmental period. With those three periods, it examines further the role of the private non-profit sector and religious social welfare. Further, in relation to the stages of social welfare development, religious social welfare was described as providing: A leading role, a parallel/transitional role, and a supplementary role. This change of roles can be interpreted as being ways to resolve the ‘residual problems’ by the ‘system’, according to the functional differentiation in Luhmann’s terminology. However, as long as the system of welfare mixing continues, the role of religious social welfare will keep up and, especially, it is expected to play an important role in coping with new social risks. With this in view, it is proposed that this study will demand an improvement of its management, just like a mom and pop store, providing a differentiated service, and, in the end, a further institutional change in the relationship between state and religion.
논문 : 다종교 사회의 긴장과 공존 : 공적 영역에서의 종교
최현종 ( Hyun Jong Choi ) 서울대학교 종교문제연구소 2014 종교와 문화 Vol.0 No.26
In this paper I examined the position of religion in the public sphere and the relationship between state and religion in modern society. First, I examined the different views of religion in the public sphere between Robert Audi and Nicholas Wolterstoff. In this controversy, Audi takes a more liberal position to limit the role of religion in the public sphere, Wolterstoff takes a more religious-oriented position to embrace religious diversity. Next, I examined the relation types between state and religion according to Monika Wohlrab-Sahr and Marian Burchardt. These types are: 1) a type for individual liberty (USA), 2) a type for balancing/pacifying religious diversity (The Netherlands), 3) a type for social/national integration and development(France and Turkey) and 4) a type for the independent development of functional domains. After I looked into exemplary nations of the each type, I additionally examined the cases of Indonesia and Singapore which have legislation which limit missionary work. Both Nations can be categorized as a mixed type of the second and third types. Among these types, the first type is closer to Audi`s position, whereas the second one is closer to Wolterstoff`s. In conclusion, it can be said that the politics about religion in many countries in the 20th century were closer to Audi`s position than to Wolterstoff`s, because they have limited or excluded as much as possible the role of religion in the public sphere, or have pursued the ``wait and see`` model. However, in the consumer society according to Bouma and Ling, religion can be rather an important means of expressing diverse identity and cultural integration. This importance can be identified as change in the Netherlands with the rise of Islam, and a weakening of secularism in Turkey. J. Habermas, a famous German sociologist, also has changed his position regarding religion in the public sphere from a more liberal position to a more religious one. To accomplish a pluralistic society of the 21st century the attitude is needed that one``s own faith including secular rationality is not absolute and that one is willing to listen to the other great religious traditions.
최현종 ( Hyun Jong Choi ) 한국사회역사학회 2015 담론 201 Vol.18 No.1
막스 베버(Max Weber)의 자본주의 발전에 있어서의 개신교 윤리의 영향에 대한 언급 이래, 사회진보와 종교의 역할은 사회학 연구에 있어 중요한 부분을 차지해 왔다. 그러나 현대 사회에서의 종교의 역할 쇠퇴와 맞물린 세속화 이론은 사회 발전에 있어서의 종교의 역할을 주변화 시키거나, 사적인 역할로 제한시켜 온 것이 최근의 추세이다. 하지만, 이러한 연구 경향 또한 종교사회학에 있어서의 ‘공적 종교’의 부활이나, 사회학 일반에 있어서의 사회 발전에 있어서의 ‘문화’ 및 그 일부로서의 ‘종교’의 역할에 대한 재조명에 따라 다시 바뀌어 가고 있다. 본 연구는 이러한 맥락에서 현재 한국의 사회 진보에 있어서 종교가 갖는 역할 에 대한 탐구를 목적으로 한다. 구체적으로는 2012년부터 시작된 사회과학 기초 연구(SSK) “종교와 사회진보” 연구의 일환이며, 이에 대한 구체적 자료 조사를 위한 2014 “종교와 사회진보에 관한 설문 조사”의 결과를 토대로 하였다. 조사에 있어 종교에 관한 변인(독립 변수)으로는 신앙하는 종교 유형과 함께, 본인의 삶에 있어서의 ‘종교의 중요도,’ 종교적 ‘신앙의 강도’ 등이, ‘사회 진보’와 관련하여서는 ‘도덕적 삶,’ ‘부정부패 감소,’ ‘행복한 삶,’ ‘인격 형성,’ ‘교육 발전,’ ‘복지 발전’에 대한 종교의 기여 여부(5점 척도)가 종속 변수로 분석되었다. 통제변수로는 성, 연령, 선호 신문유형 등이 포함되었다.분석결과를 요약하면, 1) 사회진보와 관련된 종교의 역할은 그다지 긍정적인 평가를 받지 못했고, 2) 이러한 평가는 종교의 유무, 믿는 종교의 유형(개신교 > 가톨릭 > 불교 > 무종교 순으로 긍정적 평가), 특히 개인의 삶에 있어서의 종교의 중요도 등에 따라 달랐으며, 3) 연령이 낮을수록, 진보적 신문을 선호할수록 부정 적인 평가를 하였다. 4) 민주화에의 기여는 가톨릭 > 불교 > 개신교 순으로 기여한 것으로 평가하였다. 