列子의 哲學思想에 관한 硏究

심우섭(Shim, Woo Sub) 성신여자대학교 교육문제연구소 2002 교육연구 Vol.36 No.-

본 논문에서는 열자의 철학사상의 본체와 발전을 규명하고, 다음으로 철학사상의 구현으로 인성론과 이상적 인물, 그리고 성인 정치론을 천명함으로서 현대적 의미를 알아보고자 한다. According to Liezi, The origin of the cosmos is theorized according to the concepts of Taiyi(太易) and Hunlun(渾論), Taiyi and Hunlun is the nullity(無), a source of all things heaven and earth, also Liezi explains the formation for all things of heaven and earth according to the numbers one, seven, nine and one and comments human existence according to the four stages of infancy youth, old age, and death, when this origin of the cosmos self-generates and self-alters all thins of heaven and earth and human livings. Liezi also references those people who approach this hollowness are called intellectual and super natural beings, and are eligible to enjoy true leisure at the origin of the cosmos who everything begin and end. Liezi expresses the fact that true happiness is obtainable from true freedom of unartical nature. Liezi calls the men living to such circumstance Jer-Ien(至人), Shin-Ien(神人), Jen-Ien(眞人), Cheng-Ien(聖人). Therefore, Liezi references that only the political rule of Cheng-len supports the true happiness in this society.

孔子의 人間價値觀에 관한 연구 : 仁思想을 中心으로

沈佑燮(Woo Sub, Shim) 성신여자대학교 교육문제연구소 2004 교육연구 Vol.39 No.-

This thesis is what studied the human value of Confucius in connection with the humanity thought. Confucius in being called as a great philosopher, politics and educator. It is because the character and virtue of Confucius implanted the respect and ideal to posterities, and his thought and learning had deep influence an orientalism up to now. Besides, because they have contributed toward the development of mankind culture largely. In the Chapter Ⅱ of this thesis, this researcher examined the educational direction. Confucius who tries to correct the social order under the confused background like this. Advocated the human philosophy which is hared on the actuality by succeeding to the doctrines of Sage King(聖王). This is just the humanity thought(仁思想) which is his core thought. In the Chapter Ⅲ, this researcher studied a system of humanity thought which is the central idea of Confucius and the practice nature of humanity. In the Chapter Ⅳ and Ⅴ, this researcher examined the view point of a desirable value and a ideal humanity. The cam of the education was Cultivation of true gentleman who is the ideal person of Character and the Cultivation of political talent. I think the essential point of Confucius humanity idea is pursuing right human being. So to being up right human value is an aims of Confucius human education. the human education thought of Confucius laid emphasis on achieving the moral social order on the basis of the individual cultivation. 一, 첫번째로 修學的 方向은 下學而上?에 있는 것이다. 꾸준히 修身과 敎學에 힘써 나아 갈 때 누구나 다 上達로서 天道의 경지에 도달 할 수 있다는 것이다. 이 경지가 곧 공자의 ‘從心所慾不踰矩’의 경지로서 성인의 경지라는 것이다. 두 번째로 仁思想의 體系化는 ‘一以貫之道’에서 찾아 볼 수 있었다. 孔子는 第子들의 물음에 따라 다양하게 仁의 意味를 설명하였다. 그러나 仁思想의 體系化되게 설명한 것이 바로 一以貫之道이다. 一以貫之道를 忠恕의 二元的一元化의 경지에서 人道와 天道의 만남을 찾아 볼 수 있었다. 이 경지가 곧 仁者로서 聖人의 경지라는 것이다. 세 번째로 바람직한 가치관에는 바람직한 人間을 양성하는 것이 교육의 本領이라 하였다. 바람직한 가치관을 갖춘 인간은 知性과 德性을 겸비하여 사회적 조화를 이룩할 수 있는 전인적 인물을 말한다는 것이다. 특히 공자의 유학사상에 입각한 인간 교육철학은 人間 本性인 마음의 덕으로서 仁心을 찾아내고 仁을 통해서 바람직한 인간의 價値觀을 찾도록 하는데 있다는 것이다. 네 번째로 이상적 인간상에서는 공자는 ‘克己復禮’의 수양을 통하여 천도에 맞는 행위로서 보편성과 실재성이 있는 聖人의 경지를 요청하고 있다. 이 같은 경지에 도달한 사람은 바람직한 가치관을 정립한 이상적 인물이라 했다. 이런 인물을 전인적 인물 또는 聖人이라 했다. 二, 생각컨대 공자의 학문은 철저한 인간의 학문이며 그의 철학은 순수한 인생철학임을 알 수 있으며, 또한 그의 가장 근본사상이 되는 仁은 人間의 價値問題로서 倫理·道德 사상이 내포되어 있음을 알았다. 오늘날 산업 경제 시대의 병폐와 물질 지상주의, 숭금주의가 팽배해짐에 따라 인간성 경시 사상으로 인심이 날이 갈수록 땅에 떨어져 가고 있다. 이와 같은 시점에서 知德을 겸비한 바람직한 인간 가치관 확립에 역점을 두고 있는 孔子의 敎育哲學思想이 이 시대에 절실히 요청되고 있는 것이다. 孔子 교육철학의 핵심은 仁思想에 있는 것이다. 주자가 仁은 ‘心의 德’이요 ‘愛의 理’라 설명하고 있듯이 仁은 人間의 ?靈不昧하고 仁義禮智와 같은 天理를 갖추고 있는 마음의 明德이라 볼 수 있다. 이과 같은 性卽理로서 明德을 갖춘 人者를 바람직한 價値觀을 갖춘 聖人이라 할 때 현대의 용어로 표현한다면 전인적 인물 또는 지식인 아닌 지성인이라 말 할 수 있다. 오늘날의 교육은 너무나 물질 교육에 치중되어 인간 교육 즉 人性敎育이 사라져 가고 있는 이 시점에 공자의 교육철학의 핵심인 仁思想으로 이를 치유할 수 있는 청량제 역할을 할 수 있을 것이다.

