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심성보,정윤희,이광근 한국식품과학회 2018 Food Science and Biotechnology Vol.27 No.1
One-hundred-and-seventy-nine Staphylococcus aureus strains, collected from a total of 825 resident and household item samples in Korean homes nationwide, were tested, to survey the spread of antimicrobial-resistant S. aureus including the methicillin-resistant S. aureus (MRSA) strain. Antimicrobial resistance to sulfamethoxazole– trimethoprim (0.0%), teicoplanin (0.0%), tetracycline, vancomycin (0.0%,) chloramphenicol (0.0%), ciprofloxacin (1.1%), clindamycin (1.1%), amikacin (2.2%), gentamicin (8.4%), oxacillin (17.9%), erythromycin (21.8%), ampicillin (96.6%) and penicillin (96.6%), was detected by disk diffusion method and 7.3% (13/179) of the antimicrobial-resistant isolates, were multi-drug resistant (resistant to C3 antimicrobial classes). Nine of 32 oxacillin- resistant strains, were positive for the mecA gene and identified as MRSA, in 4 residents and 4 loofah samples, by polymerase chain reaction. These findings provide public health information and contribute to preventing circulation of antimicrobial-resistant strains in community settings including healthy homes.
심성보 한국교육개발원 2003 한국교육 Vol.30 No.3
Our primary and secondary school are on the crossroad. Why community building matters in school? Gemeinshaft of mind is essential to building community within schools. Schools is to be transformed from formal organization to Gemeinshaft(community). Community refers to 'distributed', 'sharing together'. School community is based on communication, dialogue, communality in relationship, place, mind, pratice. Democratic community school contains main factor such as belonging, respect, truth, caring, inclusiveness, reflectivity, inquiry, social justice, collaboration, commitment. To build democratic community school is required communitarian climate of school, democratization of school governance, listening to voice of students, making professional community of teachers, teachers' internalization of communitarian virtue, tranforming existing school to alternative education. 한국초중등학교에 적용할 경우 과연 학교 공동체의 건설은 가능한가? 학생의 개체성이 출현하는 현대사회 한 가운데 있는 현대학교가 전근대사회에나 있을 법한 중세적 공동체의 건설을 시도하는 것은 실현 불가능한 위험한 전체주의적 발상이라고 말할지도 모른다. 그렇지만 현대사회에서 학교의 공동체화는 왜곡된 지식교육, 왕따 문제와 폭력 문제 등의 해결에 귀중한 도움을 준다. 공동체라는 개념이 때로는 지나치게 동질적이고 개성과 다양성을 거부하는 봉건적 이미지가 상존하고 있지만, 공동체 개념이 민주주의와 밀접하게 연계되어 작동할 때 건강하게 존립할 수 있을 것이다. 그 대안으로 민주적 공동체로서 학교 모델은 공동체가 배제된 민주주의나 민주주의가 배제된 공동체를 추구하지 않는다. 한국초중등학교의 민주적 공동체 학교의 이념은 교사문화의 변화, 학교운영구조의 민주화, 학생의 자치활동 강화. 교사의 전문적 공동체 만들기, 관료주의적 학교문화의 극복, 기존학교의 대안학교화, 교육행정조직의 변화 등을 제안한다.
심성보 부산교육대학교 초등교육연구소 1996 초등교육연구 Vol.9 No.-
Contemporary feminist theory is extremely diverse. Some contemporary feminist argue that the whole tradition of distinguishing 'masculine' and 'feminine' morality is a cultural myth that has no empirical basis. However, we argue that there is a significant strand of contemporary feminism that we should take seriously women's different morality. The renewed feminist interest in women's modes of moral reasoning largely stems from Carol Gilligan's studies of women's moral development. According to Gilligan, men's and women's moral sensibilities do in fact tend to develop differently. Women tend to reason morally in a 'different voice'. These two 'moral voices' have been characterized in terms of an 'ethic of care' and an 'ethic of justice', which, Gilligan claims, are 'fundamentally incompatible'. Gilligan's paradime allows Kohberg's moral view to see in a new light. Distinguishing between the ethical orientation of justice and rights and the ethical orientation of care and resposibility allows Gilligan to account for women's moral development and the cognitive skills they show in a new way. Women's moral judgement is more contextual, more immersed in the details of relationships and narratives. It shows a greater propensity to take the standpoint of the 'particular other', and women appear more adept at revealing feelings of empathy and sympathy required by this. It Seems that the contexutuality, narrativity and specificity of women's moral judgement is a sign of 'weakness' or 'deficiency', but a manifestation of a vision of 'moral maturity' that views the self as a being immersed in a network of relationships with others. In moral education an ethic of care challenges the primacy of men-oriented moral reasoning and practice of Korean education. Therefore, it may be brought to bear on various recommendations for the reorganization of moral schooling in Korea.