모기업 협력업체 산업안전보건관리에 대한 인식

이경용,이관형,오지영,서남규,손두익,갈원모,신문진 한국안전학회 2003 한국안전학회지 Vol.18 No.4

This study is planned to investigate the attitude toward the safety and health management of contractor comparry. Under the contract based production system, all of activities including safety and health management in the contractor company are depended upon the contract. How to make contract influence the worker's health of contractor company. Work's health of contractor company can be protected by efforts of company of contract-out and contractor company, especially their safety managers. The modelling of the effective safety and health management system for contractor company should consider the need of safety manager of each company and employer of contractor company. Data is collected from safety managers of 3 contract out companies as electronic and electrical manufacturing industry and 55 safety managers, 57 employers of their contractor companies using self administered survey with structured questionnaire. The most of all respondents want to support from the contract out companies. The most important items supported from contract out company is the information based on the safety information network between each company. Safety manager and employer of contactor company also itemized safety education and training in the supporting system from contract out company. These results can be generalized to survey on the other industries.

Suppression of mast-cell-mediated allergic inflammation by Lindera obtusiloba

( Won Mo Suh ),( Seung Bin Park ),( So Young Lee ),( Hui Hun Kim ),( Kyoung Ho Suk ),( Jun Ho Son ),( Taeg Kyu Kwon ),( Hyun Gyu Choi ),( Seung Ho Lee ),( Sang Hyun Kim ) 영남대학교 약품개발연구소 2011 영남대학교 약품개발연구소 연구업적집 Vol.21 No.-

Mission Ideologies of the African Methodist Episcopal Church During 1880-1910

Won Mo Suh 장로회신학대학교 세계선교연구원 2003 선교와 신학 Vol.11 No.-

Suppression of mast-cell-mediated allergic inflammation by Lindera obtusiloba.

Suh, Won Mo,Park, Seung-Bin,Lee, Soyoung,Kim, Hui-Hun,Suk, Kyoungho,Son, Jun-Ho,Kwon, Taeg Kyu,Choi, Hyun Gyu,Lee, Seung-Ho,Kim, Sang-Hyun The Society 2011 Experimental biology and medicine Vol.236 No.2

<P>Allergic disease is a consequence of exposure to normally innocuous substances that elicit the activation of mast cells. Mast-cell-mediated allergic response is involved in many diseases such as anaphylaxis, allergic rhinitis, asthma and atopic dermatitis. The discovery of drugs for the treatment of allergic disease is an important subject in human health. In this study, we investigated the effect of Lindera obtusiloba water extract (LOWE) on the mast-cell-mediated allergic inflammation and possible mechanism of action using in vitro and in vivo models. LOWE reduced histamine release from various types of mast cells activated by immunoglobulin E (IgE) or phorbol 12-myristate 13-acetate and calcium ionophore A23187 (PMACI). The inhibitory effect of LOWE on histamine release was mediated by calcium signal. LOWE decreased the PMACI-stimulated gene expression of proinflammatory cytokines such as tumor necrosis factor-관 and interleukin-6 in human mast cells. The inhibitory effect of LOWE on the proinflammatory cytokines was nuclear factor (NF)-관B dependent. In addition, LOWE suppressed compound 48/80-induced systemic allergic reaction and serum histamine release in mice and IgE-mediated local allergic reactions. Our results indicate that LOWE inhibits mast-cell-derived allergic inflammation and involvement of calcium, histamine, proinflammatory cytokines and NF-관B in these effects.</P>

