Schwanniomyces castellii CBS 2863으로부터 ${\alpha}$-Amylase 유전자 Cloning

박종천,배석,전순배,Park, Jong-Chun,Bai, Suk,Chun, Bai-CHun 한국미생물학회 1994 미생물학회지 Vol.32 No.1

Schwanniomyces castellii의 제놈 DNA로 제조된 유전자 은행으로부터 cloning된 ${\alpha}$-amylase 유전자가 Sacchromyces cerevisiae에서 발현되었다. Cloning된 삽입 DNA 절편의 크기는 약 5.0 kb이었고, Southern 및 immunoblot 분석 결과 cloning된 ${\alpha}$-amylase 유전자가 Sch. Castellii로부터 유래되었음이 확인되었다. S. cerevisiae SHY3 형질전환체에서 Sch. Castellii ${\alpha}$-amylase 유전자발현은 모균주에 비해 낮았으나, 단백질의 분자량 및 효소의 성질은 Sch. Castellii에서 분리한 ${\alpha}$-amylase의 그것과 차이가 없었다. The gene encoding ${\alpha}$-amylase of Schwanniomyces castellii was cloned in Saccharomyces cerevisiae. The 5.0-kilobase insert was shown to direct the synthesis of ${\alpha}$-amylase. Southern blot analysis confirmed that this ${\alpha}$-amylase gene was derived from the genomic DNA of Sch. castellii. Immunoblot analysis showed that ${\alpha}$-amylase production from S. cerevisiae transformant was less than that of donor strain. The ${\alpha}$-amylase secreted from S. cerevisiae transformant was shown to be indistinguishable from that of Sch. castellii on the basis of molecular weight and enzyme properties.

Schwanniomyces occidentalis var. persoonii CBS 2169 $\alpha$-Amylase 유전자의 Nucleotide Sequence

박종천,배석,오상진,이진종,전순배,Park, Jong-Chun,Bai, Suk,Oh, Sang-Jin,Lee, Jin-Jong,Chun, Soon-Bai 한국미생물·생명공학회 1993 한국미생물·생명공학회지 Vol.21 No.6

The relationship between Schwanniomyces occidentalis CBS 2863 (formerly castellii) and CBS 1153 (formerly alluvius), and their variety persoonii was examined at alpha-amylase gene level. Using Sch. occidentalis alpha-amylase gene as probe, Sch. occidentalis alpha-amylase gene homologues were obtained from Sch. occidentalis CBS 1153 and Sch. occidentalis var. persoonii. The restriction analysis of these homologues showed that the restriction enzyme sites between Sch. occidentalis CBS 2863 and CBS 1153 was identical but different between these strains and Sch. occidentalis var. persoonii.

Schwanniomyces castellii CBS 2863(ATCC 26077)으로부터 $\alpha$-Amylase 정제 및 특성

박종천,배석,임선영,이진종,이향,전순배,Park, Jong-Chun,Bai, Suk,Lim, Suhn-Young,Lee, Jin-Jong,Lee, Hyang,Chun, Soon-Bai 한국미생물·생명공학회 1993 한국미생물·생명공학회지 Vol.21 No.6

The extracellular alpha-amylase was purified to homogenity from the culture filtrate of starch grown Sch. castellii CBS 2863. The purified enzyme was glycoprotein with a molecular weight of about 56 kDa. The pH and temperature optimum were 5.5 and 40C, respectively. The enzyme was fairly stable up to 40C and at acid pH range (pH 4.0-7.0). The apparent Km and Vmax of the enzyme toward starch was 1.0mg/ml and 100U/mg protein, respectively. The analysis of amino acid composition was found to be acidic protein. The amino acid sequence of N-terminal peptide consisted of Asp-Val-Ser-Ser-Ala-X-X-Thr-Arg-Ser-Glu-Ser-Ile-Tyr.

보문 : Polyethylene Film포장이 포도 Sheridan의 저장력에 미치는 영향

남상영(Sang Young Nam),김경미(Kyoung Mi Kim),박종천(Jong Chun Park),주선종(Seon Jong Joo),정재현(Jai Hyun Jung) 한국식품저장유통학회(구 한국농산물저장유통학회) 1997 한국식품저장유통학회지 Vol.4 No.1

광양만의 퇴적물에 대한 이화학적 조성 및 중금속 함량

박종천,김진,이우범,이성우,주현수,Park, Jong-Chun,Kim, Jin,Lee, Woo-Bum,Lee, Sung-Woo,Joo, Hyun-Soo 한국하천호수학회 2000 생태와 환경 Vol.33 No.1

