Plasminogen kringle 5 재조합 단백질에 의한 ERK1/2 활성화 및 세포골격 재배열 억제

하정민,김현경,김명래,조영애,Ha, Jung-Min,Kim, Hyun-Kyung,Kim, Myoung-Rae,Joe, Young-Ae 한국생명과학회 2006 생명과학회지 Vol.16 No.7

Plasminogen kringle 5는 plasminogen kringles 1-4로 구성된 내생의 혈관 신생 억제제인 angiostatin과 같이 내피세포의 분열을 강력하게 억제한다고 알려져 있다. 본 연구에서는 plasminogen kringle 5의 재조합 단백질을 효모 발현 체계에서 생산하여 내피세포의 이동에 대한 저해 효과와 이에 대한 작용기전을 조사하였다 재조합 단백질 PK5는 plasminogen의 Thr456에서 Phe546까지 이르는 cDNA 부분을 ${\alpha}-factor$ prepro-peptide의 분비 신호 서열 뒤에 도입하여 Pichia pastoris GS115에서 발현시켰다. 메탄올 유도 후 얻은 배양액을 S-spin column을 이용하여 정제하였다. 정제된 단백질을 SDS-PACE하였을 때 약 10kDa의 단일 밴드를 나타냄을 확인할 수 있었다. 정제된 PK5는 bFGF나 VEGF에 의해 유도된 인간의 제대 유래 내피 세포의 이동을 약 500nM의 $IC_{50}$ 값으로 농도 의존적으로 감소시켰다. 내피 세포에 PK5 500M을 처리한 결과 bFGF에 의해 유도된 ERK1/2의 인산화를 감소시켰다 또한, PK5는 bFGF에 의해 유도된 내피세포의 골격 재형성을 강력하게 억제하는 것으로 관찰되었다. 따라서, 이러한 결과들은 효모 생산 PK5가 내피세포의 이동을 효과적으로 억제하며, 이는 ERK1/2의 활성과 세포골격의 재배열을 억제함으로써 나타나는 것으로 부분적으로 설명될 수 있다.

색소 융모결절종 환자에 시행한 족관절 인공관절 치환술(1예 보고)

하정민,최선진,이창범,하정한,박형택,Ha, Jung-Min,Choi, Sun-Jin,Lee, Chang-Bum,Ha, Jeong-Han,Park, Hyung-Taek 대한족부족관절학회 2010 대한족부족관절학회지 Vol.14 No.1

Pigmented villonodular synovitis (PVNS) is a rare proliferative disease affecting joint synovium, tendon sheaths, bursae. The usual treatment for PVNS is a surgical excision. If destructive joint lesions have occurred, complete resections must be performed followed by arthrodesis or arthroplasty. We report a case of a pigmented villonodular synovitis involving an ankle joint which was treated by total ankle replacement for recurrence after simple synovectomy.

반도체소자의 표면보호용 PSG, PE-SIN박막의 항균열특성에 대한 연구

하정민,신홍재,이수웅,김영욱,이정규,Ha, Jung-Min,Shin, Hong-Jae,Lee, Soo-Woong,Kim, Young-Wug,Lee, Jung-Kyu 한국재료학회 1993 한국재료학회지 Vol.3 No.2

반도체 소자의 표면 보호용으로 사용되는 상압 CVD 방법에 의한 PSG(Phosposilicate glass)막 및 플라즈마 CVD방법에 의한 PE-SiN(Plasma enhanced CVD S${i_2}{N_4}$)막의 항균열 특성을 알루미늄박막이 증착되어 있는 실리콘 기판위에서 조사했다. 45$0^{\circ}C$에서 30분간으 열처리를 반복하면서 균열 발생 유무 및 그 형태를 조사하여 이러한 균열의 생성을 각 막의 막응력과 관련하여 검토하였다. 이들 박막에서의 균열 발생은 하부 조직인 알루미튬배선과의 열팽창계수차에 의한 것임을 알 수 있었다. PSG막 두께가 증가할수록 인장응력이 증가하여 항균열성이 저하되었다. PSG막의 P농도가 증가할수록 막응력은 압축응력쪽으로 이동하였고 균열 발생은 억제되었다. PE-SiN 막도 높은 압축응력을 갖게 함으로써 항균열성을 향상시킬 수 있었다. 본 실험의 결과로부터 반복 열처리시 균열 발생여부에 대한 실험식을 제시하였다.

