위장관암 환자에서 혈청 CA 72-4, CA 19-9 및 CEA의 진단적 의의

장우익 ( Jang U Ig ),김철한 ( Kim Cheol Han ),김현수 ( Kim Hyeon Su ),이종인 ( Lee Jong In ),이동기 ( Lee Dong Gi ),권상옥 ( Kwon Sang Og ),심영학 ( Sim Yeong Hag ),김대성 ( Kim Dae Seong ),윤갑준 ( Yun Gab Jun ),장세진 ( Jang Se 대한내과학회 1992 대한내과학회지 Vol.42 No.6

Background: Detection of tumor markers could offer an accessible method for screening risk groups in order to achieve an early diagnosis of cancers, to contribute to an adequate staging, and to help evaluate effects of therapy. Alpha-fetoprotein, carcinoembryonic antigen and CA 19-9 are regarded as valuable tumor markers for gastrointestinal cancers. But in spite of the high incidence of gastric cancer in Korea, ideal tumor markers for gastric ancer have proved unrelible. So we investigated whether new tumor marker CA 72-4 is a reliable tumor marker for gastric cancer. And we compared CA 72-4 with CA 19-9 and CEA in the serodiagnosis of gastrointestinal cancers. Methods: Serum CA 72-4, CA 19-9 and CEA were determined radioimmunologically with monoclonal antibodies. A cut-off value of 4 U/ml, 37 U/ml and 5 ng/ml were used, respectively. Results: The results are summarized as follows. 1) The mean value of 72-4, CA 19-9 and CEA in malignant diseases were significantly higher than those of the benign digestive diseases (p<0.05). 2) CA 72-4 had high specificity ranged from 95%-100% in benign digestive disease groups but CA 19-9 (54%) had lower specificity in cholelithiasis(p<0.05) and CEA (63%) in benign liver diseases (p < 0.05). 3) In gastric carcinoma, the sensitivity of CA 72-4 (49%) was higher than that of CA 19-9 (31%, p<0.05) and CEA (31%, p<0.05). 4) The sensitivities of CA 72-4 was inferior to CA 19 -9 in pancreatic cancer (43% versus 79%, p<0.05) and in bile duct cancer (44% versus 87%, p<0.05) and to CEA in colon cancer (35% versus 749& p<0.05). 5) Eight of 45 resected gastric carcinoma patients had TI lesion (early gastric cancer), and CA 72-4, CA 19-9 and CEA were demonstrated all negative results for early gastric cancer. 6) In gastric carcinoma, there was no correlation between CA 72-4 positivity and occurrence of lymph node metastasis but significant difference of CA 72-4 positivity was observed between those with distant metastasis and those without metastasis(p<0.05). 7) The positive ratings in stages Ⅰ, Ⅱ, Ⅲ, and Ⅳ gastric carcinoma were 7% (1 of 14 patients), 8% (1 of 12 patients), 13% (2 of 16 patients), and 83% (24 of 29 patients) respectively and significant higher CA 12-4 positivity was observed in stage IV gastric carcinoma (p<0.05). 8) Elevated levels of serum CA 72-4 decreased to below the cut-off value after radical gastric resection in five patients with resectable gastric carcinoma and decreased also after chemotherapy in four patients with chemo-responsive metastatic gastric carcinoma. 9) Comparing with local or locally advanced colon cancer and pancreatic cancer, high positivity of CA 72-4 was observed in metastatic colon cancer and pancreatic cancer. 10) No significant correlation was observed between CA 72-4 and CA 19-9 or between CA 72-4 and CEA in gastric carcinoma. Conclusion: In conclusion, our data indicates that CA 72-4 is a reliable new tumor marker of disease stages and activity in gastric carcinoma. And CA 72-4 had a very high specificity in benign digestive diseases, so that elevated serum levels of CA 72-4 should always be taken seriously.

