膝關節 外傷性 脫臼 : 3例 報告 A report of three cases with conservative treatment

朴亨國,朴相元 최신의학사 1981 最新醫學 Vol.24 No.10

자본시장개방과 회계이익의 정보효과에 대한 고찰

朴亨國 연세대학교 경영대학원 1993 經營論叢 Vol.27 No.1

MAKING IN VIVO MODEL TO STUDY ABOUT HUMAN ORAL CANCER (I)

박형국,김용각 大韓顎顔面成形再建外科學會 1997 Maxillofacial Plastic Reconstructive Surgery Vol.19 No.3

편평상피세포암종은 악성종양 중 가장 중요한 비중을 차지하고 있는 암종이다. 하지만 편평상피세포암종의 세포주는 다른 악성종양에 비하여 아직까지 많이 개발되어지지 않았다. 또한 동물실험모델을 만들기 위한 이종이식에 있어서 편평상피세포암종은 매우 낮은 생착율을 보이고 있다. 구강암 중에서도 편평상피세포암종은 가장 많은 부분을 차지하나, 개발된 세포주는 그리 많지 않으며, 더 더욱이 동물실험 모델의 제작은 쉽지 않아, 새로운 치료 약제의 개발이나 치료 방법 개발 등에 많은 제약이 있어왔다. 본 실험에서는 수종의 구강 편평상피세포암종의 세포주를 배양하였고, 특별히 고안된 사육시설을 이용하여 BALB/C nude mice를 사육하였다. 여러 농도의 구강암 세포주를 nude mice의 등에 피하로 이식하였다. 어떤 세포주는 계속적인 성장을 보였으나 어떤 세포주는 완전히 흡수되기도 하였다. 5주 이상을 관찰하였으며, 이식된 종양의 크기를 측정하고, 부피를 계산하였다. 또한 또 다른 동물모델의 제작 방법으로서 특별히 고안된 cap을 nude mice의 등에 이식하고, 그 안에 구강암 세포주를 배지와 함께 이식하였으며, 1주 후에 cap을 제거하였고, 4주 이상을 관찰하였으며, 성장하는 종양의 모습과 크기를 관찰하였다. 본 연구는 구강암 연구에 적절한 동물실험모델을 개발하여 다른 악성종양에 비해 동물실험적으로 연구할 기회가 적었던 구강암 영역의 연구를 활발히 하며, 향후 한국인의 구강암연구에 가장 적절한 동물실험모델을 개발하여, 보다 진보된 구강암 치료방법의 개발 및 신약 등의 개발에 이용하기 위함이다.

The radiologic findings of numb-chin syndrome as the presenting symptom of benign degenerative calcified mass on the mandibular bone

박형국 순천향의학연구소 2004 Journal of Soonchunhyang Medical Science Vol.10 No.2

The numb chin syndrome reflects an abnormality in mental nerve or inferior alveolar nerve. It manifests as objective and/or subjective sensory disorders in the distribution of the mental nerve or inferior alveolar nerve, represented primarily by half of the lower lip and chin, also known as mental neuropathy It is an uncommon occurrence with cancer (breast, lung, lymphoma and hematological malignancies) and consists of numbness in the lower lip and chin. Facial numbness was associated with malignancy was first referred to as the num chin syndrome by Calverley and Mohnac in 1963. The mechanism of such a manifestation can be direct compression of the mental or inferior alveolar nerve by metastases to mandible, base of the skull, or leptomeningeal seeding.

