요양보호시설 이용중인 알츠하이머 치매환자의 구강 병원성 미생물 분석

정서윤,정미애,김춘성,김수관,Jung, Seo-Yun,Jeong, Mi-Ae,Kim, Chun-Sung,Kim, Su-Gwan 한국치위생학회 2022 한국치위생학회지 Vol.22 No.5

Objectives: This study aimed to identify pathogenic microorganisms in the oral cavity of Alzheimer's dementia patients and recognize the necessity and importance of oral prevention management. Methods: The participants comprised 40 dementia patients aged 60 years or older and general patients who were using nursing care facilities in Gwangju from February to July 2017. Samples were collected with Eazyperio products for oral pathogenic microbial testing. Eighteen types of bacteria could be detected by analyzing Multiplex-Quantity Real Time polymerase chain reaction at a genetic testing agency. Results: The study comprised more women than men. Most participants were in their 80s. Statistically significant differences were observed in some oral pathogenic microorganisms. Conclusions: Pathogenic microorganisms could more easily proliferate in the oral cavities of Alzheimer's dementia patients than they could among general elderly participants due to a lack of awareness of oral hygiene and prevention management. To improve this, it is considered necessary to deploy oral health care professionals.

Development of Flexible Supercapacitor Electrodes Based on High Density Conducting Polymers by Polydopamine Coating

Seo Yun Jung(정서윤),Byoung Rok Nah(나병록),Chan Woong Na(나찬웅),Yoon Myung(명윤),MinHo Yang(양민호) 한국표면공학회 2021 한국표면공학회 학술발표회 초록집 Vol.2021 No.12

고려 명종대 별기은(別祈恩) 주창자(主唱者) 술승(術僧) 치순(致純)

정서윤 ( Jung¸ Seo-yun ) 부경역사연구소 2021 지역과 역사 Vol.- No.49

別祈恩은 종교의례가 그 定例의 형태가 아닌 ‘別例’ 형태로 설행되는 의례를 가리킨다. 고려 全 시기에 걸쳐 佛·道·儒·巫 등 다양한 종교적 색채를 보이며 설행되어 온 별기은은 고려 중기 국가적 환난으로 인해 빈번히 개설되며 점차 체계화되어 고유의례로 변모하게 된다. 이 글에서는 고려 중기 별기은의 제도화·고유화를 주도했던 術僧 致純의 정체에 대해 고찰하였다. 치순은 명종대에서만 그 모습을 보이는데, 그에 대한 모든 기록에서 그가 별기은을 主唱하는 모습이 보이고 있어 주목된다. 치순의 건의로 명종 8년(1178) 別例祈恩都監이 설치되며, 이제껏 타 의례의 별례의 경우에 불과하였던 별기은에 처음으로 고유성이 부과된다. 이듬해 치순은 또 한 번의 별기은 주창 모습을 보이는데, 3년에 한 번 會慶殿에서 행해지는 것이 정례였던 백좌회를 開國寺에서 前年에 이어 다시금 別設케 한 것이다. 즉 현재까지 확인되는 치순의 모습은 오직 두 기록 뿐이지만 모두 거국적 의례를 주창하던 그의 행보를 보여주고 있으니, 명종대 별기은제행에 있어서 그의 영향력이 중대하였음은 분명한 사실이다. 비록 치순과 관련하여 유이한 두 기록만이 현전하고 있지만, 그가 술승이라는 사실과 함께 佛事와 관련한 도감 설치를 주장한 사실, 개국사에서 별기은 설행을 제안한 사실 등을 통해, 치순이 개국사 소속 승려로 짐작되며 당대 日官이었을 가능성이 있겠다. 이 글에서는 소량의 기록에서 찾아볼 수 있는 치순의 흔적을 면밀히 분석하여 그의 정체와 함께 행보 및 정치적 관계에 대해 고찰해보았다. Byeolgieun(別祈恩) refers to a case where a religious ritual is practiced in a separate form rather than in a regular form. Throughout the Goryeo period, Byeolgieun, which has various religious colors such as Buddhism, Confucianism, Taoism, and shamanism, has been practiced. In the early Goryeo Dynasty, Byeolgieun, which has outstanding exceptions, has been practiced frequently due to national hardship and gradually systematized and transformed into a unique ritual since the middle of Goryeo Dynasty. This study considered the identity of Sulseung(術僧) Chisun(致純), who led the institutionalization and uniqueness of Byeolgieun in the middle of Goryeo. Chisun appears only during the reign of King Myeongjong(明宗), and all of his records show the appearance of director Byeolgieun, drawing attention. Chisun insisted on the establishment of the Byeolryegieundogam(別例祈恩都監) in the 8th year of King Myeongjong's reign, and it imposed uniqueness on Byeolgieun, which had been only a exceptional case of other rituals, for the first time. The following year, Chisun shows another appearance related to Byeolgieun, which allowed the Baekjwahoe(百座會), which was regular to be held once every three years, to be held at Gaeguk temple(開國寺) again following last year. In other words, there are only two records of Chisun that can be confirmed during the reign of King Myeongjong, but both show a move to oversee national rituals, so it is clear that his influence was great in the performance of Byeolgieun during the reign of King Myeongjong. Although only two records remain regarding Chisun, based on the fact that Chisun was a Sulseung, the fact that he suggested the establishment of a Buddhist-related Dogam(都監), and the fact that Byeolgieun was held at Gaeguk temple, it is presumed that he was a monk belonging to Gaeguk temple and a Ilgwan(日官) at the time. This study closely analyzed Chisun's two records and examined his identity, behavior, and background of his activities.