연구보고 논문 : 구법승과 중인도 불교 성지 유적(1)

하정민 ( Jung Min Ha ) 미술사와 시각문화학회 2004 미술사와 시각문화 Vol.3 No.-

East Asian pilgrims travelled India not only to study the famous books of Bud?dhism, but also to visit all the holy places of Buddhism. The records that they left behind provide rich and useful descriptions of the sacred spots and objects of Bud?dhism. Since the 19th century, various research in identifying the sacred geography of lndian Buddhism have been indebted to their records. Especially the records of Fa Hian and Huan Tsang are very important sources. There are eight important places, hat could be attached t0 Buddha`s biography in Indian Buddhism: Lumbinni, Bodhgaya, Sarnath, Sravasti, Sankasya, Rajgir, Vaishali, and Kusinagara, Lumbini is a garden located outside the city of Kapilavastu where Shakyamuni was born, Bodhgaya is the renowned place where Shakyamuni obtained enlightenment while sitting beneath the bodhi tree, and Sar-nath is the place of the Buddha`s first teaching. Sravasti, or Saher Maher, is an ancient city that the Buddha had frequently visited, Sankasya is the place where the Buddha descended three ladders in heaven. Rajgir was the metropolis of the country during the time of the Buddha, who had often begged there during the reign of the pious King Bimbisara. Rajgir is also famous for Devadatta` s evildoing: he set loose the drunken and infuriated elephant into the Buddha`s path. But the ele-phant was subdued by the power of the Buddha` s gentleness. Vaishali is one of the Buddha` s favorite places of residence and in Vaishali, monkeys had offered a bowl filled with honey to the Buddha. Finally, Kusinagara is the place of his nirvana. This research contains five sites with the exception of Bodhgaya, Rajgir, and Vaishali. These three sites will be treated in another research. Sarnath is also excluded from this article because Sarnath is treated in another part of this book. Additionally, this article contains Kapilavastu, the palce where the Buddha grew up, and Kausambi, a place which was one of the Buddhist centers in the time of the Buddha. Therefore, this article is to review the previous scholarship focusing on identifying the sacred grounds of Indian Buddhism, and also to show detailed accounts of six sites: Lumbini, Kapilavastu, Sravasti, Sankasya, Kusingagara and Kausambi.

