http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
Perifolliculitis Capitis Abscedens et Suffodiens 1 예
최종성,이유신,이철언 대한피부과학회 1976 大韓皮膚科學會誌 Vol.14 No.4
We presented a case of perifolliculitis capitis abscedens et suffodiens associated with acne conglobata in 40-year-old rnale. He had a sausage-shaped plaque containing many fistular tracts on right temnporal area and cicatrizing alopecia on occiput. On the middle portion of upper back he had a adult fist-sized plaque containing many fistular tracts. Histopathologically epidermis showed mild byperkeratosis and keratotic plugging and in the dermis most hair follicles were destroyed and replacel by fibrous tissue but there were moderxte cellular infiltration composed of neutrophils, lymphocytes a.nd hist.iocytes around the remained hair follicles. On serum electrophoresis alpha,-globulin was elevated and gamna globulin was the upper liviit of nornal variation. Skin tests with murnps vaccine, dinitrochloro benzene (DNCB) and old tuberculin disclosed the evidence of de reased c $quot;ll-mediated immunity(CMI). All th se findings suggest thzt immune rriechanisni r,-ay be concerned ivith the pathogenesis in this case. He was treated with th internal administration of antibiotic and corticosteroid and with surgical opening and curettage of fistular tracts.
최종성 서울대학교 종교문제연구소 2019 종교와 문화 Vol.0 No.37
In Korean religious culture, the belief and practice of a heavenly god (天神) or a heavenly way (天道) are important research topics. Korean new religions are no exception to this. This paper discovers historical materials pertaining to ritual to heaven of early Eastern Learning and tries to understand the characteristics of the rituals in an attempt to grasp heavenly rituals of Korean new religions. Firstly, this paper focuses on the examples of ‘building altars and holding heavenly rituals’ (設壇祭天) in the time of Suwoon (水雲), the founder of Eastern Learning. Depending on the writer’s perspective, the ritual was either described as sacrifice or prayer. Generally, outside critics portrayed these rituals of Eastern Learning as a sacrificial rite that deludes the world and deceives the people. On the other hand, inner believers emphasized it was a form of devout prayer that enabled holy communion with god. Secondly, this paper pays attention to the insurgent leader Lee Pilje (李弼濟)’s ritual cases of ‘slaughtering of cows and dedicating them as an offering to heavenly god’ (殺牛祭天) in Younhae and Youngyang. He secretly carried out this ritual to god in order to legitimize his own political rebellion and inspire his followers’ will to revolt before taking violent action. With data on the ritual to heaven of early Eastern Learning, we can interpret the characteristics of their prayer and sacrifice, and recognize their effects on religious awakening and political action.
초기동학의 신학과 의례학 ― 천제(天祭)와 수심정기(守心正氣) ―
최종성 서울대학교 규장각한국학연구원 2009 한국문화 Vol.45 No.-
In the Korean history of religion, the 19th century cannot only be regarded as the period of decline and darkness, during which the traditional society hit its twilight. Although social contradictions and conflicts got exacerbated during the time, both spiritual and practical solutions were actively being sought after in order to overcome hardships. Together with effort put forth by Practical Science, Western Learning, Christianity and other groups, people of Eastern Learning also was proposing creative solutions to the society. In the current scholarship, interest in Eastern Learning has been increasing but its pursuit has been revealing the incongruity between the dogma and rituals. Relatively speaking, studies on the theology of Eastern Learning are abundant but rather meager attention has been paid to its ritual aspects. This thesis attempts to offer an undistorted picture of early Eastern Learning, and further relieve the discordance and imbalance between theology and ritual studies by reinforcing the latter. This thesis examines the concept of the heavenly god in early Eastern Learning and two ritualistic reactions toward that being: Cheonje(天祭, ritual to heavenly god) and the practice of Sushimjeonggi(守心正氣, keeping the good mind and having the right force). Whereas the former is a sacrifice, the latter is about self-cultivation. In a Confucian society, the ritual to heavenly god of Early Eastern Learning would have been, of course, regarded as an improper ritual and political rebellion but it served as a central ritualistic conduct for worshipping and communicating with the new found sanctity of the heavenly being. On the other hand, Sushimjeonggi was a detailed means to honor and revere the heavenly god with the body and mind. It was a way of an inner self-cultivation, which not only completed one’s morality but also guaranteed and sustained the order of the whole universe. The heavenly god and ritual to heavenly god, and the heavenly god and Sushimjeonggi are themes, which, at the point of contact between the theology and ritual studies, become a path to reveal religious characteristics of early Eastern Learning and its spiritual identity.