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정자기장과 맥동전자기장이 MC3T3-E1 세포의 ALP 및 ANA 활성동에 미치는 영향
손정희 慶北大學校 齒科大學 1995 慶北齒大論文集 Vol.12 No.2
정자기장과 맥동전자기장이 배양 조골세포에 미치는 영향을 알아보고자 MC3T3-E1세포를 각 자기장하에서 배양하여 ALP활성도와 DNA의 합성능을 평가한 결과 다음과 같은 결과를 얻었다. . 정자기장을 가한 군에서 자석을 1,2,3개 가한 군 (51∼114.8mT)에서 대조군에 비하여 ALP의 유의성 있는 증가가 나타났으며 (P<0.05), 자석을 4개 5개 가한 군 (150mT)에서는 대조군에 비하여 ALP활성도에 차이가 나타나지 않았다. . 맥동성 전자기장에서는 대조군에 비하여 ALP활성도에 유의한 차이가 나타나지 않았다. . DNA 합성능은 정자기장과 맥동성 전자기장을 가한군 모두 대조군에 비하여 유의한 차이가 나타나지 않았다. 이상의 결과 정자기장에 의한 교정력은 골세포의 대사과정에 변화를 줄 수 있으므로, 치아이동에 어떠한 영향을 줄 수 있을 것으로 사료된다. The purpose of this study was to evaluate the effects of magnetic field on cellular activity of MC3T3-E1 cells. The cellular activity was monitored by alkaline phosphatase and DNA synthetic activity in control, static magnetic field and pulsed electromagnetic field groups. A static magnetic field was applied to the cell by placing one, two, three,four, and five samarium-cobalt magnets above and below each cell plate for 24 hours per day. A pulsed electromagnetic field with a frequency of 100 herz was applied for 10 hours per day. After 10 days of magnetic field exposure, there were increase of alkaline phosphatase activity in static magnetic field groups consisted of one, two and three magnetic groups. Alkaline phosphatase activities were not significantly increased in four and five magnetic groups. Application of pulsed electromagnetic field did not result in significant increased in alkaline phosphatase activity compared to control. DNA synthetic activity in both static and pulsed eletromagnetic field group were ont significantly different from that in control group. The result of this study suggest that magnetic field could have effect on the metabolism of bone cells related to the cellular metabolic process.
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손정희 서울대학교 규장각한국학연구원 2013 한국문화 Vol.61 No.-
The purpose of this paper is to analyze the cultural implications of CheongGong (淸供, pure offerings) in the nineteenth century focusing on the SanGeoShipGongGi by Hong Gyeong-mo (洪敬謨, 1774~1851). Born in GyoungHwaSeJok (京華世族, a noble family of Seoul), Hong Gyeong-mo was describing elegant lifestyle with ten types of CheongGong in his cottage of Uidong indicating the literati's lifestyle and leading motives of an aesthetic taste in those days. In a sense, it is called CheongGong life. CheongGong came from a name for the offerings in all the traditional rituals and memorial services, and the notion was originated from a religious ritual offerings including Buddhism. CheongGong had expanded its notion the same as CheongWan (淸玩, pure appreciation) representing entire pattern of the literati’s WanSang (玩賞, appreciation) in the late Ming period, which affected to change the lifestyle of Joseon literati as well. CheongGong discussed in this paper is symbolized as an important keyword which explicates the formation and development of new aesthetic consciousness crossing over the border of WanMulSangJi (玩物喪志, Once one begins to be indulged in things, he may lose his mind) and opening a new door to the culture of WanMul (玩物, appreciation of objects) in Joseon’s Neo-Confucian perspectives. It means that the CheongGong life has been symbolized as CheongSa (淸事, pure activity) implying the spiritual cultivation for pure mind of the literati. In the notion of CheongGong by Hong Gyeong-mo, the serenity in mind enjoying the life of CheongWan is also interpreted as the state of purity reflecting one’s aesthetic consciousness, and all the appreciation objects belong to a method of Self-discipline. Hong Gyeong-mo’s view on CheongGong is interpreted that it keeps a clear ideological distance and distinction from WanMul and its vulgarity, which signifies CheongWan life as a non-vulgarity placing a special value on purity as well as implies free of vulgarity. Hong Gyeong-mo’s case well describing the ideological aura surrounding CheongGong could be seen as a concrete evidence explaining ideological mechanism that enabled the hierarchical taste of the literati in Joseon who enjoyed the indulgence in WanMul through a series of ideology process under purity. However, the hierarchical taste that the literati class aimed ultimately had spread to the vulgarized and popularized culture, which implies the ambivalent characteristics of culture in the sense of vulgarity out of non-vulgarity.
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손정희 서울대학교 규장각한국학연구원 2024 한국문화 Vol.0 No.105
This paper examines how giho (嗜好, a special liking for something) and byeok (癖, a mania for something) were associated with an individual's temperament in the Joseon Dynasty, paying attention to how giho based on temperamental differences, was used to define the self-identity of Joseon intellectuals. In Joseon literature, giho was seen as something that everyone possessed and that varied from person to person. Furthermore, the tendency to like certain objects is considered to be inherent in one’s temperament, and it is discussed that giho also varied according to differences in temperamental nature. It was here that Joseon intellectuals emphasized differences in giho and established a grade system for it. Furthermore, giho which could vary according to innate disposition, was used in defining individual dignity, and items of giho became a symbolic tactic that demonstrated individual’s predisposition within the culturally stratified society of the Joseon Dynasty. As a result, within the discourse that intellectuals liked objects that were similar to their own temperamental nature, the giho was used to define oneself as belonging to the elegant class, which was possible within the framework in which the high class dominated culture. In this way, giho became closely associated with the self-identification of Joseon Intellectuals, being enjoyed and used in a direction where they were normalized and displayed as symbolic strategies revealing individual dignity and sense of belonging.
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