太宰治의 《愛》의 形態

河廷旼(Ha Jung-Min) 경성대학교 인문과학연구소 1996 일본연구논총 Vol.8 No.-

中國 法界像에 관한 硏究

河定旼(Ha Jung-min) 한국미술사학회 2003 美術史學硏究 Vol.- No.237·238

In China, there remains a group of Buddha images that have Mount Sumeru Buddhas, bodhisattvas, the six gatis and other small motifs depicted on their bodies or robes. In this article, this type of images is referred to as fajie xiang (法界像, Buddha of Dharmadh?tu). This term indicates the image of Buddha that contains various elements of the world or cosmos in his divine body or robe, and the ‘fajie' in this term indicates the entire world or cosmos. In previous scholarship, the iconography of fajie xiang was regarded to be either Vairocana Buddha as described in the Avatamsaka S?ira, or a cosmic manifestation of S?kyamuni Buddha. This article argues that the iconography of fajie xiang cannot be determined as one of the two interpretations, and that fajie xiang was first made to represent ??kyamuni Buddha and the iconography was later exploited for the images of Vairocana. ??kyamuni was a historic figure who lived and preached dharma as a human being. After his death, the followers of Buddhism wished to have other Buddhas, which resulted in the belief that numerous Buddhas existed in different places. At the same time, Buddhists sought after a universal Buddha who could encompass the numerous Buddhas of distinctive and limited qualities. In an attempt to solve this problem, there appeared a concept of ??kyamuni as a transcendental being. However, as it was difficult to completely discard the human aspect of ??kyamuni, the notion of transcendental Buddha was complemented by that of Lushena Buddha (盧舍那佛, Buddha Vairocana). which was related to the worship of sun and light. The concept of Lushena did not appear suddenly but was a result of gradual systematization of various ideas about ??kyamuni as a cosmic Buddha rose during the development of Mahayana Buddhism. For the notion of transcendental ??kyamuni developed into that of Lushena, it seems reasonable to assume that the iconography of fajie xiang. which was first made for the universal ??kyamuni, also developed into that of Lushena. The notion of a god bearing the entire world in his body originated from the epic poem Mah?bh?rata dated to about the second century B.C. ??kyamuni attained this quality already in the early stage of Buddhism. The image of ??kyamuni as shown in fajie xiang is affirmed by the texts such as Lotus Sutra (法華經). Da fangbian fo baoen jing(大方便佛報恩經), Guan fo sanmei hai jing(觀佛三昧海經), Dasheng ben sheng xindi guan jing(大乘本生心地觀經). On the other hand, the relation between Lushena and fajie xiang is found in Avatamsaka S?tra(華嚴經). There remains no Indian examples of fajie xiang, and it is plausible that the iconography was formulated in Central Asia or China. When considering the extant images, the making of fajie xiang is dated back to the sixth century. Some painted images are found in the murals of the cave shrines of Kizil and Dunhuang. In these sites, the images of fajie xiang appear as part of larger iconographic programs that aimed to glorify ??kyamuni Buddha, and these examples thus can be regarded as ??kyamuni Buddha. Additionally, there is a sculpted image of fajie xiang that represents ??kyamuni, for the life of ??kyamuni and j?taka are illustrated on the surface of the Buddha's robe. It is in China proper that we find the images of fajie xiang as Lushena. The iconography is affirmed by the inscriptions of 'Lushena'. Although the iconography of fajie xiang was established in late sixth century, almost no images remain since then. The notion of Lushena was significant to Chinese Buddhists until the sixth century, but after the eighth century, Lushena Buddha was replaced by Piluzhena Buddha (毘盧遮那佛), who was advocated in Huayen School(華嚴宗). It seems that accordingly the fajie xiang as Lushena lost its place. However, after the tenth century the fajie xiang of Lushena reappeared. Although they do not have any inscription, they have the mudra of two hands bent outward and the lotus throne with small Buddhas images on its pe

