포스트자본주의와 기독교의 조에(zoe)로서의 생명 이해

김수연 ( Kim¸ Sooyoun ) 한국조직신학회 2021 한국조직신학논총 Vol.64 No.-

본 논문은 21세기 현재, 생명 자체가 곧 자본이 되는 정치경제적 상황을 검토하며, 이러한 상황에 대한 비판과 견제로서 기독교의 생명 사상의 재구성을 모색하는 것이다. 구체적으로 본 논문은 현재 생명이 다루어지는 방식을 고찰하고, 기독교의 관점에서 생명신학, 생태신학 그리고 로지 브라이도티 현대 철학을 검토하며, 21세기 생명 사상을 제안한다. 이러한 맥락에서, 생명, 조에의 생기적 힘의 의미와 더 나아가 모든 존재를 가로질러 횡단하는 생명, 궁극적으로 얻게 될 생명을 현재 앞당겨 누리는 풍성한 생명, 창조적 생명력으로서의 생명의 의미를 검토하고, 특히 현재의 생명정치가 삶에 개입하게 되는 배경을 검토한다. 기독교의 조에 중심의 생명사상 그리고 바울 사상의 정치적 함의는 현재의 출구 없는 자본주의 시대에 비판적 대안으로서 현실 교정의 바탕이 될 수 있을 것이다. 본 논문은 생명의 안전과 생명의 유지가 주권 권력의 문제로 등장하는 현재의 생명 정치 상황에서, 또한 유전자 기술, 생식기술, 즉 생물학 및 의학의 발달로 인해 생명이 곧 자본이 되는 현 상황에서, 현재의 자본주의를 극복할 수 있는 포스트자본주의 시대를 전망하며, 생명에 대한 근본적인 인식의 전환을 추구하고, 생명의 의미를 기독교의 관점에서 재구성한다. 개별 생명의 존엄과 생명성에 대한 인정이 분명하게 요구되는 현 상황에서, 창조적 생기로서의 생명, 통섭의 생명을 강조하는 기독교의 생명 이해는 현재의 인간(생명) 중심주의를 교정하며, 공동체 재조직의 가능성을 열어갈 수 있을 것이다. This paper is to examine the concept of life that is now newly understood due to the impact of bio-genetics, science technology, and information technology, and to review the meaning of life, zoe, from a Christian perspective. Thus It critically considers the present bio-politics, the new practices of bio-political management of life, and the Christian views of life, zoe in contrast to the sociological life, bios. Indeed, as Giorgio Agamben notes, more stable society means that so much more bare life is being produced. With this regard, the study explores on the notion of life as a generative life-force from a Christian perspective which is conducive to concretely analyzing the current political system and developing a comprehensive life theology. The 21st century capitalism and its socio-political system are related to the politics of life, producing many bare lives. In particular, within the exceptional state caused by the sovereign power, the lives as the life of the so-called homo sacer are controlled and excluded. Nonetheless, the theological thoughts of life value non-human or a-personal life and provide insights to reexamining the rights as a dignified human being and the value of life. Consequently, this paper reviews the life as the generative power of life as a relational force that will open up possibilities to the community of equality and relationality, aiming for post-capitalism. Then, it proposes a reinterpretation of the life, examining the current political system that degrades human life as bare life.

Comparison between screen-detected and symptomatic breast cancers according to molecular subtypes.

Kim, Jiyoung,Lee, SeKyung,Bae, Sooyoun,Choi, Min-Young,Lee, Jeonghui,Jung, Seung Pil,Kim, Sangmin,Choe, Jun-Ho,Kim, Jung-Han,Kim, Jee Soo,Lee, Jeong Eon,Nam, Seok Jin,Yang, Jung-Hyun M. Nijhoff ; Kluwer Academic Publishers 2012 Breast cancer research and treatment Vol.131 No.2

