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Material Properties and Conservation of 『Collection of Yi Chungmugong』 in Manuscript (『이충무공전서』 정고본의 지질분석과 보존처리)

  • Lim, Se-Yeon;Ahn, Ji-Yoon;Yang, Min-Jeong
    • Korean Journal of Heritage: History & Science
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    • v.51 no.4
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    • pp.108-119
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    • 2018
  • "The Collection of Yi Chungmugong" manuscript is a hand-written manuscript of the volume 1 consisting of the Collection, published in 1795 and it seems to have completed the contents of the book by correcting the first part of the book before print. The book adopted a form of Seonjangbon(線裝本) of Ochimanjeongbeop(五針眼訂法) and was urgently needed some measures to preserve because it has been much damaged by stains, loss and oxidation due to moisture on the bottom of it. In addition, a scientific investigation was applied to find out the features of the quality of paper and fiber used for the book, which would be reflected in the process of the preservation. The characteristics of paper were measurmented for size(cm), thickness(mm), weight(g), basis weight($g/m^2$), density($g/cm^3$), chain line and laid lines($3{\times}3cm$). The measurement showed that the characteristics of paper used in royal books published in the late Joseon Dynasty. For the paper-fiber of the book, C stain was used and the technique revealed that the book is made of bast fibre of paper mulberry and its binding strings are cotton. SEM-EDS analysis was performed to verify the existence of additives in paper. As a result of the analysis, The crystallized calcium was detected in addition to the main components carbon(C) and oxygen(O). This artifact is the unique final version of "The collection of Yi Chungmugong", which has considerable value in terms of academic research, besides it helps to understand how to print books of Joseon Dynasty. And it also has a very accurate information of when and where the book was made, which primarily could be resources to conserve and restore for other book heritage.

Growth and Fruiting Characteristics, and Nut Qualities of Castanea crenata by Low-Concentrated Liquid Fertilizer (저농도 액비처리에 따른 밤나무 생장 및 결실특성과 과실품질)

  • Lee, Uk;Hwang, Suk-In;Kim, Mahn-Jo;Kim, Ji-Hye
    • Journal of Korean Society of Forest Science
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    • v.100 no.3
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    • pp.432-440
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    • 2011
  • The objective of this study was to investigate growth and fruiting characteristics (e.g., nut qualities) of chestnut (Castanea cerenata) after applying various fertilizer treatments at the cultivation site in Suncheon. Fertilizer treatments were designed as follow: liquid fertilizer, chemical fertilizer, organic fertilizer, and control. Both liquid and chemical fertilizer treatments provided the best growth in height and basal diameter. In addition, these two treatments were very effective for crown width of the trees between both east-west and north-south orientation. The liquid fertilizer treatment was effective on total length of the fruiting branch and length of the bearing to terminate part. Both liquid and chemical fertilizer treatments produced the longest length of basal to bearing part compared to the other two treatments. The liquid fertilizer treatment showed the most thickened basal diameter of the fruiting branch and the greatest diameter of above and below the bearing burr part. Elongation Index of the fruiting branch (EI) was the highest with liquid fertilizer treatment and the remaining four indices (Production Index of fruiting branch, PI; Ratio of Diameter between below and above bearing burr part, RD; Growth Index of fruiting branch diameter, GI; Thickness Index of fruiting branch or dormant branch, TI) were the highest with the chemical fertilizer treatment. Total number of produced branch per fruiting mother branch and number of small and weak branches per fruiting mother branch were highest on the control and liquid fertilizer treatment; however, all treatments produced similar numbers. The chemical and organic fertilizer treatments produced a high number of fruiting branches per fruiting mother branch, while organic and liquid fertilizer treatments produced a high number of burr per fruiting branch. The rate of commercializing on the basis of nut weight and quantity was higher on control (87.5%) than chemical fertilizer treatment (84.6%); however, the rate was even lower on liquid fertilizer treatment (84.3%) and organic fertilizer treatment (82.7%). The liquid fertilizer treatment showed the highest average of nut weight, while chemical fertilizer treatment showed the highest average number of fruiting burr. There was no significant difference in average number of normal nuts per burr among treatments. The yield per tree was high on chemical (8.2 kg) and liquid (8.0 kg) fertilizer treatments, but there was no significant difference among treatments. In the rate of nut grade on the basis of nut weight and quantity, the liquid fertilizer treatment, 43.5% and 34.3% more than large nut respectively, produced higher value chestnuts compared to other treatments.