경주 남산 열암곡 마애불입상의 한국 불교조각사적 의의

하정민(Jung-min Ha) 한국고대사탐구학회 2023 한국고대사탐구 Vol.44 No.-

경주 남산 列岩谷 磨崖佛立像은 2007년 5월 22일 말 그대로 ‘우연히’ 발견되었다. 불입상은 외부의 힘에 의해 암괴가 전도된 후 약 35도 산의 경사면에 불상이 새겨진 면이 바닥면을 향한 채 엎어져 고꾸라진 모습으로 오랜 세월을 견뎠다. 열암곡 마애불입상의 발견 이후, 우리나라 불교미술사 학계에서는 주로 이 불상의 특이한 손의 모양, 즉 手印에 대한 논의가 활발했다. 한 손을 가슴 위에 올리고 다른 한 손은 내려서 몸에 붙인 이러한 수인은 물론 특기할 만하지만, 이 불상의 또 다른 형식적 특징인 착의 형식, 즉 왼쪽 어깨에만 법의를 걸치고 오른쪽 어깨를 드러내는 偏袒右肩 착의법에 좀 더 주목할 필요가 있다. 편단우견식 착의법에 주목함으로써 현재 학계의 통일신라 불교미술의 흐름을 새롭게 서술해야 할 필요를 인식하게 되었다. 열암곡 마애불입상은 통일신라시대의 편단우견 불입상의 성행을 웅변하는 중요한 상으로 당시 통일신라에서 성행한 여러 불교조각의 시각적 특징들을 창의적으로 조합해가며 완성되었다. 열암곡 마애불입상과 조각 양식 및 신체 모델링이 가장 유사한 조각 예로 입실리사지 동탑 서면 불입상을 제시하였고, 이 상과의 비교를 통해 열암곡 마애불입상의 제작 시기를 9세기 전반으로 보았다. 열암곡 마애불입상의 가능한 존명으로는 석가모니불, 미륵불과 함께 입실리사지 석탑 및 탑신 사면불들과의 비교를 통해 아미타불일 가능성을 제시한다. Discovered unexpectedly on May 22, 2007, the Yeoramgok Standing Rock-carved Buddha statue at Mount Namsan in Gyeongju holds profound historical significance. Displaced by external forces, the statue reclines at a 35-degree angle on the mountain slope, with its carved side facing downward and inverted. Subsequent to its unearthing, the Korean Buddhist art history community has actively engaged in scholarly discourse, centering on the statue's distinctive mudrā-an expressive hand gesture marked by one hand raised to the chest and the other lowered to the abdomen. This paper further highlights another visually conspicuous feature of the Buddha: the exposed right shoulder, which contrasts the robe draped exclusively over the left shoulder. Contrary to prior assumptions that the exposure of the right shoulder in Buddha sculptures was confined to the seventh century Silla period within the context of the Three Kingdoms era, the Yeoramgok Rock-carved Standing Buddha from the Unified Silla epoch stands as compelling counter-evidence. This particular statue plays a pivotal role, effectively illustrating the prevalence of the robe-wearing configuration observed in Buddha sculptures during the Unified Silla Period. Through meticulous examination of its sculptural forms and stylistic traits, this study suggests that the Yeoramgok Rock-carved Buddha likely originated in the early ninth century. It also proposes that the Yeoramgok Standing Buddha potentially represents either Maitreya Buddha or Amitābha Buddha.

게이트 심근 관류 SPECT에서 구한 심근 속도와 심근 관류를 중심으로 한 심근 기능 지표와의 비교연구

하정민 ( Jung Min Ha ),정신영 ( Shin Young Jeong ),범희승 ( Hee Seung Bom ),이병일 ( Byeong Il Lee ) 대한핵의학회 2009 핵의학 분자영상 Vol.43 No.5

Purpose: We aimed to assess the myocardial velocity on gated myocardial perfusion SPECT (gated MPS), to compare myocardial velocity between patients without coronary artery disease (CAD) and CAD patients and to assess the correlation of myocardial velocity and perfusion and wall thickening on CAD group. Materials and Methods: Seventeen patients without CAD (M:F=9:8, mean age 61.8±11.1 yrs: group A) and thirty-nine patients with CAD (M:F=18:21, mean age 66.9±8.1 yrs: group B) had undergone one-day adenosine stress gated MPS. In twenty segment model, 12 segments (except apical and basal segments) of each patient were included. We obtained systolic and diastolic gate ratio in left ventricular volume curve by eight frames per cardiac cycle on gated MPS. Using the systolic and diastolic gate ratio and R-R time of each patient, we obtained systolic and diastolic time ratio. The myocardial velocity was defined as wall thickening over systolic or diastolic time. Results: We presented normal range of myocardial velocities according segments and territories of coronary artery. The myocardial velocity of group B was significantly lower than group A (p=0.00). There was no significant difference between the myocardial velocity of group B with preserved EF and group A. The stress systolic velocity significantly correlated with regional myocardial perfusion in group B with preserved EF (p=0.00) as well as decreased EF (p=0.01). In group B, stress perfusion of segments which had decreased wall thickening and decreased myocardial velocity was significantly lower than segments which had decreased wall thickening and preserved myocardial velocity (p=0.01). Conclusion: The new functional index of velocity will be used as an useful of gated MPS. (Nucl Med Mol Imaging 2009;43(5):386-394)

