전류 비유 모델에 의한 초등학생의 전류 개념 변화 분석

유병길,강인석,김병철,남만희,박선희,소하연,윤희정,이영아,이하룡,전병문,정승호 부산교육대학교 과학교육연구소 2000 科學敎育硏究 Vol.25 No.-

There exists a major impediment to learning electricity which may illuminate why direct presentation of scientists' ideas is too aggressive a strategy. This impediment lies in thinking that electricity is used up and in envisaging the light bulb as a consumer. This view is based on a powerful idea which summarises much of our experience; it declares that 'things get used up', 'you cannot get something for nothing', and 'intuitive thinking'. To replace this view with scientific view, we made the analogy model. It is suggested that the analogy model is more effective in teaching electricity circuits than conventional teaching method.

공의회주의자(conciliarist)로서의 토머스 모어와 그의 합의 사상

김평중 전남사학회 2002 역사학연구 Vol.19 No.-

In the early Reformation, Thomas More, as a conciliarist rather than an absolute curialist, took his anti-Luther position on the basis of the idea of 'consensus'. More's basic idea that controled his thought and his position was 'common faith' In connecting to 'common faith', he liked to use terms and concepts such as 'common church', Christendom as a 'community of faith', or 'common consensus' as the common agreement of all believers. This contrasts with Luther's and Calvin's stressing of the individual and direct faith, only faith without good deeds, only the Bible, predestination, and so on. However, More's thoughts along these lines are not a dogmatic reflection of medieval Catholic positions stressing universality. More, who was not a Catholic theologian but a lawyer and a politician, understood and used the concepts of 'common faith' from the legal or political standpoint in confuting Luther. Especially, More, who had an anti-tyrannical democratic · constitutional disposition, regarded the 'common faith', a widespread and democratic principle with little error, as the source of consensus. Therefore, it was natural that More looked upon the Council more highly than the papacy For More, the papacy as a divine institution and a product of consensus is an external and unified administrative center of the universal church, but the Council is a constitutional iud representative organ for achieving the common consensus and internal unity of the entire church and all of Christendom. The general council has not only an educational role for all Christian believers but also a judical function for popes in the wrong. In this respect, we can call More a conciliarist. If the focus of study is on More's thoughts on consensus, it begins from the thesis of 'common faith' More's consensus is the agreement or consent of all Christians who are dwelling in common faith all over the world. The doctrines and practices of the whole church are the products of consensus. The consensus is arrived at under the majority principle, not unanimity, and under a representative system, but at the internal level, for its confirming of a guarantee, it must be provided with the following three conditions: First is the extending of the space. For achieving and guaranteeing a consensus, the greater the scope of the gathering of a consensus, the higher the quality of that consensus. Through the process of producing a consensus, in any form, the universal agreement of all Christians beyond national or class distinction must be reflected. Second is the extending of the time. From More's view point, a consensus is the silent agreement achieved universally through many generations. The longer the time involved in arriving at a consensus, the higher the objectivity and confidence of that consensus. In this respect, ancient church fathers' writings are very important as sources of consensus. Third is the leadership and work of the Holy Spirit. According to More, the Holy Spirit is the ultimate source of consensus, making all kinds of men of one mind. In sum More's stressing of the democratic·horizontal values of consensus in the church is different from the existing hierarchical authority of the Catholic church with the pope at the top.

