인천지역 고등학생들의 김치에 대한 인지 및 선호도에 관한 연구

김복순,강근옥,Kim, Bok Soon,Kang, Kun Og 한국식품조리과학회 2017 한국식품조리과학회지 Vol.33 No.2

Purpose: This research was conducted to provide basic data on Kimchi consumption of high school students by determining their recognition and preferences related to Kimchi. Methods: Our survey was administered to 450 high school students in the Incheon area from September 1 to October 30, 2015. A total of 412 questionnaires were used for the final analysis. Results: Most students (42.6%) consumed Kimchi every meal (more than 3 meals/day), and only 3.6% did not consume Kimchi at all. The most common reason for consuming Kimchi was 'tasty' (46.4%). On the other hand, those who did not consume Kimchi cited 'preference for other side dishes' (50.0%). 'Home-made Kimchi' was the most common source of consumed Kimchi (63.0%). With respect to recognition of Kimchi, most cited terms were 'traditional' ($4.64{\pm}0.58$), followed by 'healthy' ($4.30{\pm}0.77$) and 'prefer home-made' ($3.88{\pm}0.93$) (p<0.001). The average preference for Kimchi was $3.71{\pm}1.07$. The most common reason for preferences was 'crisp texture' (37.6%). The most popular flavor was 'spicy' (33.6%), and the most popular fermentation level was 'appropriate' (55.6%). When preferences for Kimchi were further analyzed, 'baechu Kimchi' (4.18) was the most popular. Further, Kimchi is a popular ingredient for many dishes, and the most popular dish was 'stir-fried pork with Kimchi' (4.50). Conclusion: In the future, positive recognition of Kimchi consumption can be promoted through nutrition education and various advertisements. Furthermore, efforts should be made to establish the principles of traditional Korean food for students.

