좌측 전폐절제술을 받았던 환자에서 시행한 승모 판막 치환술

이근동,정철현,정재승,이재훈,정성호 대한흉부외과학회 2008 Journal of Chest Surgery (J Chest Surg) Vol.41 No.6

Cardiac surgery in patients with a prior pneumonectomy has a high prevalence of postoperative complications and mortality. We have successfully performed a mitral valve replacement and tricuspid annuloplasty in a 71-year-old man who had a left pneumonectomy 33 years previously due to pulmonary tuberculosis. We report this case with a literature review on the issue of the prevention perioperative pulmonary impairment, the technique of mitral valve exposure during surgery and postoperative rhythm disturbance.

Fast and Accurate Visual Place Recognition Using Street-View Images

이근동,이승재,정원조,김기태 한국전자통신연구원 2017 ETRI Journal Vol.39 No.1

A fast and accurate building-level visual place recognition method built on an image-retrieval scheme using street-view images is proposed. Reference images generated from street-view images usually depict multiple buildings and confusing regions, such as roads, sky, and vehicles, which degrades retrieval accuracy and causes matching ambiguity. The proposed practical database refinement method uses informative reference image and keypoint selection. For database refinement, the method uses a spatial layout of the buildings in the reference image, specifically a building-identification mask image, which is obtained from a prebuilt three-dimensional model of the site. A global-positioning-system-aware retrieval structure is incorporated in it. To evaluate the method, we constructed a dataset over an area of 0.26 km2. It was comprised of 38,700 reference images and corresponding building-identification mask images. The proposed method removed 25% of the database images using informative reference image selection. It achieved 85.6% recall of the top five candidates in 1.25 s of full processing. The method thus achieved high accuracy at a low computational complexity.

소상혈(少商穴), 은백혈(隱白穴)에 대한 문헌적(文獻的) 고찰(考察)

이근동,성낙기,Lee, Geun-Dong,Seong, Nak-Gi 대전대학교 한의학연구소 1998 혜화의학회지 Vol.6 No.2

서산 지역에서의 중풍에 대한 임상적 고찰

이근동,서종은,한성수,Lee, Geun-Dong,Seo, Jong-Eun,Han, Sung-Soo 대한한방내과학회 2000 大韓韓方內科學會誌 Vol.21 No.5

Objective : The purpose of this study is about stroke patients in Seosan. Method : The subjects of this study were 45 patients who were admitted to Hanseo University Oriental Hospital because of stroke. Each patients was diagnosed with Brain CT, sasang constitutional analysis. Results : 1. The rates in CVA was 58% on cerebral infarction, and 42% on cerebral hemorrhage. 2. The sites of cerebral infarction were Basal ganglia, MCA, Internal. External capsule. Thalamus, ect. Sites of cerebral hemorrhage were Thalamus, Basal ganglia, Cerebellum. 3. The ratio of left and right hemiplegia in cerebral infarction was 1:1.6, and in cerebral hemorrhage it was 1:2. 4. The most chief complaints in cerebral infarction, were hemiplegia, dysarthria, facial palsy, headache. In cerebral hemorrhage, their were hemiplegia, dysarthria, headache, dizziness, and facial palsy. 5. Classification of human corporal constitution in cerebral hemorrhage, the most was Taeumin, Soyangin, Soeumin. And in cerebral infarction, the most was Soyangin, Taeumin, Soyumin. 6. The ratio between male and female was 1.25:2 in cerebral hemorrhage, 2.5:5 in cerebral infarction. 7. The most prevalent age groups in cerebral hemorrhage was fifties to sixties. and in cerebral infarction was fifties to sixties. 8. The most common preceding disease in cerebral hemorrhage was HTN, DM. 9. The recurrence rate of cerebral hemorrhage was 16%, and cerebral infarction was 8%. 10. The ratio of recovery in cerebral hemorrhage was 84%, in cerebral infarction 58%. Conclusion : From this study, in cerebral hemorrhage most patients were Taeumin, in their fifties to sixties. And in cerebral infarction most patients were Soyangin, in their sixties to eighties. In both stroke patients, there were more female than male patients.