孔子 敎育 哲學 思想에 관한 硏究

심우섭(Shim Woo Sub) 성신여자대학교 교육문제연구소 2003 교육연구 Vol.37 No.-

This thesis is what studied the thought of confucius concerning around the Analects of Confucius from the educational viewpoint. Confucius was born in the late age of Chun-Ch, which was the time of turning point to the Jeun-Guk. Especially, this period was serious ruined and the people have become out of mind and ethics and morality has fallen to the ground. The age of Chun-ch was chaotic and confuse because 12 countries had been left in the age of Jeun-Gug and then one of them, jin unified to the rest of them soon and become one country. At the time, Confucius began to focus on educational importance for co-operation and peace. Confucius insisted on the politic of virtue passing through the ages of chaos. Especially, he emphasized the importance of family because the good and morality came from it. And for the matter of human valuable view, he insisted on the idea of Geyhak, which is focused on education and study. He faithfully hoped every human become desired person who followed in idea of In, Eue, Ye, Ji, after hard training for themselves. The idea of Confucius, Geyhak was not effected on Dogas Naturalism and neither of Mukgas Utilitarianism and was only focused on human being. What Confucius emphasized here was that the study of human valuable view and thought was started form the middle of human heart. Most remarkable thing was the Humanity, which is the idea of In and one of the main idea of Confucius, helped to control by myself for it and become completed to be a valuable person. And, moreover, it influenced to the other people in the same as well. Whit this, Confucius insisted on the importance of putting morality in practice and also emphasized on education and hard training; ordinary one become important one with education and hard training. Here is cited on instance Non-eu, the section of Wejong; Confucius memorized When I was 15, my mind is on the study. When I 30, I could set on my will in society and when I was 40, I could control my mind and so I couldnt fall in seduction. And when I was50, I could realize heavens will and when I was 60, I could understand every principle. When I was 70, I did what I wanted to do but under the rule. This cites seemed to be represented his pursuit of idealism following go understand the reality of life. For another instance, there was his philosophy of life in the attitude of studying; You need to be polite and obedient to your parents and old people especially when you are with your family at home and be patience and faithful for everything. And love your neighbors all the time and pursuit to close to reliance person. Then if you have the extra time, study hard. This cites is meant to be strong thoughts of study. Furthermore, he strongly insisted on the importance of study based on Humanity contains filial piety and respect. For instance, when GeRo, his pupil, asked the question about god, Confucius said to him, How come you serve strange god? You dont even serve people completely. Serve the people first. And Again, when he asked about the death, Confucius answered, How come you have so many questions about the death even though you dont know about what the real life is. With the reasons, it could be concerned that Confucius was a person who attempted to pursuit ordinary and universal truth; continuous study and training are only the way of practice his idea in real life. When thinking about the education in Confucius point of view, in conclusion, Confucius put emphasis on making desirable value. It meant that education was defined to make desirable person who worked with desirable point of view. When comparing education in present year, his philosophy of education seems to be remarkable because new generation has experienced several serious situations such as School collapse or Classes break down. It means people need to be educated like a desirable human being as Confucius kept telling to us. For the new system of education in the future, his educational philosoph 본 논문에서는 교육철학의 본질적인 공자의 인 사상과 명덕을 규명함으로써 교육의 목적을 알아보고 이와 같은 교육목적을 달성하기 위해 교육자료와 내용과 방법론을 규명함으로써 현대인성교육의 미숙한 점을 보완하고 강조하여 공자의 교육철학사상의 현대적 의미를 찾아보고자 한다.

