커피 부산물의 항산화와 항균력에 관한 연구

이병은,양재찬,김보애 한국유화학회 2016 한국응용과학기술학회지 Vol.33 No.3

본 연구는 커피부산물의 화장품 소재로서의 활용가능성을 평가하기 위해 커피부산물을 유기 용매인 n-hexane을 이용하여 60(±10)°C에서 24시간동안 교반하며 추출하여 실험을 수행하였다. B16F10 melanoma cell line과 RAW264.7 macrophage cell line에서의 커피박 추출물의 세포독성을 water solubletetrazolium salt-1 assay로 평가하였다. 또한 free radical 소거능을 측정하기 위해 DPPH 법을 사용하여 항산화를 평가하였으며, 항균력 검색을 위해 Staphylococcus aureus, Staphylococcus epidermidis, Escherichia coli, Candida albicans를 이용하였다. 실험결과 B16F10 murine melanoma cells에서 커피부산물 추출물을 처리한 군은 0.125 ~ 2 μl/ml 농도에서, RAW 264.7 macrophage cells 에서는 0.125부터 0.5 μl/ml 농도에서 세포독성을 나타내지 않았다. 항산화 실험 결과 커피박 추출물은 농도 의존적인 DPPH radical 소거능을 보였다. 또한 커피박 추출물의 항균 효능을 측정하기 위해 Paper disc법을 이용하였으며 그 결과 Straphylococcus epidermidis, Straphylococcus aureus, Escherichia coli, Candida albicans에서 각각 11.3±0.4, 12.±0.7, 12.0±0.0, 0.0±0.0 mm의 clear zone을 나타내었다. 이러한 결과는 커피박 추출물의 화장품 소재로서의 가치를 제안할 수 있다. The purpose of this study is to analyze the possibility of a residual product of coffee (RC). RC oil extracted with n-hexane at 60(±10) °C for 24 hours. In this study, the cytotoxicity of RC oil was observed against B16F10 melanoma cells and RAW 264.7 macrophage cells by water solubletetrazolium salt-1 assay, and The RC oil measured by methods of DPPH radical scavenging and antimicrobial activities in Staphylococcus aureus, Staphylococcus epidermidis, Escherichia coli, Candida albicans. As a result, the RC oil treatment-related cytotoxic effects appeared on B16F10 melanoma cells from 0.125 to 2 μl/ml and RAW 264.7 macrophage cells from 0.125 to 0.5 μl/ml concentrations in this study. RC oil is radical scavenging activity concentrations on dependent. The antimicrobial activity of RC oil (150 μl/㎖) was determined by clear zone method. Straphylococcus epidermidis, Straphylococcus aureus, Escherichia coli, Candida albicans showed clear zone by each 11.3±0.4, 12.±0.7, 12.0±0.0, 0.0±0.0 mm. It is suggested that RC oil have effects on the cytotoxicity, antioxidant and antimicrobial that could be applicable to cosmetics as a new material.

Andrew Marvell in "The Garden"

이병은 한국고전중세르네상스영문학회 2008 중세근세영문학 Vol.18 No.1

It seems that we know almost everything about Andrew Marvell, including his political positions and his relationship with John Milton, but in reality we actually know very little about his private self. As noted by Augustine Birrel, his biographer, he rarely comes to the surface. This paper proposes that in “The Garden,” Marvell comes to the surface revealing his vision of life; the poem shows the light and brisk movement of mind and wit which undergirded the firm grasp of the poet's experience. For example, stanzas three and four have a deep meaning which perhaps refers to the cross. Being a sincere and rational Christian, Marvell, as in his “Bermudas,” links nature and religion without confusing them. In stanza six Marvell's quest for an untroubled relationship between mind and world is accomplished in the redeemed space of the garden, In stanza seven the easy intimacy of Marvell with birds and trees reflects the oneness of the seventeenth century man with nature with his acceptance of the Neo-Platonic Great Chain of Being which at once distinguishes and unites all levels of existence. The tense-shift in stanza eight might be a subtle reminder of England's recent political turmoil which caused Marvell's retreat. The final stanza also shows the faithfulness towards order in diversity, unity in multiplicity, for the poet, renewed and enlivened by his contemplations, celebrates time's course in the single, quiet figure of the dial.

『실락원』의 愚人들과 그들의 운명

이병은 한국밀턴학회 1995 중세근세영문학 Vol.5 No.-

In Book Ⅲ of Paradise Lost, Milton makes one place for the vain souls "who built their fond hopes of glory or lasting fame" in the earth: the Paradise of Fools. The inhabitants are not perfect sinners in Milton's view. They are not capable of sin: they do not possess the reasoning power to control their free will. Milton says that they will be there "till final dissolution," that is, till they will be annihilated. Some critics, including David Berkeley, E. L. Marilla, Frank L. Huntley, have speculated on the source of Milton' "dissolution," but no speculations have offered full explanation about the source. Unfortunately, this paper can not pin down the exact source with full proof for Milton's annihilationism, either. But it at least can suggest the possible sources critics have failed to notice. First, Rabbi Hillel's idea, along with Shammai's idea, of annihilation of the soul, which is recorded in Rosh haShanah, needs to be considered. Hillel taught that intermediate sinners are punished in Gehenna for twelve months and after twelve months their bodies and souls are burnt up and scattered as dust. Secondly, Arnobius of the fourth century believed in the annihilation of the wicked after they should have undergone just punishment proportioned to their sins. Thirdly, the doctrine of Socinianism declared that the wicked, after suffering "excruciating agonies," would be annihilated. Milton's annihilation of the fools's soul shows his humanistic aspect, insisting upon merciful God's love to His children whose lack of reasoning power and free will spared them from spending eternity in Hell.