최치원의 역사인식 연구

金福順(Bok-Soon Kim) 한국고전번역원 2010 民族文化 Vol.- No.34

본고는 최치원의 역사인식에 관한 연구이다. 우선 그의 생애와 저술을 간략히 살피고자 한다. 이는 그가 유학자로서 현실적인 합리주의 사관을 형성하게 된 과정을 역사인식의 배경을 삼고자 하는 것이다. 그의 역사인식은 크게 두 부분으로 나누어 서술하였다. 첫 부분은 그의 역사인식이 끼친 영향 때문에 지속적으로 논의가 되고 있는 문제이다. 이는 김부식의 『삼국사기』와 일연의 『삼국유사』에 나오는 최치원 저술들을 중심으로 살펴본 것이다. 첫째는 한국 상고사에 관한 인식의 문제이다. 그는 한국 상고사에 있어 기자를 가장 멀리 인식하고 있었다. 『삼국사기』에서 기자를 상한으로 삼은 것과 같은 맥락으로, 김부식이 유학자로서의 최치원의 인식과 그 궤를 같이 한 때문으로 보았다. 반면 『삼국사기』와 『삼국유사』에서 삼한을 마한-고구려’, ‘변한-백제’, ‘진한-신라’로 연계한 최치원설을 적극 수용하였음을 확인하였다. 둘째는 『제왕연대력』과 중국과 신라와의 관계 설정에 관한 문제이다. 『제왕연대력』에 보이는 왕호의 인식이 김부식에서는 사실주의에 입각한 진전된 모습으로 바뀐 반면에, 일연은 최치원설을 일부 따르고 있음을 비견해 보았다. 태종무열왕의 강조는 두 사서가 같은데, 『삼국사기』에서 문무왕의 당과의 결전을 특기하여 신라의 독자성을 크게 부각시킨 측면은 역사서술의 진전된 모습임을 밝혀 보았다. 셋째는 유학자로서 3교 회통적 인식과 효선쌍미적 인식에 관한 문제이다. 최치원은 유학자이기는 하지만 유불도 3교의 회통적 인식을 보여주었는데, 이는 고려조 전반을 거쳐 비슷한 유형의 학자들에게서 공통적으로 나타나는 모습이었다. 그는 효선쌍미적인 인식을 선사들의 비명에서 드러내고 있는데, 이는 일연이 『삼국유사』에서 「효선」편을 설정한 것과도 비슷한 맥락에서 인식할 수 있는 것이었다. 다음 부분은 『계원필경집』등 그의 저술에 보이는 현실적 역사인식이다. 하나는 당 중심으로 형성된 세계관으로 역사를 인식한 사실이다. 그는 합리주의를 표방한 유학자로서 매우 현실적인 역사인식을 보인다는 것이다. 이는 중국 연호의 중시, 당 중심의 외교관계 등에 주의해 보았다. 이 과정에서 최치원과 김부식에 의해 杜撰된 수유 학승 안함의 귀국연대 기사를 정리해 보았다. 다음은 사회개혁론에 드러난 그의 인식이 인재등용에 초점이 있는 것으로 보았다. 그 다음으로는 신라 불교와 풍속을 동아시아인들이 공유할 수 있는 한문문장으로 표기한 점이다. 그에 의해 한문 문장으로 채록된 많은 불교 관계 기사는 고대문화의 보존이라는 측면에서 일정한 역할을 한 것이다. 이상의 내용으로 볼 때, 그는 신라시대의 국제적 상황인식을 가지고 사실적인 역사서술을 남겨 놓음으로써 한국의 역사가로서 한 획을 그을 수 있을 정도의 역사인식을 소유한 인물이었음을 확인할 수 있었다. The purpose of this study is to illustrate Choi Chi-Wons historical cognition. In order to fulfil the purpose, I mainly examined his life and writings. This approach is based on my opinion which regards the process where he, as a confucianist, formed realistic rationalism as the background of his historical cognition. I explained his historical cognition by dividing it into two aspects. First, I examined his historical cognition by focusing on his writings introduced in Samkuksagi by Kim Boo-Sik and Samkukyusa by Ilyeon. These writings have been continually studied because of their influences on other scholars after him. The discussions about this aspect are focused on the three parts. The first discussion is Chois cognition on the Korean ancient history. He put the period of Gija on the top of the history. This kind of understanding is same as that of Samkuksagi because Kim Boo-Sik s historical cognition is almost same as that of Choi Chi-Won. Also, Samkuksagi and Samkukyusa reflect Choirs histotical cognition which accepts the relation beween Mahan and Kokuryeo, between Byunhan and Backjye, and between Jinhan and Silla. The second discussion is the relation between China and Silla and Jyewangyeondaeryuk. Kim Boo-Sik changed Wanghos historical cognition showed in Jyewangyeondaeryuk into the realistic understanding. However, Samkukyusa by Ilyeon followed partly the Chois understanding. The above two historical books emphasize the role of Mooyulwang; however, Samkuksagi can be understood as some more advanced historical book, compared with the Chois understanding of history, in the sense that the book emphasizes the independency of Silla by mentioning Munmuwangs decisive battle against Dang. The third discussion is the understanding about relations among the three religions(Confucianism, Buddhism, and Taoism) and Hyosunsangmi (two main values, filial piety and Zen). Choi Chi-Won understood that the three religions could be communicated each other, although he was a confucianist. Most of scholars showed this kind of understanding during the first part of Koryeo dynasty. Choi explained the values of filial piety and zen in the epitaphs of the previous Buddhist priests. This is very similar as the fact that Samkuyusa includes the chapter of filial piety. Second,I discussed Chois historical cognition showed in his writings, including Gyewonpilgyungjip. In this part, I argued that he showed Dang-centered historical cognition. This was resulted from the fact that he, as a rationalist, realistically understood history. This kind of his understanding is showed in his emphasis of Chinese reign style and the foreign relations centered to Dang dynasty. Thus, I readjusted the year (reported by Choi-Chi-Won and Kim Boo-Sik) which Anham, a Buddhist priest, returned to Silla. In addition, I illustrated that Chois study on social reform was focused on the recruit system of the capable men. I also stated that he wrote in Chinese characters which the East Asian people could understand. Although he had Sillas nationality, he explained history in the international point of view. This reflects that he, as a historian, had a ground breaking historical cognition at that time.

한국(韓國) 설화(說話)의 홀어미 화소(話素)에 나타나는 원형적(原型的) 상징(象徵)과 그 변이(變移) 양상(樣相) 고찰(考察)