바르트의 계시해석에 나타나는 탈(脫)형이상학적 현존의 사유

박형국 ( Hyung Gug Park ) 한국조직신학회 2011 한국조직신학논총 Vol.29 No.-

The reestablishment of a mutual relationship between being[s] and thought without total presence and mastery matters. In this paper, we propose to pay attention to the significance of emerging post-metaphysical thinking of presence to avoid the mastery of being[s] by a totalizing human metaphysical thought, that is, what Derrida calls "metaphysics of presence." From such a post-metaphysical perspective, we attempt to interpret Karl Barth`s conception concerning the mediation of revelation as a theological form of the post-metaphysical thinking of presence. To elucidate what Barth tries to reformulate the presence of God`s being in his conception as to the mediation of revelation against the backdrop of the modern metaphysical thought of presence, we shall look into the post-metaphysical thinking of presence by Jacques Derrida and Jean-Luc Marion as a convex mirror, bearing their divergence in mind. Our strategy for a Barth-Derrida/Marion parallel is twofold: on the one hand, we attempt to illuminate the post-metaphysical thrust of Barth`s critique of modern "religionism" based on the conception of the analogia entis in the light of Derrida`s and Marion`s critique of "metaphysics of presence." We would like to highlight Barth`s critique of the problem of the Cartesian "metaphysics of presence" foundational to modern "religionism." In other words, Barth is highly problematic with the inevitable eclipse of the otherness of God`s being by the direct or immediate economy of presence of self-consciousness. On the other hand, we try to elucidate Barth`s analogicallyoriented dialectical thinking concerning the mediation of revelation in the light of both Marion`s post-metaphysical thought concerning "the phenomenon" and "excessive givenness" and Derrida`s post-metaphysical thought about "the text" and "aporetic differance." Both Derrida and Marion would investigate the economy of presence free from some structural deterioration of the presence of beings to which Western "metaphysics of presence" has supposedly given rise and as its sequel the problem of the domestication of the otherness of beings. While Derrida suggests the post-metaphysical conception of presence in terms of the aporetic gift taking after textua "differance," Marion proposes the post-metaphysical economy of presence in terms of the excessive gift resembling phenomenal "givenness." However, their approaches are quite different. Derrida tries to make the direct or immediate self-presence of beings impossible by arguing for the represence of beings via the text as a medium. Marion proposes the mode of the presence of beings in terms of "the saturated phenomenon" as "pure givenness" through the excess of intuition over intention or concepts. However, in spite of their difference, both Derrida and Marion go hand in hand in laying out the economy of presence that honors the alterity of beings as the other without their assimilation into human thought through the immediate economy of presence. In the meantime, when Barth deploys the threefold form of the Word of God as the mediation of revelation in The Gottingen Dogmatics and Church Dogmatics, his primary concern is to secure the indirect economy of presence different from the immediate presence of the being of God via self-consciousness. Barth argues that God`s revelation is mediated through signs-giving in terms of the analogia fidei rather than the analogia entis. Barth`s point is that the r e-presence of God`s being in terms of the linguistic or semiotic mediation is a viable path to shield the otherness of God`s being, while eluding the total presence of the Cartesian metaphysical thought of presence based on self-consciousness. In this way, Barth`s thinking regarding the re-presence of God`s being seems to converge into Derrida`s post-metaphysical thinking as to the re-presence of reality in terms of the generalized text. In addition, what is noticeable in Barth`s thinking of the mediation of revelation is an evolving idea that "God gives himself" (the being of God) to the economy of presence. Barth`s theological conception of the divine gift is a postmetaphysical mode of presence entirely different from the modern metaphysics of subjectivity in that Barth`s conception of divine subjectivity is a giving subject in terms of the presence of the gift rather than a constructing subject in terms of self-presence. Barth`s emphasis on the primordiality of the presence of the gift of the being of God in the knowledge of God tends to be resonant with a certain fundamental feature of Marion`s phenomenological thinking of the excessive presence of the gift in terms of "pure givenness" or "the saturated phenomenon." For Marion, the phenomenon is fundamentally the presence of the gift rather than self-presence. Thus, Barth`s theological economy of divine presence seems to converge into Marion`s thinking of phenomenological presence in terms of their common emphasis on the primordiality of the gift of being[s].

