7차 교육과정에 대비한 중학교 일본어 학습자의 학습 경향에 대한 조사·분석 : 현 학습의 실태와 학습자의 욕구를 중심으로

김계숙 韓瑞大學校 敎育大學院 2001 국내석사

향기요법을 병행한 에어로빅 운동이 중년여성의 신체조성에 미치는 영향

김계숙 국민대학교 스포츠산업대학원 2000 국내석사

참느릅나무 근피드레싱의 욕창치유 효과

김계숙 전남대학교 대학원 2001 국내석사

본 연구는 민간요법으로 알려진 참느릅나무 근피드레싱을 사용하여 욕창치유효과를 검증함으로써 욕창치료의 효과적인 방법을 제시하고자 시도하였다. 연구대상자는 전남, 광주광역시의 가정간호사업을 실시하는 병원에 등록되어 가정 간호 서비스를 제공받는 대상자와 광주 C 병원에 재원한 환자중 욕창이 발생한 환자 14명으로 하였고 연구기간은 2000년 7월 1일부터 2000년 11월 30일까지 였다. 연구방법은 단일군 사전 사후설계에 의하여 참느릅나무 근피드레싱의 처치 전, 그리고 처치 후 매주1회, 총5회에 걸쳐 욕창부위별 크기와 단계를 관찰 측정하였다. 욕창의 크기는 상처위에 투명용지를 대고 상처부위의 가로와 세로 길이를 측정하였고 공동이나 누를 측정하여 가로와 세로 길이를 곱한 것을 C㎡ 단위로 계산하였는 데, 이 방법은 선행 연구에서 신뢰도, 타당도가 검증된 바 있다 (Ferrel, Osterwell & Chistenson, 1993; Ferrel, Artinian & Sessing, 1995). 욕창의 단계는 미국 국립 욕창자문위원회(NPUAP; National Pressure Ulcer Advisory Panel, 1989; Bergstrom, Braden, Laquzza, and Holman, 1987)가 제시한 기준을 토대로 하여 4 단계로 표시하였다. 자료 분석은 SPSS 프로그램을 이용하여 빈도, 평균, 표준편차를 구하였고. 실험기간에 따른 종속변수의 변화는 Wilcoxon Signed Ranks Test를 하였다. 본 연구의 결과는 다음과 같다. 1. 제 1가설 "참느릅나무 근피 드레싱을 적용한 욕창은 욕창의 크기가 감소할 것이다"는 드레싱적용 전과 드레싱적용 4주 후를 비교한 결과, 욕창의 크기가 통계적으로 유의하게 감소되어 지지되었다 ( P=.001). 2. 제 2 가설 "참느릅나무 근피 드레싱을 적용한 욕창은 욕창의 단계가 감소할 것이다" 드레싱적용 전과 드레싱적용 4주후를 비교한 결과, 욕창의 단계는 통계적으로 유의하게 감소되어 지지되었다 (P=.008). 3. 1일1회의 참느릅나무 근피드레싱을 적용함에 따라 삼출물관리와 드레싱제거, 적용방법이 용이하였으며, 감염 등의 부작용은 관찰되지 않았다. 이상의 연구 결과, 민간요법으로 사용되고 있는 참느릅나무 근피드레싱을 적용한 욕창치료법이 효과가 있음을 확인할 수 있었다. 따라서 임상에서의 활용화 방안을 모색하기 위하여 추후연구를 시도하여 참느릅나무 근피드레싱 적용의 누적된 임상 효과와 비용효과가 검토되어야 할 것으로 사료된다. The purpose of the study was to determine the effect of ulmus root-bark on the pressure ulcers. The study sample was fourteen patients who were hospitalized in the hospital or who were receiving homecare services in Kwangju City and Chonnam Province. This study was conducted from July 1 until November 30, 2000. The patients with pressure ulcer staged Ⅱ, Ⅲ and Ⅳ were treated with ulmus root-bark by the researcher and an assistant. Pre-experimental study was conducted to test hypotheses. The efficacy of the ulmus root-bark dressing on the pressure ulcer was evaluated by a decrease in wound size and stage. The data was analyzed with SPSS. The results obtained from this study were as follows: 1. The area of the ulcer treated with ulmus root-bark dressing group was significantly reduced after 4 weeks treatment. 2. The stage of the ulcer treated with ulmus root-bark dressing group was significantly reduced after 4 weeks treatment. 3. Ulcers treated with ulmus root-bark dressing did not develop adverse reactions. 4. The process of managing exudates, applying the dressing, and removing the dressing was convenient and easy. From these results, the ulmus root-bark dressing on the Ulcers was found to be efficacious. It is recommended to use the ulmus root-bark dressing clinically for the care of pressure ulcers and study further efficacy and cost-effectiveness.

