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서동수,이은나,조창호,이종수,Seo, Dong-Soo,Lee, Eun-Na,Cho, Chang-Ho,Lee, Jong-Soo 배재대학교 자연과학연구소 2007 自然科學論文集 Vol.18 No.1
Three kinds of plant fermentation broths and one liquor were prepared using persimmon, Ulmus davidiana var. japonica and barley, and investigated its physiological functionality. Anti-aging antioxidants activity was the highest of 99% in Ulmus dacidiana bar. japonica liquor and also was high in the persimmon vinegar(68.3 %). SOD-like activity show also 80.6% in the Ulmus davidiana var japonica liquor however the other fermentation broths were less 25%. Antihypertensive angiotensin I-converting enzyme inhibitory activity and fibrinolytic activity were weak or not detected in all the fermentation broths. Anti-dementia acetylcholinesterase inhibitory activity were showed 54.7% in the Ulmus davidiana var. japonica liquor. Our results showed that the Ulmus davidana var. japonica liquor has the potential to become a new functional liquor because of high antioxidant activity and anti-dementia activity. 고부가가치를 가진 천연식물 발효음료를 개발하기 위하여 감과 보리, 백야초와 느릅나무 등을 이용하여 3종류의 발효액과 1종류의 침출주를 제조한 후 이들의 생리기능성을 조사하였다. 노화관련 생리기능성으로 항산화활성은 느릅나무 침출주에서 99%로 제일 높았고 감으로 제조한 감식초에서도 68.3%를 보였다. 또한 SOD 유사활성은 느릅나무 침출주에서 80.6%로 제일 높았으나 여타의 발효액에서는 25% 미만의 낮은 활성을 보였다. 심혈관질환관련 생리기능성으로 항고혈압성 안지오텐신 전환효소(ACE) 저해활성과 혈전용해활성은 모두 11% 이하의 낮은 활성을 나타내었고 항치매성 아세틸콜린 에스터레이즈(AChE) 저해활성은 느릅나무 침출주에서 54.7% 높았으나 여타의 시료에서는 10% 미만의 낮은 활성을 보였다. 이상의 결과들을 종합하여 볼 때 대체로 느릅나무 침출주가 강력한 항산화활성을 갖고 있고 SOD 유사활성과 AChE 저해활성도 우수하였으므로 고부가가치의 건강 주류로 산업화가 가능한 것으로 사료된다.
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서동수(Seo Dong-soo) 한국현대문학회 2006 한국현대문학연구 Vol.0 No.20
The purpose of this study is to find out the relationship of influence between anti-communist text and the discourse of literature. Many literary men produced a sort of anti-communist text. It played a important role as a determiner on the ideological map of Korean society and the direction for the discourse of literature. Also it is very valuable information in which we can catch a glimpse of their inner world. Besides an original goal to make propaganda for anti-communism, it holds the ambivalence of secret confessional writing(the behaviour of literature). Anti-communist texts to writers was the bond of ideology that would prove and declare themselves anti-communists. Especially for literary men who had been in the question of their ideology, such as the writers who had been involved in the left or those who had been betrayers, it was a kind of chance for confession. Yet there was no exception for literary men in the right, because they could not be anti-communists automatically without doing anything. So to speak, everyone had to declare themselves anti-communists clear and loud so that they would be not deprived of the right to live. During the Korean War, in order to spread out anti-communism, firstly it was necessary to collect-superficially-suppressive communist languages. To infuse strong anti-communism, communist languages that opposed anti-communist were required. The collection of communist languages was nothing but anti-communist text. As the collection of sexual languages had been a kind of confession in Victorian Age, to us, that was 'evidence'. The record of servicing in war, the record of refuge, the record of suffering, and the record of experiences, were produced in wartime, and composed of anti-communist text, were not different from 'evidence' at all. Therefore, there is a denominator between confession and evidence, and that is 'to confess'. As confession is about the truth of the inner world, the evidence of literary men was to confess to the public that they were anti-communists, with the purpose of propaganda for anti-communism.
