심근 Mitochondria의 $Na^+-Ca^{++}$교환에 관한 연구

신상구,김명석,임정규,Shin, Sang-Goo,Kim, Myung-Suk,Lim, Jung-Kyoo 대한약리학회 1982 대한약리학잡지 Vol.18 No.2

The $Na^+-and\;K^+-induced\;Ca^{++}$ release was measured isotopically by millipore filter technique in pig heart mitochondria. With EGTA-quenching technique, the characteristics of mitochondrial $Ca^{++}-pool$ and the sources of $Ca^{++}$ released from mitochondria by $Na^+\;or\;K^+$ were analyzed. The mitochondrial $Ca^{++}-pool$ could be distinctly divided into two components: internal and external ones which were represented either by uptake through inner membrane, or by energy independent passive binding to external surface of mitochondria, respectively. In energized mitochondria, a large portion of $Ca^{++}$was transported into internal pool with little external binding, while in de-enerigzed state, a large portion of transported $Ca^{++}$ existed in the external pool with limited amount of $Ca^{++}$ in the internal pool which was possibly transported through the $Ca^{++}-carrier$ present in the inner membrane. $Na^+$ induced the $Ca^{++}$ release from both internal pool and external pool and external binding pool of mitochondria. In contrast, $K^+$ did not affect $Ca^{++}$ of the internal pool, but, displaced $Ca^{++}$ bound to external surface of the mitochondria. When the $Ca^{++}-reuptake$ was blocked by EGTA, the $Ca^{++}$ release from the internal pool by $Na^+$ was rapid; the rate of $Ca^{++}-efflux$ appeared to be a function of $[Na^+]^2$ and about 8mM $Na^+$ was required to elicit half-maximal velocity of $Ca^{++}-efflux$. So it was revealed that $Ca^{++}-efflux$ velocity was particulary sensitive to small changes of the $Na^+$ concentration in physiological range. Energy independent $Ca^{++}-binding$ sites of mitochondrial external surface showed unique characteristics. The total number of external $Ca^{++}-binding$ sites of pig heart mitochondria was 29 nmoles per mg protein and the dissociation constant(Kd) was $34{\mu}M$. The $Ca^{++}-binding$ to the external sites seemed to be competitively inhibited by $Na^+\;and\;K^+$; the inhibition constant(Ki) were 9.7 mM and 7.1 mM respectively. Considering the intracellular ion concentrations and large proportion of $Ca^{++}$ uptake in energized mitochondria, the external $Ca^{++}-binding$ pool of the mitochondria did not seem to play a significant role on the regulation of intracellular free $Ca^{++}$ concentration. From this experiment, it was suggested that a small change of intracellular free $Na^+$ concentration might play a role on regulation of free $Ca^{++}$ concentration in cardiac cell by influencing $Ca^{++}-efflux$ from the internal pool of mitochondria.

