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固體間 不均-反應의 速度論 硏究. 高嶺土의 뮬라이트化反應
이희철,손은산,이익춘,Hee Cheol Lee,Eun San Sohn,Ikchoon Lee 대한화학회 1982 대한화학회지 Vol.26 No.5
精製한 高嶺土와 ${\alpha}$-$Al_2O_3$을 枕降法에 의해 10${\mu}$ 이하의 것만 포집하여 이 두 물질을 3A-2S의 比率로 혼합하여 高溫인 1350 ~ 1450$^{\circ}$C에서 燒成하여 反應速度를 測定하였다. 速度의 測定結果는 Jander의 式에 잘 맞았으며 Jander式의 修正式들이 만족할만한 결과를 주지 못하였다. 鑛化劑(mineralizer)를 넣었을 때는 같은 溫度에서 收率이 15% 정도 높았고 活成化 에너지는鑛化劑 를 넣지 않았을 때의 142kcal/mol보다 적은 90kcal/mol로反應 이 쉽게 진행됨을 보여 주었다. Purified kaolin and ${\alpha}$-$Al_2O_3$ particiles which are less then 10${\mu}$ in diameter were collected through sedimentation and mixed in the ratio of 3A-2S and then its reaction rates were measured at temperatures 1350 to 1450$^{\circ}$C. The kinetic data were correlated with Jander's equation, but not with modified Jander's equation. With mineralizer added, yield increased about 15% and activation energy decreased from 142kcal/mol to 90kcal/mol.
이희철(Hee Cheol Lee) 한국기독교학회 2017 한국기독교신학논총 Vol.104 No.-
본 논문은 치료적 관계에서 발생하는 저항을 다루고 있다. 저항에 대한 치료적 접근은 다양할 수 있다. 상담치료에서 저항을 부정적으로 보는 견해가 일반적이다. 지배적인 심리적 관점에서 볼 때 저항은 치료적 과정에 방해가 되거나 저항 자체가 치료적이기보다는 파괴적이다. 지배적인 심리적 관점은 세 가지 전제를 가지고 있다. 첫째는 저항이 주로 내담자가 취하는 부정적 행위라는 것이다. 둘째는 저항이 치료과정을 지연시킨다는 것이다. 셋째는 이해와 수용이 저항하는 내담자에게 취하여야 할 치료적 접근이라는 것이다. 그러나 본 논문에서는 저항이 인간관계의 현재 상태를 알려주는 신호 역할을 하고 내담자가 취하는 부정적이고 파괴적인 행위이기보다는 대화를 계속하도록 호소하는 실존적 요구라고 주장한다. 그래서 저항은 치료를 해체시키기보다는 치료에의 적극적 참여 표현이라고 주장한다. 이러한 논지를 논하기 위해 마르틴 부버의 ‘너와 나’ 철학에 근거한 ‘대화적 치료’를 연구하고 설명한다. 대화적 치료의 관점에서 볼 때 저항은 자기 방어로 정의할 수 있다. 또는 관계에서 벌어질 수 있는 관계적 현상일 수 있다. 저항은 또한 실존적인 만남일 수 있다. 본 논문은 제시된 사례를 분석하면서 저항이 대화를 지속하자는 실존적 요청임을 논하고 있다. 실존적 요청으로서 저항임을 수용하면 목회상담사는 저항에 대한 치료적 접근이 기존의 치료적 접근과 다를 수 있음을 제시한다. This article is about resistance that takes place in therapeutic relationships. It is plausible that therapeutic approaches to resistance differ from each other. It indicates that resistance has been regarded as negative and destructive against therapeutic processes from a mainline psychological perspective. Three premises are dominant in this perspective. One is that resistance is mostly a client’s negative behavior. Another is that it causes delayed therapeutic process. The other is that understanding and acceptance are appropriate therapeutic approach to clients who show resistance. It is suggested in this article, however, that resistance is a sign to inform status of human relationships and a existential call to continue dialogue rather than a destructive and negative acts of clients. It also suggests that resistance is a way of participation in therapy rather than of breakup of therapy. In order to articulate this suggestion, dialogical therapy, which drawn from Martin Buber’s philosophical and anthropological ideas of “I and Thou,” is explored and investigated. From a dialogical therapeutic perspective, resistance can be defined as self defensive one, relational one that takes place in relationships, or existential encounter. This article argues that resistance is a existential call to continue dialogue as proven in the case analysis. In conclusion, pastoral therapeutic implications drawn from this argument are suggested.
이희철(Hee Cheol Lee) 한국기독교학회 2013 한국기독교신학논총 Vol.86 No.-
This article shows the reality that people live together but do not acknowledge each other in their own existence. Because of this reality, society is vulnerable to violence, suicide, and homicide. In order to give a pastoral response to this critical reality, this article addresses relationality of reconciliation and hospitality. It is claimed that hospitality is not a way to reconciliation, but an expression of reconciliation. Through the lens of Emmanuel Levinas and Charles Taylor, this article stresses upon hospitality as an expression of reconciliation. Hospitality as an expression of reconciliation is discussed in three different realms: ``conditional hospitality``. ``narcistic hospitality``, and ``unconditional hospitality``. These three different realms of hospitality are to be expressions of reconciliation, not conditions for reconciliation. This article advocates unconditional hospitality without neglecting the significance of conditional hospitality and narcistic hospitality. This article concludes with pastoral theological suggestions, relying upon Levinas and Taylor. In order to promote hospitality in ministry and counseling context, this article suggests concluding three remarks: ``recognition``, ``joyful responsibility``, and ``questioning``.
