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전윤,차월석,권규혁,이동병 조선대학교 생산기술연구소 2000 生産技術硏究 Vol.22 No.1
In this study, we examined about effectives of the drug release by used glutaraldehyde amount and molecular weight varieties of chitosan in DDS. The release experiments of chitosan microspheres containing norfloxacin were operated in the phosphate buffer solutions of pH 7.4 and 37℃, and its results were as follows. In the linearly release time of drug, chitosan microspheres (Mw 190,000) of used glutaraldehyde 1 mL and 2 mL were 45 and 64 days, and chitosan microspheres (Mw 350,000) of used glutaralhyde 1 mL and 2 mL were 60 and 80 days relatively. These results showed more effective drug releases in the increments of molecular weight and glutaraldehyde In short, the formulation allows chitosan microspheres to suppress the burst effect of the drug release mechanism, which led to the controlled release pattern and microspheres
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농약살포자 혈중 콜린에스테라제 활성도의 변화 및 농약성분
신동천,이순영,정상혁,원종욱,박종세,박송자 大韓産業醫學會 1994 대한직업환경의학회지 Vol.6 No.2
In order to ascertain the status of health damage among Korean farmers who spray pesticides regularly in summer, blood and urine samples were collected for 88 volunteers during July to September in 1990. Serum cholinesterase activity, parent compounds of pesticides in blood and urine, SGOT, SGPT, blood pressure, pulse rate were measured. The results were as follows; 1. Mean cholinesterase activity after spraying pesticides was significantly lower than that before spraying. While proportion of abnormal cholinesterase activity(<1990 U/L) group was 2.3% before spraying pesticides, the proportion of the group after spraying was 22.8%. 2. Cholinesterase activity were decreased over 50% in 14.7% of the subjects who can be classified into poisoning group 3. While pulse rate and blood pressure were slightly increased in poisoning group, those were significantly decreased in non-poisoning group. 4. Consecutive spraying of pesticide caused further reduction of cholinesterase activity. 5. Five parent compounds of pesticides frequently used during summer farming were analyzed using 106 blood samples. IBP in one sample and Isoprothiolane in four samples were detected. No parent compounds were detected in urine samples.
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흡연습관이 운동습관이 혈중 총 콜레스테롤에 미치는 영향
조효숙,남형천,정동혁 한국스포츠리서치 2003 한국 스포츠 리서치 Vol.14 No.1
The purpose of this study is to suggest the direction for antismoking campaign, the appropriate training habits and control by investigating the effect of smoking habits and training habits to serum total cholesterol(STC). This investigation applied, to 520 healthy men, out-Patients at K hospital comprehensive health center in Sungbuk-Gu, Seoul with questionnaires, based on interview and self-report related to smoking habits and training habits. In this study the means and standard deviations for all items were calculated based on the data. The data verified through Independent Group t-test and Independent Group one way ANOVA with SPSS for Window Release 7.5. The significant level for verification of hypothesis was 5%. The result of this study are as follows: 1. The difference in level of STC in smoking group and non-smoking group. The smoking group contained higher level of STC by 23.31mg/dl, which was significantly different in statistics(p<.05). 2. The difference in level of STC in training group and non-training group. The training group contained higher level of STC by 27.72mg/dl, which was significantly different in statistics(p<.05). 3. The difference in level of STC in I group(non-smoking with training), II group(non-smoking with non-training), Ⅲgroup(smoking with training), IV group(smoking with non-training). The level of STC was lowest in I group and highest in Ⅳgroup, which was significantly different in statistics(p<.05). 4. The difference in level of STC in smoking with training group and smoking with non-training group by the amount of smoking per day and the duration of smoking. Regardless of the duration of smoking, the smoking with non-training group contained higher level of serum total cholesterol, which was significantly different in statistics(p<.05). In conclusion, training have an effect on the level of smoker's STC and smoking with non-training is a chief risk factor for disease related to STC. Considering the relation between smoking and training, smoking with training approved to be effective in decreasing the level of STC. Even for smokers with regular training or regular training or reducing the amount of smoking with regular training will be effective in preventing disease related to STC.