Tasan's Viewpoint of Human Being and Practice of Xiao (孝)·Ti(弟)·Ci(慈) (다산의 인간관과 효(孝)·제(弟)·자(慈)의 실천)

  • Jeong, Sang-bong
    • The Journal of Korean Philosophical History
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    • no.43
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    • pp.107-139
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    • 2014
  • Tasan Chong Yak-yong has criticized Zhu Xi's metaphysical viewpoints of human being. Therefore he revealed his viewpoint of human being and the theory of moral practice through his thoughts about the Lord of Heaven and human nature with spiritual inclination toward goodness. He has drawn the Lord of Heaven into Confucianism again. Heaven as the Lord endows human being with a nature that enjoys virtues and detests vices. It watches human being's good and evil. Here we can say Heaven is a outer efficient cause of moral behavior. According to Tasan, human being has its own 'self directed weight'自主之權 so that he can make a judgment and decision about what to do. Therefore we have to do manifest this moral inclination which is a inner efficient cause of moral behavior. That is to say, we must follow the order of daoxin道心 inside our mind. If we did go against it, our mind would be uncomfortable. Now through the method of so-called shu恕 we need to put filial piety孝 fraternal respect弟 compassion慈 into practice. These three moral practices represent the spirit of reciprocity in Confucianism. These lead us to make an achievement of ren仁, representative virtue in the theory of moral practice. Our moral practice means the fulfillment of humanity. This is the way to serve Heaven. Tasan insists that theses are the core thoughts of Confucius and Mencius.

『Chūn-qiū』Wáng-lì(『春秋』王曆)➂ - from Zhōu-lì(周曆) to Xià-lì(夏曆), and "Xíng-xià-zhī-shí(行夏之時)" Mentioned by Confucius (『춘추』 왕력(王曆)➂ - 주력(周曆)에서 하력(夏曆)으로, 그리고 공자의 "행하지시(行夏之時)")

  • Seo, Jeong-Hwa
    • The Journal of Korean Philosophical History
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    • no.54
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    • pp.153-184
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    • 2017
  • During the Pre-Qin(秦) Dynasty era, there were the records that there had been many calendar systems, such as $g{\check{u}}-li{\grave{u}}-l{\grave{i}}$(古六曆 : six ancient calendar systems). Then, the fact that particularly $zh{\bar{o}}u-l{\grave{i}}$(周曆) and $xi{\grave{a}}-l{\grave{i}}$(夏曆) were mainly discussed among them resulted from a lot of discussions from the differences in the calendar system in "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)" known to have been written by Confucius from the calendar system in "$X{\acute{i}}ng-xi{\grave{a}}-zh{\bar{i}}-sh{\acute{i}}$(行夏之時 : implement the calendar of Ha dynasty.)" that Confucius mentioned himself to his disciple. $zh{\bar{o}}u-l{\grave{i}}$(周曆) with $d{\bar{o}}ngzh{\grave{i}}-yu{\grave{e}}$(冬至月 : the 11th month of the lunar calendar) as the first month of a year had the system of the lunar calendar, and $xi{\grave{a}}-l{\grave{i}}$(夏曆) called as the calendar of Ha(夏) dynasty had the system of $ji{\acute{e}}-q{\grave{i}}-l{\grave{i}}$(節氣曆 : a kind of the solar calendar that divides one year of 365 days into 24 solar terms) with $y{\acute{i}}n-yu{\grave{e}}$(寅月 :one month from the present Feb 5) as the first month of a year. These two calendars had definite differences in the first months of a year, names of seasons, and the lunar calendar and the solar calendar. The fundamental reason why Confucius recommended the performance of $xi{\grave{a}}-l{\grave{i}}$(夏曆) as a way to run the nation was not that it started from the philosophical view of the universe that among the 'three $zh{\bar{e}}ng$'(三正)' of $ti{\bar{a}}n-zh{\bar{e}}ng$(天正 : the first month of a year with the heaven as the standard), $d{\grave{i}}-zh{\bar{e}}ng$(地正 : the first month of a year with the earth as the standard) and $r{\acute{e}}n-zh{\bar{e}}ng$(人正 : the first month of a year with humans as the standard), but that he wanted to emphasize the importance of practical national economic policies to enhance agricultural productivity. It becomes the criterion that even though Confucius emphasized that politicians should not have moral flaws ideally, with regard to public policies, he wanted to stress politicians' duties based on the reality a lot.

