Evaluation of antibacterial activity of 3-butenyl, 4-pentenyl, 2-phenylethyl and benzyl isothiocyanate in Brassica vegetable

장미란,김건희 덕성여자대학교 일반대학원 2010 덕성여자대학교 대학원 논문집 Vol.12 No.-

This study investigated antibacterial activities of four isothiocyanates (3-butenyl, 4-pentenyl, 2-phenylethyl and benzyl isothiocyanate) against four Gram-positive bacteria (Bacillus cereus, Bacillus subtilis, Listeria monocytogenes and Staphylococcus aureus) and seven Gram-negative bacteria (Aeromonas hydrophila, Pseudomonas aeruginosa, Salmonella choleaesuis,Salmonella enterica, Serratia marcescens, Shigella sonnei and Vibrio parahaemolyticus) by an agar disc diffusion assay. Benzyl isothiocyanate (>90.00 mm inhibition zone diameter at 0.1 uL/mL) and 2-phenylethyl isothiocyanate (58.33 mmat 0.2 uL/mL) showed large inhibition zones especially against B. cereus. Also, 3-butenyl isothiocyanate (21.67 mm at 1.0 uL/mU and 4-pentenyl isothiocyanate 09.67 mm at 1.0 μL/mU displayed potent antibacterial activity against A. hydrophila. Benzyl and 2-phenylethyl isothiocyanate indicated higher activity against most of the pathogenic bacteria than 3-butenyl and 4-pentenyl isothiocyanate, and were more effective against Gram-positive bacteria than Gram-negative bacteria.