《철학을 만들어가는 21세기 N세대》 老子 政治哲學思想에 관한 硏究

심우섭(Shim Woo Sub) 성신여자대학교 교육문제연구소 2001 교육연구 Vol.35 No.-

도덕경 속의 노자사상은 춘추전국시대의 혼란한 사회현상을 타개하여 바람직한 정치사회를 실현하려는 노력의 일환으로 성립된 것이다. 또 그 사상의 대부분이 바람직한 성인통치에 관한 묘사들이다. 이같은 무위자연의 이상적 정치는 노자 사상 전체를 요약 설명하는 도에 그 근저를 두는 것으로, 도의 본체적 속성에 일치되고 있는 것이라고 하겠다. 노자의 도는 우주문물의 생성변화의 주재자로서 만물의 근원이자 운용자인 것으로 볼 수 있다. 이와 같은 취의를 살려서 노자의 무위자연의 본체론과 작용을 규명함으로서 바람직한 성인청지를 하상공 주석을 중심으로 하여 규명하고자 한다. Lao Tzu's thought, which tried to overcome political chaos in the period of Chun-Chu and sought to put a desirable political society, has represented idea rule by the sage. His political philosophy was based on the idea of 'Tao' and it ha summarized by the principles of 'Wu-Wei' (Taking no action) inherent to the nature of 'Tao' According to Lao Tzu's thinking, the "Tao" is the main idea of holding on the principle of nature and especially he said that all the things within the universe were produced from this spontaneous nature 'Tao' and it was basically occupied to everything. Also, Lao Tzu suggested that the ideal society had to be ruled by the sage basis of 'Wu-Wui': the sage was a master of 'Te' and depicted as and ideal type of ruler. The sage governed on behalf of people with modesty and accommodation, related to the principle of "doing nothing but actually doing everything: the people would not even realized to bi governed by ruler" For instance, Lao Tzu's thought the rule by the sage-philosopher king (a governor with pure nature) could promise the people to be ruled under the principle of nature; it was on way to be promised the ideal government if the ruler attempted to govern people within the principle of nature, not including artificial and factitious rule: It is explained in "Lau Tze's writings Tao Te, chapter 19." In Tao te, the ideal person of confucianism was the sage and he had never been played double-game inside and outside: the sage normally denied to be a artificial person. Following the idea. Lao Tzu's thought suggested that the rule by the sage king could be replaced to solve the problem of country, which was established by artificial person and has idea. 'Lao Tzu's thought suggested that the rule by the sage king could be replaced to solve the new policy: it promises the harmony of human relationships inside and out side. In other words, the people naturally were under control with harmony and cooperation if the ruler was humble and governed people with the principle of "doing nothing but actually doing everything" Nowadays, when compare to our society, which has rapidly changed every day, Lao Tzu's thought provides a meaningful moral instruction for us: in fact, our society has become more richer and wealthier than before but illness in a modern society has been serious with a devastation of mentality and problem of radical individualism and money-worship, which follow the development of material civilization. As well as this, his thoughts suggest to solve these problems with "a natural life of a human-being's" which can lead to a nation's natural and peaceful maintenance. At last, this essay will confirm that the purpose of continuous study about Lao Tzu' thoughts arouses self-consciousness for the right administration of the present society for maintaining the autonomy of parts and an autonomous community. This is the significance Lao Tzu's thought about "The rule by the sage." A Study on the political philosophy's thought of Lao Tzu

