Fluconazole 제제의 생체이용률 비교시험

권지윤,윤성도,조동현,길영식,김수경,Kwon, Gee-Youn,Yoon, Sung-Do,Cho, Dong-Hyun,Gil, Young-Sig,Kim, Soo-Kyung 대한임상약리학회 2003 Translational and Clinical Pharmacology Vol.11 No.2

Background: This study was conducted to evaluate the bioavailability of Fluconazole formulation in healthy Korean volunteers. Furthermore, the bioequivalence of $Flukan^{\circledR}$ capsule, a fluconazole preparation from Korea United Pharm, Inc., was determined. Methods: The study employed a randomized, two-way crossover Latin square design with a two-week washout period. The test product was $Flukan^{\circledR}$ capsule (Korea United Pharm Inc., South Korea) and the reference was $Diflucan^{\circledR}$ capsule (Pfizer Inc.). The two products were administered in 150 mg single oral doses into 26 healthy Korean volunteers. Serial blood samples were collected for a period of 120 hours. Plasma fluconazole concentrations of the two brands were measured by HPLC using UV detector, and the pharmacokinetic parameters including $AUC_t,\;C_{max},\;T_{max}$, and half-life were determined from plasma concentrations of both formulations. Results: Both formulations were well tolerated in 26 volunteers. Mean $AUC_t,\;C_{max}$ of $Flukan^{\circledR}$ capsule were 1.068 $(90%\;confidence\;interval:\;1.0057{\leq\delta\leq}1.1349)$ and 1.017 $(90%\;confidence\;interval:\;0.9633{\leq\delta\leq}1.0749)$ compared to those of $Diflucan^{\circledR}$ capsule. Mean half-life of $Flukan^{\circledR}$ capsule was $30.41{\pm}5.44$ and that of $Diflucan^{\circledR}$ capsule was $30.74{\pm}5.86$ hr. The powers $(1-{\beta})$ for $AUC_t\;and\;C_{max}$ were above 90%. The pharmacokinetic parameters $(AUC_t,\;C_{max},\;T_{ max})$ were analyzed statistically with K-BE test 2002 (KFDA). Conclusion : No significant differences between two formulations were observed in terms of $AUC_t\;and\;C_{max}$, the main pharmacokinetic parameters used for bioequivalence evaluation. The results satisfied the bioequivalence criteria of KFDA guidelines, and $Flukan^{\circledR}$ capsule was determined to be bioequivalent to $Diflucan^{\circledR}$ capsule.

리튬 이차전지 음극용 Cu₃Si의 고온에서의 전기화학적 특성

권지윤,류지헌,김준호,채오병,오승모,Kwon, Ji-Y.,Ryu, Ji-Heon,Kim, Jun-Ho,Chae, Oh-B.,Oh, Seung-M. 한국전기화학회 2010 한국전기화학회지 Vol.13 No.2

DC magnetron 스퍼터링을 이용해 구리(Cu) 호일 위에 실리콘(Si)을 증착한 후 $800^{\circ}C$에서 열처리하여 $Cu_3Si$를 얻고, 이의 리튬 이차전지용 음극으로서 특성을 조사하였다. $Cu_3Si$는 Si 성분을 포함하고 있으나 상온에서 리튬과 반응하지 않았다. 선형 주사 열-전류(linear sweep thermammetry, LSTA) 실험과 고온 충방전 실험을 통하여, 상온에서 비활성인 $Cu_3Si$가 $85^{\circ}C$ 이상에서는 활성화되어 Si 성분이 전환(conversion)반응에 의해 리튬과 반응함을 확인하였다. $Cu_3Si$에서 분리된 Si는 $120^{\circ}C$에서 Li-Si 합금 중에서 리튬의 함량이 가장 많은 $Li_{21}Si_5$ 상까지 리튬과 반응함을 유사 평형 조건(quasi-equilibrium)의 실험으로부터 알 수 있었다. 그러나 정전류 조건($100\;mA\;{g_{Si}}^{-1}$)에서는 리튬 합금반응이 $Li_{21}Si_5$까지 진행되지 못하였다. 또한 $120^{\circ}C$에서 전환반응에 의해 생성된 Li-Si 합금과 금속 상태의 Cu는 충전과정에서 다시 $Cu_3Si$로 돌아감, 즉 $Cu_3Si$와 리튬은 가역적으로 반응함을 확인하였다. $120^{\circ}C$에서 $Cu_3Si$ 전극은 비정질 실리콘 전극보다 더 우수한 사이클 특성을 보여 주었다. 이는 비활성인 구리가 실리콘의 부피변화를 완충하여 집전체에서 탈리되는 현상을 완화하고 결과적으로 전극이 퇴화하는 것을 억제하기 때문인 것으로 설명할 수 있다. 실제로 비정질 실리콘 전극은 충방전 후에 실리콘 층의 균열과 탈리가 관찰되었으나, $Cu_3Si$ 전극에서는 이러한 현상이 관찰되지 않았다. A $Cu_3Si$ film electrode is obtained by Si deposition on a Cu foil using DC magnetron sputtering, which is followed by annealing at $800^{\circ}C$ for 10 h. The Si component in $Cu_3Si$ is inactive for lithiation at ambient temperature. The linear sweep thermammetry (LSTA) and galvano-static charge/discharge cycling, however, consistently illustrate that $Cu_3Si$ becomes active for the conversion-type lithiation reaction at elevated temperatures (> $85^{\circ}C$). The $Cu_3Si$ electrode that is short-circuited with Li metal for one week is converted to a mixture of $Li_{21}Si_5$ and metallic Cu, implying that the Li-Si alloy phase generated at 0.0 V (vs. Li/$Li^+$) at the quasi-equilibrium condition is the most Li-rich $Li_{21}Si_5$. However, the lithiation is not extended to this phase in the constant-current charging (transient or dynamic condition). Upon de-lithiation, the metallic Cu and Si react to be restored back to $Cu_3Si$. The $Cu_3Si$ electrode shows a better cycle performance than an amorphous Si electrode at $120^{\circ}C$, which can be ascribed to the favorable roles provided by the Cu component in $Cu_3Si$. The inactive element (Cu) plays as a buffer against the volume change of Si component, which can minimize the electrode failure by suppressing the detachment of Si from the Cu substrate.

