金炳淵 詩集 飜譯 檢討

류연석,양동식 한국고시가문학회 2005 한국시가문화연구 Vol.0 No.15

Kim Rip Shi Jib is the original text of Kim, Byeong-Yeon's(1807∼1863) collected poetry. The research about the original text of Kim Rip Sin Jib is based on Lee, Eungsoo's first, second, and final editions of which the title was changed into Satirist Kim, Satkat. The secondary texts that are used for the comparison with the main text are Kim Rip Sin Jib by Baek, Gilsoon, Park, Oyang and Chinese poetry written by Kim, Byeong-yeon and translated by Heo, Munsub, Keon, Yonghan, Kim, Yonghan, Lee, Myoungwoo which has the same contents as 『Kim Rip Shi Jib』 but only changed its title. Leaving the wrong words as unsolved led to serious mistranslation. Therefore, the wrong words handed down since Lee, Eungsoo should be thoroughly corrected. Questions can be raised about the authenticity of the poems in the collection given the problems mentioned above. Appropriate measures should be taken to solve the problem.

간세포암과 감별이 어려웠던 악성중피종 치험 1예

김선문,허원석,채경훈,강윤세,정재훈,김연수,박기오,문희석,이엄석,김석현,성재규,이병석,이헌영,신경숙,조준식,송인상,강대영 충남대학교 의학연구소 2003 충남의대잡지 Vol.30 No.2

Malignant peritoneal mesothelioma is a rare neoplasm that arises from the mesothelium of a serosal cavity and is a rapidly fatal disease with a median survival of 4 to 12 months for untreated cases. Recently, we experienced a case with malignant peritoneal mesothelioma who was suspected hepatocelluar carcioma by abdominal CT scan and was confirmed by biopsy including immunohistochemical stain(calretinin) after surgery. We performed tumor excisions and wedge resection of the liver(segment Ⅷ)and inserted Tencoff catheter in abdominal cavity at 25th day of post-operation. We treated with intraperitoneal paclitaxel(25mg/m^(2)/day for 5 days) six courses monthly. She was well tolerable and is still living without any evidence of recurrence for 14th month of post-operation.

