[특집: 동아시아 예교(禮敎)의 논리와 예제(禮制)의 교류] : 음시(淫詩) 혹은 여교(女敎)-구마자와 반잔(熊澤蕃山)과 이익, 정약용의「이남(二南) 」 해석에 대한 고찰을 중심으로-

김배의 ( Pei Yi Chin ) 고려대학교 민족문화연구원 2015 民族文化硏究 Vol.69 No.-

본고는 구마자와 반잔(熊澤蕃山)의 『여자훈(女子訓)』을 고찰 대상으로 『시경』 「주남(周南)」과 「소남(召南)」을 어떻게 여훈(女訓)으로 쓰게 되었는지, 유가 예교관 하에서 어떤 여덕(女德) 교육을 만들어내고자 한 것인지를 살펴본 것이다. 아울러 가까운 시기 조선 유학자 이익(李瀷, 1681∼1763)의 『시경질서(詩經疾書)』의 「이남(二南)」에 대한 해석을 비교 대상으로 17세기 중엽에서 18세기 전기까지 동아시아 유학자들이 ‘시교’를 조선과 에도시대 여교독본으로 어떻게 쓰고 있으며, 이들이 여교와 음시(淫詩) 사이에서 ‘이례주시(以禮注詩)’ 로 어떻게 『시경』의 경의(經義)를 해석하고 있으며, 어떠한 여성의 형상을 드러내고자 한 것인지 또는 어떠한여덕을 묘사하는지 설명한다. 나아가 조선 후기 실학의 대가 정약용(丁若鏞, 1762∼1836)의 『시경강의(詩經講義)』의 「이남」에 대한 해석을 통해1890년대 이전까지 동아시아에서 ‘시교’를 조선과 메이지(明治) 시기 일본의 유가 예교관 아래의 여교로 삼은 실상을 재차 증명한다. 마지막으로본고는 일본의 전통에서 이상적인 여성의 형상이 유가식 ‘달’여성인지, 아니면 일본의 고대로부터 내려오는 원시 신도(神道)식 ‘태양’신인지를 설명한다. This paper takes ``Yeo Ja Hun(女子訓)`` of Gumazawa Banjan as its object of deliveration and examines how it used ``Shi Gyung(詩經)``, ``Ju Nam(周南)``, and ``So Nam(召南)`` for women`s lessons, and how they tried to teach female duty under Confucian views of manners education. Furthermore, this study takes as comparison target, the interpretation on ``Yi Nam(二南)`` in ``Shi Gyung Jil Seo(詩經疾書)`` by Yi Ik(李瀷1681?1763), a Confucian scholar of Joseon Dynasty and examines how the East Asian scholars of the mid 17th to early 18th century used Shi Gyo(詩敎) as a reading to educate women in Joseon Dynasty and Edo period. It further looks into how they interpret the meaning of Shi Gyung using ``Yi Rye Ju Shi`` between Yeo Gyo and Eum shi, what kind of female character they intend to support, and how they explain female duty. Then, using the interpretation on ``Yi Nam`` in ``Shi Gyung Gang Yui`` of Jeong Yak-yong, the great scholar of realist school of Confucianism in late Joseon period, this paper proves that Shi Gyo of East Asia was used for female education of Confucian manners during Joseon and Meiji period until the 1890s. Lastly, this study explains the idealistic female form in Japanese tradition is the ``lunar`` women of Confucianism or the ``sun`` god in Shinto, the traditional religion of Japan originating from ancient times.

