법랑아세포종의 임상병리학적 연구

성일용,류성호,신상훈,김욱규,김종렬,정인교,변기정 大韓顎顔面成形再建外科學會 2003 Maxillofacial Plastic Reconstructive Surgery Vol.25 No.1

The authors analyzed retrospectively the 60 patients with ameloblastoma who were treated at Department of Oral and Maxillofacial Surgery, Pusan National University Hospital from MArch, 1990 to December, 1995. The results obtained were as follows: There were 26 males (43.3%) and 34 females (56.7%). The peak age of patients was the third decade (41.7%). The majority of cases occurred in the mandible 93.3%, especially in the angle region (91.1%). Eighteen of 60 patients (30.0%) were associated with an impacted tooth, by impacted 3rd molar teeth (16.6%), molar (10.0%), and premolar and canine (3.4%) in order., Fifteen of 60 patients (25%) were associated with an odontogenic cyst, by dentigenous cyst(13.3%), odontogenic keratocyst(8.4%), and radicular cyst(3.3%) in order. Radiographically, there were 32 unilocular types(54.2%) with average age of 24.9±10.8 years, 14 multilocular types(23.7%) with average age of 35.7±17.7 and 13 mixed types(22.0%) with average age of 41.4±15.8. Histopathologically, there were 42 follicular types(70.0%) with average age of 33.7±15.1 years and 18 plexiform types(30.0%) with average age of 26±14.6. Conservertive treatment was performed in the 33 patients(55.0%) and their average age was 25.2±13.9 years and radical treatment in the 27 patients(45.0%) and their average age was 39.3±41.8. Overall recurrence rate was 10%. A consistent correlation between the age of the patient and the radiographic or histologic type of mandibular ameloblastoma was observed. There was a tendency for ameloblastomas of the follicular type to show a multilocular or mixed appearance and for those of the plexiform type to show a unilocular appearance.

儒家思想의 本質 : 그 敎學의 根本인 爲己之學을 中心으로

成校珍 건국대학교 1980 論文集 Vol.11 No.1

Confucius said, "I am not concerned at men's not knowing me, but I am concerned that I do not know men." Human nature is fundamentally good. According to how man follows that nature he can either be good or bad. When he has not loft his nature, he can come close to truth. Truth does not evade the human being, but the human being alienates truth. The path to truth is not far from man. When man tries to pursue a course which is far from the common indications of consciousness the courtㆍse cannot be considered the path to truth. In the final analysis, Confucian thought consists of the great learning. The essence of the great learning is the perfection of self. One guides others only after improving oneself. Self-existence is very important, and can not be exchanged for all the universe. Man has the universe within himself. In the world, when he passes from this earth, all of the universe together vanishes. So there is the relationship of equality between myself and the universe. In confucian ideology Heaven and man are not two bodies. The existence of "I" is empty. "I" comes from inactivity and reverts to the natural state, Nature and flan are not separate. How to live is more essential than that I liver. To hold the attitude of living and to catch its moment and to be sincere is essential. It is very difficult to be self-sufficient. The writer will summarize Confucian thought according to the four famous Chinese books. (1) The Master said, "A youth when at home should be filial and when abroad respectful to his elders. He should be earnest and truthful. He should overflow in love to all and cultivate the friendship of the good. When he has the and opportunity, after the performance of these things, he should dedicate himself to scholarly pursuits. (2) Tsze-hsin said, "If a man withdraws his mind from the rove of beauty and applies it as sincerely to the love of virtue; and if in serving his parents he can exert his utmost; and it in serving his prince he can devote his live; and in his intercourse with his friends, his words are sincere; although men may say that he has tract learned, I will certainly say that he has." (3) Sincerity is the way of Heaven. The attainmment of sincerity is the way of men. He who possesses sincerity is he who, without the exercise of thought is sincere. He is wise who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good and firmly holds it fast. (4) The ancients who wished to illustrate illustrious virtue throughout the kingdom first ordered well their own states. In order to order their own states they first regulated their families and then they cultivated their own self and rectified their hearts. In order to rectify their hearts they first sought to be sincere in their thoughts. They applied themselves to learning in order to be sincere in their thoughts. This extension of knowledge lay in the investigation of things. (5) Tsze-hsin said, "Learning extensively is haiving a firm and sincere aim, inquiring with earnestness and reflecting with self application. This is the course to virtue. (6) The Master said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man. It is impossible to establish ones character without an acquaintance with the rules of propriety. It is impossible to know men if one does not knoll the force of words."

