척수수막류 결손 재건을 위한 양측 V-Y 전진피판술

신종원,오득영,이중호,문석호,서제원,이종원,안상태,Shin, Jong-Weon,Oh, Deuk-Young,Lee, Jung-Ho,Moon, Suk-Ho,Seo, Je-Won,Rhie, Jong-Won,Ahn, Sang-Tae 대한성형외과학회 2010 Archives of Plastic Surgery Vol.37 No.6

Purpose: Meningomyelocele is the most common type of neural tube defect disease. Early surgical treatment is recommended to prevent central nervous system infection. Several reconstruction methods were reported previously regarding surgical wound defect closure following meningomyelocele excision. In this article, we report two successful patients using the bilateral fasciocutaneous sliding V-Y advancement flap as a covering for meningomyelocele defects. Methods: Two patients with meningomyelocele were evaluated. Both patients were male and received their operations on the 1st and 4th day of life. After neurosurgeons completed their part of the operation, the V-Y advancement flap was used to close the defect. Initially a bilateral V-shape incision design was made on the skin such that the base of the V-flap measures identical to the size of the wound defect. An incision was made down to the fascia in order to allow the V-flaps to slide into the defect. Subfascial dissection was performed up to 1/3 to 1/4 the length of the V-flap from the wound while minimizing injury to the perforating vessels. Results: Both patients were treated successfully and there was no evidence of complication in 2 months follow up. Conclusion: Several reconstruction methods such as local flaps, skin graft and myocutaneous flaps were reported regarding meningomyelocele surgical wound defect closure. Bilateral fasciocutaneous sliding V-Y advancement flap is an easy method without involving the underlying muscles or a secondary skin graft in a short operation time. Therefore we recommend this treatment option for reconstruction of the wound defect following meningomyelocele excision.

논문 : 당우조영의 (幢芋造營) 문화사적 배경

신종원(Jong Weon Shin) 강원사학회 1987 江原史學 Vol.0 No.3

N/A N/A

朴(金)堤上傳과 倭國

신종원(Shin, Jong-won) 포은학회 2011 포은학연구 Vol.8 No.-

박제상 이야기는 삼국사기와 삼국유사에 실린 이래 지금도 전승되는 신라시대 충신의 이야기다. 내용은 눌지왕(417~458)의 두 아우 복호와 미사흔이 각각 고구려와 왜에 인질로 잡혀 갔을 때 박제상은 두 왕자를 헌신적으로 구하여 귀환시키고 자신은 왜국에서 죽임을 당하였다. 박제상의 아내는 남편을 기다리다 망부석이 되었으며, 눌지왕은 두 아우가 무사히 돌아오자 이제야 근심이 없어졌다고 하여 憂息樂이라는 노래를 지어 부르며 잔치를 벌였다고 한다. 비록 박제상의 智略과 영웅적 행위를 인정한다 하더라도 두 왕자가 돌아온 때가 같은 해(418 또는 425)라는 기록은 믿기 어렵다. 그리고 당시 신라는 고구려의 영향 아래에 있어서 인질을 보냈다는 기록에 달리 의심을 할 이유가 없지만 신라와 왜와의 관계는 그리 밀접하지도 않았고, 왜가 신라에 인질을 요구할 정도로 세력이 강하지도 않았다. 박제상 이야기는 口述史로서 고대사의 기본 史書인 《삼국사기》와 《삼국유사》 사이에도 상당한 차이가 있다. 고대사 사료가 그러하듯이 이야기를 이어가는 과정에서 단순한 사건이 더욱 포장되고 과장되어 감은 그 다양한 各篇(버젼)을 보아도 알 수 있다. 필자가 보기에 박제상 이야기의 端初는 동해변에 있는 망부석과 눌지왕이 지었다는 憂息樂이다. 망부석은 박제상이 왜국으로도 사명을 띄고 갔음을 말해주고 있으며, 우식악을 지은 유래를 설명하자면 왕의 두 아우가 각각 다른 나라로부터 돌아왔다고 해야 그 근심이 매우 컸음을 말해주기 때문이다. The biography of Bak Jesang, given originally in the Samguksagi and the Samgukyusa, has been handed down through centuries as the tale of an ideal loyal subject of the Silla period. The story is as follows. When Bokho and Misahun, two younger brothers of King Nulji(417~458), were taken hostage to Goguryo and Baekje respectively, Bak Jesang used his wit and succeeded in securing their return to Silla. Subsequently he was killed in Wa (a generic term referring to Japan). King Nulji threw a banquet to celebrate the return of his brothers and composed a poem, entitled “Usiknak” (Lament-ceasing Song) on the occasion. It is said that Bak Jesang’s wife waited for her husband with such intense ardour that she ultimately turned into a stone. Although historical evidences confirm that Silla sent hostages to Goguryo, it seems improbable that Silla sent hostages to Wa, because Silla and Wa were not bound by close diplomatic and military ties, and furthermore, Wa was not a powerful state in the 5th century. Besides, Bak Jesang’s cleverness and heroic deeds notwithstanding, it is hard to understand that Bak Jesang succeeded in securing the release and return of two Silla princes in the same year(418 or 425). As the tales of Bak Jesang were transmitted orally and form a part of Silla’s folk lore, the relevant texts in the Samguksagi and the Samgukyusa contain several discrepancies and differences. This means that these texts developed a simple incident or event into a full-fledged historical narrative. Oral traditions created fictionalized version of the simple event in order to explain why the stone stood there and why king Nulji wrote the song “Usiknak”.