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서동수(Dong-Su Seo) 연세대학교 신과대학(연합신학대학원) 2017 신학논단 Vol.87 No.-
According to the tradition of the theology of Reformation, Christian church can be in general defined as assembly of all believers in Jesus Christ. Personal faith of all each people in Jesus Christ plays herein a pivotal role. But not in keeping with this, the Bible settles another Christian church-concept on the grounds of the salvific effect of Jesus Christ’s death. Colossians 1:13-20 clearly makes an example. The core of the ecclesiology in these Bible texts show us that the sacrifice of Christ on the cross brings about God’s reconciliation not only with believers, but also with His all creations. Namely, the whole cosmos is the church of Jesus Christ. Therefore the blood of Christ works for union of God with all created things and consequently for cosmological redemption. The Bible declares: God pleased it that all things have been reconciliated, whether things on earth or things in heaven, through the blood of His son on the cross. The idea on restoration of all things in this cosmological ecclesiology seems to be a consequent conclusion of the theology of creation God is the Creator of all cosmos. The Word of Colossians 1:20 functions unquestionably as the anew illumination about the church-concept overlooked by us and as a proclamation for the purpose of a challenge to understand God’s limitless salvific volition for all created world. The result of study, connecting protology and eschatology, demands us all Christian to correct our exclusive self-consciousness against another religious people and to recognize God’s unrestricted Love for them. We should specially pay our scientific attention to the fact that Colossians 1:15-18 as the christological Hymnic material is severely restricted in this study. According to the tradition of the theology of Reformation, Christian church can be in general defined as assembly of all believers in Jesus Christ. Personal faith of all each people in Jesus Christ plays herein a pivotal role. But not in keeping with this, the Bible settles another Christian church-concept on the grounds of the salvific effect of Jesus Christ’s death. Colossians 1:13-20 clearly makes an example. The core of the ecclesiology in these Bible texts show us that the sacrifice of Christ on the cross brings about God’s reconciliation not only with believers, but also with His all creations. Namely, the whole cosmos is the church of Jesus Christ. Therefore the blood of Christ works for union of God with all created things and consequently for cosmological redemption. The Bible declares: God pleased it that all things have been reconciliated, whether things on earth or things in heaven, through the blood of His son on the cross. The idea on restoration of all things in this cosmological ecclesiology seems to be a consequent conclusion of the theology of creation God is the Creator of all cosmos. The Word of Colossians 1:20 functions unquestionably as the anew illumination about the church-concept overlooked by us and as a proclamation for the purpose of a challenge to understand God’s limitless salvific volition for all created world. The result of study, connecting protology and eschatology, demands us all Christian to correct our exclusive self-consciousness against another religious people and to recognize God’s unrestricted Love for them. We should specially pay our scientific attention to the fact that Colossians 1:15-18 as the christological Hymnic material is severely restricted in this study.
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요한복음 20:17-18의 부활한 예수 그리스도의 자의식에 투영된 기독론의 본질
서동수(Seo, Dong-Su) 한국신약학회 2020 신약논단 Vol.27 No.1
일반적으로 삼위일체 맥락의 고-기독론은 조직신학뿐만 아니라 성서신학에서도 기독교 신학을 대변하는 것으로 간주되었다. 그리고 그 논거는 요한복음에서 발견할 수 있다고 사람들은 생각한다. 그러나 종교사적인 측면에서나 문맥적인 관점에서 볼 때 소위 고-기독론의 본문들조차도 확고한 증언을 제공하지 않는다. 고-기독론과 저-기독론의 논쟁의 소용돌이 속에서 부활한 예수 그리스도 자신의 자의식은 하나님 앞에서 철저히 유한자 인간의 모습을 보여주고 있다. ‘나의 아버지 곧 너희 아버지, 나의 하나님 곧 너희 하나님께 간다.’라는 문장을 통하여 예수 자신의 피조물성과 자신의 존재기원을 하나님께 돌리고 있기 때문에 어떤 고-기독론의 변호도 더 이상 무의미하다. 도마의 고-기독론적인 신앙고백의 문구는(20:28) 부주의한 저자의 정관사에 대한 문법적 실수에 기인했었을 것이다. It is in general regarded that the high-christology in the context of trinity is representing Christian theology not only in the systematical, but also in the biblical theology. We think that the basis of its argument can be found in John. But according to any religious-historical and contextual measure, even the so-called high-christological texts of John do not bear sole fixed testimony. In the whirlpool of struggle between high-christology and low-christology in the gospel to John, the risen Jesus Christ demonstrates his own self-consciousness as human being, the finite before God. Because Jesus Christ, through the wording, ‘I am ascending to My Father and your Father, and to My God and your God’, traced the origin of his existence, some scholarly defence for high-christology have no point any more. Thomas’ high-christological confession (20:28) might have been caused from a grammatical mistake of a careless writer about the definite article.
