척수수막류 결손 재건을 위한 양측 V-Y 전진피판술

신종원,오득영,이중호,문석호,서제원,이종원,안상태,Shin, Jong-Weon,Oh, Deuk-Young,Lee, Jung-Ho,Moon, Suk-Ho,Seo, Je-Won,Rhie, Jong-Won,Ahn, Sang-Tae 대한성형외과학회 2010 Archives of Plastic Surgery Vol.37 No.6

Purpose: Meningomyelocele is the most common type of neural tube defect disease. Early surgical treatment is recommended to prevent central nervous system infection. Several reconstruction methods were reported previously regarding surgical wound defect closure following meningomyelocele excision. In this article, we report two successful patients using the bilateral fasciocutaneous sliding V-Y advancement flap as a covering for meningomyelocele defects. Methods: Two patients with meningomyelocele were evaluated. Both patients were male and received their operations on the 1st and 4th day of life. After neurosurgeons completed their part of the operation, the V-Y advancement flap was used to close the defect. Initially a bilateral V-shape incision design was made on the skin such that the base of the V-flap measures identical to the size of the wound defect. An incision was made down to the fascia in order to allow the V-flaps to slide into the defect. Subfascial dissection was performed up to 1/3 to 1/4 the length of the V-flap from the wound while minimizing injury to the perforating vessels. Results: Both patients were treated successfully and there was no evidence of complication in 2 months follow up. Conclusion: Several reconstruction methods such as local flaps, skin graft and myocutaneous flaps were reported regarding meningomyelocele surgical wound defect closure. Bilateral fasciocutaneous sliding V-Y advancement flap is an easy method without involving the underlying muscles or a secondary skin graft in a short operation time. Therefore we recommend this treatment option for reconstruction of the wound defect following meningomyelocele excision.

6세기 초 신라의 희생례 (犧牲禮) - 영일 (迎日) 냉수리비와 (冷水里碑) 울진 봉평비의 (鳳坪碑) 비문을 (碑文) 중심으로 -

신종원 ( Jong Won Shin ) 진단학회 1990 진단학보 Vol.- No.70

Multi-module Equalizer Circuit for Series-Connected Li-ion Batteries

Jong-Won Shin(신종원),Gab-Su Seo(서갑수),Jong-Hoon Kim(김종훈),Bo-Hyung Cho(조보형) 전력전자학회 2010 전력전자학술대회 논문집 Vol.2010 No.7

In this paper, a multi-module selective battery equalizer for series-connected Li-ion battery pack is proposed. Selective Equalizer (SE) scheme achieves smaller volume and lighter weight than individual cell equalizer (ICE) by minimizing the part count of bulky circuit element. However, SE scheme shows slow balancing speed when the voltage imbalance simultaneously occurs in more than one cell. The proposed multi-module overcomes the problem by employing multiple power converters. Prototype hardware is implemented and experimented with 14Ah battery cells to validate the performance of the proposed equalizer.

Implementation of Digital Control for Critical Conduction Mode Power Factor Correction Rectifier

Jong-Won Shin(신종원),Jong-Bok Baek(백종복),Bo-Hyung Cho(조보형) 전력전자학회 2011 전력전자학술대회 논문집 Vol.2011 No.7

In this paper, implementation of digital control for critical conduction mode power factor correction (PFC) rectifier is presented. Critical conduction mode is widely used in medium and low power conversion application due to its minimized MOSFET turn-on loss and diode reverse-recovery problem. However, it needs additional zero current detection circuit and maximum frequency limit to properly turn the MOSFET on and avoid the excessive switching loss in light load operation. This paper explains the digital IC implementation and verifies its operation with 200-W prototype PFC rectifier.