초등학생과 학부모의 정보통신 윤리의식 실태조사

김계숙 부산교육대학교 교육대학원 2004 국내석사

초등학생과 학부모의 정보통신 윤리의식 실태조사

家族主義·祭禮意識·祭禮行禮가 祭禮滿足에 미치는 影響 : 旣婚男女의 忌祭祀를 中心으로

김계숙 성신여자대학교 2008 국내박사

The big changes in the entire Korean society have a dramatic effect on our culture of ancestor worship ceremonies. The formalities and size of the religious ceremonies have been greatly changed and its arrangement has imposed a mental, physical, economic burden on women while the entry of women in the public affairs has increased. This new trend of ancestor worship ceremonies causes various social problems. Therefore, in order to improve the desirable attitude, rational accomplishment and ceremonial satisfaction, this thesis analyses the death anniversary ceremonies which is the basic form of the religious ceremonies. The target is married people who regularly perform the ancestor worship ceremonies and comparatively analyses consciousness, performance and satisfaction for the object, formalities, equipment, participants and food of ceremonies. The main purpose of this thesis is to provide basic data for solving social problems caused by the ancestor worship ceremonies and to lessen the burden of family budget and to build desirable culture of ancestor worship ceremonies by studying the relation. The key subjects are familism, religious ceremonial consciousness, and the general tendency of religious ceremonial performance and satisfaction. In addition, it applies the socio-demography variables to the relations among the consciousness, performance and satisfaction. and also controls these variable in order to assure the causal relationship. The self-respond survey was conducted by married people in the whole area of South Korea. Sampling area includes Seoul-Gyeonggi province (400 units), Gangwon province (100 units): Wonju and Gangneung, Chungcheong province (200 units): Daejeon, Yesan, Gongju, Chungju, Gyeongsang province (100 units): Andong, Busan, Jeolla province (100 units): Jeonju, Imshil, Jeju province (100 units): Jeju, Seogwipo. Total 675 out of 1000 survey papers were finally selected as datum sources. The data statistical analyses of frequency, percentage, arithmetic average, standard deviation and the Pearson and Path analysis and the Cronbach's α by the SPSS PC+. The main conclusions of this research are as follows. First, familism of the married people exceeds medium and shows medium-rated level. Most of married people are aware of the necessity of the ancestor worship ceremonies, and perform them in a traditional way. Besides, they have somewhat high ceremonial satisfaction. Second, the socio-demographic variables which affect familism of the married people are gender, age, religion, education standard and the native place. In other words, more women than men, the older age, more Confucian and Buddhist than none or other religious people, and more people from Chuncheong, Gyeongsang, and Jeolla provinces than Seoul-Gyeonggi province are supportive toward familism. On the other hand, university graduates than under high school graduates have less support for familism. Third, the socio-demographic variables which affect religious ceremonial consciousness of the married people are gender, religion and the native place. The older age, more Confucian and Buddhist than none or other religious people and more people from Jeolla province than Seoul-Gyeonggi province follow traditional formalities. However, Christians have changing status of ceremonial consciousness than none or other religious people. Forth, the socio-demographic variables which