石谷 李奎晙의 學問과 哲學的 指向

신상구(Shin Sang-goo) 국제언어문학회 2018 國際言語文學 Vol.- No.41

석곡은 조선의 마지막과 대한제국의 첫출발을 온몸으로 체험한 인물이다. 망해가는 조선의 모습에 안타까워하고 조선이 지니고 있는 문제를 자각하고, 백성들의 힘든 삶에 대해 마음 아파한 인물이었다. 이 연구는 석곡이 살았던 시기를 관통하는 어려움에 주목하고, 유학이 지향하는 앎[知]에 대한 물음과, 문제를 모색하는 과정에서 일어나는 格物致知에 대한 석곡의 견해를 우선 살피고, 다음으로 변화와 혁신의 과정에서 키워드로 내세우는 사랑[愛]의 가치와, 만물을 생성하는 도리로서의 인의 가치, 그리고 석곡이 주장하는 만물동체의 세상과 理와 氣, 性과 情을 포함한 개념으로서의 心에 대한 인식 등에 대해서 살펴보았다. 석곡의 학문과 철학적 사유는 주로 『石谷散稿』와 『石谷心書』에 집중되어 있다. 석곡의 萬物同體說이나, 格物致知, 그리고 心에 대한 견해는 모두 이들 책을 통해서 드러나 있다. 석곡의 理氣論이나 心論은 格物致知에 대한 인식에서부터 차이를 드러낸다. 석곡은 격물치지에 대한 주자의 견해를 부정한다. 어려운 사물을 연구하려 하지 말고 스스로의 견해를 지키고 자득한 것을 실천하는 것이 바른 것임을 말하였다. 석곡의 이러한 생각은 격물치지가 물을 닮아가는 것이 아니고 자득에 있음을 말한 것이다. 격물치지에 대한 석곡의 인식은 그의 학문전반을 지배하는 가장 중요한 가치가 된다. 석곡이 사람을 사랑하지 않는 학문에 대한 부정과, 만물을 생성하는 道로서의 仁에 대한 생각으로 확장된다. 그리고 이러한 생각들은 만물동체로 나아가고, 만물동체는 이와 기를 성과 정을 포함하는 통섭적 개념으로서의 心과 맥락이 닿아 있다. Seokgok is the person who experienced the end of Joseon and the beginning of the Korean Empire as whole body. He was sad about the ruined appearance of Joseon, aware of the problems Joseon had, and was extremely sick about the hard life of the people. This study focuses on the difficulties that pass through the period when the Seokgok lived, The question of knowledge, which is aimed at new studying, I first look at the viewpoint of Seokgok about the poetry theory 格物致知(learning the downward human affairs and knowing the meaning of the sky deeply) that takes place in the process of looking into the problem, Next, the value of love [love] as a keyword in the process of change and innovation, the value of a person as a creator of all things, And I have studied about the world of the body of all objects, the theory, the spirits, and the perception of the mind as a concept including the sex and feeling, which the Seogok claims. The study and philosophical thought of Seokgok is mainly concentrated on "Seokgok Sango", "Seongok Shimseo"(『石谷散稿』and 『石谷心書』="Oriental medicine and the Oriental medicine book"). The study and philosophical thinking of the Seoggok are mainly concentrated on the “Seokgok Sanggo", "Seokgok", "Oriental Medicine or Oriental Medicine"(萬物同體說 or, 格物致知). All of the views on the theory of(萬物同體說) or 格物致知 and the mind of the stone are all revealed through these books. The theory of 理氣論, 心論(the theory of the mind) and 格物致知 of Seoggok reveals the difference from the recognition of the superstition. Seokgok does not recognize the Juja"s view of the 格物致知. He said that it is right to not try to study difficult things, to keep his own opinion, and to practice what he has achieved. This idea of the Seokgok means that 格物致知 does not resemble stuff, but that it is in the self. The perception of the Seokgok to the 格物致知 is the most important value that dominates his entire discipline. Seokgok is extended to negative thoughts about learning that do not love people and to thinking about patience as a way of generating all things. And these thoughts go to the 萬物同體 and the 萬物同體 touches the mind and context as a consensus concept that includes the theory and the spirits, the sex and feeling.

한국 저승체험담의 서사문학적 전개와 이념적 성향

신상구(Shin, Sang-Goo) 국제언어문학회 2018 國際言語文學 Vol.- No.40

본고는 한국 저승체험담의 서사문학적 전개와 이념적 성향을 알아보는 것을 목적이다. 한국 저승체험담은 중국 ‘異書類’의 국내 유입으로 다양한 형태의 저승체험담이 국내에 뿌리내릴 수 있는 외적인 토대를 마련하게 된다. 저승체험담은 고려시대를 거치면서 불교계 지식인의 창작적 개입을 통해 초기소설의 형태로 발전해 나갔던 것으로 확인된다. 조선시대에도 筆記・野談集에 저승체험담이 많이 수록되어 있다. 유학자들의 성리학적 이념과는 상관없이 저승체험담은 대중들의 통속적 취향과 부합하기 때문에 계속해서 많은 인기를 얻을 수 있었다. 때문에 유학자들은 오히려 불교적 저승체험담을 빌어 불교를 비판하고 성리학적 이념과 윤리관을 강조하려고 했다. 조선후기 저승체험담에는 도교적 勸善書에 대한 영향이 널리 퍼져있던 조선 후기적 상황이 스며들어 있다. 즉, 유・불・도교의 이념이 종합적으로 섞여 있으며, 유・불・도는 상호 배척되는 이념이 아니라 일상의 실천적 윤리로서 통합된 양상을 드러낸다. The purpose of this study is to examine the narrative literary development and ideological tendency of Korean stories of afterlife experiences. The influx of Chinese ‘different types of books’ into Korea laid an external foundation for various types of afterlife experience stories to take root in Korean stories of afterlife experiences. It is found that afterlife experience stories evolved into a type of early novel through the creative intervention of Buddhist intellectuals during the Goryeo period. Besides, there are a lot of afterlife experience stories included in the collections of stories and historical-story books in the Joseon period. Regardless of the Neo-Confucian ideology of Confucian scholars, afterlife experience stories suited popular tastes of the public and continued to gain a lot of popularity. That is the reason why Confucian scholars used buddhistic afterlife experience stories to criticize Buddhism and emphasize Neo-Confucian ideology and ethics. The afterlife experience stories of the late Joseon period reflects the situation of the late Joseon period, which had a great influence on Taoist books of persuading beneficence. In other words, the ideologies of Confucianism, Buddhism and Taoism are mixed together, and Confucianism, Buddhism and Taoism are unified as daily practical ethics, not mutually exclusive ideologies.