한국 이슬람여성에 대한 이해

권지윤(Jee Yun Kwon) 횃불트리니티신학대학원대학교 한국이슬람연구소 2012 Muslim - Christian Encounter Vol.5 No.1

한국 내 예멘 난민이슈에 대한 이해

권지윤(Jee Yun Kwon) 횃불트리니티신학대학원대학교 한국이슬람연구소 2018 Muslim - Christian Encounter Vol.11 No.2

중간지원조직 활동가 교육요구도 분석: 마을 만들기 특화 조직 근무자

권지윤(Kwon Ji Yoon),김두순(Kim Doo Soon) 학습자중심교과교육학회 2019 학습자중심교과교육연구 Vol.19 No.13

본 연구는 마을만들기 중간지원조직 활동가의 역할에 대한 중요도 인식과 현재수준의 차이를 분석하고, 그 활동가들에게 요구되는 세부 기능들의 우선순위를 분석하여 이를 바탕으로 시사점을 도출하는데 목적이 있다. 2018년 6월부터 11월까지 중간 지원조직 활동가들을 대상으로 설문조사를 실시하여, 총 64부의 설문지를 최종 분석에 사용하였다. 중간지원조직 활동가의 교육 요구를 도출하기 위해 Borich 요구도 분석 및 LF 모델 분석을 실시하였다. 조사결과, 거버넌스 체계 구축, 운영관리 조직 구성, 정책 제안, 직장 내 직무훈련, 지역 문제 해결, 전략적 사업계획 수립, 지역 인재 발굴 및 육성 등의 7개의 세부 기능에 대해 우선적 교육 요구를 보였다. 본 연구로 중간지원조직 활동가의 역량 제고를 위해서는 교육 요구에 따른 프로그램 구축이 필요 함을 제안하였다. 중간지원조직 활동가의 핵심적 기능을 살린 교육 프로그램을 구성하는 것을 제안하였고, 역할군에 따른 선택적 교육 체계의 제안과 경력 D/B 시스템 구축을 제안하였다. This study aims to analyze the perceived importance of community-building intermediary organization activists’ roles and the present level differences and find out the priority of detailed functions required for such activists, further drawing implications based on the results. June to Dec. 2018, a survey was conducted on intermediary organization activists, and a total of 64 copies of the questionnaire were used for the final analysis. To extract the educational needs from intermediary organization activists, Borich Needs Analysis and LF Model Analysis were performed. The results showed that they showed educational needs for 7 detailed functions by priority, governance system establishment, operation & management structure organization, policy proposal, on-the-job training, regional problem solving, strategic project plan establishment, local human resource discovery and cultivation. To enhance their capacities, this study found it necessary to establish programs depending on their educational needs. Particularly, this study suggested that educational programs should focus on improving the key functions of intermediary organization activists in addition to the establishment of a selective education system and career D/B system for each role set.

긍정적인 발표 경험을 통하여 발표 불안을 해소하는 모바일 앱 서비스 디자인 제안

권지윤(Jiyun Kwon),이연수(Yeonsu Lee),고한울(Hanul Ko),이현진(Hyun jhin Lee) 한국디자인학회 2023 한국디자인학회 학술발표대회 논문집 Vol.2023 No.5

지속가능한 도시재생사업을 위한 마을관리협동조합 운영

권지윤(Ji-Yoon Kwon),정남수(Nam-Su Jung),기동욱(Dong-Wook Ki),유형진(Hyeong-Jin Yu) 한국지역사회생활과학회 2021 한국지역사회생활과학회 학술대회 자료집 Vol.2021 No.11