幾에 관한 硏究 : 宋龜峰을 中心으로

成校珍 건국대학교 1979 論文集 Vol.9 No.1

The will (幾) is the intersecting place of time and space. The will is the recognized master of the heart. From early times right and wrong or good and evil, were not thought of as separate. entities. The desires of the heart and the actions of the body can be bent toward good or toward evil so therefore for this reason we can conjecture that the synthesis principlle is applicable, to the will. Since the will is the culmination of the physical and the spiritual it is also. the fundamental principle of opposities (Yin and Yang) , or movement and non-movement. Therefo-re, Yin and Yang can be said to be both found in the will and also present in reason. We might stray that the starting point is that both life and death are two separate roads. To grasp the meaning of the will is like the discovery of the principle of reason. We can say therefore that the will is the root and the seeds of spiritual enlightenment. Originally the will was not the name for good or evil. Will is everywhere; it knows no time or place. In the principles of metaphysics and in the phenomena of physical science, in fact everywhere, reason and will are present. This predisposition of nature is divided into reason or will. They are both present. The will is not a metaphysical product nor is the body the result of the decision of physical science. The will can also be thought of as the dividing of the right and the wrong road. If we lock at the world the honorable and the dishonorable are not separate nor is happiness and misfortune. The will can be grasped and taken a hold of in a pure heart and a sincere mind. If we search for the truth we can find it. If the driver of a car does not understand the concept of the will he will become frightened when he loses control, will not be able to right the car and head for his death. However in a dangerous situation when he is about to lose control, if he understands the will concept - he will be able to save himself from disaster. Living in this world is like cautiously crossing the Han River when it is covered with ice. If we go carefully we can stay alive. When we want to change the course of our life we can providing we have a strong hold on the central core of the heart. The heart can be called the root, or the flower or the fruit of the human being. The human being is not the only one possessed with a will. In the world of nature it is conceivable that the will can be found in even one blade of grass. In the world, although we can achieve the highest awards, we cannot know the secrets of the origin of all secrets, the heart. The poet Song Shi-Youl wrote-"Although the most savage :animal in the world can be caught one twisted thought which turns into a falsehood is almost impossible to get rid of. " It appears that to honestly know that shapeless will which calmly exists within myself is extremely difficult. The human being is not an omnipotent God and neither is he an ignorant animal. Like animals, man cannot follow his instincts only since he is driven into the crucible of law where again he is madeto behave like an angel in a gentle and wise manner. All people have the whole universe within them. Whether tall or short life is a precious matter. In the world the master of one's own life maintains this individuality. When humans do not act like humans they can not be called human beings. Since we are born as humans we must do those deeds that are right and then leave this earth. When a train goes off of the track and is completedly destroyed the passengers either die or are hurt. The same with humans. If I do not do action, correctly all who are related to me are affected by my wrong actions. If the will is known and understood one is at peace. In order to better understand the will one must study nature. It is better not to know than to know and not practice what we knew. Man must show the fruits of this knowledge. As he engine can be called the will of the car so the heart is th essence of the will for the thumen being. A baby must know when to leave the comforts of the mother's womb. This knowing can be compared to the will in the human who must know when to let go and when to hold on. The will comes into play when we are deciding on the choice of a life road. When we have decided on our goal in life do we than choose the road that will lead us there, even though it may be a hard and difficult road to travel?

