바이러스성 크루프로 입원하는 소아 환자의 역학적 특성과 임상적 중증도 평가

전인수,조원제,이정민,김황민,Jeon, In Soo,Cho, Won Je,Lee, Jeongmin,Kim, Hwang Min 대한소아감염학회 2018 Pediatric Infection and Vaccine Vol.25 No.1

Purpose: In this study, the clinical and epidemiological characteristics of patients admitted for viral croup were analyzed to evaluate disease severity based on the organism that caused the infection. Methods: We retrospectively reviewed the medical records of 302 patients who were admitted to the Department of Pediatrics at the Wonju Severance Hospital between May 2013 and December 2016 for viral croup. Patients who showed positive results on multiplex polymerase chain reaction were subsequently diagnosed with respiratory virus infection. The Westley scoring system was used to evaluate the severity of viral croup. Results: Of the 302 patients, 149 were admitted due to severe viral croup, including 88 boys and 61 girls, with a boy-to-girl ratio of 1.44:1. About 110 cases of parainfluenza virus infection have been reported, which accounted for almost half of the total cases. The other identified viruses included influenza virus, human rhinovirus, and respiratory syncytial virus. Analysis of the association between severe viral croup and causative pathogen revealed that only parainfluenza type 2 virus showed a significantly high risk. Parainfluenza type 2 virus did not show an age-based difference in frequency but showed relatively a higher frequency of infections during the summer and fall. Conclusions: In this study, parainfluenza virus type 2 was the only virus associated with severe viral croup. To facilitate proper preventive management, treatment, and prognosis evaluation of viral croup, prospective and multicenter studies should assess the additional variables and the severity of the virus. Additionally, further studies should be conducted to assess age-dependent influences, as well as the regional and seasonal incidence of viral infection.

영업직원의 솔루션지향성이 영업성과에 영향을 미치는 심리적 프로세스

전인수(In Soo Jeon),정종식(Chong Sik Chung) 한국경영학회 2006 經營學硏究 Vol.35 No.5

공연예술 중관람자와 경관람자의 관람의사결정과정의 차이에 관한 연구

전인수(Jeon In soo),최광수(Choi Kwang soo) 한국상품학회 2016 商品學硏究 Vol.34 No.2

문화예술이 창조산업으로 자리매김 된 이후 문화예술마케팅에 대한 관심이 높아지고 있다. 문화예술마케팅은 문화마케팅과 예술마케팅으로 나눌 수 있는데 전자는 기존마케팅의 연장선에서 비교적 많은 연구가 이루어지고 있으나 후자인 예술마케팅은 그렇지 못하다. 본 연구는 예술소비자, 즉 관람자를 분석하여 실천 가능한 예술마케팅을 제안하려는 의도에서 시작되었다. 관람자연구는 중관람자와 경관람자로 나누고 이들의 프로파일을 알아보는 연구와 이들의 관람의사결정과정을 분석하는 연구로 나누어지는데, 이 연구는 후자에 속한다. 가설추론의 이론적 근거는 경험향유이다. 경사용자는 일반제품처럼 예술을 소비의 대상으로 보지만 중사용자는 예술을 경험향유의 대상으로 보기 때문에 포괄적 의사결정과정인 “문제인식→정보탐색→대안평가→구매→구매 후 평가”에서 차이가 날 것으로 보아 가설을 설정하고 공연예술을 대상으로 검증하였다. 검증결과 중관람자와 경관람자는 관람의사결정과정에서 상당히 큰 차이를 보이는 것으로 나타났다. 따라서 예술마케팅은 경험향유를 중심으로 프레임을 짤 수 있는데, 구체적으로 다음과 같이 제안 한다; 클럽 혹은 커뮤니티마케팅, SNS마케팅, 작품중심 마케팅, 예술관 라운지 마케팅, 큐레이션 마케팅 등이다. Nowadays, there are increasingly interesting in the culture &art marketing since being designated as creative industries by Korean Government. The culture & art marketing can be broadly classified as culture marketing and art marketing. There are many scholars, articles, and books about culture marketing owing to the easy extension of marketing mix. But art marketing is few. So there is strong necessity for the art marketing. The necessity can be solved by this study. This paper focus on studying the difference between decisionmaking process of heavy and light audience in performing art. Key concepts and theory as follows: The audience decision making process is problem recognition→ information search→ alternative evaluation→ purchase→ post-purchase evaluation. A theory of this paper is based on spiritual experience; it is spiritual and soul arousal in the experience of art. Based on the testing hypothesis, we can propose one art marketing frame; club/community marketing, SNS marketing, quality art marketing, theater loungemarketing, curationmarketing.

