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- 저자 : 심우섭(Woo Sub Sim) (검색결과 3 건)
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이효정(Hyo Jeong Lee),심우섭(Woo Sub Sim),이명철(Myung Chul Lee),박범정(Bum Jung Park),성명훈(Myung Whun Sung),노종렬(Jong Lyel Roh),김광현(Kwang Hyun Kim),성원진(Weon Jin Seong) 대한두경부종양학회 2002 대한두경부 종양학회지 Vol.18 No.1
Background and Objectives: To evaluate the efficacy of the neoadjuvant chemotherapy and radiation therapy in treatment of patients with advanced hypopharyngeal cancer, which is notorious for its poor prognosis and severe surgical morbidity with functional deficits. Materials and Methods: Medical records and radiologic findings of 107 patients with squamous cell carcinoma of the hypopharynx, Stage III or IV (AJCC, 1997), were retrospectively reviewed. Results: Neoadjuvant chemotherapy followed by radiation therapy showed 74% complete remission (CR) rate. The patients who did not show CR after chemotherapy had a high likelihood of treatment failure, even though they achieved CR following subsequent radiotherapy. Twenty-eight of 57 patients were able to preserve their larynges for more than three years by chemotherapy and radiation. Conclusions: This approach appeared to be as effective as radical surgery with postoperative radiation therapy without comprising of survival. To improve the cure rates, we need to develop better strategies to increase CR rates with chemotherapy and determine the best treatment option for patients who are partially or nonresponsive to chemotherapy.
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中庸에 대한 硏究 : 費隱章을 中心으로 In Connection with Bi-Eun(費隱)
沈佑燮 동국대학교 대학원 1975 大學院硏究論集-東國大學校 大學院 Vol.5 No.-
This thesis is a study on the Golden Mean(中庸) particularly in connection with BiEun(費隱). In the aspect of philology, the true value of the Goulden Mean came along with the rise of the Study of Human Nature and the Rule of Heaven(性理學). Jong I-chon(程伊川) placed the Golden Mean on the highest position among the works of the Confucian School, and seriously inquired into the contents of the Golden Mean. His brother Myong-do(明道) acted in coner with him in that job. Ju-ja (朱子) took over the accomplishments of Jong I-chon and Myong-do, and developed them. Ju-ja cultivated the profundity of the Golden Mean, and ranked it with the Analects of Confucius(論語), Mang-ja(孟子), Dae-hak(大學) as are called the Four Books of Confucianism (四書). The Golden Mean is the cream of Confucianism. It inclues highly suggestive philcal theories, and the structure of it is very orderly. It is believed that Dae-hak and the Golden Mean are majorly concerned with philosophical thoughts, while the Analects of Confucius and Mang-ja are concerned with empirical facts. On the one hand, Dae-hak is believed to deal with the general outline of Confucianism, and on the other hand, the Golden Mean is believed to be dedicated to the fundamental philosophical thoughts. For that reason, the present researcher took the Golden Mean as the. subject of his thesis. The researcher viewed the Chapter for Bi-Eun the essential part of the Golden Mean. The researcher believed that through the inquiry into Bi-Eun, whole of the Golden Mean would be commened and in addtion the general thends of the Confucianism would possibly be commanded. The contents of the study are summarized as follows: 1. Bi-Eun is divided into two concepts. Eun is concerned with substance. It is above forms. It is metaphisical. Bi is concerned with operation. It has forms. It exists in the form of empirical creation. It is phisical. As to the relationship between the two concepts, they are not separate. They are one. Eun is immanent in Bi. 2. Bi and Eun are the object and subject of our cognizance resepectively. Bi is concerned with the thing external, and Eun is concerned with the thing internal. Bi is present anywhere in the phenomenal world, and it is the direct object of our cognizance. Eun is the transcendental subject which our sensibility cannot reach. However, Bi and Eun do not exist separately. They are integrated. 3. The terminal foundation where the object and subject of our cognizance meet each other is understood as Sincerity(誠). Sincerity is the basis of self-perfection which makes it possible to make others move. Without self-perfection through Sincerity, it is impossible to influence and correct others. Only through self-perfection the perfection of the world is possible.
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