A Study on the method of interpreting HoiJae Lee EonJeok's Daxue (회재(晦齋) 이언적(李彦迪)의 『대학(大學)』해석에 관한 연구)

  • Seo, Geun Sik
    • (The)Study of the Eastern Classic
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    • no.34
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    • pp.39-62
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    • 2009
  • In this paper, the researcher investigated the standpoint of Lee EonJeok(李彦迪), also known as HoeJae(晦齋), with regard to interpretation of Daxue("大學"), through Daxuezhangjubuyi("大學章句補遺") and XuDaxuehuowen("續大學或問"). It is true that HoeJae accommodates a fairly large portion of interpretations made by Zhuzi, however, he strived to pass over Zhuzi's Daxuezhangju by attempting a new interpretation on the Gewuzhizhi(格物致知). The greatest reason that HoeJae couldn't admit Zhuzi's view was derived from the differences in interpretation of Gewuzhizhi. The differences between Zhuzi and HoeJae concerned with Gewuzhizhi is that, while Zhuzi perceived the objects thereof from the perspective of Li(理) of things(事物), HoeJae considered the root and branch, the beginning and end of the physical world(萬物) and also all events(萬事) as the subjects of Gewuzhizhi. Meanwhile, having the chapter, dubbed, 'Weyoubenmo'(物有本末), and the chapter, 'ZhiZhi'(知止) also as expositions of Gewuzhizhi, HoeJae was able to avoid such critiques as that he complemented or added new topics to the sutra. In addition, he could have clarified the stepwise elucidations of Sangangling(三綱領) and Batiaomu(八條目) edited and compiled by Zhuzi(朱子). And the issues in the chapter of Tingsong(聽訟) lies on the extended line of theory of Gewuzhizhi. In the end, it suggests that the differences between Zhuzi and HoeJae are arisen from the discrepancies of interpretation on Gewuzhizhi. HoeJae proposed his ideology concerned with Zhizhizhuyi(至治主義) through his book, XuDaxuehuowen, and he stressed that Ren(仁) must be foundation in order to Pingtianxia(平天下). Furthermore, HoeJae emphasized that Ren which is the founding virtue in order for Pingtianxia must be begun with such very basic behavioral practices, known as, Xiao(孝), Ti(弟), and Ci(慈), and that such desirable states would be accomplished through relationships with others, not merely through self-endeavors or by self-ego.

