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흑산도와 소흑산도 후박나무군락에서의 토양미생물 군집의 계절적 분포
이오형 木浦大學校沿岸生物硏究所 1990 沿岸生物硏究 Vol.7 No.1
흑산도와 소흑산도의 후박나무군락에 존재하는 토양미생물의 분포양상을 세균, 진균, 방선균의 군집별로 1988년 10월부터 1989년 7월까지 4회에 걸쳐 계절별론 조사하였다. 미생물 수의 계절별 분포상황은 두 지역 모두 봄과 가을이 비슷하고 여름에는 대략 봄철의 3배, 겨울에는 대략 봄철의 10분의 1로 나타났으며, 두 도서지방의 년평균 토양미생물 군집의 크기는 흑산도의 경우 일반세균이 ??cells/g soil, 방선균이 ??cells/g soil로 세균과 방선균이 비슷하였으며, 진균은 ??cells/g soil로 대략 세균의 3분의 1, 총 균수의 15.8%를 차지하고 있었다. 소흑산도의 경우는 일반세균이 ??cells/g soil,??cells/g soil, 진균은 ??cells/g soil로 숫적으로는 흑산도에 비해 약간 우세하였으나 분포경향은 비슷하였다. 섬유소 분해 미생물이 차지하는 비율의 년평균값은 흑산도의 경우 세균이 15.0%, 균류가 50.8%, 방선균이 18.8%, 소흑산도의 경우 세균이 15.7%, 균류가 48.1%, 방선균이 21.1%로 두 지역 모두 균류가 가장 높고 방선균이 세균보다 약간 높은 비율을 차지하는 등 비슷한 분포경향을 보이고 있으며, 섬유소분해 방선균이 차지하는 비율이 여름에 특히 높은 점이 눈에 띤다. 결론적으로 이 두 지역에서 섬유소 분해에 큰 역할을 맡고 있는 진균류와 방선균의 섬유소분해 미생물이 차지하는 비율이 매우 높아 적어도 이 지역 후박나무군락의 토양환경은 매우 양호한 것임을 보이고 있으며, 수적인 분포경향이 흑산도와 소흑산도 두 지역이 비슷한 것으로 미루어 이 두 지역의 생물환경이 거의 비슷함을 알 수 있었다. Seasonal distributions of soil bacteria, fungi, and actinomysetes of Machilus thunbergii communities of Huksan-do and Sohuksan-do were investigated from October, 1988 to July, 1989. In both islands, the microbial population size in spring was similar to that in fall, and it increased to about three times in summer and decreased to about one tenth in winter. In case of Huksan-do, the annual population size of bacterial group was appeared to be ?? cells/g soil, dry weight. Actinomycetic group's annual population size was ?? cells/g soil, dry weight , similar to that of bacteria. And fungal group's population size was ?? cells/g soil, which was about one third of that of bacteria. In case of Sohuksan-do, annual population size of each bacterial, actinomycetic, and fungal group was ?? cells/g, ?? cells/g soil, ?? cells/g soil, respectively. So the microbial distribution patterns of two islands were similar, but slightly higher in its nummerical size in sohuksan-do. The annual mean proportions of cellulolytic bacteria, fungi, and actinomycetes to their representative total populations was 15.0%, 50.8%, and 18.8%, respectively in case of Huksan-do, and 15.7%, 48.1%, and 21.1%, respectively in case of Sohuksan-do. Therefore, the distribution patterns of cellulolytic microbes in these islands were also similar. It was worth nothing that proprtion occupied by cellulolytic actinomycetes was unusually high in summer whereas cellulolytic bacteria occupied almost uniform proportions to their total numbers throughout 4 seasons. Judging from the high proportions of cellulolytic fungi and actinomycetes and similar patterns of microbial distribution, in conclusion, the soil environments of these two islands, soils of M. thunbergii communities at least, were appeared to be quite good and almost identical.
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이오형,방주인,이도희,조정해 대한후두음성언어의학회 2019 대한후두음성언어의학회지 Vol.30 No.1
Sarcoidosis is a multisystem granulomatous disease of unknown etiology. Vocal fold paralysis secondary to sarcoidosis is extremely rare but it can develop as a result of compressive lymphadenopathy, granulomatous infiltration, and neural involvement. We report the case of a 56-year-old woman who presented with unilateral vocal fold paralysis and enlarged supraclavicular lymph nodes. Computed tomography of the neck revealed multiple, enlarged, and matted lymph nodes at the cervical level of IV. An ultrasound-guided core needle biopsy of the lymph node was performed, and a histopathological diagnosis of sarcoidosis was made by validating the presence of noncaseating granuloma. After implementation of steroid therapy, the patient exhibited immediate recovery from vocal fold paralysis. Although an extremely rare disease, sarcoidosis should be included in the differential diagnosis of vocal fold paralysis. Accurate diagnosis and prompt steroid treatment may reduce the morbidity of patients with vocal fold paralysis secondary to sarcoidosis.
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오형만(吳炯萬) 원광대학교 원불교사상연구원 2014 원불교사상과 종교문화 Vol.59 No.-
In this dissertation, I set up some logical validities to understand Bodhisattva practice of The treatise in the Middle and Avatamsaka Sutra. At first, because the basic structure of Avatamsaka Sutra. is the nature of the void and dependent arising and origination, combination of perfect unification of bodhisttva practice and fulfillment, the bodhisattva practice of Avatamsaka is, in other words, dependent arising and origination overcoming the wrong views of realism and determinism and the establishment of right view of the nature of the void. And the wrong ideas should be broken down, as they make the right deed and the basis of morals uselessly. As an alternative, to get enlightenment is to set up a view of the world of human relationship about arising and extinction of suffering understanding the logic of dependent arising and origination and to practice the 4 noble truths and the eight paths. To break down the wrong ideas of an outside doctrine can be said, in other words, Bodhisattva practice. And the two truths of the ultimate truth and conventional truth of the treatise in the Middle is that all the reasons are dependent arising and origination, so simultaneously having an insight into the nature of the void and the directing point achieving freedom of no-obsession, it shows that we can get the enlightenment of bodhisattva practice and asceticism in the reality constituted with the power of Karma. Also, the way of bodhisattva practice based on Jinsokieje(眞俗二諦) has two practices to be done simultaneously, not staying on life and death and not staying on the situation getting emancipated. Considering the nature of the Void of Selflessness, to be away from the worldly truth of Klesa and argumentations and to get emancipated are Bujusaengsa(不住生死), not staying on life and death. Although Bodhisattva got emancipated knowing that all things are dream and Sunyata, Bodhisattva has been doing Bodhisattva practice as the power of aspiration and the suitable Upaya practice, not staying in Nirvana, having an insight with wisdom into reality of sentient beings restricted by life and death and all of the suffering. We can see here is a practical directing point of Jinsokieje. So, The treatise in the Middle and Bodhisattva practice of Avatamsaka is for breaking down the wrong ideas of an outside doctrine and feeling sympathy to the suffering of sentient-beings and doing in action.
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