환경오염에 관한 6가지 잘못된 인식 - 높은 농도에서 발암성을 보이면 낮은 농도에서도 발암성 물질이다

Ames Bruce N. 한국작물보호협회 1988 자연과 농업 Vol.9 No.6

식품의 발암제와 항암제 ( Oxygen Radicals 과 퇴행성 질환 )

Bruce Ames 생화학분자생물학회 1983 생화학분자생물학회 소식 Vol.3 No.4

식품에는 많은 항암제와 돌연변이 있을 뿐만 아니라 더 많은 천연의 발암제와 돌연변이를 일으키는 물질이 들어 있다. 이들 돌연변이 유발성 물질(mutagen)과 항암제 가운데 상당수가 oxygen radical을 생성하는 듯하다. Oxygen radicals은 DNA 손상과 변이와 같은 퇴행성과정을 일으킴으로써 암, 심장병과 노화에 영향을 미치는 것으로 보인다. 천연 항산화제를 음식물로 섭취하면 이런 물질 등에 대항하는 신체의 방어 기작에 중요한 역할을 할 것처럼 보인다. 현재 많은 항산화제가 항암제로 규명되었다. 그러한 방어기작을 규명화하여 암과 기타 노화를 일으키는 질병을 줄이도록 해야겠다. 국가별로 빈도가 높은 암의 각 형태에 따른 비율을 보면 상당히 차이가 있다. 미국과 영국에서 암 사망률의 30%가 담배로 인한 것처럼 여러 중요한 형태의 암은 대부분 그 원인을 추적함으로 피할 수 있을 지도 모른다. 상반되는 수많은 제안에도 불구하고 미국(혹은 영국에서 암 발생률의 증가가 흡연의 증가에 따른 누적된 영향 탓일 것 같다는 것처럼 설득력 있는 증거는 없다. 따라서 산업화된 국가에서 생활양식과 오염에 따른 최근의 변화가 본질적으로 미래의 cancer 위협에 영향을 미치고 있는 가운데 현재의 암에 대한 위협의 어떤 중요한 해결책은 오랫동안 암에 대한 위협의 어떤 중요한 해결책은 오랫동안 지속되어온 생활방법 중에서 발견되어진 사실들에 주목하게 되었다. 이것으로 전염병 연구에서 식사습관이 연구해야 할 가장 유망한 것이라는 것을 알 수 있다. 이 연구에 따르면 섬유소가 많은 cereals이나, 야채, 과일의 소비를 많이 하고 육류와 과량(fat-rich products)의 알콜 소비를 감소하는 것이 몸에 좋다는 결론이 나타났다. 이 article에서 나는 중요한 식품내 돌연변이 물질과 발암제 항암제에 대해 논하고 제반 생화학적 메카니즘, 특히 산소 radicals의 역할, 지질 - 암의 관계, 촉진, 비암화과정(anticarcinogenesis)과 노화의 억제에 대하여 주로 논의하고저 한다.

돌연변이원, 발암원, 항발암제

BRUCE AMES 한국과학기술단체총연합회 1981 과학과 기술 Vol.14 No.10

Reflections on Lao Sze-Kwang and His Double-Structured “Intracultural” Philosophy of Culture

( Roger T. Ames ) 성균관대학교 유교문화연구소 2019 儒敎文化硏究(中文版) Vol.0 No.32

In his own time, Lao Sze-Kwang formulated his own intra-cultural approach to the philosophy of culture that begins from the interdependence and organic nature of our cultural experience. In this essay, I address three questions: Why did Lao abandon his early reliance on the Hegelian model of philosophy of culture and formulate his own “two- structured” theory? Again, given Lao’s profound commitment and contribution to Chinese philosophy and its future directions, why is it not proper to describe him as a “Chinese philosopher?” And why is the much accomplished Lao Sze- Kwang not installed in the CUHK pantheon as yet one more of the great “New Confucian” philosophers (xinruxuejia 新儒學家) to be associated with this institution?

Observing Ritual "Propriety(li禮)" as Focusing the "Familiar" in the Affairs of the Day

Roger, T.Ames 성균관대학교 동아시아학술원 2002 Sungkyun Journal of East Asian Studies Vol.2 No.1

Observing Ritual "Propriety(li禮)" as Focusing the "Familiar" in the Affairs of the Day

Making a Text One’s Own: Reflections on Reading Chinese Philosophy Properly

Roger T. AMES 성균관대학교 유교문화연구소 2018 儒敎文化硏究(中文版) Vol.0 No.29

If we are going to allow the Chinese texts to speak on their own terms, we have to begin by establishing the interpretive context for reading them―the process cosmology that is made explicit in the Dazhuan 大傳 (Great Tradition) commentary of the Yijing 易經 (Book of Changes). The argument is that, true to the premises of the text itself, the Lunyu 論語 (Analects of Confucius) is not only continually reconstructed and made corporate in successive readings, but is in fact reauthored and reauthorized by each reader in every generation and cultural site, including our own. I will argue that this processual understanding of the Lunyu highlights the centrality of situated particularity, collateral relationality, temporality, and productive indeterminacy as persistent defining features of a grounding Confucian cosmology, precisely those cultural assets that process philosophers A. N. Whitehead and John Dewey deem threatened in the commitment of the fallacies they have called “misplaced concreteness” and “the philosophical fallacy” respectively. I want to use the concrete and continuing “process” of reading the Lunyu as a heuristic to support my claim that Confucius is indeed a process philosopher.