교회개혁자로서의 에라스무스

김평중 전남사학회 2003 역사학연구 Vol.20 No.-

Severely criticizing ceremony, externalism, secularism, and scholasticism in the existing Church, Erasmus stressed that the Church must return to Christ, and he designed a reformed church in which Christ is center and essence. In Erasmus' opinion, the world of Christ, for which the church must act as a guide for the people, is a spiritual world. Erasmus emphasized "a rise from the visible to the invisible". There are two worlds: one is a spiritual world where God dwells with angels, and the other is a visible world where all things exist under the spiritual world of Heaven. He makes clear that the subordination of the visible to the invisible, of the flesh to the spirit, is the cardinal principle of Christian piety, and at the same time he censures a senseless and undue attachment to the external manifestations of religious life (Pabel, 62). Erasmus doesn't think that only members of the clergy can be arbitrators of forging a reconciliation between man and God through the means of sacraments. For him, the church's proper duty is not in rescuing people, but in helping them to grow toward Christ. Of course, this attitude doesn't mean his denial of the clergy's arbitral mission through the sacraments. It is just that in his sight such a mission has nothing of value. Therefore, Erasmus insists that all the clergy must confine their office to only the duty of leading all people to Christ by preaching. The clergy's mission, including the Pope's mission, is not arbitral or judicial, but educational. For Erasmus, external ceremonies have value only when they lead people to Christ. He doesn't say that there is no symbolic value, as maintained by the Church. The Church's ceremonies may be a symbol of piety, and they lead the way to piety. Children and adults weak in faith need the church's help, and to them the Church is the absolute guide. Nevertheless, while ceremonies are being performed, it is the Holy Spirit that as a real guide leads people to Christ. The Church's dogma belong to the visible and therefore low realm. The more dogma becomes standardized, the more love is cooled, and at the same time, the more the Church is darkened with rigidity and fear. Dogma has only a preliminary function in realizing the substantial purpose of uniting the people with Christ. As a natural result of Erasmus' attitude, his view of the church includes an element of individualism. For Erasmus, following Christ is essentially an individual task. Each human must stand up in the presence of Christ and meet with Him, alone and with his own conscience. Here, Erasmus stresses the responsibility and maturity of each individual. In sum, Erasmus' views of the church are spiritual, internal, and individualistic. However, Erasmus doesn't deny the external elements of the existing Church. He wants them to be in harmony with the spirit by reducing them to the level of a guide Such an attitude toward the Church led to Erasmus' hesitation concerning his involvement in Luther's first step of the Reformation, and made him mediator between the Catholic and Lutheran Church. Severely criticizing ceremony, externalism, secularism, and scholasticism in the existing Church, Erasmus stressed that the Church must return to Christ, and he designed a reformed church in which Christ is center and essence. In Erasmus' opinion, the world of Christ, for which the church must act as a guide for the people, is a spiritual world. Erasmus emphasized ?a rise from the visible to the invisible?. There are two worlds: one is a spiritual world where God dwells with angels, and the other is a visible world where all things exist under the spiritual world of Heaven. He makes clear that the subordination of the visible to the invisible, of the flesh to the spirit, is the cardinal principle of Christian piety, and at the same time he censures a senseless and undue attachment to the external manifestations of religious life (Pabel, 62). Erasmus doesn't think that only members of the clergy can be arbitrators of forging a reconciliation between man and God through the means of sacraments. For him, the church's proper duty is not in rescuing people, but in helping them to grow toward Christ. Of course, this attitude doesn't mean his denial of the clergy's arbitral mission through the sacraments. It is just that in his sight such a mission has nothing of value. Therefore, Erasmus insists that all the clergy must confine their office to only the duty of leading all people to Christ by preaching. The clergy's mission, including the Pope's mission, is not arbitral or judicial, but educational. For Erasmus, external ceremonies have value only when they lead people to Christ. He doesn't say that there is no symbolic value, as maintained by the Church. The Church's ceremonies may be a symbol of piety, and they lead the way to piety. Children and adults weak in faith need the church's help, and to them the Church is the absolute guide. Nevertheless, while ceremonies are being performed, it is the Holy Spirit that as a real guide leads people to Christ. The Church's dogma belong to the visible and therefore low realm. The more dogma becomes standardized, the more love is cooled, and at the same time, the more the Church is darkened with rigidity and fear. Dogma has only a preliminary function in realizing the substantial purpose of uniting the people with Christ. As a natural result of Erasmus' attitude, his view of the church includes an element of individualism. For Erasmus, following Christ is essentially an individual task. Each human must stand up in the presence of Christ and meet with Him, alone and with his own conscience. Here, Erasmus stresses the responsibility and maturity of each individual. In sum, Erasmus' views of the church are spiritual, internal, and individualistic. However, Erasmus doesn't deny the external elements of the existing Church. He wants them to be in harmony with the spirit by reducing them to the level of a guide Such an attitude toward the Church led to Erasmus' hesitation concerning his involvement in Luther's first step of the Reformation, and made him mediator between the Catholic and Lutheran Church.

전기회로에 대한 문제해결시 초등학생들이 적용하는 규칙

유병길,진은희 부산교육대학교 과학교육연구소 2003 科學敎育硏究 Vol.28 No.-

The results are as follows: (1) Elementary school students apply different rules to problem-solving on electric circuits which is consisted of batteries and bulb; (2) They apply the following rules; In a 4-th grader, the more bulbs and batteries are, the lighter bulbs are, in a 5-th grader, the more batteries are, the lighter bulbs are, and in a 6-th grader, the more bulbs are, the darker bulbs are and if bulbs are parallel, then bulbs become dark.