심장 점액종의 임상적 고찰

이근동,이재원,정재승,정성호,제형곤,주석중,정철현,송현 대한흉부외과학회 2008 Journal of Chest Surgery (J Chest Surg) Vol.41 No.6

Background: Diagnosis and treatment are often successful in the setting of cardiac myxomas. However, cardiac myxomas can lead to catastrophic complications, due to intracardiac obstruction and embolism preoperatively, and can recur postoperatively. Material and Method: We retrospectively reviewed the clinical characteristics, surgical treatment, and recurrence data of 85 patients who underwent cardiac myxoma surgery at Asan Medical Center between November 1994 and June 2007. We analyzed the morphologic characteristics of 58 patients with left atrial myxomas and determined the development of functional mitral valve stenosis and systemic embolism through reviewing the results of preoperative echocardiograms to find potential preoperative risk factors. Result: Twenty-seven (31.8%) patients were men, and 58 (68.2%) were women. The mean patient age was 54.5±14.3 years. Preoperative symptoms included obstructive symptoms in 41 (48.2%) patients, signs of embolism in 19 (22.4%), constitutional symptoms in 8 (9.4%), and no symptoms in 19 (20.0%). Among the 58 patients with left atrial myxomas, the mean maximal tumor diameter was 4.3±1.8 (range 1.1∼8 cm) cm. Twenty-six (44.8%) patients had a prolapsing type, defined as a tumor mobile enough to move down to the mitral annular plane during diastole, and 32 (55.2%) had villous type, defined as a tumor consisting of multiple fine villous extensions on the surface. Twelve (20.7%) patients had severe functional mitral valve stenosis, and 15 (25.9%) had systemic embolism preoperatively. The incidence of severe functional mitral valve stenosis was significantly higher in patients with the prolapsing type than in those with the non-prolapsing type (p=0.001). The mean maximal tumor diameter in patients with severe functional mitral valve stenosis was 5.1±1.0 cm, significantly larger than that seen in patients without severe functional mitral valve stenosis (p=0.041). The incidence of systemic embolism was significantly higher in patients with the villous type than in those with the smooth type (p=0.006). Postoperative complications were noted in 6 (7.1%) patients, and early mortality was noted in 1 (1.2%). The mean postoperative follow-up duration was 36.2±37.5 months, with recurrence reported in 2 (2.4%) patients during the follow-up period. The disease free interval were 48, 12 months, respectively. Conclusion: Surgical treatment for cardiac myxomas was performed safely, and long-term prognosis was good. In patients with left atrial myxoma, close attention should be maintained and surgery should be performed promptly in those of prolapsing type, those with large maximal diameter in order to prevent severe functional mitral valve stenosis, and those of villous type in order to prevent systemic embolism. Echocardiography should be followed serially in order to detect recurrence.

