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수종의 바이러스성 피부질환 치료에 대한 바이라미드(Viramid®)연고의 임상효과에 관한 이중맹검 연구
전인기,이선화,노병인,장진요,신용우,임경진 中央醫學社 1983 中央醫學 Vol.45 No.6
We performed a double blind study to evaluate the therapeutic effect of Viramid® ointment on the several viral skin diseases. Totally 106 patients including 37 herpes patients (herpes labialis; 17 patients, herpes progenitalis; 8 patients, and other form of herpes simplex; 12 patients), 38 herpes zoster patients, and 31 varicella patients were studied by topical application of Viramid® ointment (experimental group) or placebo ointment (control group) on the early lesion of each diseases. The estimation of therapeutic effect of Viramid® ointment was done by -the- meas urement of time interval from the first day of treatment to the day of crust formation. The results were as follows: 1) Herpes simplex; In the experimental group, the percentage of herpes labialis patients who showed crust formation within the second day of treatment was -40.0 %. The percentage of herpes progenitalis patients and other form of herpes simplex patients were 12.5% and 18.2% respectively. In the control group, the percentage of herpes labialis, herpes progenitalis, and other form of herpes simplex patients who showed crust formation ;within the second day of treatment were 12.5%, 0%, and 0%, respectively. All of 3. experimental groups showed shorter time of crust formation than those of control groups. 2) Herpes zoster; In the experimental group, the percentage of herpes zoster patients who showed crust formation within the 4th day of treatment was 75.8%, but those of control group was 25.0%. The time of crust formation of experimental group was shorter than those of control group. 3) Varicella; In the experimental group, the percentage of varicella patients who- showed crust formation within the second day of treatment was 43.5% and those of control group was 23.1%. The time of crust formation of experimental group was shorter than those of control group.
安榮厚 제주한라대학 1990 論文集 Vol.14 No.-
By analyzing the Concepts, it Was identified that currculum imply intended valuable taskes of schooling while hidden curricilim mean the unofficial culture of school of unintended outcomes of school edication. Accordingly, this study concluded that there are no conceptual relation ships between curriculum and hidden culliculum and, therefore, hidden curriculum is not a sub concept of curriculum. This study also inferred that the term of hidden curriculum was constructed by miscon kception on curriculum. And this studyargued that the term of hidden curriculum is not relerant. Though there are no conceptual relationships netween curriculum and hidden curriculum, hidden curriculum must be important in plannning and adminiserating school education since it makes unto note the unoffical culture of school and hidden effects of school education. If we do not consider sincerely the unofficed culture and hidden effects, we would make critical mistakes when we plan schooling and manage it.
Hwang Il Yeong,Park Ki-Bong,Sung Who Chang,Cho Sung Do,Youm Yoon Seok 대한슬관절학회 2020 대한슬관절학회지 Vol.32 No.-
Background: We aimed to evaluate the effect of vitamin D levels on the functional outcome of elderly women who underwent total knee arthroplasty (TKA). Methods: Seven hundred and four patients (1013 knees) who underwent primary TKA were included in our retrospective study. Preoperative vitamin D levels were measured and the relationship analyzed between these and age, weight, height, body mass index, and bone mineral density. Two hundred and twenty patients (220 knees) who received unilateral TKA and were followed up for more than 1 year after operation were divided into two groups: Group 1, serum 25-hydroxyvitamin D3 (25(OH)D3) level < 20 ng/ml; and Group 2, 25(OH)D3 level ≥ 20 ng/ ml. Both groups were evaluated for the relationship between vitamin D levels and postoperative Visual Analogue Scale (VAS) score, Knee Society Knee Score (KSKS), Knee Society Function Score (KSFS), and Western Ontario and McMaster Universities Arthritis Index (WOMAC) score. Results: The number of vitamin D-deficient patients (< 20 ng/ml of serum 25(OH)D3 level) was 556 (79.0%). In the correlation analysis, the vitamin D level was negatively correlated with weight only (p = 0.033). No significant differences were observed between the groups in terms of postoperative VAS score, KSKS, KSFS, and WOMAC score. Conclusions: Vitamin D deficiency was highly prevalent in patients who underwent TKA. Vitamin D levels negatively correlated with weight. Low vitamin D level was not a risk factor for unsatisfactory TKA outcome in elderly women.