COVID-19 확산이 이슬람 세계에 끼친 영향

권지윤(Jee Yun Kwon) 횃불트리니티신학대학원대학교 한국이슬람연구소 2020 Muslim - Christian Encounter Vol.13 No.2

On March 11<SUP>th</SUP>, 2020, the World Health Organization (WHO) declared COVID-19 a pandemic, pointing to the significantly increasing positive cases of the virus around the world and the sustained risk of its further global spread. Along with these developments of the outbreak all over the world, the international community has experienced new challenges and problems to date, and it continues to undergo such evolving situations, with far reaching repercussions. Some scholars say that this situation may constitute a paradigm shift in terms of its overall impact on the global society. This indicates that the pandemic is not only causing serious challenges for medical treatment of the virus itself, but also generating unprecedented circumstances for the international community, along with its overarching political, social and economic issues, such as a wave of social dislocation and panic, economic depression, as well as discrimination and xenophobia in the repugnant nature of racism around the world. It appears that the situation is similar for the Islamic countries. In addition to its particularly chaotic implications for political, social and economic life, Islamic society is also facing considerable difficulties, which may require inevitable adjustments to its longstanding religious customs of more than 1,400 years. As such, with growing global concerns of this pandemic, a chaotic situation also continues in the Islamic world, which, in turn, affects the work of Christian missionaries within the Islamic world with more challenges and issues needing to be addressed. Thus, it is imperative for Christians, particularly those who have been carrying out missionary studies and work for a long time, out of duty and responsibility for Christianity in the Muslim world, to consider how the Gospel of Christ will continue to be evangelized, also in a more effective and secure manner in these challenging situations. Indeed, the current situations would require deeper and more earnest contemplation for a variety of missionary work, so as to deal with the chaotic circumstances in the course of such work in the Muslim world. Furthermore, moving forward, there must be an emphasis that Christian should take actions more resolutely yet carefully to the very demands of the Gospel in response to these specifically challenging circumstances.

이슬람 다와 이해를 바탕으로 한 한국 무슬림의 다와 활동에 대한 연구

권지윤(Jee Yun Kwon) 횃불트리니티신학대학원대학교 한국이슬람연구소 2010 Muslim - Christian Encounter Vol.3 No.1

한국 내 할랄 식품을 둘러싼 갈등 구조에 대한 선교적 이해

권지윤(Jee Yun Kwon) 횃불트리니티신학대학원대학교 한국이슬람연구소 2016 Muslim - Christian Encounter Vol.9 No.2

The meaning of Halal in Islam is an object or action which is permissible to use or engage in their religious and daily lives in accordance with Islamic law. Haram has an opposite meaning and accordingly it is often described as a forbidden action which is unlawful and against Islamic Scriptures. The principles deriving from Halal and Haram are important for Muslims and they are obliged to abide by those principles in their daily lives because they are based on the Scriptures in Quran. These principles are applied to the dietary life of Muslims as the meaning of food in their life represents not only the cultural peculiarities of the Islam but also the unique identity in their social relationship. For this reason, Islamic food (Halal food) can be expressed as the cultural and social identity of Muslims. Most of Muslims accept that the concept of Islam represents their distinctive religious, cultural, political and social life. Having Halal food, therefore, is quite understandable as a standard of life from a perspective of Islamic world. It permeates their everyday lives. Along with unexpected increase of Muslim’s population since the 1990s in South Korea, Muslim’s population reached more than 200 thousand including traditional Korean Muslims who were born and grew in South Korea. These Muslims in South Korea have tended to keep Islamic principles including Halal food although South Korea is not an Islamic country. Because of this tendency, these Muslims have experienced the conflicts between their Islamic principle and Korean standard of living based on its culture in respect of dietary life. These conflicts can be divided into two classifications i.e., internal and external conflicts. An internal conflict is resulted from Muslim’s adaption process to Korean culture because Muslims likely feel difficult to adapt to Korean food and its culture. An External conflict is resulted from the circumstances where Muslims and non Muslims encounter each other in Korean context given that non-Muslims likely do not understand Halal food. With the rapid growth of Korean Muslim’s population despite it being minority group, South Korean central and local governments announced a policy, particularly, regarding Islamic food. It has resulted in significant cultural complexity regarding Islam in South Korea. In fact, there have been external conflicts and social controversies after the policy announcement in January 2016. In response, the central and local governments decided to withdraw its policy related to Islamic food taking into account growing tensions resulted from external conflicts and social controversies thereby. Nevertheless, Koreans will continue to face these conflicts and social controversies given that Korean Muslim’s population continues to rise. In this context, we need to pay close attention to these conflicts from a perspective of Christian mission. In terms of Christian mission, we need to become a witness of gospel. As a witness of gospel, we can help them. In other words, we can assist Muslims to overcome their internal conflicts by inviting them to our life and sharing our food culture. In this way, the conflicts can be reduced, and as a result Muslims and non-Muslims can be more harmonized in terms of Christian mission without adversarial confrontations with respect to Halal food. All of this is possible through Christian mission when we become a witness of gospel.