Interrelationship of of Matrix metalloproteinase-13 and Elastase Expression in Human Gingiva with Chronic Periodontitis Associated to Type 2 Diabetes Mellitus

박현규,이재목,Park, Hyun-Kyu,Lee, Jae-Mok The Korean Academy of Periodontoloy 2006 Journal of Periodontal & Implant Science Vol.36 No.2

치주질환은 치아 지지조직의 파괴로 튿정 지어지는 감염성 질환으로서 이것은 주로 조직의 교원질 성분을 분해시키는 MMP(matrix metalloproteinase)에 의해 이루어진다. 한편, 여러 연구에서 당뇨병과 치주질환의 심도와의 관계에 대한 논의가 있어왔으며 당뇨병이 치주염을 포함한 구강 감염에 대한 감수성을 증가시키며 역으로 만성 치주염의 염증성 매개물질에 의해 인슐린 작용이 방해받을 수 있음을 보고하였다. 본 연구의 목적은 만성 치주염 환자와 제 2형 당뇨병을 동반한 만성 치주염 환자의 치은조직에서 MMP-13과 elastase의 발현 양상을 비교하여 병리 기전의 차이점을 규명하고, 두 단백질간의 상호관계를 알아보기 위한 것이다. 경북대 병원 치주과에 내원한 환자의 비당뇨 환자의 정상 치은 부위, 비당뇨 환자의 만성 치주염 부위, 제 2형 당뇨병 환자의 만성 치주염 부위에서 각각 8개의 변연 치은을 채득하여 액화 질소에 급속 동결시켰다. 모든 조직 샘플에서 동량의 단백질을 western blotting을 통해 분석하여였고, densitometer를 이용하여 정량한 후 ANOVA 분석으로 통계처리 하였다. 결과분석에서 MMP-13은 제 2형 당뇨를 가진 환자의 염증성 조직에서 가장 높게 발현되었고 전신적으로 건강한 환자의 염증성 조직과 정상 조직에서는 유사한 양상을 보였으며 그 차이는 통계적으로 유의하였다. 또한 elastas는 그룹간에 유의한 차이 없이 유사한 양상으로 발현되었고, 염증성 조직에서도 당뇨병의 유무에 관계없이 유사하게 나타났다. 한편 조직내 MMP-13과 elastase의 발현 양상간에 유의한 상관관계는 보이지 않았다. 결론적으로 MMP-13은 당뇨병을 동반한 환자의 치은 염증초직에서 유의하게 증가되어 나타났으며, 전신적으로 건강한 환자의 염증조직과 당뇨를 동반한 환자의 염증조직에서 MMP-13과 elastase의 발현양상은 큰 상관관계가 발견되지 않았다.

심미적인 부위에서의 외과적 정출술

박현규,박진우,서조영,이재목,Park, Hyun-Kyu,Park, Jin-Woo,Suh, Jo-Young,Lee, Jae-Mok 대한치주과학회 2007 Journal of Periodontal & Implant Science Vol.37 No.2

As a general treatment modality of subgingival tooth defect in aethetic area, implant or crown and bridge therapy after extraction of affected tooth can be used. But as more conservative treatment, crown lengthening can be considered and not to lose periodontal attachment and impair aethetic appearance, surgical extrusion can be considered as a treatment of choice. In this case report, 3 cases of surgical extrusion was represented and appropriate time for initiation of endodontic treatment according to the post-surgical tooth mobility was investigated. In 8 patient who has subgingival tooth defect in aethetic area, intracrevicular incision is performed and flap was reflected with care not to injure interproximal papillae. With forcep or periotome, tooth was luxated and sutured in properely extruded position according to biologic width with or without $180^{\circ}$ rotation. 8 cases show favorable short and long term results. In some cases, surgical extrusion with $180^{\circ}$ rotation can minimized extent of extrusion and semi-rigid fixation without apical bone graft seems to secure good prognosis. In 8 cases, endodontic treatment started about 3 weeks after surgery. This time corresponds with the moment when mobility of extruded tooth became 1 degree and this results concide with other previous reports. If it is done on adequate case selection and surgical technique, surgical extrusion seems to be a good treatment modalilty to replace the implant restoration in aethetic area.