莊子의 精神境地 : 莊子의 無爲自然觀을 中心으로

成校珍 건국대학교 1978 論文集 Vol.7 No.1

Laotse made a study of the political and social problems but Changtse laid stress on the private religious spirit. Changtse ignored not only artificial courtesy but also education. The problems put forth by Changtse can be resolved into three areas; inactivity, purity and modesty. His insight becomes evident in his three chapters entitled Chemul (濟物) Yangsaengju (養生主) and Soyoyu (逍遙遊). In viewing the world from the point of view of creation he saw no consideration of merit or demerit, or life or death. His ideal was to rise above the world which was a kind of transcendentalism. The principle of identity is the closest to the thought of Changtse. The character of his theory lay emphasis on the conscious admiration of natural greatness, necessary liberty, optimism, negative judgment, the respect of the individual and the unlimited aspiration of man. Changtse's thought had three main concepts as its base: ① All truth was to be found in the creation. ② One found meaning in life only through the rejection of the world and worldly things and return to nature. and, ③ The humbling of self. By his faithfulness to this philosophy of life he was able to discover the perfection of self through the natural form and state. He held himself aloof from the demands of the ago, from having to decide between right and wrong, good and evil, beauty or ugliness, and truth or falsehood. He lived as though there was no time or space. He admired a profound idea and his life and thought stemmed from this basic pure understanding of the natural state from which he did not depart in his teachings. This understanding of nature can be seen in his writings of which some examples follow: Water is weak but it can overcome fire. The fallen tree is not cut down but continues to live. The imprudent man huts a high opinion of himself but he is disregarded by others. All living life is a natural phenomena. Creation is a reality. The human being is a small part of this whole universe. Heaven and earth are the roots and the trunk of the tree whereas mortal man is the branches and the leaves. Creation is a continuous process without a beginning or an end. His philosophy was that humbleness was the most important character of man. This ideal thought and action was in the final analysis the result of the weak being able to overcome the strong. He said that man was not to boast of his wisdom and virtue; Hot to desire praise and acclamation. The strong man does not return evil for evil, and the man who appears weak is strong in the end. The ideal philosophy of living is to be unselfish. He always tried to search for the self and its meaning in the natural, created universe. Nature is beyond the knowledge of man, he maid, and integrity is the beat policy. Abundance is no sooner incurred than all is lost. One should not be overly concerned about having sufficient food and clothing and shelter because it is often through their deprivation that one may achieve moral superiority of thought. He taught the ideal of the absolute mind and liberated thought. Virtue is born of integrity. The human being originally has the instincts of appetite and passion. The abandonment of worldly desires increases one's character. Changtse was characterized by his simplicity, humbleness, modesty and weakness which attitudes promoted his interests. His thought was very similar to the teachings of Jesus. All nature was like a mother. Human beings ale born dependent on the earth for sustenance, just as the earth is dependent on the rain and the sun. In the end humans return to the bosom of the earth from which they came. This earth or nature is the ultimate reality or truth.

TMA 가스센서용 마이크로히터 발열특성 연구

박성현,최우창,김성우,류지열,최혁환,이명교,권태하 경북대학교 센서기술연구소 1997 센서技術學術大會論文集 Vol.8 No.1

The microheaters with Si_(3)N_(4)(1500Å)/SiO_(2)(3000Å)/Si_(3)N_(4)( 1500Å) diaphragm were fabricated by thin film technology and silicon micromachining techniques. Pt and poly-Si(n+) materials were used as heater materials of microheater. Pt temperature sensor was fabricated to detect the temperature of microheaters. The thermal analysis including temperature distribution on diaphragm and power consumption of the microheater were executed by the FEM method and heat transfer equations. The power consumption of the Pt and poly-Si(n+) heaters were measured and compared to that of thermal analysis by FEM simulation.

