약물전달체를 위한 폴리에틸렌글리콜과 폴리카프로락톤을 이용한 나노입자

김태형,채수영,최창용,김동곤,김명열,나재운 한국공업화학회 2004 응용화학 Vol.8 No.2

The self-aggregation behavior and microscopic characteristics of the PEG-b-PCL copolymer self-aggregates, prepared by solvent evaporation method, were investigated by `H NMR, dynamic light scattering (DLS), and fluorescence spectroscopy. The PEG-PCL block copolymer formed nano-sized self-aggregates in an aqueous environment by intraand/or intermolecular association between hydrophobic PCL chains. Then, drug loading and its release behavior of clonazepam loaded PEG-b-PCL nanoparticles were investigated. The result revealed that hydrophobic-hydrophilic balances played a crucial role for drug loading and its release behaviors.

DNA 수준에서 한국인 HLA-Class Ⅰ 대립유전자형 및 일배체형 분포 : the Molecular Basis

최희백,김형재,김태규,김창규,정태준,한훈 대한조혈모세포이식학회 1997 대한조혈모세포이식학회지 Vol.2 No.1

The products of the human leukocyte antigen (HLA) have been detected by the serological or cellular methods. With the evailability of DNA sequences for alleles of the HLA system, and with the development of molecular biological techniques it has been possible to define the genotypes in HLA genes. And the amplification of DNA using sequence-specific primers has been proved as a reliable and rapid method for typing of HLA class II genes. We studied the distribution of the HLA-A, -B, C genotypes on 114 unrelated individuals by amplification refractory mutation system-polymerase chain reaction (ARMs-PCR). 13, 24 and 14 alleles in HLA-A, B and C genes were detected in normal Korean. The genotypes showing frequencies more than 18 percent were A*02(65.8%), A*24(02, 03) (41.2%), A*33(01, 02) (21.1%), A*11(01, 02) (20.2%), B*15(01, 02, 03, 04, 05)/B52(011, 012) (21.9%), B815(01, 04, 05, 06, 07, 12, 19, 20) (19.3%), B*40(02, 04, 05, 06) (18.4%), Cw*08(01, 02, 03) (28.9%), Cw*0303(27.2%), Cw*0304(26.3%) and Cw*01(01, 02) (24.6%). And most common 2-loci hyplotypes with frequencies larger than 0.04 were A*02-B*15(02, 08, 11, 15) (HF: 0.045), A*24(02, 03)-B*51(01, 02, 03, 04, 05)/*52(011, 012)(HF:0.044), B*51(01, 02, 03, 04, 05)/*52 (011, 012)-Cw14(01, 02) (HF: 0.069). These results suggest that the DNA typing of HLA class I may be an efficient typing method compared with the conventional method.

중국거주 조선족 여성의 영적 안녕정도가 정신건강에 미치는 영향

정성덕,이종범,김진성,서완석,배대석,박순재,주열,염형욱,김승원,김구묘,안영록,황대홍,표미자,조창열,정태길 영남대학교 의과대학 2004 Yeungnam University Journal of Medicine Vol.21 No.2

