가상 캐쉬의 개선을 위한 가상-물리 캐쉬 구조

김제성 서울大學校 大學院 1993 국내석사

南宗의 禪思想 硏究

金濟成 동국대학교 불교문화대학원 2007 국내석사

Even though the advent of Southern school of the Seon Buddhism of China was influenced by original Seon lineage, it has been developed quite unlike in disposition. The purpose of this dissertation is to examine the intrinsic attributes and historical traces of Southern school of Seon lineage in order to examine where the southern school of Seon stands in the Seon Buddhism of China. The origin of Southern Seon is Seon lineage of Bodhidharma. To begin with, Bodhidharma’s Jeuksa-jeukbup(卽事卽法) which places importance on unrestricted practice in the middle of boundary is in accord with Daekyunghaeyong(對境慧用) and Sudden enlightenment. Also, the true identity of Liipsul by Bodhidharma has a thread of connections between the point that Dahn-gyeong(壇經) is not in distinction between living beings and Buddha in intrinsic nature and the point that original nature of true thusness of self-mind is based on Sudden enlightenment. The similarity and the difference between southern school of Seon and original Seon lineage show similar phases also in Dongsan-bupmoon(東山法門). In other words, Dongsan-bupmoon’s two typical Seon Buddhism, one behavior concentration and Imwoon, are succeeding to the Seon lineage of Jeuksi-jeukbup of Bodhidharma while influencing Daekyunghaeyongsasang by being linked up with the straightforward mind of southern school of Seon. The Seon lineage of Yook-jo-dahn-gyeong(六祖壇經) and Shinhoi(神會) are centering on criticism for Sunjungbalhae(先定發慧) of Northern School(北宗禪) and lopsided Seon meditation toward Ipjung. The conceptual distinctiveness of Shinhoi’s Seon lineage is not just by advocating Junghyesangsoo but by criticizinglopsided Seon lineage toward right practice based on Junghyesangsoo(定慧雙修) as well as changing the stream of Seon thoughts centered on Haeyong thereafter. Yunjwa(宴坐) is the case in point and it means the state of being seated and not unhinged in mind. Meanwhile, the nature of Buddha and Prajna are the key factors as well as notional foundation for southern school of Seon. This nature of Buddha and the wisdom underlie the southern school of Seon. The concept of the southern school of Seon can be remarked by Prajna which the living beings have by nature and Donokyunsung (頓悟見性)which views attainment of sudden enlightenment of the nature of Buddha of self nature. Also, this concept can also be said as perfection of wisdom. Moreover, Prajna of southern Seon Buddhism appears as the summit in non-form and non-abiding of Seon Buddhism. This can be observed in the declare of Shinhoi in which southern Seon Buddhism desires no thought as the main thesis in southern Seon Buddhism, non-form as true nature and non-abiding as the source. The no thought of Yook-jo-dahn-gyeong proposes subjective action while negotiations are in progress with all the conditions of being. Though one sees everything and is at everywhere, it does not cling to those by purifying self nature. Also, while being in the middle of sense-objects of the six dusts, its practical use is free as it does not leave the confines nor be imbued. As a result, southern Seon Buddhism suggests that practice of non-form and non-abiding is, that is to say, practical theory called liberation. That is, practice in perfection of wisdom is the liberation and the actions of the bodhisattvas(보살행). In conclusion, Southern School has been extensively influential on the monks and the layperson on the basis of its own conceptions and it brings to a conclusion which comprises of three aspects, the Four Great Vows(四弘誓願), the Formless repentance (無相懺悔)and Triple Refuge of self nature(自性三歸依). The Four Great Vows brought up by Haenung emphasizes not on inclination toward external objects such as living beings, Dharma gate and the Buddha-way but solely on the Four Great Vows of self nature. Also, Dahn-gyeong assertedrepentance of self nature which directs to volitional actions of self-mind of original vow. On the other hand, Shinhoi placed stress on the repentance based on no thought(無念) is the true repentance while Dahn-gyeongput emphasis on taking refuge at the Three Bodies of Buddha of self nature. This fundamentally differs from devoting oneself to external Buddha, Dharma and Sangha, namely, the three jewels. In other words, it means realizing the holiness and pure mind contained in self nature.