退溪의『中庸』解釋과 그 특징

엄연석 慶北大學校 退溪硏究所 2005 退溪學과 韓國文化 Vol.- No.36

본 논문은 주희의 『中庸章句』의 관점을 계승한 퇴계의 『中庸』 해석이 어떠한 특징을 가지는가 하는 점을 규명하고자 한다. 퇴계의 『중용』 해석의 내용과 특징은 『中庸釋疑』를 통하여 그리고 문인들과 문답한 내용 등을 통하여 살펴볼 수 있다. 퇴계는 대체로 주희의 『중용장구』의 성리학적 해석 관점을 계승하면서도, 자신의 理氣心性論의 시각을 관철하는 입장에서 『중용』을 해석하고 있다. 퇴계는 박세당이나 이익이 道를 구체적 현실에서의 주체적 실천이나 오륜을 실천하는 덕목으로 보는 것과 달리, 性·道·敎가 형이상학적 실체 또는 규범, 그리고 이들 도리를 닦는 것으로 이해하였다. 또한 그는 『중용』에서의 費隱 개념을 형이상의 원리의 세계의 중층적 구조와 실재성을 표현하는 것으로 설명하였다. 또 한편으로 퇴계에서 存養 省察, 戒懼, 謹獨 등을 일관하는 개념으로서 敬은 마음의 본체로서 性과 작용으로서 情을 전제하고 본성으로부터 나오는 감정을 다스림으로써 理를 마음에 확립하고자 하는 데 의미가 있다. 이러한 퇴계의 수양론적 관점은 誠과 愼獨을 상제에 대한 종교적 경외심과 복종의 관점에서 해석하는 정약용의 시각과 크게 대조되는 것이다. 나아가 퇴계는 中和와 中庸을 안과 밖으로 구분하여, 중화가 性情에 유래하여 안으로, 중용은 덕행에서 유래하여 밖이 된다고 보았다. 퇴계가 중화와 중용을 내외로 구분하는 것은 이 두 가지를 형이상과 형이하로 구별하고자 한 것으로, 그의 理氣論 철학과 일관된다. 이렇게 볼 때, 퇴계의 『중용』 해석에는 무엇보다도 일상적 현실에서의 실천성 보다도 形而上과 形而下, 마음의 未發과 已發, 性과 情, 動과 靜, 善과 惡을 구별하는 二元論的 관점이 그대로 반영되어 있다. 이러한 퇴계의 사변적 형이상학적 관점은 실천을 중시하는 박세당, 이익, 정약용 등과 같은 후대의 학자들에 의하여 비판을 받았다. 하지만 물질적 욕구와 도덕원칙의 혼돈에 따른 현대적 위기를 해결하고자 할 때, 理를 도덕적 실체로 마음에 확립하고자 한 퇴계의 철학적 입장은 매우 중요한 의의를 가진다. This essay intends to illuminate what characteristic of Toegye's interpretation of Chung-yung中庸 succeeded to Chu-hsi's view of Chung-yung Chang-chu 中庸章句. The content and characteristis of Toegye's commentary of Chung-yung can look through the Chung yung seok yi中庸釋疑 and the question and answer between he and his students. Mostly Toegye not only accepted the neo-confucian viewpoint which Chu hsi朱熹 offered in the Chung yung chang chu¨中庸章句, but also interpreted Chung yung according to his own standpoint of Li chi hsin cheng lun理氣心性論. Toegye understood the nature性·the ways道·the instruction敎 to mean the metaphysical or moral substance, norm, and principle of teaching respectively. However, Park se-dang朴世堂 and Lee ik李翼 regarded the path as a method of man's moral practice or practical virtues of five moral items.五倫. Moreover, Toegye considered the concept of the expansive and secret 費隱 to express the duplicative structure and reality of the metaphysical principle. On the other hand, in Toegye the reverence敬 is a method of culture which is penetrated into the preservation and cultivation存養, reflection省察, caution and apprehension戒懼, and watchfullness over himself謹獨 etc. And it is the methodological principle by which man tries to establish the principle in the mind by governing the feelings which arise from the nature on the basis of the nature as the substance of mind and the feelings as the operation of it. And then while in Toegye's theory of cultivation the reverence means to govern the mind and feelings and cultivate the nature as the principle being immanent in human mind, Cheng yak-yong丁若鏞 interpreted sincerity誠 and watchfulness over the alone愼獨 in connection with the religious reverence or awfulness and obedience of the Lord-on-High. Further in response to the Yulgok's question to suspect that equilibrium and harmony中和 and the mean中庸 can not be divided into the internal and the external, Toegye viewed equilibrium and harmony as the internal by being derived from nature and feelings, the mean as the external by being originated from virtuous conduct. That is to say, Toegye divided equilibrium and harmony and the mean respectively into the internal and the external. This means that he tried to distinguish these two into that which belongs to the realm 'above shapes'形而上 and which belongs to the realm 'within shapes'形而下. And Toegye's view as this is consistent with his theory of principle and material forces理氣論. Viewed as this, the dualistic sight in which one discriminates that which belongs to the realm 'above shapes'形而上, from that which belongs to the realm 'within shapes '形而下, mi-fa未發 of the mind from yi-fa己發 of it, nature from feeling, movement from calmness, good from evil in preference to practice in ordinary life is reflected in Toegye's commentary of Chung-yung as such. The criticism against Toegye's view by such scholars as Park se-dang, Lee ik, and Cheng yak-gong, who made the moral practice or virtuous conduct be important, mostly arises from Toegye's contemplative and metaphysical point of view. However in respect that we try to resolve the contemporary crisis being caused by the confusion between material desires and the moral principle, Toegye's philosophy which tried to stand the principle as the moral substance firm in the mind has a very important significance.

