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Intravitreal Bevacizumab for Treatment of Diabetic Macular Edema
서정원,박인원 대한안과학회 2009 Korean Journal of Ophthalmology Vol.23 No.1
Purpose: To evaluate the effect of intravitreal bevacizumab on visual function and retinal thickness in patients with diabetic macular edema (DME). Methods: Thirty eyes of twenty-eight patients (mean age, 57.9±13.8 years) with DME were included in this study. Complete ophthalmic examination, including determination of best-corrected visual acuity (BCVA), stereoscopic biomicroscopy, and retinal thickness measurement by optical coherence tomography (OCT), was done at baseline and at each follow-up visit. All patients were treated with a 0.05 ㎖ intravitreal injection containing 1.25 ㎎ of bevacizumab. Results: All patients completed 3 months of follow-up with a mean follow-up period of 5.26±2.39 months. The mean BCVA at baseline was 0.73±0.36 logMAR, which significantly improved to 0.63±0.41 (p=0.02), 0.58±0.36 (p=0.003), and 0.61±0.40 logMAR (p=0.006) at 1 week, 1 month, and 3 months. Final BCVA analysis demonstrated that 15 eyes (50%) remained stable and 12 (40%) improved ≥2 lines on BCVA. The mean central retinal thickness was 498.96±123.99 ㎛ at baseline and decreased to 359.06±105.97 (p<0.001), 334.40±121.76 (p<0.001), 421.40±192.76 ㎛ (p=0.035) at 1 week, 1 month, and 3 months. No ocular toxicity or adverse effects were observed. Conclusions: Intravitreal bevacizumab injection resulted in significant improvement in BCVA and central retinal thickness as early as 1 week after injection in patients with DME, and this beneficial effect persisted for up to 3 months. However, the slight reduction in this improvement at 3 months suggests that repeated bevacizumab injections might be necessary. To evaluate the long-term safety and efficacy, further prospective randomized controlled clinical trials will be needed.
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서정원 보조사상연구원 2024 보조사상 Vol.68 No.-
This study aims to understand the meaning of the bodhisattva idea in its earliest period by focusing on the previous studies on the idea of bodhisattva. Starting from the problem that the word bodhisattva is based on the concept of ātman, which does not resonate with the Buddhist theory of anātman, and is close to the religious mindset of India in general outside of Buddhism, we examine how this non-Buddhist idea was established in the early sutras. As a result, bodhi - sattva was introduced in the context of the birth of a bodhisattva who 'possessed' wisdom to describe the miraculous event of the conception and birth of the bodhisattva, rather than referring to the known past lives of the Buddha. From here, the meaning would have been gradually expanded to refer to the Buddha's past lives in general. After this, a group of monks emerged who, in a sense, sought the Buddha, not the Arhats as advocated by established Buddhism. They composed new texts against the scriptures and temple life of established Buddhism and favored a new way of life, such as araṇya. In particular, the praise of the araṇya life, not the temple life, and the praise of ascetic practices was close to the religious mindset of India in general, except for Buddhism, as mentioned earlier. They sought to replace the view of the pagoda and the relics, which played a central role in the temple economy of established Buddhism, with the view of the araṇya practitioner. This necessitated a trick of sorts in which they superimposed images of themselves as practitioners of the six-year asceticism of the Buddha. So they probably wanted to refer to themselves as practitioners who would become Buddhas, and the most appropriate ready-made Buddhist term for this would have been bodhisattva. However, as practitioners of aranyā, they could seek wisdom, but not in the sense of having wisdom, so they would have constructed a form of meaning that was grammatically more difficult than the wisdom-seeking, wisdom-desiring sentient being, the wellspring of wisdom.
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