자아초월 정신의학이 체계화되면서 영성(spirituality)은 인성의 한 부분이라는 이론이 대두되었는데 이 영성은 정신건강에 큰 영향을 미친다고 했다. 인간의 성향 중 영적 안녕 정도를 파악하여 그 정도가 정신건강 중 허위성 경향, 정신병적 경향 및 불안과 우울 경향 등에 어떠한 영향을 미치는지를 조사하고저 본 연구를 실시하였다. 대상은 중국의 연변 조선족 자치구에 거주하는 여성 400명을 대상으로 하여 한국판 영적 안녕척도를 사용하여 영적 안녕정도를 파악하였다. 영적 안녕척도의 총점과 이 척도의 2개 하위 척도인 종교적 안녕과 실존적 안녕 척도 양자로 평가한 성적이 불안-우울통합척도와 정신분열증 척도 및 허위성 척도로 평가한 성적에 미치는 영향을 검증하기 위하여 상관관계분석 및 회기분석을 실시하였다. 그 결과는 다음과 같다. 1) 영적 안녕척도로 평가한 조선족 여성의 총점은 68.29로 한국의 기독교 여성이 평가한 100.65보다 훨씬 낮은 점수였다. 2) 불안·우울통합척도로 평가한 총점은 44.88로 연변노인이 평가한 점수와 일개지역의 한국농촌주민이 평가한 점수와 비슷한 결과였다. 3) 허위성 척도로 평가한 성적은 평균 74.57로 70점 이상이 86%(344명)이었으나 영적 안녕 성적과 허위성 성적 간에는 유의한 상관이 없었다. 4) 영적 안녕총점은 정신분열증 척도로 평가한 정신병적 경향에 유의한 영향을 미치지 않았으나 종교적 안녕하위척도의 성적은 정신병적 경향을 높여준데 비하여 실존적 안녕하위척도의 성적은 정신병적 경향을 낮게 해주었다. 5) 영적 안녕척도의 총점 및 두 하위척도인종교적 안녕과 실존적 안녕은 불안과 우울에유의한 상관을 보였는데 영적 안녕총점이 높을수록 불안·우울 총점이 다소 낮아지는 경향을 보였다. 6) 종교적 안녕 하위척도와 불안과 우울과의 관계는 종교적 안녕점수가 높을수록 불안과 우울을 각각 다소 유의하게 높여주었으며 이에 비하여 실존적 안녕하위척도와 불안과 우울과의 관계는 실존적 안녕정도가 높을수록 불안 및 우울점수는 유의하게 낮아졌다. 이와 같은 성적을 미루어볼 때 연변에 거주하는 조선족 여성이 평가한 영적 안녕정도는 정신병적 경향과 불안 및 우울에 유의한 상관을 보였으면 이 척도의 하위 척도인 종교적 안녕정도는 정신건강에 부정적인 영향을 미치는 반면 실존적 안녕정도는 정신건강에 긍정적 영향을 미친 결과로 평가되었다. 이러한 결과는 공산주의 사회에서 실존적 안녕은 긍정적인 가치관으로 평가되는 반면 종교적 안녕은 정신건강에 부정적으로 작용한 것을 입증해 주었다고 하겠다. Background: Spirituality has been an important part of Transpersonal Psychology and is believed to have a large effect on the mental health because it has been systematized. The aim of this study was to determine the level of spiritual disposition on human beings along with its effects on one's mental health. Materials and Methods: The study targeted 400 women residing in Youn-Gil city of JiLin Prov., which is a district of the Cho-Sun tribe in China. Their spiritual well-being was studied using the Spiritual Well-being Scale-Korean Version. The spiritual well-being scale consists of 2 sub-scales of religious well-being and existential well-being. The study was evaluated using a lie scale, psychotic trend, and a combined anxiety-depression scale. The results were considered to be factors of one's mental health. The correlation between the spiritual well-being and each tendency was analyzed by regression analysis. Results: The total score of the Cho-Sun tribal women according to the spiritual well-being scale was 68.29 which was much less than the 100.65 of Korean Christian women. There was no significant correlation between the spiritual well-being and the Lie trend. However, it was found that 86%(344) of Cho-Sun tribal women scored above 70 in the Lie trend with a mean score of 74.57 which is higher than normal populations. Regarding the correlation between the spiritual well-being and psychotic trend, the psychotic trend became significantly higher when the religious well-being was at a high level. On the other hand, the psychotic trend became significantly lower when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and anxiety, the anxiety was significantly higher when the religious well-being was at a high level. However, the anxiety level was significantly low when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and depression, the depression level was somewhat significantly high when the religious well-being was at a high level. However, the depression level was significantly low when the existential well-being was at a high level. Conclusion: This study evaluated the effects of spiritual well-being on a person's mental health among Cho-Sun tribal women in Youn-Gil city of JiLIn Prov., P.R. of China. The results found that the religious well-being, which is a sub-scale of spiritual well-being, had negative effects while the existential well-being had positive effects on the mental health. These results proved that a person's religious disposition had negative effects on their mental health in a communitarian society.

