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        • KCI등재

          가압벨트 착용을 이용한 저강도의 저항성운동훈련 후 체력과 신체구성 및 혈중지질의 변화분석

          서동일(Seo, Dong-Il), 김정미(Kim, Jeong-Mi), 서지원(Seo, Ji-Won), 소위영(So, Wi-Young) 한국체육과학회 2012 한국체육과학회지 Vol.21 No.2

          Low-intensity resistance exercise combined with vascular restriction has been shown to elicit increases in muscle size, strength, and circulating anabolic hormones similar to traditional heavy resistance exercise. This study was to investigate the effects of low-intensity resistance exercise with blood flow restriction on physical fitness, body composition, and blood lipids in healthy middle aged women. Thirty-three subjects were randomly assigned to low-intensity resistance exercise with blood flow restriction group (n=7), low-intensity resistance exercise group (n=9), high-intensity resistance exercise group (n=9) and control group (n=8). Subjects were performed the supervised resistance exercises such as biceps curl, triceps extension, leg curl, and leg extension for 1 hour 3 times per week for 12 weeks. There were interaction effects on hand-grip strength, sit-up, flexibility, WC, HC, WHR, and TG (p<05). However there was not interaction effect on % body fat, blood pressure, TC, HDL-cholesterol, and LDL-cholesterol. This study indicate that 12 weeks of low-intensity resistance exercise with blood flood restriction training could affect on improving muscle strength, body composition, and blood lipids in healthy middle aged women.

        • KCI등재후보

          1919년 保守儒林의 服制논쟁과 파리長書運動

          서동일(Seo Dong-Il) 역사실학회 2007 역사와실학 Vol.34 No.-

          The funeral dress controversy(服制論爭) in 1919 was the confucian one. It was about whether Korean people and the officials should wear the funeral dress for emperor Gojong(高宗皇帝). Kim Taek-yeong(金澤榮) and Jo Geung-seop(曺兢燮) insisted that Korean wouldn't need to wear for him. They thought he was an unable emperor must take full responsibility for a fall of Daehan Jeguk(大韓帝國 : the Great Han Empire 1897-1910). On the other hand Jeon U(田愚) who was a famous conservative confucian at that time and his disciple O Jin-yeong(吳鎭泳) were against Kim and Jo's. They thought he had ruled Daehan Jeguk for 40 years and the fall was by reason of not him but Imperial Japan. Now let's think of emperor Gojong. Didn't he really take the responsibility for the fall? He was the emperor of Daehan Jeguk and there were lots of bad results under the rule of him. Most of Korean historians admit that emperor Gojong was a fail. He really did it. If it is so for the confucian who were against Kim and Jo' the matter was likely to be not important. Nevertheless emperor Gojong failed the empire they thought that they must wear the funeral dress in several reasons. They believed he was the last of 500-year-continued confucian state and the emperor was the empire itself. He sincerely ruled Korea(Joseon and Daehan Jeguk) for 40 years. He had appointed Jeon and many confucian to rule the empire once though they refused it as soon as got appointed. And then they didn't submit good solutions to emperor Gojong too. Imperial Japan with Eulsa Ojeok(乙巳五賊 : the five traitors of the year of 1905) forced him to lose his empire. Finally confucian believed that they must have a strong sense of duty for the empire. We could consider Pari Jangseo Undong(巴里長書運動) as the same viewpoint which the emperor was the empire itself. Pari Jangseo Undong named the 1st Confucian Independence Movement was an effort to present a letter to the Peace Conference in Paris in 1919 to claim an independence of Korea by 137 conservative confucian. Why had they suddenly made efforts on the independence movement on a large scale? What's the urgent reason? Did they have the new recognition on meaning of nation state sovereign or independence? 137 confucian desired to reconstruct the confucian state such as Joseon and Daehan Jeguk of the past against our expectation.

        • 개의 바베세아병 1예

          서동일,Seo,Dong,Il 대한수의사회 1977 대한수의사회지 Vol.13 No.3

          A case of canine babesiasis in a about 2 years old male Retriever dog was presented. The diagnosis was comfirmed by the examination of blood smear with Giemsa stain. The patient was completly recovered with the intramuscular injection of $7{\%}$</TEX

        • KCI등재

          중앙사와 국가주의의 틀을 넘어 : - 2010년대 3·1운동 연구경향 -

          서동일(SEO, Dong-Il) 한국사학사학회 2018 韓國史學史學報 Vol.0 No.38

          '스콜라' 이용 시 소속기관이 구독 중이 아닌 경우, 오후 4시부터 익일 오전 7시까지 원문보기가 가능합니다.