논문(論文) : 강소성(江蘇省) 남통(南通)지역 일대(一帶)의 파혈호(破血湖) 의식(儀式)에 관하여
송요후 ( Yoo Who Song ) 중국사학회 2011 中國史硏究 Vol.71 No.-
A ceremony called the blood-pot ceremony(血盆齋) was practiced in China. The Chinese believe that in the infernal regions there is a pond of blood, into which deceased married women generally, or women who have died in childbirth are plunged upon their entrance into that world. The reason for the blood-pot ceremony, therefore, is to save the spirit of a deceased mother from the punishment of blood pond. If we call the sutras used for this purpose generically as the blood-pot sutra(血盆經), not only the sutra for the ritual service, but also a variety of versions of sutras for the salvation of women who are destined to be plunged into the blood pond can be included in this category. Blood-pot sutras first appeared from about the early tenth century to the twelfth century in the Buddhist community, and later it appeared in Daoist and folk religious communities as well. I studied the blood-pot sutra and the blood-pot ceremony by mostly referring to historical literatures. Through this study, I presumed when the blood-pot sutra appeared, and sought the unfolding of the blood-pot sutra in the Buddhist, Daoist and folk religious(Bao-juan 寶卷) realms. I found that a variety of sutras which were published and transcribed were used for the ceremony and for reciting privately. After Henry Dore`s obversation, it has been reported frequently that the blood-pot ceremony was held by the name of Poxuehu(破 血湖; Breaking Blood-pond into pieces) in the Jiang-nan(江南) area. This ceremony was held surreptitiously, after communization, suffering oppression as a feudal superstition especially from the Cultural Revolution to 1980s. Through my fieldworks, it is confirmed that nowadays, with economic improvements, vigorous and rather extravagant ceremonies of Poxuehu led by Daoist priests were held privately in Nantong(南通), Suzhou(蘇州), and Kunsan(昆 山) areas. This ceremony is made up of many symbolic processes, and each process has its own meanings. Among any others, the religious meaning that sons and daughters are eager to rescue their mothers from pains within the blood-pond and ultimately redeem her to be reborn in Heaven(救母生天), is inherent in this ceremony. So, even under the persecution of communist Government and in spite of ridicule by missionaries in the early twentieth century, I suggest, this religious ritual could survive until now. But, as it was told that Poxuehu ritual was performed for all the women, we can recognize that in the back of their mind, the Chinese have the idea that the menstruation and childbirth blood are deeply related with the uncleanness that causes blasphemy as well as a sin which is an obstacle to spiritual redemption. Therefore, it cannot be denied that the Poxuehu ritual, in addition to the emphasis on filial piety, was deeply related with the status within a family and a lineage. Nowadays, owing to decrease of the number of childbirth and social change, and so forth, it seems that, the social meanings that are implicit in the ritual is fading out. The downward mobility of the social standing of a Daoist priest as an occupation, the serious predicaments that an initiator would have to undergo, as well as industrialization and urbanization have discouraged the young from learning as apprentices. As a result, the unbroken tradition of 1,000 years is gradually disappearing. On the one hand, with the revival of tradition, the demand for the ceremony is increasing. But, on the other hand, the government always is alert to the possibility for the heresy(邪敎) to permeate folk religions, and every local authorities have their own policies to control the folk religious ceremonies. It is said that a ritual is the activity that discloses well the dynamics of a religious culture. Through the research on Poxuehu ceremony, the situation of Chinese folk religions will be considered. It will also include historical, geographical and social consideration on the ceremony in the Jiang-nan area.