Extraction and Liposomal Capsulation of Astaxanthin from Krill using Supercritical CO2

Tai Hyoung KIM,Sang Yo BYUN 한국생물공학회 2009 한국생물공학회 학술대회 Vol.2009 No.4

Generation of a Specific Marker to Discriminate Bacillus anthracis from Other Bacteria of the Bacillus cereus Group

( Hyoung Tai Kim ),( Gwi Moon Seo ),( Kyoung Hwa Jung ),( Seong Joo Kim ),( Jee Cheon Kim ),( Kwang Geun Oh ),( Bon Sung Koo ),( Young Gyu Chai ) 한국미생물생명공학회 2007 Journal of microbiology and biotechnology Vol.17 No.5

Reports : Perspective ; Donating Otx2 to support neighboring neuron survival

( Hyoung-tai Kim ),( Alain Prochiantz ),( Jin Woo Kim ) 생화학분자생물학회(구 한국생화학분자생물학회) 2016 BMB Reports Vol.49 No.2

Mutations of orthodentricle homeobox 2 (OTX2) in human and mice often cause retinal dystrophy and nyctalopia, suggesting a role of OTX2 in mature retina, in addition to its functions in the development of the eye and retina. In support of this, the number of bipolar cells in Otx2+/. post-natal mouse retina was found to be significantly lower than normal. Degeneration of the cells becomes greater as the mice age, leading to the loss of vision. Especially, the type-2 OFF-cone bipolar cells, which do not express Otx2 mRNA but carry Otx2 protein, are most sensitive to Otx2 haplodeficiency. Interestingly, this bipolar cell subpopulation imports Otx2 protein from photoreceptors to protect itself from glutamate excitotoxicity in the dark. Moreover, in the bipolar cells, the exogenous Otx2 relocates to the mitochondria to support mitochondrial ATP synthesis. This novel mitochondrial activity of exogenous Otx2 highlights the therapeutic potential of Otx2 protein transduction in retinal dystrophy. [BMB Reports 2016; 49(2): 69-70]

타자성으로의 접근 가능성을 시도한 상담 사례 연구 -라깡의 타자성을 중심으로-

김태형 ( Tai Hyoung Kim ) 한국목회상담학회 2013 목회와 상담 Vol.20 No.-

According to Jacque Lacan, a baby is born with “The Otherness” and experiences “it” in the relationship with its mother in the real. But as a baby gets through the individuation, the Otherness becomes alienated, from the Conscious. Afterward, a baby begins to form its “Subject” by identifying itself with outer objects, and tries to approach to alienated the Otherness, but only to fail. But the frustration leads a subject onto the state which characterized of using “Symbols”(including signified(meanings) and signifier(expressions)). A subject starts to use outer objects-supplying symbols, under the influences of circumstances and cultures. But out-sauced symbols cannot help to a subject to access The Otherness, because they are not originated from his(or her) own experiences. This means that a subject are to approach the Otherness, only by use of unique experiences- originated symbols. When the door opens to unique own symbols which are sprung up from the soil of own experiences, a subject will get the chance to approach to the Otherness. To do so, a subject needs a psychological empowerment from empathetic outer objects to get to self originated symbols. At this time, the outer object should stop forcing his(or her) own symbols toward a subject, but supply empathetic-psychological power to a subject, so that a subject create its self originated symbols and to use them. Lacan names this process as “Sublimation”, from the stage of using outer objects-supplying symbols to the stage of using subject`s own symbols. I`d like to depict Lacanian Sublimation as “Self-Generating Change leading Reframing”. I suggest that, as Jesus Christ has been accomplishing His mediator`s role in connecting and reconciling between God and human, so a counselor should help to clients to access his(or her) the Otherness, not by forcing counselor`s symbols, but by clients-created symbols. And I tries to achieve the possibility, through the case study.