이러한 평가 결과에는 어느 정도는 한국 사회 세속화의 경향 이 작용한 것으로 보이며, 상당 부분은 개신교에 대한 부정적 서사도 영향을 미친 것으로 추정된다. Since Max Weber determined the role of the Protestant ethic in the development of capitalism, the relationship between the social progress and religion has been an important part of the development sociology. However, the secularization theory related to decline of the role of the religion in the modern society has marginalized the role of religion in the social progress, or limited it to the private sphere. But this trend also has recently changed in accordance with the return of the "public religion" in sociology of religion and with the review of role of culture or religion as a part of the social progress in sociology in general. In this context, the present study is directed at exploring the role of the religion in the progress of the current Korean society. Specifically, it contributes to research on “Religion and Social Progress” since 2012 as a part of “Social Sciences Korea”(SSK) and was based on the data of “Survey of Religion and Social Progress” which was carried out in 2014. The type of confession, the importance of religion in one’s life and strength of faith as variables on religion(independent variables) were analysed in the research as well as ‘moral life,’ ‘extent of corruption,’ ‘happiness in life,’ ‘character building,’ ‘educational development,’ and ‘welfare development’ as variables in association with ‘social progress’(dependent variables). Sex, age and newspaper preference were included as control variables. To summarize the results of the analysis: 1) the contribution of the religion to social progress was not evaluated positively, 2) these evaluations were different depending on the presence or absence of faith religion, the type of confession (Protestant > Catholic > Buddhist > Irreligious), and especially depending on the importance of religion in life, 3) the younger a respondent isand the more liberal newspaper prefers, the more negative were ratings, and 4) the contribution to the democratization were assessed in the order of Catholic > Buddhism> Protestant. These assessments appear to reflect, to some extent, a secular trend in Korean society, that may be influenced by the negative narrative on Protestantism.
논문 : 제도화된 영성과 한국 종교 지형의 변화; 가톨릭과 개신교를 중심으로
최현종 ( Hyun Jong Choi ) 서울대학교 종교문제연구소 2012 종교와 문화 Vol.0 No.22
This essay attempts to explain the cause for the change in the religious map of South Korea. It would seem that the notion of ``spirituality,`` as opposed to ``religion,`` became more significant in the recent Western religious research. In this essay, however, I deal with the notion of ``spirituality,`` not in relation to the new religious movements, but to the institutional religions. I connect this to the case of South Korea, especially with regard to the recent membership increase in the Catholic Church. Further, I explain the whole phenomenon through the concepts of ``transcendence``/``immanence`` code and ``function``/``performance`` of Niklas Luhmann. The emergence of spirituality in Western society is combined with various factors, such as the loss of faith in the metaphysics, religious ``market`` condition, and the growing importance of ``self``. However, it should inevitably go through the process of institutionalization to be situated stably in society. In this context, a spiritual re-discovery of the institutionalized religions, or a search for spiritual heritages in the traditional religions conveys a significant connotation. This trend can be observed in the Western Christian context as a return from the so-called ``modern`` church to the traditional church, or a change from ``hot`` spirituality to ``cool`` spirituality that is coupled with the improvements in socio-economic and educational realms. This combination of ``spirituality`` and ``institutional`` religions all appears in the recent growth of Catholic Church in South Korea. This circumstance can be also connected to the development of socio-economic and educational landscapes in South Korea. Such worldly value as ``blessing`` may be resolved by the system in the sense of Luhmann. As such, religious needs in South Korea seems to move towards searching for ``sacred`` or ``meaning`` close to ``function`` in the religious system in the sense of Luhmann. In this regard, Catholic Church seems to be located upon the most favorable position in the most recent religious circumstances.
최신 연구 소개 : 직장 내 Indomethacin 투여는 내시경역행 담췌관조영술 후 췌장염 발생을 예방할 수 있는 충분한 해결책인가?