초등학교 학생들의 빛에 대한 개념

유병길,곽수연 부산교육대학교 과학교육연구소 2003 科學敎育硏究 Vol.28 No.-

This study examined elementary school students' ideas about light. The results are as follows; Most students think light's travel distance is different between in the daytime and the night. It is because that children's ideas are strongly influenced by their egocentric or human-centered view of the world and that children don't have the scientific model which can integrate a various kinds of same conditions. And the students think light's travel distance is different as the type of illuminant. They think that the strong illuminant like the sun travel so far but the dim light from a candle doesn't go too far. So, we must teach that the light keeps traveling until it reaches something regardless of the type and strength of illuminant. I suggest that these misconceptions must be changed into the scientific concept through enough discussion after the activities.

Speed Estimation of AC Servo Motor Using Neural Networks

김평호 서강정보대학 2000 論文集 Vol.19 No.-

This paper proposes techniques for speed estimation of AC Servo motor using neural networks. The techniques are based an speed expressions obtained from the AC Servo motor dynamic equations. This paper describes the controller for the improving speed control of the AC servo motor. The microprocessor provides an output to the difference in command. The servo system improves the characteristics of speed control. When the motor is running at the same speed as set by the reference signal, Then, in order to reduce with mechanical parameter varation, and to obtain a good dynamic performance, various controller and neural network controller with AC Servo motor control are investigated. To train the controller, the weights are dynamically adjusted using the back propagation algorithm. This can be reduced error with more exact measure of actual speed so experimental results prove excellent performance of this control system. The system can be adaptable to robot actuator.

Self-activated CdS와 CdS: Mn 형광체의 자외선에 의한 발광

유평렬 順天大學校 1987 論文集 Vol.6 No.1

A study has been made for the photoluminescence of cadmium sulfide phosphors. The samples of SA CdS. CdS: Mn Phosphors are prepared by firing at 850℃ for an hour in nitrogen gas. In the case of SA CdS Phosphors, there are two different origins for the emission. that is, the first is due to deep centers (broad luminescence emission) and the second edge emission. It is also shown that the peaks at 565 nm may be attributable to the transition of Mn atoms from the first excited state ⁴T₁(⁴G) to the ground state ??A₁(??S) due to energy transfer in CdS:Mn Phosphors. The separation in energy level between ⁴T₁for Mn₂+ in zine sulfide crystal is about 9,313 cm-¹ at 19K and 250K.