한국 사리신앙의 전래와 성격

장미란 한국불교학회 2013 韓國佛敎學 Vol.67 No.-

The word “Śarīra” which comes from Pali (Korean transliterationof “Sari”), refers to the remains of the Buddha and other spiritualmasters. This thesis, after briefly outlining the background and thenature of Buddhist Relics(Śarīra) Worship, will attempt to examine thetransmission, exploring questions as how the Śarīra cult origin. Since Sari(舍利) has been considered as symbol of the most sacredobject from the Buddha’s body, the worship to Sari in Korea as wellas in China is still important. How the worship was in the countriesabove to Sari can be seen through magnificence of sculptures whichstore sari such as reliquaries and pagodas. The origin of worship toSari in Korea is from China. In both countries, the distinctive religiousculture of Sari became prevalent by supports and protections of Kingfrom the introduction. By periodic study of ritual scales and forms ofenshrinements and procession one could imagine the periodical level ofworship to Sari. At the beginning of the study, the evolution of the worship to sariwas investigated. In the case of China, Ayuwangsi(阿育王寺),Yongningsi(永寧寺), the building-stupas project in the Renshou of theSui Dynasty, and the puja ceremonies of sari in the Famensi of the TangDynasty are explaining the evolution of the worship to Sari as historicalrepresentations. The study also investigated on the historical value of the worship to sari before and after the beginning of the Joseon dynastyin Korea. The stone pagoda at Mireuksa(彌勒寺址石塔) and Odaesan(五臺山) considered as the representation of faith for the prior and actualperiod of Joseon dynastySecond, I would like to look into the nature of the worship of sari. As the concept of sari accepted in China has changed, prior to this,I pointed out it. In general, the concept of sari which means humanremains in China, have differentiated emphasizing the sanctity of sari. It has been maintained the emphasis of the Buddha’s sari, for a longtime, then was widen the range with the Dharma’s sari. As a result,it was expanded to be worshipped for the synthetic sari. It has beencarried through the relic of the monks. Likewise, it was worshippedthe Buddha’s sari in China most strongly. Korea divided sari two categories : the relics of the Buddha’s truebody sarira (jinsin sari) and the dharma body sarira(beopsin sari). It was worshipped the Buddha’s sari in Korea most strongly as likethe case of China, but it was activated earlier than China to attachimportance to the Dharma’s sari from early on the early part ofinstruction of the worship of sari. This can be very different fromChina. The eminent monk’s sari to enshrine into pudo(浮屠) or thesculpture containing the cremains powder gives a strong faith. The worship of sari was spread further by realization(感得) andsympathetic resonance(感應) deepened by the religious faith is firmly. In addition, it could find that the kings who own the Buddha’s sarion behalf of the Buddha who has the supernatural powers[abhijñā] wasregarded as a measure showing appearances of Cakravartin. Proceeding from what has been said above, it should be thereligious value and Sari faith, which was brought to Korea from Indiathrough China, will be more and more prevalent both in China andKorea. The key founding of this survey was that the worship of sariin Korea was strongly influenced by China. But I would like to close the discussion by pointing out that it unfold and developed their owncharacteristics. It is also hoped that this paper will served as a platformfrom which studies of greater depth and specificity may be undertaken. 사리는 붓다가 남긴 유해의 일부라는 상징성을 지녀 가장 신성한 물건으로 여겨지면서 사리에 대한 신앙은 중국은 물론 한국에 깊숙이 자리잡는다. 이것은 사리신앙이 시각화된 사리장엄구나 탑 등의 조형물을 통해서 알 수 있다. 한국의 사리신앙은 중국으로부터 전래되고 중국의 영향을 받게 된다. 사리신앙은 전래된 이후 두 나라 모두 왕의 전폭적인 후원과 보호 속에서 성행한다. 각 시대마다의 사리의 안치와 봉송, 이에 따른 의례의 형태, 규모 등을 통해 사리신앙의 정도를 알 수 있다. 먼저 사리신앙의 전개과정을 고찰하였다. 중국의 경우는 역사적으로 대표성을 띠는 아육왕사, 영녕사, 隋 文帝의 인수사리탑, 唐代의 법문사 사리공양법회를 들어 설명하였다. 한국의 경우는 조선을 기준으로 나누어 개략적으로 서술한 후, 사리신앙이 지니는 역사적 가치를 조명해 보았다. 이 때 조선시대 이전은 백제 미륵사탑, 조선시대는 오대산을 중심으로 하였다. 다음으로 사리신앙의 성격에 대해 살펴보았는데, 이에 앞서 사리개념을 짚어보았다. 중국에 수용된 사리개념이 변화하였기 때문이다. 일반적으로 유골을 의미하는 사리의 개념은 중국에 수용되면서 불사리의 신성함을 강조하여 차별화한다. 불사리인 身舍利의 중시는 오랫동안 유지되다가 법사리로 범위가 넓어지고, 인조사리까지로 확대되어 신앙된다. 승려의 유해인 승사리는 주로 禪僧의 것이 전해진다. 이처럼 중국은 불사리를 가장 신앙하였음을 알 수 있다. 반면에 한국은 사리의 범주를 眞身舍利인 신사리와 법사리로 한다. 한국도 역시 불사리신앙을 최고로 여겼지만, 사리신앙의 전래초기부터 법사리를 중시하여 중국보다 먼저 활성화된다. 이는 중국과는 매우 다른 양상이라고 할 수 있다. 고승의 신사리는 부도에 봉안하거나 유골을 부수어 흙과 섞어 遺灰像을 만들어 강한 신앙성을 부여한다. 이러한 사리신앙은 感得에 의해 더욱 확산되고 感應에 의해 신앙심이 깊어지고 확고하게 된다. 또한, 왕들이 신통자재한 능력을 지닌 불타를 대신하는 진신사리를 소유하는 것이 전륜성왕으로서의 면모를 보여주는 척도로서 여겼음을 알 수 있다. 이와 같이, 중국과 한국 모두 사리의 가치가 커질수록 신앙심이 깊어져 사리신앙은 더욱 더 성행하게 된다. 또한, 한국의 사리신앙은 중국의 영향을 받았으나 독자적인 한국의 사리신앙으로 전개되고 발전되었음을 알 수 있다.

