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심우영,하동주,김경달 대한피부과학회 2001 大韓皮膚科學會誌 Vol.39 No.12
Pincer nail is a dystrophy characterized by an increase of transverse curvature along the longitudinal axis of the nail and reaches its greatest proportion at the distal part. We report a case of a 20-year-old woman with pronounced pincer nails on both toe nails. By median longitudinal incision with use of CO2 laser, her nail plate was separated, and aluminum splint was applied on nail plate. Her pain disappeared one month after treatment. The treated nail showed a normal shape even at the 12 months of follow-up. We recommend nail plate separation as a good method for treatment of pincer nail.
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沈禹英 한국중문학회 2002 中國文學硏究 Vol.25 No.-
≪武夷山志≫這本書裏有42首朱子詩, 從這些首詩可以看到朱子對在武夷山生活經驗過的山水美的發現、隱逸自樂的情趣以及對神仙境界的欽慕等等. 本人從42首朱子詩句中看到朱子發現了三種山水美, 第一種卽外形的感覺美, 有十處, 第二種卽內在的知覺美, 有六處, 第三種卽意象的思惟美, 有兩處. 這樣的比率근其他詩人沒有什마差別. 換句話說, 朱子的山水詩沒有什마大的特色. 而且朱子不是山水詩專家, 所以除了'巖花垂露碧??삼'(四曲詩)一句以外沒有什마精彩的. 描寫技法也是平凡的, 因爲心裏上含有道學者的精神. 朱子大部分時間在武夷精舍的五曲窮行過隱逸自樂的生活, 和陶淵明的生活差不多, 有的時候遊覽山水之形, 有的時候玩賞自然之色, 有個時候自己過快樂隱逸生活. 終于他以爲九曲是陶淵明所說的'武陵桃源', 那兒也是李白所說的'別天地'. 武夷山有흔多的道家遺蹟, 山水境界有神仙可以安息的充分條件, 所以朱子也許以爲武夷山是神仙境界, 也許大家都這마想, 但是仔細看看他的詩就知道他在寫근道家的遺蹟或自然景物有關的詩歌的時候只是描寫神仙境界而已. 換言之, 這些詩歌都是一種題詩, 因此朱子雖然企望仙界欽慕神仙, 但是仍然沒有放棄道學者的品性.
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Vascular Endothelial Growth Factor가 시험관내 모발의 성장에 미치는 영향
심우영,허충림,백성호,윤정빈 대한피부과학회 1999 大韓皮膚科學會誌 Vol.37 No.1
Background : It has been suggested that the regulation of hair growth might involve complex interaction between dermal papilla cells and hair matrix cells. Dermal papilla cells secrete diffusible factors that would act an hair matrix cells. During anagen the papilla appears to have prominent capillary loop, whereas in telogen it is nonvascularized. Vascular endothelial growth factor(VEGF) was recently reported to be produced by dermal papilla cells in rats. Objectives : We performed this study in order to evaluate the effect of VEGF on human hair growth in vitro and on the proliferation of dermal papilla cells and to define the splice forms of VEGF. Methods : To detect the isoforms of VEGF, RT-PCR was performed on RNA isolated from dermal papilla cells and RT-PCR products were hybridized with VEGF-specific oligonucleotide probe located in exon 4. Isolated human hair follicles were cultured with various concentrations of VEGF165 and VEGF121. Hair follicle growth was measured by an Olympus inverted microscope with an eyepiece measuring graticule. Results : The following results were obtained from this study. 1. Southern hybridization and size calculation of RT-PCR products revealed that mRNA species corresponding to 121, 165, 189, and 206 amino-acid forms of VEGF were praduced by cultured human dermal papilla cells. 2. 10 ng/ml of rhVEGF165, 0.1 ng/ml of rhVEGF165 and 10 ng/ml of rhVEGF121 stimulated follicle elongation in vitro(p $lt; 0.05). 3. rhVEGF165 and rhVEGF121 had no effect on the numbers and thymidine incorporation of dermal papilla cells. Conclusion : These results suggest that VEGF is produced by dermal papilla cells and is able to promote hair growth in vitro. Increased hair growth by VEGF might occur other than by proliferation of dermal papilia cells.