고대사 사료로서의 『제왕운기』

신종원(SHIN, Jong-Won) 한국사학사학회 2016 韓國史學史學報 Vol.0 No.34

[제왕운기]는 사론에서 중요한 시각을 제공할 뿐만 아니라 1차사료로서도 적지 않은 정보를 제공해준다. 첫째는 단군신화에 대한 내용이다. 하늘(님)을 桓因･帝釋(釋提)라고 썼던 당시의 용례에 대해 오해를 하지 않도록, 그것은 ‘上帝’라고 정리해주었다. 환인의 아들 檀雄[환웅]을 檀樹神이라고 써주어 그가 나무神임을 분명히 하였다. 단웅은 ‘손녀’와 혼인하여 단군을 낳았다고 한다. 환인으로부터 단군에 이르기까지 3대에 걸치는 가계는 더욱 복잡해지는데 신들의 세대수를 정확히 헤아린다는 것도 그들의 속성에 어울리지 않는다. 신성한 獨生子를 처음 낳는 데 대한 고민과 사유를 잘보여주는 대목이다. 둘째는, 기자조선의 준왕이 위만에게 밀려 남쪽 금마군으로 옮겼다는 기사다. 근거를 알 수 없지만 이후 삼한정통론의 필수요소로 자리잡았다. 셋째는 고구려의 건국연대다. 백제의 건국을 (읽기에 따라)고구려보다 19년 또는 90년 뒤라 하였다. 만약 후자를 따른다면 고구려는 기원전 108에 건국한 것이 되어 원고구려의 존재를 입증하는 것이 된다. 넷째, 이승휴는 부여 금강의 墮死岩을 落花岩이라 쓴 장본인이다. 다섯째는 고려 건국에 대한 정보다. 왕건의 선조가 기장[ 穄]을 심어 왕이 되었다 하였다. ‘王’의 백제지역 새김[訓]이 기장･기로서 중국의 성인 기자에 기대어 나라이름을 설명하던 것을 반성하게 만든다. 그리고 왕건의 조상 虎景은 호랑이가 변신한 여인과 혼인하여 景康을 낳았다고 하니, 시대를 거슬러 단군신화에 나오는 범도 사람이 될 수 있다는 사례를 제공하였다. Chewang un’gi (Rhymed Record of Emperors and Kings, hereafter RREK) offers an important perspective to historical narratives and plentiful information as a primary source. First, the RREK deals with the myth of Tan’gun. Thanks to the RREK, it is clear that Hwanin refers to Sangje, a supreme ruler, and the usage of other terms such as chesŏkch’ŏn should not be misunderstood as equivalent of Hwanin. The RREK also confirms that Hwanin’s son Hwanung is a tree spirit, because he appears as Dansusin in the RREK, the first syllable ‘dan’ being a birch tree. It is believed that Tanung gained Tan gun through his marriage with his grand-daughter. The lineage of three generations which links Hwanin and Tangun become more complex, but ultimately, counting the order of their birth in precision is against their nature as gods. This is a passage that reflects concerns and thoughts on having a divine only child. The second finding concerns of an article that Chunwang of Kija Chos ŏn fled to Kŭmmagun in south. Despite lack of textual evidence, this passage became quintessential in the discourse of Legitimacy of Three Han Tribes. Third finding is with regards to the founding date of Koryŏ. It is uncertain whether Paekje was founded 19 or 90 years prior to Silla. Had the latter been the case, Koguryŏ must have been established in 108 B.C.E. which proves existence of Wŏn(Proper)’koguryŏ in the past. Fourth, Sŭnghyu Yi(1224-1300) is the very person who wrote T’asa’am as Nakhwa’am. The fifth aspect of the RREK addresses establishment of the Koryŏ kingdom. Ancestors of Wang’gŏn(877-943) are believed to have become kings by farming millet. It is a shame that naming of Kija Chosŏn has been understood based on the name of a Chinese sage, when in fact, the Chinese character ‘king’ was pronounced as kijang in Paekje, which explains the provenance of Kija. In addition, according to the RREK, Hogyŏng, Wang’gŏn’s forefather, is believed to obtain Kyŏng’gang by marring a tiger who metamorphosed into a woman. This is an example where not only a bear but also a tiger from the myth of Tan’gun transforms into a human.

