한국인 중.고등학생의 체격, 체형 및 그 성장에 관한 연구

이영춘,김종석,박희명,채의업,주영은,이륭창,류호열,김규수,김정묵,최경숙,이열희,이태호,우원형,신현찬,박원학,Lee, Young-Choon,Kim, Chong-Suk,Park, Hi-Myung,Chae, E-Up,Choo, Young-Eun,Lee, Yung-Chang,Ryoo, Ho-Yul,Kim, Kyu-Soo,Kim, Chung-Muk,Choi, Kyu 대한생리학회 1970 대한생리학회지 Vol.4 No.1

Measurement and analysis of the physical status (height, body weight, breast girth, sitting height. length of leg, length of thigh, thigh girth, crural length, length of arm, brachial length, antebrachial girth and skinfold thickness), physical types and the growth were made to the 360 Korean middle and high school boys aged between 12 and 17 years in Taegu City. The physical status was evaluated and expressed as dispersion and the Physical type as percentage of each status to height, and the growth was analysed by the growth formula. The results are as follows; 1) The increase of the volumes of Physical status was slowest between 12 and 13 years and fastest between 13 and 14 years in general. 2) The increase of the volumes of thigh girth and antebrachial girth showed a linear pattern until 16 years. 3) The coefficient of variation was largest in skinfold thickness $(16.3{\sim}28.4%)$ followed by body weight $(10.0{\sim}14.3%)$, antebrachial girth $(4.8{\sim}19.60%)$ and length of thigh$(6.3{\sim}13.6%)$. The coefficients of variation in all the other status were similar $(4{\sim}7%)$. 4)The physical indices of body weight, breast girth, sitting height, length of thigh, thigh girth, antebrachial girth and skinfold thickness increased as age increased while the others decreased except the brachial length, which showed no significant change. 5) Ratio of growth quantity was largest in body weight followed by skinfold thickness, and the others were all similar. 6) Growth rate and specific growth rate decreased in the all the status analysed as age increased except in the skinfold thickness in which an increase was noted. 7) Growth gradient was increased along the increase of age in breast girth, sitting height, crural length, brachial length and in skinfold thickness. However a decrease was observed in the other status except in the body weight which was decreased until 15 years of age and increased thereafter.

가구디자인 공모전을 통한 가구산업 활성화 방안에 관한 연구 -경기 가구우수디자인 공모전을 중심으로-

이영춘,Lee, Young-Choon 한국가구학회 2006 한국가구학회지 Vol.17 No.2

In 1990s, with the rapid development of the design part and the change of perception, various design competitions in a way to encourage the design industry have repeatedly implemented and abolished. They played positive roles of developing designs and nurturing talents. On the contrary, they caused a lot of problems of standardization of design, loss of identification of competitions, deterioration of the quality of design. Especially, though too many competitions are holding, the level of quality cannot catch up with the quantity, resulting in numerous side-effects. In the field of Furniture Design, many competitions are just an one time events and disappeared. Therefore, it is very difficult to keep the tradition of prestigious competition, playing the adverse role in the development of furniture design and lowering the will of creativeness of designers. In this study, I compared and analyzed the current issues and problems of Gyeonggi Furniture Good Design Contest, one of the representative competition as the national scale competition as of 2006, with examples from home and abroad to find out the positive and developmental methods. At the same time, I provided the ways that can be helpful in the design through the ways to facilitate competition and proposals of desirable competitions.

Mammalian Sialyltransferase Superfamily : Structure and Function

이영춘(Young-Choon Lee) 한국생명과학회 2002 한국생명과학회 심포지움 Vol.38 No.-

To elucidate the regulatory mechanism for expression of sialylglycoconjugates and their biological functions, ninetheen sialyltransferase cDNAs including eleven by our group or co-works have been cloned and characterized so far. The cloned sialyltransferases are classified into four families according to the carbohydrate linkages they synthesize: α2,3-sialyltransferase (ST3Gal Ⅰ-Ⅵ), α2,6-sialyltransferase (ST6Gal Ⅰ), GalNAc α2,6-sialyltransferase (ST6GalNAc Ⅰ-Ⅵ), and α2,8-sialyltransferase (ST8Sia Ⅰ-Ⅵ). Each of the sialyltransferase genes is differentially expressed in a tissue-, cell type-, and stage-specific manner. These enzymes differ in their substrate specificity and various biochemical parameters. However, enzymatic analysis conducted in vitro with recombinant enzyme revealed that one linkage can be synthesized by multiple enzymes. We present here an overview of structure and function of sialyltransferases performed by our group and co-works. Genomic structures and transcriptional regulation of two kinds of human sialyltransferase gene are also presented.