브랜드 명품화의 3단계 모델: PPCA 모델

전인수 ( In Soo Jeon ),김은화 ( Eun Wha Kim ) 한국소비자학회 2005 소비자학연구 Vol.16 No.1

The objective of this study is to suggest the brand equity model to define, analyze and manage reputation brand. The reputation brand exactly isn`t able to explained by the existing Keller`s model that defines general brand and suggests strategic ideas. Keller`s model composes of the awareness and image defined as attitude of brand attributes. But customer`s strong preferences of a brand owing to its symbolic appeal is a very important characteristic of reputation brand. Authors suggest the new model based on the attitude function theory and need-hierarchy theory. The attitude function of a brand perceived by target customers make them have strong preferences for that brand. The premium of reputation brand is based on the knowledge and utilitarian function theory. The prestige and charisma is based on impression management and ego-defensive function. The new model names PPCA model (P : premium, P : prestige, C : charisma, A : awareness). PPCA model is three-stage model that is introduction, growth and leader stage. The reputation brand in introduction and growth stage is premium brand and prestige brand; and charismatic brand is in leader stage. Also PPCA model says that Korean brand is in the introduction stage, that is, premium brand.

김교신의 ‘조선산 기독교’ : 그 의미, 구조와 특징

전인수(Jeon In-Soo) 한국기독교역사연구소 2010 한국기독교와 역사 Vol.33 No.-

기존 연구를 통해 조선산 기독교의 대체적인 모습은 밝혀졌지만 아직도 연구자들 사이에서 조선산 기독교가 무엇인지에 대한 의견의 불일치가 존재한다. 그중 조선산 기독교가 ‘조선적 기독교’를 의미하는지, 아니면 ‘기독교적 조선’을 의미하는지는 중요한 논쟁점이다. 필자는 ‘조선산’이라는 용어를 김교신이 어떤의미로 사용했는지에 착안하여 조선산 기독교의 의미, 구조, 그 특징을 추적하였다. 이를 통해 기존 연구의 논쟁점도 해소하고자 노력하였다. 김교신은 ‘조선산’이라는 단어를 자신의 글에서 총 3번, ‘조선산 기독교’라는 단어는 단 한번 사용하였다. 그는 조선산을 조선에서 난, 조선에서 만들어진, 혹은 조선에서 배출된이라는 뜻으로 사용하고 있다. 그렇게 본다면 조선산 기독교도 조선에서 난 기독교, 조선에서 만들어진 기독교라는 의미를 갖는다. 이를 영어로는 ‘Christianity born in Korea’라고 할 수 있다. 조선산 기독교는 조선에서 산출된 기독교이기 때문에 다른 나라의 기독교와는 다른 특이성을 갖는다. 김교신은 이러한 특징을 ‘조선 김치 냄새나는 기독교’라고 표현하였다. 조선산 기독교는 ‘성서와 조선’의 접맥, 혹은 ‘성서를 조선에’라는 구도를 가지고 있다. 그는 성서를 읽음으로써 기독교의 진리를 충분히 파악할 수 있다고 생각하였다. 이는 그가 ‘서구 기독교와 조선’이나 ‘서구 기독교를 조선에’라는 구도를 생각하지 않았다는 것을 의미한다. 그는 성서가 말하는 ‘순수한 기독교’와 ‘소위 기독교’를 구분하였다. 김교신에게 있어 서구 기독교는 교회주의에 기형화한 기독교로서 기독교의 원형이 아니라 극복의 대상이었을 뿐이다. 서구 기독교를 비판적으로 인식했기 때문에 김교신은 서구교회의 조선 이식(移植)에도 반대하였다. 그는 조선교회가 미국교회로부터 경제적으로뿐만 아니라 정신적으로 자립하길 원했다. 그러나 김교신이 기독교 전통 모두를 거부했던 것은 아니다. 그는 초대 기독교, 예수의 기독교는 긍정하였고, 예수-바울-어거스틴-루터 등은 성서의 진리를 제대로 천명했다고 생각하였다. 우찌무라의 무교회주의에 대해서도 그는 본연의 복음과 그리스도의 복음 자체를 선양하였다고 높이 평가하였다. 조선산 기독교는 크게 네 가지 정도의 특징을 가지고 있다. 첫째는 성서의 진리가 조선어로 표현된다는 점이다. 둘째는 조선의 환경, 즉 조선의 땅과 문화, 자연에 접맥되고 체화된 기독교라는 특징을 갖는다. 세 번째는 일상생활 속에서 경험된 성서적 진리를 조선의 것으로 쉽게 표현하는 기독교라는 특징을 갖는다. 마지막으로는 성서를 공부하고 강해하는 방식도 조선의 전통을 계승한 ‘구조선식’이었다는 점이다. 이러한 조선산 기독교의 모습은 「성서조선」에 잘 드러나있다. 결론적으로 조선산 기독교는 서구적 기독교의 이식 과정 없이 성서만으로 하나의 토착 기독교를 산출해 내는 또 하나의 ‘조선적 기독교’라고 평가할 수 있다. 그의 조선산 기독교는 성서를 통해 사도적 기독교를 조선에 구현하려는 독특한 구조를 가지고 있었기 때문에 처음부터 제도적 교회는 논의의 대상에서 제외되었다. 곧 그의 조선산 기독교는 성서와 조선이라는 두 축을 견지함으로써 교회라는 매체가 없이도 구현 가능한 구조를 가지고 있었던 것이다. 