금장대(金藏臺) 공간의 심상지리(心象地理) 연구

신상구(Shin, Sang-goo) 국제언어문학회 2020 國際言語文學 Vol.- No.46

금장대는 경주의 여덟 가지 기이한 현상(三奇八怪) 중 하나이다. 그 경치가 너무나 빼어나 하늘을 지나가는 기러기들이 쉬어갔다고 하여 금장낙안(金丈落雁)이라 불리워지던 곳이며, 경주의 서쪽에 있기에 서방정토로 인식하던 곳이다. 하지만 금장대에는 빼어난 경치만 있는 것이 아니었다. 선사시대의 암각화를 비롯해 금장사지 등의 유적이 남아있고, 임진왜란 때는 경주읍성을 탈환하기 위한 전초기지였으며, 선비들의 유람처였다. 또 금장대 아래 비탈진 절벽 주변으로 예기청소(藝妓淸沼)가 형성되어 있는데, 이곳은 김동리의 단편소설인 <무녀도(巫女圖)>의 배경이 되는 곳이다. 이처럼 금장대는 여러 유적과 문화가 공존하는 공간이었다. 뿐만 아니라, 이곳에서 화랑들의 맹세를 담은 임신서기석(壬申誓記石)이 발견되었기에 화랑들이 수련하던 도량이기도 했다. 본 연구는 시대를 달리하면서 다양한 문화가 공존하던 금장대를 중심으로 역사ㆍ문학자료를 조사ㆍ분석하고, 이를 심성지리적(心象地理的)인 관점에서 살펴보았다. 심상(心象)은 마음으로 그려지는 느낌을 말한다. 심상의 이러한 개념은 대상을 개별성과 특수성에 기인하여 사물을 심미적으로 바라보는 관점이다. 이러한 관점은 전체주의의 관점에서 대상을 바라보는 태도가 아니라, 개별적인 것이나 특수한 것을 인정하는 개념이기도 하다. 논문의 2장에서는 공간을 바라보는 바로미터로서의 심성지리의 개념을 살폈고, 3장에서는 조선시대 선비들의 유록(遊錄)과 한시(漢詩)와 임난일기(壬亂日記), 그리고 김동리의 무녀도(巫女圖)를 중심으로 심상지리적 관점에서 금장대 공간을 살펴보았다. 그리고 결론에서 시대의 흐름에 따른 금장대에 대한 사람들의 인식의 변화를 살폈다. 금장대는 삶과 죽음, 그리고 인간 삶의 무상함과 부질없음, 생존을 위해서, 삶의 가치를 찾기 위한 치열한 노력이 이루어지던 공간이면서도 ‘나는 무엇인가?’라는 것을 인식하게 되면 죽음도 삶 이상으로 소중한 것임을 자각하는 그러한 공간이었다. Geumjangdae is located in the western part of Gyeongju, and was called Western Jeongto during the Silla Period. Geumjangdae is one of the eight strange phenomena of Gyeongju, which was called Geumjangnakan because geese passing through the sky of Gyeongju took a rest.Geumjangdae has not only outstanding scenery, but also includes prehistoric rock paintings, Geumjangsa Temple Site, and Seokjangsa Temple Site. During the Japanese Invasion of Korea in 1592, it was also an outpost for the recapture of Gyeongju-eupseong Fortress. In addition, there is an expectant cleaning around a steep cliff under the gold pole, which is the background of the short novel "Munyeo-do."As such, Geumjangdae was created and coexisted with various relics during the different times, creating different cultures were formed. In addition, around Geumjangdae, pregnant calligraphy stones containing the vows of the galleries were found, which was also the training of the gallery. This study examined, analyzed, and studied historical and literary contents around Geumjangdae and Geumjangdae, where such diverse cultures coexisted, and examined Geumjangdae from a psychological point of view.The second chapter, we looked at the concept of mental geography as a barometer of space, and the third chapter, we looked at the space of Geumjangdae from a mental geography perspective, focusing on the Confucian classics of Joseon Dynasty scholars, Chinese poetry and Im Nanilgi, and Kim Dong-ri"s A Shaman"s Story. And in conclusion, we looked at the changes in people"s perception of Geumjangdae along the way of the times. Geumjangdae was a place where life, death, and the futility and futility of human life, and for survival, intense efforts were made to find value in life, but when one realizes that death is more precious than life.