시리아 교부 에프렘의 실존적 신학

서원모(Won Mo Suh) 장로회신학대학교 세계선교연구원 2009 선교와 신학 Vol.24 No.-

이 글은 21세기 아시아 신학과 아시아 선교를 위해 시리아 교회의 유산의 중요성을 보여 주고자 한다. 아시아 대륙에 대한 선교의 결실이 미약하다는 사실에 대한 다양한 비판과 성찰에도 불구하고, 과거의 아시아 교회의 풍성한 유산, 특히 시리아, 아르메니아, 그루지야, 콥트, 에티오피아 교회로 구성된 동방 그리스도교의 전통을 활용함으로써 창조적으로 아시아 선교신학을 재구성하려는 노력은 시도되지 않았다. 이 글은 동방 그리스도교 중에서 가장 오래 되고 중요한 시리아 교회의 신학자인 에프렘 (306-73)의 신학 방법을 소개하여, 고대 시리아 교회가 현대 교회에 중요한 의미를 지닐 수 있다는 것을 보여 주고자 한다. 이 논문은 에프렘의 글에 나오는 자서 문학적인 표현을 체계적으로 분석하고자 하며 이는 에프렘 연구에서는 최초의 시도이다. 에프렘은 여러 가지 방식으로 1인칭 단수를 사용하는데, 나지안주스의 그레고리우스나 아우구스티누스와는 달리 에프렘의 생애나 영적 여정을 나타내는 구절은 많지 않다. 자서 문학적 표현은 대개는 찬양 마지막 부분에서 앞의 내용을 실존적으로 요약하는 방식으로 나타나며 기도, 간구, 찬양의 형식을 지니며 청중을 에프렘의 내면적 세계로 초대하는 역할을 한다. 또한 이러한 표현은 찬양의 마지막뿐만 아니라 처음과 중간에서도 발견되며, 종종 죽음과 심판에 대한 에프렘의 고뇌와 두려움을 표현한다. 이러한 형식은 「낙원 찬양」, 「푸블리오스에게 보내는 편지」에서 두드러지게 나타나며 청중을 에프렘의 영적인 고뇌와 경험에 동참하도록 돕는다. 에프렘은 또한 성경 묵상과 신학적 성찰에서 1인칭 단수를 사용한다. 그는 성경 구절에 대한 난해한 신학적 질문을 제기하며 자서 문학적 형식을 통해 자신의 실존을 개입시키는 방식으로 이러한 문제에 대해 질문하고 대답한다. 더욱이 「낙원 찬양」에서 에프렘은 낙원의 아름다움과 장엄함을 서술하는 틀로 자서 문학적 표현을 사용한다. 에프렘은 1인칭 단수를 사용하여 낙원에 들어가고 머물고 거닐고 나오는 과정을 서술하며 역동적으로 주체와 객체를 바꾸기도 한다. 이러한 실존적인 표현은 에프렘의 깊은 영적 체험을 보여 주며 청중을 자신에게로 끌어들이는 강력한 도구가 된다. 필자는 이러한 에프렘의 실존적 신학 방법이 포스트모던 사회에서도 중요한 의미를 지니고 있다고 확신한다. 포스트모더니즘은 주관과 객관을 엄격하게 나누는 것을 반대하고 상호 주관성을 강조한다. 에프렘의 실존적 신학방법은 상호 주관적인 형식으로 영성, 기도와 목회 경험을 포함한 통전적인 신학의 모습이 어떤 것인지를 보여 준다. 이러한 의미에서 미래의 아시아 신학은 에프렘의 실존적 신학 방법을 진지하게 고려할 때 큰 유익을 얻을 수 있다. 마지막으로 에프렘의 실존적 신학 방법은 시편과 묵시 문학과 같은 유대교 문학 전통에서 발전되었을 개연성이 크다. 이러한 의미에서 에프렘의 실존적 신학 방법은 아시아 영성과 신학의 원형을 구성한다고도 말할 수 있다. 필자는 에프렘에서 나타나는 시리아 교회의 전통뿐만 아니라 아시아 교회사에서 발견되는 다양한 과거의 유산이 오늘날 적절하게 활용될 때 미래의 아시아 선교와 신학을 세우는 데 있어서 깊은 신학적 통찰과 유용한 성찰을 제공할 수 있다고 확신한다.

폐암환자에서 혈청 및 뇨중 Zinc에 관한 연구

서원교 ( Won Kyo Suh ),이현수 ( Hyun Soo Lee ),방동수 ( Dong Soo Bang ),유지홍 ( Jee Hong Yoo ),강홍모 ( Hong Mo Kang ),김원동 ( Won Dong Kim ) 대한결핵 및 호흡기학회 1987 Tuberculosis and Respiratory Diseases Vol.34 No.2