한국 사회에서의 종자(宗子)와 종부(宗婦)

이영춘 ( Lee Young-choon ) 한국계보연구회 2012 한국계보연구 Vol.3 No.-

宗子와 宗婦는 중국 고대의 宗法에서 기원한 大宗 가문의 제사 계승자와 그의 배우자를 지칭하는 말이다. 宗婦의 지위는 종자와 같은 것이며, 제사와 가계 계승에 공동의 책임을 가지고 있었다. 제사는 부부가 공동으로 지내는 것이기 때문이다. 봉건시대의 大宗의 종자들은 가문의 대표로서 휘하의 각급 소종과 종족을 보살피고 통할하였으며 사당과 묘소의 유지 관리와 제사 의 봉행 등 많은 책임을 가지고 있었다. 그에 따라 조상의 관작과 재산을 상속하고 종족 구성원들의 推重과 존경을 받는 등 많은 특전을 누리기도 하였다. 사회가 급변한 오늘날에는 이렇게 종자 종부를 존중하는 풍조를 기대하기 어렵고 또한 예전과 같은 많은 책임을 지우기도 어렵다. 그리고 현대에는 大宗會나 花樹會와 같은 문중 조직과 관리 기구들이 발달해 있으므로 종족의 관리도 민주적이고 합리적으로 이루어질 수 있을 것이다. 宗家는 우리 사회의 전통문화를 계승해 온 소중한 자산이며, 종자와 종부는 그 주역들이라고 할 수 있다. 오늘날 그들에게 예전과 같은 역할을 모두 기대할 수는 없지만 그래도 친족 간의 유대를 강화하고 친목을 다지는데 그들의 기능과 역할이 있을 것으로 생각된다. 혈연을 중심으로 한 종족 공동체가 잘 유지되고 순기능을 하게 되면 사회의 미풍양속을 증진하는데도 크게 유익할 것이다. 오늘날 의 종자와 종부들도 자신들의 정체성을 잘 인식하고 조상의 얼과 정신을 체득하여 그것을 후손들에게 전하는데 노력한다면, 그들을 중심으로 우리 유교문화의 전통이 잘 보존될 수 있을 것이다. The lineage heir and the mistress are the descendants of the main lineage family(宗家) according to the jongfa(宗法) which was originated from ancient China. They are responsible together for the ancestral rituals of the sacrifice. Originally the main lineage family was founded by a few highest aristocratic people such as a prince, princess and a meritorious retainer in Korea. But from the late Chosun period so many lower aristocratic families used to declare themselves the main lineage family. In the traditional ages of the east Asia, the heir of the main lineage family was the representative of a large family consisted with a main lineage and many sub-lineages. He had the responsibility to care and govern all the family members. He also did his role of maintaining the family cemetery and the ancestral shrine in which all the ritual services were done. As a result the lineage heir got many privileges, usually adopting the novel title and the hereditary property with much respect and love of the family members. In modem times we cannot expect them to do the same role and the responsibility for their lineage family. Nowadays there are many relative organizations and administrations such as the family counsels and kinship communities, which can govern the lineage members rather rationally in democratic ways. The main families of Korean society are very unique heritages which take over the traditional Confucian cultures from ages to ages. And the lineage heir and the mistress play the leads. Though they are not expected in this modem society to do the same role which they have done for many centuries, they might do their parts to keep the traditional lineage communities, which would make the society of good morals and manners. So it would be hopeful for them to be conscious of their identity as the core of the Korean tradition and the Confucian culture. If they could learn and embody the spirits of their ancestors to pass them to their descendants, the valuable Korean tradition would be succeeded well generation by generation ever more.

大腸의 息肉性疾患

李永春(Young Choon Lee) 대한외과학회 1967 Annals of Surgical Treatment and Research Vol.9 No.5

슬라이딩 퍼지 제어기에 의한 공회전 연구

이영춘(Young-Choon Lee),정진호(Jin-Ho Jeong),방두열(Du-Yeol Pang ),이성철(Seong-Cheol Lee) 한국정밀공학회 2000 한국정밀공학회 학술발표대회 논문집 Vol.2000 No.5월