孟子 敎育 哲學思想에 관한 硏究

沈佑燮(Shim Woo Sub) 성신여자대학교 교육문제연구소 2004 교육연구 Vol.38 No.-

본 논문에서는 맹자의 시대적 배경과 교육철학의 본질인 性善 사상을 규명함으로써 교육의 목적을 알아보고 이 같은 목적을 달성하기 위해 교육 내용과 교육 방법론을 고찰함으로써 현대 인성 교육의 미숙한 점을 보완하고 강조하여 맹자 철학사상의 현대적 의미를 찾아보고자 한다. This thesis is what studied the thought of Mencius entering around the Mencius from the view point of the educational philosophy. He is being called as a greet philosopher, politician and educator. It is because the character and virtue of Mencius implanted the respect and ideal to descendants, and his thought and learning had influence on orientalism up to day. One side, because they have contributed toward the development of mankind culture and moral philosophy largely. Mencius lived at the period of the age of wars when the rule order was disturbed and the order reached an extreme. At the time, the problem of natural mind was not the subject what thinkers was interested. But Mencius suggested the methode to examine the essence of nature mind. It was closely restored and revealed the original state of natural mind. First, he recognized that the human essence is in nature mind. Then he understood that the human heart has the good natural mind in its inside originally. Thus, he recognaized that human originality is the original good natural mind to be distinguished from the natural mind of animals, and he thought that the wicked side of human being is caused by the outside influence phenomenally. This human good original natural mind is based on perfect virtue, justice, etiquette and intellect. With that, the purpose of Mencius education is that he human become the well-sounded figure who has all the virtues equally. Second, this researcher classified the educational thought of Mencius into education good, education contents, and education method. The aim of education was the Cultivation of true man who is the ideal person of character. The contents of education was the expantion of Sandan(四端), the great temper, unmoving heart, cultivating, moral govened rules which is the Five Human Relation, and so on. At for the education method, this researcher examined with individualigation study, spontaneous study, development study and practice study, student education method, cultivation of education circumstantion, and so on. I think the essential point of Mencius humanity idea is pursuing the right of human being. So how to being up the right of human being is an aims of Mencius education. The education thought of Mencius laid emphasis on achieving the moral social order on the basis of the individual educational philosophy.

