중복담낭 1예

최병욱,조용필,유시준,김인구,민병철,Choi, Byung-Uk,Cho, Yong-Pil,Yoo, Shi-Joon,Kim, In-Koo,Min, Pyung-Chul 대한소아외과학회 1996 소아외과 Vol.2 No.1

Congenital duplication of the gallbladder, including true duplication and septated gallbladder, is an uncommon but potentially complicated malformation. It presents biliary colic associated with acute or chronic cholecystitis. It can be diagnosed preoperatively by various imaging tools such as real-time ultrasonography, biliary scintigraphy, oral cholecystography, or endoscopic retrograde cholangiography. It can be safely managed by either laparoscopic or open procedures. This report describes a 6-year-old girl with true duplication of gallbladder diagnosed preoperatively by real-time ultrasonography and treated by open cholecystectomy.

1920년대 반기독교운동 선전 텍스트 「예수는 어떤 자인가」 분석

최병욱 인문사회 21 2020 인문사회 21 Vol.11 No.4

This study sought to consider the heterogeneity problem in the present society through the analysis of the propaganda text of the anti-Christian movement in China in the 1920s. To this end, this paper analyzes What is Jesus like by Zhuzhixin, the representative propaganda text of the anti-Christian movement. He described Jesus as an idol of “two-faced, narrow-minded, selfish, irascible, and revengeful.” In the course the anti-Christian movement in the 1920s, the image of Jesus, which was conceptualized in a few words, was rapidly transmitted across the country through various media, further strengthening the heterogeneity of Christianity in Chinese society. In this respect, the anti-Christian movement in the 19th and 20th centuries are practically indistinguishable in their political use of the anti-Christian propaganda text. However, the 1920s the anti-Christian movement differs from the previous one in that Chinese intellectuals and christians began to give efforts to correct the Chinese people’s misconception of Christianity as a quest for heterogeneous Christianity to coexist with Chinese society. How this quest was operated will be left for a further study. 본 연구는 1920년대 중국의 반기독교운동 선전 텍스트의 분석을 통해 역사 속 이질성 문제를 살펴보면서 현대 사회에서의 이질성 문제를 생각해 보고자 했다. 이를 위해 반기독교운동의 대표적 선전 텍스트인 주집신의 「예수는 어떤 자인가」를 분석하였다. 주집신은 예수에 대한 묘사를 ‘표리부동, 편협, 이기적, 화를 잘 내는, 복수를 좋아하는’ 우상으로 함축하였다. 이렇게 몇 개의 단어로 개념화된 예수 이미지는 1920년대 반기독교운동의 담금질을 거치면서 신문・잡지 등 여러 매체를 통해 전국에 급속히 전해져 중국 사회에서 기독교에 대한 이질성을 더욱 강화시켰다. 이런 면에서 볼 때 19세기와 20세기의 반기독교운동이 반기독교 선전 텍스트를 정치적으로 이용하는 의미에서는 실질적으로 양자가 구별되지 않는다. 그러나 이전 시대와 달리 1920년대에는 여러 지역으로 연결된 매체를 통해 기독교에 대한 잘못된 인식을 바로 잡기 위한 중국 지식인들과 기독교인들의 노력들도 나타났다. 그것은 이질적인 기독교가 중국 사회와 공존할 수 있는 모색이었고, 그 방법은 추후 연구 과제로 남겨둔다.

컴퓨터 그래픽스를 이용한 사각보행로보트의 기구적 해석

최병욱,임준홍,정명진,변증남,Choi, Byoung-Wook,Lim, Joon-Hong,Chung, Myung-Jin,Bien, Zeung-Nam 대한전자공학회 1988 전자공학회논문지 Vol. No.