Memory and Trauma in Historical Materialism

Cheol-U Jang 한국비평이론학회 2012 비평과이론 Vol.17 No.2

This essay examines why image and trauma are engaged concepts to the extent that they work in terms of psychological effects. This idea of relating image to trauma illustrates how Walter Benjamin’s materialistic historiography works in interpreting the moment of trauma that gets crystallized among images. I explore the interrelationship between image and trauma through Alfred Hitchcock’s Spellbound (1945). In the film, an impostor who struggles with unidentified images finally recognizes underlying cause of his trauma by encountering his real identity. I argue that trauma holds images in suspension and then crystallizes images after shock. By virtue of suspension, the immanent power of “retention” helps develop and harness images. This essay focuses on the function of image which actualizes trauma within the mnemonic structure. This is why trauma can be called “the result” of the selection after a long “retention.” In other words, image and trauma are not any actual memories within the mnemonic structure, but they belong only to counter-memory against its original memory. In the case of trauma, the mnemonic constellation of images is identical with Benjamin’s “materialistic historiography” because the procedure of crystallizing trauma is analogous to that of the configuration of history. In Spellbound, the impostor experiences how trauma happens as a dialectical product between time and space. Traumas are born after the constellation of the first memory and the second or the later one. It is also to say that the crystallization of trauma is in line with that of Benjamin’s materialistic historiography. Furthermore, the moment of trauma echoes the Messianic time Benjamin welcomes with the window opened. In the film, the Messianic time finally arrives but it is not recognized because its presence is imminent within another time.

"Subjectivity" within Ideology: Blindness to Variety of "In the Penal Colony"

Cheol U Jang 동덕여자대학교 인문과학연구소 2015 人文科學硏究 Vol.23 No.-

이 글은 구조주의, 신역사주의, 후기 구조주의 또는 막시즘에 이르기까지 인간의 주체성에 대한 고민을 어떻게 상정하고 있는지를 연구하고자한 글이다. 인간이 언어를 사용한다는 점에서 동물과 구별되지만 인간이 언어를 구사하는 점에 의미를 찾기보다는 인간이 사용하고 있는 언어에 내재된 규칙에서 의미를 찾을 수 있다. 본 글에서는 카프카의 「유형지」에서 벌어지는 참혹한 상황을 통해서 인간의 개인적 주체성이 보이지 않는 힘에 의해서 어떻게 유린되고, 또 어떻게 주체성을 찾아가야 하고 어떤 것이 진정한 주체적 자아가 되는 것인지를 논의해 보았다. 자본주의가 만연한 현 사회에서 인간의 주체성 상실은 자기 파괴의 덫에서 벗어나지 못하는 인간의 한계를 경험하게 된다. This essay examines the status of subjectivity in a series of studies such as structuralism, New Historicism, poststructuralism, and Marxism. I attempt to find out the relationship between subjectivity and political power or institutionalized force. In Kafka's "In the Penal Colony," he undermines general idea of subjectivity by plunging deep into psycho -philosophic issues on the nature of subjectivity with the penal system. In the system, the prisoner is to lose his subjectivity by failing to function as a sentry and servant. The officer of the penal colony tells us that the prisoners are condemned to die because their existence is meaningless in the penal colony. This essay explores how subjectivity can be destroyed and how we are helpless to get our subjectivity in the face of losing our subjectivity in contemporary period.

"Transcendental" Aesthetics: Emerson's Impersonality and Kant's Imprisonment

Cheol-U Jang 한국아메리카학회 2013 美國學論集 Vol.45 No.2

This essay, juxtaposing spontaneous judgment and reflective judgment, investigates how the philosophical term "transcendental" in American idealism has a slightly different meaning from that in German transcendental idealism. Ralph Waldo Emerson's "transcendental," which is rather impersonal, undoes "subject," while Immanuel Kant's "transcendental" imprisons the subject in the relationship between man and world. Their philosophical loci are the self. Emerson is interested in impersonal condition while Kant is deeply concerned with the condition of subjectivity. Comparing Emerson to Kant in their aesthetics, I illustrate the subject's role in their philosophy. Focusing on Emerson's essays, I examine how spontaneity is akin to intuition in terms of philosophical concepts. Because of the self who actively invites the exterior world, not passively encounters, I argue that Emerson's account of the impersonal is relevant to spontaneous judgment. On the contrary, Kant's subject is relevant to reflective judgment in a way that allows sensible intuition based on the receptivity of impression. Therefore, the two philosophers wrestle with the self in a different way. According to both thinkers, the philosophical term "transcendental" is floating between self and selfless. It shows that intellectual intuition is the primary factor in comparing Emerson's account of spontaneous judgment with Kant's reflective judgment; the former integrates two hemispheres, intellectual intuition and sensible intuition while the latter denies that integration. Hence, the spontaneous judgment opens the door of the self which the personal goes out of and the impersonal goes into.

