미용실 종사자들의 안전의식에 따른 건강증상 경험에 관한 연구

김명우,김정숙 한국피부과학연구원 2012 대한피부미용학회지 Vol.10 No.4

When surveyed the beauticians recognized the destructiveness of the beauty products used at salons about safety awareness and health self-awareness symptoms, the results are the following. First, singles aged below 25 occupied the largest portion, career at the salon were 1-5 years, and most of them were in the designers position. Second, most beauticians appeared to read the indications written on the beauty products and those who did not read the indications were more likely to feel subjective symptoms in cardiovascular and respiratory organs than people who read the indications. Third, most beauticians had difficulty in understanding the language written in indications and ingredients of the beauty products. Fourth, most of the beauticians have attended safety education in using beauty products and operating skills. Others who were not educated felt more subjective symptoms in eyes, ears, nose and other parts of the body. Fifth, most beauticians preferred safety educations to be held in product manufacturing companies or beauty related associations. Sixth, most beauticians complained about the symptoms of the spine and eyes when talking about their health problem experiences. According to the results, the beauticians recognize the safety awareness of beauty products,but not much education takes place. It is considered that the destructiveness of health following exposure to organic solvents due to unsuitable notation and usage should be decreased, usage of products should be observed well, and the inside air of salons should be ventilated periodically.