우울 증상을 수반한 만성 정신분열병 입원환자에서의 Paroxetine 효과 : 이중맹검 위약대조 연구

한평주,백영석,오상우,전현태,김지영 대한신경정신의학회 2000 신경정신의학 Vol.39 No.4

연구목적: 우울 증상이 있는 만성 정신분열병 환자를 대상으로 항정신병약물과 항우울제인 paroxetine 20mg을 병합 투여하여 우울 증상, 양성 증상, 음성 증상 및 일반적인 정신병리의 호전 여부를 밝히고자 하였다. 방법: DSM-IV 기준상 정신분열병으로 진단된 입원환자 중 우울 증상이 있는 49명을 대상으로 parox-etine과 위약을 이중맹검을 대조한 전향적 임상 연구로서 Hamilton Rating Scale for Depression (HRSD), Brief Psychiatric Rating Scale(BPRS), Positive and Negative Syndrome Scale (PANSS), Extrapyramidal Symptom Rating Scale(ESRS), UKU side effect rating scale(UKU), Clinical Global Impression(CGI)을 기저선과 1주, 2주, 4주, 6주의 시점에서 다섯 번 반복 측정하여 비교 검토하였다. 결과: 36명의 환자가 6주간의 실험을 마쳤다. Paroxetine군과 위약군을 비교해볼 때 HRSD 총점은 양군에서 의미있게 감소되어(p<.01) 우울 증상이 호전되었으나, 두 군간에 통계적으로 의미있는 차이는 없었다. 시간경과에 따라 항우울 효과는 paroxetine 군에서는 2주, 위약군에서는 4주 후부터 관찰되었다. 그리고 paroxetine군과 위약군 모두 PANSS 총점(p<.01)과 CGI 점수(p<.05)가 감소되어 전반적인 정신병리의 감소와 전체적인 임상적 호전을 보였으나, 두 군에서 양성 증상, 음성 증상, 일반적인 정신병리 그리고 약물 부작용은 유의미한 차이가 없었다. Paroxetine군에서 반응군고 비반응군으로 나누어 비교했을 때, 반응군이 비반응군보다 HRSD의 총점(p<.01)과 우울한 기분, 자살, 정신적 불안, 죄채감의 세부 항목에서 유의한 호전을 보였고(p</01),일과 활동, 초기 불면증, 건강염려증의 세부 항목이 호전되어(p<.05) 현저한 우울 증상의 호전을 보였다. 또한 반응군이 비반응군보다 BPRS 총점(p</01)과 PANSS의 일반적인 정신병리 점수(p<.05)가 낮게 나와, 일반 정신병리의 호전을 보였다. 결론: Paroxetine군과 위약군 모두에서 우울 증상의 감소가 있었지만, paroxetine군에서 항우울 효과가 빠르게 나타났다. 두 군간에 양성 증상, 음성 증상, 일반적인 정신병리와 부작용에 대한 차이는 없었다. Paroxetine군에서 반응군은 비반응군보다 우을 증상과 일반적인 정신병리에서 유의한 호전을 보였다. 즉 우울한 기분, 자살, 정신적 불안, 죄책감, 일과 활동, 초기 불면증, 건강염려증이 심한 정신분열병 환자에게 우울 증상을 회복시키는데 paroxetine 20mg의 병용 투여가 효과가 있었다. Objectives: This double-blind placebo-controlled study was conducted to demonstrate the improvement of depressive, positive and negative symptoms, and general psychopatholgy in depressed chronic schizophrenic inpatients with adjunctive paroxetine 20mg therapy in the morning. Methods: Forty nine chronic schizophrenic inpatients with depressive symptoms were randomly received adjunctive paroxetine of placebo for 6 week study period. Therapeutic effect and side dffects were evaluated by means of the Hamiltom Rating Scale for Depression(HRSD),The Brief Psychiatric Rating Scale(BPRS), the Positive and Negative Syndrome Scale(PANSS), the Extrapyramidal Symptom Rating Scale(ESRS), the UKU side effect rating scale(UKU), and the Clinical Global Impression(CGI) at baseline, first, second, forth, and sixth week of treatment in a controlled double-blind design. Results: 18 patients completed six weeks of paroxetine therapy, and 18 patients placebo therapy. 1) Comparison between paroxetine and placebo groups: (1) HRSD total scores in both groups were significantly decreased(p<.01) but there was no statistically significant difference between 2 groups. This study showed that significant effect in paroxetine group appeared at 2nd week of treatment(p<.01), while in placebo group at 4th week of treatment(p<.01). (2) PANSS, BPRS< CGI, ESRS, and UKU : In both groups, PANSS total scores and CGI scores were significantly decreased respectively(p<.01, p<.05) and thus indicated th im-provement of global psychopathology and entire effects. There were no significant differences between 2 groups in positive, negative symptoms, general psychopathology, and drug side effects. 2) Comparison between responding and nonresponding groups in paroxetine adjunctive therapy : (1) Compared with nonresponding group, responding group had significant decrease in HRSD total score(p<.01), in HRSD subitems such as depressed mood, suicide, psychic anxiety, and feelings of guilt(p<.01), and in other subitems such as work and activity, early insomnia, and hypochondriasis(p<.05). (2) Compared with nonresponding group, responding group had significantly decrease in BPRS total score(p<.01) and in general subscale of PANSS(p<.05). Conclusion: The results suggest that both paroxetine and placebo groups were improved in depressive symptoms, but paroxetine group had more rapid improvement than placebo group. There were no significant differences in positive symptoms, negative symptoms, general psychopathology, and drug side effects between two groups. Compared with nonresponding group in paroxetine adjunctive therapy, responding group had significant improvement in depressive symptoms and general psychopathology.

P-I제어를 이용한 직류서보전동기의 위치제어에 관한연구

김평호 서강대학 지역발전연구소 1997 지역발전연구 : 서강전문대 Vol.4 No.1

Because of the convenience of variable speed control and proportion of input current and torque, DC servo motor has been used as an actuator. With increasing development speed of robot and factory automation machinery, the actuator of excellent control characteristics is demanded. In this paper, control of DC servo motor based on P-I control. The P-I control can detect target without delay of the time. Moreover, it can realize the automatic adjustment of a position controller using micro-processor.

국제 판례 소개 : ICJ의 1997년 Gabcikovo-Nagymaros Project 사건 Gabcikovo-Nagymaros Project Case

康炳根 한림대학교 법학연구소 1998 한림법학 FORUM Vol.7 No.-