affect ancestor worship ceremonial performance of the married people are gender, religion, occupation and the native place. More Confucian than none or other religious people, more professions than housewives and the unemployed, morepeople from Chuncheong, Gyeongsang province than Seoul-Gyeonggi province follow traditional performances. However, more men than women and more Christians and Catholic believers than none or other religious people have changing status of ceremonial performances. Fifth, the socio-demographic variables which affect ceremonial satisfaction of the married people are gender and age. More men than women, the older age show high satisfaction of ancestor worship ceremonies. Sixth, familism of married people effects the whole ceremonial consciousness and its subordinated variables such as ceremonial understanding and function; on the whole ceremonial performances and its subordinated variables such as ceremonial formalities and equipment, and on the ceremonial satisfaction and its subordinated variables such as object, formalities, equipment, participants and food of ceremonies. That is, the respondents who have higher support for familism agree with more traditional consciousness and follow traditional formalities and equipments with high satisfaction. Seventh, the ceremonial consciousness of married people have an effect on the ceremonial food which is a subordinated variable of ceremonial performance and on the ceremonial satisfaction and its subordinated variables such as object, formalities, equipment, participants and food of ceremonies. In other words, the respondents who have more traditional consciousness of ancestor worship ceremonies show the changing attitude and higher satisfaction. Eighth, the ceremonial performance of married people affects ceremonial food which is a subordinated variable of ceremonial satisfaction. When people have traditional performance of ancestor worship ceremonies, they are less content with the ceremonial food. Finally, the direct variables which affect the ceremonial satisfaction of married people are familism and ancestor worship ceremonial consciousness. Those who are more supportive to familism and more traditional consciousness have higher satisfaction. Moreover, familism through the medium of the ceremonial consciousness has indirect influence on ceremonial satisfaction. In conclusion, the value of familism is likely to be changed and the ancestor worship ceremonial consciousness is also in changing status from now on. In order to enhance the ceremonial satisfaction and to hand down ancestor worship ceremonies as our traditional culture to descendants, death anniversary should be familial festival for warm relationships and provide the real meaning of traditional ceremonies along with big movement of changing values in the entire society. Especially, the family rite needs to be improved and be efficiently performed for the high living satisfaction and development of home life. Since consciousness, performance and the satisfaction of ancestor worship ceremonies are found to have the meaningful relations, more sophisticated standards and sampling of ancestor worship ceremonies are needed for future study. Moreover, I hope that the results of this thesis can apply to the basic materials for the development of desirable ancestor worship ceremonial model. In the continuous rise of various family forms with different religions and generations, and multi-cultural family, there are conflicts over ancestor worship ceremonies among family members. I expect that this thesis will be used as the basic data for the development of educational programs and instruction through mass communication in order to provide the real meaning of traditional ancestor worship ceremonies. 