밀턴과 영국의 식민 정책

이병은 한성대학교 인문과학연구원 2004 소통과 인문학 Vol.2 No.-

[초록없음]

Milton and Druids

이병은 한국밀턴학회 1997 중세근세영문학 Vol.7 No.-

Among the ancient Celts, the Druids were priests, judges, teachers, poets, and magicians. They believed that the soul was immortal and passed at death from one person into another. They sacrificed human victims; huge wickerwork images were filled with living men and then burned. They even ate human flesh. Milton, although he was an ardent Puritan, extolled these extreme pagans as poets or philosophers in some of his early poems and Areopagitica. In Lycidas they are described as "famous" poets, and in "Mansus" they are called singing British heroes. Milton intimated that they even had some Christian qualities. In some of his prose works Milton judged them to be better magicians than Persian Magi: he said that they handed over their wisdom to the Persians. He also praised them as great philosophers who taught the Gauls, ancestors of the French. But he criticized them harshly as pagans in his The History of Britain which was published in 1670. According to Milton scholars, Milton prepared for The History of Britain in 1639-41 and wrote it in 1643-48, which means that Milton well knew the identity of the Druids when he praised them. Here we see Milton's nationalism clearly. Furthermore, Milton never mentioned the Druids in his late Christian masterpieces because, I think, nationalism was no longer meaningful to him after the Restoration.

[특집] 백제미륵사의 창건연대에 대하여 : 백제 미륵사 조사연구

이병도(李丙燾) 원광대학교 마한백제문화연구소 1975 馬韓, 百濟文化 Vol.1 No.-

The “Day-Star” Symbolism in Milton's Lycidas

이병은 한국중세근세영문학회 2014 고전·르네상스 영문학 Vol.23 No.2

From l. 165 of Lycidas the speaker tells his fellow shepherds to stop weeping because Lycidas is not really dead even though he has sunk beneath the ocean. Next the speaker gives us a simile saying Lycidas will rise again like the “day-star”: “For Lycidas your sorrow is not dead, / Sunk though he be beneath the wat‘ry floor, / So sinks the day-star in the Ocean bed, / And yet anon repairs his drooping head, / And tricks his beams, and with new-spangled Ore, / Flames in the forehead of the morning sky.” Here the salvation of Lycidas is assured and prepared for by analogy of the “day-star.” Most of Milton critics have glossed the “day-star” as the sun, but I think that the word symbolizes Christ the savior. The “day-star” has been a biblical, patristic, medieval, and Renaissance symbol of Christ. The premier exhibit is a messianic prophecy of Malachi 4:2, and various patristic writers develop this biblical symbol. Cyprian, for example, in De dominica oratione: “When we at the sinking of the earthly day pray and ask that the light might come over us again, then we therewith ask for the coming of Christ, who will confirm for us the mercy of eternal light, for Christ is the true sun and the true day.” In the Middle Ages the connection between Christ and the sun was well understood. In Norway, for example, Olaf Trygvasson, when his men were about to strike down an image of Thor, pointed to the east and asked the assembly to behold his own god riding in the glorious light. Something may no doubt be gathered of vague hope for Lycidas’ resurrection from the diurnal dipping and rising of the sun, and the poem undoubtedly builds upon a pagan substructure; but the Christological reading is necessary if the analogy of the sun and Christ is to have the effect that the poet intends. For Lycidas is saved not by the daily return of the sun of the watery depths but by the symbolic meaning of Christ returning from the world of sin, tribulation, death, and punishment. The verses in ll. 165-171 help, thus considered, to harmonize the Apollo-theophany in ll. 77-84 and the overt reference to Christ as “Him that walk’d the waves.” They call to mind Christ’s suffering and death and his gathering in the souls of the elect during the Harrowing of Hell. The verses prepare for the apotheosis of Lycidas in ll. 174 ff. They deepen the images of the “two massy Keys” -- “The Golden opes” (the sun-Christ opens the doors of Heaven); “The Iron shuts amain” (the sun-Christ closes the door of Hell).

古典의 現代化 作業 20年을 맞으며

이병도(李丙燾) 한국고전번역원 1985 民族文化 Vol.- No.11

Puritanism in Frost's Poetry

이병은 漢城大學校 1997 論文集 Vol.21 No.1

The New England Puritans created a distinct culture because they were peculiar from the start. Their migration was a very able one with high intellectual standards, a strong sense of duty, and a passion for work. They were filled with an extraordinary moral devotion and faith and showed themselves preeminent for resolution and constancy. The Puritans also Showed an unusual talent in association and organization such ad that seen in the congregation and town meeting. With this strong spiritual and cultural background, they built their country. Even though their descendants turned to more and more secular undertakings, as generation fell away from the first Puritans' vision, Puritans never died in the american culture and spirit.

Anabaptists and the Gyant in Book Five of The Faerie Queene

이병은 한국중세근세영문학회 2012 중세르네상스 영문학 Vol.20 No.1

In Book Five, Canto ii of The Faerie Queene, there is one incident, the encounter of Artegall and the Gyant, that suggests the close relationship between Spenser and the political and religious unrest of the sixteenth century. Spenser has left no personal document that would suggest the precise historical nature of the Gyant. However, if one juxtaposes Spenser’s stated and implied beliefs in the Tudor social order with the equalitarian ideals of the leveler Anabaptists, one can note a close parallel to the juxtaposition of Artegall and his foe, the Gyant. The English and Irish political situation in the late sixteenth-century around Spenser can also make us assume the possible source for the Gyant. Thus, by indicating Spenser’s political philosophy and contrasting it with that held by the Anabaptists, and by mentioning few historical information concerning the Anabaptists in England, which critics fail to pinpoint, in this paper I wish to show that the English Anabaptists, those heirs of political discord found in Münster and the Low Countries, are the most likely historical antecedent for the Gyant.