본 연구는 광양만 퇴적물의 이화학적 조성과 중금속 함량을 알아보기 위해 함수율, COD, $H_{2}S$, 입도 및 10가지의 중금속을 17개 조사지점에 대해 분석${\cdot}$조사하였다. 조사기간동안 나타난 결과로서 퇴적물의 함수율 변화는 35.5${\sim}$53.8%를 나타내었다. COD와 $H_{2}S$는 각각 3.8${\sim}$12.9 mg/g, 0.1${\sim}$11.4 ${\mu}g/g$를 나타내었다. 퇴적물 입도의 구성은 입경 $74{\mu}m$ 이하가 40.5${\sim}$86.7% 74${\mu}m$ 이상이 11.5${\sim}$43.0%로 나타났다. 등농도 분포도를 이용한 중금속의 공간분포로부터 광양만 퇴적물에 영향을 미치는 몇 곳의 배출원을 추정할 수 있었다. 중금속 배출원 중 여천공단 내의 신풍천, 쌍봉천 그리고 하수처리장의 방류수역이 주요 배출원으로 판정되었다. 중금속의 분석 결과를 US, EPA 비오염해역의 guideline에 비교할 때 납과 수은은 guideline에 모두 적합한 것으로 평가되었으나 망간, 아연, 구리, 철, 비소, 크롬 등은 guideline을 모두 상회하고 있었다. For the purpose of surveying the physicochemical composition of sediment collected from Kwangyang Bay, the percentage of water loss, COD, $H_2S$, grain size and 10 heavy metals were studied at 17 sites. During the surveying period, the changes of the percentage of water loss were appeared $35.5\;{\sim}\;53.8%$. COD and $H_2S$ were showed $3.8\l{\sim}\;12.9\;mg/g$, and $0.1\;{\sim}11.4\;{\mu}g/g$, respectively, In composition of grain size on the sediment, percentages of grain sizes under $74\;{\mu}m$ were varied from 40.5% to 86.7% and above $74\;{\mu}m$ were varied from 11.5% to 43.0%. From the spatial distribution of heavy metal using contour map, we can suppose some heavy metal discharges which affect sediment of Kwangyang Bay, It was estimated that Shinpung creek, Ssang-bong creek, and draining area of sewange treatment plant were the main discharge among the heavy metal output sources. By comparison between present study and heavy metal guideline of nonpolluted sea sediment that is provided by EPA, US, it was showed that the contents of Pb and Hg were acceptable but contents of Mn, Zn, Cu, Fe, As, and Cr were higher than those of EPA guideline.

광양만 생태계의 미생물군집에 관한 환경요인 분석

박종천,이우범,주현수 ( Jong Chun Park,Woo Bum Lee,Hyun Soo Joo ) 한국환경생물학회 1998 환경생물 : 환경생물학회지 Vol.16 No.2

In Kwangyang bay, the biological and ecological surveys were carried out at seventeen sites both in surface and bottom water from July 1996 to May 1997. Fifteen abiotic and biotic parameters were determined on each sample. These data were subjected to simple regression, multiple stepwise regression and the principal factor analysis-to scrutinize the effect of environmental conditions on water quality and ecosystem. By the results of these analyses in Kwangyang bay, ecosystem were regulated by five factors for four seasons. The results showed that distribution of the microbial population was mainly influenced by inflow of fresh water, nitrogenous nutrients, suspended solids and water temperature. The overall size of microbial population was greater ten and five times than those obtained in 1982 and 1992, respectively.