강정일당 (姜靜一堂)의 생애와 학문

이영춘(Young Choon Lee) 조선시대사학회 2000 朝鮮時代史學報 Vol.13 No.-

N/A

송대(宋代) 이후의 『가례(家禮)』 연구와 조선(朝鮮)의 수용

李迎春 ( Lee Young-choon ) 한국계보연구회 2016 한국계보연구 Vol.6 No.-

『家禮』는 흔히 『文公家禮』 혹은 『朱子家禮』로 불리는 禮書로서 중국 南宋代인 1170년에 朱子(朱熹, 1130-1200)가 편찬한 것으로 알려져 있다. 그러나 이 책은 곧 분실되었다가 1200년 朱子가 사망한 날에 다시 발견되었다는 특이한 내력을 가지고 있다. 『家禮』는 저술과 전승 과정에 애매한 점이 많아 실제로 朱子가 저술한 책인지 여부를 두고 논란이 많았다. 『家禮』는 명나라 초기에 편찬된 『性理大全』에 『家禮』가 편입됨으로 서, 그 권위가 확고하게 되었다. 청나라 때의 성리학자 王懋竑(1668-1741) 등은 이 책이 朱子의 저술이 아니라고 비판하였지만, 세상에서는 아직도 朱子의 저서로 보는 것이 통설이다. 가례가 주자의 제자들에 의해 처음 출판된 이후 그에 대한 중국에서는 많은 주석서가 나왔고, 조선에서는 16세기 이후에 많은 번역서와 연구서들이 나왔다. 가례는 많은 판본들이 있지만, 대표적인 것은 性理大全 수록본과 四庫全書 수록본이다. 사고전서 본은 간략하지만, 비교적 가례의 원본에 가깝다. 성리대전 본은 많은 주석이 포함되어 있지만, 체제가 원본과 다르고, 특히 家禮圖는 주자의 학설과 달라 많은 비판을 받고 있다. 『家禮』는 여러 가지 문제점에도 불구하고 그 간결성, 시의성, 보편성, 실용성, 내용의 일관성 때문에 선풍적인 인기를 모아 널리 보급되고 활용되었다. 무엇보다도 이것이 朱子의 저술이라는 믿음 때문에 권위를 더하게 되었는데, 특히 조선에서 그러하였다. 『家禮』는 朱子 사후에 南宋 사회에 널리 전파되었고, 원나라 때는 중국 전역에 보급되어 사대부 사회의 표준적인 예서가 되었다. 그것은 중국 주변 국가들에도 전파되어 많은 영향을 주었지만, 특히 우리나라에 큰 영향을 미쳤다. 14세기말에 高麗에 전파된 『家禮』는 사대부 계층에 보급되면서 조선 왕조를 유교 사회로 만드는데 기여하였고, 15세기에는 왕실 의례와 사대부 사회의 표준적인 예서가 되었다. 『家禮』는 조선초기부터 『小學』과 함께 과거 시험의 필수선수과목[學禮講]이 되면서 응시자들의 필독서가 되었다. 16세기 이후에는 『家禮』에 대한 연구서가 쏟아져 나오고 諺解本도 나오게 되어, 서민 계층에도 유교 예법이 널리 보급되었다. 『家禮』는 우리 전통 禮法의 기초가 된 것이므로 전문 학자들뿐만 아니라 일반인들도 잘 이해하여 가정에서 활용할 필요가 있다. The book Family Rite, Jiali 家禮, is usually called as Zhu Zi Jiali 朱子家禮 or Wengong Jiali 文公家禮, which is known that was compiled by Zhu Xi 朱熹(1130-1200) in 1170, during the southern Song Dynasty of China. However, this book has an unusual history. It was said to lost shortly after the writing, but was found again on the day of the death of the writer Zhu Xi in 1200. This book has many ambiguities in the writings and the handing down. So there was a lot of controversy about whether or not it was actually a book written by Zhu Xi. As the Family Rite was included in the Complete Collection of Neo-Confucianism 性理大全, which was compiled at the beginning of the Ming Dynasty, the authority became firm. However Wang Mao Hong 王懋竑(1668-1741), a Confucian scholar in the Qing Dynasty, criticized that this book was not the work of Zhu Xi. Anyway Many people of the world is still seen as the book of Zhu Xi. Since the first publication of the Family Rite by the Zhu Xi’s disciples, many commentators came out in China. There have been many translations and studies in Korea since the 16th century. Although there are many editions, the most common is a version in the Complete Collection of Neo-Confucianism and another one the Complete Library in Four Sections, Siku Quanshu 四庫全書. The latter is rather brief, but comparatively close to the original text. Though the former has many annotations, the system looks rather different from the original. Especially, the ritual images in the first volume are criticized much for the difference from the doctrines of Zhu Xi, the original auther. There are many bibliographic problems in the Family Rite. However, its simplicity, timeliness, universality, practicality, and consistency of contents have attracted considerable popularity. So it was widely used and utilized. Above all, the belief in the writings of Zhu Xi gave great authority to this book, especially in Korea. The Family Rite spread widely in Southern Song Dynasty after the death of Zhu Xi. At the time of the Yuan Dynasty, it spread throughout China and became the normative example in the gentry class community. It spread to neighboring countries and had a lot of impact, a big impact on Korea. At the end of the 14th century, the Family Rite was spread to Goryeo Dynasty of Korea. It contributed to making the Joseon Dynasty a Confucian society, and in the fifteenth century it became the normative example of royal ritual ceremonies and the gentry class society. In the early Joseon period, both the Family Rite and the Elementary Teachings, Shao Xue 小學, also the book of Zhu Xi, became necessary books for the candidates of officials as it became a required subject of the entrance examinations. Since the 16th century, studies on the Family Rite has been pouring out in Korea and translated versions have also been published, which made the Confucian rites spread into the lower class in Korea. Through the process, the Family Rite became the basis of Korean traditional ritual customs. It is necessary to study the book for the use of common people as well as the professional scholars.