<P>Breast cancer screening programs make it possible to detect early cancer, thus reducing breast cancer mortality. We studied the clinicopathologic characteristics and prognosis of screen-detected invasive breast cancer compared with symptomatic breast cancer. And we compared the result according to molecular subtypes (luminal A, luminal B, Her2, and triple negative), with the goal of identifying the role of screening in each subtypes. From January 2002 to June 2008, 3,141 patients who underwent surgery for the treatment of invasive ductal carcinoma at Samsung Medical Center were included. Among them, 1,025 patients were screen-detected, and 2,116 patients who were screened over 2 years or never were symptomatic. We retrospectively reviewed the clinical and pathologic data. Screen-detected breast cancer was associated with older age, smaller tumor size, more hormone-receptor positive, less lymph node involvement, earlier stage, and reduced mortality compared with symptomatic breast cancer (P < 0.001). According to the molecular subtype, luminal A was most common (63.6%) and showed the most obvious survival benefit in screen-detected tumors in comparison with symptomatic tumors (5-year OS: 99.7 vs. 96.5%, 5-year DFS: 96.4 vs. 90.7%). Screen detection was independently associated with improved overall and disease-free survival outcomes after adjustment for covariates (HR 0.32, P = 0.035; HR 0.58, P = 0.020, respectively) only in the luminal A subtype. Differences in pathological features such as tumor size, nodal status, grade, and age at diagnosis with different molecular subtype distributions may explain the survival advantage of patients with screen-detected breast cancer. Screening programs seem to have a different efficacy depending on the molecular subtype of the breast cancer, especially in the luminal A subtype, for which screen detection acts as an independent prognostic factor itself.</P>

다양한 센서 기반의 침입체 탐지, 분류 및 추적 알고리즘 개발

김원철(Wonchul Kim),임진홍(Jinhong Lim),김태완(Taewan Kim),손영동(Youngdong Son),김현진(H. Jin Kim),김진영(Jinyoung Kim),홍수연(Sooyoun Hong),김한동(Handong Kim) 제어로봇시스템학회 2017 제어·로봇·시스템학회 논문지 Vol.23 No.11

Surveillance is one of the major applications in wireless sensor network areas, and it is important to detect, classify and localize the targets. In this paper, we divide the research into two sections: (1) detecting and classifying the targets and (2) localizing them. To detect and classify multiple moving targets, we use acoustic and seismic sensors, and we analyze raw data from the sensors in both time and frequency domains. In this process, we must decide which features are useful for the classification to improve the performance and make it work in real time. Thus, we exploit Weibull likelihood and short-time Fourier transform (STFT) to extract the features as a sampling method. Then, we implement a support vector machine (SVM) and a neural network to classify the type of targets based on those features. Using the suggested algorithms, the proposed classifiers provide more accurate performance than the method that analyzes the raw data from only the frequency or time domain. For localization, Gaussian Process Regression (GPR) is used to estimate the relative location that corresponds to the received signal strength indication (RSSI) data. We also demonstrate the simultaneous localization with the process of detection and classification in real time. Finally, experimental results validate the suggested algorithm.

Esoteric Buddhism and the Cross-cultural Transfiguration of Śūraṃgama-sūtra Faith in Goryeo

Kim, Sooyoun The Asian Association of World Historians 2014 The Asian review of world histories Vol.2 No.2

This paper presents an investigation into cross-cultural transfiguration of Buddhist faith in Goryeo Dynasty, with a focus on $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra that used to be in vogue in East Asia. There are three major types of $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra faith in Goryeo: the first one was concerned about the scripture itself including its citation and publication and the compilation of its annotation books; the second one involved establishing Buddhist rituals related to the scripture; and the final one was to create Dh$\bar{a}$ran$\bar{i}$ stone poles with Dafoding Dh$\bar{a}$ran$\bar{i}$ in Volume 7 of the scripture engraved in stone. While it was the common practice to engrave Zunsheng Dh$\bar{a}$ran$\bar{i}$ in China, the number of stone poles on which Dafoding Dh$\bar{a}$ran$\bar{i}$ was engraved was overwhelmingly large. There are a couple of reasons behind the difference: first, there was a tendency of Zunsheng Dh$\bar{a}$ran$\bar{i}$ being worshiped at the national level in Goryeo, which probably explains why the percentage of Zunsheng Dh$\bar{a}$ran$\bar{i}$ stone poles designed to pray for a personal mass for the dead by engraving Dh$\bar{a}$ran$\bar{i}$ on a stone pole was considerably low. In addition, there were esoteric sects in Goryeo, and it is estimated that they must have got involved in the establishment of Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles in the former half of Goryeo. Furthermore, the Zen sects had a deep non-Zen understanding of Esoteric Buddhism and tended to practice Dh$\bar{a}$ran$\bar{i}$ in Goryeo. It is estimated that Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles were set up in large numbers in Goryeo as the prevalence of $\acute{S}\bar{u}$raṃgama-s$\bar{u}$tra faith that continued on since the former half of Goryeo was combined with the Zen sects' active position about Dh$\bar{a}$ran$\bar{i}$.

