Sulfate 염과 Sulfonate 염의 활성능에 관한 비교시험

최영숙 한국약제학회 1980 Journal of Pharmaceutical Investigation Vol.10 No.3

This study was performed to compare the activities of sulfate esters and sulfonate salts. (comparison of activities such as detergency, forming, permeation and patient of hard water). The one of the method is the combined use of nonionics and the other is the use of anionics alone. The results obtained are as follows: 1. The sulfonate salts are better soluble than the sulfate esters. 2. The lauryl system is better soluble than the sulfate esters. 3. The alkylol sulfate (CONH-OSO₃H) that is induced amide radical to the fatty acid shows the excellent foaming power and detergency.

치과위생사의 방사선 촬영업무의 확대에 대한 문헌적 고찰

최영숙,장종화,김진경,박용덕 한국치위생학회 2009 한국치위생학회지 Vol.9 No.2

This study analyzes through the review of literature and laws the exposure time, clinical frequency, and radiation exposure of intraoral and extraoral radiography as well as of panoramic radiography performed by dental hygienists in dental clinics, compares the dental radiology curriculums of radiological science and dental hygiene departments, and proposes the expansion of dental hygienists' radiography operations. The radiology curriculums were compared between the radiological science and dental hygiene departments of colleges. For new analysis by radiography for dental diagnosis, the exposure time, radiation absorbed dose, effective dose, and number of days of natural radiation were compared by the type of oral radiation films and radiographical techniques proposed by domestic and international studies. The exposure time of panoramic radiography is 15 seconds and it takes about two minutes for completion, whereas the exposure time of the standard radiography is 0.2 ~ 0.8 seconds and it takes 10 times longer for completion of the radiography of full mouth than the panoramic radiography. The standard radiography can cause distortions of radiation at severely curved parts of dental arch and palatopharyngeal reflex. However, panoramic radiography can be performed even for lock jaw patients, causes less inconvenience to patients and is much simpler than the standard radiography. The percentage of dental clinics where radiography is performed by dental hygienists was 92.0%, and the percentage of standard film radiography by dental hygienists was 98% whereas the percentage of panoramic radiography by dental hygienists was 92%. For the absorbed dose which is an indicator of radiation exposure, the When the effective dose which is an indicator of the danger of radiation exposure was converted to the number of days of natural radiation, it was 3.3 days for panoramic radiography, but 13.9 days for the full mouth standard radiography by bisecting angle technique which was 4.2 times longer than the panoramic radiography. There were two colleges that had a dental radiology course with two credits in the departments of radiological science. The credits for dental radiology courses in the department of dental hygiene ranged varied by college, ranging from 3 to 8; on average, the theory course was 2.2 credits and the practice course was 2.02 credits. To summarize the above results, the percentage of dental clinics where panoramic radiography is performed by dental hygienists under the guidance of dentists is high. Panoramic radiography has become an essential facility for dental clinics. It is faster than standard film radiography and less dangerous due to low radiation exposure. Panoramic radiography is a simple mechanical job that does not require training of oral radiography by radiotechnologist. Because panoramic radiography is one of major operations which must be performed at all times in dental clinics, it must be designated as intraoral technique rather than extraoral technique, or legalized for inclusion in the scope of operations of dental hygienists.

한국부적에 나타난 시각언어의 기호론적 연구

최영숙 한국디자인문화학회 2000 한국디자인문화학회지 Vol.6 No.2

This dissertation analyzed the talisman in terms of Semiotics. The purpose of the dissertation is to develop a visual language Korean by analyzing the talisman, which holds the thoughts and spirit Korean. Charles Morris suggested that the image of "A" is necessarily influenced by the cognitive condition on the image before "A." The visual language Korean is based on the past visual language which the Koreans, publically, have used the most over the longest period of time. Among those being used in Korea now, the talisman is the very visual object which has every aspect of the above-mentioned constituent. It is estimated that the Koran ethnics have used the talisman as a visual object since the ancient time of the three-kingdom era. The talisman is based on the shamanistic thoughts and these thoughts have existed, helping the fixation of such foreign religions as Buddhism, Confucianism, Catholic, and Christianity. The shamanistic thoughts, which have existed since the formation of our ethnic group, still remain as the basic and widespread ethnic thoughts of the Korean people, emitting in different forms, even in today`s modernized world. Seeing that the visual sensation depends on the perception, the talisman has been governed by these ethnic thoughts. Accordingly, the visual language revealed in talisman is the visual language Korean. The analysis of the talisman according to semiotic interpretation includes synthetics, semantics, and mythologicalness(or myth). Synthetics can be explained as the forms of visual elements: proportion, symmetry, balance, and order. Semantics can be explained as the contents of visual elements: language, image-photo, illustration, and humor. Mythologicalness(or myth) can be explained as the energy of visual elements: strength, sensitivity, fever, and atmosphere. Provided that the visual language revealed in the talisman can be determined as synthetics, semantics, and mythologicalness, the visual language Korean comes to the same thing. Especially, mythologicalness can be defined as a symbol of the modernized shamanism. Living in the days of information, we are fixing the world culture in our country through the modernized nature of shamanism. On the occasion of the demand for `self-establishment,` this finding of the visual language Korean through the talisman is to help develop a visual language Korean.