韓國 傳統價値觀의 現代的 認識 : 人間價値觀을 중심으로

沈佑燮(Shim, Woo-Sub) 성신여자대학교 교육문제연구소 1996 교육연구 Vol.30 No.-

Traditional ethic ideas of our country is able to trace the origin in Tangun's(檀君) the spint of the national foundation, that is, the humanistarianism(弘益人間). The main ideas from the periord of the Three States (i.e. silla, Kokuryo, and Backje) to the preceding term of an ancient Korea state (i.e. Koryo) are Koshindo(吉神道) ideas that has come down to us from ancient times, the Five Classics of Confucianism of Ham(漢) and literary ideas of Tang(君) had been inflowed from china. The period of King Chung yeal(忠烈王) in the late Koryo, metaphysics(性理學) thorght had been inflowed from Yuan(元) by An Hyang(安珦). It was the origin to from traditional ethic ideas, and also it was maintained until the middle Yi Dynasty era by moralists. In the later, traditional ethic was fromed within the realist thought(實學思想). Logical connection of traditional ethic ideas which has come down to us from ancient timmes, in a word, I can say the thought of a sense of duty and humanity(義理思想). It isn't become simply. The sense of duty and humanity can manifest after a desirable human values with wisdom and virtue which combined in it, but also when self-identity rightly establishes. The classics said to us, "Virtue is the root: Wealth is the result"(德者本也財者 末也) But today's values changes "Wealth is the root: Virtue is the result". As 「The Great learning(大學)」 said, "If he makes the root his secondary object, and the result his primary, he'll only wrangle with his people(外本內末 箏民)“, this is the very today's social phenomenon. To be made up of righteous public order as well as desirable values, I think that we have a new appreciation about human values is based on Korean traditional ethic. Confucius said, "Learning with a view to their own improvement(爲己之學) in order to values education for the sake of man's the inner sincerity. We put Confucius' viewpoint to practical use, so should be founded to our young generation an ethical education is based upon Korean traditional values by us. When a traditional ethical education is built up, we will be restored humnity which illustrious virtue is the root and wealth is the result. Also will be able to a man of one's whole personality. Therefore the society of union(大同社會) that it says in 「The Book of Rites(禮記)」 will be established.

공자 교육 철학 사상의 현대적 조명 - 수사학적 관점에서 -

심예지 ( Shim Yae Jie ),심우섭 ( Shim Woo Sub ) 한국사상문화학회 2018 韓國思想과 文化 Vol.92 No.-

본고에서는 공자의 수사학적 교육철학의 본질인 인(仁)사상과 명덕(明德)을 구명함으로써 교육목적을 알아보고 이 같은 교육목적을 달성하기 위해 수사학적 교육내용과 방법론을 구명함으로써 현대인성교육의 미숙한 점을 보완하고 강조하여 공자의 수사학적 교육철학사상의 현대적 의미를 찾아보고자 한다. 교육목적이 바람직한 인간상, 즉 전인적 인물인 지성인을 양성하는 데 있다면, 지성인과 지식인은 구별되어야 한다. 지성인이라 할 때 그 성은 『중용』의 ‘천명지위성’이라 한 성과 같은 의미로 보아 하늘이 인간에게 부여한 인성 즉 성스럽고 어둡지 않은 명덕과 같은 개념이며, 마음의 명덕으로서 공자의 인에 상응하는 것이다. 지성인은 윤리, 도덕의 가치관을 갖춘 기초 위에 학식을 구비한 사람으로서 성인(聖人)과 같은 인물을 의미한다. 그러므로 공자의 교학사상은 바람직한 인간을 위한 것이다. 그러므로 교육목적을 달성하기 위해서는 교육자 자신이 사명감을 가지고 있어야 하며 또는 투철한 교육철학이 있어야 한다. 그러므로 교육과 철학은 서로 밀접한 관계 속에서 이해되어야 한다. 환언하면 교육작용의 근본, 본질을 탐구하고 구명해 내는 것이 교육철학의 근본 문제임을 공자의 수사학적 교학사상을 통하여 알게 되었다. 따라서 교육의 최고과제는 무엇보다도 지덕을 겸비한 사람다운 사람을 만드는데 있다면, 교육자는 줄기차게 자라나는 청소년들의 인성과 품격을 올바른 방향으로 이끌어주고 또 이루게 하는 것이 교육자의 본연의 자세이며 본연의 과제를 다 하는 것이라고 본다. 이와 같은 전인교육의 실효성을 거두기 위해서는 지덕의 조화를 가진 공자의 수사학적 교육철학사상에 그 해결책을 찾아볼 수 있다. This thesis is what studied the thought of confucius concerning around the analects of Confucius from the rhetorical educational viewpoint. Confucius insisted on the politic of virtue passing through the ages of chaos. Especially, he emphasized the importance of family because the good and morality came from it. And for the matter of human valuable view, he insisted on the idea of Geyhak, which is focused on education and study. He faithfully hoped every human become desired person who followed the idea of In, Eue, Ye, Ji after hard training for themselves. The ideas of Confucius, Geyhak was not effected on Dogas Naturalism and neither of Mukgas Utilitarianism and was only focused on human being. What Confucius emphasized here was that the study of human valuable view and thought was started from the middle of human heart. Most remarkable thing was the Humanity, which is the idea of In and one of the main idea Confucius, helped to control by myself for it and become completed to be a valuable person. And, moreover, it influenced to the other people in the same as well. Whit this, Confucius insisted on the importance of putting morality in practice and also emphasized on education and hard training; ordinary one become important one with education and hard training. Here is cited on instance Non-eu, the section of Wejong; Confucius memorized. When I was 15, my mind is on the study. When I was 30, I could set on my will in society and when I was 40, I could control my mind and so I couldn’t fall in seduction. And when I was 50, I could realize heavens will and when I was 60, I could understand every principle. When I was 70, I did what I wanted to do but under the rule. This cites seemed to be represented his pursuit of idealism following to understand the reality of life. For another instance, there was his philosophy of life in the attitude of studying; You need to be polite and obedient to your parents and old people especially when you are with your family at home and be patience and faithful for everything. And love your neighbors all the time and pursuit to close to reliance person. Then if you have the extra time, study hard. This cites is meant to be strong thoughts of study. Furthermore, he strongly insisted on the importance of study based on Humanity contains filial piety and respect.