고대활자판지탐토

박현규,박현규(Hyun Kyu Park) 영남중국어문학회 1985 중국어문학 Vol.9 No.1

N/A

조선출신 만주기인(滿洲旗人) 한씨(韓氏)·김씨(金氏) 일족 묘비문과 정착 특징

朴現圭 ( Park Hyun-kyu ) 중국사학회 2021 中國史硏究 Vol.- No.132

This study analyzed the tombstones of Han and Kim(Jin) families, who distinguished themselves from the people who came from Joseon and belonged to the eight banners of Manchu in the Qing Dynasty. The tombstones, which were built by Han and Kim families such as 「Han Yun Tombstone(韓雲墓碑)」, 「Han Jieyin Tombstone(韓傑音墓碑)」, 「Kim Deokun Tombstone(金德雲誥命碑)」, 「Kim(Jin) Xindali Tombstone(金新達禮神道碑)」, and 「Kim(Jin) Huazhu Tombstone(金花住神道碑)」, have been handed down until recent days as the original copy of the rubbing or the records in literature. According to the records on Han and Kim families reflected in their tombstones, although two families all devoted their allegiance to the newly settled Qing Dynasty, the viewpoint of two families to Joseon as their mother country assumed different aspects. The Han family defected from Joseon due to the involvement of Yi Kwal(李适)'s revolt and had such a sense of antagonism against the mother country, Joseon, enough to engrave the words on the tombstones that they conspired to usurp the throne of Joseon. The members of Han family were mainly acting as soldiers and won in various battles. On the other hand, the tombstones of the Kim family, who were taken as prisoners during the first invasion of Joseon(丁卯胡亂), exhibited that their roots were in Joseon while showing the intention to maintain a link with their mother country, Joseon. Kim Changming(金常明), who took a high-ranking position in the royal court of Qing Dynasty, established a tombstone (誥命碑) at the grave in his hometown, Uiju (義州), where his ancestors were buried with the cooperation from the royal court of Joseon.

정유재란 남원성전투 명장(明將) 양원(楊元) 구명과 부장(副將) 순절

박현규(Park, Hyun-Kyu) 순천향대학교 이순신연구소 2020 이순신연구논총 Vol.- No.33

본 논문은 정유재란 때 남원성전투를 이끌어 간 명 장수들의 행위와 조선 조야가 이들을 바라본 시각을 분석한 것이다. 남원성 방어를 총괄한 명 양원(楊元)은 성이 함락될 때 소수 가정과 함께 탈주했지만, 끝내 명 군부에 의해 패전의 멍에를 쓰고 처형당했다. 반면 조선 조정은 향후 전란 수습과 자국의 안보에 도움이 된다고 판단하고 패전한 양원을 위로하고 구명 활동에 나섰다. 문안접반사 정경달(丁景達)은 양원의 간절한 요청에 따라 그의 활약상과 남원성 패전의 불가피하다는 내역을 담은 장편의 시를 지어주었다. 반면 명 부장 이신방(李新芳), 모승선(毛承先), 장표(蔣表) 등 남원성전투에서 일본군과 맞서 끝까지 싸우다가 순절했다. 숙종 때 남원 유림들이 명 부장들의 순절을 새롭게 평가했다. 곧이어 조정은 남원 유림들의 청에 따라 이들을 남원 관왕묘에 배향했다. 남원 관왕묘는 1598년(선조 31)에 명 남방위가 세우고, 1599년(선조 32)에 명 유정이 중수한 묘우이다. 영조 연간에 허린(許燐)이 현 위치인 왕정동으로 옮겼다. 오늘날 남원 관왕묘에 명 부장 순절자의 신위(神位)가 모서져 있다. 이밖에 남원과 강진에 남원성전투 때 장수와 함께 싸웠던 말의 무덤이 남아 있다. This article analyzed the deeds of Ming(明) generals, who led the Namwon battle during Jeongyu war, and the Joseon s assessment of them. Ming Yang yuan(楊元) who was in charge of Namwon battle, lost the battle and escaped. At last Yang yuan was executed by Ming dynasty. However Joseon(朝鮮) dynasty begged for clemency to sort out the mess, and promote national security. Jeong Gyeongdal(丁景達) wrote a long poem prasing Yang yuan s performance in the war, and insisting the inevitability of defeat. However Ming troops led by Captain Li xinfang(李新芳), Mao chengxian(毛承先), Jiang biao(蔣表) were killed, fighting against Japanese troops. Joseon scholars in Namwon highly praised the dying of captains during the reign of King Sukjong(肅宗). Granting the petitions of scholars, Joseon dynasty dedicated Gwanwangmyo Shrine in Namwon to the captains. Gwanwangmyo Shrine(關王廟) in Namwon was built by Ming Lan fangwei(藍芳威) in 1598(31nd year of the reign of King Seonjo宣祖). During the reign of King Yeongjo(英祖), Heo lin(許燐) moved the shrine to Wangjiong dong(王亭洞), the present location. There is a tomb of horses, killed in the Namwon battle, at Namwon and Kangjin(康津).