朴(金)堤上傳과 倭國

신종원(Shin, Jong-won) 포은학회 2011 포은학연구 Vol.8 No.-

박제상 이야기는 삼국사기와 삼국유사에 실린 이래 지금도 전승되는 신라시대 충신의 이야기다. 내용은 눌지왕(417~458)의 두 아우 복호와 미사흔이 각각 고구려와 왜에 인질로 잡혀 갔을 때 박제상은 두 왕자를 헌신적으로 구하여 귀환시키고 자신은 왜국에서 죽임을 당하였다. 박제상의 아내는 남편을 기다리다 망부석이 되었으며, 눌지왕은 두 아우가 무사히 돌아오자 이제야 근심이 없어졌다고 하여 憂息樂이라는 노래를 지어 부르며 잔치를 벌였다고 한다. 비록 박제상의 智略과 영웅적 행위를 인정한다 하더라도 두 왕자가 돌아온 때가 같은 해(418 또는 425)라는 기록은 믿기 어렵다. 그리고 당시 신라는 고구려의 영향 아래에 있어서 인질을 보냈다는 기록에 달리 의심을 할 이유가 없지만 신라와 왜와의 관계는 그리 밀접하지도 않았고, 왜가 신라에 인질을 요구할 정도로 세력이 강하지도 않았다. 박제상 이야기는 口述史로서 고대사의 기본 史書인 《삼국사기》와 《삼국유사》 사이에도 상당한 차이가 있다. 고대사 사료가 그러하듯이 이야기를 이어가는 과정에서 단순한 사건이 더욱 포장되고 과장되어 감은 그 다양한 各篇(버젼)을 보아도 알 수 있다. 필자가 보기에 박제상 이야기의 端初는 동해변에 있는 망부석과 눌지왕이 지었다는 憂息樂이다. 망부석은 박제상이 왜국으로도 사명을 띄고 갔음을 말해주고 있으며, 우식악을 지은 유래를 설명하자면 왕의 두 아우가 각각 다른 나라로부터 돌아왔다고 해야 그 근심이 매우 컸음을 말해주기 때문이다. The biography of Bak Jesang, given originally in the Samguksagi and the Samgukyusa, has been handed down through centuries as the tale of an ideal loyal subject of the Silla period. The story is as follows. When Bokho and Misahun, two younger brothers of King Nulji(417~458), were taken hostage to Goguryo and Baekje respectively, Bak Jesang used his wit and succeeded in securing their return to Silla. Subsequently he was killed in Wa (a generic term referring to Japan). King Nulji threw a banquet to celebrate the return of his brothers and composed a poem, entitled “Usiknak” (Lament-ceasing Song) on the occasion. It is said that Bak Jesang’s wife waited for her husband with such intense ardour that she ultimately turned into a stone. Although historical evidences confirm that Silla sent hostages to Goguryo, it seems improbable that Silla sent hostages to Wa, because Silla and Wa were not bound by close diplomatic and military ties, and furthermore, Wa was not a powerful state in the 5th century. Besides, Bak Jesang’s cleverness and heroic deeds notwithstanding, it is hard to understand that Bak Jesang succeeded in securing the release and return of two Silla princes in the same year(418 or 425). As the tales of Bak Jesang were transmitted orally and form a part of Silla’s folk lore, the relevant texts in the Samguksagi and the Samgukyusa contain several discrepancies and differences. This means that these texts developed a simple incident or event into a full-fledged historical narrative. Oral traditions created fictionalized version of the simple event in order to explain why the stone stood there and why king Nulji wrote the song “Usiknak”.

시민의 시각에서 본 법조인 양성제도: 로스쿨 제도를 중심으로

신종원 ( Jong Won Shin ) 연세대학교 법학연구원 공공거버넌스와 법센터 2015 연세 공공거버넌스와 법 Vol.6 No.1

The law school system was introduced as part of a legal reform to re-instill trust in the Korean judiciary. The policy aims to fulfill the public demand for legal professionals with a wide range of knowledge, deep understanding of human society, and a strong belief in freedom, equality, and justice. Meanwhile, opponents have criticized that the policy is biased towards the wealthy, and that the new bar exam is another copy of the state judicial examination. Others have questioned the limited financial resources of law schools and the lack of competent professors in the discipline. This paper aims to evaluate whether the current law school system fulfills its original goals. If the law school system aims to produce lawyers that can adapt to a changing society, communicate with the public, and act in the public good, the current system must find solutions to the myriad problems that schools face today. This will require sustained cooperation between universities, professors, committees, and all relevant actors.