오늘날 사회 전부분에서의 커다란 변화는 우리사회의 제례문화에 많은 영향을 미쳤다. 즉 제례절차나 규모도 많이 변화하였으며, 여성의 사회진출로 인한 시간의 쫒김은 제수준비에 심리적,육체적, 경제적 부담을 안겨주었으며 이러한 제례풍조는 여러 가지 사회문제를 야기 시키고 있다. 이에 제례에 대한 건전한 의식을 함양하고 제례를 합리적으로 수행하며 제례만족을 높이기 위해 실제로 제례를 주관하고 제수(祭需)준비를 하는 기혼남녀를 대상으로 가정에서 보편적으로 가장 많이 수행하고 있는 기제사를 중심으로 제사대상, 제사절차, 제사용품, 제사행위자 및 제사음식으로 한정하여 그 각각에 대한 의식과 행례 및 만족을 비교 분석하고자 하였다. 본 연구에서는 기혼남녀를 대상으로 그들의 제례의식과 제례행례 및 제례만족 간의 관계를 종합적으로 살펴봄으로써 제례를 수행할 때 빚어지는 제 문제를 해결하고 가계의 부담을 덜어주며 바람직한 제례문화 정착을 위한 기초자료를 제공하고자 하는 것을 연구의 주요 목적으로 삼고자 한다. 그러한 목적을 달성하기 위해 다음과 같은 연구문제들을 살펴보았다. 즉, 기혼남녀의 가족주의·제례의식·제례행례 및 제례만족의 일반적인 경향, 기혼남녀의 사회인구학적 변인과 가족주의·제례의식·제례행례 및 제례만족과의 관계, 기혼남녀의 사회인구학적 변인을 통제 했을 때 가족주의·제례의식·제례행례 및 제례만족 간의 인과관계 등을 살펴보았다. 이상의 연구문제를 분석하기 위하여 자기기입식 설문지를 구성하였으며, 조사대상자는 전국에 거주하는 기혼남녀를 대상으로 하였다. 표집지역을 살펴보면 서울·경기도지역(400부)은 특정지역을 정하지 않고 표집 하였으며 강원도(100부)는 원주·강릉지역, 충청도(200부)는 대전·예산·공주·충주지역, 경상도(100부)는 안동·부산지역, 전라도(100부)는 전주·임실지역, 제주도(100부)는 제주·서귀포지역 등을 포함한다. 예비조사를 거쳐 본 조사를 실시하였고 모두 1,000부를 배부하였으나 수거되지 않은 것과 부실기재된 것을 제외한 675부를 최종 분석하였다. 자료는 SPSS PC+를 이용하여 빈도, 백분율, 산술평균, 표준편차, Pearson의 적률상관관계, Regression analysis, Path analysis, Cronbach's α의 통계분석을 하였다. 본 연구의 결론은 다음과 같다. 첫째, 기혼남녀의 가족주의는 중간점을 상회하여 중도적인 가족주의를 보였다. 또한 기혼남녀들은 제례의 필요성을 인식하고 있고 제례행례 또한 전통지향적으로 수행하고 있으며 다소 높은 제례만족을 보이고 있는 것으로 나타났다. 둘째, 기혼남녀의 가족주의에 유의하게 영향을 미치는 사회인구학적 변인으로는 성별, 연령, 종교, 교육수준, 출신지역으로 나타났다. 즉 조사대상자는 여자보다 남자가, 연령이 높을수록, 무교·기타종교인보다 유교인과 불교인인 경우, 서울·경기도보다는 충청도·경상도 및 전라도가 가족주의에 대한 지지 정도가 높은 것으로 나타났지만, 고졸이하보다는 대졸이상은 가족주의에 대한 지지 정도가 낮은 것으로 나타났다. 세째, 기혼남녀의 제례의식에 유의하게 영향을 미치는 사회인구학적 변인으로는 연령, 종교, 출신지역으로 나타났다. 즉 조사대상자는 연령이 높을수록, 무교·기타종교인보다는 유교인과 불교인인 경우, 서울·경기도보다는 전라도가 제례의식에 있어 전통지향적으로 나타났지만, 무교·기타종교인보다는 기독교인은 제례의식이 변화지향적인 것으로 나타났다. 넷째, 기혼남녀의 제례행례에 유의하게 영향을 미치는 사회인구학적 변인으로는 성별, 종교, 직업, 출신지역으로 나타났다. 즉 조사대상자는 무교·기타종교인 보다는 유교인인 경우, 전업주부·무직보다는 전문관리직인 경우, 서울·경기도보다는 충청도·경상도가 제례행례를 전통지향적으로 수행하는 것으로 나타났으나, 여자보다는 남자가, 무교·기타종교인보다는 기독교·천주교인은 제례행례를 변화지향적으로 수행하는 것으로 나타났다. 다섯째, 기혼남녀의 제례만족에 유의하게 영향을 미치는 사회인구학적 변인으로는 성별, 연령으로 나타났다. 즉 조사대상자는 여자보다는 남자가, 연령이 높을수록 제례에 대한 만족이 높은 것으로 나타났다. 여섯째, 기혼남녀의 가족주의는 전체 제례의식과 그 하위변인인 제사인식·제사기능, 전체 제례행례와 그 하위변인인 제사절차·제사용품, 그리고 전체 제례만족과 그 하위변인인 제사대상·제사절차·제사용품·제사행위자 및 제사음식에 유의하게 영향을 미치는 것으로 나타났다. 즉 조사대상자는 가족주의에 대한 지지 정도가 높을수록 제례의식은 전통지향적이며 제례행례 중 제사절차·제사용품에 대한 행례를 전통지향적으로 수행하며, 또한 제례만족이 높은 것으로 나타났다. 일곱째, 기혼남녀의 제례의식은 제례행례변인의 하위변인인 제사음식, 전체 제례만족과 그 하위변인인 제사대상·제사절차·제사용품·제사행위자 및 제사음식에 유의하게 영향을 미치는 것으로 나타났다. 즉 조사대상자는 제례의식이 전통지향적일수록 제사음식에 대한 행례를 변화지향적으로 수행하고 있으며, 제례의식이 전통지향적일 때 제례만족은 높은 것으로 나타났다. 여덟째, 기혼남녀의 제례행례는 제례만족 변인에서 그 하위변인인 제사음식에 유의하게 영향을 미치는 변인으로 나타났다. 즉 조사대상자는 제례행례를 전통지향적으로 수행할 때 제사음식에 대한 만족이 낮은 것으로 나타났다. 마지막으로 기혼남녀의 제례만족에 직접 영향을 미치는 변인은 가족주의와 제례의식이었다. 즉 가족주의에 대한 지지 정도가 높을수록, 제례의식이 전통지향적일수록 제례만족이 높았다. 또한 가족주의는 제례의식을 매개로 하여 제례만족에 간접적인 영향을 미쳤다. 이상의 결과로 볼 때 향후 점점 가족주의에 대한 가치가 변화 되고 제례의식도 변화지향적으로 변화될 것이므로 향후 제사의 변화 방향을 짐작케 하고 있다. 이에 제례만족을 높여 우리의 전통생활문화인 제례를 후손들에 의해 이어가게 하기위해서는 기일이 가족 간의 친목도모와 축제의 장이 될 수 있도록 하고, 전통제례에 담겨 있는 진정한 의미를 바르게 알리며, 가족의 중요성을 일깨워주는 등 사회 전반적으로 활발한 의식변화 운동이 수반되어야 한다고 본다. 특히 가정의례를 각 가정의 형편에 맞게 보완하고 효율적으로 실행함으로서 생활만족도를 높이며 가정생활의 향상을 도모해야 할 것이다. 따라서 기혼남녀의 제례의식과 제례행례 및 제례만족 간에는 의미 있는 관계가 성립되므로 좀 더 정교한 척도개발과 표집에 의한 제례가 연구되기를 기대하며 본 연구의 결과가 건전 제례행례모델 개발의 기초 자료로서 활용되기를 바란다. 또한 오늘날과 같이 종교간·신구세대간·다양한 가족형태와 다문화 가정이 증가하는 추세에서 가족 간의 제례에 대한 갈등 속에 전통제례의 진정한 의미를 바르게 알고 그 뜻을 살려 실천할 수 있도록 유도하기 위한 교육프로그램의 개발과 대중매체를 통한 계몽을 하는데 기초 교육 자료로 활용되기를 기대한다.