비트슬라이스에 적합한 블록암호의 효율적인 division property 분석 연구

김제성 고려대학교 정보보호대학원 2022 국내석사

디비전 프로퍼티에 기반한 인테그랄 분석은 블록 암호 안전성 평가에 사용되는 강력한 암호 분석 기법 중 하나이다. Lambin의 연구 결과는 비트 단위로 블록 암호를 분석하는 비트 기반 디비전 프로퍼티에 입출력의 선형 변환을 고려함으로써 더 정교한 분석이 가능함을 보여준다. 그러나 이러한 분석은 더욱 많은 시간 복잡도를 요구하기 때문에 디비전 프로퍼티에 취약한 암호 요소 연구는 진행되지 못하였다. 본 논문에서는 블록 암호의 구조를 활용하여 효율적인 디비전 프로퍼티 분석 방안을 제안한다. 첫 번째로, Sbox의 설계 구조를 활용한 Sbox 모델링(M^struct)을 제시하며 기존 방법(M^{H-repre}, M^QM)$과 비교한다. 제안 모델링 방법은 DPT의 정의를 이용하는 기존의 방법에 비해 부정확한 전파가 있지만 그 모델링 속도에 장점이 있다. 두 번째로 선형 계층의 특징을 이용한 회전 대칭성과 입력 디비전 프로퍼티의 가지치기 조건을 보이며 이를 통해 탐색시 고려할 입력의 수를 줄인다. 경량 블록 암호 PIPO와 FLY에 적용했을 때, 각각 4와 2 개의 경우로 전체 (2^8-1) * 8 경우를 포괄할 수 있다. 또, PIPO와 FLY에 대해 디비전 프로퍼티 기반 인테그랄 분석을 진행한다. 분석 결과, 기존에 제안된 것과 달리 각각 최대 5-라운드, 6-라운드 인테그랄 구별자가 존재함을 보일 수 있다. 분석을 통해 도출한 구별자를 통해 8-라운드로 축소된 PIPO-64/128과 7-라운드 FLY에 대해 2^{124.5849}, 2^{124.1926}의 시간 복잡도와 2^{93}, 2^{61}의 메모리 복잡도를 갖는 키복구 공격을 수행한다. 마지막으로 제안한 효율적인 분석 방법을 통해 선형 계층 변화에 따른 PIPO와 FLY의 디비전 프로퍼티 저항성을 분석하며 취약 선형 계층을 보인다.

