아세토니트릴-메탄올 혼합용매에서 Be(Ⅱ)과 4-dimethylaminoazobenzene 와의 착물 형성

김은수 群山大學校基礎科學硏究所 1993 基礎科學硏究 Vol.8 No.-

아세토니트릴-메탄올-혼합 용매에서 Be(Ⅱ)과 4-dimethylaminoazobenzene(DMAB)와의 착물형성은 UV-Vis spectrophotometer을 이용하여 용매의 효과, 착물의 조성비, 안정도상수 및 몰흡광계수를 구하였으며 Van't Hoff식으로 부터 △H˚△G˚△S˚를 계산하였으며 반응성과 등속도관계를 고려하여 반응속도와 평형조절인자를 알게 되었다. 특히 전기 전도도법에 의하여 용액내의 이온종상태를 조사하였으며 ¹H, ?? 및 ??? 에 의하여 Be(Ⅱ)이온과 azo 화합물인 DMAB와의 착물형성에서 결합과 분자구조를 예측하게 되었다. The Complex Formation of Be(Ⅱ) with 4-dimethylaminoazobenzene(DMAB) has been studied in acetonitrile, methanol and its mixed solvent, CH₃CN/CH₃OH volume ratio(3/1, 1/1, 1/3) by uv-vis spectrophotometer at 15∼35℃. The effect of solvent, and other factors on the complex has been examined. The ratio of metal to ligand complex formed acceptor vs. ligand 1:1 and 1:2 in acetonitrile and methanol. Absorption spectrum of complex in each solvent is bathochromic shift within the limits 508∼512mm. The stability constants of complex is in the range of 4∼5×10³ in the ratio of Be(Ⅱ)/DMAB (1:1), ?? in the ratio of Be(Ⅱ)/DMAB(1:2) and absorptivities is about 1∼5×10⁴ℓ/mol.cm. Thermodymamic properties such as △H˚△G˚and △S˚are calculated from stability constants utilizing Van't Hoff equation. It is about the value of 29∼68kcal/mole, -(5∼10)kcal/mole and 117∼265 e.u respectively. The result show that reactivity and the reaction rate or equilibrium are controlled △H △S when isokinetic relationship is allowance for entropy. The result from the conductometry survey on the behavior of the complex is a solution acting as ionic species like the electrolyte is that is expected to be electrolyte of the ratio of 1:1 and 1:2 (2:1) respectively because it shows 110 to 120 in acetonitrile , and 200 to 270 0hm??·㎠·mole?? in the other solvents. According to the ¹H, ??, and ?????, the hydrogen atom, C(4) and N(1) of DMAB make the down field shift when combined with Be(Ⅱ), specially C(4) weak and N(1) strong. And also all of them show 1 to 1 in acetonitrile structure of charge transfer complex shape and 1 to 2 tetrahedral structure in methanol.

초등『도덕』교과서 사진자료 분석

김은수 한국초등도덕교육학회 2017 초등도덕교육 Vol.0 No.58

In addition to the widespread use of mobile phones, in the past, only a handful of photos were popularized, so you can easily find people taking pictures anywhere. The spread of these photos enriches our lives by easily preserving our past and memory and reproducing it vividly. Likewise, the introduction of photography in education has provided the opportunity to broaden the view of monotony of learning and physical and spatial experiences. Photographs were posted in textbooks, and they began to diversify by showing vividly diverse the real world, escaping from the text-centered structure which was in the former forging. From this point on, in this research, as a part of searching for the direction of sophistication of elementary school's “moral” textbooks, we explored the composition and use of photographs in textbooks and directed their developmental direction I will try to search. 휴대폰의 보급과 더불어 과거에는 소수만의 전유물이었던 사진이 대중화되면서 어느 곳이든 장소를 불문하고 사진 찍는 사람을 쉽게 발견할 수 있다. 이러한 사진의 대중화는 우리의 과거와 기억을 손쉽게 저장하여 생생하게 재현함으로써 우리의 생활을 풍요롭게 하고 있다. 마찬가지로 교육에서의 사진의 도입은 학습의 단조로움과 신체적․공간적 경험의 한계를 벗어날 수 있는 계기를 마련해주었다. 사진이 교과서에 실리게 되면서 이전의 단조로웠던 텍스트 위주의 구성에서 벗어나 현실세계를 생생하고 다양하게 보여줌으로써 다채로워지기 시작했다. 이와 같은 점에서 본 연구는 초등 『도덕』 교과서의 세련화 방향 모색의 일환으로 교과서 내에서 사진의 효율적 구성 및 활용 방안에 모색하고, 그 발전적인 방향을 탐색하고자 한다.