에베소 교회의 여성, 출산으로 구원을 받는다?

최영숙 한국신약학회 2018 신약논단 Vol.25 No.4

1 Timothy 2:9-15 is one of the very difficult texts to be interpreted in the New Testament. In particular, the phrase 'women's teaching is prohibited' and 'women are saved through childbearing' cause many controversies. So far, this text has been used as a body of evidence to support the 'prohibition of women's teaching' (2:12). Does this phrase really reflect patriarchal and negative women's perspectives? Also, does this mean adding another to Paul's soteriology? Such a woman's perspective and soteriology are not at all in Paul's thought. If so, is the church of Ephesus teaching the thought that are not at all consistent with Paul's tradition? Then, how should we read this text? 2:9-15 is closely related to the problem of false teaching that had an impact on the Ephesian region. This paper attempts to solve the theological problem of 1 Timothy 2:9-15. For whatever reason, I try to find the original meaning of the Text from the contextual linguistic aspect, and from the background of Ephesus' religious culture at that time. 디모데전서 2:9-15은 신약에서 매우 난해한 본문 가운데 하나다. 본문 전체가 해석의 어려움이 있지만 특히 ‘여자의 가르침 금지’와 ‘여자는 출산을 통하여 구원 받는다’는 구절이 많은 논쟁을 일으킨다. 그동안 이 본문은 ‘여자의 가르침 금지’(2:12)를 뒷받침하는 증거본문으로 삼아왔다. 이 구절은 정말로 가부장적이며 부정적인 여성관을 반영하는가? 또한 ‘여자는 출산을 통한 구원’(2:15)이란 언급은 바울의 구원론에 또 다른 구원론을 말하고 있는 것인가? 그러나 이런 여성관과 구원론은 바울 사상에 전혀 없다. 만약 그렇다면 에베소 교회는 바울 전통과는 전혀 맞지 않는 사상을 가르치고 있는 것인가? 그러면 우리는 이 본문을 어떻게 읽어야 하는가? 2:9-15는 에베소 지역에 영향을 미치고 있던 거짓 가르침의 문제와 밀접하게 관련되어 있다. 따라서 이 논문의 목적은 본문이 어떻게 거짓 가르침에 연관되어 있는지를 살펴서 에베소 교회의 거짓 가르침의 요소들을 걷어내고, 2:9-15의 신학적인 문제를 해결하려는 것에 있다.

혈중 LH검사에 대한 Enhanced Luminescence Immunoassay (ELIA)와 두가지 상이한 RIA와의 비교 및 ELIA에 의한 뇨중 LH검사

최영숙,조인재,김두호 대한임상검사정도관리학회 1989 臨床檢査와 精度管理 Vol.11 No.1

한국어와 일본어의 파찰음의 음성학적 특징 분석

崔英淑 한국일본학회 2014 한국일본학회 학술대회 Vol.2014 No.02

Enhanced Uptake of Antisense Oligonucleotides and Suppression ofbcl-2 Gene Expression in Human Breast Cancer Cells Using CellPermeable Peptide

최영숙,박윤정,이승진,이주연,권영민,이원규,정창평,Victor C. Yang 한국생체재료학회 2006 생체재료학회지 Vol.10 No.4

Targeted down-regulation of specific gene using antisense oligonucleotide (ODN) have gained considerable interests as therapeutic genes. The potential specificity for target gene binding and consequent inhibition of gene products makes antisense ODN attractive new class of drugs for broad clinical applications. The polyanionic charges carried by these antisense ODNs, however, present a limitation to efficient cellular uptake and consequent biological effects on gene regulation. To overcome this obstacle, a well-designed carrier system is desirable for antisense delivery. Herein the authors describe the synthesis, cellular translocation of carrier peptide and peptide-antisense ODN comprised of the cell-penetrating peptide (CPP) including TAT and protamine fragment termed as LMWP. The prepared LMWP and TAT peptide as well as their complexes with antisense ODN, for example, bcl-2 antisense ODN, were examined for cellular uptake behaviors and subcellular localization by using confocal microscopy and flow cytometry. Fluorescently tagged ODN were localized with the peptide in the cytoplasm shortly after incubation of peptide-ODN with MCF-7 breast tumor cells. The increased cell uptake achieved using the peptide compared to incubation of free ODN with cells resulted in significant down regulation of bcl-2 mRNA expression. Taken together, ODN can be delivered into the cells using cell penetrating peptides, thereby inducing marked suppression of target gene expression.