보행로보트에 있어서 다리의 기구적 특성은 안정도, 에너지 효율 및 걷는 영역 등에 영향을 준다. 보행로보트 중에서 안정도 여유가 비교적 큰 사각보행로보트는 보폭이 크다. 그리고 수직운동과 수평운동이 서로 분리되어 있는 팬토그래프 구조의 다리를 갖는 보행로보트는 기구적인 복잡성으로 인하여 움직임을 예상하기가 어렵게 된다. 따라서, 보행로보트의 3차원적인 이동을 해석하기 위하여 그래픽스를 이용한 방법이 중요하게 쓰일 수 있다. 본 논문에서는 서로 다른 조인트 구동방식을 갖는 세 개의 사각보행로보트를 모델링하고, 각각에 대하여 몸의 중심으로 표시된 경로로써 작업지시를 하여 걷는 모습을 애니메이션 함으로써 그 기구적인 특성을 해석할 수 있게 하였다. 그리고 회전걸음이나 옆걸음을 위하여 다리 제어를 하였고, 조인트의 이동에 대한 정보를 위하여 Sun-3 시스템에서의 윈도우를 이용하였다. The stability, energetic efficiency and walking volume are affected by the geometric structure of legs of a walking robot. A quadruped walking robot is considered to have large stability margin among the walking robots and pantograph leg permits large walk stroke and mutually independent vertical and horizontal movements, but the kinematic characteristics are difficult to analyze. Graphical method may be useful to characterize three dimensional legged motion of the pantograph mechanism. We present the modelling method for three different quadruped robots with pantograph legs that have different joints mechanism. The modeled robots are animated by a path that is planned with respect to the center of body. In particular, graphical animation incorporates leg control to rotation and side walking and uses the window of Sun-3 system for displaying joint information.

20세기 통일 베트남 만들기 : 지역주의의 충돌과 극복

최병욱 인하대학교 한국학연구소 2008 한국학연구 Vol.18 No.-

지역주의는 베트남 역사에서 중요한 키워드이다. 이데올로기적 갈등이라든가 민족주의 운동, 혁명, 전쟁 등 고상해 보이는 역사적 사건 및 성취에 가리워져 쉽게 드러나지 않지만, 필자는 지역 간의 정서적 갈등 및 이해관계의 충돌 등이 베트남의 역사와 사회를 움직이는 결정적 동인이라 보고 있다. 본 논문은 베트남의 지역주의적 전통이 얼마나 뿌리 깊은 것인지, 그리고 그 지역주의가 어떻게 충돌해 왔는지, 그리고 베트남이 어떤 방식으로 지역주의를 극복해가고 있는지를 소개한다. 20세기 통일베트남의 성립은 오랜 지역적 갈등의 여러 개 막 중 단지 한개 막의 종결만을 뜻하는 것이었다. 통일 이후 새로운 막이 전개되고 있는 중이다. 필자는 지역주의와 관련된 제 정책을 ‘배타적 통합’과 ‘포용적 통합’으로 분류하고 이 상반된 제 정책이 20세기 베트남 하나 만들기에 어떻게 작용해 왔는지를 살피고 있다. This article argues the importance of the regionalism in looking at the history of Vietnam during the 20th century. The regionalism has a deep root in the history of Vietnam and it has become a strong tradition in consideration of the Vietnamese politics. And the consideration of the regionalism is much more effective tool to understand the 20th century history of Vietnam than the way of analysis on the ideological confrontations. In accordance to the historical process of Vietnam to expand to south, nam tien, Vietnam formed a very long (north-south) shape of its own. Its significant consequence was regional difference, and the most clear division was among the north, the center, and the south that had been the regions of Vietnamese, Cham, and Khmer. In addition, during the 20th century, the central highland which had been dominant by the populations of Malay and Khmer ethnics became the part of Vietnam causing another regional tension. The second chapter discusses that the series of historic events such as independence movements, revolutions, and wars were to be understood in the context of the regionalism. For example, the 'NLF(Viet Cong)' was of southern Vietnam, the Saigon government was of the people from central Vietnam, and Hanoi government in the north. So that the war of the 20th century could be understood as the war among the three political factions discarding the traditional belief that the war was the unification war between north and south based on the ideological difference. Various efforts to make one country after the unification were introduced in the chapter three. But the author clearly categorizes those efforts into the works of 'exclusive incorporation' and of 'inclusive incorporation' introducing the examples such as operating of the re-education camp for the former case, and the launch of the doi moi policy for the latter case.