전문계 고등학교 학생들을 위한 자기주도 학습모형에 대한 연구

김계숙 경기대학교 교육대학원 2008 국내석사

근래에 들어 전문계 고등학교의 소외문제가 대두되고 있다. 이것은 출산률 저하로 인한 학생자원 감소로 인문계 진학의 문이 넓어졌을 뿐 아니라, 전문계 졸업생들의 취업률 저하가 그 큰 이유라고 할 수 있다. 특히 문제가 되는 취업률 저하 문제는 전문계를 졸업한 학생들이, 눈부신 발전을 하고 있는 현대 사회에서 요구하는 전문성을 갖추지 못하는 데서 기인하는 것인데, 그것의 가장 큰 이유는 기초학습능력의 부진으로, 다양한 정보와 기술에 대한 학습능력이 떨어지기 때문이다. 본 연구는 이러한 전문계 학생들의 학습부진에 대한 가장 경제적이며 근본적인 해결책으로써 학생 개개인의 자기주도적 학습능력을 키우는 것을 목적으로 전문계 학생들을 위한 자기주도학습 모형을 개발하였다. 본 연구는 기존의 자료에 대한 두가지 분석을 토대로 시작되었는데, 먼저 문헌과 자료에 대한 이론적 분석으로써 자기주도학습에 대한 이론적 개념과 전문계 학생들에게 적용할 자기주도학습의 이론을 살펴보았으며 현재 전문계 학생들의 학습부진 실태를 조사?분석해 보았다. 다음 실증적 분석으로써 현재 전문계 학생들의 수업과 학교 생활전반을 관찰하여 수업과 학생 개개인에게 각각 적용할 자기주도학습 모형을 개발하였으며, 이 중 수업과 관련한 모형에 대한 사항은 직접 적용해보고, 수정 보완하여 최종 모형을 제시하였다. 제시한 전문계 학생들을 위한 자기주도 학습 모형은 크게 세 가지 관점으로 요약이 되는데, 첫 째 수업 적용의 관점, 둘 째 학생 개인 적용의 관점, 마지막으로 교사와 학부모의 역할에 대한 것이 그것이다. 이러한 세 가지의 관점은 다시 몇 가지의 요소로 요약이 되는데 그것은 다음과 같다. 첫째 수업 적용의 관점은 ① 다양한 매체 및 학습 자료의 활용, ② 통합적 학습 요소 적용, ③ 수업 내용과 학생의 관심사를 연계하는 수업 방식 활용, ④ 직?간적접인 학생중심 활동의 적극적인 활용 등 이 네 가지로 요약된다. 둘째 학생 개인 적용의 관점은 ① 자신의 인격, 성격 유형 등 개인적인 자아를 이해하고 발견하기, ② 자신의 진로에 대한 명확한 목표 갖기, ③ 자신의 목표를 이루기 위한 과정에 대한 설계하기, ④ 학습환경 조성하기, ⑤ 구체적인 학습계획 수립하기, ⑥ 올바른 학습법 습득하기, ⑦ 자신의 계획과 성과에 대한 검토 및 평가하기 등 일곱 가지의 단계로 요약된다. 마지막으로 교사와 학부모의 조력자적인 역할도 매우 중요한 요소임을 인지하고, 그 에 대한 연구와 노력 또한 이루어 져야 할 것이다. In recent days, vocational high schools are increasingly left out, which is emerging one of social issues. As for the reason, a low childbirth rate allows more students to go onto academic high schools, and the employment rate is low among vocational high school graduates, which should be taken seriously. Vocational high school graduates aren't expert enough to meet the requirements of modern society that has made a splendid development. That makes it hard for them to get a job, and their lack of expertise is basically rooted in basic academic deficiencies. They lag behind in terms of learning capabilities that are required to keep up with information-oriented society. The purpose of this study was to develop self-directed learning models geared toward vocational high school students in a bid to bolster their self-directed learning capabilities, as that is the most economic and fundamental solution to fix their academic deficiencies.Two different analyses were conducted in this study: theoretical analysis and experimental analysis. Relevant literature and data were analyzed to discuss the theoretical concept of self-directed learning, and theories of self-directed learning that could be applied to vocational high school were reviewed. And how much vocational high school students were educationally retarded was investigated. Besides, an experimental analysis was carried out by observing the lessons and school lives of vocational high school students to develop self-directed learning models. Among the learning models developed, one related to instruction was applied in class and then finalized. The self-directed learning models were prepared in three different manners, which respectively focused on instruction, individual students, and the roles of teachers and parents. The instruction-related model was marked by the use of diverse media and learning materials, the application of integrative learning elements, giving lessons based on learner concerns, and the use of many firsthand or secondhand student-centered activities. The model that focused on individual learners consisted of seven stages: discovering and understanding one's own self including character and personality type, target setting about career, planning how to achieve the selected target, creating learning environments, mapping out learning plans, acquiring how to study, and looking back on the results of the plans/evaluating. Finally, the importance of the supporting roles of teachers and parents should fully be recognized, and research efforts should be channeled into looking into their roles.