Study on The Application of Official Analytical Methods to Major Quality Factors of Laver Products

Sooyoun Lee,Jihoon Kim,Myungho Kim,Kyujai Han,Boyoung Noh 한국식품영양과학회 2012 한국식품영양과학회 학술대회발표집 Vol.2012 No.10

A Study on External Shading Devices for Reducing Cooling Loads and Improving Daylighting in Office Buildings

Kim, Minseok,Leigh, Seung-Bok,Kim,Taeyeon,Cho, Sooyoun Architectural Institute of Japan 2015 JOURNAL OF ASIAN ARCHITECTURE AND BUILDING ENGINEE Vol.14 No.3

<P> This study is aimed at analyzing the impact of effective shading design for office buildings. For shade design, the overheated period for the area in which a target building was located was estimated, the building was configured to be shaded during this period, and a different shading design was applied for each direction. Using this shade design, the daylighting performance and the reduction in cooling loads during the overheated period were evaluated. The daylighting performance was evaluated by employing the daylight factor and useful daylight illuminance (UDI). The results showed a 35% reduction in cooling loads due to the shading device. Regarding the daylight factor, more points were included in a proper daylight factor of 2-5%, which was shown to increase the UDI to 500?2,000 lux. </P>

Study on Setting Up Quality Factors of Laver Products in CODEX -comparative analysis of quality factors for products of Korea, China, and Japan

Sooyoun Lee,Kijin Kim,Hyehyun Kim,Boyoung Noh,Kyujai Han 한국식품영양과학회 2011 한국식품영양과학회 학술대회발표집 Vol.2011 No.10

Hereditary protein S deficiency presenting acute pulmonary embolism

Kim, Jiwan,Kim, Sung Hea,Jung, Sang Man,Park, Sooyoun,Yu, HyungMin,An, Sanghee,Kang, Seonghui,Kim, Hyun-Joong Yeungnam University College of Medicine 2014 Yeungnam University Journal of Medicine Vol.31 No.1

Protein S deficiency is one of the several risk factors for thrombophilia and can cause blood clotting disorders such as deep vein thrombosis and pulmonary embolism. A 54-year-old man was admitted with the complaint of dyspnea and was diagnosed with pulmonary embolism. The patient had very low level of free protein S, total protein S antigen, and protein S activity (type I protein S deficiency). In history taking, we found that his mother, 78 year old, had a history of same disease 10 years ago, and confirmed the pronounced low level of protein S. The patient's son also had very low level of protein S, however there had not been any history of pulmonary embolism yet. This case study suggests that asymptomatic persons with a family history of protein S deficiency and pulmonary embolism should be checked regularly for early detection of the disease, as protein S deficiency can be suspected.

A Re-reading of the ‘Dis-carnate’ Incarnational Christology from the Perspectives of Neo-orthodox and Radical-orthodox Theologies