「經理御史楊先生頌德詩稿」와 허균 <生祠壽曲> 고찰

朴現圭(Park, Hyun-kyu) 대동한문학회 2018 大東漢文學 Vol.56 No.1

본 논문은 임진왜란 명 楊鎬의 전공을 송찬한「經理御史楊先生頌德詩稿」와 허균의 사 작품 <生祠壽谷>을 고찰한 것이다. 명 양호는 經理御史의 직책으로 조선에 들어와서 일본군의 북침을 막아 내는 전공을 세웠다. 하나 울산 도산성 전투에서 실패하여 명 丁應泰의 탄핵을 받아 혁직되었다. 1610년(광해군 2)에 후금을 방어하는 遼東巡撫에 올랐다. 1611년(광해군 3)에 지난 자신의 공적을 기린 비석을 보내주기를 요청하자, 조선 조정은 신구 <(양호)거사비>를 인출하고, 또 신하들에게 명하여 양호의 공적을 기린 송찬 시문을 지어「경리어사양선생송덕시고」를 편찬하여 보내주었다. 오늘날 규장각에 유일본으로 소장되어 있다.「경리어사양선생송덕시고」가운데 허균이 양호의 송덕을 기린 사 작품인 <生祠壽曲>이 수록되어 있다. <생사수곡>은 허균의 문집인「성소부부고」에 보이지 않는다. 당시 허균이 殿試 사건으로 전라도 함열에 귀양 갔는데, <생사수곡>을 창작한 직후에 그 공로로 석방되었다. <생사수곡>의 사패는 <蓬萊･尾犯>이고, 195자 21운이다. 이 보첩은 현존 보첩과 달라 허균이 새롭게 변형시켰다. 우리는 이것을 통해 허균이 사에 대해 조예가 매우 깊음을 알 수 있다. This article focused on the 「Gyeongri eosa yangseonsaeng songdeok sigo」 and <Saengsa sugok> by Heo Gyun, which sang the praises of Yang Gao(楊鎬) of Ming. During the Japanese Invasion of Korea in 1592~1598(壬辰倭亂), Yang Gao of Ming took up a post as Yushi(御史) and make a glorious contribution to defense against the Japanese invasion. Accused of the defeat at Ulsan dosan(蔚山島山) battle by Ding Ying-Tai(丁應泰), he was transferred to lower position. In 1610 (2nd year in the reign of King Gwanghaegun光海 君), he was appointed a Liaodong xunfu(遼東巡撫), to defense against Houjin(後金: Qing). In 1611, he requested an monument stone, poetry and prose, admiring his achievements. Joseon Dynasty collected the poetry and prose, singing the praises of Yang Gao, and published 「Gyeongri eosa yangseonsaeng songdeok sigo.」 Now the only book is collected in Kyuganggak. <Saengsa sugok>, the Ci written by Heo Gyun is also included in 「Gyeongri eosa yangseonsaeng songdeok sigo」 . It is not found at Seongso bubugo(惺所覆瓿藁), the collection of Heo Gyun s works. While banished to Jeonlado(全羅道) Hamyeol(咸悅) due to the scandal in the civil service examination, he was released after writing <Saengsa sugok>. The Ci poem was <Fenglai, Weifan(蓬萊･尾犯)> and composed of 195 letters and 21 rhymes. Compared with other existing Ci poems, Heo Gyun might have made some alternations. Considering that, he must have profound knowledge of Ci.