명상활동 프로그램이 초등학교 저학년 학생의 주의력 결핍.과잉행동에 미치는 영향

김계숙 건국대학교 2006 국내석사

Propofol과 Remifentanil을 이용한 마취에서 기도 내 삽관 시 Bispectral Index에 대한 Atropine의 효과 : The Effect of Atropine on the Bispectral Index Response to Endotracheal Intubation during Propofol and Remifentanil Anesthesia

김계숙 아주대학교 2011 국내석사

Atropine has been reported to increase the propofol requirements for the induction of anesthesia during continuous infusion of propofol. Activation of the peripheral nerve system by endotracheal intubation is accompanied by an increase in bispectral index (BIS). The purpose of this study was to evaluate the effect of atropine on the BIS response to endotracheal intubation during anaesthetic induction with propofol and remifentanil target controlled infusion (TCI). Fifty-six patients, ASA I or II, aged 18-50 years, undergoing general anesthesia, were enrolled. Anesthesia was induced with propofol TCI at an effect-site concentration of 4.0 μg/ml. Two minutes later, remifentanil was started at an effect-site concentration of 4.0 ng/ml. Four minutes after the start of propofol TCI, patients received either atropine 10 μg/kg or an equal volume of normal saline. Tracheal intubation was performed 10 min after anesthetic induction. MAP, HR, SpO2, and BIS were recorded during the 15 min study period From 2 min to 5 min after tracheal intubation, BIS was significantly higher in the atropine group than in the control group (P = 0.043, 0.033, 0.049, and 0.001, respectively). When compared with baseline values (immediately before intubation), BIS showed a significant increase at 1 min after intubation in both groups, without intergroup differences, whereas it decreased significantly from 4 and 5 min after intubation only in the control group. This study demonstrated that atropine maintained BIS increases in response to laryngoscopy and endotracheal intubation during anesthetic induction with propofol and remifentanil TCI. However, it had no significant effect on BIS before intubation.