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소화성 궤양에서 삼제 병합 요법의 저용량에 의한 Helicobacter pylori 제균률과 궤양 치유효과
김예리,박봉안,이재동,이종혁,김인숙,박형석,진춘조,김상윤,박의우 건국대학교 의과학연구소 2000 건국의과학학술지 Vol.10 No.-
Helicobacter pylori is the major cause of histologic chronic gastritis and is strongly associated with peptic ulcer disease, gastric cancer and lymphoma. Several recommendations for the management of the Helicobacter pylori infection have been developed. However, there has been no clear therapeutic regimen for the optimal treatment of Helicobacter pylori infection. This study was desinged to evaluate the eradication rate and the ulcer healing rate of the triple regimen with low-dose clarithromycin(0.5g/day) in peptic ulcer patients. Forty three patients with gastric ulcer(n=15) and duodenal ulcer(n=28) were enrolled. The patients were treated either with omeprazole 20mg b.i.d. amoxicillin 0.5g b.i.d. and clarithromycin 250mg b.i.d. (low-dose regimen group, n=29) or with omeprazole 20mg b.i.d., amoxicillin 1.0g b.i.d. and clarithromycin 0.5g b.i.d.(high-dose regimen group, n= 14) for 2 weeks. After 4 weeks, the patients were evaluated for the eradication of Helicobacter pylori and the healing of ulcer. And gastritis scores according to the Sydney system were evaluated before and after 4 weeks from the end of the triple regimen. There was no significant difference in the eradication rate and the ulcer healing rate between the low-dose regimen group, group and the high-does regimen group. In the low-does regimen group, the mean initial scores of chronic inflammation and activity were decreased after the eradication of Helicobacter pylori. In conclusion, the low-dose triple regimen is as effective as the high-dose triple regimen on the eradication of Helicobacter pylori and the ulcer healing rate in peptic ulcer disease.
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전동혁(Dong-hyuk Chun) 중앙승가대학교 불교학연구원 2012 불교와 사회 Vol.4 No.-
‘煩權의 實相과 그 展開’란 主題를 가지고, 1) 煩權란 무엇이며, 또 어떻게 일어나는 것인지, 2) 除去하는 방법은 무엇이며, 3) 煩權가 제거된 結果로서의 解脫과 ;'呈築과 菩提란 무엇인지 등의 문제에 대해 初期·部派 → 大乘(中觀·推識·如來藏) → 密敎의 각 교단을 중심으로, 그들은 이러한 문제에 대해 어떻게 정의하였고 어떤 해답을 내 놓았는지 展開 과정을 살펴보려는 것이 본고의 목적으로서, 이를 고찰하기 위해 먼저 초기불교를 이해하는데 핵심 논서인 『俱舍論』을 중심으로,衆生의 三要素이자 輪週의 三相인 業과 煩個와 苦의 相互 關係를 살펴보았으며, 뒤이어 공통 이념으로서 一切法無自性空을 부르짖던 大乘佛敎를 中觀·推識·如來藏 등의 순서로 나누어 그들이 주창한 번뇌 이론들을 살펴보았다. 곧 공통 이념을 지니고 있으면서도 전혀 다르게 전개된 이들 사상이 번뇌와 그것의 소멸을 어떻게 보았는지를 살펴보았으며,뒤이어 인도불교의 마지막을 장식한 밀교의 핵심 이론이자 독특한 이론인 卽身成佛 이론을 살펴보면서, 이들이 본 번뇌와 무명 그리고 해 탈을 향한 이들의 수행론을 살펴보았다. 그 결과 다음과 같이 결론지을 수 있었다. 번뇌는 衆生의 根據이자 解脫과 成佛을 향한 動刀因으로서, 시대의 변천에 따라 그 槪念이나 分祈의 태도, 그리고 成佛의 과정 등이 서로 달라져 왔다는 것과, 나아가 이러한 차이가 나는 根本的 原因이 당시의 敎團事情, 곧 각 교단이 追究하는 目的과 理念과 아주 밀접한 관계가 있음도 알 수 있었다. 