복강경보조 대동맥 대퇴동맥 우회술 2예

이태승,김형호,한호성,강성범,김성원,하종원,김상준 대한외과학회 2004 대한외과학회 학술대회 초록집 Vol.2004 No.10

高麗佛畵에 사용된 顔料와 그 技法에 대한 文獻的 考察(Ⅱ)

이태승 龍仁大學校 1998 용인대학교 논문집 Vol.15 No.-

In order to study traditional painting methods, it is necessary to understand pigments and techniques of ancient works. It means understanding two processes, that is, 'the present state portraying' and 'the original state portraying'. The former means painting the present state of ancient drawing which has been changed. The latter means painting the original state of ancient drawing before it has not been changed. The man who studies traditional drawing techniques, first takes a course in 'The present state portraying' and next takes a coures in 'the original state portraying'. After reading the style, and the meaning of original works, for the first time, we start to portray. In this process, we must have a thorough understanding of the properties, the manufacturing process, the way of using traditional pigments. In order to study those pigments, we must pass through two courses. The first course is a scientific analysis, for instance, x - ray photography analysis, PSPC model photography analysis, infrared photography analysis etc. The second course is understanding 'Work Note' of the ancients. In this 'Work Note', we can discover his mention of practical experience, his opinion about works. The 'Work Note' must be understood by studying ancient principles of paintings. These days, reading a 'Work Note' of ancient painters is useful to studying traditional drawing methods. In this thesis, I discourses upon the properties, the manufacturing process, and the way of using the traditional pigments.

원 이간의 『竹譜詳錄』연구

이태승 龍仁大學校 1997 용인대학교 논문집 Vol.13 No.-

In chinese history, a bamboo has been loved as precious thing to literators and painters because it has many virtues-that is fidelity, honest, uprightness, constancy-compare to a man of honor, a foithful retainer, a man of fervid loyalty, and has a delicate form, utility to practical use also. Therefore, it has been represented in literory and painting from ancient times, but the early stage bamboo-paintings don't exist in present. Fortunately we can recive a lot of information from the ancient documentary records. In this thesis, first of all, I investigate bamboo-painting's beginning style and it's situation by checking on the documentary records of Liu´ Dynasty(六朝), and examining it's changing styles of the Dang Dynasty, in that painting items were separated abundantly and fixed firmly, continue to look around generally it's styles and theory in the Northern-Sung Dynasty that was much indebted to Wu^ Dynasty(五代) bamboo-painting growth. After this lead to analysis form and content of 『Chu´-P´u^-Hsia´ng-Lu』 edited by Yu‥´an Dynasty(元) Li^Ka´n (李? 1245∼1320), that is 'an assembly documente about Bamboo'. As the book of bamboo-painting that was published before 『Chu´-P´u^-Hsia´ng-Lu』, there was a book edited by Chien Dynasty(晉) Ta^i Ka^i-Chi^h(戴凱之), and another book edited by Nothern-Sung Dynasty(北宋) Cha^o Me^ng-Chien(趙孟堅), but they dose not mention principle and method of painting, simply they are plant-classification book or collecting a bamboo-poetry book. Compare with those, 『Chu´-P´u^-Hsia´ng-Lu』 is not only compiled with sciential and erudite character, but indicate the main point of painting-method through an minute illustrated drawings. Li^ Kan said he did not hide anything about bamboo in the foreword. and illustrated drawings only for the sake of novices, not for mastaries, in the 『Chu´-Ta^i-P´u^』(竹態譜). Through these mentions, we can fond out his editing attitude is modestry and sincerity. 『Chu´-P´u^-Hsia´ng-Lu』 is encouraging and affirmate book for gliding principle to novices who want to draw bamboo, but it has the side of impropiety and iniquity, because it has danger that makes novice fix at settled method of painting in the same time. Investigating about it's influence to later panters, needs a research a mode-genealogy through all bamboo of panthers took an active part in Yu‥a´n , Mi´ng, Ch´ing Dynasties, and demands examination process of all bamboo-painting books published since Yu‥a´n Dynasty. This thesis does not come up to describe those subject, simply, put an end to research minutly, adjusting the focus on making an examination of form and substance of 『Chu´-P´u^-Hsia´ng-Lu』.

