후회되는 일 한가지

내가 일에 전념했던 사이 첫째가 중학생이되고 곧 있으면 아이들이 크고 떠나면 같이 보내는 시간이 없어질 것 같은 위기감을 느껴서 매주말마다 하나씩 돌아가면서 일대일로 같이 나가서 점심 식사를 시작했었다. 그런데 몇 주안가 아내가 매주 왜 돈낭비를 하냐며 질타하기 시작했고 나는 그 소리가 듣기 싫어 아이들과의 일대일로 만나 대화하며 식사하는 것을 그만두었다. 아내도 마음 한편으로는 자신과 같이 나가지 않고 아이들과 나갈려는 남편에 대해 언짢게 생각하는 것도 있겠다 싶지만 아이들과는 고등학교 다닐 동안의 4년의 시간만 있었던 것… 물론 친구들도 만나고 그런 시간이 많겠지만 중학교때 주말에 돌아가면서 아빠와의 대화시간을 마련했다면 지금처럼 아이들이 다른 사람들로 부터 더 영향을 많이 받는 딸들이 되지 않고 아빠에게서 부터 더 많은 것을 배웠던 아이들로 성장했었을텐데 한는 마음이 앞선다. 사춘기시기라기보다는 조금 늦은 감이 있고 다들 성인이 되면서 부모들이 공통적으로 느끼는 부분도 있겠지만 나름 결정하는 것이며 삶의 방향을 잡고 있는 아이들을 보며 아쉬운 마음이 더 들고 스스로에게 화가 나기까지 한다. 아무튼 이런 것을 미리 알았더라면 아내의 말을 듣지 않고 아이들과의 시간을 더 중요하게 생각하고 더 많은 대화를 했었을텐데… 마음이 아리고 아프지만 지혜롭지 않은 부모를 둔 아이들을 누가 탓하랴. 부모의 은혜도 모르는 쓰레기를 키운 것은 모두 부모의 책임이다.

Credo & Religio

It’s really a bit of oddity to find a modern intellectual animosity against credo, or more commonly called doctrine in traditional Christianity. There is no real good reason for its animosity other than an irrational fear, or hatred for it. It’s a response of pathos than that of logos. Here is why. If credo defines the what of belief, and provides a map, and religio provides a relational context of the belief. Those raising the ire against are more often emphasizing the experiential while they themselves have not experienced it. They are also often not very social, so they’re in a constant longing for a deeper relationship. They have fallen into the trap of believing themselves to have grasped the mysteries, or lost the sense of mystery themselves, so there is no mystery to behold, nor the reverence. It’s a vicious cycle. It’s just like two romantic lovers who wake up to reality after the marriage to find the other person too human. The loss of wonder leads to the loss of the sense of worth they feel for the content. It’s too familiar to them, and often to their loss, they cross the threshold of illusion of having climbed the summit, when they have in fact fallen down the cliff. A leper does not feel not because there is nothing to feel, but because he has lost the ability to feel. They themselves have become the ossified representation of the credo, and what is manifested is a form of self-hatred to rail against others climbing the edifice of the divine, which is supposed to be the object of our worship, or reverence. The source of it begins with a heart that has ossified to hold anything in reverence, or has become incapable of true worship.

고령자또는 노인에 대한 기준 및 비교

한국과 미국의 비교

한국미국
법률상155세 이상의 사람은 고령자
50세 이상 55세 미만은 준고령자
통계청65세 이상
노인복지법65세 이상
노인복지관및 노인교실 이용60세 이상
경로당및 노인공공시설65세 이상
AARP (노인시민단체)50세 이상
개인연금 (401k)59.5세 이상 (연금을 탈수 있음)
공무원연금 (403b)62세 이상
의료보험 (Medicare)65세 이상
사회보장금 (Social security)67세 이상
65세 이상 인구15.7%16.9%
초고령화사회 진입 예상년도 (20%를 넘으면 초고령화 사회)2025년2040년
태도절망기대
빈곤률43%23%
  1. 찾기쉬운 생활법령정보: 고령자란?, 고령자고용촉진법 (2022)

Dash, en dash, and em dash

This is only for Windows. On macOS, you can just use Option+[dash] for en dash and Option+Shift+[dash] for em dash. On Linux, it may differ depending on what IME you use.