조선시대 서학관련 유적 답사 -북경·상해 일원을 중심으로-
( Yoo Who Song ) 중국사학회 2016 中國史硏究 Vol.101 No.-
From September last year(2015), our Institute has run a project on "Translation and Introduction of the Western Learning(西學) Materials from Joseon Dynasty". The project is deeply related with missionaries of Society of Jesus(S.J.) in Ming-Qing period who came to China to write and translate the catechism of the Catholicism and scientific books in Chinese. Our researchers visited historic Cathedrals in Beijing where Joseon diplomatic corps to Beijing went to meet western missionaries to get materials on western learning, the Institute for the Study of Religion(Peking University), Fudan University Library, Shanghai Metropolitan Library, and Bibliotheca Zi-Ka-Wei from 11th Jan. to 16th Jan. 2016. Especially, it was very impressive that materials that we hoped to find have been housed in Xujiahui Bibliotheca. We are very pleased to know Xujiahui Bibliotheca Catalog Card Numbers of the materials, because we thought that it would be impossible even to access to the Bibliotheca. I think that it is also a great outcome to get instructive advices and invaluable materials from professors of Peking University. An even more important outcome is that we could get information on how the research on this area is carried out in China, Hong Kong, Taiwan and Singapore. If possible, in later years we hope to hold an international academic conference to invite foreign researchers in this area from those countries, and that all these academic activities prepare the ground for better understanding on movements of Korean intellectuals and the masses in the period of open-door under pressure of western powers.
사서(四書)의 경문(經文) 및 주문(註文) 해석에서 현토(懸吐) 논란 사례에 관한 고찰
신상후 ( Sang Who Shin ) 한국한문고전학회(구 성신한문학회) 2015 漢文古典硏究 Vol.30 No.1
懸吐는 입말과 글이 달랐던 환경에서 그 이질감을 극복하고자 했던 노력의 산물이다. 우리 先人들은 원문의 原型을 그대로 유지하면서 단어 사이에 우리말 조사와 어미를 끼워 넣음으로써 원문의 문법구조와 의미를 드러냈다. 현토는 소재언어를 변형하지 않으면서 목표언어의 문장형태소를 사용해 목표언어로 나아가게 하는 것이기 때문에 일종의 번역이라 할 수 있다. 즉 현토는 문장 해석의 기능을 갖는다. 반대로 말하면, 현토자가 문장을 어떻게 해석하느냐에 따라 현토가 달라진다. 따라서 현토를 살펴보면 그가 글을 어떻게 해석하고 있는지를 알 수 있다. 본고에서는 현토의 해석적 기능을 보이기 위하여, 四書의 經文과 註文의 해석을 둘러싸고 벌어진 논란들 가운데 현토가 그 소재로 사용된 사례들을 고찰하였다. 사례는 크게 경문의 해석과 주문의 해석으로 나누어 제시하였는데, 경문 사례는 관본언해와 율곡언해의 차이에 대하여 토론한 사례들을 분석하였고 주문 사례는 朱子 『集註』의 내용을 토론하면서 현토를 소재로 한 사례들을 분석하였다. 이들 사례에서, 공통적으로, 현토와 문장 해석의 상관관계를 추적할 수 있을 뿐만 아니라, 현토에 대한 논란이 문장을 정교하고 엄정하게 해석하는 데에 도움을 주었음을 확인할 수 있다. 또 주문 사례를 통해서는 특히 성리 담론에서 현토가 어떻게 활용되어 왔는지를 살펴볼 수 있어, 토의 결정에 현토자의 철학적 견해가 반영됨을 알 수 있다. Hyunt’o(懸吐) is a way for rendering texts written in Classical Chinese into understandable Korean. Joseon literati insered the additional postpositions and endings in Hangeul between phrases and did not modify the original text in classical Chinese. Since Hyunt’o aims to reach target language while keeping source language as it is, Hyunt’o can be defined as a sort of translation. When we take note its interpretative function, we can notice that the types of T’o(吐) could be changed depending on how a person who made Hyunt’o interpreted original texts. Hence, we are able to explain how he interpreted original sentences by looking over how he made Hyunt’o. This study aims to examine controversial cases of Hyunt’o among controversies surrounding interpretations of Chinese classic texts and commentaries. By those cases, classified into interpretation of original texts and commentaries, we can find out not only the correlation between Hyunt’o and the interpretation of sentences, but how controversies of Hyunt’o contributed to make elaborate and strict interpretation. Especially by looking over the controversial cases of commentaries, we can understand how Hyunt’o was widely used within the discourse on Neo-confucianism and deciding the type of T’o(吐) was depended on a person’s philosophical view.