김복순(金福順) ( Kim Bok-sun ) 한국어문교육연구회 2021 어문연구 Vol.49 No.2

This study investigated the archetypical symbols connected to widow mother images in which appears in the folk tales. And it identified how the images of the single mother are reproduced based on the strategies and aspects of the relevant discourse. The prototype of the widow mother figure can be found to Magohalmi, the great earth mother. Magohalmi's maternal shows a love of indicated through the biological activity of species preservation, along with vigorous fertility and great creativity. This image of pure motherhood as a deideological essence of the pure widow mothers is subsequently transformed into a goddess who actively embrace patriarchal ideology. In particular, the widow mother, of < Onui Himnaegi >, illustrates this mutation process well. The Yuhwa also obeys the patriarchy by connecting paternal lineage to maternal, and realizes the motherhood ideology of a patriarchy, thus showing the process of which maternal ideology becoming entrenched in discourse. In subsequently produced legends and folk tales, the single voluntary productivity of a Widow is reduced a proactiveness form and sacrificed by the coercive paternal authority to reproduce the heir to the family. Also, the previous archetypical benevolent motherhood is transformed into a strict Fatherhood instead by the patriarch. The widow mother thus had to suppresses and renounces her nature to order to restore the power of her heir, to inherit her husband’s lineage. This process demonstrates the inherent irony of motherhood reproducing another maternal ideology.

서울지역 유통한약재의 약용부위에 따른 유해중금속 분포

김동규(Donggyu Kim),김복순(Bogsoon Kim),한은정(Eunjung Han),한창호(Changho Han),김욱희(Oukhee Kim),최병현(Byunghyun Choi),황인숙(Insook Hwang),채영주(Youngzoo Chae),김민영(Minyoung Kim),박승국(Seungkook Park) 한국분석과학회 2009 분석과학 Vol.22 No.6

HPLC/DAD를 이용한 대황의 Sennoside A와 Rhaponticin 동시분석

김욱희(Ouk-Hee Kim),곽재은(Jae-Eun Kwak),정삼주(Sam-Ju Jung),김동규(Dong-Gyu Kim),한은정(Eun-Jung Han),한창호(Chang-Ho Han),김복순(Bok-Soon Kim),최병현(Byung-Hyun Choi),김민영(Min-Young Kim) 대한약학회 2010 약학회지 Vol.54 No.1

The objective of this study was to analyze sennoside A and rhaponticin simultaneously according to sennoside A of Rhei Rhizoma determination in Korean Pharmacopoeia. NaHCO3 solution in KP was compared with methanol which usually used as solution to extract rhaponticin in Rhei Rhizoma. The method was validated through the guidelines of linearity, LOD, LOQ, specificity and accuracy. Two solution weren't different about validation parameter and passed. So this method were applied to the determination of 6 commercial Rhei Rhizoma samples and 2 samples were suitable for the legal standards.

崔致遠의 「法藏和尙傳」檢討

金福順(Kim Bok-Soon) 한국사연구회 1987 한국사연구 Vol.57 No.-

혜초의 천축순례 과정과 목적

김복순(Kim Bok-Soon) 한국인물사연구소 2007 한국인물사연구 Vol.8 No.-

Hyecho was a esoteric Buddhist priest who studied Buddhism by visiting India through China. He became internationally famous through his book, “Wangohchunchukukjeon”. This is historically meaningful because he was born again as a Shilla monk through this book. This study focuses on the purpose and path of his pilgrimage to the Chunchukuk. First, I illustrated the background of his pilgrimage and the path of his journey from Kwangdong port to Tammaipjerkuk. Next, I indicated that his pilgrimage aimed at visiting the East-Chunchukkuk and the Middle-Chunchukuk where the 8 great Buddhist holy places were located. Accordingly, I explained the path of his pilgrimage by considering the political situation of the East-Chunchukuk and the Middle-Chunchukuk. As we know, the discarded part of Wangohchunchukukjeon is the story about the East-Chunchukuk thus, I have explained about his pilgrimage to Mygadaya, Kusinagara, Rajagrha, and Mahabodhivihara on the basis of the existing stidues. I also examined the customs of the countries which he visited and his explanations of Anathapindikavanna in Sravasti, Ambatavana of Vaisali, Kapilavatthu, and Samdobugyetap(Sankasia), as the 4 great pagodas. Although whether the countries which Hyecho explained on the basis of the stories which he heard from the people was actually existed or not, I simply summarized his stories about the countries because I focuses only on the 8 great Buddhist holy places. Hyecho would be very proud of himself because he strongly influenced in Dang's Buddhism. However, in term of current point of view, it is very meaningful that his “Wangohchunchukjeon” explains the boundary of Shilla People's international activities.