도시환경 색채에 관한 연구 : 옥외광고물을 중심으로

이정교,구성욱 홍익대학교 미술디자인 · 공학연구소 2005 미술디자인 논문집 Vol.- No.10

有限要素法에 있어서의 非對稱 疎行列方程式

辛興敎,金相吉 경상대학교 생산기술연구소 2002 工學硏究院論文集 Vol.2 No.-

In this paper, we developed the algorithm for assembling and iterative numerical analysis of asymmetric sparse matrix equation in finite element method. Developed program in this study is applicable and very useful to analyze the electromagnetic characteristics of the electric machinery considered with the movement of the secondary.

하향링크 브로드캐스트 서비스를 위한 셀간 다중 안테나 협력 전송

강성교,김윤희,김진상 경희-다반 ASIC 설계교육센터 2006 경희-다반 ASIC센터 논문집 Vol.7 No.-

본 논문에서는 OFDM을 기반으로 한 셀룰러 시스템에서 기지국 송신 안테나 두 개일 때 브로드캐스트 서비스를 효율적으로 제공하는 매크로 부호화 다양성 기법을 제안한다. 제안하는 기법은 브로드캐스트 패킷을 전송하기 위해서 패킷을 여러 부분으로 나누고 인접한 셀들도 세 셀 그룹으로 나뉘 뒤, 각 부분 마다 직교하는 송신 다앙성 부호의 두 가지를 전송하는 송신 안테나 쌍을 다르게 할당한다. 이렇게 패킷을 구성하는 각 부분이 서로 다른 채널 특성을 겪도록 함으로써, 부호화 다양성을 향상시키고, 기존 방식보다 셀 커버리지를 향상시킨다.

응급실을 내원한 구강악안면외과 안면골 골절 환자의 변화에 대한 비교 연구

신상훈,성화식,강영훈,황대석,김용덕,김욱규,김종렬,정인교 부산대학교 병원 암연구소 2008 부산대병원학술지 Vol.- No.24

Although there have been many clinical studies about the facial trauma in the recent as well as in the past, severity and frequency of facial trauma are reported multifarious. It seemed to be because of variety of social, cultural, and environmental factors, and the view point of investigators. In this study, we investigated about the patients visiting emergency room during recent 4 years(2004-2007), and compared with retrospective study during former 10 years(1992-1996, 1999-2003) in Dept. OMS Pusan National University Hospital. We assessed the cause, type, demographic, etc, and analyzed alterations of facial bone fractures during past 3 periods. The results were as follows. The total number of patients was increased. 429 patients treated for maxillofacial fractures between January 1992 and December 1996, 466 patients treated between January 1992 and December 1996 and 764 patients treated between January 2004 and December 2007. The male-to-female ratio were 4.6:1, 3.9:1, and 4.16:1, respectively. Patient in the age groups of 10-19 years and 20-29 years increased in the latter two periods. Assaults and falls are decreased gradually, but slip down s are increased. Traffic accidents are still major cause of facial trauma. The mandibular fractures showed the highest incidence thorought three periods. Symphysis fractures of mandible was increased and condyle fractures of mandible was drecreased in the third period.

저온 플라즈마 공정에 의한 효율적인 탈황 탈질 공정 연구

김성민,김교선 한국공업화학회 2003 응용화학 Vol.7 No.2

In this study, we analyzed NO_(x) and So_(x) removal efficiencies by a pulsed corona discharge process and investigated the effect of several process variables. The removal efficiencies of NO and So₂ were measured changing the process variables of initial concentrations of NO, H₂O, and NH₃, SO₂, applied voltage, pulse frequency and residence time. As the applied voltage or the frequency of applied voltage or the residence time increases, the NO and SO₂ removal efficiencies increase. The NO and SO₂ removal efficiencies also increase by the addition of O₂ or H₂O, or by using the large diameter of the discharge electrode. The experimental results can be used as a basis to design the pulsed corona discharge process to remove NO_(x), SO_(x) and VOCs.