한국어 1차원 형상성 분류사 쓰임의 통시적 연구

장미란 한국언어문화학회 2022 한국언어문화 Vol.- No.78

본고는 한국어 1차원 형상성 분류사 중 ‘가닥, 가락, 올, 줄기’ 네 개의 분류사에 한해 그 지시대상의 범주 변화를 역사적으로 고찰하고, 그 변화 원인을 살피는 것을 목적으로 한다. 중세 한국어 문헌에서는 ‘올, 줄기, 가락’만 분류사로 사용되었음이 파악되며 ‘올’은 가늘고 긴 가시적인 사물, ‘줄기’는 줄기가 있는 식물류, ‘가락’은 ‘젓가락’과 함께 사용되었다. 근대 한국어에서는 분류사 ‘가닥’이 나타났으며 기다랗고 유연한 사물에 사용되었다. 현대에 접어들어 분류사 ‘올’은 대부분 가늘고 유연성이 있는 사물에 사용되며, ‘줄기’는 비한정적인 대상이나 추상적인 대상을 형상화 하는데 사용된다. ‘가락’은 사용이 아주 제한적이며 ‘가닥’은 대부분 기다랗고 유연한 가시적 대상이나 추상적인 대상에 사용된다. 분류사들의 역사적 변화에서 중세 한국어에서의 일부 용법이 현대에서는 그 쓰임이 소실된 것은 초기에 이런 분류사들은 대부분 중국어 문헌을 언해하는 과정에서 생긴 용법이며 역사적 변화를 통해 독자적인 용법들이 나타나 범주가 변화한 것으로 판단된다.

清代口語文獻中的異形字

張美蘭,莊卉潔 경성대학교 한국한자연구소 2016 한자연구 Vol.0 No.15

In the oral literature of Qing Dynasty, there are a lot of Chanese characters with variant forms, including the standardized and vulgar forms, the traditional and simplified forms, and the ancient and modern forms. These variant forms of the same character ususlly can tell us the evolution of the word meaning and pronunciation, and also can tell us the new difference of the wording meaning and pronunciation between the forms of the character in Qing Dynasty, such as “得dĕi-得„ (《Yu yen tzuerh chi》)、哪-那„ (《Yu yen tzuerh chi》)、狠/哏-很、這麼-這們、喝-欱、他-怹tān(《Yan jingfuyu》)”. Therefore, the variant forms of the same character have great value in the history of words. In the literature of dialect in Qing Dynasty, the words of dialect recorded the pronunciation of dialect very well, yet these dialect words have not been paid much attention to in academic research. It is expected that these variant forms of the same character can draw more attention in researching of ancient books.