國內 原子力發電所 運營에 있어서의 人的誤謬 分析

김제성 한양대학교 산업대학원 1996 국내석사

갈색지방 특이적 CRTC3 발현 조절을 통한 비만 저해 효과 연구

김제성 울산대학교 일반대학원 2021 국내석사

시대가 발달함에 따른 식생활양식의 풍족화 및 일일 섭취 권장량 이상의 과영양화는 전세계 인구의 1/3 이상을 비만인구로 만들어 놓았다. 비만은 그 자체로는 건강에 큰 악영향은 없지만, 그 상태가 지속됨에 따라서 당뇨병, 이상지질혈증, 뇌 심혈관 질환, 지방간 등의 여러 대사질환을 야기한다. 이런 비만을 해결하기 위해 체내에 축적되는 에너지를 줄이면서 에너지 소비를 늘리는 방향으로 연구들이 진행되어 왔고, 최근에는 체온조절 및 열 발생을 통해 에너지를 소모하는 기관인 갈색지방의 기능 향상 및 지질 대사 기전에 대한 연구에 관심이 집중되었다. 그 중 CREB (cAMP Response Element-Binding Protein)의 전사 활성 보조자로 알려져 있는 CRTC (CREB Relative Transcription Co-activator)중 3번째 동형 단백질인 CRTC3는 주로 지방조직에 많이 분포하며, 중성지질의 합성 및 대사, 미토콘드리아 단백질의 전사 조절 등의 역할을 가지고 있다. 이전 연구에서 CRTC3를 Knock-out 한 마우스에서 주령과 식이요법에 따른 비만화가 대조군에 비하여 상당수준 감소하였으며, 인슐린 민감성 및 해당능의 증가와 에너지 대사량 증가 등을 통해 CRTC3의 억제가 비만, 당뇨를 개선하는 효과가 있음을 밝혔다. 이에 따라 본 연구는 CRTC3의 조직 특이적인 역할과 그의 하위 기전에 대해 연구하기 위해 에너지 대사에서 주요한 기관으로 알려진 갈색지방에서 CRTC3의 발현양을 증가 혹은 감소시켰을 때 이전 연구에서 보인 CRTC3의 조절을 통해 비만을 조절할 수 있는가에 대한 가설을 검증하기 위해 연구를 진행하였다. 갈색지방 특이적 CRTC3 발현 억제 모델에서는 대조군과 실험군 간의 표현형의 차이를 보이지 않았지만, CRTC3 과발현 마우스는 식이요법에 관계없이 공통적으로 대조군에 비하여 체중 감소, 인슐린 민감성, 해당능의 증가, 에너지 소모량 증가, 추위에 대한 저항성 등의 효과를 보였고, CRTC3의 발현이 증가함에 따라 CREB의 타겟으로 알려진 PGC1α (Peroxisome proliferator-activated receptor gamma co-activator 1 alpha)가 증가하였다. 추가적으로 CRTC3 과발현 마우스에서 미토콘드리아 관련 단백질인 UCP1, SDHA, PDHA1, mtFAM등이 증가함을 확인하였다. 이 연구에서는 CRTC3를 전신에서 Knock-out했을때와는 달리 갈색지방에서 CRTC3를 과발현 했을 때 미토콘드리아의 수를 증가시킴을 통해 에너지 소모가 증가해 비만에 저항하는 현상을 보임을 통해 CRTC3에 의한 효과는 단일 기관이 아닌 여러 기관에 의한 효과임을 보였고, 후속연구에서는 간, 근육과 같은 다른 대사기관에서의 CRTC3의 역할 또한 파악하는 것이 중요하다고 생각된다. Obesity is the common disease in the world. More than 1/3 of the world's population is obese, increasing year by years. It caused by an imbalance in energy consumption and storage due to over-nutrition, that chronic excess nutrients accumulating in the body in the form of fat. Obesity is known to cause many metabolic diseases and complications such as type 2 diabetes, cardiovascular disease, dys-lipidemia, kidney diseases. Recently many studies are focused on at reducing energy intake and increasing energy consumption rate. Our recent study