의사소통행위이론과 말씀해석의 공동체

박종천(Jong-Chun Park) 감리교신학대학교 1994 신학과세계 Vol.29 No.-

의례적 계승인가, 사회적 구휼인가? -조선 후기 입후(立後)와 입양(入養)에 대한 다산의 논의-

박종천 ( Jong Chun Park ) 다산학술문화재단 2010 다산학 Vol.- No.16

조선 후기에는 종법질서의 확대와 입후제의 사회적 정립에 따라 두 가지 주목할 만한 양상이 나타난다. 입후의 일반화에 따른 종법질서의 확대는 입후와 입양의 범위와 목적을 변화시키면서 양자兩者의 성격을 근접하게 만들었고, 종법질서가 사회 전체를 대상으로 보편화되는 확대 양상은 도리어 종법적 원칙을 약화시키는 결과를 초래했다. 다산 정약용은 왕실과 양반을 중심으로 하는 귀족貴族들의 입후立後와 하층민들의 입양入養을 분명하게 구분함으로써 종법질서의 확대와 종법적 원칙의 약화라는 모순을 해결하려고 했다. 이를 위해 그는 입후가 지닌 의례적 계승이라는 종법적 면모를 부각시키고, 입양이 가진 사회적 구휼의 복지적 측면을 강조했다. 또한 입후가 공적 의리를 지향하는 반면, 입양은 사적 인정을 추구함을 주목했다. 다산은 변등辨等의 문제의식을 통해 유교적 교화의 주체가 되는 귀족貴族들의 입후와 유교적 교화의 대상이 되는 천류賤流의 입양을 철저하게 구분했는데, 이는 폐족廢族으로 전락한 다산 가문의 사족士族적 위기의식이 반영된 것이다. 그는 귀족에서 천류로 전락할 지도 모르는 자신의 가문에서 입양이 아닌 입후를 철저하게 준수함으로써 사족으로서의 긍지와 정체성을 지키려 했는데, 이는 입후가 천류로부터 귀족을 차별화하려는 `의례화`의 전략적 실천으로 해석할 수 있다. 요컨대, 입후와 입양에 관한 다산의 논의는 조선 후기 종법질서의 지나친 확대에 따른 종법적 원칙의 약화라는 현실 상황에 대응하는 양반 유자儒者들의 사회질서 유지 담론의 성격을 잘 보여주는 사례로 보인다. 특히 입양과 철저하게 구분되는 입후론을 전개하고 그것을 변등론에 의해 정당화하는 논리는 신분질서의 경계가 요동치는 사회적 현실속에서 사족적 정체성을 유지하기 위한 전략적 실천으로서 주목할 만하다. In the late Choson period, two new trends appeared in the process of extended application of agnatic principle and social establishment of agnatic adoption. 1) Generalization of agnatic principle(宗法) made agnatic adoption and fosterage be converged together, but 2) excessive applications of agnatic principle brought about its weakened fundamentals. To solve this paradoxical problem, Tasan Chong Yag-yong(茶山 丁若鏞, 1762-1836) suggested that agnatic adoption(立後) of the higher strata and fosterage(入養) of the lower strata were necessary to be divided. He redefined agnatic adoption as a sort of ritual succession seeking for public righteousness(義理), but fosterage as a kind of social relief following after private affection(人情). Agnatic adoption transfigured a family based on blood ties into a ritual group sharing ceremonies for ancestor worship, but fosterage degraded it into an interest group looking after its own interests. The former reflects Confucian-ist religio-cultural ideals, while the latter represents then situation of Choson society. Tasan divided agnatic adoption and fosterage on the basis of classification of social strata. In his viewpoint, agnatic adoption is a sort of ritual succession for ancestor worship, but fosterage is a kind of social relief for children. The former is of the higher classes including royal family and aristocrats, while the latter is of the lower classes including middle men, commoners, and slaves. It corresponded to the social hierarchy between people of noble origin(貴族) and people of humble origin(賤流) in Choson society. Tasan`s division of adoption and fosterage projected his classification of social strata, and represented a sort of ritualization strategy of ruined aristocrats (廢族). Agnatic adoption was a representative ritualization as a strategic practice by which Tasan as a member of ruined aristocrats differentiated himself from people of humble origin.

19-20C 청도 밀양박씨의 향약과 계

박종천 ( Park Jong-chun ) 서울대학교 종교문제연구소 2018 종교와 문화 Vol.0 No.34

The community compacts and mutual aid societies of Milyang Park family in the region of Cheongdo in the 19th and 20th Centuries had showed as follows: (1) The promotions of learning and educational activities of local aristocrats in Joseon dynasty based on the foundation of confucian norms represented how to take control of cultural hegemony in the local area. (2) The community compacts and mutual aid societies of Milyang Park family in the region of Cheongdo built social safety net. And they expended educational activities confined within the relatives, and thereby strengthened the social status of Milyang Park family in the regional community in the 19th through 20th centuries. (3) Janghyun Park inherited the tradition of his family, and thereby developed confucian tradition into national confucianism in modern Korea.

임진왜란시 도교 술법(術法)의 수용 양상 - 정탁의 『약포선조유묵』을 중심으로 -

박종천 ( Park Jong Chun ) 서울대학교 종교문제연구소 2016 종교와 문화 Vol.0 No.31

A war plays an important role in the exchange and diffusion of religious culture. For instance, the Japanese invasion of Joseon (1592-1598) provided a critical momentum for accepting and applying the Daoist magico-ritual techniques of Ming Dynasty for a successful war. The Yakposeonjoyumuk(藥圃先祖遺墨) written by Yakpo Jeong Tak(鄭琢, 1526~1605) is the oldest record in the history of Joseon Dynasty reflecting its efforts to overcome the crisis of an international war by motivating the knowledge from the magico-ritual techniques stemmed from the Military School and the Daoist School of the Ming Dynasty. Jeong understood the war as an unreasonable and unpredictable area belonged to gods beyond the limitation of the human beings. He predicted the superhuman variables related to the war through the magical techniques of Qi Mun Dun Jia(奇門遁甲) with the movement of Qi (氣) or generals of gods(神將) and heaven soldiers(天兵), and recorded such Daoist techniques to use the superhuman variables. Accordingly, his book shows well the actual aspects of accepting and using the magico-ritual techniques of the Military and Daoist Schools introduced from the Ming, particularly the Daoist rituals and magical skills, spells and talismans, mudras, Qi Mun Dun Jia, and Liu Ren(六壬) techniques. His book exerted certain influences on the history of the Korean religious culture during the late Joseon Dynasty. In particular, the magico-ritual interest on the God of Thunder(雷神) and Thunder Rituals(雷法) which were emerged as important factors for the victory of the war influenced not only on the belief of war gods(軍神) but also on the belief and rituals of the Supreme Deity of the modern Korean national religions. The book indicates dramatically that a war is an important motif activating the performing effect of magico-ritual techniques.