<萬憤歌>의 內容的 考察

柳年錫 한국고시가문학회 2004 한국시가문화연구 Vol.0 No.14

The automatic concept that "Manbunga" must be "Yeon-gun-ga-sa" because of the author's origin as a Korean noble class so called "Yangban" is not always correct, especially in this case "Manbunga". The intensive efforts to research on the author's biographical environment had made to understand the author's exact intention to write "Manbunga". To get a grip on the content of "Manbunga", the work on a understanding the sentence structure and characteristic of "Manbunga" had been required'. The most important thing has found from this research is that the author's emotion to the king during the work on "Manbunga" was not the same as other authors who wrote the "Yeon-gun-ga-sa" expressing their loyalty with love to the king. The "Manbunga" had written by the author who had a loyalty with anger to the king. The new approach to understand "Manbunga" has been possible by this additional consideration and efforts above.

자가 면역성 간염에서 자가항체의 발현 양상과 스테로이드 치료의 효과

박기오,채경훈,허원석,강윤세,정재훈,김연수,문희석,이엄석,김선문,이병석,김남재,이헌영 충남대학교 의과대학 의학연구소 2003 충남의대잡지 Vol.30 No.1

목적 : 최근 8년간 본원에서 경험한 자기면역성 간염의 혈액학적 특징과 스테로이드의 치료효과를 알아보고자 본 연구를 시행하였다. 방법 : 1996년 이후부터 2002년까지 충남대학교 병원에서 1999년 International Autoimmune Hepatitis Group(LAHG)에서 제시한 수정 진단 기준안에 의거하여 총 진단점수가 probable 이상에 해당하는 환자들을 대상으로 임상적 특징, 검사실 및 조직 소견과 스테로이드와 azathioprine의 치료 효과를 후향적으로 조사하였다. 결과 : 9예의 환자들은 여성이 78%, 40대가 많았고, 급성 발병이 33.3%, 피로감, 식욕부진 및 황달 등이 나타났으며, 항핵항체가 55.6%에서 그리고 항평활근 항체가 77.8%에서 양성이었고, 동반 질환은 류마치스 관절염이 2예, 특발성 혈소판 감소증 1예, Henoch-Sch nlein 자반증 및 그레브스병이 각각 1예 씩이었다. 7예에 대해서 스테로이드와 azathioprine으로 치료하여 생화학적 임상적 완해가 이루어져서 유효한 치료 결과를 얻었다. 결론 : 자가면역성 간염은 우리 나라에서 원인을 찾을 수 없는 만성 간질환의 경우, 특히 중년여성에서 다른 자가면역성 질환이 동반되었을 때 자가면역성 간염을 의심하여 자가항체 선별검사를 시행해 보아야 할 것으로 생각된다. 향후 다기관 연구를 통하여 좀 더 많은 증례를 모으고 전향적인 연구를 시행하여야 할 필요가 있다. Although autoimmune hepatitis(AIH) is common in western contries, some studties have been reported in Korea. The aim of the study was to analyze the clinical and histological features and expression pattern of the autoantibody and to examine clinical course of AIH in Korea. For 9 patients diagnosed as having AIH in our hospital since 1996, we reviewed medical records and analyzed clinical and laboratory findings retrospectively. They had a probable or definite AIH according to the revised criteria of International AIH group. The mean age was 42.7(21∼68)years and 7(77.8%) were female. Three of them(33.3%) showed acute hepatitis and five of them showed cirrhosis. Fatigue and anorexia were the most frequently complained symptoms(55.6%). Four patients(44.4%) were accompanied with other autoimmune diseases. Antinuclear antibody was detected in 5(55.6%) and anti-smooth muscle antibody was detected in 7(77.8%). Three patients showed focal picemeal necrosis and four showed periportal fibrosis. Among 7 patients who received immunosuppressive therapy, six patients(85.7%) showed initial response. and biochemical and serologic remission were achived in 5(71.4%) and 3(42.8%) patients, AIH seems to be partly responsible for chronic liver disease of unknown etiology in Korea. AIH should be suspected in female patients with unknown chronic liver disease of unknown etiolgy, especially accompanied with other autoimmune disease. The clinical characteristics of AIH may not be quite different from those of Western countries.