has revealed that deletion of CRTC3, transcription co-factor of CREB, can prevent obesity and T2D (Type 2 diabetes). So, this study investigates the hypothesis that obesity can be controlled by regulating CRTC3, shown in previous studies, when the expression of CRTC3 is increased or decreased in brown fat, known as a major organ in energy metabolism, to study the tissue-specific role of CRTC3 and its sub-mechanism. We show no difference in phenotypes between controls and experimental groups in brown fat-specific CRTC3 Knock- out models, but CRTC3 over-expression mice show loss of weight gain, increased insulin sensitivity, glucose tolerance, energy consumption, and cold tolerance. In addition, we confirmed that mitochondrial-related proteins such as UCP1, SDHA, PDHA1, and mtFAM were increased in CRTC3 over-expressed mice. In this study, CRTC3 increased the number of mitochondria in brown, compared to knock-out in the whole body, indicating that the effect of CRTC3 was not caused by a single organ, but by several organs, such as the liver and muscle.

High frequency linear imaging system

김제성 연세대학교 대학원 2002 국내석사

resonance circuit을 이용하여 multi point linear detector를 제작하였다. resonance circuit은 현재도 라디오, 텔레비전등 많은 부문에서 유용하게 사용 되어지는 회로이다. 실험에서는 네 개의 resonance frequency를 이용하여 네 곳의 열감지 장치를 시험제작 하였다. 한 개의 데이터라인에 네 개의 sensor가 부착되어있다. 이 장치는 동시에 여러 부분의 열적인 변화의 측정이 가능하며, 또한 원하는 부분에 대한 국소적인 측정도 가능하다. 열적 변화를 측정하는데는 써미스터를 사용하였다. 제작된 시스템의 실험결과, linear detecting이 가능하였고, 열적 변화의 정도도 알 수가 있었다. We developed a mold-point thermal detector system using a resonance circuit which has been widely used in many areas like radio, TV and so on. The mock-up system consists of one long line with four sensor-units on the line resonating at each characteristic frequencies and thermistors were used for the sensing material. It detects the thermal variations at four points at the same time, and also, it can be used at the particular point. It is a sort of spatially linear system and worked properly that we could detect the thermal variation with reasonable resolution.

