• Proceedings of the KSFDT Conference
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• 2006.04a
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• pp.169-175
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• 2006

• 월간산업보건
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• s.250
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• pp.48-54
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• 2009

• Korean Architects
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• s.611
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• pp.38-39
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• 2020

• Molecules and Cells
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• v.27 no.1
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• pp.39-45
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• 2009

Ligand-dependent or independent oligomerization of receptor protein tyrosine kinase (RPTK) is often an essential step for receptor activation and intracellular signaling. The novel oncogene with kinase-domain (NOK) is a unique RPTK that almost completely lacks an ectodomain, expresses intracellularly and activates constitutively. However, it is unknown whether NOK can form oligomer or what function oligomerization would have. In this study, two NOK deletion mutants were generated by either removing the ectodomain ($NOK{\Delta}ECD$) or including the endodomain (NOK-ICD). Co-immunoprecipitation demonstrated that the transmembrane (TM) domain of NOK was essential for its intermolecular interaction. The results further showed that NOK aggregated more closely as lower order oligomers (the dimer- and trimer-sized) than either deletion mutant did since NOK could be crosslinked by both Sulfo-EGS and formaldehyde, whereas either deletion mutant was only sensitive to Sulfo-EGS. Removing the NOK TM domain (NOK-ICD) not only markedly promoted higher order oligomerization, but also altered the subcellular localization of NOK and dramatically elevated the NOK-mediated constitutive activation of extracellular signal-regulated kinase (ERK). Moreover, NOK-ICD but not NOK or $NOK{\Delta}ECD$ was co-localized with the upstream signaling molecule RAS on cell membrane. Thus, TM-mediated intermolecular contacting may be mainly responsible for the constitutive activation of NOK and contribute to the autoinhibitory effect on RAS/MAPK signaling.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.4
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• pp.626-629
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• 2002

In Oriental medicine, Five Mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in Oriental Medicine. Function of spirit and body is regarded as one in Oriental Medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of Oriental Medicine. In Confucianism, Li(理) refers to nature's discipline, which everything under the sun shares. It is similar to the concept of Shin(神) in a broad sense and Sung(性) is similar to that of Shin(神) in a narrow sense. Confucianism's principle is similar to Oriental medicine's, in that they classify Sung(性) into Gi-Jil-Ji-Sung(氣質之性) and Bon-Yeon-Ji-Sung(本然之性), that Sung(性) acts upon man differently according to his disposition, and that materials have an effect on Shin(神)'s action. According to mind's action, there are Human mind(人心) and Moral mind(道心). Human mind(人心) is defined as a mental action of higher degree and Moral mind(道心) is conceived as a mental action related to body. It is similar to Oriental medicine's principle in which Shin(神) is classified into Hun(魂) and Beak(魄) according to its action. Yi(意) is self-control and application, and Zhi(志) is a conscious state in which basic acts towards the object are fixed regularly. Those are similar to the concepts of Oriental medicine.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.86-95
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• 2000

Following is the result through translating. studying, and analyzing San Zhi Shan(三指禪), the book worked by Zhou Xue Ting(周學霆). 1. The chapter of Mai Xue Yuan Liu(脈學源流) explains the Xiang Shu Xue(象數學) viewpoint, the part that pulse is based on Lu guan(律管). 2. The chapter of Liu Bu Mai Jie(六部脈解) explains that emphasizing Shen(神) through understanding the shape of pulse(脈象) is more important than the locating the area of the shape of pulse(脈象). 3. The chapter of Zuo Xin Tan Zhong Can Dan Shen Xiao Chang You Fei Xiang Zhong Pi Wei Ming Da Chang Bian(左心膽中肝膽腎小腸 右肺胸中脾胃命大腸辨) exhibits the different view about the position of pulse from Li Shi Zhen(李時珍)'s. the chapter in which Zhou(周) arranges Heart{\cdot}Small\;Intestine{\cdot}Liver{\cdot}Gall\;Bladder{\cdot}Kidneys{\cdot}and$ Bladcler(心 小腸 肝 膽 腎 膀胱) in left hand and $Lungs{\cdot}Large{\cdot}Intestine{\cdot}Spleen{\cdot}Stomach{\cdot}Kidney{\cdot}and$ The gate of Vitality(肺 大腸 脾 胃 腎 命門) in right hand. From the above results, I'm sure that San Zhi Shan(三指禪)which has headed down to descendants as the special book about the study of pulse has developed the theory of pulse. Therefore I expect that the more profound study about this will be going on.