한국 친족상속법의 변천사

최병욱 성균관대학교 사회과학연구소 1971 社會科學 Vol.10 No.1

This study aims at giving a brief history of the changes in the law of family relations and successions during the last quarter century since the expulsion of the Japanese in 1945, thereby raising certain questions. I have divided the last quarter century into the following periods: 1) the period of the old Civil Code (1945-59), 2) the period of the new Civil Code (1960-63), and 3) the period of the Domestic Causes Act (1963-present). During the first period, Korea was liberated from Japanese imperialism and the ROK government was established. As our own civil code had not yet emerged, we were still using the Japanese imperialism most repugnant to nationalistic sentiments. The Ordinance No. 11 of the U.S. military government(October 9, 1945) and the Ordinance reestablishing the use of Korean names (October 23, 1946-Ordinance No. 122 of the U.S. military govt) together restored the use of proper Korean names. Further, certain provisions in blatant discord with the ideals of Western democracy, especially with the principle of equality between the sexes, such as those stipulating the incapacity of wife or restriction of parental rights on the part of mothers, were abolished through a decision of the Supreme Court. Further, a draft of the civil code was formulated. On the basis of this draft, a new Civil Code was promulgated and put into effect. In the field of the law of family relations and successions, there were revolutionary changes. The second period is the period in which the new Civil Code was put into effect. Although the new Civil Code was proclaimed in 1957, it went into effect as of January 1, 1960. At least in intention, the law of family relations and successions in the new code was to be a compromise between the old customs and new democratic system. But such a compromise was effected without a guiding principle, thus producing in some instances provisions that were more retrogressive than the old, and in some instances, so advanced as to be unable to be applied concretely. The remedy of this situation is one of the issues facing us today, and it must come about in an over-all review of the Civil Code. During the third period, the special character of family relations and successions was recognized, and a special procedure of legal proceedings was instituted in form of the Domestic Causes Act. This law has significance not only in the recognition of a special form of Legal proceedings, but also in such new institutions as the protection of common law marriage. The successive development through the above-mentioned three periods is a story of rediscovering the peculiarly Korean features as welt as of firmly establishing a democratic family system. In concrete details, however, there are not a few provisions that run counter to the above-mentioned general tendency. These are self-contradictory and also are unsatisfactory from the point of view of legal techniques. These factors must be subject to intensive studies, and efforts should be-made to codify the results of these studies.

1920년대 중국의 ‘非基督敎運動’ 재평가 -反基督敎에 대한 이성적 비판의 관점에서-

최병욱 강원사학회 2019 江原史學 Vol.0 No.33

The anti-Christian movement of the 1920s had many clear differences with the anti-Christianity movement of late Qing China, and it also well reflects the maturity of the Chinese society. At the time, anti-Christian figures criticized Christianity and all religions through rational, logical and open debates based on western thinking. The anti-Christian movement of the 1920s mainly comprised of students and intellectuals was combined with the nationalist ideas and it was expressed as a method for anti-imperialist political movements. In the National Revolution era after 1924, it developed into a movement to recover education rights that western Christianity possessed. In result, the anti-Christian movement of the 1920s from a political perspective triggered the praising of democratic thoughts, nationalistic consciousness of the public and patriotic passions. At the time, it was an incident that set off its development into an anti-imperialist and anti-military revolutionary movement. However, voices of rational criticism on the anti-Christian movement that unfolded fiercely under such trends of the times had no choice but to be silenced. The spirit of the May 4 Movement can be called critical thinking based on ‘democracy and science’ presented from the New Culture Movement that began in 1915. Unlike the May 4 Movement, however, the anti-Christian Movement of the 1920s used ‘science’ to criticize ‘unscientific’ religion’, and furthermore, ‘science’ actually became a type of religion, thus burying the movement for rational criticism on Christianity and anti-Christianity. While Christianity in China was the target of concentrated attacks by those against Christianity, this suffering was not in vain from the perspective of Christians. Through this, they were able to introduce the Christian doctrine on paper to Chinese intellectuals and scholars and it acted as an opportunity to look back on and reflect on one’s self. In result, there were growing calls for independence by Chinese churches after the anti-Christian movement, thus acting as a catalyst for the naturalization of Chinese churches. 1920년대의 반기독교운동은 확실히 淸末에 일어났던 반기독교운동, 즉 敎案과는많은 차이가 있으며 중국 사회의 성숙한 면도 잘 반영하고 있다. 당시 반기독교인사들은 서양의 사상을 바탕으로 이성적이고 논리적이며, 공개적인 토론을 통해기독교와 모든 종교들을 비판하였다. 청년학생과 지식인이 중심이 된 1920년대의반기독교운동은 민족주의 사조와 결합하여 반제국주의 정치운동의 방식으로 표현되었다. 그것은 1924년 이후 국민혁명 시기에 들어 서양 기독교가 가지고 있던교육권을 회수하려는 운동으로 발전하였다. 이로 인해 정치적으로 볼 때 1920년대의 반기독교운동은 민족주의 사상을 선양하고 민중의 민족의식과 애국적 격정을격발시켰으며, 당시 反帝·反軍閥 혁명운동의 발전을 촉발시킨 사건이었다. 그러나이러한 시대적 조류 아래에서 격렬하게 전개된 반기독교운동에 대한 이성적 비판의목소리는 작아질 수밖에 없었다. 5·4운동의 정신은 1915년부터 시작된 신문화운동부터 제시된 ‘민주와 과학’을 바탕으로 한 비판적 사고라고 할 수 있다. 그러나5·4운동의 정신과는 달리 1920년대의 반기독교운동은 ‘과학’을 앞세워 ‘비과학’의종교를 비판하였고, 나아가 ‘과학’이 소위 종교가 되어버려 기독교와 반기독교에대한 이성적 비판 운동은 매몰되고 말았다. 물론 당시에 중국 기독교는 반기독교진영의 공격을 집중적으로 받아야 하는 고통을 겪었지만, 기독교 측에서 보자면 그고통이 헛된 것은 아니었다. 오히려 기독교계에서는 반기독교운동의 시기에 기독교교리에 대해 언론을 통해 중국 지식층과 학자들에게 널리 소개하고, 스스로를 돌아보며 반성하는 기회도 갖게 되었다. 결국 반기독교운동 이후에 중국 교회에서는 자립의 소리가 높아져 중국교회의 토착화를 촉진하게 되는 계기가 되었다.