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嵇康 시가의 結構 분석을 통한 처세태도 연구 –‘入世’에서 ‘出世’로–
심우영 단국대학교 동양학연구원 2020 東洋學 Vol.0 No.78
This study aimed to clarify Ji Kang’s attitude of living the world, which changed from ‘secular world(入世)’ to ‘be above worldly considerations(出世)’, through the analysis of structure of Ji Kang’s poetry. Even though his ideology is mainly based on Lao Zi and Zhuang Zi’s thought, there is part of Confucian political ideals. As a result of analyzing structure of each poetry, which includes 11 titles and 53 of them, most of them has sequential structure moving from ‘secular world(入世)’ to ‘be above worldly considerations(出世)’. His poetry rarely shows his confucian will to save the world. However, there is poetry named ‘述志詩’ and the twelfth line is ‘雅志不得施’, and it is sufficient to prove his thought of Taoist ‘secular world(入世)’. That is because ‘雅志’ means exactly his will to make the society like ancient society when Lao Zi and Zhuang Zi’s ‘Govern by doing nothing that goes against nature(無爲之治)’ was able. Meanwhile, ‘be above worldly considerations’ is mainly found by ‘noble oneself’ and ‘the world with realistic concern’. Additionally, the change to ‘be above worldly considerations’ can be classified into ‘reclusion’, ‘immortals’ and ‘Taoist’s free and unfettered realm’. ‘Reclusion’ was shown as the pursuit of reclusion, physical action and spiritual expression. ‘immortals’ is aimed for personal independence and psychological nirvana, so imaginary fairy world and their life were described. ‘Taoist’s free and unfettered realm’, which shows his metaphysics, was expressed as building the tao of idleness, moving toward the caution of metaphysics, free and unfettered, and maximizing the concept of ‘Everything is the same(萬物齊同)’. 이 논문은 혜강의 시를 대상으로 결구 분석을 통하여 ‘入世’에서 ‘出世’를 지향한 처세태도를 밝히는 데 목적을 두었다. 그의 사상 기조는 노장사상이 주를 이루고 있지만 유가적 정치 이상도 일부 존재하고 있었다. 그리고 그의 시 총 11편 53수를 대상으로 각 단편시 및 연작시의 결구를 분석하였는데, 대부분 ‘입세’에서 ‘출세’로가는 순차적인 배열 구조를 이루고 있다. 그의 시에는 유가적 제세 의지는 거의 보이지 않고, 다만 「내 뜻을술회하다(述志詩)」 제1수에 ‘고아한 뜻 펼칠 수가 없구나.(雅志不得施)’라는 시구가 등장하는데, ‘雅志’가 곧 노장의 無爲之治가 가능했던 상고사회처럼 만들겠다는 뜻이므로, 그의 도가적 ‘입세’ 정신으로 보기에 충분하다. 그리고 ‘출세’의 이유는 대부분 ‘고결한 자신’과 ‘현실적 고민 세계’ 두 가지에 해당한다. ‘출세’로의 전환 또한크게 ‘은일’과 ‘유선’ 그리고 ‘도가의 소요경계’로 나눌 수가 있는데, ‘은일’은 은일 추구와 육체적 실천 그리고정신적 자락으로 나타났고, ‘유선’은 인격적 독립과 정신적 해탈을 목적으로 나왔기 때문에 상상 속 선계의 모습과 다양한 활동이 그려졌으며, 그의 현학사상이 가미된 ‘도가의 소요경계’는 무위의 도를 구축하고 玄虛와 소요유의 경계를 지향하며 萬物齊同의 사상을 극대화하는 것으로 표현되었다.
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