白坡가 본 「壇經」의 선사상 : 「六祖大師法寶壇經要解」를 중심으로

김제성 동국대학교 2016 국내박사

The Sixth Patriarch Huineng is known to have established practical naturalization in the history of Zen Buddhism in China. Chinese Zen, which started through Bodhidharma in the early sixth century before him, showed a couple of ideological characteristics already by the time when he was active. When Zen formed in India was transmitted to China, Chinese Buddhism already had a history of 500 years, during which many people translated a lot of scriptures based on which Buddhism research of very high level was conducted. The situation changed, however, with the advent of Bodhidharma, who transmitted and introduced the Zen modes of so-called Mahayana to China and tried to practice it himself. His efforts led to the emergence of a new Zen style called the tradition of patriarchal Zen different from its predecessors. It was because so-called patriarchal Zen meant the Zen style originated from Dharma Patriarch. In early Zen Buddhism, the tradition of patriarchal Zen was largely influenced by the scriptures in the line of Mahayana including Vrimalakirti Sutra, Mahaparinirvana Sutra, Prajna Paramita Sutra, Lankavatara Sutra, and Avalokiteshvara Sutra. The lessons of those scriptures were inherited in the forms of mind awakening through sitting in Zen meditation and its transmission. The ideologies of early Zen Buddhism formed especially based on Prajna Paramita ideology and Nature of Buddha ideology were established as the concepts of Mindless and Sudden Enlightenment in that process after Dongsan Beopmun. While Mindless took indiscretion and no obsession as its points based on Prajna Paramita ideology, Sudden Enlightenment took the realization of Gongseong as its point based on the idea that all creatures originally had the nature of Buddha. Huineng and Shenxiu added their new interpretations of sitting in Zen meditation and Yeombulgi and built a foundation for the wisdom of awakening and performance of sitting in Zen meditation in the position of so-called patriarchal Zen. Even though the Nature of Buddha ideology and Prajna Paramita ideology formed the ideological basis of Chinese Zen, there was a strong trend highlighted to reach nirvana by eliminating delusions or agonies completely. Regarding that matter, Shenxiu placed more importance on the completeness of human nature, highlighted the existence of nature of Buddha more actively, and consistently emphasized its acquisition or self-awareness. The modes of patriarchal Zen were manifested in the content of views of sitting in Zen meditation. The definition of sitting in Zen meditation, which was the most essential to the Zen ideology of Southern School around Huineng, has its origin in the Jeuksa and Byeokgwan of Dharma. It was because Dharma's Zen modes went through Dongsan Beopmun with Jeuksa and Byeokgwan leading to Ilhaengsammae ⋅ Yimwoon and Suilburi, respectively, thus having enormous impacts on the formation of Southern and Northern School Zen. That is, Dharma's Byeokgwan, Dongsan Beopmun's Suilburi, and Shinsu's Shimbulgi were static Zen modes based on sitting in Zen meditation and Ipjeong and centered around the sequence of sitting in Zen meditation and Ipjeong in Seonjeong Balhye, which means the performance of Seonjeong and then exercise of wisdom in Northern School. It is clearly opposite to Southern School Zen centered around Jeonghye Ilche and Jikshim. In other words, the definition of sitting in Zen meditation in "Platform Sutra of Huineng" involves not being confused with any objects on the outside and not being shaken based on self-realization on the inside. To elaborate, it involves Yeombulgi and Gyeonbonseong, which refer to Mindless and seeing into self-nature, respectively. Taking a different position about Jwa⋅Seon from Huineng, Baekpa talked in the aspects of Che and Yong, Absolute Void, and Mysterious Being. Of what he sought after in "Dangyeong Yohae," his view of sitting in Zen meditation was a new analysis in its own way. It is said that those ideas of Huineng were recorded in details in his "Platform Sutra of Huineng," whose original form appeared in at the end of eighth century. Since then, it was published in many different editions, of which "Beopbo Dangyeong" published by Gogyunbigu Deoki in 1290 was distributed most widely along with "Yukjodaesa Beopbo Dangyeong" published by Jongbo in 1291. In the latter half of Joseon, Baekpa Geungseon published an annotation book titled "Dangyeong Yohae" based on the Deoki version. His book is not a mere annotation book for "Platform Sutra of Huineng" but a book on Zen ideologies to reflect Baekpa's ideas as they were. In the book, the sections on Obeopjeonui offer concrete content about the conduct of Huineng and the excellent means of seeing self-nature and attaining the Buddhahood. It is especially noteworthy that Baekpa discussed Huineng's excellent means of seeing self-nature and attaining the Buddhahood in 29 paragraphs in Obeopjeonui. The overall composition of the first Obeopjeonui is divided into the prose and Buddhist song parts. Interpreting Jeong and Hye, Baekpa stated that they involved telling the Void of Upward from Being. The combination of the two that is Jeonghyeilche or Ilhaengsammae is also called Musangsammae, Munyeomsammae, and Mujusammae, of which "Mindless is like Absolute Void." He, however, broke it down further and mentioned "There is Mysterious Being also in the