장-뤽 마리옹의 ‘역-경험’에 대한 탐구

박형국(PARK Hyung-Gug) 장로회신학대학교 기독교사상과 문화연구원 2017 장신논단 Vol.49 No.1

본고는 최근의 탈세속화 테제가 보여주는 종교의 양가적 양상, 곧 종교부흥과 종교와 폭력의 부정적 연관에 주목하면서 이타적 종교를 형성하기 위한 유망한 방향성을 제시하는 장-뤽 마리옹의 역-경험에 대한 연구이다. 논자는 마리옹이 자신의 소여현상학에서 제시한 역-경험에 관한 테제가 자아중심의 경험을 해체하는 가능성에 주목하면서 이타적 자아의 발생과 함께 이타적 종교 형성을 위한 유망한 자원을 제공한다고 주장한다. 마리옹에 따르면, 역-경험은 하나의 대안 경험으로서 “여격자아”의 경험이다. 그것은 자기중심적 주체에 의한 대상의 구성 경험으로서의 “주격자아”의 경험과 구별된다. 후자의 문제는 개념 또는 지향적 의미에 의한 소여의 이기적인 왜곡 또는 환원의 차원에 놓여 있다. 이에 반해 전자는 직관이 주체에 의한 지향적 의미나 개념을 초과하는 방식으로 소여가 순수하게 또는 절대적으로 주어지는 포화현상의 경험이다. 이런 의미에서 역-경험은 이타적 종교 형성을 위한 하나의 이정표가 될 수 있다. 예수의 부활과 오순절 성령 강림과 관련된 초기 그리스도인 공동체의 신앙경험을 통한 코이노니아와 디아코니아의 발생은 역-경험의 방식으로의 이타적 종교 형성의 하나의 두드러진 사례로 간주될 수 있다. 아울러 바르트가 슐라이어마허의 자아의식의 직접적인 종교경험을 비판하면서 개진한 하나님의 말씀의 경험에 대한 신학적 테제는 역-경험의 방식으로의 이타적 종교 형성의 교리적 재현의 가능성에 대한 하나의 탁월한 설명으로 간주될 수 있다. This essay is an investigation into Jean-Luc Marion’s thesis concerning counterexperience which sets forth a promising path for the formation of altruistic religion, while also focusing on the ambivalence of religion, that is, resurgent religion and the entanglement of religion with violence which the recent desecularization thesis displays. While paying attention to the possibility of deconstructing self-centered experience, the author argues that Marion’s thesis of counter-experience provides promising resources for the genesis of altruistic self and the formation of altruistic religion. According to Marion, counter-experience is the experience of the “me” as an alternative experience, which is distinguished from the experience of the “I,” as a constructive experience of object by the self-centered subject. The problem lies with the latter, at the level of an egoistic twist or reduction of givenness by concepts or significations. By contrast, the former is the experience of saturated phenomena through which givenness is given purely or absolutely in terms of the surplus of intuition over intentional meanings or concepts by the subject. In this sense, counter-experience can be a signpost for the formation of altruistic religion. The genesis of koinonia and diakonia through the experience of faith of the early Christian community concerning the resurrection of Jesus and the parousia of the Holy Spirit at the Pentecost may be regarded as an outstanding example of the formation of altruistic religion in terms of counter-experience. In addition, Barth’s theological thesis of the experience of the Word of God, which is put forth against Schleiermacher’s immediate religious experience, may be considered an excellent explanation about the possibility of a doctrinal re-presence of the formation of altruistic religion in terms of counter-experience.