少商穴, 隱百穴에 대한 文獻的 考察

李根東,成樂箕 대전대학교 韓醫學연구소 1998 한의학연구소 논문집 Vol.6 No.2

우파니샤드의 자아탐구와 명상 -『금강경』, 『노자』, 『장자』등을 통한 우파니샤드의 비교적 해석을 위한 시론

임근동(林根同) 원광대학교 원불교사상연구원 2019 원불교사상과 종교문화 Vol.81 No.-

샹까라가 주석한 열한 개의 우파니샤드에 의하면 절대자는 ‘지고의 자재자’로서 모든 것의 ‘지고의 자아’이며, ‘지고의 자아’가 모든 중생들의 ‘개별적인 자아’가 되어 모든 것을 다스린다. 바로 이러한 지고의 자재자가 다름 아닌 나의 본질, 즉, 나의 개별적인 자아이다. 이러한 자아는 이 세상 그 모든 것에 깃들어 있다. 이처럼 우파니샤드는 나의 본질은 우주의 본질이며, 내가 바로 지고의 존재라는 것을, 그리고 지고의 존재는 이 세상 모든 것에 있다고 말한다. 우파니샤드에서는 지고의 자아를 다른 말로 브라흐만이라고도 한다. 너와 나, 그 모든 것이 하나라는 우파니샤드의 신비의 핵심은 지고의 자아, 즉, 브라흐만을 아는 것이다. 브라흐만은 바로 그것을 좋아하는 마음을 통해서 얻어질 수 있다. 마음의 작용인 명상을 통해 브라흐만을 알고 있는 사람은 그릇된 앎인 무명이 만들어낸 죽음을 벗어나 현재 살아있는 이 상태에서 불사의 존재가 된다. 명상은 세상에 대한 욕망을 벗어나 마음을 오로지 ‘지고의 자아’에 연결하는 것이다. 이러한 명상을 통해서 ‘빛의 본모습’인 자아의 본질로 ‘브라흐만의 본질’을 보게 된다. 즉, 자아로써 ‘지고의 아’를 알게 된다. According to the eleven Upaniṣads commented upon by Śaṁkara, the absolute being, as God Almighty, is the ‘paramātman’ of everything, and paramātman becomes the individual selves of all creatures and governs them. God Almighty is none other than one’s spiritual essence, in other words, one’s individual self, the ‘ātman’. The ātman indwells in every single thing of the world. As such, the Upaniṣads say that my innermost essence is the essence of the universe, and that I am the Supreme Being itself which exists in everything in this world. In the Upaniṣads, the ‘brahman’ is another word for the paramātman. The Upaniṣads assert that there is no difference between ‘I’ and ‘you’. The core of the mysteries in Upaniṣads is to know the paramātman, that is brahman. The brahman can be obtained through the mind. A person who knows brahman through meditation, a function of the mind, can escape from the death created by ‘avidyā’ which denotes ignorance or misconceptions, and can become immortal in the present. Meditation connects one’s mind to the paramātman by freeing oneself from earthly desire. Through meditation, the essence of the brahman can be seen by the essence of the ātman which is the nature of light. That is to say, the ‘paramātman’ can be known by the ‘ātman’.

발표 논문 : 깔리다싸(Kalidasa)의 서정시에 나타난 비유 고찰 -인도철학적인 의미를 중심으로-

임근동 ( Geun Dong Lim ) 인도철학회 2010 印度哲學 Vol.0 No.28

깔리다싸의 서정시는 『메가두땀』과 『리뚜쌍하람』 두 편이 현존한다. 이들 가운데 『메가두땀』은 비유를 통해 일체가 하나라는 인도적인 세계관을 표현하며, 『리뚜쌍하람』은 비유에 의한 계절미를 통해 속(俗)에서 성(聖)으로 변증적으로 지양되는 영성과 궁극은 환희라는 인도적 신비사상의 핵심을 드러낸다. 깔리다싸의 이 두 편의 서정시가 가진 이러한 특징은 직유와 은유라는 비유를 통해, 또는 직유와 은유라는 비유의 교직(交織)을 통해 자연물을 의인화함으로써 형성되는 사랑의 라싸에 의해 보장된다. 사랑의 라싸는 라싸 가운데 최고의 라싸이다. 라싸는 진성이 염성과 암성을 누르고 수승하게 되는 상태에서 작품을 감상하는 사람에게 형성되는 것이다. 따라서 깔리다싸의 서정시에 나타난 비유에 의해 강화된 라싸를 작품 감상을 통해 느끼는 사람은 진성이 수승한 상태가 된다. 즉, 요가철학적인 관점에서 보면 무종삼매의 상태에 도달한다. 따라서 깔리다싸의 서정시에 나타나는 비유는 궁극적으로 해탈을 지향하기 위한 기제임을 알 수 있다. 『바가바드기타』의 관점에서 보자면 이것은 문학작품의 감상을 통해 궁극적으로 시(是)와 비(非)를 넘어선 존재의 본질을 자기 자신의 본질로 최대한 경험함으로써 요가철학적인 관점과 마찬가지로 지상의 양식이 천상의 양식이 되는 해탈의 길로 통하게 하는 것이다. 이처럼 깔리다싸의 서정시에 나타나는 비유는 해탈을 지향한다는 인도철학적인 의미를 가진다. There are two lyrical poems written by Kalidasa, namely Meghadutam and Rtusarharam. Among these, Meghadutam shows Indian Weltanschauung(world view) through the metaphor that everything is one. On the other hand, Rtusamharam expresses the essence of Indian Mysticism through the beauty of season-changing expressed by metaphors that ananda equals to the spirituality and its ultimatum which were sublated from the profane to the sacred dialectically. The rasa guarantees these characters through the comparison like simile and metaphor, or the combined weaving of simile and metaphor by personification of the nature. The personification comes up by the metaphor, and the metaphor was strengthen by combined weaving of simile and metaphor. On the base of new meaning of the words which were made through newly strengthen metaphor, methods were ready to extract srmgararasa. Srmgararasa is the best among the rasas. Rasa occurs to the person who watches art objects when sattvaguna presses rajoguna and tamoguna and ascends. So sattvaguna of the person who can feel rasa which was strengthened through the metaphor reflected on Kalidasa`s lyrical poems ascends. That is to say, he reaches nirbijasamadhi. So we get to know the metaphors in Kalidasa`s lyrical poems is nothing but mechanisms which are nirvana-oriented ultimately. If we borrow the words of Bhagavadgita, it means maximum experience of Brahma which is the core of all beings and beyond the moral judgement like right or wrong through the appreciation of literatures. Like this, the fact that the metaphors in Kalidasa`s lyrical poems has orientation to moksa shows it is very much like general trends of Indian philosophy.