Webern 硏究

김계숙 梨花女子大學校 大學院 1974 국내석사

許蘭雪軒 硏究 : 漢詩를 中心으로

김계숙 전주대학교 대학원 1989 국내석사

The period that Huhnansealhun did live was not stable politically and socially and the power of the ruling class was increasing while the people lived in economic difficulties. In additions, the main social system was composed of male-oriented society due to the Confucian tradition. Therefore women had no capacity to anything as their will and they had to live a oppressed life However the greatest literary boom of this period since the foundation of the Yi Dynasty led to the development of the Confucian study and created many schoars including those literary men who were writers of Chinese poms. Meanwhile, the whirl-wind of extreme partioan politics then made the non-mainstream writers disregard political activity in favor of a sequstered life, which they regarded as moremeaningful and pure. Thus this period shwed the development of outsider literature where writers tried to make their suffering and struggle as a human being the subject of their literrary creation. Agonies of individual human being were widely expressed in their literary works in hopes of solving those agonies. And this literary trend was represented by Lee-tal, teacher of Huhnansealhun. She was even indirectly influencee by Lee-tel in poem and it made her being indulged in Tang Dynasty poem which was mainstream in those times. Meanwile, the female status of Huh resulted in limited scope of life for her and this restriction imposed upon her fate prevented her from maching thought with action. Under this circumstance, she had to use poetry to express and solve her agony. Kyun, her brother gave as much influence to her poetry as Lee-tal and this is shown in her poems. As mentiond above, the literary talent inherited by her family provided the best environment for her. Like this, because more rigid obedience, patience and control were imposed upon women of noble family background in the society of that period she was placed under retraint of yh the social system. It can be said that the frustration and pain which Huh had to suffer because of her noble family background ironnically allowed her an immortal place in korean literary history. Although she died when she was only 27 years old, she had to live, like the other women in those, times, in obedience, patience and in home which was the only social place she could do something. And also she made her life to the end, remaining a suffering as a woman, a name as a human being and a winning over a literature as a writer. Because she lived a painful life, there were various subjects in her literary world. Before the analysis of her works there is one thing that should be corrected about the true or false problem of her literary creation. Among the people who study her works, some people insist that many of her works should be the immitation of her brother, Kyun's. Now it can be said to be false dearly. That existing works of Huh, as the form of many Chines poems, expressed deep love and missing for her own flesh and blood, as well as the sentiments she felt as a chaste housewife and unique feminine feelings are very well expressed in those poems. In addition, the false impression that Kyun was the real author of Huh s works came from the fact that the was wrongly critcized as a treason, with the fall of his family and from the general trend of that time female authorship was unduly regarded contemptible. As for the plagiarism issue, it is not reasonable for some authors to accept narrow opinion descibed in Yeoljo poem collection as if it were entirely real. A close examination of the works of Huh reveals that only a few phrases were cited that none of her works is not an exact imitation of his. It was of ten happend, when the descendent edited her literary works, they made a mistake to add other s in her works for the reason of similarity. This means that the prudential consideration is necessary for her works. Next, Huh s works could be classified into ways according to the subjects, that is, love, longing, humanism, and Utopia. Love literature includes the common subject of deep love and missing for her own flesh and blood, thd earnest desire of housewife which discribed well the women life in those times is included in longing literature as the common subject. Humaism literature is always concerned with love of the neighbors, a kind of the love of menkind and the importance of general opinion of the ruled, while Utopia literature, escapist literature deals with search for heavenly paradise, common theme for escapist literature, Like this, Chinese poems by Huh are mainly concerned with love and serch for heavenly paradise. Love literature and ionging literature were the results of Huh s early years and middle years, whils the works belonging to humanism literature seemed to be written ail through her lie. Her works of Utopia literature are thought to be written in her later years, the above estimation is based on the poet s feelings as expresed in her Chinese poems. Finally, it is the time for evaluating Huh s poems in the history of the Korean literature. It could be concluded that her poems served as a vital force reviving women-authored Chinese poems, and giving a new life to area in the literature which was never flourished until the reign of King Seonjo. Also, even narrowly her literature held the characteristics of housewife Chinese literature which includes strong vital power and could approach the essence of poem over the limitation of male literature. Thus, it made a avant-guard role as opening a new stage of housewife Chinese literature in the history of all Korean literarure and would remain a burning a burning torch forever in Korean female literature. As mentioned above, I tried to reexamine many things about Huhnansealhun, but because of the lack of profe ssional knowledge, it was almost impossible to make a fresh interpretation and set a new study of methodology about her literature. From now on I'd like to study more what I did not study in this paper and do my best to understand Huh's works.