폭력의 해체 사유에 대한 신학적 소고

박형국 ( Park¸ Hyung Gug ) 한국조직신학회 2020 한국조직신학논총 Vol.61 No.-

이 논문은 폭력 해소에 있어서 경계 해체 사유가 제시하는 첨예한 문제의식과 미묘한 함의를 신학의 입장에서 성찰하는 것을 목표로 한다. 데리다의 폭력 해체 사유에 대한 기존의 해석과 평가는 폭력의 현실적인 불가피성이나 심지어 폭력의 실재를 정당화한다는 인상을 줄 수 있다. 논자는 폭력의 해체 사유를 일종의 폭력의 현실주의로 독해하는 것이 바람직스럽지 않음을 주장하면서, 폭력 해체 사유가 교회공동체들에 주는 교훈을 심도 있게 성찰한다. 논자가 보기에 폭력 해체론은 종교를 포함해서 도덕이나 법과 같은 교환경제에 기초한 제도적 기제를 통한 폭력 해소를 부정하지 않으면서도 교환경제를 초월하는 무조건적 사랑이나 용서나 환대와 같은 복음이 담고 있는 비경제적 선물들의 적극적인 역할을 위한 여지를 제공해 준다. 따라서 논자는 교회공동체들이 예수 그리스도가 선포한 복음이 교환경제를 초월하는 선물의 사유와 실천을 독려한다는 점을 숙고하면서 교환경제를 일방적이고도 경직된 방식으로 관철하고자 하는 시장경제에 의해 야기되는 폭력을 해체하는 더욱 포용적인 선교를 실천해야 함을 주장한다. This essay aims at reflecting theologically acute questions and delicate implications provided by the thought of the deconstruction with regard to the alleviation of violence. In my view, some precedent interpretations and critiques tend to give an impression that Derrida’s thought of the deconstruction of violence justifies the realistic inevitability of violence. Arguing that such a reading of the thought of the deconstruction of violence is not desirable, the author investigates into lessons that the thought of the deconstruction of violence teaches Christian churches. I think that while the discourse of the deconstruction of violence does not deny the settlement of violence by the mechanism based on the exchange economy like religion, morality, and law, it gives a room for the positive role of the uneconomic gifts like the unconditional love or forgiveness or hospitality rising above the exchange economy. Thus, the author argues that considering the fact that the Gospel proclaimed by Jesus Christ encourages the thought and practice of uneconomic gift freeing from the exchange economy, the Christian churches should carry out a more inclusive mission deconstructing violence brought about by the market economy which pushes the exchange economy unilaterally and rigidly.

계시와 현존 : 계시의 매개에 대한 바르트의 변증법적 유비론

박형국 장로회신학대학교 기독교사상과 문화연구원 2011 장신논단 Vol.40 No.-

고관절부 골절에서의 Tc-99m-MDP의 흡수도에 관한 임상적 연구

박형국,이홍건,이민재 고려대학교 의과대학 1986 고려대 의대 잡지 Vol.23 No.1

Serial quantitative Tc-99m-MDP uptake measurement of femoral head, neck and torchanteric region by pixel counting with I.M.A.C 7310 computer were performed in 27 cases of femoral neck and 13 cases of femoral trochanteric fractures that were clinically, radiographically and scintimetrically followed from Jan. 1984 to Jun. 1985. The results obtained were as follows: 1. In femoral neck fractures group, the mean uptake ratio of femoral head was 0.91±0.12 at 1 week after injury, 1.14±0.21 at 1 month and 1.16±0.13 at 18 months, and the mean uptake ratio of femoral neck 2.16±0.72 at 1 week after injury, 3.53±1.89 at 1 month and 2.77±1.58 at 18 months, and the mean uptake ratio of femoral trochanter was 2.03±0.34 at 1 week after injury, 1.38±0.10 at 8 months and 1.75±0.25 at 18 months. 2. In femoral trochantric fractures group, the mean uptake ratio of femoral head was 1.22±0.07 at 1 week after injury, 1.65±0.32 at 4 months and 1.36±0.28 at 18 months, and the mean uptake ratio of femoral neck was 2.06±0.27 at 1 week after injury, 1.79±0.43 at 4 months, 2.50±0.40 at 12 months and 2.32±at 18 months, and the mean uptake ratio of femoral trochanter was 2.33±0.76 at 1 week after injury, 4.68±1.75 at 1 month and 2.42±0.32 at 18 months after injury. 3. In the femoral neck fractures group, the mean uptake ratio of femoral head in 7 complicated cases was 0.95±0.10 at 1 month after injury, 0.81±0.07 at 4 months and 1.26±0.14 at 18 months, and the mean uptake ratio of normal union group was 0.95±0.11 at 1 week, 1.22±0.24 at 1 month and 1.10±0.09 at 18 months. The above experimentation confirms that, in the cases of the uptake ratio with Tc-99m-MDP of the femoral head below the level of 1.0 at 1 week and up to 1 month after injury, it is reasonably predictable that the complications such as necrosis and/or segmental collapse of the femoral head ould be certain to follow far before the radiological findings become apparent.

MRI상 다발성 병변을 보인 Neuro-Behcet병 1예

박형국,정항재,조상걸,이광호 순천향대학교 1990 논문집 Vol.13 No.3

We describe a case of Neuro-Behcet's disease with recurrent meningoencephalitis in which MRI showed multiple high-signal lesions in the thalamus, frontal and parietal lobes, and brainstem on T2-weighted image. Treatment with prednisolone was acompanied by marked improvement of the patient's clinical status.