지방자치단체의 한방 친화 행보와 문제점

송재윤 대한의사협회 의료정책연구소 2018 의료정책포럼 Vol.16 No.2

[해외 학계 동향/미국] 미국의 중국지성사 연구방법과 전망 (1)

송재윤 예문동양사상연구원 2003 오늘의 동양사상 Vol.- No.9

[해외 학계 동향 - 미국] 미국의 중국지성사 연구 방법과 전망(2)

송재윤 예문동양사상연구원 2004 오늘의 동양사상 Vol.- No.10

서해 배타적경제수역(EEZ) 골재채취단지 운영중 플랑크톤 군집의 시공간적 변화

송재윤,이인우,김선우,김재만 대한조선학회 2011 대한조선학회 학술대회자료집 Vol.2011 No.6

Candidates for Tumor Markers of Cervical Cancer Discovered by Proteomic Analysis

송재윤,배효숙,Do Hyoung Koo,이재관,정학현,Kyu Wan Lee,이낙우 대한의학회 2012 Journal of Korean medical science Vol.27 No.12

Cervical cancer is the second most common gynecological cancer among Korean women. While nationwide screening program has developed, the pathogenesis of cervical cancer is unknown. The aim of this study was to compare the protein expression profiles between cervical squamous carcinomas and normal cervical tissues in order to identify proteins that are related to the cancer. Three cervical cancer tissue samples and three normal cervical tissue samples were obtained and protein expression was compared and was identified in the samples with the use of matrix assisted laser desorption/ionization-time of flight mass spectrometry (MALDI-TOF-MS). A total of 20 proteins that showed up-regulated expression in the cervical cancer tissue samples were selected and identified. Seven proteins were matched to allograft inflammatory factor 1 (AIF-1), actine-like protein 2 (ALP2), brain type fatty acid-binding protein (B-FABP), NCK adaptor protein 1 (NCK-1), islet cell autoantigen 1 (ICA69), cationic trypsinogen (PRSS1), and cyclin-dependent kinase 4 (CDK4), but the remaining 13 proteins were unidentifiable. After confirmation by RT-PCR, Western blotting and immunohistochemistry, we found that B-FABP, NCK-1, and CDK4 were related to the pathogenesis of cervical cancer. These proteins are suggested as candidates of new pathological tumor markers for cervical cancer.

포스타 : 자궁육종에 있어 DNA Flow Cytometry의 예후 예측인자로서의 의의

송재윤,박현태,서동주,이낙우,김영태,이규완 대한산부인과학회 2001 대한산부인과학회 학술대회 Vol.87 No.-

상피성 난소암에서 프로테옴 기법을 이용한 단백발현 분석

송재윤,박선영,이재관,이낙우,정학현,이규완 대한부인종양학회 2007 Journal of Gynecologic Oncology Vol.18 No.4

Objective:The purpose of the present study is to identify the expression profiles of proteins in human epithelial ovarian cancers, as compared with those seen in normal ovarian tissues, via proteomic analysis. Methods:Three epithelial ovarian cancer tissues and three normal ovarian tissues were intraoperatively obtained. We performed two- dimensional electrophoresis in order to separate tissue proteins by molecular weight, and then compared protein expression patterns. 21 up-regulated spots were identified by MALDI-TOF in epithelial ovarian cancers. Then, the expression of some of the up-regulated proteins was evaluated at the mRNA level via RT-PCR, in both the epithelial ovarian cancer tissues and the normal ovarian tissues. Results:Proteomic analysis revealed about 200 up-regulated spots in epithelial ovarian cancer tissues, of which 21 were selected and identified by MALDI-TOF. 16 proteins were matched to MLC3nm, MACMARCKS, MYL2, S100A14, MIA, VHL, GUCA1B, RABL2A, BRMS1, IFI30, VILIP1, MAPRE1, NME5, DIO2, KLK 2, and CPA2. The up-regulation of these proteins was also evaluated at the mRNA level via RT-PCR, which revealed that MACMARCKS, S100A14, GUCA1B, RABL2A, VILIP1, MAPRE1, NME5, DIO2, and KLK2 were distinctly up-regulated in the cancer tissues. Five protein spots could not be matched, even with RT-PCR. Conclusion:This proteomic analysis may constitute a powerful tool for the identification and characterization of many promising candidate proteins related to epithelial ovarian cancers. 목적:이 연구의 목적은 상피성 난소암 조직과 정상 난소조직의 단백발현양상을 프로테옴기법을 이용하여 비교 분석하기 위함이다. 연구 방법:상피성 난소암 조직과 정상 난소조직 각각 3개를 수술을 통하여 채취하였다. 분자량에 따른 조직 단백을 분리하기 위하여 이차원적 전기영동(two-dimensional polyarcrylamide gel electrophoresis, 2D PAGE)을 시행하였고 두 군간의 단백 발현 차이를 비교하였다. 21개의 상향 발현된 spot들이 matrix-assisted laser desorption/ionization time of flight (MALDI-TOF) mass spectrometry (MS)에 의해 발견 되었다. 그리고 상향 발현된 단백들은 상피성 난소암 조직과 정상 조직에서 RT-PCR을 통해 mRNA 단계에서 측정되었다. 결과:프로테옴기법을 통해 난소암 조직에서 상향 발현된 약 200여 개의 단백 중에서 21개가 선택되어 MALDI-TOF를 통해 확인 되었다. 그 중 16개는 MLC3nm, MACMARCKS, MYL2, S100A14, MIA, VHL, GUCA1B, RABL2A, BRMS1, IFI30, VILIP1, MAPRE1, NME5, DIO2, KLK 2, 그리고 CPA2로 판명되었다. 상향 발현된 단백들은 mRNA단계에서 RT-PCR로 측정하여 MACMARCKS, S100A14, GUCA1B, RABL2A, VILIP1, MAPRE1, NME5, DIO2, 그리고 KLK2이 상피성 난소암에서 상향발현되는 것을 확인하였다. 반면 5개의 단백은 결과가 일치하지 않았다. 결론:이러한 프로테옴 기법은 상피성 난소암과 관련된 많은 단백을 찾아내고 특성화 하는데 유용한 방법으로 이용될 것이다.