이는 보수적 조선교회의 반대에 직면하기도 했지만, 일제말 민족과 신앙의 정체성 모두를 지켜 나갈 수 있는 유일한 구조였다. Studies on “Chosun (which Korea was called during the Chosun dynasty and the Japanese reign)-san Christianity” started to blossom in the mid-1990's. Since then, research has revealed what was the approximate structure of Chosun-san Christianity, but there still exists considerable disagreement among scholars on what Chosun-san Christianity really is. Whether it means “Koreanized Christianity” or “Christianized Korea” is still in dispute. This article focuses on demonstrating the meaning, structure, and characteristics of Chosun-san Christianity, especially delving into the term “Chosun-san” used by the Korean Christian leader of a non-church group, Kim Kyo-shin. In his writings, he used the term “Chosun-san” three times and ‘Chosun-san Christianity’ once. According to him, “Chosun-san” means “born in Chosun” or “made in Chosun.” In this sense, Chosun-san Christianity also has the meaning of Christianity born in Chosun or made in Chosun. Since Chosun-san Christianity indicates Christianity only originating in Chosun, it fundamentally differs from those in other cultures or countries. He expressed this idea explicitly with the phrase, “Christianity with Chosun kimchi odor.” His Chosun-san Christianity has a distinct structure. Its main idea is to connect the Bible with Chosun or give the Bible to Chosun. He believed that by reading the Bible Chosun people could encounter the truth of God. This also indicates that he didn't approve of Chosun intermingling with or being influenced by Westernized Christianity. He distinguished “so-called Christianity” from “genuine Christianity,” which the Bible talks about. For him, Westernized Christianity was distorted, manipulated by churchism. It already lost its authenticity and became something to overcome. Since he criticized Westernized Christianity, it was natural for him to refuse to transplant the Western church to Chosun. He wanted Chosun Christianity to be independent from the Western Church, especially the American Church, both financially and spiritually. However, he didn't deny all of Christian tradition. He acknowledged early Christianity. He thought Jesus, Paul, Augustine, and Luther were the ones who proclaimed the truth in a right way. He also thought highly of Uchimura's non-church movement for the way that he promoted the original Gospel of Christ through the Bible. Chosun-san Christianity has four distinct characteristics. First, the truth of the Bible should be expressed in the Korean language. Second, it is Christianity that is incarnated in Chosun's land, culture, and nature. Third, it is Christianity plainly expressed in the daily lives of Chosun people. Fourth, it exhibits a unique method of studying the Bible that is very similar to that of Seodang, a traditional education system of the Chosun dynasty. These four characteristics are well revealed in Sungseo Chosun, the Christian magazine Kim published. In conclusion, Chosun-san Christianity is one specific kind of Koreanized Christianity which didn't experience the transplant process of Westernized Christianity. Kim's Chosun-san Christianity’s unique structure was to fulfill genuine Christianity through the Bible, so western church was not taken into account from the beginning. In other words, since his Chosun-san Christianity maintained two axes, which are the Bible and Chosun, it could be completed without institutional church. In consequence, it had to confront the objection of the Chosun Church, but it was the only structure able to maintain the original identity and faith of Christianity under the Japanese reign.