Section2. 효과적인 흡연예방교육의 탐색 : 중학교에서의 효과적인 흡연 예방교육의 탐색

장미란 한국보건교육학회 2015 한국보건교육학회 하계학술대회자료집 Vol.2015 No.-

唐末五代變革期 선종의 흥기배경

장미란 한국선학회 2010 한국선학 Vol.26 No.-

폐불사건도 있었던 당말오대변혁기에 다른 종파들은 쇠퇴해감에도 불구하고 선종은 오히려 5가7종라는 종파가 생겨나고, 그 중에서도 특히 조사선이 성행하게 되는 계기를 마련한다. 이것은 당시의 정치적 상황이나 선종내의 노력이 빚어낸 결과이다. 먼저 정치적 상황으로, 안녹산의 난 이후 지방의 통제를 위해 설치했던 행정기구인 번진의 독립화, 특히 화북지역의 경제력 강화에 따른 자립과 회창폐불단행을 들었다. 이런 당시 상황은 회창폐불을 단행했을 때 환속승들의 은신처가 되고 선종의 종풍을 펼칠 수 있는 기회의 땅이 된다. 그 대표적인 한 사람이 주로 하북지방에서 독자적인 교화를 펼친 임제의현이다. 한편 내적으로는 경전의 역할을 하는 어록과 승속을 차별하지 않는 민중생활 속에서의 엄격한 수행을 규정한 청규의 성립, 민중 속에서의 수행상 제시, 그리고 사원경제의 안정성, 즉 자급자족제로부터 단월의존 일변도로의 변화 등 선사들이 자신만의 독특한 종풍을 펴는 데에 탄탄한 기틀이 된다. 이처럼 선종은 당말오대라는 시대적 변화의 진통시기에 중국민족의 생활과 중국사상의 문물 속으로 내던져져 노동금지ㆍ승속의 엄격한 구분 등에 대한 타파 격이 된 것은 인도불교를 부정하려는 의도에서가 아니라 현실에 대한 절대긍정에서 출발하여 완전하게 중국식으로 자연스럽게 배인 결과라고도 할 수 있다. In the late Tang and the Five Dynasties periods, China faced large-scale transitions throughout the entire area including politics, economy, and society. As for Buddhism, even persecution came during the reign of Emperor Wuzong in the Tang Dynasty. As a result, various Buddhist sects declined while Zen developed many schools and became prosperous. Throughout the Five Dynasties and Ten Kingdoms Period and even after the Song Dynasty, Chinese people considered Zen as Buddhism itself even though there were other numerous Buddhist sects. A significant change in quality, thus, had occurred from dogmatic and aristocratic to practical and popular Buddhism. Among various schools of Zen, the Linji school which emphasized Patriarchal Zen became mainstream. This was possible through the efforts of Linji Yixuan, the founder of the Linji School. In the late Tang, he went to Hebei, north of Yellow River, to avoid severe persecution by Emperor Wuzong. At that time, the area voiced opposition against the Tang Dynasty. It had sufficient economic bases and its main products came from agriculture. Based on its economic power, Hebei area became more and more independent from the central government, so it didn't mind central orders. Warriors and powerful clans acted as authorities, and it was they who offered protection for Linji Yixuan to establish the Linji school. Due to the persecution, monks should face the reality of daily life as lay persons while dealing with the challenge to revive Buddhism. To make a breakthrough in resolving this dilemma, not only Linji but other Zen teachers made every possible effort based on positive acknowledgement of the reality they faced, and through their efforts as follows, Zen was able to become the most popular Buddhism in China. The words of the classical masters were collected in the texts to play a role as Sutras and the books of Zen monastic regulations were made to provide strict practices to monks who lived a life which didn't differentiate them from lay persons. Also, the development of a temple in which monks all performed mundane tasks made it possible for Zen teachers to deepen their thought and establish their own schools. This kind of self-sufficient temples acted as a stronghold for Zen at the beginning until it found strong financial supports from the authorities. Likewise, Zen was established by eliminating the difference between monks and lay persons, abolishing the prohibition against mundane activities, and by accepting Chinese cultural thoughts as well as everyday life of Chinese people. In other words, Zen was not the denial of Indian Buddhism, but the result of natural adaptation of Indian Buddhism to Chinese life, which in return, led to the blooming prosperity of Zen in China.

Cancer cell metabolism: implications for therapeutic targets

장미란,김성수,이진화 생화학분자생물학회 2013 Experimental and molecular medicine Vol.45 No.10

Cancer cell metabolism is characterized by an enhanced uptake and utilization of glucose, a phenomenon known as the Warburg effect. The persistent activation of aerobic glycolysis in cancer cells can be linked to activation of oncogenes or loss of tumor suppressors, thereby fundamentally advancing cancer progression. In this respect, inhibition of glycolytic capacity may contribute to an anticancer effect on malignant cells. Understanding the mechanisms of aerobic glycolysis may present a new basis for cancer treatment. Accordingly, interrupting lactate fermentation and/or other cancer-promoting metabolic sites may provide a promising strategy to halt tumor development. In this review, we will discuss dysregulated and reprogrammed cancer metabolism followed by clinical relevance of the metabolic enzymes, such as hexokinase, phosphofructokinase, pyruvate kinase M2, lactate dehydrogenase, pyruvate dehydrogenase kinase and glutaminase. The proper intervention of these metabolic sites may provide a therapeutic advantage that can help overcome resistance to chemotherapy or radiotherapy.