민족지사 李寧齋의 중국명산 각자 笑啼巖

박현규(Park Hyun kyu) 순천향대학교 인문학연구소 2018 순천향 인문과학논총 Vol.37 No.2

본 논문은 한국 민족지사 李寧齋가 중국 여러 명산에 새긴 ‘笑啼巖’을 분석한 글이다. 이영재는 일제강점기에 중국에서 활동한 민족지사이다. 1930년에 공동운명체인 한국과 중국이 함께 일제의 침공에 대해 함께 정의를 부르짖자는 취지를 담은 􋺷화려정의􋺸를 漢口에서 출간했다. 이영재가 이강호일 개연성이 높다. 이강호의 호가 영재이다. 두 사람의 본관이 진성 이씨이고, 출생년이 1869년(고종 6)이다. 이강호 집안에서 제시한 이영재 소재암의 소재지가 모두 중국 현장에서 확인된다. 소제암은 망국인이 웃지도 못하고 울지도 못하는 괴로운 마음을 담은 석각이다. 영재가 명산의 수려한 경관에 매료되어 웃다가(笑) 망한 고국의 현실과 자신의 처지를 돌아보고 운다는(啼) 심정을 담았다. 현재 중국 대륙에 소제암 석각 5곳이전해온다. ‘제일’ 석각은 1932년에 새긴 여산 소제암, ‘제이’ 석각은 1934년에 새긴 계공산 소제암, ‘제삼’ 석각은 1934년~36년 사이에 새긴 북고산 석각, ‘제사’석각은 1936년에 새긴 태산 소제암, ‘제오’ 석각은 1938년경에 새긴 악록산 소제암이다. 오늘날 중국에서는 이영재의 소제암을 抗日 유적으로 여기고 있다. This article analyzes the ‘Sojeam (笑啼巖)’ in various Chinese mountains, carved by Lee Yeong-Jae (李寧齋), a Korean independence activist. Lee Yeong-Jae was born in 1869. During the Japanese colonial period, he led the independence movement in China. In 1930, he published 􋺷Hwuryeo Jeongui (華麗正義)􋺸, arguing that Korea and China should fight together against the invasion of Japan. Although Lee Gang-Ho’s (李康浩) family thought that he and Lee Yeong-Jae were the same person (since Lee Gang-Ho’s pen name was “Yeong-Jae”), the only solid connection between them is one of their ancestors Jinsung (眞城) Lee, who was born in 1869 (Gojong 6th). Sojeam is a type of stone carving that was done to reflect the despair over the national ruin. The stone carvings contained the feelings of delight and attraction that Lee Yeong-Jae experienced in the amazing scenery of mountains surrounding him, and the feelings of sorrow he conveyed over the sad reality of his nation and himself. There are at least five Sojeam carvings. The first stone carving is the Lusan (廬山) Sojeam carved in 1932, the second carving is Jigongsan (鷄公山) Sojeam carved in 1934, the third carving Beigusan (北固山) Sojeam was supposed to have been carved in 1934~1936, the fourth carving Taisan (泰山) Sojeam was supposed to have been carved in 1936, and the fifth Yuelusan (岳麓山) Sojeam carving was supposed to have been carved in 1938. The exact location of the fourth carving is not known yet. There is a possibility that there exists a sixth and even seventh carving after the fifth. Nowadays, the Sojeam of Lee Yeong-Jae are considered as anti-Japanese monuments in China.