Morphological Responses of Grapevine Root to Copper Stress Given Different Calcium Nutritional Levels

Pei-Yi Chen,Kai-Wei Juang,Bo-Ching Chen,Yung-I Lee 한국토양비료학회 2014 한국토양비료학회 학술발표회 초록집 Vol.2014 No.6

Enhancing Training Program Completion Rates for 2-Year Registered Nursing Staff in Haematology-Oncology Wards through Innovative Evidence-Based Nursing

Yi-Chun Lin,Pei-Chi Hsieh,Pei-Chien Lu 한국간호과학회 2015 한국간호과학회 학술대회 Vol.2015 No.10

Cell Surface Sialylation Mediates the Binding of Enterovirus 71 to Host Cells

Pei-Yi Su,Yueh-Tung Liu,Chuan-Fa Chang 한국당과학회 2012 한국당과학회 학술대회 Vol.2012 No.1

Enterovirus 71 (EV71) is a major causative agent of hand-foot-and-mouth disease (HFMD). The clinical severity of EV71central nerve system (CNS) infection is mostly in children less than 5 years-old. Recently, the twoglycosylated membrane proteins SCARB2 and PSGL-1 have been identifiedas the cellular and functional receptors of EV71.But the role of glycosylation in EV71 infection remainsunclear. In this study, we demonstrated thatthe attachment of EV71 to two susceptible cell lines werediminished after the removal of cell surface sialic acids. Pre-incubatecells with sialic acid specific lectins, MAA and SNA,reducedthe binding of EV71. Additionally, we found that SCARB2 was a sialylated glycoprotein,andthe interaction of SCARB2and EV71was decreased after desialylation. Based on these results, we concluded that the attachment of EV71 to cell surface was assisted bysialic acids.Cell surface sialylation should be a key regulator that facilitates the binding and infection of EV71.

Triterpenes with cytotoxicity from the leaves of Vernicia fordii.

Pei, Yi-Hua,Kwon, Ok-Kyoung,Lee, Ji-Seon,Cha, Hyuk-Jin,Ahn, Kyung-Seop,Oh, Sei-Ryang,Lee, Hyeong-Kyu,Chin, Young-Won Pharmaceutical Society of Japan 2013 Chemical & pharmaceutical bulletin Vol.61 No.6

<P>Two new triterpenes, (1α,3β,8α,9β,10α,13α,14β)-9,10-dimethyl-25,26-dinorolean-5-en-1,3-diol (1) and (1α,3β,6β)-olean-12-en-1,3,6-triol (2) were isolated from the leaves of Aleurites fordii, together with five known triterpenes. The structures of isolates were established by one dimensional (1D)- and 2D-NMR spectroscopic data along with MS analysis. Of the isolated compounds, 1, 2 and 4 (daturadiol) displayed moderate cytotoxicities against two or more human cancer cell lines in HepG2 (hepatocellular carcinoma), SK-OV-3 (ovarian carcinoma), A-549 (lung carcinoma) and SNU-1 (gastric carcinoma).</P>

속죄양 찾기에서 "한 조각 밝은 예지"까지 - 중국 액귀와 익귀는 어떻게 새로운 삶을 얻는가?