누정 건축 공간과 누정시 연구 방법론 모색

신상구(Sang-Goo, Shin),이창업(Chang-eob, Lee) 어문연구학회 2008 어문연구 Vol.58 No.-

Up until now, the studies about pavilions which are located between hills and streams have been progressed that the scholar of literature have been studying Chinese poetry of pavilions and the architect have been taking in charge of the architecture of pavilions. But, in the age of the fusion of genre related to the communication, this paper was written within the premise of the Chinese poems which were recited and composed in the place of pavilions could be associated with the pavilions as architecture. Then, between literature and architecture, the educational system will be interchanged. To develop the assumption, this paper was focused on the Limgeosipohyeong(林居十五詠) of Heuijae Lee Ueonjeok and Dokrakdang(獨樂堂) KyeJeong(溪亭) which was the stage of it. And, pavilions architectures have been considered as significant subject matters in the Chinese poetry. So by looking into what the constructor of a pavilion wanted to tell in it, and which space the writer's sight headed for and then how the Chinese poem was expressed, this paper showed another value and utility of the Chinese poetry by appreciating pavilions. Actually, Dokrakdang is the place where rusticated Heuijae strolled and enjoyed by himself and his academic pursuit and the goal of life was well brought out in the poem of Limgeosipohyeong. 'Dokrakdang', 'Yeokrakjae'(亦樂齋), ‘Ryangjinarm'(養眞菴),’IhnjiHeon'(仁智軒), that Heuijae was named his book's title, were the ideal place of Heuijae. And there, he contemplated nature and learned the principle of the life. He wrote the poem Limgeosipohyeong by rambling about the circumstances of Dokrakdang and the arbor. And it has the constant current and expressed well about his literary scent and the world of moral, Especially, these poems represent that how Heuijae understood the place of the arbor. In conclusion, poetry and pross was an important data of analysis to understand the scene of pavilions broadly. So if the person who surveys the field tries to associate with them, he can examine the purpose and the meaning of the pavilions more carefully and more deeply. Because he could retrace and feel the construction's of the pavilion.

옛길을 활용한 성년례의 활성화 방안 연구 -신문왕로를 중심으로-

신상구 ( Sang Goo Shin ) 한민족문화학회 2010 한민족문화연구 Vol.32 No.-

This study noticed the meaning of the coming-of-age ceremony among the four ceremonial occasions of the coming-of-age, wedding, funeral, and ancestral rites in our traditional ritual. And it sought a way to revive coming-of-age ceremony to become more valuable culture and also vitalize it. Because culture is like a bowl that contains history, originality and overall, it could be a huge text which can develop various contents. Therefore, against globalization, to utilize culture as an important means is considered very desirable attempt not only reviving local`s indigenous culture but also keeping local`s identity. The Coming-of-age ceremony provides people to have chances to recognize themselves as the start of becoming grown-up, and to have opportunities them to enlighten duties and responsibilities. Also, through the coming-of-age ceremony, an opportunity is given to be aware of between person to person, people can learn how to live properly in the world. Therefore, coming-of-age ceremony plays a key role as a turning point in people`s lives. However, the coming-of-age ceremony were not popular with the public until now. Whatever the reason affected, the coming-of-age ceremony must return in our lives together with other ceremonies including wedding ceremony. In order to come back the coming-of-age ceremony in our base, it needs to have play, joy and to add morals into that. This thesis seeks the meaning in the old street. A pathway is a space as a communication. It is the place where our daily lives such as history, culture and architecture were reflected. And it is the place not only communicating but also learning. The historic meaning and story in this pathway resemble our lives. Thus, it will give people an opportunity to let them walk on old pathway during the coming-of-age ceremony at the starting point of their lives by looking back on their past, thinking of the present, and prospecting of the future. Therefore, this thesis chose Sinmunwangno(tentatively named) as a meaningful old pathway, and made the program of a rite of passage for the coming-of-age ceremony on this pathway. Sinmunwangnois a street where the KingSinmunwas going to meet the Vice-KingMunmuand the literature showed the itinerary in detail. The KingSinmunwas the first king who brought the book of Yeogi, related to custom, in the country. The program of the rite of passage put four courses as separation, adjustment, recycling and integration, and developed five steps as ego, win-win, improvement, reform and the birth of a saint.