시민의 시각에서 본 법조인 양성제도: 로스쿨 제도를 중심으로

신종원 ( Jong Won Shin ) 연세대학교 법학연구원 공공거버넌스와 법센터 2015 연세 공공거버넌스와 법 Vol.6 No.1

The law school system was introduced as part of a legal reform to re-instill trust in the Korean judiciary. The policy aims to fulfill the public demand for legal professionals with a wide range of knowledge, deep understanding of human society, and a strong belief in freedom, equality, and justice. Meanwhile, opponents have criticized that the policy is biased towards the wealthy, and that the new bar exam is another copy of the state judicial examination. Others have questioned the limited financial resources of law schools and the lack of competent professors in the discipline. This paper aims to evaluate whether the current law school system fulfills its original goals. If the law school system aims to produce lawyers that can adapt to a changing society, communicate with the public, and act in the public good, the current system must find solutions to the myriad problems that schools face today. This will require sustained cooperation between universities, professors, committees, and all relevant actors.

≪삼국유사≫ <도화녀비형랑>조에 보이는 '귀신' 세력

辛鐘遠(Shin, Jong-Won) 신라사학회 2008 新羅史學報 Vol.0 No.14

「道人」使用例를 통해 본 南朝佛敎와 韓日關係

辛鍾遠(Shin Jong-Won) 한국사연구회 1987 한국사연구 Vol.59 No.-

6세기 초 신라의 희생례 (犧牲禮) - 영일 (迎日) 냉수리비와 (冷水里碑) 울진 봉평비의 (鳳坪碑) 비문을 (碑文) 중심으로 -

신종원 ( Jong Won Shin ) 진단학회 1990 진단학보 Vol.- No.70

인터렉티브 캐릭터의 확장과 디자인에 관한 연구

신종원(Shin Jongwon),김성훈(Kim Sunghoon) 한국디지털디자인학회 2009 디지털디자인학연구 Vol.9 No.4

인간은 누구나 역할놀이에 대한 욕구가 있으며 이런 욕구가 역할놀이를 대신할 캐릭터를 만들어냈다. 이후 주술적인 의미로 쓰였던 인체조각품을 시작으로 관절을 움직이거나 복장을 바꿀 수 있는 현대의 캐릭터 형태로까지 발전해왔다. 뉴미디어가 등장하면서 가상공간이라는 새로운 공간이 생겨나게 되었고 인간은 이러한 가상공간에서 자신의 자아를 대신할 인터랙티브 캐릭터를 만들었다. 디지털 기술의 발전과 함께 가상현실은 점차 현실과 비슷한 환경으로 발전하게 되고 캐릭터는 점차 인간과 인터랙션이 가능하게 될 것이다. 이에 본 연구에서는 먼저 그 영역이 점차 확대되고 있는 인터랙티브 환경의 확장을 알아보았다. 또한 인터랙티브 캐릭터에 대한 개념을 고찰하고 캐릭터가 출현한 역사와 단순한 캐릭터가 인터랙션을 획득하게 된 배경을 살펴보았다. 마지막으로 앞서 살펴본 이론적 고찰을 바탕으로 인터랙티브 캐릭터의 디자인경향과 진화가능성을 종합적으로 제시하고자 하였다. 인터랙티브 캐릭터의 디자인경향 변화는 좀 더 몰입하기 쉽고 사실적인 가상공간 환경을 위한 변화로 볼 수 있다. 기술진화는 가상현실공간과 현실간의 차이를 점차 좁혀 구분할 수 없을 정도까지 진화할 것이다. 진화하는 미디어 환경은 더 사실적인 가상공간 환경 속에서 인터랙티브 캐릭터로 커뮤니케이션할 수 있도록 만들어준다. All human being has a desire for a role-play. The desire has been expressed through certain characters in people's life over the centuries. The types of the character in a role play have been developed together with various forms: from incantatory body sculptures in the early stage of human life to modern characters which can change their clothes or move their articulations. Since new media has appeared and created new space as image-based Virtual Space the character has been even developed as an interactive character which can replace'self' (media-users themselves) in the Virtual Space. Together with improvement of Digital Technologies the virtual reality has been dramatically developed as being similar to the real world. On the basis of this it is expected that the character is possible to interact with human in the nearer future. This study aims to investigate the changes and the trend of the design in the interactive character