곧 初期 및 部派의 佛敎는 불교의 敎學과 實錢道를 樹立하는 과정의 불교였고, 또 여기에 당시 우파니샤드 시대 당시의 話頭이기도 했던 業과 輪廻와 解脫 등의 문제가 오버랩되면서 이들에 대한 解答을 찾기 위한 피나는 討論과 苦行과 禪定修行 풍조가 佛敎敎團에까지 영향을 미친 것으로,이러한 복합적인 영향이 초기 및 부파불교를 모든 면에서 철저히 分折하는 태도를 취하게 되었고, 여기에 이들의 교학 내지 실천행 등이 複雜하고 煩雜스러워진 원인이 있었다고 분석되었다. 곧 一 切法을 五位七十五法으로 구분[擇法]한 것이라든지, 또 煩權를 10가지로 區分한 후, 이를 다시 見道와 修道로 二分하고, 또 이것을 苦集滅道 四聖諸 각각으로 四分하고, 다시 三界(歌界·色界·無色界) 별로 분석하여 配屬시킨 것 등은 바로 이들이 처한 당시의 시대 및 교단 상항에서 비롯되었음을 볼 수 있었다. 한편 이러한 精密한 分祈이 이루어진 뒤 출현하게 된 大乘佛敎는 자연히 앞의 部派人들의 영향을 받지 않을 수 없었고, 따라서 이를 수용하여 더 細密히 가다듬은 불교가 推識學派였으며, 또 더 없이 복잡해진 이론들을 大乘敎學의 키워드인 <一切法無自性空> 이론에 준하여 簡單明諫히 다듬어 이를 새롭게 定理해 놓은 敎理가 소위 <煩惱卽菩提>와 <生死卽> 을 부르짖던 中親 思想과 如來藏 思想이었으며, 또 힌두 사상을 수용한 후 여기에 眞言陀羅尼와 瑜伽의 槪念을 가미하여 卽身成佛이란 독특 한 理論을 주창한 密敎가 말하는 번뇌란 자신을 佛로서가 아닌 衆生으로 보는데 기인한 것이라 보고, 따라서 일거수일투족의 평상시에 스스로를 佛로서 확신하면서 삶을 佛로서 살 때, 根本煩惱와 所知障과 煩惱障이란 三妄執은 순간적으로 없어지는 것임을 주창하고 이것이 다름 아닌 즉신성 불임도 확인할 수 있었다. 그리고 이러한 시대 및 敎團 상황과 더불어 또 하나 중요한 것이 宇宙眞理인 法을 바라보는 입장으로서, 相의 立場에 서서 법을 보는가, 아니면 性의 立場에 서서 보느냐의 문제도 교학과 실천행법이 달라지고 변화하게 된 또 하나의 척도가 됨도 알 수 있었다. 곧 多元論의 相의 입장에 서 있던 有部나 唯識學派의 敎理는 자연 복잡해져 分析的일 수밖에 없었으며, 이에 반해 一元論의 性의 입장에 서 있던 如來藏이나 禪敎와 密敎 등은 煩惱와 菩提 그리고 衆生과 佛을 하나로 보거나, 아예 한 걸음 더 나아가 煩惱 자체를 菩提 證得의 根源이자 에너지원으로 생각하는 적극적이고도 긍정 적인 사고로 轉用시켜, 反轉과 變身을 꾀하면서 그 어느 것에도 住하거나 집착하지 않는 소위 不住不着 任運自在의 불교로 탈바꿈하게 된 것임도 확인할 수 있었다. 한편 이러한 교리의 전개 과정이 어떻게 변했든, 또 여러 煩惱對治 方法 중 어느 것을 택하든, 지금 이 순간에도 여전히 煩惱는 우리 곁에서 멤돌면 서 무리를 煩悶과 고통의 늪으로 끌고 가는 무서운 존재로 남아 있다. 곧 ‘煩惱無盡물願斷’이란 四弘誓願의 한 구절처럼,煩惱는 끊임없이 그것도 나의 平生의 同伴者로서 존재하는 現存의 문제이다. 곧 고질병에 걸린 환자가 그 병을 평생의 친구처럼 함께 살아가야 하듯이, 사바세계의 근원인 煩惱 역시 평생의 친구처럼 생각하며 함께 살OKH 하는 것으로서, 정말이지 煩惱 그것은 衆生의 根據가 되는 동시에 한편으로는 解脫과 成佛을 향한 動力因인 것만은 틀림없는 사실로서, 衆生의 근거로서 그것에 얽매이며 끄달려 살 것인가, 아니면 成佛을 향한 動力으로서 昇華시킬 것인가는 우리들 각자에게 주어진 영원한 숙제, 곧 순간순간 주어지는 각자의 삶의 방식 여하에 달려 있음을 밝혔다. I researched the following : 1) What is klesa and how does it happen? 2) How can one get rid of klesa? 3) What are the definitions of liberation, Nirvana and enlightenment (Bodhi) as a result of removing klesa, based on each denomination of Early Buddhist and Abhidharma → Mahāyanā Buddhism (Madhyamaka-vipāśyanā, Vijnānavāda, tathagatagarbha) → Esoteric Buddhism, and the development of it, such as how they defined these questions and what answers they come out with. As a result, I was able to conclude the following, klesa is the basis of mankind and the efficient cause of attaining Buddha-hood. I was also able to confirm that the concept, attitude of analyzing and the process of attaining Buddha-hood changed, according to the transition of the period. Moreover, I could see that the basic reason for this change is closely related to the circumstance of denomination of that time. In other words, according to the purpose and idea which each denomination pursues, the education and practice clause also transformed. Specifically, Early Buddhist and Abhidharma were Buddhism, which were on the process of establishing education and the way of practice. To this, the questions for karma, samsāra