하부장관 평활근종양

이태승,박재갑,최국진,김진복 대한대장항문학회 1991 Annals of Coloproctolgy Vol.7 No.2

Nutcracker Syndrome 2예

이태승,배기수,김명옥 대한혈관외과학회 2000 Vascular Specialist International Vol.16 No.2

Compression of the left renal vein (LRV) between the superior mesenteric artery and the aorta has been termed the nutcracker syndrome. The entrapment of the left renal vein is not easily detectable by ordinary diagnostic procedures. We report 2 cases of the nutcracker syndrome with symptoms (+/-) diagnosed by phlebography and pressure measurement. In both cases, no remarkable findings were obtained from medical history and physical examination. Profuse collaterals from a left renal vein in one case with no symptom were observed in venous phase of renal angiography. In the other case, recurrent left flank pain and microscopic hematuria developed. In both cases, the diagnosis of $quot;nutcracker phenomenon$quot; was presumed by renal venography with measurement of pressure gradient between left renal vein and inferior vena cava. Awareness of the pathophysiology of the nutcracker syndrome ensures an early diagnosis. New diagnostic modalities are demanded for atypical cases.

침해사고 신고의 실효성 제고를 위한 정보통신망법 개선 연구

이태승 한국정보보호학회 2023 정보보호학회논문지 Vol.33 No.5

With the cyber incidents increasing every year, opinions are being raised that legal system relating to incident reporting needs to be revised to improve the cyber incident reporting rate, etc. Accordingly, this paper suggests a legal improvement to enhance the effectiveness of cyber incident reporting. First, by analyzing domestic media coverage, this paper defines the problems which need to be improved regarding an incident reporting system as “unreported” and “not timely reporting”. Then, this paper finds four requirements for legal improvement like “a reporting entity”, “a starting point of reporting”, “a reporting deadline” and “a protection of reporting information” by analyzing the relationship between reporting relating problems and issues published by overseas institutions and additionally by analyzing the need to revise the law. Finally, through an analysis of legislative cases, this paper suggests a legal improvement for the requirements.

Thoracolithiasis : A rare case of multiple migrating nodules

이태승,조재영 대한내과학회 2019 대한내과학회 추계학술대회 Vol.2019 No.1

고려불화에 사용된 안과와 그 기법에 대한 문헌적 고찰(Ⅱ)

이태승 용인대학교 1998 용인대학교 논문집 Vol.15 No.-

大乘佛敎 菩薩觀에서의 젠더-출가보살재가보살의 개념과 관련하여-

李泰昇 한국불교학회 2007 韓國佛敎學 Vol.48 No.-

The Bodhisattva is the most important idea among the many teachings in Mahāyāna Buddhism. In reality, many Mahāyāna Buddhists tried to become a Bodhisattva instead of a Buddha. But in relation to modern concept ‘Gender’, we have an question about the gender of a Bodhisattva, that is, about whether a Bodhisattva has an masculine gender or a feminine gender. To understand the gender of a Bodhisattva, we should consider more about the concept of the Bodhisattva in Mahāyāna Buddhism. In some works of Mahāyāna Buddhism, a Bodhisattva has the three types, a bodhisattva who is leaving home and a bodhisattva who is staying at home and a bodhisattva who is staying at home practicing the way of a Leaving-home bodhisattva. On considering of these types, we can classify into two types of a bodhisattva, a Left-home bodhisattva and a Staying-home bodhisattva. Thinking about these types of the bodhisattva in terms of the concept ‘Gender’, almost all of Bodhisattva in Mahāyāna Buddhism have an masculine gender. But concerning about the ‘enlightenment’, the important idea of Mahāyāna Buddhism, Mahāyāna Buddhism insists that every people can reach the enlightenment regardless of male and female. Because of the problem like these, Mahāyāna Buddhism prefers to use the Kulaputra(a son of a noble family) and Kuladuhitā(a daughter of a noble family) instead of the Bodhisattva in describing the enlightenment in relation to Gender. Though there is a change into a masculine gender from a feminine gender in getting enlightenment by female, Mahāyāna Buddhism emphasizes the enlightenment and Buddhahood of all of mankind through confirming the enlightenment of Kuladuhitā. 불교는 깨달음을 얻은 붓다를 본받아 인간의 완성, 인격의 완성을 목적으로 역사적 전개를 이루었다. 이러한 전개는 대승불교에 이르러 모든 인간의 성불 가능성을 바탕으로 지혜의 완성과 無上正等覺의 성취 등이 목적으로 간주되었다. 그리고 대승불교에서는 그러한 목적을 성취하는 주체로서 보살의 개념이 구체화되어 출가보살, 재가보살의 개념으로 전개되고 또한 이들 보살은 僧伽의 일원으로 그 역할을 하였다. 그렇지만 보살의 개념은 엄격한 실천 수도의 의미와 이타행의 강조 등이 전제되어 남성 중심적으로 사용되었던 것으로 보인다. 그러나 대승불교는 보다 보편적인 대승 불교도를 의미하는 선남자, 선여인의 개념에 성불이라는 보편성을 담아 여인성불의 개념을 주장하였다. 비록 남성 중심의 인도사회에서 성을 바꾼다는 變性을 전제로 여인의 성불을 주장한 것이지만, 이 여성성불의 개념은 대승불교의 근본정신을 보여주는 중요한 의미를 가지고 있다. 곧 대승은 일체중생의 성불을 근본 개념으로 하여 여성의 성불을 주장함으로써 보다 구체적으로 인간의 평등성과 보편성을 강조하였던 것이다. 이러한 성불의 개념에는 남성이나 여성의 차별이 전제된 것이 아니라 인간인 이상 누구나 성불할 수 있다는 대승의 근본이념을 드러낸 것으로, 이러한 대승의 이념이 여인성불의 개념을 통해 보다 구체적이고 보편적으로 나타난 것이라 생각된다.