Film Session Q&A : Robot assisted radical trachelectomy for stage IB1 cervical cancer-1 successful case and 1 converted case to radical hysterectomy (초)

송재윤,송승훈,이재관,이낙우,김탁,이규완 대한산부인과학회 2010 대한산부인과학회 학술대회 Vol.96 No.-

가족, 의례, 선정

송재윤(宋在倫) 한국국학진흥원 2010 국학연구 Vol.16 No.-

이 논문은 주희 만년의 역작 ??의례경전통해儀禮經傳通解??의 사상적 형성과정을 추적한다. 주희는 ??주례周禮??를 ‘예경禮經'으로 인식했던 당시의 통념을 깨고 ??의례儀禮??를 예禮의 본령으로 삼았다. 또한 사대부의 예에 한정된 현전의 의례를 과감히 개편해 가례에서 향례로, 다시 방국례邦國禮와 왕조례王朝禮로 나아가는 상향적 경세經世의 이념을 담았다. 이러한 구성은 그가 전 생애에 걸친 점진적이고 지속적인 기획의 산물이었다. 주희는 20대 지방관 시절부터 민간예속의 교정을 위해 간소화된 예서의 보급을 추진했으며, 가족의례의 재정립을 위해 ??가례家禮??를 편찬했다. 나아가 신유학 교육의 이념을 밝힌 ??소학小學??을 재구성했다. 주희는 의례 중심으로 예학을 재편해 보편적인 도덕훈련의 방법을 밝혀, 궁극적으로 자율적인 도덕실천의 공동체를 구성하려 했다. 그 운동의 중심엔 자발적인 사대부 계층의 참여가 전제되어 있다. 체계적인 교화의 프로그램을 통해 도덕적 개인의 배출함으로써 아래로부터 탄탄하게 도덕의 공동체를 결성해 ‘평천하平天下’를 이루는 주희의 방법이었다. In his late years Zhu Xi(朱熹; 1130~1200) began to restructure ancient classics of ritual into a fundamentally new compendium, the Comprehensive Interpretation of the Text of and Commentaries on the Yili(??儀禮經傳通解??). In it he recreated the text of the Yili by rearranging existing classics of ritual and later commentaries under the new categories of his own creation. This book is the final product of his life-long effort to systematize rituals as accessible guides for his contemporaries, and, therefore, reflects his general theory of ritual as well as his grand political visions of ordering the world. In order to interpret the far-reaching implications of this book, this paper traces how Zhu Xi’s study of ritual evolved and materialized through a long period of his intellectual development. From the early years of his career Zhu Xi emphasized the necessity of simple and accessible manuals for elites and commoners alike. For this purpose Zhu Xi removed arcane and outmoded rituals as irrelevant to his time through a meticulous study of rituals for simplification. The Family Rituals, which would later become the most influential manual in East Asian societies, was by no means the conclusion of his study of ritual. Zhu Xi continued to emphasize the necessity of reorganizing rituals for moral self-cultivation and education purposes in the Elementary Learning. Finally, his life-long commitment to the study of ritual came to full flower in the Comprehensive Interpretation of the Text of and Commentaries on the Yili. In this work Zhu Xi articulates his political and social agenda: the grand Neo-Confucian project of ordering the world bottom-up by the initiative of morally autonomous individuals engaging in familial and communal projects within a dispersed network of local communities. With this grand compendium of ritual centered on the literati stratum, Zhu Xi sought to replace then widely-circulating, government-issued, court-centered manuals of ritual.

“경(經)의 제국” : 동아시아 유가경학의 보편사적 함의

송재윤(宋在倫) 한국역사연구회 2019 역사와 현실 Vol.- No.113

The Confucian classics and classical learning had continuously functioned as the basic theory of good government for over two millennia throughout the history of the Chinese imperial state and beyond in East Asian civilizations. As such, the triumph of Confucian classical learning should be considered one of the most dramatic stories in the global history of ideas. In broad view, this paper heeds the tension between the administrative structure of the Chinese imperial state (the bureaucratic junxian model) and the idealized model of government (the decentralized fengjian model) suggested in the Confucian classics. The obvious tension between classical ideals and real politics had generated heated debate among classicists, thinkers, and statesmen. Far from being the unitary imposition of statist values, classical learning in Chinese history served as forum for public debate amongst those who shared the Confucian classics. This paper argues that their sustained discourses on this obvious gap between classics and realities made possible the endurance and universalization of Confucian classical learning in East Asian history.