          본 논문은 2010년대의 3·1운동 연구경향을 살펴보고자 하였다. 1990, 2000년대 연구경향과 비교하여 어떤 특징이 두드러지게 나타났고 그 원인은 무엇인지를 파악하는데 중점을 두었다. 분석대상은 2010년대에 발표된 3·1운동 관련 주요 논저 81편이다. 본 연구를 통해 지난 50여 년의 연구를 성찰하고 미래의 연구방향을 설정하는데 조금이나마 도움이 되기를 기대한다. 우선, 2010년대의 연구경향을 파악하기 위해 학술지(학회지)의 3·1운동 특집호와 주제별 통계를 살펴보았다. 주제는 총 4개의 대주제와 이에 부속되는 13개의 소주제로 분류되었는데, 대주제는 이론과 배경, 주체와 인물, 외부와 지방, 결과와 기억 등이었다. 마지막으로, 이 시기의 연구에서 발견된 의미 있는 변화와 남은 과제를 제시하였다. 2010년대 연구경향은 ‘중앙사'와 국가주의의 극복 모색이라는 점으로 요약된다. 서울 중심의 중앙사 이해에서 벗어나 지방민과 외국인의 시각에서 3・1 운동을 이해하려는 시도가 강하게 나타났다. 또한 기억・기념・표상에 관한 연구가 지속적으로 발표되었는데, 3·1운동에 관한 기억과 기념을 국가주의로부터 분리시키려는 역사학계의 문제제기와 고투가 주목된다. 이와 더불어 고종독살설, 3·1운동의 세계사적 가치 등에 대한 고민을 담은 논문들이 발표되었는데, 3·1운동에 관한 허상에서 벗어나 실재를 포착하는데 도움을 줄 것으로 기대된다. March First Movement is called the origin of whole nation s independence movement in Korean history. Unexpectedly, next year is 100th anniversary of the independence movement, and many researches were published for the last decade. What are the interests and the reasons of the researchers? Most of all, the special editions of the periodicals, which were related to March First Movement, and the statistics of the researches, which were related to various subjects, were analyzed. The researches is eighty-one in number, and were categorized into four big subjects and twelve small ones. Four big subjects are as follows : theories and backgrounds, subjects and persons, outsider and localite, and results and memories. Lastly, the meaningful changes which were found in 2010s' researches and left tasks were suggested to. The major characteristics of the research patterns in 2010s are summarized that the researchers intended to overcome capital-focused history and statism interpretation. They analyzed March First Movement with the viewpoints of localite and foreigners than Seoulite. Also, the researches related to the memories, celebrations and symbols were consistently published. It shows that the researchers paid attention to separate the historical interpretation and statism.

        • KCI등재

          김황의 일기에 나타난 유림의 3·1운동 경험과 독립운동 이해

          서동일(Seo, Dong-il) 독립기념관 한국독립운동사연구소 2018 한국독립운동사연구 Vol.0 No.64

          이 논문은 지방유림의 눈에 비친 3·1운동의 형상을 확인하고, 지방유림이 독립운동에 접근하는 초기 경로를 살펴보고자 하였다. 자료는 김황의 일기인 「기미일기」(1919)를 주로 활용했다. 김황 일행은 스승 곽종석의 지시에 따라 1919년 2월 말 상경하여 약 10일간 3·1운동의 진원지인 경성에 체류했다. 「기미일기」에는 김황이 경성 체류 당시 보도 듣고 경험한 3·1운동에 관한 많은 정보가 실려 있어 3·1운동에 대한 지방인의 인식을 이해하는 데 큰 도움을 준다. 우선, ‘사건'의 발단과 관련해 김황 일행이 상경하기 전인 1919년 1~2월 고종 급서에 대한 지방유림의 인식과 반응을 주목하였다. 이어, 김황 일행이 2월 27일부터 3월 7일까지 경성에서 직, 간접적으로 얻은 정보들을 확인하였다. 마지막으로, 김황 일행이 임유동 등과 나눈 대화를 통해 유림의 독립운동 노선과 목표에 대한 인식을 살펴보았다. 「기미일기」에 따르면, 1919년 1~2월 지방유림은 고종을 위한 상복의 착용여부와 착용 기간을 놓고 깊이 고심했던 사실을 확인할 수 있다. 당시 김황의 스승인 곽종석은 3년복을 강력히 주장하여 고종을 망국의 군주로 간주하려는 움직임을 차단하고, 고종의 ‘억울한' 죽음에 항의하기 위한 독립운동의 가능성을 열어놓았다. 경성에 도착한 김황 일행은 인산 전야에 고종독살설을 접했고, 청년·학생들의 희생적인 만세시위와 체포 광경을 목격하며 깊은 충격에 빠졌다. 그런데 김황 일행은 3·1운동의 가치에는 공감하면서도 지도이념에 대해서는 이질감을 느꼈고, 이로 인해 보다 유교계가 추진하고 있는 독립운동 즉 김창숙이 기획한 독립청원운동(파리장서운동)에 합류하게 되었다. March first Movement is called ‘the first whole nation independence movement' in Korean history. If so, did all the nation people participate in the independence movement in the same environment, and for same purpose? To say frankly, it's not so. They lived in the different environment, and participated in it for the different purpose. To study this respect of March first Movement, Kimi-ilgi(己未日記 : Diary written in 1919) was used. Kim Hwang(金榥, 1896~1978), who was a young and brilliant confucian, went to Kyeongseong(京城) by his old teacher's instruction. He met many persons and saw many things for nine days staying there, and wrote a long diary. That is called Kimi-ilgi. This diary give us help to understand what happened in Kyeongseong and how local people understanded the independence movement. For this purpose of studying, the responses of sudden death of King Gojong in local community, the informations Kim Hwang gained during the days to stay in Kyeongseong where the center of the independence movement, and Kim Hwang's viewpoint on independence movement through several dialogues between him and Yim Yu-dong(林有棟), who had been his junior once but was a student of modern school in Kyeongseong, were analysed.