NameKey or Alt CodeExample
Dash or hyphendash key on the key boardThis is what-a-ma-call-it.
En dash0150In place of to as in 9–5.
Em dash0151Break up the sentence—if you know what I mean.

French press brewed coffee guide

After using Mr. Coffee brewing machine for a while, I decided to switch to a non-plastic based method for brewing coffee. The reason was simple: I don’t want my family to be drinking byproducts of plastic components (e.g. BPA) in their coffee. One or two day of use shouldn’t affect health, but using it over many years is a different story. So, I took out the old French press, which is all glass and decided to give it a go. Noting the procedure here after a little research, so I don’t forget it. This does make much stronger coffee, so adjust the amount of coffee to suit your needs.

  1. Prepare 60 ~ 65 grams of very coarse ground of coffee (little more than 3/4 cups of coffee), and 1 liter of water.
  2. Pour coffee grind into a clean (and dry) French press.
  3. Pour in the water as soon as it starts to boil into the press and stir thoroughly, but gently, at about 40 seconds.
  4. Close lid and wait 7 minutes.
  5. SLOWLY press down on the press. Do not agitate the coffee beans. They’ve been brewed completely by now, and no need to get the bitter parts into the final product.
  6. Enjoy.

천지창조하신 하나님이 빠진 교회들

하나님은 없다라고 가르치고 있는 세상속에서 교회도 같이 창조주 하나님은 없다라고 합창을 하면서 하나님의 말씀을 가르친다고 행세질만 하니 사람들이 교회를 나오긴 나오는데 예수님께서 보여주시고 가르쳐주신 신앙이 아닌 인본주의적인 사람들이 안전한 공간에서 다른 사람들을 만날 수 있는 공간이라 생각되서 교회에 나오게 된다. 계속해서 위대하신 하나님보다 과학이 더 위대하다고 과학을 찬양하라. 아이들도 진화론에 내포된 무신론주의에 빼앗긴 상황에서 어른들만 구원받으면 너무 불평등한건 아닌가? 더 나가 사람의 선조되신 원숭이님도 예배에 참석하게 해서 말씀을 들어야 하게 하는 것이 新無神論 목사들의 도리가 아닌가?

The famine of introspection

It’s sad to hear some to preach in a way as to totally discredit Christian doctrines, or at least speak in a way that could easily yield to such understanding by theologically untrained ears of congregants. The preacher himself may claim to have reached the top of theology and whatnot, but seems to never have had much appreciation nor treaded through an in-depth understanding of systematic theology due to whatever background, upbringing, or education he was fortunate(?) to have experienced in his own life. Does he understand the consequence of such implied imperative to distance from the very tradition of his own theology on the lives and minds of his own congregation? This is very much in tune with the post-modern Zeitgeist of the day, and yet, paradoxically, the preacher claims to a personalized version of a branch of Biblical theology. The apparent lack of metacognition, an aspect of self-aware on his part, at times, is suffocating at the least, and appalling in the best of times.

Oh, a mere mortal, a human. We’re all too apt at holding multitudes of contradictory ideas. Tolerate, we shall, but do we truly know the cost of such misguided rhetoric, or conviction, or whatever one shall label. In this day and age of illiteracy, and sinking of the Biblical authority in all areas of life, we have the workings of very leaders of the church destroy the edifice of millennia while giving rhetorical service to the Logos of the Divinity. The author of De Doctrina Christiana would be embarrassed to say the least when he hears a line such as, “Doctrine divides,” for an echo of Chamberlainian peace of 1938. Christian doctrine has been the tool not to divide, but as a tool of proclamation of truth against heresy. A Christian unity of faith that isn’t grounded in the truth is a unity against God’s truth. On one hand, you want to turn a deaf for once and maintain a level of comfort for communal peace, while in parallel, a corner of mind rationalizes for the other — what more can you expect from a background of liberal theological education. If I had grown up in his cradle, I may have ended up with a similar theological horizon. A mix of simple, inherited faith on the surface that is familiar to the masses, and yet, a forceful inertia of a critical education. But again, one does have to draw a line when it concerns the word of God. In spite of such understanding, I only ache at the famished landscape, a land without much introspection. A land where everyone tries to claim a type of ownership to something different from the tradition, with no understanding of the tradition that’s been passed down to us by God’s providence. How can one appreciate the beauty when, out of ignorance, we’re prone to throwing out the baby with bathwater?