北朝시대 僧徒정책의 이중성과 의미-北朝廢佛을 중심으로-

장미란 한국불교연구원 2020 불교연구 Vol.53 No.-

Typical means of regulating Buddhist monks in China was to prevent joining the sangha and inspect qualification of already joined monks. The Buddhist persecution policies in the Northern Zhou regarding monks was similar. To make the monks return to secular life and the sangha dismantled, the government used means such as prohibition of private ordination, re-qualification of ordained monks, control of monk’s regional movement, regulation of monk qualification, and number of ordination. Policies boosting Buddhism has the same means in the opposite direction. In the case of control policy regarding “certified monks”, Toseng (度僧), even with compulsory punishments such as exclaustration, banishment from the monkhood, the sangha was independently and autonomously managed as a kind of extraterritoriality. It shows duality of the government control and autonomy within the Buddhist order. Another means was the Sengguan (僧官) system. It was a policy to assign official rankings to monks, having the emperor as the head of the Sangha management. Even though it was a means of control, in reality, it gave sangha autonomy in that Sengguan was run as a separate system from the government just as municipality. This kind of duality underlies in the establishment of “monk regulation”, Sengzhi (僧制). Sengzhi required permission of the royal authority, but the principal regulator was the “Monk Controller”, Sengtong (僧統), and the sangha was the base. Sengzhi together with “pure rules”, Qinggui (淸規), is a distinct feature of Chinese Buddhism as “regulation with autonomy”. The Buddhist Persecution by the Emperor Wu of Northern Zhou is similar to that of the Northern Wei in terms of monk certification or control of sangha by Sengguan system, but the severity was incomparable. Policies boosting Buddhism in the Northern Zhou also had duality as that of the Northern Wei, but different: Bodhisattva-monks and government-sponsored temples were a very limited restoration; the sangha was subjugated to the government. Sanzang (三藏) as monk ranking policy lasted form the Western Wei just prior to the Persecution of Emperor Wu. Hence, we can see that “monk position” system, Sengzhi (僧職), under government control has the duality of control and autonomy since the practical role of it was to enlighten monks and to manage the sangha just as the Sengguan system in the Northern Wei. The dual characteristic of the two severe persecutions in the Northern Dynasties and the monk regulation policies in the following period, governed by the absolute royal authority, played an important role in the sangha’s sinicization. 승려와 관련한 대표적인 통제수단은 출가를 막고 출가한 승려의 자격을 점검하는 것이다. 북조의 폐불조칙 중에서 僧徒와 관련해서도 마찬가지다. 사도승 금지, 승려자격 검증, 승려의 지역 이동이나 출가 자격과 수의 제한 등을 들어 환속시키고 승단을 해체시킨다. 흥불 조치도 그 반대일 뿐이고 내용은 같다. 度僧과 관련된 통제정책의 경우, 환속·승단 추방과 같은 강제적 징벌제가 있지만, 승관의 책임하에 승단의 운영을 맡김으로써 주체적이고 자치적인 운영이 가능하게 된다. 국가의 통제와 승단 내 자율적 운영이 공존하는 이중성을 보인다. 그리고 다른 한 방법이 僧官제도이다. 황제가 승단관리책임자로서 직책을 부여하는 방법이다. 통제방법이라지만 사실상 지방자치제처럼 승관은 국가와 별개의 체제로 운영이 가능한 주체성이 있었다. 이러한 이중성은 승제 성립의 배경이 된다. 승제 역시 왕권의 허락이 필요하다. 하지만, 그 제정의 주체가 僧統이었고, 그 출발이 승단에서 가능했기 때문이다. 승제는 청규와 함께 중국승단의 자치규약으로서 중국불교의 큰 특징이 된다. 북주 무제의 폐불도 도승 관련이나 승단의 관리를 승관에게 맡기는 것 등이 북위 때와 비슷하지만, 폐불의 정도는 비할 바가 아니었다. 북주의 흥불정책도 북위처럼 이중적 성격을 띠었지만, 북위 때와는 달랐다. 보살승과 관립사원의 설치는 매우 제한적인 복구였고, 승단이 국가에 예속화되는 모습이었다. 승관제도는 三藏이 西魏 때부터 무제 폐불 직전까지 있었다. 따라서 국가의 통제를 받는 승직이면서도 북위의 승관제도처럼 승도의 교화와 승단 운영이 실질적인 역할이어서 통제와 자율이라는 양면이 있음을 알 수 있었다. 이와 같이 절대왕권이 지배하는 북조시대에 두 번의 극심한 폐불과 그 후 이루어진 승도정책의 이중적 성격은 승단이 중국적으로 탈바꿈하는 데에 중요한 역할을 한다.