소하천유역의 도시화 영향과 치수안전도 분석

연기석,김웅용,윤석환 한밭대학교 2004 한밭대학교 논문집 Vol.21 No.-

Urbanized areas, it is essential to predict how the runoff characteristics, such as runoff peak and volume, and travel time, change with time for planning and designing various kinds of hydraulic facilities with given recurrence interval. Mushim stream basin is simulated using HEC-HMS model to get runoff characteristics of an urbanization basin. The effects of urbanization was analysed to uniform change CN value and impervious area, the results of runoff analyses were investigated. Overtopping risk of levee is also presented by comparing levee height with simulated flood level.

폴리(스타이렌-b-아이소부틸렌-b-스타이렌) 삼블록 공중합체 아이오노머의 기계적인 성질

나연화,김희석,김준섭,유지강,박기주,이영관 조선대학교 생산기술연구소 1998 生産技術硏究 Vol.20 No.2

The dynamic mechanical properties of poly(styrene-b-isobutylene-b-styrene) and its sulfonated ionomers were investigated. The triblock copolymer showed a tan δ peak at ca. -25℃, which is ascribed to the T_(g) of polyisobutylene blocks. The copolymer also showed a shoulder on a tan δ curve at ca. 50℃, which is probably associated with crystallization and/or melting of the crystalline polyisobutylene blocks. Above 100℃, the copolymer started to flow. In the cases of ionomers, well developed rubbery plateaus, extended to ca. 150-160℃, were seen in modulus-temperature plots. A tan δ peak for the T_(g) of the polyisobutylene blocks and a shoulder peak were also observed for the tetramethylammonia neutralized sulfonated ionomer. However, the shoulder peak became smaller and shifted to low temperatures, which implies that the ionic interactions in this system reduces the ability of crystallization or/and melting of the polyisobutylene blocks. For the K neutralized ionomer sample, only a tanδ peak for the T_(g) of the isobutylene blocks was seen. This different result in these two ionomers is believed to be due to the difference in the strength of ionic interactions.

17세기 歌辭文學 硏究

柳年錫 순천대학교 지역개발연구소 1990 地域開發硏究 Vol.1 No.-

The following is the result of investigating the background of the 17th C KASA Literature, the classification of works, the corresponding author and work, and its significance in the history of Literature. The calamity of literati and partisan conflict deepened since King Yeon-san era brought about Yim Chin Wae Ran(Hideyoshi's Invasion of Yi Dynasty in 1592) and Byung Cha Ho Ran(Myung China's Invasion of Yi Dynasty in 1636). Suffering from the foreign invaders, the people got to realize the incompetence of administrators and Yang-ban (aristocrats), and thus to call for self-reflection & awakening. As a result, there was a radical change in the form and content of the already-existed Kasa. Moral, preceptive and nature-loving works drastically decreased in numbers but society-criticizing and patriotic works increased with themes adapted into daily routine or living-making tedency. This is termed ‘Developing period of Kasa’ particularly ‘Days of fruitage’ named by Lee, Sangbo. The creative KASA begueathed us 23 authors and 45 pieces. Out of the authors, the debut of Park, In-ro is worthy of noting. His poetical compositions entail the feeling of identity with grassroots, so that it enlarged the territory of korean literature. It is easily found through the comparison of Chung, Chul's works, representative of early period, and Park, In-ro's that change in form and content was attempted. The former is that of for malities and recitation tones, while the latter is that of narration and prose. The significance in the current literature history is that the change in form and content, and in an author group, which was the aftermath of the people’s awakening provoked by the Yim-chin Wae Ran and Byung Cha Ho Ran, and the advent of practical science, eventually provided a big cornerstone in the development of Korean literature.