여성(女性) 바보담의 웃음과 의미(意味) 고찰(考察)

김복순 ( Kim Bok-sun ) 한국어문교육연구회 2008 어문연구 Vol.36 No.1

Laughter is a unique tool of communication with which human beings perceive and express the world. Fool folktales are a kind of funny story for the folk narrator to communicate more effectively with his readers through laughter. Therefore there should be studies regarding laughter in literature text based on laughter. As laughter is closely related with the characteristics of the group, the study should be based on the social and cultural foundation of the group. This article studied female fool folktales comparing to Son-in-law fool folktales to identify the characteristics of the female fool folktales. Female fool folktales show what the customs or regulations were imposed on the contemporary women and tries to warn the women who could not meet the requirements. The aggressors in female fool folktales are mainly husbands and parents-in-laws, which shows this story was to maintain the patriarchy order. The laughter in female fool folktales is more aggressive than that in male fool folktales and the female character who did the foolish things would be punished directly. It was to warn the ladies who wanted to resist against the male authority and try to escape from the suppression by showing the punishment that the woman would get because she challenged against patriarchy order.

가야불교와 신라불교의 특성과 차이

김복순 ( Kim Bok-soon ) 한국불교사학회 한국불교사연구소 2017 한국불교사연구 Vol.12 No.-

This study aims to establish the characteristics and differences of Gaya Buddhism and Silla Buddhism. The focus of this study will be on the following three aspects to explore and discuss the characteristics and differences between two nation’s Buddhism: First, cultural influence related to acceptance of Buddhism, Second, the comparison of the Buddha-land theory of the two countries appearing in the process of Buddhist development, Third, the comparison of important figures of Buddhism in both countries. The point of the first aspect is to pay attention to the influence of Buddhist culture after the emergence of the Heo Empress(Gaya Empire). Unlike previews claim that there was Chunchu calendar (one year double calendar) unique to Japan, this reconsidered the view that the Indian Sanskrit calendar, which was passed on to the “Geumgwankguk” by Heo Empress, extend its influence to neighboring contries. So the Indian Sanskrit calendar was delivered to Japan through the sea route. I think it is necessary to review the views. In order to compare the narratives of Silla and Gaya's Buddhist country, it is necessary to examine the time when these stories were born. The legend about seven Buddhist temples that existed before Buddhism was considered to have been defended and settled by the old nobles who opposed the relocation of the capital to the Dalgubal in the period of the King SHinmus, and the story on Gaya's 16 Arahat It is based on the < Garakgukki > in Samguksagi, and it can be assumed that the time of King Silla Munmu established the western Capitl in the Gimhae province. Finally, although Silla had produced many high priests, Gaya had a different situation. The monks including Wonkwang, Jajang and Wonhyo imported the advanced culture into Silla and laid the foundation for the development of Silla. However, a brief record of the Jangyu prist, known as the representative character of Gaya Buddhism, has been devised in later generations. So it is not easy to identify his role. Therefore, research on Gaya Buddhism can not help but suffer from a lack of records.

구전소화와 문헌소화의 웃음 담론 비교

김복순(Kim Boksun) 중앙어문학회 2017 語文論集 Vol.70 No.-

본고는 구전소화와 문헌소화의 등장인물을 중심으로 누가, 누구를 웃음의 대상으로 삼았는지, 그리고 그 이유는 무엇인지를 비교함으로써 두 소화의 웃음 담론을 비교 고찰하였다. 구전소화의 등장인물들은 1차적 관계로 이루어진 공동체 사회 구성원으로 이루어진 반면에, 문헌소화는 2차적 관계로 이루어진 이익 사회 구성원들로 이루어진다. 구전소화의 경우, 인물에 대한 구체적인 정보보다는 연행 공간의 담론 행위 자체를 강조하였다. 하지만 문헌소화는 인물들의 구체적인 신분 정보나 소속 집단의 시·공간적 정보를 구체적으로 제시하여 웃음 담론의 사회적 의미를 강화하였다. 구전소화의 인물들은 인간의 본능이나 본성과 관련된 범사회적 가치나 존재와 결부된 본질적인 웃음의 논리를 검증하거나 선택하도록 기능한다. 반면 문헌소화의 인물은 담론의 주체가 실천하고자 하는 특정 사회 집단의 규범이나 이념의 정체성을 확인하고 담론의 실천적 의지를 확고히 강화하는 기능을 수행하였다. In this paper, I studied the oral and written traditions of Funny Story by comparing these stories’ humorous discourse―who ridiculed whom and why. Characters in oral traditions are members of a primary group such as family or relatives. However, characters in written traditions are members of a secondary group like gesellschaft. Oral traditions emphasize discussion rather than specific character information. Conversely, written traditions strengthenthesocietalc onnotationofahumorousdiscourse by indicating specific character information such as status or space-time information of an affiliated group. Characters in oral traditions confirm the norms and ideologies of social groups, making an effort to practice pan-social values related to human nature. In addition, they confirm the discourse’s practical volition.