Deleuzian Ethics in T. S. Eliot’s Poetics

Cheol-U Jang(장철우) 한국비평이론학회 2019 비평과이론 Vol.24 No.2

질 들뢰즈의 철학적 개념 중에서 “잠재태”(the virtual)는 생철학자 베르그송의 영향을 받은 T. S. 엘리엇의 시학적 개념인 “전통”(tradition)과 현재와 과거와의 관계 속에서 해석될 수 있다는 점에서 그 궤를 같이한다고 볼 수 있다. 엘리엇은 그의 시학을 통해서 인습을 고수하는 “전통주의”보다 항상 현재와의 소통을 하는 “전통”의 가치를 높이 평가한다. 그리고 가 전통을 얻기 위해 필요한 조건으로 생각한 “역사적 인식”은 과거와 현재의 관계 속에서 상호관계를 연결시키는 윤리 적 매개체이며, 들뢰즈가 생각하는 산 자와 죽은 자 사이의 윤리학에서도 필요한 요소이므로 두 사상가의 몰개성적 윤리학을 이루는데 바탕이 된다. 엘리엇은 황무지, 텅빈 사람들 , 불멸의 속삭임 을 통하여 고착된 이분법적 사고에 저항하며 현재와 과거, 죽은 자와 산 자의 윤리학을 실현 시킨다. 본 논문은 이러한 엘리엇의 들뢰즈적 윤리학은 영원한 시간 속에서 현재태(the actual)와 분리되지 않고 “실재계”(the real) 속에 공존하는 “잠재태”(the virtual)의 역할이 그가 추구한 “전 통”을 실현하기 위한 필수불가결한 요소임을 설명하고 결과적으로 들뢰즈와 엘리엇의 몰개성적 윤리학을 통해서 실제적인 타자와의 관계가 아니라 개인이 몰개성화 세계를 경험에서 발생하는 윤리학임을 증명한다. Gilles Deleuze’s philosophical term, “the virtual” reminds us of T. S. Eliot’s poetic term, “tradition” in terms of Henri Bergson’s vitalistic ethics. Eliot’s poetics has something to do with Deleuzian ethics in that Eliot accomplishes his “tradition” to the extent which the past/the present echoes the dead/the living in the realm of the impersonal ethics based on historical sense. In his poetics, Eliot puts the emphasis on the value of tradition, not that of traditionalism. The poet opens the possibility of relationship between the dead and the living or death and life by dealing with such binary oppositions as death/life, the past/the present, wasteland/garden in his works, The Waste Land, “The Hollow Men,” and “Whispers of Immortality.” The ethical relationship between binary oppositions is fully fulfilled in those three poems in the perspective of Deleuzian ethics. For Deleuze, the impersonal death leads us to the field of the virtual and makes us meet the dead in times of Aion. The essay attempts to illustrate how Eliot’s “tradition” can be acquired in the realm of Deleuzian impersonal ethics which is based on the relationship between the self and the impersonalized self, not between the self and the other.

The Virtuality of the Gaze in the Game of "The Purloined Letter"

Cheol U Jang 한국아메리카학회 2014 美國學論集 Vol.46 No.2

This essay explores how Edgar Allan Poe's detective story "The Purloined Letter" is related with the gaze beyond the Symbolic order. Lacan applies psychoanalytic theory to the story. He also argues that the gaze can be the objet petit a in terms of the visual. For the meaningful discourse between Lacan and Deleuze, I attempt to relocate the gaze in the realm of the virtual, since the gaze belongs to the field of the Other, not an actually seen gaze. The relationship between characters echoes the virtuality of the gaze in the Real. In other words, for the characters it is a matter of virtually being seen, not a matter of actually seeing. In the games of "The Purloined Letter," players wrestle with the guessing of odds and evens or worrying about seeing or being seen. In the case of the guessing game, the player has to deceive the opponent's eye and distracts the other's sight. Additionally, the fictional games the main characters play centering on the location of the letter is another guessing game. The virtual realm of the sight is the Real beyond the Symbolic order or the actual. Therefore, the game between Minister D- and Dupin shows us how to the actualization of the gaze is possible from the perspective of Deleuzian virtual. Hence, we can see the virtuality of the gaze in "The Purloined Letter."