간재(艮齋) 기질체청설(氣質體淸說)의 계승과 발전 - 후창(後滄) 김택술(金澤述)의 심성론(心性論)을 중심으로-
신상후 ( Shin Sang-who ) 한국철학사연구회 2023 한국 철학논집 Vol.- No.76
낙론계(洛論係) 심성론은 율곡학의 범위 안에서 ‘배워서 성인이 될 수 있음[聖人可學]’의 가능성을 최대화하는 방향으로 발전해갔다. 그리고 이 발전은 호론계(湖論係) 학자들과의 논쟁과 토론을 통해 가능했다. 호락논쟁은 호락 모두에, 그 심성론을 체계화하고 심화하는 자양분으로 작용했다. 호락 간 견해의 다름은, 기(氣)에 대한 이해의 차이에서 연유한 것이다. 이들은 모두 ‘성즉리(性卽理), 심시기(心是氣)’, ‘기발리승일도(氣發理乘一途)’, ‘리통기국(理通氣局)’을 원칙으로 삼는 율곡학의 계승자들이었기에, 기에 대한이해가 중요했다. 율곡은 기의 차별성과 동일성을 모두 언급한 바 있는데, 호론은 기의 차별성을 강조하고, 낙론은 기의 동일성을 역설했다. 이러한 차이는 ‘태생적 기의 오염’을 설명하는 데에서 두드러지게 나타났다. 낙론은 기질의 오염을 “현재에도 유동적일 수 있는 것”으로 보았고, 호론은 “적어도 현재로서는 고정적이고 견고한 것”으로 본 것이다. 요컨대, 기의 장애를 얼마만큼 가볍게 처리하는가, 얼마만큼 고체화할 것인가에 따라 호론과 낙론의 심성론이 갈라지게 된다. 낙론계 심성론은 간재(艮齋) 전우(田愚, (1841~1922)에 의해 집대성되었다. 이렇게 평가할 수 있는 근거는 간재의 기질체청설(氣質體淸說)에 있다. 기질체청설은 낙론계 심성론이 지향했던 ‘기(氣)에 의한 장애의 무력화’를극진히 달성한 이론이다. 물론 주자학이 나아갈 수 있는 한계를 아슬아슬하게 넘지 않으면서 말이다. 그래서 필자는 간재의 심성론을 낙론계 심성론의 집대성이라고 판단한다. 지금까지 필자는 호락논쟁 및 낙론계 심성론을 주로 미발(未發)과 관련하여 ‘심(心)’을 위주로 분석해왔다. 호락논쟁의 분기는 ‘기에 대한 이해의 차이’에 있고, 이것이 ‘심(心)에 대한 이해의 차이’로 이어져서, 호락논쟁의 핵심쟁점으로 정립된다고 생각했기 때문이다. 본고에서는, 여기에서 더 나아가 ‘심 이해의 차이를 통해 성립하는 성(性) 이해의 차이’를 다루었다. 이변화는 필자가 파악하는 낙론계 심성론의 전개 양상을 따른 것이다. 낙론계 심성론은, 18~19세기에 ‘본연적 마음의 선함’을 주장하는 ‘심본선설(心本善 說)’로 전개되고, 20세기 초반에 이르러 간재에 의해 ‘기질의 근원적 선함’을 주장하는 ‘기질체청설(氣質體淸說)’로 집대성되었다. 즉, 본연적 기의 담일청 허함이 본연적 마음에서 기질의 뿌리로까지 확장되었던 것이다. 그리고 이로써, 기질과 마음 안에 ‘떨어져 있는[墮在]’ 본성, 즉 기질지성(氣質之性)의 성격을 명확하게 규정할 수 있게 되었다. 이는 간재의 제자, 후창(後滄) 김택술(金澤述, 1884~1954)의 심성론에서 확인할 수 있다. 낙론계 심성론의 이러한 전개 양상을 밝히는 것이 본고의 목표이다. 간재의 심성론을 계승한 후창 김택술은, 기질지성(氣質之性)에 대해 한결같이 “이발(已發)에 속한다.”고 강조한다. 즉, 마음이 발동한 뒤에, 기질의 구애와 인욕(人欲)의 가림이 있게 되었다면, 그래서 부중절(不中節)의 결과가 도출됐다면, 이때 이것의 원인을 두고 “기질지성에 의한 것이다.”라고 비로소 말하게 된다는 것이다. 말하자면, 기질지성은 현실의 불선(不善)을 설명하기 위한 개념으로 기능할 뿐이라는 것이다. 호론계 심성론에서 본연지성이 개념적 상정이라면, 후창의 심성론에서는 기질지성이 개념적 상정이다. 이 두 견해는, 서로를 향해, “본말이 전도되고, 개념과 실재가 역전되었다.”고 말할 수 있는 정도로 상반된 견해이다. 현대 주자학 연구자들의 기질지성 이해는 대체로 호론계 이론에 가깝다. 호론식의 주자학 이해에 익숙한 현대의 연구자들은 아마도 후창의 견해를 주자학에서 벗어난 이론으로 간주할 것이다. 그러나 기질지성을 후창처럼 이해하지 않으면, 본연지성은 현실에 존재하지 않게 된다. 하지만 주자학은 시종 본연지성이 진짜 본성이라고 강조한다. 