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서동수(Dongsu Seo),신규상(Gyusang Shin),이단형(Danhyung Lee) 한국정보과학회 1995 정보과학회 컴퓨팅의 실제 논문지 Vol.1 No.2
전통적인 코드 재사용과 비교해 볼 때 객체지향 모델은 풍부한 추상성으로 인해 다양한 단계의 재사용을 지원해 줄 있다. 이러한 잠재적인 이점을 살리기 위해 재사용 모델은 재사용의 주요 특성 중 하나인 각 추상 계층의 독립적인 이해가 가능하도록 하는 수단을 제공해야 한다. 본 논문은 각 추상 계층 간에 놓여 있는 개념적인 차이를 좁힐 수 있는 수단으로 구문 및 시멘틱 규칙, 제약 조건들을 정의하여 모델 구성에 적용한다. Comparing with traditional code reuse object-oriented models can provide various levels of reuse due to their richness of abstraction. To utilize its potential benefits the reusable model should provide a means of understanding at each level of abstraction which is believed to be one important feature for reuse. To bridge the conceptual gap between the levels of abstraction, this paper has imposed constraints and a set of syntactic and semantic rules on modeling processes.
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망각의 번역과 자기구원의 서사 -임철우의 『백년여관』을 중심으로-
서동수 ( Dong Soo Seo ) 한국현대문예비평학회 2013 한국문예비평연구 Vol.- No.42
임철우의 장편소설 『백년여관』은 한국의 근현대사 속에서 피 맺힌 원한과 고통 가운데 살아가는 역사적 희생자들의 비극적 운명을 그리고 있다. 비극적인 역사와 개인의 운명 가운데 작가가 특히 주목하고 있는 점은 ‘망각’이다. 『백년여관』은 ‘망각과의 투쟁의 과정이라 해도 과언이 아닐 정도로 망각은 서사의 중심축을 이룬다. 작품의 서사구조 역시 망각의 존재들이 백년여관에 모여 망각의 정체를 다시 기억해내고 자기구원의 가능성에 이르는, 이른바 ‘망각-기억-구원의 모색’의 과정을 보여주고 있다. 임철우에게 망각과 기억은 곧 생의 의지와 에토스와 연결되고 있다. 작품 속의 망각은 발터 벤야민의 잃어버린 아담의 언어의 파편들이다. 작중의 소설가는 망각되고 실어증에 걸린 그들의 침묵을 다시 번역하기 시작하고, 이를 통해 잊고 있었던 낙원의 파편들을 만나게 된다. 역사의 피해자들의 기억을 복원하는 것은 고통의 재발견이 아니다. 피해자들의 파편적 기억이란 모두 역사라는 장 속에서 연결되어 있으며, 고통의 파편은 도리어 그들이 돌아가야 할 낙원의 모습을 보여준다. 결국 임철우에게 망각과의 투쟁이란 역사적 진실의 증언과 함께 근원성에 대한 지향이기도 하다. A novel of Im Cheol-woo, A Hundred Years` Inn, depicts the tragic destinies of historical victims living in the bruised grudge and pain in the early modern history of Korea. The author pays particular attention to "oblivion" in the middle of tragic history and individual fate. As a matter of fact, oblivion is such a central axis of narrative in the novel that it is no exaggeration to say that the novel presents a "process of struggle with oblivion." The narrative structure of the novel shows the process of so-called "pursuit of oblivion-recalling-salvation," in which the beings of oblivion get together in A Hundred Years` Inn, recall the identity of each oblivion, and reach the possibility of their own salvation. Forgetting and recalling are connected to will for life and ethos of life to the author. In the work, oblivion is the fragments of Adam`s language lost by Benjamin. In the novel, the novelist restarts to translate the silence of those who are forgotten and have aphasia, thus facing the fragments of the paradise he has forgotten. Restoring the memories of historical victims is not re-discovering pain. The fragmentary memories of the victims are all intertwined each other in the venue of history, and the fragments of pain rather display the aspects of the paradise to which they should return. In the end, struggle with oblivion is also orientation toward fundamentality along with the testimony of historical truth to the author.
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