혈우병 A 환자의 치과 임플란트 수술 후 10년 추적 관찰

정서윤(Jung seo-yun),김훈(Kim hun),정미애(Jeong mi-ae),김수관(Kim su-gwan) 한국콘텐츠학회 2018 한국콘텐츠학회 종합학술대회 논문집 Vol.2018 No.5

고려시대 별기은(別祈恩)의 성격과 제행(祭行) 형태

정서윤 ( Jung¸ Seo-yun ) 한국중세사학회 2021 한국중세사연구 Vol.- No.66

This article dealt with the Byeolgieun(別祈恩)’s ritual aspect that was practiced in the whole Goryeo Dynasty. Byeolgieun was a ritual ceremony held by government and royal family in the various Gibokcheo(祈福處;a place for invoking a blessing) such as the palace, temple, mountains, rivers, and shrines etc. As Byeolgieun was the ritual representing the Goryeo Dynasty, which recognized the existence of various divinities, Byeolgieun was performed on the basis of several ideological grounds throughout the Goryeo Dynasty. According to the flow of time, it showed each ideological tone depth progressed and so Byeolgieun’s Buddhistic·Taoistic ceremony shaped in the early, middle Goryeo period, while Shamanistic tendency was stronger in the Late Goryeo period. There seems that the first Byeolgieun recording can be discovered in Byeolryegije(別例祈祭) of SImu 28, Choe Seung Ro(崔承老)’s Sangsomun(上疏文) when King Seongjong(成宗) period. Byeolgieun had already an established interpretation, that is “Eumsa(淫祀)”, means different from ritual processes and rites. But it could figure out that rites aspect regarding to the early Goryeo period Byeolgieun through trying to a new interpretation of exceptional rites such as Byeolryeyeondeunghoe(別例燃燈會)·Teukseolinwanghoe(特設仁王會). Hereafter under the unstable domestic and international conditions, Byeolgieun, which was gradually becoming more formationed and prevailed as national ritual after the establishment of a national organization related to ritual practice, GIeunsaek(祈恩色)·Byeolryegieundogam(別例祈恩都監), then from the word “Byeolgieun” being called to Gieun (contracted form) started to expand, not only in the capital town and palace but conducted ceremony in local area. As entered Yuan(元) intervention period, through the dispatch of those who are in charge the officer, Oesangieunbyoelgam(外山祈恩別監) and Gieunsa(祈恩使), Byeolgieun started to be performed in local Myeongsan(名山;authorized mountains) and temples. Oesanjegosa(外山祭告使), who performed confucianstic Sancheonje(山川祭;rites of authorized mountains and rivers), concurrently served as Oesangieunbyoelgam. When they went to the local Myeongsan for performing rites, they conveyed a decree of amnesty of the king to the local prisoners and they did lots of bad activities by using the high position as national rites officials. These Sancheonje style of Byeolgieun, Oesangieunbyoelgam conducts in the temple of the Myeongsan, can regard as the transition period before type was fixed from Buddhistic·Taoistic ceremony to Shamanistic ceremony in the Late Goryeo period. From the early 13th century, gradually appearing the Mudang(巫堂;shaman)’s ceremony much more prevailed by shamanistic trend since Yuan intervention period. In the Late Goryeo period, Mudangs participated in the politic issues directly or indirectly and using these current situation, Mudangs’ descendants and relatives took the higher status. Therefore Mudangs’ positions were much higher and Byeolgieun was fixed Shamanistic ceremony. Because Mudangs, who charged in GiuJe(祈雨祭;ritual for rain) and several private rituals in and out of the royal family, conducted the national rituals much more than ever, preventing Shamanism theory appeared. And In this circumstance, in order to distinguish “Gieun” in the previous system and separate Shamaniistic ritual formation, “Byeol” was added again then named “Byeolgieun”. Confucian scholars’ intense criticism against Shamanistic Byeolgieun, carried over Joseon, continued. Moreover several Confucian transformation made an attempt, but still remained Shamanistic ceremony.

구미진심과립(九味鎭心顆粒)의 불안장애 활용에 대한 중의학 연구 고찰

김천중 ( Cheon-jung Kim ),정서윤 ( Seo-yun Jeong ),김경옥 ( Kyeong-ok Kim ) 대한한방신경정신과학회 2018 동의신경정신과학회지 Vol.29 No.1

Objectives: The purpose of this study is to investigate the composition, origins, and utilization of Jiuwei Zhenxin Granules for anxiety disorders in Chinese medicine. Methods: Studies found in six databases were chosen, and major indicators were analyzed. Results: Jiuwei Zhenxin Granules are modified from Pyeonbojinsimdan on Taepyeonghyeminhwa-jegukbang. In Jiuwei Zhenxin Granule studies, there were significant effects in nine outcomes in twenty- four studies of primary anxiety disorders and seventeen outcomes were similar in effect to that in the control. Three outcomes in ten studies of secondary anxiety disorders showed significant effects, and five outcomes were similar in effect to that in the control. Conclusions: Jiuwei Zhenxin Granules is a prescription that focuses on harmony of vital energy (qi) and blood, and stability of mind. The significance of the constitution of Jiuwei Zhenxin Granules is similar to that of domestic anxiety disorder studies, so it seems to be applicable to anxiety disorders. With regard to domestic use of Jiuwei Zhenxin Granules, more research is needed on the dosage according to the formulation.