Plasma Resistance and Etch Mechanism of High Purity SiC under Fluorocarbon Plasma

장미란,백용균,이성민 한국세라믹학회 2012 한국세라믹학회지 Vol.49 No.4

Etch rates of Si and high purity SiC have been compared for various fluorocarbon plasmas. The relative plasma resistance of SiC, which is defined as the etch rate ratio of Si to SiC, varied between 1.4 and 4.1, showing generally higher plasma resistance of SiC. High resolution X-ray photoelectron analysis revealed that etched SiC has a surface carbon content higher than that of etched Si, resulting in a thicker fluorocarbon polymer layer on the SiC surface. The plasma resistance of SiC was correlated with this thick fluorocarbon polymer layer, which reduced the reaction probability of fluorine-containing species in the plasma with silicon from the SiC substrate. The remnant carbon after the removal of Si as volatile etch products augments the surface carbon, and seems to be the origin of the higher plasma resistance of SiC.

불교 융복합 교양교육의 인문학적 역할 -<4차산업혁명시대, 삶의 변화와 불교휴머니티> 교과목 운영을 중심으로-

장미란 한국사고와표현학회 2020 사고와표현 Vol.13 No.3

The purpose of this course is to understand the era of the Fourth Industrial Revolution and the values of humanistic thinking in this time, and to develop insights into humankind and human life in connection with Buddhism. This course belongs to the Interdisciplinary Section newly established this year among General Liberal Arts and accommodates 40 students. Heavy workload at the beginning got relieved over time, and student satisfaction and classroom performance was high. This course has significance in that it gave a chance to obtain knowledge and awareness of the changing times and society, reflecting on one’s life in it and recognizing the necessity and importance of humanities literacy and thinking. Especially students majoring the humanities, social sciences, arts benefited from this course in terms of acquiring knowledge about the fourth industrial revolution, finding pride in humanities, and a career path in a changing society. On the other hand, the science and engineering majors are more realistic and concrete in that they have more specific interest in the technologies of the fourth industrial revolution. They realized the importance of humanities education and could develop a practical expression of their thoughts, and career choices through this course. In addition, positive results were obtained in terms of the usefulness of Buddhism in humanistic thinking and the necessity of an interdisciplinary courses of buddhism. This is a course in an emerging area, newly established for only one year, and it has a bright prospect as a specialized course of the school and development of new subjects. 4차산업혁명시대에 대한 올바른 인식과 인문학적 사고의 시대적 가치, 인간과인간 삶의 통찰, 불교와의 연관성 모색을 목적으로 한다. 설문조사결과에서 교과목에 대한 부담감이 초기에는 있었지만 해소됨을 보였고, 학습만족도 결과가 높았다. 본 교과목을 계기로 변화되는 시대와 사회에 대한 지식과 자각, 불교의 틀을 더해서 자신의 삶을 사유해보는 것, 인문학적 소양과 사고의 필요성과 중요함을 새롭게 인식하였다는 것 등에 의의가 있다. 특히 인문사회예술계열은 4차산업혁명시대에 대한 지식에 대한 자신감, 인문학에 대한 자긍심, 변화하는 사회에서의 진로 등 관념적인 경향을 띠었다. 자연계열은 첨단 기술들에 대한 구체적 관심, 인문학적 사유의 중요성의 체감과 직업 선택 등 현실적인 접근이라는 점에서차이를 보였다. 또한 인문학적 사고에서의 불교의 유용성과 불교 융복합 교과목의 필요성에 대해서도 긍정적인 결과를 얻었다. 이는 1년차 신생 영역의 융복합교과목으로, 앞으로 본교의 특화된 교과목으로서의 전망과 새로운 교과목 개발이라는 부분에서 의미를 찾을 수 있다.