Absolute Void of Mindless," linking Mindless to Absolute Void and Mysterious Being. He explained it with the concept of Mindless among the different names of Ilhaengsammae because he believed both Upward and Downward took place in the mind. Consequently, he maintained that the relations between Absolute Void and Mysterious Being should circulate in ① Absolute Void․Mysterious Being, ② Absolute Void → Mysterious Being, ③ Mysterious Being → Absolute Void, and ④ Absolute Void ⇆ Mysterious Being, explaining the logic of Absolute Void being Mysterious Being and vice versa. Those relations between Absolute Void and Mysterious Being are manifested more clearly in the actual stories of "No. 10 of Buchokryutong." Looking at Huineng entering nirvana in the Yukshinseolbeop, which explains the ways Jebeop is born at one place and perishes at several places, Baekpa cited what Huineng said, "I knew where I was going from the beginning," and the phrase, "Leaves fall and go back to the root, but they are quiet, coming back." He interpreted that since Mysterious Being derived from Absolute Void, one would return back to Absolute Void by gathering Mysterious Being again(Absolute Void ⟲ Mysterious Being). Baekpa talked about the principle of Jeonghyeilche based on his understanding of Samgu and explained the logic of Absolute Void and Mysterious Being from various perspectives by citing "Platform Sutra of Huineng" in many parts. There is no need to repeat that the Gyoseol of fundamental Absolute Void and Mysterious Being has a goal of performing Cheolgyeon to Absolute Void, one of Upward elements, at the actual level of Samjeongseon and breaking it down as Samgu, which is further highlighted in "Dangyeong Yohae." Baekpa understood Huineng's acts of edification in "Platform Sutra of Huineng" based on a couple of characteristics in his "Dangyeong Yohae." Huineng introduced diverse methods of edification in his "Platform Sutra of Huineng," and the cases of Beophae and Beopdal, who were part of more than ten disciples that had a thorough interview and dialogue with him for lessons, give clues about his methods of edification. The parts of opportunity and affinity of Beophae Seonsa talk about "The mind itself is the Buddha." In general, when people practicing asceticism achieve Sudden Enlightenment in a single thought, it will be the mind itself because of confused Jeonnyeom and the Buddha himself because of awakened Hunyeom. However, Jeonnyeom is existent and thus refers to no birth, whereas Hunyeom is alive and thus refers to no death. There is nothing to realize in Yeonhu, after which it will become confusing and lead to infinite flaws. As a result, the mind itself is Yong, and the Buddha himself is Gi. When it achieves the image of Ilche, it will be Yong. When it discards the image of Ilche, it will be Gi. Even though Huineng showed the oneness of Jeong and Hye to Beophae, but it did not remain at the level of oneness of Seonjeong and Wisdom. Baekpa interpreted it was a method of edification applied to all creatures. According to Beopdal Seonsa's parts about opportunity and affinity, Void and Being mean the position of Buddha's Gyeonseong and that of Buddha's Gyeonsang, respectively. It is the self-examination of all people. When people around the world are confused outside and obsessed with Sang, it is Uiriseon. When they are confused inside and obsessed with Gong, it is Yeoraeseon. It is discrimination between Seong and Sang and Sagyeon obsessed with Dan and Sang. If they face Sang but are still out of it, it will be Mysterious Being. If they face Seong but are still out of it, it will be Absolute Void. Since it is the self-examination of people, its realization will be opening a door to the vision of Buddha. Those findings show that Baekpa had a clear understanding of Huineng's methods of edification for some of his disciples exhibited in No. 7 of "Chamcheonggiyeonpum." Baekpa set major categories of Huineng's edification methods including Daegi, Daeyong, Absolute Void, and Mysterious Being and presented his own interpretations according to the framework instead of distinguishing them one by one according to the content. Baekpa understood Huineng's "Platform Sutra of Huineng" by examining his ideologies based on some topics including the view of sitting in Zen meditation, the structure of Absolute Void and Mysterious Being, and method of edification and by adding his annotations. The mode of Zen in "Platform Sutra of Huineng" understood by him attracts attention as an unprecedented one. Baekpa presented an especially unique opinion by consolidating the ideologies of Huineng through the structure of Absolute Void and Mysterious Being into the Prajna Paramita ideology and dividing it into several acts of edification as the practice acts of Bodhisattva. Based on those findings, it is safe to say that Baekpa traced the traditional consciousness of Yimjejong, which he showed in his "Seonmun Sugyeong" in his fifties," to the roots of more fundamental ideologies of Huineng and explored the origin of broader and deeper Zen ideology in his "Dangyeong Yohae" in his late seventies. Furthermore, it sought after the grounds for Southern School's modes of Zen in Prajna Paramita ideology and Nature of Buddha ideology, developed the style of patriarchal Zen derived from Bodhidharma, and distributed the reinforcement and expansion of view of sitting in Zen meditation derived from Indian Zen.