논문(論文) : 서울 오무장공사(吳武壯公祠)의 역사(歷史)와 현황(現況) 고찰

박현규 ( Hyun Kyu Park ) 중국사학회 2011 中國史硏究 Vol.74 No.-

The Wu wuzhuanggong shrine(吳武壯公祠) enshrines Wu changqing(吳長慶) of Qing Dynasty, and is one of forgotten cultural heritage in Korean society. Overseas Chinese in Korea regard Wu changqing as the founder of Buddhist temple, and Wu wuzhuanggong shrine as an anchor of Chinese living abroad. These days, Wu wuzhuanggong shrine is located on the hill, at the back of Overseas Chinese High School of Seoul, which is in Yeonhui-dong, Mapo-gu, Seoul, and is managed by Overseas Chinese Association. The shrine consists of the main shrine, East shrine, and tombstone pavilion. In the main shrine, there are ancestral tablets of Wu changqing, Wu zhaoyou(吳兆有) and their ancestors. In the East shrine, there are spirit tablets of war dead of Qing Dynasty from Gapsin jeongbyeon(甲申政變). In tombstone pavilion, there are tombstones, including Wu wuzhuanggong tombstone, built by Kim sanghyun of Chojun Dynasty. During Imoh gunlan(壬午軍亂), Wu changqing led his army of 3000 soldiers to Chosun, settled the rebellion, and kidnapped Heungseon Daewongun. After that, he interfered in the domestic affairs of Chosun dynasty for 2 years, and maintained the suzerainty of Qing over Chosun. In 1884, hearing of Wu changqing`s death, King Gojong(高宗) built a shrine dedicated to Wu changqing at Hadogam, which is now Dongdaemun annex of Metro building, to stay in his power. At that time, it was named Jeongmu shrine(靖武祠). King Gojong sent government officials there, to perform ancestral rites. In 1893, Wu zhaoyou, who was right-hand man of Wu changqing, was also enshrined there. When revision of ancestral rites was done by Chosun dynasty in 1908, worshiping shrine was abolished. In 1909, jurisdiction for the shrine was handed over to Consulate General of Qing. At that time, Ma tinglinag of Consulate General, repaired the building and changed the name to Wu wuzhuanggong shrine. In 1942, Lin gengyu, the Guomin government Minister to Korea did extensive renovations of the shrine. In 1979, according to the downtown area renovation plan of Seoul, the shrine was moved to the hill, at the back of Overseas Chinese High School of Seoul, which is current location. In 1982 and 1992, Overseas Chinese repaired the shrine.

청 건륭제 「薩爾滸之戰書事」 비석과 비문 고찰 -조선군의 참전기록을 중심으로-

朴現圭 ( Park Hyun Kyu ) 중국사학회 2020 中國史硏究 Vol.0 No.125

This article analyzes the characteristics of the epitaph, Sarhuzhi Zhanshushi(薩爾滸之戰書事), which contains the Sarhu(薩爾滸) battle that led to the Ming-Qing transition, and focuses on the battles of Joseon troops. In 1619 (4th year of the reign of Emperor Tianming), the Ming dynasty dispatched large forces divided into 4 groups, to attack the Later Jin dynasty (the Qing dynasty). However Nurhachi(努爾哈赤) of Later Jin annihilated the Ming troops, with skilled military tactics of converging attack in the Sarhu and the nearby. Joseon unwillingly took part in the war and dispatched the army led by Gang Hongrip(姜弘立). But the left and right military camps were annihilated and middle military camp surrendered to the enemy. Just before November 1775 (40th year of the reign of Emperor Qianlong), the Emperor Qianlong of Qing wrote Sarhuzhi Zhanshushi to honor Nurhachi, the first emperor, for the Sarhu battle. In February 1776 (41th year of the reign), he set up an monument stone and pavilion on the north of Shubei cun(竪碑村), the battlefield of Sarhu. Also in each 1778 (43th year of the reign) and 1783 (48th year of the reign), he wrote the poem which reminded the meaning of Sarhuzhi Zhanshushi. In 1978, the monument stone was moved to Mukden palace(Shenyang Palace; 瀋陽故宮). The Epitaph, Sarhuzhi Zhanshushi was written, based on and modified from the Qingtaizu shilu(『淸太祖實錄』). It is exaggerating the number of Ming troops destroyed by Later Jin, and contains hyperbole that the God wind helped victory of Later Jin. Also the epitaph describes the battle scene of Joseon troops, which cannot be found in Korean records, and even conflicts with it. According to the epitaph, Ming infantrymen of Jiang yingqian(姜應乾) joined with Joseon army in Buchal(富車) war. It is written that, Gang Hongrip first sent a messenger when negotiating for peace, unlike the records of Joseon.