Sooyoun Kim(김수연) 연세대학교 신과대학(연합신학대학원) 2016 신학논단 Vol.86 No.-

이 글은 급진적-전통주의 신학의 탈근대주의 입장에서 해석하는 성육신 교리의 내용을 검토하며, 현재 기독교 안에서 ‘비육화된(Dis-carnate)’ 교리로 남아 있는 성육신 신학의 의미를 재해석하려는 것이다. 특히 그래햄 워드(Graham Ward)의 급진주의 정통신학이 바르트의 신학에서 발견하는 탈근대주의적 특징, 흔적(trace)으로서 설명되는 변증법적 하나님-이해, 몰트만(Moltmann)의 종말론적 희망이 내포하고 있는 구원의 현재성, 밀뱅크(Milbank)의 용서(for-give-ness)와 선물(Gift), 즉 원-선물의 지속적인 주어짐(the sustained giving of the original gift)으로서의 성육신 등을 구체적으로 소개하고 비판적으로 검토할 것이다. 현재에 의미 있는 신학적 언어로 전통적인 교리들이 해석될 때, 신학은 현실-변혁, 자기-개혁의 틀로서 작용할 수 있다. 오래전 교리적 기독론(doctrinal Christology)은 당시의 철학적 용어로 복음의 내용을 해석하며 당시의 역사적 한계 또한 불가피하게 담고 있기에 성육신의 교리는 현재의 언어로 재해석되어야 할 필요가 있다. 사실, 그리스도의 몸-된 실재를 주장하는 교부들의 신학은, 즉 아타나시우스와 안셀무스의 기독론은 하나님의 몸-된 현실을 강조하며 동시에 또한 이는 변증되어야 하는 것으로 설명하기에, 그러한 과정에서 몸에 대한 부정적인 이미지를 함의하게 된다. 이러한 맥락에서, 기독교에서 강조하는 몸-되신 하나님의 구원은 구체적인 자기-구현(the embodiment of self)이기보다는 썩어질 육체로부터의 벗어남(the redemption of the dark mortality of the corruptible body)으로 서양철학의 이분법적 논리를 반복하며 해석되는 경향이 있어 왔다. 이러한 상황에서, 탈근대주의 입장의 급진적-정통주의 신학은 기독교의 교리가 현재에 의미 있는 방식으로 재해석 될 수 있도록, 성육신의 현재적 의미를 강조하고, 서구철학의 실체-형이상학적인 논리를 넘어서, 물질, 몸 등의 가치를 돌아보게 한다. 특히 현존(paternal presence)과 부재(maternal absence)의 이분법 속에서 해석되지 못한 타자성(alterity)을 기독론의 구체적 내용으로 드러내기에 통전적인 구원을 강조하는데 도움이 된다. 다시 말해, 탈근대신학이 주목하는 바르트의 변증법적 신학에서 흔적으로서의 텍스트(textuality), 특히 신-정통주의 신학과 급진주의-정통신학에서 강조되는 용서, 화해, 그리고 선물 혹은 증여로서의 성육신 이해 등은 현재 탈-육화(ex-carnate) 경향이 있는 기독교의 성육신 교리에 중요한 시사점을 제시한다. 이 글이 강조하고 있는 급진적-정통주의 그리고 그들이 탈근대주의 시각에서 바라보는 바르트 신학의 의미 등은 이천 년 전의 서구철학에 기초한 전통적인 기독론이 내재하고 있는 몸-적 부재의 비육화된(dis-carnate) 교리에 비판적 분석의 틀이 될 수 있을 것이라 본다. 이 글은 급진적-전통주의 신학의 탈근대주의 입장에서 해석하는 성육신 교리의 내용을 검토하며, 현재 기독교 안에서 ‘비육화된(Dis-carnate)’ 교리로 남아 있는 성육신 신학의 의미를 재해석하려는 것이다. 특히 그래햄 워드(Graham Ward)의 급진주의 정통신학이 바르트의 신학에서 발견하는 탈근대주의적 특징, 흔적(trace)으로서 설명되는 변증법적 하나님-이해, 몰트만(Moltmann)의 종말론적 희망이 내포하고 있는 구원의 현재성, 밀뱅크(Milbank)의 용서(for-give-ness)와 선물(Gift), 즉 원-선물의 지속적인 주어짐(the sustained giving of the original gift)으로서의 성육신 등을 구체적으로 소개하고 비판적으로 검토할 것이다. 현재에 의미 있는 신학적 언어로 전통적인 교리들이 해석될 때, 신학은 현실-변혁, 자기-개혁의 틀로서 작용할 수 있다. 오래전 교리적 기독론(doctrinal Christology)은 당시의 철학적 용어로 복음의 내용을 해석하며 당시의 역사적 한계 또한 불가피하게 담고 있기에 성육신의 교리는 현재의 언어로 재해석되어야 할 필요가 있다. 사실, 그리스도의 몸-된 실재를 주장하는 교부들의 신학은, 즉 아타나시우스와 안셀무스의 기독론은 하나님의 몸-된 현실을 강조하며 동시에 또한 이는 변증되어야 하는 것으로 설명하기에, 그러한 과정에서 몸에 대한 부정적인 이미지를 함의하게 된다. 이러한 맥락에서, 기독교에서 강조하는 몸-되신 하나님의 구원은 구체적인 자기-구현(the embodiment of self)이기보다는 썩어질 육체로부터의 벗어남(the redemption of the dark mortality of the corruptible body)으로 서양철학의 이분법적 논리를 반복하며 해석되는 경향이 있어 왔다. 이러한 상황에서, 탈근대주의 입장의 급진적-정통주의 신학은 기독교의 교리가 현재에 의미 있는 방식으로 재해석 될 수 있도록, 성육신의 현재적 의미를 강조하고, 서구철학의 실체-형이상학적인 논리를 넘어서, 물질, 몸 등의 가치를 돌아보게 한다. 특히 현존(paternal presence)과 부재(maternal absence)의 이분법 속에서 해석되지 못한 타자성(alterity)을 기독론의 구체적 내용으로 드러내기에 통전적인 구원을 강조하는데 도움이 된다. 다시 말해, 탈근대신학이 주목하는 바르트의 변증법적 신학에서 흔적으로서의 텍스트(textuality), 특히 신-정통주의 신학과 급진주의-정통신학에서 강조되는 용서, 화해, 그리고 선물 혹은 증여로서의 성육신 이해 등은 현재 탈-육화(ex-carnate) 경향이 있는 기독교의 성육신 교리에 중요한 시사점을 제시한다. 이 글이 강조하고 있는 급진적-정통주의 그리고 그들이 탈근대주의 시각에서 바라보는 바르트 신학의 의미 등은 이천 년 전의 서구철학에 기초한 전통적인 기독론이 내재하고 있는 몸-적 부재의 비육화된(dis-carnate) 교리에 비판적 분석의 틀이 될 수 있을 것이라 본다.