비잔티움 제국의 의전에서 황후의 역할

서원모(Won-Mo Suh) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.63 No.-

This study is an attempt to understand and analyze the role of Byzantine empresses from the perspective of gender proposed by Joan W. Scott. It focuses on the “secular” ceremonies such as promotions, audiences, and acclamations, and its main source is Constantine Ⅶ Porphyrogennetos’s Book of Ceremonies (De ceremoniis aulae by-zantinae). This study confirms the general scholarly opinion that the power and authority of Byzantine empresses depended on those of emperors, but that they ruled as co-rulers with emperors. The ceremony of the corona-tion of the augusta clearly demonstrates this fact. The case of Ariadne who played a significant role in the coronation of the emperor Anastasius also shows that Byzantine empresses as co-rulers could exert their power and authority on the basis of the dynastic principle. They were believed to be a crucial factor in guaranteeing a legitimate and smooth transfer of imperial authority. In this sense it is not surprising that Byzantine em-presses claimed themselves as the sole ruler in special circumstances. According to the Book of Ceremonies, the roles of empresses in real politics, however, showed some ambiguities. In promotions to various offices, they had great limitation. The emperor possessed the sole authority of conferring the offices and titles, and the empress did not procure any significant ceremonial role. Even in the description of the promotion to the zoste patrikia, the highest female dignity the empress is not attested. The empress was only involved in some low ranking courtiers such as promotions in silentarioi and koubikoulariai, but only after completion of the promotion ceremony by the emperor. The acclamations can be seen as a vehicle through which imperial ideology can be rooted and consolidated in Byzantine society. They shows that the empress, although subordinate to the emperor, was continually acclaimed with the emperor and her children and was a constituent of imperial ideology. In audiences, especially reception of foreign envoys, the empress seem to have assumed an active role. The reception of Olga, the princess of Russia depicted in the Book of Ceremonies exemplifies significant activities of the empress in imperial ceremonies, which was not exceptional, but customary. In conclusion, Byzantine society was a gender-stratified society, which may be confirmed in the role of the empress in imperial ceremonies. Rituals and symbols expressed both the power and limitation of the fe-male sovereignty, which can also be applied to the Byzantine empress. This study is an attempt to understand and analyze the role of Byzantine empresses from the perspective of gender proposed by Joan W. Scott. It focuses on the “secular” ceremonies such as promotions, audiences, and acclamations, and its main source is Constantine Ⅶ Porphyrogennetos’s Book of Ceremonies (De ceremoniis aulae by-zantinae). This study confirms the general scholarly opinion that the power and authority of Byzantine empresses depended on those of emperors, but that they ruled as co-rulers with emperors. The ceremony of the corona-tion of the augusta clearly demonstrates this fact. The case of Ariadne who played a significant role in the coronation of the emperor Anastasius also shows that Byzantine empresses as co-rulers could exert their power and authority on the basis of the dynastic principle. They were believed to be a crucial factor in guaranteeing a legitimate and smooth transfer of imperial authority. In this sense it is not surprising that Byzantine em-presses claimed themselves as the sole ruler in special circumstances. According to the Book of Ceremonies, the roles of empresses in real politics, however, showed some ambiguities. In promotions to various offices, they had great limitation. The emperor possessed the sole authority of conferring the offices and titles, and the empress did not procure any significant ceremonial role. Even in the description of the promotion to the zoste patrikia, the highest female dignity the empress is not attested. The empress was only involved in some low ranking courtiers such as promotions in silentarioi and koubikoulariai, but only after completion of the promotion ceremony by the emperor. The acclamations can be seen as a vehicle through which imperial ideology can be rooted and consolidated in Byzantine society. They shows that the empress, although subordinate to the emperor, was continually acclaimed with the emperor and her children and was a constituent of imperial ideology. In audiences, especially reception of foreign envoys, the empress seem to have assumed an active role. The reception of Olga, the princess of Russia depicted in the Book of Ceremonies exemplifies significant activities of the empress in imperial ceremonies, which was not exceptional, but customary. In conclusion, Byzantine society was a gender-stratified society, which may be confirmed in the role of the empress in imperial ceremonies. Rituals and symbols expressed both the power and limitation of the fe-male sovereignty, which can also be applied to the Byzantine empress.