목회상담에서 예술을 어떻게 이용할까?: 예술작품 분석을 통한 상담적 의미 연구
이희철 ( Lee Hee Cheol ) 한국목회상담학회 2016 목회와 상담 Vol.27 No.-
People become bigger and bigger physically but many of them lose health. `Too much,` rather than being beneficial, may be detrimental. The existential claim of `too much` is ironically nothing but `non being.` This is what is going on in Korea. This article appeals for dialogue between pastoral counseling and art in order to respond effectively to this critical situation of Korea. This article presupposes that art and pastoral counseling could respond to the social situation because they begin their work from human reality. Because human reality is the starting point, art and pastoral counseling may play their different creative roles in relation to human life. Art and pastoral counseling may differ from each other in terms of concern and direction, but they share common ground in terms of the hermeneutic approach. The hermeneutic reaction to human reality, which is a gesture of both art and pastoral counseling, leads to expressive reaction. Artistic expression is transcendent while the expression of pastoral counseling is realistic. This article attempts to show the dialogical process of art and pastoral counseling. For instance, this article attempts to have dialogue between art and counseling in order to hold an intimate relationship with the client rather than to hold an observer approach to client. This article shows that artistic experience is coherent with therapeutic attitude. This article also shows that an artistic encounter is coherent with the empathic encounter that often takes place in counseling. It attempts to show that artistic encounter and empathic encounter should re-present the image of God that emerges out of lived human life. The attempt to interact with art and pastoral counseling fundamentally aims to help a person to live out the human image created according to the image of God. This article relies upon Martin Buber`s philosophical implication of dialogue and Emmanuel Levinas` claim of `otherness` in order to write out creative approaches that can be produced from the dialogue between art and pastoral counseling.
이희철 ( Lee Hee Cheol ) 한국목회상담학회 2018 목회와 상담 Vol.30 No.-
Counseling requires a perspective. The perspective determines the way counseling is performed. A perspective determines which technique to use in counseling. Christian counseling is different from other types of counseling because of its perspective. Christian counseling should use a Christian perspective. This article is an attempt to create a dialogue between theology and psychology in order to make Christian counseling more profound. For this dialogue, a case is selected and analyzed through the lens of process theology and social psychology, using John Cobb’s process theology and George Herbert Mead’s symbolic interactionism. Human predicaments may include finitude, shame, and isolation. The presented case, which is embedded with these existential human predicaments is analyzed both theologically and psychologically. As the result of this analysis, three new theological and psychological perspectives are suggested. First, human finitude requires interdependency and makes communal relationships possible. Second, isolation requires a communal attempt to make agape love possible among us because isolation cannot be a personal choice. Third, shame is not a personal emotion but a social signal to call for restoration of broken social bonds through acceptance and love. This article concludes that Christian counseling should be a social practice because of these perspectives. At the end, this article insists that communal responsibility should be demanded because human predicaments are not solely personal.
이희철 ( Hee Cheol Lee ) 한국목회상담학회 2010 목회와 상담 Vol.15 No.-
Shame is a social reality and ritual that is internalized within rather than individually owned emotional entity. This definition of shame is claimed and explained overall, exploring how shame becomes manifest in human context, especially in counseling. Erving Goffman`s discourse of stigma and Helen Lewis` description of shame are chosen in order to promote academic dialogue of shame. This article attempts to promote pastoral gestures for pastoral counseling in which shame is a major but hidden issue. Three pastoral gestures are suggested in the end. They are ``tendency to be shamed``, ``humility``, and ``pastoral questions from human reality``. This article signifies that these gestures are intertwined and inseparable from each other.
이희철 ( Lee¸ Hee Cheol ) 한국목회상담학회 2021 목회와 상담 Vol.37 No.-
This article is to suggest four pastoral counseling processes for trauma survivors. These four pastoral counseling processes are drawn from a pastoral theology of trauma that acknowledges the life of trauma survivors in which life and death co-exist. The first process is called “from bondage to affiliation.” This process is deeply rooted in the hypothesis that both personal identification and psychological status are inter-related within a community with which one is either affiliated or enslaved. Therefore, this first process is drawn from both a pastoral theological perspective and a social psychological perspective. The second process is titled “Remember though others forget!” This process is created from pastoral theological perspectives and neuroscience because it claims that human memory is not only cognitive but also communal and physiological. It argues that Christian community may respond to the responsibility of remembrance by performing Christian rituals such as communion and baptism and participate in survivors’ real life by remembrance. The third process is titled, “Tell your stories over and over again.” This process acknowledges the limitations of narrative therapy but emphasizes the significance of storytelling. This third process suggests precautions for pastoral counselors when they orient survivors to storytelling. The fourth process is called “Be in motion with all your body.” This process suggests a somatic approach for survivors from a physiological and a pastoral theological perspective in order to enhance a dialogue oriented counseling that is limited into cognition.