韓國思想(한국사상) 哲學(철학) : 수사학적 관점에서 본 조선조 전통사상의 현대적 이해

심예지 ( Yae Jie Shim ),심우섭 ( Woo Sub Shim ) 한국사상문화학회 2015 韓國思想과 文化 Vol.78 No.-

현대인은 인간 가치관을 상실해 가고 있다는 말은 우리에게 너무나도 익숙하게 느낄 정도이다. 그것들은 산업경제 발달로 인한 기계문명의 해독을 전제하고 있는 말이다. 이로 말미암아 물질은 얻었으나, 고래로부터 내려오던 우리의 소박한 인간성은 상실해가고 있음을 시사한 말이다. 동시에 고래로부터 내려오고 있는 우리 전통사상·전통문화는 낙엽처럼 사라져 가고 있는 것이다. 우리 전통사상의 맥락을 이루고 있는 의리정신과 민본·덕본주의 사상은 찾아볼 길이 없다. 고전에 덕(德)이 본(本)이요, 재(財)는 말(末)이라 했는데 오늘날은 본말이 전도되어 재가 본이 되고 덕이 말이 되는 세상이 되었다. 이로 인하여 인간성 상실이라는 상황에까지 이르게 된 것이다. 복잡화된 우리 사회를 회복하기 위해서는 우리 전통사상에 입각한 인간성 회복이 절실히 요청되고 있는 것이다. 이와 같은 것을 해결하기 위한 방안으로 아래와 같이 고찰하고자 한다. 첫째로 조선조 이전 전통윤리사상의 개요를 고찰하고, 둘째로 조선조 성리학자들의 수사학적 관점에서 본 인간 가치관과 실학자들의 수사학적 인간상을 구명(究明)함으로써 새로운 가치관을 정립하고, 젊은 세대 들에게는 고래로부터 내려온 전통가치관에 입각한 윤리교육이 반드시 이루어져야만 한다. 이 같은 전통윤리교육이 강화되어질 때, 명덕(明德)을 근본으로 하고 물질을 말(末)로 하는 인간성 회복이 이루어질 것이고 따라서 『예기』에서 말하는 대동사회(大同社會)가 이룩될 것이다. This thesis is not only about studying of consideration how to related between the human values and the traditional thoughts of Chosun Dynasty but it also contains the solution of problems in recent year, such as mammonism and moral hazard, with understanding of Korean traditional thoughts. There are several considerations in rhetorical devices. From old times, Korea had traditional moral principles and cultures and thermometer of education. However, regarding to the rapid growth of technology and economy, the matter of destroying humanities and human values has become a significant issue in recent year. Being loyalty spirit, being duties to one`s parent, being respectful to one`s elders, people-oriented idea, virtue idea have disappeared from time to time. The idea of “Virtue is so important and Property is less important” provides to the idea how to be right human being. However, it has become converted lately. In result, nowadays our kids changed kids that don`t respect their parents and know themselves. The social values has become changed from humanism to mammonism gradually. For the solution of the matter, there are a way to rehumanize regarding to considering of traditional thoughts and ideas through out rhetorical devices. Firstly, this paper suggests to reconsider of the idea of tradition and morality and secondly, it also considers the early Chosun Confusian scholars`s and Practical scalar`s suggestion of recovering human values in aspect of rhetorical view. Those scholars attempted to reconstruct new type of values regarding to consider rhetorical aspect of human being. For the bright future of our society, young generation needs to be educated by traditional values and morality from old time to now. Again, in 『Yegi』 tells to become a big and bright society if it has been considered. Therefore we have to make Korea full of not mammonism but human love.