Discourse on Awaiting an Immortal in Honam Daoism and the Birth of Kang Jeungsan (호남 도교의 진인대망론(眞人待望論)과 강증산의 탄강(誕降))

  • Jung Jae-seo
    • Journal of the Daesoon Academy of Sciences
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    • v.41
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    • pp.1-25
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    • 2022
  • This paper examines whether the dynamic and practical nature of Daoism has a significant relationship with the messianic figure Kang Jeungsan (姜甑山) via Honam (湖南) Daoism's Jinindaemangron (眞人待望論, discourse on awaiting an immortal). To this end, the historical implementation of Daoism's social transformation of consciousness in China and Korea is explored, and then the circumstances of Honam Daoism, in particular, are considered. Following that, analysis turns to the 'Jinindaemangron' in the late Joseon Dynasty that developed in Honam. As a result of the discussion, Daoism's social transformation of consciousness was expressed in China through the anti-establishment activities of the early Daoist groups such as Wudoumidao (五斗米道) and Taipingdao (太平道), movements that sought to build utopias. Throughout this process, the term, zhenren (眞人, 'jinin' in Korean), that originally meant 'master,' was transformed into the idea of a future savior. In the case of Korea, the dynamic and practical nature of Daoism can be found in the preface of Nanrang tombstone (鸞郎碑序) written by Choi Chi-won (崔致遠) which was later inherited by the Danhak sect (丹學派) practitioners who struggled against Buddhist monastics. Additionally, examined is the Docham theory of geomancy (圖讖說) that rose after Goryeo, the prophecy of 'Mokjadeuksul (木子得國說 a Lee clansman shall attain the kingdom)' that appeared thereafter, and the Prophecies of Jeong Gam (鄭鑑錄)'s 'Jinindaemangron' in the Joseon Dynasty. Next, the circumstances of Honam Daoism can be considered with regards ti Choi Chi-won and Doseon (道詵) in ancient times, and it can be confirmed that Nam Gung-du (南宮斗) and Kwon Geuk-jung (權克中) were entangled behind Kang Jeungsan. The close relationship among the Daoist Jeong family of Onyang (溫陽鄭氏), the Koh family of Jangheung (長興 高氏), and Kwon Geuk-jung was also confirmed in this study. Finally, in dealing with the 'Jinindaemangron' of Honam in the late Joseon Dynasty and the birth of Kang Jeungsan, Honam Daoism's intense consciousness of social transformation receives first focus, and this is expressed through Prophecies of Jeong Gam, and the religious ideologies of Donghak (東學) and Namhak (南學). These expressions are analyzed through Song of Gungeul (弓乙歌), composed by Jeongryeom (鄭磏), and through Daesoon Jinrihoe's The Canonical Scripture (典經). As a result, it can be confirmed that the messianic significance of the Kang Jeungsan's advent lay on the basis of the people's desire for an ideal future, which is a notion that had been ripening for several centuries.

The Critic on Mohism in the History of Korean Thoughts Centered on the Theory of Rejecting Heterodoxy (한국사상사에서의 묵가(墨家) 비판 - 벽리단론(闢異端論)의 전개 양상을 중심으로 -)