剣道の真相

剣道は、刀剣を使用して自己の身を護り、相手を斃すことを修練し、それに熟達すれば、剣道の目的を達成したものと言えるであろうか。刀剣は、その故をもって製作せられ、剣道はその故をもって修練せられたので、その起源は、正しくそれに違いないが、二千年前、肇国の当時から日本にあったと認定されるわが国の刀剣、並びに剣道は、年を経るとともに精錬され、ただに攻防の用に供するに止まらず、智、情、意備わり、卓越した美、気品、わび、さび等の道を含有する、即ち高邁な人格を具現するものとなった。古来刀剣を鑑定するには、剛健にして、折れず曲がらず、鋭利よく鋼鉄を切るだけでは、名刀とはされない。ここに自ら備わる気品がなければならない。これが名刀の姿であり、名刀として賞味される所以である。村正の刀には殺気が漲り、正宗の刀には、靄然たるものがあると言われておる。村正の正宗に及ばないところは、この点にあるであろう。人間でも圭角が外に表れるようなものは、決して真に強いものではない。強いものの程、温情溢るる徳を備え、柔和で何人にも常に親しみ易い感じを与える。刀剣の本来の性能が、人を切るにあって、その実、これを鍛える人、又使用する人の修養の結果、かえって、人を生かすものでなければならないというまでに発達している。すべての芸術品の中、特に優れたものは、いずれも皆道に入っている。ここまで到達していないものは、技巧的に如何に秀でたものでも、賞翫の価値が少ない。絵画はえがこうとするものの、実体を、よく画き表し、又は目を悦ばせるものであればよいとして、無味乾燥で、作品に作者の人格の反映がなく、心を打つ何物もないものであったら、間のなく飽き、次第に厭味が生じて、遂には見るに堪えないものとなる。それは、この絵には、真に人を感動せしむるに足る大切なものが失われているからで、結局、この絵画は道に入っておらないのである。

剣道も同様、はじめは、刀剣をもって身を護り、相手を斃す術を専ら修練したのが、長い間の修練の結果、術は既に道に入り、刀剣による攻防の技術を蝉脱して、人間の道に到達した。敵を攻めるよりも、先ず自己を守ることを工夫され、他をそしるよりも、内省を尊ばれ、相手と争うよりも、和することを念願するようになった。しかも決して攻防の術を蔑ろにするというのではなく、真に攻防の理を成就せしめるには、天地自然の道理、人道によらなければならない。古来の剣道各流の伝書を閲するに、その奥義を述べるに「和に従うをもって本とす」とか、「忠孝仁義の誠に発す」とか、「心法を専らにするにあり」と言って、少しも自然の道、人道に逆らって、和平を乱し、殺伐を意味するようなものはない。

なお、剣道の学び方に於いて、古人は、刀剣、木刀竹刀の握り方、足の踏み方、姿勢、目の付け方、間合、心の用い方等、総て詳細に亘って示されておるが、一つとして、天地自然の理法に従わないものがない。これをただ道場で練習する時ばかりでなく、日常の生活、万般の行為に具現して修養練磨することによって、高潔な人格を養成することに専念した。人格が向上するに従って、その人の剣道は、技術の進歩に止まらず、正しく高雅なものとなる。

更に剣道の本質とするところは、その体は、人格の完成にあって、一面には、春風駘蕩の温情を含み、一面には、秋霜烈日の森厳を存する。又剣理に通じ、感応自在、堅忍持久、心身の豁達なる働きを体得する。その用とするところは、身をもって範を垂れ、社会の浄化、善導に努め、人類の福祉を増進するにある。然るに剣道の本質を取り違え、又はこれを閑却して修養を怠り、打突の修練、技の巧者をもって事足れりとするに於いては、たとい強剛、巧緻の剣道を修め得たとしても、社会、人類の進歩に貢献する何物もなく、特に暴戻、不遜の行為あるに至っては、自己を破滅せしめるばかりでなく、社会の安寧秩序を乱し、道徳を蹂躙する。

剣道範士九段 佐藤忠三著

今日、12/25は 佐藤忠三 誕生日。(~1956・明治31年)【範士九段、直心影流、武専教授】「私の一生は、素振りの生涯であった」