and any possibilities to develop it in the digital technology. In order to achieve this aim the literature review has been undertaken in three categories: the concept of the interactive character the history and its expansion in the application in the new media world. Through these theoretical considerations this study proposes a new definition of the interactive character and the way of development. Interactive character Design trend can more easily concentrate and change for the real virtual reality space. The growth of technology will make rapid progress until it could not distinguish the difference between the virtual world and the real world. Advancing media environment make communication with interactive character in the virtual reality.

단군신화에 보이는 곰[熊]의 實體

신종원(Shin Jong-Won) 한국사연구회 2002 한국사연구 Vol.118 No.-

Dan-Goon, the founder of Ancient Cho-Sun dynasty, was the son of Hwan-Woong(桓雄) and Bear-Woman. Hwan-Woong, the son of Celestial God Whan-In(桓因), came down to the earth and was going to marry. However, he couldn't find a partner in the beginning because only a tiger and a bear existed. Both the tiger and the bear wanted to become a woman and prayed to Hwan-Woong. Only the bear could endure the trial and obeyed some Taboo, and then became a woman. Finally, Hwan-Woong and the bear married. and gave birth to Dan-Goon. According to this myth. they say that Koreans are the descendants of a bear in the maternal side. But the Chinese character '熊', probably pronounced as 'Corn' or 'Gam', was a homonym of 'bear' and 'god'. So they may have written the letter on the basis of the meaning of god. I think the archetype of Dan-Goon myth originated from the supposition that Dan-Goon was the son of God. In this case both Hwan-Woong and the bear were gods. They originally belonged to one god, and they are divided into two parts to get married so that they might follow human marriage. Anyhow, in this context, D an-Goon was a son of a god. There are many materials that justify the meaning of god by 'Gom'. For example, in the Korean classic Samgukyusa(三國遺事) and the names of places, the letter 'bear(熊)' was often replaced by ‘dragon (龍)’. In this case, the real meaning of the letters referred to god. The appearance of a bear in Dan-Goon myth can be supported by Gom-Naru(bear ferry) legend. The Gom-Naru was a sacred place of the water-god. However, the double meaning of Gom made the ferry a place of shrine for the bear. Dan-Goon was not only the son of the mountain god, but he himself was also the mountain god. But he gradually became known as the son of a bear. According to the Korean text Kyerimyusa(鷄林類事) in Koryo dynasty, the tiger also had the meaning of god. Therefore, the tiger could be a spouse of Hwan Woong. Besides, the Korean mountain-god has been a tiger in the past and still is. However. in the late Koryo dynasty when the myth presumed to be written down, the letter that meant 'god' seems to be represented as the as the letter 'bear'. Finally, my point is that the Dan-Goon myth we now know is a version that emphasized the bear's role among many Dan-Goon myths.