『東醫寶鑑』의 국내책판 간행시기와 중국본 역유입 배경 고찰

박현규(Park Hyun kyu) 순천향대학교 인문학연구소 2016 순천향 인문과학논총 Vol.35 No.2

본 논문은 조선에서 간행된 『동의보감』 책판들의 각판 시기와 중국판 『동의보감』이 한반도로 역유입된 제반 사항을 고찰한 것이다. 1610년(광해군 2)에 허준에 의해 『동의보감』이 편찬 완료되었고, 1613년(광해군 5)에 목활자본 최초로 인출한 책자가 나왔다. 그 후 조선 시대에 목판에 각자한 책판이 4차례 만들어졌다. 첫 번째 책판은 현존 무간기본 책자, 즉 1635년(인조 13)에 전라도에서 각판되었다. 예전에 인출된 목활자본이 찾아보기 힘들게 되자 후대에 산실될까 두려워 전라도에서 각판되었다. 두 번째 책판은 “甲戌完營重刊本” 간기가 들어간 책자, 즉 1694년(숙종 20)에 전라도에서 각판되었다. 기존 전라도 책판이 완폐되어 더 이상 인출할 수 없게 되자, 전라도에서 새로운 책판이 각판되었다. 세 번째 책판은 “己亥嶺營開刊本” 간기가 들어간 책자, 즉 1659년(효종 10) 또는 1719년(숙종 45)에 경상도에서 각판되었다. 네 번째 책판은 “甲戌嶺營開刊本” 간기가 들어간 책자, 즉 1754년(영조 30)에 경상도에서 각판되었다. 전라도 책판에 오각이 너무 많아 문제점이 많다며 영남에서 새로운 책판이 조성되었다. 현존 기록에 의하면 『동의보감』이 17세기 중엽에 중국에 유입되었고, 18세기 중엽부터 상업적인 출판이 이루어져 20세기 중엽까지 모두 17종이 나왔다. 중국 대륙에 들어간 조선 사절들이 중국판 『동의보감』을 살펴보거나 구매해서 한반도로 가져온 사례는 꽤나 많다. 특히 한중 양국 간에 국제 교역이 활발해진 임오군란 이후부터 일제강점기까지 상업적인 차원에서 訂正東醫寶鑑 계통의 중국판 책자를 수입 판매하는 경우가 급증하였다. 이러한 현상은 한마디로 수요와 공급의 차이에서 나왔다. 국내 인사들이 『동의보감』을 소유하고자 하는 수요양은 많았으나, 당시 관아에서 엄격하게 통제하고 있는 조선 책판으로만 공급하기에는 턱없이 부족했다. 1926년에 경성 박문서관에서 訂正東醫寶鑑 중국판 계통본을 저본으로 삼아 석인본으로 상업적인 출판에 나섰다. 그래서 중국판이 가지고 있는 상업적 인쇄가 『동의보감』의 본 고향인 한반도까지 상당한 파급력을 미쳤다. In this study, I have studied publication periods of Donguibogam editions that were published in Joseon and all the matters on the influx of Donguibogam of Chinese edition back into Korea. Donguibogam was compiled by Heo Jun in 1610, and it’s” first edition printed by wooden types was published in 1613. Thereafter, four different woodblock editions were published during the Joseon dynasty. The first edtion, an extant edition without colophon, was published in Jeolla-do in 1635. The motivation of the publishing the new edition was in fear of loss in future because it became hard to find editions of wooden type published before. The second edition was published in Jeolla-do in 1694. A new woodblock was made in Jeolla-do as existing Jeolla-do editions could not print anymore because they were all in bad condition. The third edition was published in Youngnam-do in 1659 or 1719. The fourth one was published in 1754 in Youngnam-do. The new woodblock was made because Jeolla-do editions had many problems in that many characters in the edition wrongly carved. According to existing records, Donguibogam was influxed into China in the sixteenth century, commercial publication was made from the middle of seventeenth century, and 17 kinds of commercial editions came out until the mid of twentieth century. We can find many cases of Joseon’s diplomatic envoys who looked into Chinese edition of Donguibogam and purchased them to bring them back home from China. Especially, the import of Chinese edition of corrected Donguibogam was increased rapidly from the Military Rebellion in the Nineteenth Year of the 60 year cycle when international trade between Korea and China became active at the period of being occupied by Japan. Such a phenomenon, in a word, came from the disparity between demand and supply. The supply of Joseon edition which was highly regulated by government offices was far too little while the amount of demand of home readers who wanted to possess Donguibogam. Bakmun seogwan in Seoul in 1926 launched commercial publication of lithographic edition which was based on the Chinese edition of corrected Donguibogam. Therefore, the commercial printing of Chinese edition had a considerable power of influence on Korea, the homeland of Donguibogam.