RECOVERING A CONFUCIAN CONCEPTION OF HUMAN NATURE: A CHALLENGE TO THE IDEOLOGY OF INDIVIDUALISM

ROGER T. AMES 계명대학교 한국학연구원 2017 Acta Koreana Vol.20 No.1

The understanding of human nature (renxing 人性) in the Korean philosophical narrative has its background in and has evolved from the classical Chinese debate on this most fundamental theme. We must go back to this beginning in the Mencius in order to appreciate what is persistent and what is distinctive about this idea as it has been revisioned by Korean philosophers. In spite of Mencius’s rejection of tautological naturalism in 6A3—that is, humans are good because they are good—it is just such an impoverished reading of Mencius—xing is an unlearned given that makes us good—that not only persists but in fact prevails among commentators even today. Xingshan 性善 is a claim that in the contemporary interpretive literature on Mencius—both Western and Chinese alike—has almost ubiquitously been understood as “human nature is good.” Indeed, the uncritical assumption is that for Mencius xing references a universal, inborn, fixed, self-sufficient endowment that is defining of all human beings and that programs us naturally as human beings to be good in what we do. In this essay, I want to celebrate the attempt by our teacher, colleague, and friend, Angus Graham, to save Mencius from the familiar essentialist misreadings of xing—both the discovery and the developmental models—by pointing the commentarial tradition in the direction of a third position. Graham offers us what we would call a “narrative” understanding of xing in which person and world evolve together in a dynamic, contrapuntal relationship. The identities of persons are certainly grounded in the native beginnings of family, community, and environing relationships that need to be both nurtured and protected from loss or injury, but such identities only emerge in the process of these relationships achieving thick resolution as they are cultivated, grown, and consummated over their lifetimes. Their potential far from being a given, in fact emerges contrapuntally in the always transactional events that in sum constitute lives lived in the world.

Theorizing “Person” in Confucian Ethics: A Good Place to Start

( Roger T. Ames ) 성균관대학교 동아시아학술원 2016 Sungkyun Journal of East Asian Studies Vol.16 No.2

In the introduction of Chinese philosophy and culture into the Western academy, we have tended to theorize and conceptualize this antique tradition by appealing to familiar categories. Confucian role ethics is an attempt to articulate a sui generis moral philosophy that allows this tradition to have its own voice. This holistic philosophy is grounded in the primacy of relationality, and is a challenge to a foundational liberal individualism that has defined persons as discrete, autonomous, rational, free, and often self-interested agents. Confucian role ethics begins from a relationally constituted conception of person, takes family roles and relations as the entry point for developing moral competence, invokes moral imagination and the growth in relations that it can inspire as the substance of human morality, and entails a human-centered, a-theistic religiousness that stands in sharp contrast to the Abrahamic religions.

당대재서양연구중국철학적방향화장애(唐代在西洋硏究中國哲學的方向和障애)

안낙철(安樂哲),장연화 한국중국학회 1997 중국학보 Vol.37 No.1

Contribution of Lateral Interbody Fusion in Staged Correction of Adult Degenerative Scoliosis

Choi, Seung Won,Ames, Christopher,Berven, Sigurd,Chou, Dean,Tay, Bobby,Deviren, Vedat The Korean Neurosurgical Society 2018 Journal of Korean neurosurgical society Vol.61 No.6

Objective : Lateral interbody fusion (LIF) is attractive as a less invasive technique to address anterior spinal pathology in the treatment of adult spinal deformity. Its own uses and benefits in treatment of adult degenerative scoliosis are undefined. To investigate the radiographic and clinical outcomes of LIF, and staged LIF and posterior spinal fusion (PSF) for the treatment of adult degenerative scoliosis patients, we analyzed radiographic and clinical outcomes of adult degenerative scoliosis patients who underwent LIF and posterior spinal fusion. Methods : Forty consecutive adult degenerative scoliosis patients who underwent LIF followed by staged PSF at a single institution were retrospectively reviewed. Long-standing 36" anterior-posterior and lateral radiographs were taken preoperatively, at inter-stage, 3 months, 1 year, and 2 years after surgery were reviewed. Outcomes were assessed through the visual analogue scale (VAS), 36-Item Short Form Health Survey (SF-36), and Oswestry Disability Index (ODI). Results : Forty patients with a mean age of 66.3 (range, 49-79) met inclusion criteria. A mean of 3.8 levels (range, 2-5) were fused using LIF, while a mean of 9.0 levels (range, 3-16) were fused during the posterior approach. The mean time between stages was 1.4 days (range, 1-6). The mean follow-up was 19.6 months. Lumbar lordosis was significantly restored from $36.4^{\circ}$ preoperatively up to $48.9^{\circ}$ (71.4% of total correction) after LIF and $53.9^{\circ}$ after PSF. Lumbar coronal Cobb was prominently improved from $38.6^{\circ}$ preoperatively to $24.1^{\circ}$ (55.8% of total correction) after LIF, $12.6^{\circ}$ after PSF respectively. The mean pelvic incidence-lumbar lordosis mismatch was markedly improved from $22.2^{\circ}$ preoperatively to $8.1^{\circ}$ (86.5% of total correction) after LIF, $5.9^{\circ}$ after PSF. Correction of coronal imbalance and sagittal vertebral axis did not reach significance. The rate of perioperative complication was 37.5%. Five patients underwent revision surgery due to wound infection. No major perioperative medical complications occurred. At last follow-up, there were significant improvements in VAS, SF-36 Physical Component Summary and ODI scores. Conclusion : LIF provides significant corrections in the coronal and sagittal plane in the patients with adult degenerative scoliosis. However, LIF combined with staged PSF provides more excellent radiographic and clinical outcomes, with reduced perioperative risk in the treatment of adult degenerative scoliosis.