앱 저작도구를 이용한 교육용 앱개발 연구

김은수,박준석 한국디지털정책학회 2012 디지털융복합연구 Vol.10 No.5

무용음악의 새로운 정의와 분류

김은수 한국무용교육학회 2022 韓國舞踊敎育學會誌 Vol.33 No.1

The purpose of this study is to present a fundamental standard for dance music research by suggesting a new definition of dance music and classifying it. Through this research, it has been proven that dance music includes all sounds from traditional to modern digital sound to express dance. Therefore, this study newly defines dance music as ‘total sounds used in dance’ and classifies it into four categories: ‘Music’, ‘Voice’, ‘Soundscape’, and ‘Effect sound’ based on the unique characteristics of dance. Each of the four categories has subcategories. ‘Music’: The temporal, spatial, vigorous, and visual image music. These are considering the movement characteristics and the function of dance music. ‘Voice’: song, narration, mouth noise, and shout. These can be conveyed through the voices of the dancers as well as the singers. ‘Soundscape’: space sound for describing space, and ambient sound for the environment. ‘Effect sound’: on-site sound, sound effect, and visual sound.

로잔 운동에 나타난 복음주의 선교학

김은수 전주대학교 사회과학연구소 1999 社會科學論叢 Vol.15 No.-

뉴럴 컴퓨터 응용기술 현황

김은수 한국통신학회 1992 한국통신학회 학술대회 및 강연회 Vol.1992 No.-

LCTV 공간 광 변조기의 Polarization Encoding을 이용한 Perceptron의 광학적 실현

김은수 한국통신학회 1991 한국통신학회 전기통신학술연구과제 Vol.- No.-

선교적 교회와 에큐메니칼 역사

김은수 한국기독교학회 선교신학회 2014 선교신학 Vol.36 No.-

에큐메니칼 역사에서 선교적 교회를 위한 토론은 계속되어 왔다. 국제선교협의회가 1921년 창립된 이래 교회의 선교적 의무가 주요 토론의제였고, 1948년 암스테르담에서 세계교회협의회가 창설되면서 이 두 기구의 통합을 위해서 더욱 구체화되었다. 따라서 이 논문은 1961년 뉴델리에서 IMC로 대변되는 ‘선교’와 WCC로 대표되는 ‘교회’가 기구적 일치를 이루는 역사를 먼저 다루고, 선교적 구조를 위한 토론의 역사를 살펴봄으로써 선교적 교회의 신학적 근거와 그 핵심 내용을 밝혀서 오늘날 선교적 교회 논의에 기여하고자 한다.WCC 중앙위원회는 두 기구의 일치에 대한 재평가를 실시하여 ‘선교와 일치를 위한 교회의 소명’이라는 ‘롤(Rolle)선언문’을 채택하고, 일치를 위한 초안을 1957년에 제안하였다. 이를 WCC 중앙위원회는 1957년, IMC는 1958년 가나 총회에서 각각 수용함으로써 두 기구의 일치가 공식적으로 인정되었다.‘교회의 선교적 구조’에 대한 에큐메니칼 토론은 각 대륙별로 진행되었다. 먼저 ‘서유럽연구그룹’은 1965년 1차 연구를 마무리하여『구조원리로서의 선교』라는 보고서를 내었고, 이를 바탕으로『선교적 교회구조를 위한 투쟁 안에 있는 타자를 위한 교회』(Die Kirche für andere im Ringen um Strukturen missionarischer Gemeinden)를, 북미에서는『세계를 위한 교회』(Die Kirche für die Welt)를 출간하였다. 아시아 교회는 플레밍과 라이트가 각 지역에서 보내온 일부자료를 토대로 『선교적 교회를 위한 구조』를 1964년 공동집필하였다.선교적 교회를 위한 에큐메니칼 토론의 신학적 기여는『구조원리로서의 선교』이며, 교회론의 핵심인 ‘타자를 위한’ 명제는 본회퍼(D. Bonhoeffer)에서 비롯되었다.