한국산 남조류 Microcystis 로부터 생산된 microcystin 구조와 생물활성에 관한 연구

최병욱,노영호,이종수 ( Byoung Wook Choi,Young Ho Noh,Jong Soo Lee ) 한국공업화학회 1997 공업화학 Vol.8 No.4

낙동강에서 채취한 남조류 Microcystis로부터 간독성물질이자 protein phosphatase 1과 2A의 강력한 억제제인 microcystin- LR과 microcystin-RR을 분리하였다. 이들 물질의 독성과 구조와의 관계를 알아보기 위하여 몇가지 유도체들을 합성하여 독성실험을 하였다. Glu와 MeAsp의 카르복실기를 에스테르화할 경우 독성을 잃어버리는 것을 알 수 있었다. 반면에 Mdha 잔기의 이중결합을 NaBH₄로 환원하여 Ala잔기로 전환한 경우에는 독성을 그대로 유지하였고 또한 microcystin-LR의 Arg잔기의 guanidyl기를 dimethylpyrimidyl기로 변환한 경우에도 독성에는 크게 영향을 주지 않는 것을 알 수 있었다. 따라서 2개의 카르복실기는 microcystin이 독성을 나타내는데 아주 중요한 역할을 하는 반면에, Mdha 및 Arg잔기의 존재는 큰 역할을 하지 않는 것으로 여겨진다. Hepatotoxic cyanobacteria, Microcystis species, were collected from the Nakdong River and we could isolate hepatotoxins, microcystin-LR and microcystin-RR, which are also strong inhibitors of protein phosphatase 1 and 2A. From the microcystins, several microcystin derivatives were synthesized and tested on the mouse toxicity in order to establish the structure-activity relationship. Esterification of carboxyl groups of Glu and MeAsp residue produced nontoxic compounds. However, when we reduced the Mdha residue with sodium borohydride into Ala residue, toxicity was still maintained. Also, the change of guanidyl moiety of Arg residue in microcystin-LR into dimethylpyrimidyl moiety did not change the toxicity of microcystins as well. Thus the carboxyl groups seem to play important roles in binding with protein phosphatase 1 and 2A, whereas Mdha residue and the guanidyl moiety of Arg residue do not.

네트워크 로봇을 위한 임베디드 시스템 운영체제

최병욱 한국로봇학회 2004 로봇과 인간 Vol.1 No.1

제4회 한국지능로봇 종합학술대회 참관기

최병욱,백인철 한국로봇학회 2009 로봇과 인간 Vol.6 No.3

네트워크 로봇을 위한 통합 소프트웨어 플랫폼

최병욱,박광현,홍지만,이관우,서일홍 한국로봇학회 2008 로봇과 인간 Vol.5 No.1