내부화된 시장에서 지각된 마케팅노력, 몰입, 모니터링 및 행동의향간의 영향

전인수 ( In Soo Jeon ),이진기 ( Jin Kee Lee ) 한국소비자학회 2003 소비자학연구 Vol.14 No.1

This study examines the reciprocal influence between buyer and seller in the internalized market. The market becomes internalized by membership and relationship marketing. Arndt(1979) suggests that in the traditional market buyer-seller interaction can be explained by stimulus-response mechanism, but in the internalized market better explained by reciprocal influence mechanism. In the internalized market buyer gets committed seller`s offerings, and he thinks he is a principal. The buyer-seller relationship gets changed into principal-agency relationship, so buyer monitors agent`s behaviore. If the agent`s performance monitored confirms principal`s expectations, he will get behavioral intentions more favorably. The data collected in member`s club and analized by LISREL. The results say that in the internalized market buyer-seller interaction can be explained by reciprocal influence mechanism based on the agency theory and role theory.

김교신의 일기 연구: 삶에 대한 그의 철학과 그 구현 형태

전인수(In-Soo Jeon) 연세대학교 신과대학(연합신학대학원) 2018 신학논단 Vol.92 No.-

The purpose of this study is to examine Kim Kyoshin’s journal historically and his philosophy of life and spirit of Christianity penetrating through the journal. The reason this author intends to look into Kim Kyoshin’s philosophy of life and Christian view of world with his journal is that this researcher has academic interest in considering his journal in the perspective of church history and also believes that his philosophy of life will play roles as religious criteria for Christians in Korea. This article stresses not only historical consideration which is the original mission of church history but also practical theology to seek the alternatives of Korean church. There has been no research on Kim Kyoshin’s journal up until now. Despite that, the recent publication of 『Kim Kyoshin Il-bo』’s translation can be evaluated highly just as it is. While developing discussion here, this author sets force the opinion that it is needed to reconsider the popular view that Kim Kyoshin burnt Il-bo (日步) and also Kim Kyoshin’s Ii-il-il-saeng (一日一生, one day, one life) was not just because of Uchimura Kanzo’s influence. Kim Kyoshin’s journals can be formally divided into two types: private journals, Il-bo, and open ones, Seongseo Tongsin (城西通信, News from the West of Seoul) and Seongjo Tongsin (聖朝通信, Bible and Chosen News). Out of 30 or journals, only two Il-bo are left now. They formed Kim Kyoshin’s inner space as the only field where he could unfold his thoughts with no constraints during the Japanese colonial era. Meanwhile, his open journals published on Seongseo Chosen serially tended to be more public and significantly contributed to the formation of directivity and identity of non-churchism and also the subscribers’ religious and spiritual growth. Examining Kim Kyoshin with his philosophy of life penetrating his journals, we can find three points of transition which are the 1910’s, 1920’s, and 1930’s approximately. Kim Kyoshin was considerably influenced by ‘Hak-yi-seong-in (學以成人, becoming a Confucian whole being through learning)’ which is the Confucian view of the world in the 1910’s, Uchimura Kanzo’s ‘Ii-il-il-saeng’ (一日一生, one day, one life) in the 1920’s, and ‘O-nuel-sal-yi (living today only, 今日生活)’ which is Ryu Yeongmo’s philosophy in the 1930’s. Kim Kyoshin did make efforts to realize his beliefs in his life concretely, and this can be summarized as his endeavoring for life according to one’s faith, all believers’ priesthood, and invisible church. The purpose of this study is to examine Kim Kyoshin’s journal historically and his philosophy of life and spirit of Christianity penetrating through the journal. The reason this author intends to look into Kim Kyoshin’s philosophy of life and Christian view of world with his journal is that this researcher has academic interest in considering his journal in the perspective of church history and also believes that his philosophy of life will play roles as religious criteria for Christians in Korea. This article stresses not only historical consideration which is the original mission of church history but also practical theology to seek the alternatives of Korean church. There has been no research on Kim Kyoshin’s journal up until now. Despite that, the recent publication of 『Kim Kyoshin Il-bo』’s translation can be evaluated highly just as it is. While developing discussion here, this author sets force the opinion that it is needed to reconsider the popular view that Kim Kyoshin burnt Il-bo (日步) and also Kim Kyoshin’s Ii-il-il-saeng (一日一生, one day, one life) was not just because of Uchimura Kanzo’s influence. Kim Kyoshin’s journals can be formally divided into two types: private journals, Il-bo, and open ones, Seongseo Tongsin (城西通信, News from the West of Seoul) and Seongjo Tongsin (聖朝通信, Bible and Chosen News). Out of 30 or journals, only two Il-bo are left now. They formed Kim Kyoshin’s inner space as the only field where he could unfold his thoughts with no constraints during the Japanese colonial era. Meanwhile, his open journals published on Seongseo Chosen serially tended to be more public and significantly contributed to the formation of directivity and identity of non-churchism and also the subscribers’ religious and spiritual growth. Examining Kim Kyoshin with his philosophy of life penetrating his journals, we can find three points of transition which are the 1910’s, 1920’s, and 1930’s approximately. Kim Kyoshin was considerably influenced by ‘Hak-yi-seong-in (學以成人, becoming a Confucian whole being through learning)’ which is the Confucian view of the world in the 1910’s, Uchimura Kanzo’s ‘Ii-il-il-saeng’ (一日一生, one day, one life) in the 1920’s, and ‘O-nuel-sal-yi (living today only, 今日生活)’ which is Ryu Yeongmo’s philosophy in the 1930’s. Kim Kyoshin did make efforts to realize his beliefs in his life concretely, and this can be summarized as his endeavoring for life according to one’s faith, all believers’ priesthood, and invisible church.