누가복음의 하나님 나라 상속자들 -마리아찬가, 복선언-화선언, 부자와 나사로에 나타난 종말론적 구원

최영숙 한국신약학회 2017 신약논단 Vol.24 No.4

Lukasevangelium proklamiert, dass Jesus kam, den Armen das Evangelium zu verku ¨ndigen(4:18; 7:22). Lukas intendiert als Evangelium fu ¨r die Armen im Magnifikat(1:46-55), Makarismen-Weherufen(6:20-26) und Lazarusgeschichte (16:19-26). Die drei Texte bringen zur Sprache eine endzeitliche Heilsumkehrung von ‘arm und reich’. Im Magnifikat wird die Heilstat Gottes gelobt. Gott hat Ma ¨chtige von Thronen hinab- gestossen und Niedrige erho ¨ht. Hungrige hat er mit Gu ¨tern erfu ¨llt und Reiche leer fortgeschickt. Solche Umkehrung erscheint gleich im Maka- rismen-Weherufen und im Gleichnis der Lazarusgeschichte. Sein Interesse Lakas an den Armen stammt aus den ebionitischen Traditionen. Die drei Texte geho ¨ren zu lk Sondergut, daru ¨berhinaus tendieren mache Texte des SLk auf ein a ¨hnliches Selbstversta ¨ndnis, wie es aus den ebionitischen Traditionen zu erheben war(z.B. 18:10-14), und derEinfluss von Armenfrömmigkeit geht im Lkev u ¨ber diese Tradition hinaus(z.B. 7:11-17; 18:1-6 u.a.). Die obengenannten drei Texte stehen miteinander im Einklang mit dem Ursprung der Tradition, der Sprache und dem Thema. Den Armen wird das Evangelium geku ¨ndigt, und die Armen sind Erben des Reiches Gottes(6:20). In Bezug auf die sprachliche und sachliche Gemeinsamkeit der drei Texten mag ich die einander entsprechende Umkehrungs- vorstellung in dieser Tradition und der lk Theologie verdeutlichen. Diese Heilsumkehrung von den Armen und den Reichen im Lkev ist das wichtige Thema und das Zentrum seiner Theologie. 누가복음은 예수께서 오신 목적을 ‘가난한 자들에게 복음을 선포하기 위한’(4:18; 참조. 7:22) 것으로 선언한다. 가난한 자들의 주제를 가진 마리 아찬가(1:46-55), 평지설교(6:20-26), 부자와 나사로 이야기(16:19-26) 등이 누가복음만의 특수 자료에서만 등장한다는 것도 누가복음이 ‘가난한 자들’ 의 복음서라는 것을 여실히 말해준다. 그밖에도 ‘가난한 자들’에 대한 관 심을 보이는 본문들은 대부분 누가 특수 자료에서 발견된다(참조. 7:11-17; 18:1-6 등). 누가복음은 왜 이토록 가난한 자들을 위한 복음서로 자리매김 되는가? 또한 ‘가난한 자들’은 어떤 배경에서 기원되는가? 세 본문은 모두 공통적으로 같은 전승의 기원을 가지며, 언어와 주제에 서도 서로 일치하고 있다. 초기 그리스도교에서 가난하고 경건하게 살려 는 운동이 있었으며, 이는 누가복음의 ‘가난한 자들’에 대한 주제에 영향 을 끼친다. 이런 맥락에서 이 논문에서는 세 본문이 서로 긴밀하게 연결 되어 ‘가난한 자들’이 경험하는 종말적 구원의 반전과 이들이 하나님 나라 의 상속자들임을 누가의 신학에 초점을 맞춰 논의할 것이다.

내재적 동기요인, 심리적 임파워먼트, 정감적 몰입 및 서비스품질 간 관계에 관한 연구 - 호텔종사자를 중심으로 -

최영숙,김선배 한국디지털정책학회 2013 디지털융복합연구 Vol.11 No.7

농업분야 공동경영체 육성 및 여성 농업인 복지 증진 시책

최영숙 한국지역사회생활과학회 2017 한국지역사회생활과학회 학술대회 자료집 Vol.2017 No.4