조선시대의 향교교관: 예우와 파견중단시기를 중심으로

金明友 중앙대학교 중앙사학연구소 1998 중앙사론 Vol.10-11 No.-

말나식과 함께 작용하는 심소법 고찰 - 대수번뇌를 중심으로 -

김명우 동아시아불교문화학회 2019 동아시아불교문화 Vol.0 No.39

The vijñapti-mātra divides the existing sarva-dharma into five-step and one hundred-dharma. This is largely divided into five-steps: citta-dharma(1), caitta-dharma (51), rūpa-dharma(11), citta-asamyukta(24) and asaṃskṛta-dharma(6). It is 100 pieces in detail. Mind[vijñāna] is again divided into subjective aspect citta( mind-king) and incidental action caitta(mental-factors). citta(mind-king) is eight (cakṣur-vijñāna․śrota- vijñāna․ghrāṇa-vijñāna․jihva-vijñāna․kāya-vijñāna․ṣaḑ-vijñāna․mano-vijñāna․ālaya-vijñāna. There are 51 kinds of caitta. Of these, kleśa is divided into mūla-kleśā(6) and upakleśā(20). This article reveals the nature and function of mahā-upakleśā among upakleśā. kleśa makes our body and mind loud and dizzy. In other words, kleśa afflicts us. Therefore, we need to remove kleśa to live a comfortable life. Especially, mahā-upakleśā is difficult to remove because it works with mano-vijñāna finely. To get rid of mahā-upakleśā, we need to know the nature and function of kleśa, ie, its mechanism. First of all mahā-upakleśā works with consciousness-vijñāna and mano-vijñāna uniquely among kleśa. mano-vijñāna is kleśita-citta. Therefore, to work with mano-vijñāna, mahā-upakleśā also has to have the function of kleśita-citta. And many vijñapti-mātra writings [Tv, Mahāyānābhidharma-samuccaya-vyākhyā etc] about the essential and secondary properties of eight kinds of mahā-upakleśā, auddhatya and styāna, āśraddhya, kausīdya and pramāda, muṣita-smṛt, vikṣepa. First of all, auddhatya 'takes the mind to avyupaśama as the nature to recall the pleasant experience of the past, and acts as a disability to upekṣā and samādhi', and styāna is the nature of being free from the mind[ākarmaṇyatā], and acts as an obstacle to praśrabdhi and Vipassana Defined. āśraddhya said, ‘I do not know the truth, I do not like the tri-ratna, I do not want the power, I am the nature with the unclean mind, the disorder with śraddha and the idleness of laziness.’ And kausīdya and pramāda are lazy. kausīdya is ‘lazy to wipe kusala and to break akusala’, and pramāda is ‘lazy to prevent dirt and wipe cleanliness’. muṣita-smṛti defines ‘the fact that it is the nature that can not clearly remember the past experience, it interferes with memory and acts on vikṣepa's will.’ vikṣepa stated that ‘it is the nature to flow the mind in a worse way, and it interferes with the right samadhi and acts as a will of bad wisdom’. In addition, we looked at how kausīdya, etc., became kleśa and which derived from mūla-kleśā. Through this, we can see that 『Jikhae(直解)』 was succeeded the position of 『Sungron(成論)』. On the other hand, the contents of the commentary on 『Mahāyānābhidharma-samuccaya-vyākhyā』, 『Tv』 are almost identical. This is an ideological difference between Dharmapala and Sthiramati's on caitta. 유식에서는 존재하는 모든 것을 5위백법으로 나눈다. 이것을 크게 나누면 5위, 즉 심법(1), 심소법(51), 색법(11), 심불상응행법(24), 무위법(6)이다. 자세하게 나누면 100개이다. 이중에 마음[식]은 다시 주체적인 측면인 심왕과 부수적 작용인 심소로 나눈다. 심왕은 8가지(안식, 이식, 비식, 설식, 신식, 의식, 말나식, 아뢰야식)이다. 심소는 51가지이다. 이중에 번뇌는 근본번뇌(6), 수번뇌(20)로 나눈다. 이 글은 수번뇌 중에서 대수번뇌의 본질과 작용을 밝히는 것이다. 번뇌는 우리의 몸과 마음을 시끄럽게 하고 어지럽게 한다. 다시 말해 번뇌는 우리를 괴롭게 한다. 그러므로 번뇌를 제거해야 우리는 편한 삶을 살 수 있다. 특히 대수번뇌는 미세하게 말나식과 함께 작용하기 때문에 제거하기도 힘들다. 대수번뇌를 없애기 위해서는 번뇌의 본질과 작용, 즉 그 메커니즘을 알아야 한다. 우선 대수번뇌는 번뇌 중에서 유일하게 의식 및 말나식과 함께 작용한다. 말나식은 염심[불선과 유부무기]이다. 그러므로 말나식과 작용하려면 대수번뇌도 염심의 기능을 가져야 한다는 것을 밝히고자 했다. 그리고 7가지 종류의 대수번뇌인 도거와 혼침, 불신, 해태와 방일, 실념, 산란의 본성과 작용에 대해 여러 유식논서[유식삼십송석, 대승아비달마잡집론 등]를 중심으로 살펴보았다. 먼저 도거는 ‘과거의 즐거운 경험을 떠올려 마음이 적정하지 못하게 하는 것을 본성으로 하며, 행사와 사마타[지]를 장애하는 것을 작용으로 삼으며’, 혼침은 ‘마음이 자유롭지 못하는 것을 본성으로 하며, 경안과 비파사나[관]을 장애하는 것을 작용으로 삼는다’고 정의했다. 불신은 ‘진리를 알지도, 삼보를 좋아하지도, 능력을 바라지도 않아 마음이 더러운 것을 본성으로 하며, 믿음을 장애하여 게으름의 의지처를 작용으로 삼는다’고 했다. 그리고 해태와 방일은 게으른 것이다. 해태는 ‘선을 닦고 악을 끊는 것에 게으른 것’뿐 만 아니라 악을 열심히 행하는 것이라고 하였으며, 방일은 ‘더러움을 방지하고 깨끗함을 닦는 것에 게으른 것이며, 번뇌로부터 마음을 방어하지 못하는 것’이라고 하였다. 실념은 ‘과거의 경험을 분명하게 기억하지 못하는 것이 본성이며, 기억을 장애하고 산란의 의지처를 작용으로 삼는다’고 정의했다. 산란은 ‘마음을 방탕하게 흐르게 하는 것[마음을 확산하는 것]이 본성이며, 바른 사마디를 장애하여 악혜의 의지처를 작용으로 삼는다’고 기술하였다. 그리고 산란은 구체적인 대상이 정해지지 않는 것이 도거와 다르고 하였다. 더불어 도거 등이 어떻게 번뇌가 되며, 어느 근본 번뇌에서 파생하였는지 살펴보았다. 또한 『직해』는 『성론』의 입장을 충실하게 계승하여 주석한 것을 알 수 있었다. 반면 『잡집론』, 『삼심송석』의 주석 내용은 거의 동일하였다. 이를 통해 호법과 안혜의 심소에 대한 해석 차이를 확인할 수 있었다.