Landscape/Mindscape of American Sublime : Walt Whitman and Wallace Stevens

장철우(Cheol-U Jang) 한국비평이론학회 2022 비평과이론 Vol.27 No.1

19세기 이후 미국사회는 문화가 발전하고 진화하면서 사상적으로 미국의 청교도(Puritanism), 개인주의(Individualism), 실용주의(Pragmatism), 초절주의 (Transcendentalism), 자유주의(Liberalism)등 서로 다른 지적 풍토를 하나로 묶어서 지탱할 수 있는 무엇인가를 필요로 하였다. 본 논문은 바바라 노박 (Barbara Novak)은 미국의 풍경화를 해석할 때 훔볼트의 개념인 ‘풍경’ (landscape)을 적용한다. 그는 공통적인 풍경을 통해서 문화의 다양성을 하나로 묶어내고 구분을 좁히려 노력하고 미국의 정체성과 아름다움을 하나의 베일로 싸려는 시도를 한다. 본래, 훔볼트는 다양성이 내재된 자연을 하나로 통합하고 예술과 과학을 통합해서 전우주를 자신의 생각 속에 담으려했다. 그는 예술과 과학을 통해서 인간과 자연에 대한 진실에 접근이 가능하다고 생각했다. 과학의 발전은 자연을 탐구하는데 부정적으로 작용하지 않고 오히려 보지 않고 오히려 과학의 발전이 자연을 좀 더 깊게 이해하는데 도움을 준다고 생각했다. 그는 ‘아름다움’과 ‘숭고미’에 대한 견해도 버크(Burke)와 칸트의 입장과 다르게 ‘아름다움’과 ‘숭고미’의 차이점은 인간의 감정에 미치는 강도의 차이가 아니고 각자 다른 감정의 차이를 야기시키는 풍경의 종류의 차이라고 설명한다. 본 연구는 그의 이러한 통합의 사상이 미국 정체성의 형성 과정을 설명하는데 가장 적합하다고 생각하고 이러한 사상은 에머슨의 초절주의와 그 궤를 같이함을 증명하고 19세기, 20세기 미국 시인들 휘트먼의 가로지르는 브루클린 페리 과 스티븐슨의 병에 관한 일화 과 눈사람 을 통해서 ‘풍경’이라는 예술적 개념이 철학적 개념으로도 확장될 수 있음을 확인해 보려고 한다. Since the nineteenth century, as culture has developed and evolved, American society has ideologically needed something to support different intellectual climates such as Puritanism, Individualism, Pragmatism, Transcendentalism, and Liberalism. This essay employs Humboldt’s concept of ‘landscape’ when interpreting American landscape paintings in the context of such climates. Originally, Humboldt tried to incorporate nature with diversity into one and adopt art and science to capture the entire universe in his thoughts. He explains that unlike Burke and Kant’s views on ‘beauty’ and ‘sublime,’ the difference between ‘beauty’ and ‘sublime’ is not the difference in intensity on human emotions, but the kind of landscape that causes differences in emotions. The essay explores the idea that the integration is best suited to explain the formation process of American identity, proving that it is in line with Emerson’s transcendentalism, and confirming that the artistic concept of ‘landscape’ can be extended to philosophical concepts through the works of American poets’ works such as Walt Whitman’s “Crossing Brooklyn Ferry,” and Wallace Stevenson’s “Anecdote of the Jar,” and “The Snow Man.”