A trend in epidemiology and clinical outcomes of the patients with liver cirrhosis : An eight years single center experience

김제성 전남대학교 대학원 2020 국내석사

Background and Aims In Korea, the most common cause of liver cirrhosis was chronic hepatitis B, followed by alcoholic liver disease and chronic hepatitis C. However, a recent study in Korea reported the prevalence of alcoholic cirrhosis to be up to 31% and continually increasing, with a steady decrease in the prevalence of HBV-related cirrhosis. Therefore, a nationwide survey of the current epidemiological status of liver cirrhosis in Korean patients is greatly needed. The study was conducted to investigate trends in the baseline characteristics and clinical outcomes based on the etiology of liver cirrhosis Methods This is a retrospective cohort study of consecutive patients with cirrhosis who visited the Chonnam National University Hospital from 2008 to 2015. Patients with high clinical likelihood of liver cirrhosis and radiological findings indicative of liver cirrhosis were diagnosed with liver cirrhosis. Baseline characteristics (age, sex, etiology, and disease severity scale), complications, and mortality were also evaluated. Results This study included 1,073 patients of liver cirrhosis, 37.8% of which were due to hepatitis B, 36.0% due to alcoholic liver disease, and 11.6% due to hepatitis C infection. The proportion of patients with alcoholic cirrhosis was 23.2% in 2008, which increased to 44.2% in 2015. The proportion of patients with hepatitis B was 53.7% in 2008 and dropped to 26.7% in 2015. The proportion of hepatitis C patients was 12.6% in 2008 and 13.4% in 2015. The mean Child-Pugh score and Model for End-Stage Liver Disease score were higher in alcoholic cirrhosis (7.0±1.9, 13.2±6.4, respectively) than in viral cirrhosis (5.5±1.1, 9.6±3.7, respectively). The mean Child-Pugh score (6.1 to 7.3), modified Model for End-Stage Liver Disease (MELD-Na) score (11.4 to 13.7), and decompensation rates (50.0% to 68.4%) of patients with alcoholic cirrhosis showed increasing trends since 2008. The most common complication was ascites (20.2%, n=269), followed by variceal hemorrhage (14.7%, n=196) and hepatocellular carcinoma (11.5%, n=153). The most common causes of death were variceal hemorrhage (43.2%, n=16) and hepatic failure (27.0%, n=10). Conclusion Liver cirrhosis caused by alcoholic liver disease shows an increasing trend, whereas viral cirrhosis is on a decreasing trend. A better understanding of trends in liver cirrhosis-related morbidity and mortality may be instrumental in steering future healthcare policies. 배경 국내에서 간경변증의 가장 흔한 원인은 만성 B형간염이고 알코올성 간질환과 만성 C형간염이 그 뒤를 잇는다. 그러나 최근 연구에 따르면 알코올성 간질환에 의한 간경변증의 비율은 31% 가량이며 지속적으로 증가하는 추세인 반면 만성 B형간염으로 인한 간경변증의 비율은 꾸준히 줄어드는 추세이다. 이에 연도에 따른 간경변증 환자의 역학 및 임상 결과의 변화 양상을 분석하고자 한다. 방법 본 연구는 2008년 1월부터 2015년 12월까지 전남대학교병원에 내원하였던 간경변증 환자들을 대상으로 한 후향적 연구이다. 임상적으로 간경변증의 가능성이 높으며, 복부 초음파, 복부 전산화 단층촬영 등의 영상 자료에서 간경변증을 시사하는 소견이 있는 경우 간경변증으로 진단하였다. 기본 특성 (나이, 성별, 원인 질환) 및 임상 결과를 조사하였다. 결과 총 1,073명의 환자를 대상으로 하였으며 그 중 만성 B형간염 환자는 37.8 % (503명), 알코올성 간질환 환자는 36.0 % (479명), 만성 C형간염 환자는 11.6 % (155명)였다. 2008년 내원한 환자들 중 알코올성 간질환 환자의 비율은 23.2 % 였으나 2015년에는 44.2 %로 증가하였고, 만성 B형간염 환자의 비율은 2008년 53.7 %였으나 2015년 26.7 %로 감소하였다. 만성 C형간염 환자는 2008년 12.6 %를 차지하였고 2015년에는 13.4 %였다. Child-Pugh 점수와 Meld-Na 점수는 만성 바이러스성 간염 환자군 (5.5±1.1, 9.6±3.7) 에서보다 알코올성 간질환 (7.0±1.9, 13.2±6.4) 환자군에서 더 높았다. 알코올성 간질환 환자군에서 Child-Pugh 점수 (2008년: 6.1, 2015년: 7.3)와 Meld-Na 점수 (2008년: 11.4, 2015년: 13.7), 비대상성 합병증 발생률 (2008년: 50.0%, 2015년: 68.4%)은 증가하는 추세를 보였다. 가장 흔한 합병증은 복수 (20.2 %)였으며 정맥류 출혈 (14.7 %)과 간세포암 (11.5 %)이 다음으로 흔했다. 가장 흔한 사망 원인은 정맥류 출혈 (43.2 %)과 간부전 (27.0 %)이었다. 결론 알코올성 간질환으로 인한 간경변증 환자의 비율 및 질환 중증도는 악화되는 추세를 보이나 만성 바이러스성 간염에 의한 간경변증 환자의 비율은 줄어드는 추세에 있고 질환 진행도도 연도에 따른 차이가 없었다. 알코올성 간질환 환자 및 만성 음주자에 대한 추적관찰 및 간경변증의 조기 진단이 간경변증 관련 의료비 지출을 줄이는 데 기여할 것이다.

公企業의 價格決定에 관한 硏究 : 우리나라 電氣料金을 中心으로

김제성 인천대학교 행정대학원 1998 국내석사

가상 캐쉬 동의어 문제의 경제적인 해결에 관한 연구

김제성 서울대학교 대학원 1998 국내박사