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- 저자 : 박철홍(Cheol Hong Park) (검색결과 57 건)
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청소년들의 사회,문화적 자본과 학업성취의 변화 패턴 분석
박철홍 ( Cheol Hong Park ),이한주 ( Han Joo Lee ) 연세대학교 융합체육과학선도연구소 2013 체육연구논문집 Vol.20 No.1
The purpose of this study was to investigate the changing patterns of social and cultural capital, academic achievement of Youth. The study used panel data from 1st year to 6th year of Korea youth panel research that was performed at Korea Youth Policy Institute as data for this study. This study used selected data of 1,912 youths. To investigate change according to time axis of each variables that is consists of panel data, multivariate latent growth curve modelling analysis was performed. The result of study as follows. changing patterns for academic achievement and social and cultural capital of youth as belows. relations with parents and teachers showed the highest increasing pattern during period of 2nd grade and 3rd grade of high school. relations with friends, participation for physical improving activity and participation for sports activity in holidays, academic achievement appeared as highest growing patterns during 2nd and 3rd grade of middle school. However, participation for daily sports activity showed similar increasing patterns during 2nd and 3rd grade of middle school and 1st and 2nd grade of high school and 2nd and 3rd grade of high school. For period of middle school, it is important to bring interest and concerns for physical activity through expansion of opportunity to participate various physical activity program such as sports club activity, after school sports activity and Saturday sports which is operated by school. Moreover, if career education programs (expansion of sports oriented school, sports major enrollment education within school) to achieve goal for enrollment of university with based on experiences of physical activity during middle school days in high school, it might play a educational role to cultivate future sports instructor.
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분만전후 심장근육병증: 1995년부터 2004년까지의 10년간의 증례 평가
박철홍 ( Cheol Hong Park ) 대한주산의학회 2006 Perinatology Vol.17 No.1
Objective : To review and characterize the initial presentation and risk factors of peripartum cardiomyopahty. Methods : We reviewed the medical records of 28 women with a history of heart disease confirmed by echocardiography during pregnancy or the postpartum period between 1995 and 2004. Results : Of a total of 28 women with a history of heart disease during pregnancy or the postpartum period, 15 women met traditional criteria of peripartum cardiomyopathy. Mean age of 32.5±6.5 years and common associated conditions were preeclampsia (40%), twin pregnancy (33.3%), preterm labor (20%), and myocarditis (6.7%). 5 of them (33.3%) including postpartum uterine atony (13.3%) had had ICU care but no deaths occurred (0% mortality) and all of them (100%) had regression of cardiomyopathy. Conclusion : Cardiomyopathy acoounts for an increasing proportion of reported pregnancy-related deaths in western countries, but we experienced no mortality from peripartum cardiomyopathy during a 10-year period. Further studies are required to identify risk factors and racial disparity.
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朴哲弘(Park Cheol-hong),柳姃我(Lyu Jeong-ah) 대한한의학원전학회 2018 대한한의학원전학회지 Vol.31 No.3
Objectives : Contents regarding Qiuzimen as found in Beijiqianjinyaofang and Qianjinyifang were studied for their potentialities to be applied to infertility clinics. Methods : The contents on Qiuzimen in Beijiqianjinyaofang and Qianjinyifang are pondered upon after dividing into two categories of medical theory and therapeutic principle, and other related texts and dissertations are further studied to discover a potential subject matter in being applied to today s modern clinics. Results : 1. In medical theory, Sunsimiao picked five overexertions and seven damages as the main medical cause of infertility. For remedy, he established four common formula, which are: chinjasan, bakchotangpotang, suppository, and haseog(cheon)moondongwhan. 2. There are total of thirteen types of formula described in the Qiuzimen in Beijiqianjinyaofang and Qianjinyifang, and five acupuncture points are used in the moxibustion method. After analyzing the herbs that were used six or more times, it was discovered that medicines were used to tonify the viscera of heart and kidney that are damaged through five overexertions and seven damages. In moxibustion method, different points such as CV4, LR14, pomoon, cheonmoon, and KI2, which is the point for kidney meridian were used in order to tonify the uterus through lower abdomen area and reproductive organs. 3. Qiuzimen has not only had a great impact on the infertility treatment as found in Furendaquanliangfang, which is the first gynecology text in Song dynasty, but it also had a continuous impact on medical texts in Ming and Qing dynasty. 4. The infertility therapeutic principle and approach method as found in the Qiuzimen are still relevant in today s modern infetility treatment. Conclusions : In the Qiuzimen of Beijiqianjinyaofang and Qianjinyifang, the problem of infertility is viewed as the whole body s problem, namely a type of defective disease caused by five overexertions and seven damages, the view of which should be applied to today s modern clinics.
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박철홍 ( Park Cheol Hong ) 한국중국학회 2003 중국학보 Vol.48 No.-
在王陽明的思想體系那裏, 學作爲工夫論, 或者是實踐論, 也是一種恢復本體的過程. 陽明所謂的學, 是一種向外, 向內的雙向性工夫, 與此同時, 他所謂的學又是與行分不開的, 學的開始本身已是行, 也就是說, 學本身已包括行在內. 因此, 學不盡是指一般認知意義上的學, 而且也是指道德實踐上的行爲本身. 在這個意義上, 行也不盡是指我們一般所理解的實踐行爲, 還是包括某種心理活動在內. 如此來看, 學卽行, 行卽學. 這可以說是“心卽理”思想和“知行合一”思想的具體展開. 在陽明看來, 立志是學的關鍵. 志不盡盡是指成就或實現某種事情的主體的內在意向, 同時也是指貫通工夫全過程的主體的內在實踐意志. 學指成聖的工夫, 志則指成聖的意志. 只有志的一定的定向, 才有與其相應的工夫. 這就是說, 由于立志, 學不盡是成立, 學的具體內容也是被決定. 學是志的實踐的體現, 志則是學的內在動力. 因而, 陽明認爲, 立志是爲學的必要條件. 在陽明那裏, 作爲本體的良知, 就是一種良知, 良能的統一體, 也是一種判斷幷實踐善惡價値的知行合一體, 無所不知, 無所不能. 但是, 在現實的具體的層面上, ??不能保證使不善的意念不産生出來, 又不能保證使一切行爲包括一切意識活動聽從良知的命令. 在這箇意義上, 良知旣是積極的, 又是消極的. 因此, 在現實的層面上, 我們需要立志和工夫(學). 我們通過立志工夫, 才會體現出本然良知來. 在這箇意義上, 所謂“立志”是一箇從消極的良知一面轉化爲積極的良知一面的關鍵性東西. 陽明還認爲, 沒有忘記一種念念存天理的良知, 則心中有凝聚, 這等于是道敎所謂的結聖胎. 對此, 同道敎聖胎思想的意思連結起來看, 陽明所謂的立志, 首先不是一種目的, 而是一種起點, 必須從此一念存養擴充去. 因而, 在良知上, “志”是爲善的內在動因. 其次, 沒有立志的人的生命只不過是自然生命, 卽生物學上的生命耳已. 但是有立志的人, 就有新的生命的境界. 換句話說, 立志才是在現實的層面上恢復他自己本然的良知幷體現自己本然的良知. 從具體現實的角度看, 這可以說是一種新的生命, 卽一種道德的生命, 甚至可以說是一種良知的生命. 這是同在道敎那裏結聖胎而從箇體的有限的自然生命走向永恒的宇宙生命(卽道)的道路, 在思惟方式上沒有差別, 甚至于一致, 雖然其內容上不同. 因陽明看到這一點, 而將在立志上的心的凝聚與道敎結聖胎同等起來比喩.
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