《於于野談》의 창작배경과 문체적 특징

신상구(Shin, Sang-Goo) 國際言語文學會 2004 國際言語文學 Vol.- No.10-2

알콜이 양성가속도 내성에 미치는 효과

신상구 ( Sang Goo Shin ),최종상 ( Jong Sang Choi ),황정민 ( Jung Min Hwang ),송동빈 ( Dong Bin Song ),이진학 ( Jin Hak Lee ),박정국 ( Jung Kook Park ) 국군의무사령부 1980 대한군진의학학술지 Vol.11 No.1

석곡이규준(石谷李圭晙)의 시문(詩文)을 통해서 본 학문과 현실인식

신상구 ( Sang Goo Shin ) 한민족문화학회 2015 한민족문화연구 Vol.51 No.-

이 논문은 『석곡산고』에 실린 시문을 중심으로 석곡의 삶과 학문적 지향점을 살피는 것이 목적이다. 석곡에 관한 논문은 지금까지 한의학계에서 주로 연구되었고, 문학ㆍ사상적인 관점으로는 연구가 거의 없다. 석곡은 영남사림이 중심이 되는 지역에서 기호사림의 학풍을 쫓아간 인물이다. 석곡은 평생 석동재[석곡서당]에서 살았다. 석동서당에서 세상을 잊고 학문하면서 흰 구름처럼 막힘없는 삶, 흐르는 내처럼 멈추지 않고 끊임없이 노력하는 삶을 살려고 하였다. 석곡이 석동재에서 학문하고, 후학을 가르치면서 살았던 이유는 석곡이 바라본 세상은 행해도 이득이 없는 간신들이 들끓는 세상이라고 보았기 때문이다. 이러한 조선의 어려운 현실은 결국 이와 기에 대한 논쟁으로 비롯된 동서붕당에 그 원인이 있다고 보았다. 그리고 석곡은 ‘도의 근원’은 외면에 있는 것이 아니라 ‘내면’에 있는 것이라고 하면서 행동하기 이전에 먼저 마음을 바르게 하고, 글을 쓰기 이전에 육예를 완전히 통달하고, 자신의 성품을 알기 이전에 ‘천명(天命, 왜 태어났는지’을 고민하는 것이 바른 것임을 말하였다. This thesis aims to look into Seokgok…s life and academic directing points, centering on poetry contained in his book, 『SeokgokSango』. He has been so far studied mainly by the oriental medicine field and few studies have been done from the perspective of literature.thought. He was a figure who followed the academic trend of Gihosarim whose center was Yeongnamsarim. He lived in Seokdongjae[Seokgokseodang] throughout his life, where he forgot the world, absorbed in study in an endless try to live a striving life like unhindered clouds flowing in the air and ever-flowing streams. Reason why he studied in Seokdongjae, teaching next generations is that he saw the then world full of disloyal subjects hardly caring for fairness. He saw such a hard reality of Chosun Dynasty come from the East-West academic division caused by Lichi Theory. Insisting that ‘the source of the Way’ lies not in the exterior but in the ‘interior,’ he saw it right that his students should have their mind at right state before taking action, fully master the pen and the sword before working on writing and pursue to know the heaven’s calling(i.e. Why they are born into this world.) before knowing their own personality.

水雲의 思想的 背景 考(2)

신상구(Shin Sang-Goo) 한국동학학회 2005 동학연구 Vol.18 No.-