≪삼국유사≫ <도화녀비형랑>조에 보이는 '귀신' 세력

辛鐘遠(Shin, Jong-Won) 신라사학회 2008 新羅史學報 Vol.0 No.14

「道人」使用例를 통해 본 南朝佛敎와 韓日關係

辛鍾遠(Shin Jong-Won) 한국사연구회 1987 한국사연구 Vol.59 No.-

朴(金)堤上傳과 倭國-憂息樂의 창작배경과 관련하여

신종원(Shin, Jong-won) 한국고대사탐구학회 2013 한국고대사탐구 Vol.14 No.-

박(김)제상 이야기는 각각 『삼국사기』·『삼국유사』에 나오며 『일본서기』에도 실려 있다. 한국측 역사책에는 애국·충신의 표본으로 꼽히기 때문일 것이며, 『삼국유사』에는 그 부인 또한 열녀의 표상으로 나온다. 그는 눌지마립간(417~458)의 두 아우 복호·미사흔이 각각 고구려와 왜국에 인질로 가 있는 것을 계략과 용기를 다하여 귀국시키고, 자신은 왜국에서 죽음에 이르는 처벌을 받게 된다. 부인은 제상을 기다리다 왜국이 바라보이는 치술령의 산신이 되었다고 한다. 『삼국사기』 박제상전에 따르면, 눌지마립간은 두 왕자가 이웃나라에서 돌아와 재회한 기쁨을 노래로 지었는데, 비로소 근심이 그쳤다는 뜻의 ‘憂息曲’이 그것이다. 그런데 같은 책 樂志에는 ‘憂息樂’이라 쓰고, 눌지왕 때 지은 것이라 한다. 신라시대의 여타 음악을 보더라도 그 창작배경은 역사적 구체성을 띄고 있지만 악지는 달리 설명하고 있는 예를 흔히 보는데, 악지의 그것이 가장 사실에 가깝다고 함은 최근의 연구에서 속속 밝혀지고 있다. 비로소 두 형제들과의 이별 기사를 얼마나 믿어야 할지 의심이 생긴다. 이런 시각에서 사료를 검토해 보면 종래에도 지적되었던 몇 가지 의혹과 맞물려 신라와 왜국 사이의 외교관계를 다시 생각해 보지 않을 수 없다. 미사흔이 왜국에 인질로 가 있는 동안에도 왜적의 침입이 잦은 점이나, 한 해에 두 나라에서 왕자를 각각 귀환시킨 제상의 영웅적 행위에 대해 가급적 긍정적, ‘합리적’ 해석을 하려고 한 것이 지금까지 연구의 대세였다. 하지만 그밖에도 미사흔이 왜나라에서 돌아올 때 박제상에 관련된 일체의 언급이 신라본기에 없는 점, 신라에서 왜병을 추격할 때 기병이 나선 점, 제상부인이 남편을 뒤쫓아 간 지역이 의외로 수도 경주지역에서 가까운 거리이고, 치술령에서는 동해바다가 안 보인다는 점 등도 선뜻이해가 가지 않는 대목이다. 이때의 왜국은 과연 현해탄을 건너 있으며, 그렇다고 하면 일본열도의 얼마만큼을 미사흔이 가 있던 나라로 볼 수 있는지 등의 문제는 더욱 증폭된다. 이 글은 위의 의혹이나 문제점을 충분히 받아들일 만한 것으로 보아, 이들 不整合性을 여하히 합리적으로 해석하느냐에 초점을 맞추었다. 그 결과 우식악이라는 음악이 먼저 있고, 그 배경설화라고 할까 창작배경을 일정한 역사상에 비껴 넣은 것으로 보았다. 여기에 치술령을 비롯하여 몇 가지 지명유래가 가미되었다. 이렇게 볼 때 전후 별다른 맥락 없이 나온 한 차례의 인질 사료가 제대로 해석된다. The biography of Bakjesang, given orignailly in the Samguksagi and the Samgukyusa, has been handed down through centuries as the tale of an ideal loyal subject of the Silla period. The story is as follows. When Bokho and Misahun, two younger brothers of King Nulji(417~458), were taken hostage to Goguryo and Baekje respectively, Bakjesang used his wit and succeeded in securing their return to Silla. Subsequently he was killed in Wa (a generic term referring to Japan). King Nulji threw a banquet to celebrate the return of his brothers and composed a poem, entitled "Usiknak" (Lament ceasing Song) on the occasion. It is said that Bakjesang’s wife waited for her husband with such intense ardour that she ultimately turned into a stone. Although historical evidences confirm that Silla sent hostages to Goguryo, it seems improbable that Silla sent hostages to Wa, because Silla and Wa were not bound by close diplomatic and military ties, and furthermore, Wa was not a powerful state in the 5th century. Besides, Bakjesang’s cleverness and heroic deeds notwithstanding, it is hard to understand that Bakjesang succeeded in securing the release and return of two Silla princes in the same year(418 or 425). As the tales of Bakjesang were transmitted orally and form a part of Silla’s folk lore, the relevant texts in the Samguksagi and the Samgukyusa contain several discrepancies and differences. This means that these texts developed a simple incident or event into a full fledged historical narrative. Oral traditions created fictionalized version of the simple event in order to explain why the stone stood there and why king Nulji wrote the song “Usiknak”. A critical analysis of the materials about Jesang reveals that the account about his appointment as an envoy to Wa lacks credibility. This story seems to have been fabricated with a view to augment the sorrow of King Nulji who separated from his younger brother Bokho at the time he was dispatched to Goguryo as a hostage.

斷石山神仙寺 造像銘記에 보이는 彌勒信仰 集團에 대하여

辛鐘遠(Shin Jong-won) 역사학회 1994 역사학보 Vol.143 No.-