인도의 전통적 베다 해석과 현대적 해석에 관하여

임근동 한국외국어대학교 외국학종합연구센터 서남아연구소 1996 서남아연구 Vol.- No.1

이상으로 인도의 전통적 베다 해석과 현대적 해석에 관하여 간단히 살펴보았다. 싸야나로 대표되는 인도의 전통적 베다 해석은 브라흐마나 와 야쓰까의 전통을 계승 발전 시키며, 베다를 주로 제식주의적 관점에서 해석하는 것이 큰 특징이다. 그에 따라 신들 또한 개별 신격이어서 대체로 다신론적인 관점을 견지한다.

마두(Madhu)의 개념 비교 -ChU와 BrU를 중심으로-

임근동 ( Geun Dong Lim ) 인도철학회 2010 印度哲學 Vol.0 No.30

In Chandogyopanisad that is classified into the Samaveda sun(aditya) is referred to as madhu in the sense of honey. Whereas in Brhadaranyakopanisad that belongs to the Suklayajurveda earth(prthivi), water(ap), fire(agni), air(vayu), sun(aditya), direction(dis), moon(candra), thunder(vidyut, stanayitnu), ether(akasa), dharma, truth(satya), human being(manusa), the self(atman), beings(bhuta) etc. are referred to as madhu. In Samkara`s commentaries on the Chandogyopanisad, madhu is considered as manifestation of the sun(aditya) and eventually the reality created by way of the sacrificial ceremony(yajna) for the purpose of arriving ultimately at the Brahman. In Samkara`s commentaries on the Brhadaranyakopanisad although madhu is considered as being manifested in earth(prthivi), water(ap), fire(agni), air(vayu), sun(aditya), direction(dis), moon(candra), thunder(vidyut, stanayitnu), ether(akasa), dharma, truth(satya), human being(manusa), the self(atman), being(bhuta), it is understood that they are ultimately one in the self(atman) being interconnected just as the parts of our body. It is to be noted here that madhu as in Brhadaranyakopanisad is also related to the sun(aditya), however it is not a creation of human activity but an entity related to the supreme God(paramesvara). In conclusion, in view of the difference as to the concepts of madhu as in the two Upanisads under consideration the following points are to be brought out. The religious-philosophical circles following the tradition of the Samaveda are centered around grasping the principle of creation included in the human-conducted sacrificial ceremony and the realization of the creative power in question. In contrast, those following the Suklayajurveda`s tradition are more concerned with pursuing the supreme God(Isvara) that is ultimately one with all human beings and the realization of the philosophical system that may lead to the domain of the real where all are one by virtue of the essence of the God(Isvara).