보존적 치료로 호전된 양측 이하선 기종 1예

오윤석(Yun Seok Oh),김정만(Jeong Marn Kim),정한진(Hahn Jin Jung),심우섭(Woo Sub Shim) 대한두경부종양학회 2017 대한두경부 종양학회지 Vol.33 No.1

이하선 기종은 이하선 종대의 원인 중 매우 드문 질환으로, 이하선의 종창과 통증 등의 증상을 나타낸다. 이하선 기종은 유리 부는 직공이나 관악기 연주자 등 여러 구강 내 압력이 증가하는 상황에서 이하선 내로 공기가 들어가 발생할 수 있다. 저자들은 최근 습관적인 볼 부풀리기로 유발된 양측 이하선 기종 환자를 경험하고, 이에 대해 습관 교정을 통한 보존적 치료로 호전되었기에 문헌 고찰과 함께 보고하고자 한다. Pneumoparotid is defined as the presence of air within the parotid gland or duct. Pneumoparotid is an extremely rare cause of parotid gland swelling. Pneumoparotid can be induced by air insufflation from oral cavity into the intraparotid salivary ducts, in condition like nose blowing, blowing up balloons, during extubation after general anesthesia while receiving positive pressure, rapid decompression while scuba diving, chronic attempts to suppress cough, and glassblowers. It can also be self-induced, and the literature contains an increasing number of reports involving pediatric and adolescent patients who induce parotid insufflation to avoid school or gain attention. Here, we report a case of pneumoparotid caused by habitual cheek inflating and improved with conservative treatment.

후두에 발생한 신경초종 1예

이성수(Sung Su Lee),이동욱(Dong Wook Lee),심우섭(Woo Sub Shim),문영은(Young Eun Moon) 대한두경부종양학회 2009 대한두경부 종양학회지 Vol.25 No.2

Neurilemmoma is a relatively rare benign tumor which may be derived from nerve sheath of the peripheral, sym-pathetic and cranial nerve except the optic nerve and olfactory nerve. And it is a characteristically solitary and well-encapsulated mass. About 25% of neurilemmoma occurs in the head and neck region and the acoustic nerve is most frequently involved, but neurilemmoma of the larynx is rare. Recently, we experienced a case of neurilemmoma oc-curred in the right aryepiglottic fold of the larynx. The tumor was successfully removed by transoral approach un-der direct laryngoscope. So we report this case with literature review.