Historical Materialism of Go Down, Moses: Hunting/Haunting in Time

장철우(Cheol-U Jang) 한국아메리카학회 2019 美國學論集 Vol.51 No.3

This essay explores how historical materialism’s perspective of time is beneficial to read William Faulkner’s Go Down, Moses, especially in three stories of six, “Was,” “The Fire and the Hearth” and “The Bear.” Walter Benjamin’s key concept, “Messianic time,” is appropriate terminology for Faulkner’s Go Down, Moses, especially in “Was” and “The Bear.” Tomey’s Turl and Issac are inheritances of the American slavery system which overarches hunting/haunting of antebellum South. Their family bondage is much stronger enough to undermine slavery history and to reshuffle time sequences; Issac becomes familiar with welcoming Messianic time. This essay also explains why Faulkner attempts to let them (Issac, Tomey’s Turl, and Lucas) rewrite not merely the American slavery history but their own family history by employing hunting/haunting “old bear” which bears the traces their family left.

The Gospel through Healthy Bodies: Vaccinations and American Foreign Missionaries to Korea in the Late Nineteenth Century to the Mid-Twentieth Century

이현주(Cheol-U Jang) 한국아메리카학회 2019 美國學論集 Vol.51 No.3

By the mid-twentieth century, various vaccines were available and considered as useful preventative medicine. However, though vaccination technology had developed into an advanced state, the safety and efficacy of these vaccines were doubted and vaccination policy in the United States was controversial. This study delves into how American foreign mission boards managed the health of missionaries through vaccinations during this highly controversial era. Beginning in the late nineteenth century, some American Christian denominations stipulated mandatory vaccinations for their foreign mission candidates and their family members. Following the trajectory of these changes, this paper discusses how American Christian mission boards employed vaccination technology as a method of protection for their foreign missionaries and what experience the missionaries, especially those in Korea, had regarding vaccination at the practice level.

Eliot and Stevens: The Emptiness and The Nothingness in “The Hollow Men” and “The Snow Man”

장철우(Cheol-U Jang) 한국T.S.엘리엇학회 2015 T.S. 엘리엇 연구 Vol.25 No.1

본 논문은 T. S. 엘리엇의 「텅 빈 사람들」에 나타난 “허공” 의미가 엘리엇이 주장하는 “전통”의 의미와 어떻게 연관관계를 지니고 있고 그 의미가 확장되어 모더니즘 측면에서 스티븐스의 「눈사람」에 나타난 “무”의 의미와 연결시켜 보고자한다. 두 시인이 말하고자했던 “무”가 단순히 비어있음이 아니고 실재를 둘러싸고 있는 조건이거나 또는 제한된 인간의 시각으로는 규정지울 수 없는 범위를 표현하는 방식임을 증명하고자한다. 엘리엇은「텅 빈 사람들」에서 “텅 빈 것”과 “채워짐”의 관계를 상호 보완적 차원에서 “허공”의 의미를 보여주고 스티븐스는「눈사람」에서 잠재성이 있는 무와 존재하지 않는 무로 구분하여 실재에 다가가는 방법을 제시한다. 두 시인의 목소리가 표면적으로는 다른 것처럼 보이나 결과적으로 두 편의 시에서 독자는 같은 것을 고민하는 두 시인의 목소리를 들을 수 있게 된다. This essay illustrates how the emptiness appears in T. S. Eliot’s poem, “The Hollow Men,” and what the value of the nothingness in Wallace Stevens’s poem, “The Snow Man,” exploring two poets’ poetics in terms of modernism. In “The Hollow Men,” Eliot attempts to overcome the binary opposition by grasping the still point in juxtaposing “the hollow” and “the stuffed.” “The hollow men” and “the stuffed men” are leaning together to assist the other. On the other hand, Stevens describes the emptiness not as nothing itself, but as the nothing which gives us a potentiality. The potentiality brings out the ontological value of the reality. The former poet focuses on the whisper of “the hollow” with “the stuffed” because he adopts “the shadow” which serves as the hollow’s liaison with the stuffed while the latter differentiate the nothingness from the nothingness by highlighting the realm of unperceived in the world. Eliot makes use of a constant companionship between the binary oppositions, but Stevens ontologically approaches the nothingness against nothingness.