CDMA 이동통신 채널에서 정지 영상의 디지털 워터마킹

이영춘(Young-Choon Lee),황태욱(Tae-Wuk Hwang),노재성(Jae-Sung Roh),김춘길(Choon-Gil Kim),조성준(Sung-Joon Cho) 한국통신학회 2001 한국통신학회 학술대회논문집 Vol.2001 No.11

朝鮮後期의 祀典의 再編과 國家祭祀

李迎春(Lee Young-Choon) 한국사연구회 2002 한국사연구 Vol.118 No.-

The Gookjo-oryeui(《國朝五禮儀》: The National Codes of Five Rites), the text of the national ritual codes of the Choson dynasty, was published in 1474. The kings in early Choson dynasty were used to follow the codes. As the environment of political status and society, however. had been changed during the two hundred years of history. it compelled to bring some revises and reforms on both the ritual codes and national memorial rites. The revision of the codes was made during the reign of King Yeongjo(英祖) and the new version of codes Gookjosokoryeui(《國祖續五禮儀》 : The Revised National Codes of Five Rites) was published in the 18th century. This revise of The Five Rites was as significant as the revision of the Codes of National Laws, the Sokdaejeon(《續大典》 : the Revised Codes of National Laws). Both occasions imply an effort on the reformation of governmental administrations performed in the 18th century. The most essential cause of the ritual reformations of the dynasty was resulted from destructive Korean-Japanese War occurred in 1592-1597. During the war, many memorial shrines were destroyed or damaged while some new shrines were restored or reconstructed after the war. The former were mostly those of Taoists sacrifices and the latter were mostly those of shrines for the Chinese great man. the monuments of the patriots sacrificed and the royal family. One of the prominent new ceremonies was Gigokje(祈穀祭 : The Praying Ceremony for the Fertile Harvest of The Year) that was performed yearly in January at the Sajikdan(社稷壇). It was originally held in the early period of the dynasty, but it had been overlooked since the interruption of the affair on Wongudan(圓丘壇) for 200 years. As the country was suffered from frequent national disasters and serious famines during the 17th century, King Sookjong (肅宗)determined to reestablish the Gigokje ceremony to express his firm intention to overcome the disasters and difficulties. The ceremony was established as an annual ceremony starting from 1696, and the event was leveled up to the first grade memorial rite in the reign of King Yeongjo(英祖) and King Jeongjo(正祖) in the 18th century. The both kings faithfully performed the praying ceremony as well as they seriously concentrated on the promotion and safeguard of the agriculture. Contrast to their ancestor kings their successors were not so much interested in the ceremony and used to ignore the processes. The kings of the 19th century were seemed to be not interested in general national memorial rites even in the most important ceremonies including the event conducted at Jongmyo(宗廟 : The ancestral shrine of the royal family). These reflect their unconcern about ritual ceremonies and looseness on administrative politics. At the same time, it also seems to show a phenomenon of modernity tendency of getting free from religious bondage. The kings and the governments of late Choson dynasty became not so indulged in Confucian memorial rites as in the early days of the dynasty. Even though it was not involved in the national ritual codes, another very important memorial rite was that of Daibodan(大報壇 : The Memorial Site of The Great Favor) located in the Changduck Palace. which was dedicated to the three Emperors of Ming dynasty. Although the scale of annual ceremony was the biggest of all, this was rather not openly performed because of avoidance of any notice by Qing government. It implies that not only Choson dynasty had a pride of becoming as the orthodox successor of the Ming Confucian culture and spirit, but a strong expression of abhorrence against the barbarian Qing culture. We can say that it was a symbolic effort to establish the national cultural identity.