종교개혁과 고대 교회

서원모(Suh Won Mo) 혜암신학연구소 2017 신학과교회 Vol.8 No.-

이 연구는 종교개혁자들이 성경을 어떻게 해석했는지를 사례를 통해 규명하는 것을 목적으로 한다. 이를 위해 본고는 루터와 칼뱅의 창세기 1-2장의 해석을 아우구스티누스의 해석과 비교한다. 아우구스티누스는 창세기 1장과 2장의 불일치를 동시창조와 시간적 섭리라는 관점에서 해석하여 고대 교부 중 가장 독창적인 해석을 보여주었다. 반면 루터와 칼뱅은 창세기 2장을 재진술과 부연설명이란 관점에서 설명하고, 아우구스티누스의 동시창조론을 문자적 해석에서 벗어난다고 비판하며, 육일 동안에 창조가 일어났다고 강조했다. 하지만 창조의 육일 해석을 제외하면 루터와 칼뱅, 특히 루터는 아우구스티누스의 해석을 상당 부분 수용했다. 루터와 칼뱅은 창세기 주해에서 많은 부분 일치하지만, 칼뱅은 루터보다 자연철학 지식을 더 적극적으로 수용했고, 성경 본문의 적응적 성격을 강조했다. 또한 루터는 창조된 자연 질서가 죄로 인해 폐기되거나 황폐화되어 흔적을 찾기 어렵다고 보았다면, 칼뱅은 원래의 질서가 어느 정도 보전되었다는 점을 강조했다. 본고는 아우구스티누스와 루터와 칼뱅이 모두 성경 본문을 본래적/문자적으로 해석한다는 원칙에 따라 주석을 시도했지만, 해석 방식과 본문 이해에서 차이를 보여준다는 점에 주목하였고, 현대 주석가들은 창세기 1장과 2장을 조화적으로 이해하는 루터와 칼뱅보다는 차이점을 강조하는 아우구스티누스에 더 가까울 수 있다고 보았다. 결론적으로 본고는 문자적/역사적 해석이 얼마나 다양하게 이해될 수 있는지를 밝히고, 지금 여기서 우리의 성서해석을 만들어가는 작업이 아우구스티누스와 루터와 칼뱅의 신학적 유산을 이어가는 길이라고 강조한다. This study is designed to illustrate how Protestant Reformers interpreted the Bible. To achieve this goal, it analyzes expositions of Genesis chapters 1-2 of Luther and Calvin in comparison with those of Augustine. Augustine solved the discrepancy between Genesis 1 and 2 in terms of simultaneous creation and historical unfolding, providing the most creative interpretation among church fathers. Luther and Calvin explained it with reference to recapitulation and expanded description, criticized Augustine’s theory of simultaneous creation for departing from the literal interpretation, and emphasized the creation for six days in the ordinary meaning. Except for comments on the Hexameron, however, Luther and Calvin, especially Luther considerably accepted Augustine’s exposition. While Luther and Calvin agreed in many points in their interpretation of the beginning two chapters of Genesis, Calvin took much more positive stance toward the findings of natural philosophy and stressed the accommodated nature of the Scriptural text. Luther thought that the original order of creation had been so destroyed and annihilated through sins of human beings that it could not be found in the present. In contrast, Calvin, emphasized the preservation of the original order. This study demonstrates that while Augustine, Luther and Calvin all sought to expound the Biblical text according to the proper/literal interpretation, they revealed differences in their way of commenting on and understanding the Scriptural text. Modern commentators may be nearer to Augustine in his emphasis on the diversity between Genesis 1 and 2 than Luther and Calvin who strove to harmonize these two chapters. In concluding remarks, this study illustrates how diversely the literal/historical interpretation may be understood, underlining the effort to provide our own interpretation of the Bible here and now as the way of inheriting the theological legacy of Augustine, Luther and Calvin.

Benorylate 와 β- Cyclodextrin 과의 포접화합물에 관한 약제학적 연구

서원모(Won Mo Suh),전인구(In Koo Chun),손영택(Young Tak Sohn),한건(Kun Han) 한국약제학회 1986 Journal of Pharmaceutical Investigation Vol.16 No.4

N/A

6세기 가자 수도원의 가난 담론

서원모(Won Mo Suh) 한국기독교학회 2012 한국기독교신학논총 Vol.82 No.-

This article is designed to underscore the significance of The Correspondence of Barsnuphius and John of Gaza in the study of poverty and wealth in the later Roman empire, to stress the role of “Holy Persons” in social changes from classical civic model of society to medieval model of society, and to demonstrate the reality and plausibility of hagiographic descriptions in Late Antiquity. Poverty discourses found in The Corresondence did not lie just in the level of rhetorics, but reflect actual attitudes, lives and practices related to the poor and Christian almsgiving at that time. This article collaborates that the monastic leaders in Gaza in the sixth century possessed a totally different view of the poor and poverty from that of the classical civic model of society, that they taught monks, clergy and lay people to regard the poor as equal and even as Christ himself. The remaining issue is to examine how far this concept of the poor went back and how geographically widely diffused it was, which will require further research.