진페이이 ( Pei Yi Chin ) 고려대학교 민족문화연구원 2014 民族文化硏究 Vol.65 No.-

이 글은 중국 고대의 필기 지괴소설, 주로 .이견지(夷堅志)., .자불어(子不語)., .열미초당필기(閱微草堂筆記).에 실린 액귀(縊鬼, 목매달아 죽은 귀신)와 익귀(溺 鬼, 물에 빠져 죽은 귀신) 이야기를 원혼(.魂)의 각도에서 살펴 사람/귀신이 겪는고난의 의미를 헤아리고자 하였다. 특히 고대로부터 중국에서 이른바 액귀, 익귀 라고 불리는 원통하거나 억울한 죽음을 당한 귀신들이 속죄양을 찾는 이야기를 모아 그 복수와 보복 행위, 그와 연관된 사람/귀신이 지니는 행위문화의 사상적 의미를 분석하고, 복수를 위해 우리는 어떠한 대가를 치르게 되는가, 운명의 무 상함이나 삶의 무거운 고난에 대해 우리는 또 어떠한 태도로 대응해야 하는가, 이어서 원귀에 대한 중국 고대의 이야기들에서 사람들에 대해 생각하고 이야기하 려 했던 것은 무엇인가, 무엇이 액귀나 익귀를 결국 아무것도 갖지 않은 상태로 만드는가, 그리고 우리가 아무것도 가진 것이 없다고 생각할 때에도 무엇이 여전 히 남아 있는가......등의 문제를 알아보고자 한다. 이는 액귀와 익귀 등 원혼이 어 떻게 새로운 삶을 살게 되는지를 설명한다. 또한 이는 사람이 살아가는 데 있어 생활과 생명을 보장받는 권리의 문제를 설명한다. The purpose of this study is to understand the meaning of the anguish that humans/ghosts experience by observing Diaosi gui (hanged ghosts) - ghosts of people who died from being hanged due to execution, suicide or accidents - and Nigui (drowned ghosts) - the spirits of people who drowned and continue to live in the water - from ancient Chinese horror stories from the view of Yuanhun (vengeful spirits), primarily from Yi Jian Zhi (The Record of Yi Jian), Zibuyu (What the Master Would Not Discuss), and Yuewei Caotang Biji (Random Jottings at the Cottage of Close Scrutiny). This study exclusively analyzes revenge and acts of retaliation by collecting age-old stories of hanged and drowned ghosts in China - stories of victims finding their scapegoat after dying a bitter or unfair death - and searches for the cultural and philosophical meanings that happenings between humans and ghosts reflect. The aim is to answer questions such as: “Why does vengeance come with a price?” and “How do we cope with a hopeless fate and the heavy pain of life?” Furthermore, the purpose of this study is to determine the definition of “yi wu suo you” (having nothing at all) to human beings, through the ancient Chinese stories that were written to guide the vengeful spirits onto the right path. And, what is left of us at the moment when we feel that there’s nothing left in the world? The explanation for such questions is not limited to the affairs of vengeful spirits only. The so called “race to be consoled” by the hanged, drowned, and all types of different ghosts is connected to rights involving life’s guarantees and the sanctity of life.

사문정설(師門正說),난적사설(亂賊邪說),일기지설(一己之說) -유건휴 『동유론어해집평(東儒論語解集評)』 연구-

김배의 ( Pei-yi Chin ) 퇴계학부산연구원 2016 退溪學論叢 Vol.27 No.-

본 논문은 조선시대 영남 학봉파 퇴계학학자인 유건휴의 『동유논어해집평』을 연구대상으로 삼고 그 주석의 체례와 방식을 연구하여 어떠한 특색을 가지고 있는가? 그리고 이러한 특색은 경전 주해 작업에서 어떠한 목적을 달성하기 위한것인가? 또한 이 책에서 인용하고 있는 조선 유학자들의 경설은 비록 퇴계학파가 다수이나 실제로는 율곡학파의 경설을 상세히 인용한 정황은 어떤 이유에서인가? 이러한 문제들을 고찰한 후에 필자는 유건휴의 『동유사서해집평』을 조선유학발전사에서 그 위치를 더욱 명확히 해보고자 한다. 필자가 얻은 결론은 1792년에 완성된 『동유사서해집평』은 세 번째 단계의 조선 경학이 주자학이 흥성했던 전기로부터 고거실증, 경제 실학이 발달하는 후기로 이행하는 과도기적전환기의 작품이라고 생각한다. This article explores Dongyunoneohaejippyeong(東儒論語解集評) which was written by Joseon Confucian Ryu Geon-hyu, who belonged to Yeungnam School and studied Yi Hwang’s thought. I try to analyze the feature and the purpose of this book’s interpretation on classics, and to consider how this book quote the discussion from Yulgok School and the purpose and meaning of this quotation in the history of interpretation on the Four Books in Joseon and in Yeungnam School. Through this work, I try to point out the position of Ryu Geon-hyu’s Dongyusaseohaejippyeong in the history of Joseon Confucianism. I think that Dongyusaseohaejippyeong, which was written in 1792, was in transition of the studies on classics in Joseon, that changed to sinology and practical learning from Zhu Xi’s thought.