玄奘의 唯識比量 論難에 대한 中觀學的 考察

이태승 인도철학회 2012 印度哲學 Vol.0 No.35

Hyun-Jang(玄奘) who had stayed for 17 years in India for his study showed his thought in a traditional logical formula called Vijñāptimātra-anumāna(唯識比量). After returning to China, his vijñāptimātra-anumāna became to be known to his disciples and caused many disputations. The story of disputations was reported to Shilla by Sun-kyung(順憬) who was one of Hyun-Jang's disciples from Shilla. Not a long time, Sun-kyung sent an anti-vijñāptimātra- anumāna, so-called Decisive-Difference logic(決定相違), to Kyu-Ki(窺基), an representative disciple of Hyun-Jang after Kyu-Ki replied and answered the anti-vijñāptimātra- anumāna logic. But there was a question about who was the writer of the anti-vijñāptimātra- anumāna out of Sun-Kyung and Won-Hyo(元曉). The discussion about who is the writer is underway between Sun-Kyung and Won-Hyo(元曉). Nevertheless from the fact that there is criticism of both, vijñāptimātra-anumāna and anti- vijñāptimātra-anumāna in the Won-Hyo's work Pan-Bi- Ryang-Ron(判比量論). I think that Won-Hyo is not a writer of the anti-vijñāptimātra-anumāna logic. From the view of historical tradition, Hyun-Jang's vijñāptimātra-anumāna was a spring of many disputations about Buddhist logic for a long time in East Asia. Moreover, this Hyun-Jang's vijñāptimātra-anumāna had a significant meaning of Indian Buddhist thought, especially in comparison with the Madhyamaka thought. It is because Hyung-Jang's logic had a similar aspect of Bhāviveka's logic, who was a famous Madhyamaka logist in India. It was famous that Bhāviveka used the logic in explaining Nāgārjuna's Mūlamadhyamaka. Bhāviveka used the premise of ultimate aspect in explaining his logic. Considering many circumstances, it is probably certain that Hyun-Jang's logic was affected from his thought. But, in India, Bhāviveka's attitude to the logic was criticized by other Madhyamaka thinker, Candrakīrti. It is important for Candrakīrti's criticism to understand anti-vijñāptimātra- anumāna to Hyun-Jang's logic. And, Bhāviveka's aspect to take a serious view of logic was transmitted to the later Madhyamaka logists and philosophers, for instance, Śāntarakṣita in India. The purpose of this study is to consider the relationship between the Hyun-Jang's and Bhāviveka's logic and investigate the meaning of Hyun-Jang's logic from the viewpoint of Madhyamaka tradition in India Buddhism. 인도에서 17년간 체재한 현장은 귀국에 이르러 유식비량의 논증식을 만들어 자신의 사상적 입장을 드러낸다. 이 유식비량은 귀국 후에도 제자들 사이에 전해져 그 논리식에 관한 다양한 논의가 전개된다. 이 현장의 유식비량에 대해 그의 제자이었던 신라승 순경이 결정상위의 비량을 현장에게 보낸 역사적 사실이 규기의 저술을 통해 알려진다. 이 현장의 유식비량이 가지는 모순을 지적한 결정상위가 순경의 작인지 원효의 작인지를 두고 현재까지도 논의가 이루어지고 있다. 그렇지만 원효는 그의 『판비량론』에서 그 양자를 모두 비판하고 있다. 이렇듯 현장의 유식비량은 동아시아에 큰 논난을 던진 중요한 역사적 사건이지만, 이 유식비량이 가지는 사상적 의미를 인도의 중관학파와 비교해 보고자 한 것이 본논문이다. 왜냐하면 인도 중관학파의 청변에게서도 그 유식비량의 내용과 유사한 논리식이 사용되었고 그에 대한 비판이 전개되어 중관학파의 중요한 역사적 전승이 되었기 때문이다. 특히 청변의 논리식에 보이는 ‘승의에 있어서’란 한정어는 후대 후기중관파에게로 전승되는 중요한 사상적인 면을 가지기도 한다. 이러한 인도 중관사상에서 논의된 논리식을 둘러싼 논의를 통해 현장의 유식비량에 대한 의미를 재고찰해 보고 아울러 결정상위 논리식의 의미도 재삼 고찰해본다.