최현종 ( Hyun Jong Choi ) 대한소화기학회 2016 대한소화기학회지 Vol.67 No.4
내시경역행 담췌관조영술(ERCP)을 시행 받는 환자가 ERCP 후 췌장염 발생의 고위험군인 경우, 시술 직후 비스테로이드 항염증제(NSAID)의 직장 내 투여가 췌장염 발생을 줄일 수 있는 것으로 알려져 있어 권고되고 있다. 이번 연구는 ERCP 후 췌장염 발생의 고위험군이 아닌 환자에서 직장 내indomethacin 투여가 췌장염 발생 예방에 효과적인지 알아보고자 단일 3차 의료기관에서 시행된 전향적, 무작위, 위약대조, 이중맹검 임상연구이다.1 저자들은 ERCP를 시행 받는 모든 환자들을 대상으로 연구대상 여부를 선별하였고, 급성 췌장염 환자, 신기능 저하(혈청 크레아티닌 1.4 mg/dL 이상)나 급성 소화성 궤양으로 NSAID 사용이 금기인 환자, NSAID에 알레르기가 확인된 환자, 그리고 임산부나 수유 중인 환자들을 연구대상에서 제외하였다. 연구대상으로 선정된 환자에게ERCP를 시작하여 삽관을 시도한 후, 무작위 배정에 따라 indomethacin(100 mg)이나 위약을 직장 내로 투여하였다. ERCP를 시행하는 의사와 환자는 치료군 또는 위약군 선정에 대하여 알지 못하였고, 독립적인 감시기관을 두어 대상 환자의 모든 자료와 안정성을 수집, 평가하도록 하였다. 일차적인 평가항목으로 ERCP를 시행 받는 환자에서 직장 내 indomethacin투여가 위약과 비교하여 ERCP 후 췌장염 발생률을 감소시키는지 알아보고자 하였고, 이차적인 평가 항목은 양 군에서 ERCP 후 췌장염의 중증도를 평가하고자 하였다. 총 449명의 환자가 이번 연구에 포함되었으며, 직장 내 indomethacin투여군이 223명, 위약군이 226명이었다. 통계적 검정력을 위해 연구계획에는 각 군당 699명의 환자수를 모집할 예정이었지만, 중간 분석 결과 indomethacin 투여의 효과가 확인되지 않아 연구가 조기에 종료되었다. 환자의 특성은 양 군 간에 차이가 없었고, ERCP 후 췌장염 발생률은 indomethacin군에서 6.0% (27/449), 위약군에서 4.9% (11/226)로 양 군 간에 차이는 없었다(p=0.33). 중등도 또는 중증의 췌장염은 indomethacin군에서는 발생하지 않았고, 위약군에서 중등도 췌장염 0.4% (1/226), 중증 췌장염 0.4% (1/226)의 발생률을 보여 췌장염 중증도에 있어서도 양 군 간에 차이는 없었다(p=1.0). 그 외에 위장관 출혈 발생률, 30일 내 재입원율, 그리고 사망률에 있어서 양 군 간에 차이는 없었다. 추가적인 소집단 분석에서는 ERCP 후 췌장염 발생의 위험인자로알려져 있는 각각의 항목별로 양 군 간의 췌장염 발생에 대한 상대위험도 감소 정도를 살펴보았고, 유의한 차이는 보이지않았다. 다만 담관 조작술(manipulation)만 시행된 경우보다 췌관 조작술이 시행된 경우에서 ERCP 후 췌장염 발생이 증가하는 경향을 보였다. 이에 저자들은 예방적인 직장 내 indomethacin투여가 ERCP를 시행 받는 환자에서 췌장염 발생빈도 또는 췌장염의 중증도를 감소시키지 못하였다고 결론지었고, ERCP를 시행 받는 모든 환자에서 직장 내 indomethacin투여가 권고되는 지침은 다시 재고되어야 한다고 주장하였다.
최현종(Hyun Jong Choi) 한국기독교학회 2013 한국기독교신학논총 Vol.85 No.-
This essay analyzes the current market conditions facing the Protestant church with the concept of Habermas` ``colonization of the life-world``. In the first half of the essay, I elucidate Habermas` critical concepts, such as ``life-world``, ``system``, and the ``colonization``, along the line of his major work, The Theory of Communicative Action. In the second half, by employing those concepts, I tackle the current religious, especially Protestant church, problems in Korea and search for solutions. According to the phenomenological tradition, the ``life-world`` signifies some kind of pre-structured, intersubjective, and self-evident ``foundation``. Traditionally, religion has been in charge of perpetuating the cultural patterns associated with the life-world, especially with respect to certain moral obligations and worldviews. On the other hand, the ``system`` signifies technical control rules based on the ``instrumental rationality`` (Zweckrationalitat), mediated through the non-linguistic communication medium, such as ``money`` or ``power``. Habermas phrases with metaphor of ``colonization`` the process that the ``life-world`` is replaced by more explicit and functional knowledge and instrumentalized by the excessive increase of system complexity. In such a situation, religion is also evaluated by media of the system, i.e. the criterion of ``money`` or ``power``. In this essay, I analyze the religious market context from the three different aspects: (1) the market competition structure of Protes tant church, (2) the importance of advertizing in the religious market, and (3) the comparison between huge corporations and mega churches. The outcome of the analysis can be summarized as follows: (1) The market competitors of a Protestant local church are not other confessions, but another Protestant local church which has similar ``goods`` and therefore similar or the same ``customers``. (2) In order to expand the market for the entire Protestant church, the efforts to improve the integrated image of the Protestant church should be made beyond the level of the local church. (3) The number of franchised local churches which employ a famous church name with its regional title in order to enhance both reliability and popularity is growing. Under these circumstances, the phenomenon of ``goal displacement`` appears such that not ``salvation of souls`` but the maintenance and development of the religious organization itself is highly regarded. In order to overcome this problematic, the process of market rationalization that helps remove the negative elements and improve transparence rather than mere ``decolonization`` should be requested. This essay proposes such solutions as ecclesiastical union movement from the bottom, escape from the minister mass production system and theological education system that is sensitive to the current market.