《周易》의 상징체계와 程頤《易傳》의 의리역학

엄연석 한림대학교 태동고전연구소 2005 泰東古典硏究 Vol.21 No.-

본 논문은 괘효의 상과 괘효사의 의미를 중심으로 하는 《주역》의 상징체계가 가지는 상관적 관계를 검토하고, 정이(程頣)가 《주역》을 해석한 철학적 근거 및 《주역》 해석의 특징은 무엇이며, 이것이 역철학사에서 어떠한 의의를 가지는가를 해명하고자 하였다. 정이는 《주역》을 무엇보다도 도덕적 실천 원리로서 리(理)를 강조하는 관점에서 해석하고 있다. 그는 〈서괘전(序卦傳〉을 중시하여 〈서괘전〉에서 언급하는 괘의 순서가 자연과 인사의 변화의 리를 반영하는 것으로 보았다. 특히 정이는 〈서괘전〉에서 괘와 괘 사이의 순서를 필연적인 것으로 연결시키고 있는 것이 자연의 인과법칙과 인간의 당위법칙을 포괄하는 리를 의미하는 것으로 이해하였다. 다른 한편, 정이는 유가적 실천 규범으로서 '의리'를 도출해 내는 관점에서 괘효사의 '의미'를 해석하는데, 이를 위하여 그는 괘의 일반적 의미를 취하고[取義論] 이 의미를 구체적 상황에서 실현시키는 방법론에 근거하여 《주역》 괘효사를 해석하고 있다. 그는 괘의 의미는 괘명(卦名), 쾌상(卦象), 괘덕(卦德), 물상(物象)의 기능 등으로부터 연역되는 것으로 보았다. 반면 한 괘의 보편적 의미는 특정한 효의 구체적인 국면에서 특수하게 실현된다. 이를 위하여 정이는 수시취의설(隨時取義說)을 제시하여 괘(卦)와 효(爻)의 상황[時]을 중시하고 있다. 이러한 괘시(卦時)와 효시(爻時)의 상황에 있는 괘효의 의미를 그는 중정(中正), 비응(比應), 효위(爻位), 주효(主爻) 등의 의리역학적 해석 방법에 따라 그 실천적 의미를 해석하였다. 정이의 역학이론은 왕필(王弼) 이래의 도가적 의리역학을 유가적으로 전환하고 있다. 이렇게 볼 때, 정이의 《주역》 해석은 의리역학의 전통에서 유가적 경세론과 리 본체론을 중심으로 하는 성리학의 형이상학을 역학적으로 정초지웠다는 의미를 가진다. This essay intendes to examine the organic relation between the symbol of hexagram-lines and judgement of hexagrams, and the philosophical foundation and characteristic by which Ch'eng I interpreted I Ching. And this essay tries to explain which meaning Ch'eng I's I Chuan has in the phlosophical history of I Ching. At first, Ch'eng I interpreted the Book of Changes in relation with li(the principle) as moral rule of practice. he emphasized 'Commentary on the Order of the Hexagram(Hsu Kua Chuan序卦傳) as the formal basis for constructing the meaning. Hsu Kua Chuan reflecrs both the regulative li of natural phenomena and normative li of human affairs. And in Ch'eng I's moral-principle theory of the Book of Changes what is important is to construct a universal meaning of hexagram. In order to construct a universal meaning Ch'eng I first begins by observing both the images of trigrams and its virtue or quality, and obtaining an impression of them. And thereafter, he interprets the sentence of hexagram and line from the moral and normative perspective. Lastly, he transformes the sixty-four hexagrams into a total and comprehensive structure which components are bound to one another within a meaningful relationship. Particularly, Ch'eng I's construction of hexagram-meaningis of great significance in that he sets out to provide a standard for Confucian moral rule and conduct. Moreover, to account for the transformational phase of hexagram within the context of a specific time or circumstance, he establishes the theory of timely applied meaning. Here, Ch'eng I stressed the theory of chung cheng中正, pi ying比應, hisao wei爻位, and chu hsiao主爻 in order that the universal meaning may be realized as a particular meaning. Also, to delve into the universal ground of the total meaningof a hexagram, Ch'eng I argued on the theory of hexagram-transformation. An inportant characteristic trait of his theory of hexagram-transformation consist in his understandig that the ultimate ground for the changes in things and affairs lies in the purposeful perspective in accordance with the human valuating judgement. In Ch'eng I, the agent of hexagram transformation lies in which is regarded as the ultimate standard enabling human beings to conduct the golden mean中庸. Ch'eng I's theory of the Book of Changes regards the Tao道, the metaphysical heritage inherited from Taoism as the ground which enables the man to conduct the Confucian moral rule. Ch'eng I's li(the principle) is just the ultimate foundation of normative moral law. In conclusion, his interpretation of the Book of Changes follows a Confucian moral point of view. And hie theory comes to have a profound influence on Chu Hsi and many other scholars after him.