그렇다면 우리는, 현대 주자학 연구에서의 난점과 쟁점들을 해소하기 위해서, 간재와 후창의 심성론을 참고할 필요가 있을 것이다. The paper examines the development of the theory of Rak School (洛學) in the 19th to 20th century. As followers of the Yulgok school, scholars of the Rak School developed their own theory while faithfully adhering to Yulgok's philosophy. The development of Rak School’s theory of Human nature and Heart-mind involves a sophisticated development Zhu Xi’s theory of the Heart-mind. In Neo-Confucianism, when scholars contrast Heart-mind and Human nature, most consider heart-mind to be ki (氣, Ch. qi) and Human nature to be i (理, Ch. li). As ki, Heart-mind may be impure. However, School of the Rak emphasizes the difference between Heart-mind and temperament (氣質), and thus insists that for ordinary people, even though one’s temperament might be impure, their Heart-minds remain pure. Followers of the Rak school called this pure mind ‘the original Heart-mind’. This is their theory of “Heart-mind is originally good.”. We can say this is the Heart-mind theory of the Rak School. In this paper, the development of this pattern was demonstrated by analyzing the theory of Jeon Wu (1841-1922, pen name Ganjae) and Kim Taeksul (1884~1954, pen name Huchang). Jeon founded a new theory insisting that the original state of ki (氣質本體) is pure and good. Kim inherited this theory and presented a specific understanding of Human nature, especially the Human nature of temperament. According to Kim, the Human nature of temperament is a concept that can be said only after emotions or accidents occur incorrectly. This understanding maybe sound unfamiliar to current Neo-Confucian researchers who are less familiar with the Horak school or may consider it a deviation way too far from orthodox Zhu-Zheng philosophy. However, we should seriously consider this perspective as it enables us to recognize the nature of temperament as secondary, that can carry further implications of understanding the difficulties of Neo-Confucianism.