특집 2 : 타밀나두와 구법승

하정민 ( Jung Min Ha ) 미술사와 시각문화학회 2006 미술사와 시각문화 Vol.5 No.-

Tamilnadu, a state in the southeast India, is adjacent to the Bay of Bengal and so the state was an important place for not only overseas trades with the Roman Empire and China but also Buddhism: Tamilnadu was the main gateway for both Indian monks and foreign pilgrims. The former went out from the state to the East Asia to propagate Buddhism, and the laner entered into India via the slate to learn Buddhism, respectively. Xuanzang(602-664), one of the chinese pilgrims, visited in three countries of Tamilnadu: Zuliye (株利耶), Daluopicha (?羅?茶) Moluo-juzha (?羅矩?). His travel accounts, DaTang xiyuji (大唐西域?) men-tions that the Buddhism of this region was on decline. But, in Kanchipu-ram, the capital of Daluopicha, he recorded that the power of Buddhism had been remained and that there was the stupa which Asoka had erected. The present day, however, there remains neither Buddhist temples and or stupas. Xuanzang reponed that he met monks from Sri Lanka and dis-cussed a theory of buddhism in Kanchipuram. This gives us information of amicable mood to Buddhism at that time in southern India, at least in Kanchipuram. This article deats with the history of buddhism and development of buddhist all in Tamilnadu. Especially, this article focuses on three regions: Kanchipuram-the capital of the Pallava(550-728) , Nagapattinam-one of important ports since ancient time, and Tanjore(Tanjavur)-the important city of the COla (862-1310). Kanchipuram, one of seven sacred places of Hinduism, is a major city in Tamilnadu, There remains no Buddhist temples. However, there remains Buddhist sculptures sporadically. A colossal standing Buddha of the Kamak<)i Amma!l Temple in Kanchipuram, was moved to the govern-ment museum of Chennai. There are stone seated Buddhas at Kanchipu-ram police station and in Karukkilamarnda Amma!l Temple, Also, we can find small seated Buddhas and the figure of Buddha in paril1in.iirJa on the outer wall in Ekamresvara Temple. Nagapattinam was one of the important centers of Buddhism and simultaneously a significant international port like ``IamraUpti. Yijing record-ed in Da Tang xiyu qiufa gaoseng zhuan(大唐西域球?高僧傳) that monk Wuxing dropped by Nagapattinam on his way Java to Sri Lanka (Ceylon). A Buddhist temple for Chinese Buddhists who stayed in Nagapattinam was erected at the instance of a Chinese king during the rule of the Pallava king Narasithhavarman II (circa 695-722). In Nagapattinam there remained a three-story brick tower known as China Pagoda till 1867, when it was pulled down by Jesuits. Daoyizhilue (?夷志略,1349) of the Yuan dynasty mentioned that there was a stupa of earth and brick in Nagapattinam. This stupa bore Chinese inscription: it was completed in August of the third year Xianchun (咸淳,1267) of the Southern Song. The series of hoards of bronzes has been discovered since 1856, presently over 350 bronzes are known: Buddhas, Bodhisattvas, Maitreya, Tara, and Jambhala, etc., which had been made from the 10th to the 17th century. Tanjore, neighboring districts of Nagapattinam, was the center of the Chola. In the vicinity of Tanjore, several Buddhist sculptures were discov-ered. A huge standing Buddha in the Sri Karpaganadesvara Temple is exhibited in the government museum of Chennai. Tanjore Art Gallery has two seated stone Buddha, Rajarajesvara, the famous Hindu temple of Tan-jore, also has Buddhist sculptures related to the enlighrment of Buddha, The most Buddhist sculptures of Tamilnadu had been made from the 7th to the 14th century. The most of Tamilnadu Buddhist sculptures are made of stone. But in Nagapattinam, most Buddhas are cast in bronze. The characteristic fearures in the images of Buddha from Tamilnau are sir-aspata: the protuberance of flame on the top of the Buddha`s head, Ardha-Padmasana: the posture that the right leg is placed on the left leg. Some seated Buddhas contain makaras and the arch-shaped ornaments around the head of Buddha Although there are a number of Buddha images in Tamilnadu, most of the Buddha are located in the fields, which are not directly related to Bud-dhism. So, it is difficult to study Buddhist art of this region. By sufficient research on buddhist sculptures from this region, Buddhist sculpture and Buddhism of Tamilnadu could be understood in depth.

ESS 투입에 따른 울릉도 계통의 System Inertia 평가

하정민(Jung-Min Ha),김수배(Soobae Kim) 대한전기학회 2019 대한전기학회 학술대회 논문집 Vol.2019 No.7