• The Journal of Korean Medicine
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• v.19 no.1
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• pp.127-144
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• 1998

According to the above, Myungsunrock(明善錄) written by 'Hansuckji(韓錫地);A.D.$1709{\sim}1803$' advocated his idea as well as criticized theory of 'Zhu Zi(朱子)' and influnced of the theory of 'SaSang Constitutional Medicine(四象醫學)' established by 'Lee Je-ma(李濟馬)' indirectly and directly inlater. Therefore it was as follows that the conclusion of the contents of Myungsunrock' and the philosophical basis of 'SaSang Constitutional Medicine(四象醫學)’. 1. Hansuckji was the 'Choungju Hanssi Rhevinyungongpa(淸州 韓氏) 禮'賓 尹a公n派)’ and descendanted with of the founder of his family and he was born in 1709, dead in 1803 at 95 age 2. Hansuckji was a scholar of a 'Yang Ming(陽明)’ that criticized study of 'Zhu Zi' and the group of 'Song(宋)' 3. Hansuckji defined that "Ge(格) is Zheng(正)". 4. Hansuckji advocated 'Zhi Xing He Yi Shuo(知行合一說)' 5. Hansuckji advocated that (we must) reach the 'Ming Shan(明善)' through the study and the means of 'Ming Shan' is as like as the means of 'Zhi Liang Zhi(致良知)' 6. Hansuckji explained of theory of 'Tiyong(體用)' instead of deviding into 'Tian Ren Xin Ming Li Qi(天 人 性 命 理 氣)' 7. The thought of Hansuckji delivered the theory of 'SaSang Constitutional Medicine(四象醫學:' established Lee Je-ma(李濟馬) directly and indirectly 8. Hansuckji is the first class of the scholars of 'Yang Ming' that included the contents of theory of 'Yang Ming' among the 'Yanlun(言論), directly 9. Lee Je-ma was obviously the third class of the scholars of 'Yang Ming' which advocating fundamental spirit of his whole life but he had no reference of the study of 'Yang Ming'.

• The Journal of Korean Philosophical History
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• no.57
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• pp.151-181
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• 2018

This thesis is composed mainly of Wang Pang王?'s Nan Hua Zhen Jing Xin Zhuan南華眞經新傳 interpretation. I have focused on four chapter of Wang Pang王?'s Nan Hua Zhen Jing Xin Zhuan南華眞經新傳. The four chapters are just Xioa Yao You逍遙遊 and Qi Wu Lun齊物論 and Yang Sheng Zhu養生主 and Ren Jian Shi人間世. In the first chapter, I pointed out the errors and ambiguous topic setting of Japanese research papers. As a result of reading and analyzing these chapters, I have come to the conclusion that it is a fusion of Zhuang Zhi莊子 reading. This is the content of the second chapter. And in the third chapter, I pointed out that his the interpretation of Ideal personality in Zhuang Zhi is not a spiritual being but the supreme power of reality. As above, he interpreted the Zhuang Zhi from a mixed viewpoint and attempted to read the Zhuang Zhi again from a Confucian point of view.

• Journal of Korean Medical classics
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• v.29 no.2
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• pp.135-150
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• 2016

Objectives : KangHaiChengZhiLun (亢害承制論; If Excess Brings Harm, Lifing Qi (承氣) Restrains) was originally a theory that explained how the realms of nature remain in harmony and equilibrium. It later became an important theory for clinical trials of Traditional Chinese Medicine, explaining the physiological and pathological mechanism. Methods : The researcher considered all the annotations and the original text of SuWen(素問), LiuWeiZhiDaLun(六微旨大論) and theories of medical practitioners who applied KangHaiChengZhiLun(亢害承制論) to their clinical trials. Results & Conclusions : Wangbing (王氷) went with a theory that phenomena of Lifting Qi (承氣) take place in the realms of nature when Qi (氣) flourishes. In XinJiaoZheng(新校正), he wrote about two theories: one was that Six Kinds of Natural Factors (六氣) first work as the main Qi (本氣) but later bring about Lifting Qi. (終見下承之氣說); the other was that excessive Stagnation Qi (鬱氣) can be exploded and invite another accompanying Qi, Lifting Qi. (甚者兼其下承之氣說) Liuwansu (劉完素) had a theory that if Six Kinds of Natural Factors go disproportionately excessive, it becomes accompanied by imaginary Qi (假象) that conquers self. (反兼勝己之化說) $Wangl{\ddot{u}}$(王履) maintained that Lifting Qi usually works as a means to prevent Six Kinds of Natural Factors (六氣) from becoming rampant; but when Six Kinds of Natural Factors become overly excessive, Lifting Qi restrains them in order to maintain equilibrium. (防之與克勝說) Yutuan explained that since Excessive Qi (亢氣) does damage to the mother of Lifting Qi, Lifting Qi restrains Excessive Qi to protect Original Qi (元氣), its mother. (護救承者之元氣說) Gongtingxian was in favor of two theories: one argued that causes and symptoms of a disease differ from each other. (體用不同說); the other said that diseases are naturally cured if the patient finds out the time when Lifting Qi gains strength. (得承之時自愈說) Mashi (馬蒔) had a theory that Lifting Qi is generated when Six Kinds of Natural Factors are prosperous and reveals itself when its season comes. (極則生承氣 至本位著說) Zhangjiebin (張介賓) asserted that when Six Kinds of Natural Factors are thriving, Lifting Qi, as a restraining force, is generated to disperse the thriving natural factors and leads to a new one. (前之退而後之進說) Zhangqi (張琦)'s argument was that if Lifting Qi restrains the main Qi, a son of the main Qi is generated and every four season goes in harmony. (承氣制則生化說) Hemengyao (何夢瑤) had an argument that a son of the restrained Qi succeeds to its father and later achieves equilibrium by restraining Excessive Qi. (被克承父 制之平衡說).

• Proceedings of the Korean Magnestics Society Conference
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• 2007.05a
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• pp.17.1-17.1
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• 2007