and liberation, which were the topics of the Upanisad period, were overlapped. Further, the strenuous discussion as well as the tendency for fulfillment, asceticism and Zen even influenced Buddhist denominations. Because of this complex influences, Early Buddhism and Abhidharma inevitably had attitudes of thoroughly analyzing things, and thus was the reason for their complicated and complex education and practice clause. Analyzing and dividing the law of the whole thing into laws of 5 groups and 75 kinds with too much detail, or dividing klesa, into 10 kinds, and then dividing these into two types, being free from closed-mindedness and practicing asceticism, and then dividing into four types, the Four Noble Truth, and then analyzing and assigning this into three worlds, the world of desire, the world of lust (rūpa) and the world of a-rūpa, which originated with the period of that time and along with the provisions of denominations. On the other hand, I think that Mahayānā Buddhism, which appeared after carrying out this precise analysis was inevitably influenced by the people in Abhidharma, and Buddhism, which accepted and braced this delicately, was Buddhism, Vijnānavāda. Furthermore, I believe that by simply bracing and newly arranging the most complicated theory into the keyword of Mahayana Buddhism, <the law of the whole thing: objects are not the truth : sarva-dharma-nihsvabhāva> theory is the ideology of Madhyamika and tathāgatagarbha, which exclaimed that defilements are enlightening and that life and death are defilements and further, nirvana is enlightening. Also, Buddhism, which acclaimed for the theory of being the Buddha as itself based on the notions of dhāranī, praying and yoga, accepting Hinduism, right after accomplishing Hinduism, which was the combination of Veda religion and śiva of the native people, is the new Buddhism, known as Esoteric Buddhism. And with these era and denomination situations, the question on the standpoint of looking at the law, which is another truth of the universe, whether it is from each other's point of view or from the view point of the characteristics, is another measure that changes education and the law of practice. Moreover, admitting all th£ existence and the theory, Vijnānavāda, which were on each other's view point of pluralism, became naturally complicated and analytical. On the contrary, Tathāgatagarbha, Zen and Esoteric Buddhism, from the view-point of monism, looked at kleśa, enlightening and mankind and Buddhism as one, and furthermore, attempted reverse and transform by positively diverting the klesa itself to the basis for attaining enli^itenment and energy. In addition, it is analyzed that it is 社ansformed into Buddhism of not residing and obsessi
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