정이《역전》의 중정 개념과 가치판단 : 初. 上爻의 괘효사 해석을 중심으로

엄연석 翰林大學校 泰東古典硏究所 2002 泰東古典硏究 Vol.18 No.-

Neo-Confucianism during the Northern Sung period regarded the Great Ultimate(太極), Principle(理), Material Force(氣) as the ultimate foundation transcending the physical world. They were almost all interested in making use of the I Ching[易經] for the purpose of forming the Neo-Confucian ontological theory of the universe. In his I Chuan[易傳], Ch'eng I devotes himself to interpreting the natural order that the I Ching encompasses according to the moral-practical motive of Confucianism. The concept of equilibrium and righteousness[中正] plays an important role when he interprets the hexagram-lines in relation to the moral act. The concept of equilibrium and righteousness through which Ch'eng I makes effort to interpret the sentences of the hexagram-lines has two different implications. First, it has the meaning of man's moral essence which enables him to perform the moral act or attain 'timeliness of act[時中]‘ according to the circumstance. Second, it has another meaning which is derived from positions of the hexagram, or the formal concurrence of its property and position. Ch'eng I often mentions the concept of equilibrium and righteousness in the explanations of the hexagram-lines in the second and the fifth positions. Here he emphasizes the universal and formal meaning of the positions which represent the characteristics of equilibrium and/or righteousness. But Ch'eng I evaluates the good or evil of the judgment of the first-line(初爻) and the sixth-line(上爻) according to not only the concept of equilibrium and righteousness with its formal meaning. but also the synthetic consideration of the entire meaning of a certain hexagram, the property in yin-yang terms of the hexagram-lines, and the pairing/correlative relations between hexagram-lines, etc.. It can be said, however, that the timeliness of act is actualized by the insight into the circumstances originating in the state of equilibrium and righteousness as moral essence. Thus the purpose of this paper is to elucidate how Ch'eng I executes the evaluating judgement of the good and evil in favour of the timeliness of act which can be realized from the standard of equilibrium and righteousness. That is, the author has attempted to demonstrate that at the first and sixth positions not only equilibrium and righteousness which is formal, or means moral essence, but an entire meaning of hexagram-lines, the property in yin-yang terms of the hexagram-lines, and the pairing/correlative relations between hexagram-lines all exercise important influences in the course of attaining timeliness of act. To sum up, in Ch'eng I's evaluating judgement of the good and evil in the explanations of the first and sixth hexagram-lines, the fact that their positions are just the first or sixth is more important than the formal meaning of their equilibrium and righteousness. For Ch'eng I, the property in yin-yang terms of the hexagram-lines, the circumstances which the hexagram-lines symbolize, and the pairing/correlative relations between them play an important role in the evaluation of the good and evil of the first and sixth lines, and in the carrying out of a timely act. Thus each evaluation of their hexagram-lines also varies in accordance with whether the circumstantial meaning of the hexagram-line is good or evil. whether the hexagram-line is in the first or sixth positions, and whether the property of hexagram-lines is yin or yang. In conclusion, though Ch'eng I didn't use the concept of equilibrium and righteousness universally at the first and sixth positions, he considered consciousness of the timeliness of act to be the ultimate standard for moral order. Ch'eng I's idea in the long run reflects his view that the moral order pursued by Confucian philosophy relies on the consciousness of the timeliness of act.