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전영수,정남수,이진열,Chun, Young-Soo,Chung, Nam-Su,Yi, Jin-Yeol 대한근골격종양학회 2005 대한골관절종양학회지 Vol.11 No.2
골육종은 슬관절 주위에 호발하며 족부에 발생하는 경우는 흔하지 않다. 20세 남자 환자가 수개월간 지속된 좌측 종골 부위의 통증으로 내원하였으며 종골의 골육종으로 진단하여 슬하부 절단술 및 술 후 화학요법을 시행하였다. 이에 저자들은 종골에 발생한 골육종 1례를 경험하였기에 이를 문헌고찰과 함께 보고하는 바이다. Osteosarcoma is mainly developing around the knee joint. But osteosarcoma of the calcaneus is rare. A 20 year old male patient visited our clinic due to persistent pain around the calcaneus. We diagnosed it to osteosarcoma of the calcaneus and treated with below knee amputation and adjuvant chemotherapy. We experienced a case of osteosarcoma of the calcaneus and would like to report it with review of literatures.
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L-Tryptophan투여에 의한 간내 Triglyceride 축적에 대한 실험적 연구
정남수,김제현,송정적 최신의학사 1971 最新醫學 Vol.14 No.9
In 1971 Kim observed that the injection of excess dose of tryptophan produced the accumulation of hepatic triglyceride and also reported that the mechanism was involved in fatty acid or triglyceride syn?thesis but not oxidation of fatty acid by using of labeled compound, palmitate-1-014 and acetate-1-C" We report our investigation of a minimum amount of tryptophan to produce hepatic triglyceride accu?mulation and a mechanism in vivo and in vitro experiments(in liver slice and in the isolated perfused liver). Male albino rats weighing 200-250g, prior to the experiments have been fed a diet 15% casein for one week. L-Tryptophan of 0.34, 0. 1, 0.05, 0.025, and 0.001 mmole and several metabolites of tryptophan of 0. 34 m mole per rat have been injected intraperitoneally into the intact rats. Six hours later the rats have been sacrificed, and the concentration of hepatic triglyceride has been determined. And lipolysis experiments by tryptophan in epidydimal adipose tissue was performed, and also triglyceride accumulation in the isolated perfused liver was studied. Results as follows 1. In vivo. a) An injection of 0. 34, 0. 1," 0.05, 0. 025, and 0.001mmole of tryptophan per each rat produced hepatic triglyceride accumulation of 21.80±0.87, 19.96±2.53, 16.67±1.12, 11.19±1. 10 and 10.64±0.54mg in each g of liver. b) The minimum amounts of tryptophan to produce hepatic triglyceride accumulation was 0.05mmole per each rat. c) An injection of kynurenine, 3-hydroxyanthranilic acid, nicotinic acid, or nicotinamide produced hepatic triglyceride accumulation of 13.21, 11.13± 0.54, 7.5±0.24, and 9.47±0.96mg per each g of liver, and these values were lower than 21.8±0.87 mg of tryptophan treated, and similar or lower than 12.8±1.10 mg of control. d) Hepatic triglyceride accumulation was not produced by the tryptophan metabolites such as kynure- nine, 3-hydroxyanthranilic acid, nicotinic acid, or nicotinamide. e) An injection of 11.2? mole sod. citrate had no effect on hepatic triglyceride accumulation. 2. In Vitro a) In Warburg's vessels, tryptophan had no effect on lipolysis in rat epidydirnal adipose tissue. b) In perfusion system, i) In 0, 2. 5, 4, and 5 hours following the infusion of tryptophan hepatic triglyceride contents were shown as 10.66±1.6, 13.6, 20.34, 25.2, and 21.7mg per g of liver. ii) With infusion at the rate of 1.26ml (2.02mg of tryptophan) per each hour, the amino acid preparation which contained 1, 600 mg of tryptophan per liter did not accumulate hepatic tirglyceride.
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야코프 뵈메에 대하여 : 『 그리스도에 이르는 길』(1624)을 중심으로
정남수 그리스도신학대학교 출판부 2010 교수논문집 Vol.10 No.-
“Of Jacob Boehme’s The Way to Christ”for Today The end of this article is to introduce Jacob Boehme’s The Way to Christ to Korean scholarship and to get his insights in this work and his another works. Jacob Boehme(1575-1624), the German religious mystic of the late sixteenth and early seventeenth centuries, had an astounding influence on the history of Western philosophy (Stoudt, Jacob Boehme). Although there are a lot of Jacob Boehme’s works (e.g., Aurora) in the Western theological circle, yet we have no any articles or books in Korean theology. I know Jacob Boehme has lot of good effects on Western Christian mysticism, philosophy, literature, psychology, existentialism, and Isaac Newton. Yet because of Boehme’s special thoughts and works, he has been known as an outsider or a Christian heresy through Lutheran church. The Way to Christ is his representative book, including his major thoughts. In this paper I explore Boehme’s basic ideas in his The Way to Christ and try to reflect his oncepts to today’s theology. He oddly get special experience many times. It is called as“ illumination.”Yet Boehme says it as the Holy Spirit’s work. Futhermore his first illuminative experience in 1589, is most important to understand his ideas and works. He meets a stranger at shoeshop. At that time he is fourteen. Here he is ordered to be a good lad; “fear God, and reverence His Word.”So he is very delight to read the Holy Scriptures every day and night. And he begin his journeyman travels in 1592. After that, he could see the visible in invisible and the invisible in visible realty. He has special ability to see a depth of Ungrund (ground) and to express it by various terms. Specially Boehme sees good and evil, Yes and No, in all things. It says that there is evil in good. Therefore his mystical knowledge embraces a dialectic. Through his insights I could reflect on my faith and life. I would like to urge my readers first see Dr. John Joseph Stoudt’s Introduction to The Way to Christ before reading Boehme’s books. The Way to Christ (1947) consists of seven tracks (or Ways): (1) On June 1, 1622, Boehme begins to write Of True Repentance. This is his first fine track. In this writing he sees the worlds’Yes and No within his own being, and resolution of his conflict. (2) On 1622 Of True Resignation is written. This is his second track. Boehme here shows the same “learned ignorance”as found in Nicolas of Cusa(see, Stoudt, Jacob Boehme, p. 153), an attack upon the elevated human will, selfhood’s rational life. (3) On June 24, 1622, Boehme completes Of Regeneration or Of the New Birth. This tract has eight chapters. He makes to see the beginning of the way to Christ. (4) On the same year 1622, he writes his next tract, Of the Supersensual Life as a dialogue between a master and a disciple. It traces the course of the conflict in the soul. (5) On 1624, Boehme completes Of Dialogue between Enlighten man and Unenlighten man. This tract is his fifth writing. Here the enlighten man leads unenlighten man (or ego-centric reason) to Sophia. (6) Near the end of 1622 Boehme begins Of Divine Contemplation. I think this tract is very difficult for us. Yet there are Boehme’s main ideas in this work. Although The Way to Christ translated by Stoudt contains (7) Of Divine Prayer, I skip to this seventh tract in Korean version.
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