Human neurospheres derived from the fetal central nervous system are regionally and temporally specified but are not committed

Kim, Hyoung-Tai,Kim, Il-Sun,Lee, Il-Shin,Lee, Jean-Pyo,Snyder, Evan Y.,In Park, Kook Elsevier 2006 Experimental neurology Vol.199 No.1

<P><B>Abstract</B></P><P>Proliferating single cells were isolated from various CNS regions (telencephalon, diencephalon, midbrain, cerebellum, pons and medulla, and spinal cord) of human fetal cadavers at 13 weeks of gestation and grown as neurospheres in long-term cultures. We investigated whether neural stem cells (NSCs) or progenitors within spheres have specific regional or temporal characteristics with regard to growth, differentiation, and region-specific gene expression, and whether these molecular specifications are reversible. Regardless of regional origin, all of the neurospheres were found to contain cells of different subtypes, which suggests that multipotent NSCs, progenitors or radial glial cells co-exist with restricted neuronal or glial progenitors within the neurospheres. Neurospheres from the forebrain grew faster and gave rise to significantly more neurons than did those from either the midbrain or hindbrain, and regional differences in neuronal differentiation appeared to be sustained during long-term passage of neurospheres in culture. There was also a trend towards a reduction in neuronal emergence from the respective neurospheres over time in culture, although the percentages of neurons generated from cerebellum-derived neurospheres increased dramatically. These results suggest that differences in neuronal differentiation for the various neurospheres are spatially and temporally determined. In addition, the properties of glial fibrillary acidic protein (GFAP)-, glutamate-, and γ-aminobutyric acid (GABA)-expressing cells derived from neurospheres of the respective CNS regions appear to be regionally and temporally different. Isolated human neurospheres from different CNS compartments expressed distinctive molecular markers of regional identity and maintained these patterns of region-specific gene expression during long-term passage in vitro. To determine the potential of human neurospheres for regional fate plasticity, single spheres from the respective regions were co-cultured with embryonic day 16.5 (E16.5 d) mouse brain slices. Specific cues from the developing mouse brain tissues induced the human neurospheres to express different marker genes of regional identity and to suppress the expression of their original marker genes. Thus, even the early regional identities of human neurospheres may not be irreversible and may be altered by local inductive cues. These findings have important implications for understanding the characteristics of growth, differentiation, and molecular specification of human neurospheres derived from the developing CNS, as well as the therapeutic potential for neural repair.</P>

A Possibility of Experience of Grace as Selfobject

Kim, Tai-Hyoung 한국실천신학회 2023 신학과 실천 Vol.- No.85

According to self psychology, selfobject is experienced as part of the self, and they are very important to develop healthy, cohesive self. A a child develops self in both ways(through grandiose self and idealized self), firstly by parent's empathic response. And if a child fails to get enough empathic response as selfobject from parents, his self become weak, or in worse, fragmented. So we cannot live without selfobject. Kohut says that the goal of cure is not to make autonomous self structure but build self ability to find appropriate selfobject and to use it, for stability and cohesiveness of self. Kohut also says that as an individual self, an organization can be a group self. In this vein, I'd like say that a church can be a self, also church life can supply empathic response to people who cannot have poorly empathic response from parents in early life, by the help of welcoming people, impressive services, soothing massages and bible studies. And I insist that God grant us the most profound and fundamental grace to develope cohesiveness of self, so we can experience grace as supreme empathic selfobject through maintaining, enhancing the relationship with God. I suggest pastors and pastoral counselors are to help people to experience grace as selfobject.

Experiencing Joy as a Source of Selfobject in the Self - Focused on Selfpsychology and Pastoral Theology -

Kim, Tai-Hyoung 한국실천신학회 2019 신학과 실천 Vol.0 No.65

According to selfpsychology, we need selfobject(it shores us up to the last moment with the cognition, "I'm O.K." or "I'm worth while to live in spite of this frustrations.")to keep stable and inner peace in self, regardless of the results(happy or tragic). So especially, in a competing, stressful contemporary times, one needs stable selfobject more than ever. And affirmative emotions, such as gladness or joy are essential sources to keep selfobject stable and calm. And there are levels about the state of happiness, gladness and joy. If a man seek happiness only in possessing materials, his self is likely to lose inner peace easily when he fails to get something he want, materially. But if a man pursue gladness, including mental and spiritual level, his self is not likely to lose inner peace so easily. In this light, christians can experience profound and deep peace and inner joy, than non-christians, with the help of the calming structure of the presence of God in his self. Jesus shows the truly and dedicated empathic role to whomever he meets, by letting them enjoy inner joy by experiencing the presence of God, so they can have cohesive self. Pastoral counselors are to play their roles, as helpers in letting clients have the calming structure of selves, through experiencing the presence of God, following Jesus Christ who shows the most dedicated model.