『타자를 위한 교회』는 샬롬(Schalom)이라는 성서적 개념으로 집약되며 이것은 후켄다이크(J. C. Hoekendijk)에 의해 발전되어 전통적인 ‘하나님-교회-세계’의 구조가 ‘하나님-세계-교회’로 바뀌게 되었다. This paper is to examine a short history of how both the missionary work representing as IMC(International Missionary Council) in 1961, New Delhi and the churches representing as WCC(World Council of Churches) were integrated into one organization, and a short history of discussion for the Missional Church since the integration of both organizations. The discussion for Missional Churches in ecumenical history have been raised ceaselessly. Specially, the missionary duty of churches has been a main issue for discussion since IMC was instituted in 1921. And it has materialized as bringing the issue for integration with IMC steadily after the conference was held by ‘Faith and Order’ and ‘Life and Work’ together in 1938, Utrecht.Although the ecumenical history was started concretely after WCC was instituted in 1948, Amsterdam, there were not any tangible results of integration with the churches and missionary work. Also, they still existed separately in two organizations because there were many different viewpoints between them. Even if IMC was closely connected with WCC, there were some problems to make it difficult and not to be solved for the integration before the Whitby’s general meeting in 1948, Canada. As a result, IMC could not formally participated in the establishment of WCC in 1948. However, both WCC and IMC were integrated completely in 1956, Herrenalb.This integration was positively regarded as both the missionary work and churches symbolically became one, but there was a criticism of opponents insisting that the missionary work will be a secondary issue of churches. With regard to the integration of IMC and WCC, Lesslie Newbigin emphasized the necessity of new paradigm for missionary work and the combination of churches, saying “the whole Church, with one Gospel of reconciliation for the whole world.”The missionary structure of churches, which is based on missio Dei in the Bible, should be ‘the whole life of the Church’ as well as ‘the Life of the whole Church’ as a disciplinant of missio Dei. The ultimate contribution about ecumenical studies for Missional Churches is the missionary work as a structural principle, and it is from the ecclesiology by D. Bonhoeffer, who presented an important issue for theological discussion. That issue is ‘the church for others.’ D. Bonhoeffer tried to understand pro me(for me), which is a slogan of religious reformation into pro nobis(for us) and pro nobis into pro aliis(for others). His understanding for churches was taken as the meaning of Shalom in a biblical notion. J. C. Hoekendijk made its notion much clearer. Shalom to him was because of a social matter for human communities transcending the individual salvation. Consequently he insisted that the churches should not be separated from the world, which is with God, and should aim at ‘ecumenical,’ that is, oikoumene. So the focal point of God’s plan is found in the world, not in the church, for the church is defined as a part of the world.