소비재 거래에 있어서의 거래비용 이론의 적용에 관한 연구

전인수(In Soo Jeon) 한국경영학회 1992 經營學硏究 Vol.22 No.1

거래비용이론에 대해서 많은 연구가 있어 왔으나 산업재 거래나 조직이론에 국한돼 있다는 점에 착안하여 본 연구는 시작되었다. 산업재 거래와의 비교를 통해 소비재 거래에다 거래비용이론을 적용할 경우 어떤 점이 달라지는 지를 살표보았는데 요약하면 다음과 같다. 거래비용으로서 교섭비용이 강조되고, 자산특유성으로 인한 거래비용의 발생정도는 낮으며 오히려 성과측정의 어려움 때문에 거래비용이 많이 발생한다. 또한 제한된 합리성과 기회주의라는 인간행동에 대한 가정도 달라질 수 있다. 끝으로 이러한 차이점에 근거하여 발생한 거래비용을 소비자들을 단골거래, 대리지표, 교섭기법 등을 통해 줄이려고 노력하는지를 살펴보았다.

ROCSI: 고객만족투자 과연 효과 있는가?

전인수(In Soo Jeon),김현정(Hyun Jung Kim) 한국마케팅학회 2005 마케팅연구 Vol.20 No.3

‘성서조선사건’의 재검토

전인수(In Soo Jeon) 한국기독교학회 2021 한국기독교신학논총 Vol.122 No.-

본고는 ‘성서조선사건’을 재검토하는 데 목적을 두었다. 왜냐하면 성서조선사건의 발단이 된 필화사건과 사건의 전개인 압수 수색에 대해서는 어느 정도 정리가 되었으나 사건의 핵심이라고 볼 수 있는 범죄 혐의, 고등경찰의 취조 내용, 수감자들의 감옥 생활, 불기소 원인 등은 역사적으로 그 정리가 미진한 채로 남아있기 때문이다. 특히 성서조선사건에서 가장 논란이 되는 부분은 서대문형무소에 마지막까지 수감되었다가 석방된 이들이 몇 명이었으며, 그들은 누구였고, 수감 기간은 얼마 동안이었는지에 대한 것이다. 이에 본고는 성서조선사건에 대한 자료들을 종합적으로 고찰하여 그동안 명확하게 규명되지 않고 있었던 사건의 전모를 역사적으로 정리하였으며, 학계에서 논쟁점으로 존재하고 있던 수감자의 인원 및 수감 기간, 수감자의 이름 등을 최대한 규명하여 기존 통설을 수정하였다. The purpose of this article is to re-examine the Bible and Chosen Incident. While the serious slip of the pen and the confiscation have been studied considerably, the core parts of the incident including the criminal charges, the contents of interrogation by higher police, the prison life and the cause of non-prosecution have not been scrutinized thoroughly. In particular, the most controversial parts in the Bible and Chosen Incident would be who were the last to be released from the prison, how many they were and how long they were imprisoned. So this article focuses on clarifying the full aspects of the incident which have not been determined so far by comprehensively analyzing the data on the Bible and Chosen incident. It also tries to revise the existing general theory by specifying the number and the names of the imprisoned people and the duration of their imprisonment that have been under controversy in the academic field.