        • 한말 태극교(太極敎)의 조직과 활동

          서동일 ( Seo Dong-il ) 청계사학회 2004 청계사학 Vol.19 No.-

          One of characteristics of Korean Confucianism in 1900's is that religion movement had been tried by confucian reformers(改新儒林). Why did they do it? And was it possible? As we know, Confucianism is a human philosophy. Confucius's intention, when he made the philosophy, is to make human-being more rational not being influenced by superstitious beliefs any more like En dynasty(殷). The feature got stronger in Song dynasty(宋). In Korean Confucianism, it was similar to Chinese because Korean confucianist believed neo-confucianism(性理學). But, in Korea, approaching to 1907, try to reform Confucianism to religion began. That was Taeguk Religion(太極敎). Why then should it be done? There is a political and culture reason. That problem could be solve by understanding what kind of people established it and what sort of responsibilities they had. This matter is expected to tell about the reason why the Confucianism in modem times was declined.

        • KCI등재

          일제 초기 동삼성한인공교회의 설립과 활동

          서동일(Seo, Dong-il) 한국역사연구회 2016 역사와 현실 Vol.- No.99

          Since the early days of the 20th century, many Korean immigrants left for China, and had to live as people other than Korean: sometimes Chinese or Japanese. The Chinese government was very much skeptical of the intentions of these Korean immigrants. It suspected that they might be part of a Japanese invasion plan, and even when not, would probably get in trouble with local Chinese population. Koreans had to prove themselves, and make it abundantly clear to the Chinese government that they had no hidden intentions and only wished to peacefully coexist with the Chinese people without violating their rights and lives. Korean leaders and senior intellectuals, in an effort to resolve the tension, took a particular interest in the potential merits of a religion named “Teachings of Confucius(“孔敎”).” Korean leaders figured that if the Korean immigrants faithfully embraced the Teachings of Confucius, which was a traditional religion developed by a famous Chinese reformer named Kang Yuwei(康有爲), all misconception would go away, and possibilities of hostility would diminish. A Korean named Yi Seung-hi(李承熙), a Confucian scholar and a former governmental official, established a Korean branch of the “Teachings of Confucius” in the Andonghyeon(安東縣) county in China, and named it as the “Korean Organization of Confucius Religion in Manchuria(東三省韓人孔敎會),” which literally meant “Korean Branch of the ‘Teachings of Confucius' in the Eastern Three Provinces.” Examined in this article is this branch, which did not receive attention it deserved until now. In the past, only the fact that it was authorized by the Chinese Headquarters of the Teachings of Confucius were mentioned. This article should try to determine who the people were behind such foundation, how it was operated, and what were the weaknesses of this particular branch. Hopefully the results would reveal how the Korean immigrants in the early phase of the Japanese occupation period managed to maintain their cultural identity, enhanced the capabilities of the Korean community, and overcame the huddles that they were forced to tackle with.

        • KCI등재

          1910년 전반기 張錫英의 외부세계 경험과 유교 인식

          서동일(Seo, Dong-il) 한국인물사연구회 2014 한국인물사연구 Vol.22 No.-

          People usually thinks Korean conservative confucian in 1910's hid themselves deep in the mountains under the Japanese colonial period and concentrated on teaching the disciples Zhuzi studies (朱子學), or left Korea to foreign countries for the more positive independence movement. It's not difficult to find such examples in their writings. But, were there only the choice of the two extremes to them? Did they hesitate to reform themselves responding on the change of the world? What viewpoints were they looking the China-centered world (中華世界) and the West-centered world with? They didn't work only in the country. Some of them went to search for a new place that they could live on preserving the confucianism and the traditional culture to China, Russia, etc., and realized the change of the world, the life of Korea diaspora losing their culture, and the spread of a new confucianism movement, so called Gong'gyo movement (孔敎運動, Gong'gyo means Confucius Religion). And then, they came back to Korea with new points of view of the world and the confucianism. Jang Seok-young (張錫英, 1851-1926) was one of famous Korean conservative confucian. He travelled around the southern and northern Manchuria for about 3 months in 1912, and saw the China being quickly westernizing after Chinese Revolution (辛亥革命). Two years later, Li Wen-zhi (李文治) who was a executive of Gong'gyo'hwe (孔敎會, the Confucian Association, the international organization for Confucius Religion in China) visited him, and two persons exchanged conversation by writing about humane studies, religions, confucianism, politics, etc. of Korea and China for half the day. what changes did two events lead Jang Seok-yormg to?

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