연상메모리를 이용한 적응 광패턴인식 시스템

김은수 光云大學校 1991 論文集 Vol.20 No.-

본 논문에서는 단층 perceptron 모델의 낮은 오류 교정 능력을 해결하기 위해 연상 메모리를 도입함으로써 아라비아 숫자의 짝ㆍ홀수를 판별할 수 있는 단층 perceptron에 근거한 새로운 적응 광패턴 인식 시스템을 제안, 실험하였다. 여기서, 단층 perceptron은 상용 LCTV를 이용하여 비선형 양자화 방법과 편광 인코딩 방법(polarization encoding)으로 구현하였으며 연상 메모리인 Hopfield모델은 2차원 모델로 확장, multifocus holographic lens(hololens)를 이용하여 광학적으로 구현하였다. 컴퓨터 시뮬레이션과 광학 실험 결과로부터 오류 및 부분 입력에 대한 정확한 패턴 분류가 됨을 확인함으로서, 본 논문에서 제안한 적응 패턴 인식 시스템이 실제로 영상 처리, machine vision, 패턴 인식등의 분야에 응용이 가능함을 보였다. In this paper, we discuss optical implementations of the new adaptive pattern recognition system based on single layer perceptron and Hopfied associative memory model having error corrective classification capabilities using commercial LCTV spatial light modulator. The single layer perceptron is implemented optically by using the nonlinear quantization and the polarization encoding method and also 2-D Hopfield associative memory is implemented optically by using multifocus holographic lens(hololens). In our experiments, the perceptron is used to learn and classify input patterns of Arabic even and odd numbers and the Hopfield model is used to make pattern completion. Applying the partial and erroneous input patterns to this system, it is shown experimentally that the proposed system can classify the patterns to the right classes correctly. Through the computer simulation and good experimental results, it is known that the proposed system have higher error corrective classification capabilities than the conventional perceptron model, so the proposed system can be used for the more practical applications such as image processing, machine vision and pattern recognition systems.

文化保守主義與電視曆史劇《雍正王朝》

김은수 한국중국학회 2012 國際中國學硏究 Vol.15 No.-

1999年, 從元旦到春節, 中央電視대在第一套黃金時間播척了根據作家二月河的長篇歷史小說《雍正皇帝》改編的44集電視歷史劇《雍正王朝》. 電視歷史劇《雍正王朝》播척之後, 學術界, 藝術界, 觀衆中引起的廣汎而强烈的反響. 這個原因與當前中國社會文化背景的有關. 《雍正王朝》塑造了"國家至上", "改革皇帝"的雍正. 劇中雍正的所作形象, 處於世紀之交的中國, 反映척對中國社會文化轉型期척現的一些問題的反思. 隨著開革開放的推行, 社會經濟體製與人的觀點髮生了鉅大變化. 西方的價値觀點和社會思潮湧入, 開拓了人們的視野, 引起了人們對國家, 民族的憂患意識和價値觀點的變化. 這種主張認爲中國傳統文化是落後的, 影響現代化進程的原因就在於中國過於深厚的傳統文化. 在內外比較的反差中, 最滋長"全盤西化"的主張, 對中國傳統文化和儒家的否定在整個"文化熱"中仍占主導地位. 但1989年春夏之交髮生鉅變後, "文化保守主義"逐漸顯示척對於激進主義的優越性. 隨著時間進入90年代, 導緻文化保守主義思潮急劇膨脹. 電視歷史劇《雍正王朝》是誕生在這樣一種文化轉型, 文化觀點髮生선變的社會背景之下的. 隨著改革步伐的加大, 改革進程的深化, 一些過去在舊體製下不甚明顯的興利除弊與反腐倡廉等的矛盾和問題浮척水麵, 這使得老百姓更加迫切地關註政治, 尤其是國家的作用. 《雍正王朝》展示的"推行新政, 振興國家"的精神, 是與當前"改革開放, 振興中華"的時代精神極爲一緻, 與當前的社會文化思潮十分投緣. 人們從《雍正王朝》中的雍正, 想到現實生活中的種種書麵, 想到自己週圍生活中髮生的各種腐敗和種種改革以及改革的艱難. 人們更樂意在熒屛上見到旣有雄心又有魄力的改革家. 但在某些地方, 還眞能引起我們的深思, 就是缺少對封建皇權的批判意識. 因爲흔多的觀衆不但從《雍正王朝》這部歷史劇會中學到了歷史知識, 還在封建文化對現代生活的無意識蔘透, 會影響人們價値觀點.