Possible Epithelial Ovarian Cancer Association with HPV18 or HPV33 Infection

Zhang, Pei-Pei,Zhou, Lei,Cao, Jia-Shi,Li, Yi-Ping,Zeng, Zhi,Sun, Ni,Shen, Li,Zhu, Hao-Yue,Ruan, Yang,Zha, Wen-Ting,Wang, Xin-Yu,Zhang, Ke-Qiang,Zhang, Ran Asian Pacific Journal of Cancer Prevention 2016 Asian Pacific journal of cancer prevention Vol.17 No.6

The present study was conducted to investigate the prevalence of HPV infection in epithelial ovarian cancer (EOC) in Hunan province. DNA samples were collected from paraffin embedded ovarian tissue from 322 patients with EOC, 99 with ovarian benign tumors and 199 normal persons. The polymerase chain reaction and direct sequencing were used to identify the HPV types in the samples. The relationship between the infection of human papillomavirus (HPV) and the epithelial ovarian carcinoma (EOC) was investigated combined with clinical data. The prevalence of HPV18 and HPV33 in EOC group and benign group was higher than in the normal group. HPV18 and HPV33 may play a role in the development of both EOC and ovarian benign tumor and may participate in the development of EOC with traditional risk factors, family history and abortion, possibly exerting synergistic effects.

Who Could Sing for You? Rethink Twenty-Year History of Taipei Biennial (1996-2016)

LU Pei-Yi 한국미술이론학회 2017 한국미술이론학회 학술대회 Vol.2017 No.05

A Review of the Curatorial Mechanisms of the Taipei Biennial for the First Twenty Years(1996-2016) : Why Don't We Sing?

LU Pei-Yi 한국미술이론학회 2017 미술이론과 현장 Vol.0 No.24

1996년에 창설된 타이페이 비엔날레(TB)의 기획 메커니즘은 타이완 출신 큐레이터들의 공 동 기획 체제(1996)로부터 일본 출신의 단일 큐레이터 체제(1998), 그리고 해외 큐레이터와 국 내 큐레이터가 협업하는 이원 큐레이터 체제(2000-2010)를 거쳐서 다시 단일 큐레이터 체제 (2012-2016)으로 회귀하기까지 다양한 과정을 겪었다. 특히 최근 단계에서는 서구 출신의 큐레 이터들이 주도권을 장악해 왔다. 본 논문에서는 타이페이 비엔날레의 창립 당시 목표와 후대의 전개 양상 사이의 괴리 현상을 분석한다. 연구자는 이 행사가 타이완의 복합적인 지역 담론과 쟁 점들을 제대로 반영하지 못하고 단순히 동시대 국제 비엔날레의 추세를 수용하는데 머물러 왔 으며, 그 배경에 타이페이 비엔날레의 기획 메커니즘 뒤에 작용하고 있는 ‘자기 식민지화’의 경향 이 존재한다고 주장한다. Since its inception in 1996, the Taipei Biennial has endured a series of changes in its curatorial mechanism. It started with a collective of Taiwanese curators, but this arrangement was discarded in 1998 in favor of a single Japanese curator. The regime changed again in 2000 to a two-curator mechanism in which one international curator and one Taiwanese curator would work side by side. Then the single-curator mechanism was reinstituted in 2012 and has remained effective so far. This latest regime has predominantly been filled by curators from the West. This paper will investigate how the Biennial's curators, under different curatorial mechanisms, have interpreted – or reinterpreted – the Biennial's original mission. Its goal is to build the basis of judgment as to whether the Taipei Biennial has become a mere vehicle to pursue international trends under a self-colonizing framework while failing to deliver on its original mission of establishing cultural identity.