대승장엄경론(Mahāyānasūtrālaṃkāra)의 삼성설 연구

김명우 한국정토학회 2003 정토학연구 Vol.6 No.-

Ālaya-vijnāa and tri-svabhāa is holding out the base theory in vijnāti-māra-vāin. This study looks into tri-svabhāa of two theories. Especially, this study focuses on 38․39․40․41 verse which discusses systematically tri-svabhāa in the 11th chapter dharmaparyeṣṭ-adhikāa of Mahāāasūrāaṃāa, early vijnapti-matra-vadin book. tri-svabhāa of Mahāāasūrāaṃāa(1) only deals with 38․39verse that treat something to be imagined(parikalpita-svabhāa). This part exams tri-svabhāa centering around comentary of Mahāāasūrāaṃāa, (Sthiramati) and Asvabhāa with 40․41verse which explain something to depending others (parikalpita-svabhāa) and something to be completed (parinispanna-svabhāa). The present writer is specially interested in bringing forth philological basis through the correction of basic text and comments so, the writer didn't concentrate his energy on abstraction study.

터널 하부단면 발파의 진동전달 특성분석 연구사례

김명우,이필영,문홍년,이태노,Kim, Myeong-Woo,Lee, Pil-Yeong,Mun, Hong-Nyeon,Lee, Tae-No 한국지반공학회 2008 지반 : 한국지반공학회지 Vol.24 No.10

미용실 종사자의 호흡기 유입을 통한 휘발성 유기용제 노출에 관한 연구

김명우 한국피부과학연구원 2011 대한피부미용학회지 Vol.9 No.4

The volatile organic matter used to manufacture beauty supplies are absorbed inevitably through skin and the respiratory organs of the customers and especially the beauticians, and so, a continuous study is required. Xylene, pentane, acetone, isopropyl alcohol were most frequently used in general at beauty salons. When the variety and density of organic solvent of the beauty salon’s air was compared due to the salon’s characteristics (move-in type, area, average users), the degree of contamination from organic solvent showed significant interrelationship statistically, according to area. In beauty salons that 'under 30 pyeong' had a higher average rate of organic solvent in air than the salons 'under 30-50 pyeong' and 'over 50 pyeong', and it is considered that this status quo took place because the variety and usage of beauty supplies have increased, which means a higher usage of organic solvent. The volatile organic matter used to manufacture beauty supplies are absorbed inevitably through skin and the respiratory organs of the customers and especially the beauticians, and so, a continuous study is required. Xylene, pentane, acetone, isopropyl alcohol were most frequently used in general at beauty salons. When the variety and density of organic solvent of the beauty salon’s air was compared due to the salon’s characteristics (move-in type, area, average users), the degree of contamination from organic solvent showed significant interrelationship statistically, according to area. In beauty salons that 'under 30 pyeong' had a higher average rate of organic solvent in air than the salons 'under 30-50 pyeong' and 'over 50 pyeong', and it is considered that this status quo took place because the variety and usage of beauty supplies have increased, which means a higher usage of organic solvent.

상악동 골절이 병발된 만성 상악동염에서 발생한 피부 누관 1예

김명우,김해동,최익수 대한이비인후과학회 부산,울산,경남 지부회 2016 임상이비인후과 Vol.27 No.1

The cutaneous fistula on the facial and cervical skin is known to occur as a result of chronic periapical periodontitis or other infectious disease. Cutaneous fistula caused by sinus lesion occurs mainly in the frontal sinus, and it is rarely reported by maxillary sinus disease. In addition, fistula with maxillary lesion is mainly due to the treatment of maxillary malignant tumors or maxillary tuberculosis. Fistula associated with maxillary sinusitis has been rarely reported. We present here a case of left cheek sinocutaneous fistula after traumatic facial bone fracture with maxillary sinusitis in a 60-year-old male who complained of nasal obstruction and pus drainage on skin lesion.

교회교육파노라마 : 청주 상당교회 영어주일학교 ESS(English Sunday School)

김명우 장로회신학대학교 기독교교육연구원 2009 교육교회 Vol.378 No.-

HTTP 적응적 스트리밍 서비스의 QoE 향상을 위한 보수적 품질 조절 알고리즘

김명우,박지우,정광수 한국정보과학회 2016 한국정보과학회 학술발표논문집 Vol.2016 No.6

대승장엄경론(Maha￣ya￣nasu￣tra￣lamka￣ra)의 삼성설(2) : Sthiramati(安慧)의 Su￣tra￣lamka￣ra-vrtti-bha￣sya와 Asvabha￣va(無性)의 Maha￣ya￣nasu￣tra￣lamka￣ra-ti￣ka￣를 중심으로

김명우 東亞大學校附設 石堂傳統文化硏究院 2002 石堂論叢 Vol.32 No.-