고려-거란 밀교 교류의 양상과 특징 - 『범서총지집(梵書摠持集)』을 중심으로 -

김수연 ( Sooyoun Kim ) 이화여자대학교 이화사학연구소 2021 梨花史學硏究 Vol.- No.62

Goryeo had exchanges with Khitan across various areas including politics, economy, society, and culture. There were also abundant exchanges between them in Buddhist ideas and culture. This study set out to put away the influences of Liao in order on Goryeo's Esoteric Buddhism and Dharani Faith and thus investigate the nature of Goryeo's Esoteric Buddhism. The biggest influence of Khitan on Goryeo's Buddhist community came from the acceptance of Khitan's complete collection of Buddhist sutras. The impacts of Liao Buddhism were also found in Uicheon[義天]'s Gyojang-chongrok[敎藏總錄], whose order of content reflects the perceptions of scriptures in Goryeo's Buddhist community represented by Uicheon. The location of the parts about Mahavairocana Tantra[大日經] in his book indicates that he considered it as one of the fundamental scriptures of Buddhist ideas. It seems that he was influenced by Khitan Buddhism that argued that Exoteric Buddhism and Esoteric Buddhism had something in common. Beomseo-chongji-jip[梵書摠持集] published during Goryeo is one of the artifacts representing Goryeo's Dharani Faith. It is a collection of Dharani of hundreds of kinds, and there are seven versions of the collection or more today. In Beomseo-chongji-jip published in the fifth year of King Gojong[高宗]'s reign, the preface cites from works of Khitan's Buddhist monks such as Yanmi-chao[演密鈔] and Chengfo-xinyao-ji[成佛心要集]. Furthermore, it contains Dharani translated by Cixian[慈賢], a Khitan Buddhist monk in the 11th century. These findings confirm Goryeo's direct exchanges with Khitan in Dharani Faith. In addition, Beomseo-chongji-jip published in the fifth year of King Gojong's reign includes Dharanis reflecting the Buddhist prayer procedure in “Cundi Dharani” of Chengfo-xinyao-ji. This Buddhist prayer procedure is still used in Cheonsu-gyeong[千手經]. There is the context of transmission from Chengfo-xinyao-ji through Beomseo-chongji-jip to current Cheonsu-gyeong. Dharanis about the seven Buddhas of the past, which were a huge vogue in Liao but left no traces of faith in Goryeo, were not found in any versions of Beomseo-chongji-jip. There was no trace of “Pajiok-jineon(om karadeya sbaha),” which became a vogue at the end of Goryeo. This materials offers clues to estimate when this Dharani was introduced. The Dharani of the Eight Bodhisattvas was not found in the versions of Beomseo-chongji-jip published in the 12th century, but the version published in the fifth year of King Gojong's reign contains it. These findings suggest that interest in the Eight Bodhisattvas was aroused from the late 12th century to the early 13th century that was between the two versions. These cases indicate that Goryeo accepted the Esoteric Buddhism and Dharani Faith trends of Khitan's Buddhist community selectively.