  • Yun, Muhak
    • The Journal of Korean Philosophical History
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    • no.29
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    • pp.89-123
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    • 2010
  • As above, as theoretical basis of critiques against School of Mohism, the researcher summarized the positions of the elder Confucian scholars including Meng Zi. In the body of text, taking it as promises, the researcher examined the critiques against Mo Tzu and School of Mohism as well focusing on the aspects and development of the theory of rejecting heterodoxy which had been introduced and strongly argued from the end of Goryeo kingdom to the late Joseon period. The summary of the body of this text is as follows: In the old literatures prior to Goryeo Kingdom, the researcher couldn't find any cases that either the School of Mohism or Mo Tzu including the Hundred Schools of Thought had been rejected explicitly. Having reached the end of Goryeo and the beginning of Joseon period, Meng Zi's viewpoints on the theory of rejecting heterodoxy had begun to emerge and come into play with the progress of accepting Neo-Confucianism, and, these critiques against Yang Zhu and Mo Tzu being given, the scholar-literati circle had started rejecting Buddhism and Lao Tzu. Basically the contents of the critiques against the School of Mohism in the early period of Joseon were in succession to Meng Zi's theory of rejecting heterodoxy and the views and thoughts of the elder Confucian scholars including Han Yu rather than any specific critiques against Mo Tzu' ideology itself. Until entering the middle of Joseon period, the critiques against the School of Mohism had been used as a tool to promote Confucianism in an affirmative manner, while arguing strongly against the viewpoint of Han Yu in the first place. Particularly, not only the original text of the Mo Tzu's writings were directly quoted, although it was partial, but also the contents of the critiques against the School of Mohism had been developed and stretched to the extent of their entire ideological system. Having approached to the late period of Joseon, the critiques against the School of Mohism had begun to be linked to those critiques against the study of state examination or of sentence patterns including Catholic Church, furthermore the critics raised their harsh tones against the irregularities of the society at large like the issue of corruptions of the government officials of those days instead, although they still had firmly stood on the ground of the theory of rejecting heterodoxy. Those scholars that belonged to the School of Practical Learning, in particular, said in justification of the School of Mohism arguing that the major ideologies of Mo Zi had usefulness in the real world, also they even evaluated that Meng Zi ' critiques against the School of Mohism were immoderate. To sum up, characteristics of scholars in the Joseon period to understand and critique the School of Mohism are that ideologies of Mo Tzu were mostly used as a tool for the sake of critiques against heresies in other sectors of society based mainly on Meng Zi's theory of rejecting heterodoxy, rather than opposing views against the ideologies or philosophies of the School of Mohism itself. Meanwhile, however, on the plus side, the critics praised Mo Tzu's individual efforts in order to put his ideology of peace into practice apart from the ideological system of the School of Mohism. Also, having reached the late period of Joseon, the researcher was able to have discovered the fact that the writings of Mo Tzu had been used as historical materials in order to ascertain historical truths of Confucian Scriptures, rather not having it regarded as an ideology text.

Exploring an Integrated Garden City Theory Based on East Asian Garden Culture - Centering on Community and Integration - (동아시아 정원문화에 기반한 통합적 정원도시론의 모색 - 공동체성과 통합성을 중심으로 -)

  • Ahn, Myung-June
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.41 no.3
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    • pp.13-26
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    • 2023
  • Landscapes and gardens have emerged as an important medium of practice in contemporary cities. Among them, this paper examines the city through the frame of gardens. This is because gardens are being reconceptualized as a medium of activity for urban residents and have become an important subject of action in urban regeneration and the creation of urban villages. From this perspective, this paper examines and proposes an "integrated garden city theory" as a landscape theory suitable for the contemporary era by focusing on the urban structure and the behavior of urban residents through the medium of gardens, as well as the process and results. This is both a process and a result of looking back at the evolution of landscape for over a century and rethinking the identity of landscape. We first examined garden city theory, noting that Ebenezer Howard and Frederick Law Olmsted's positions on the relationship between gardens and cities were not so different, and that "working and responsive landscapes" were fundamental to cities and the beginning of landscape theory. We also examine how their ideals have not been fully realized in cities over the past century, but the prototype of gardens based on traditional garden culture is now being formed in East Asian cities, and the evolution of landscape theory in response. The conclusion is that a new version of the garden concept should be reestablished as a living infrastructure in our cities, and a new garden city theory is needed to make it work. To this end, each chapter examines three arguments, as follows First, the values of gardens and East Asian garden cultures in contemporary cities are shaped by the themes of community and integrity. Second, Korean communality, represented by apartments, is expressed through gardening and requires the reconciliation of city and life and the role of landscape architecture as a specialized field to support it. Third, we examine and consider an integrated garden city theory as a theory of practice in which city-based, everyday life, and garden mediums, i.e., city, life, and garden, are organic, based on an oriental view of nature. As a result, it is confirmed that contemporary gardens and cities are looking for important elements and values that still need to be rediscovered in East Asian landscape and garden cultures. Although the proposal of an integrated garden city theory cannot guarantee the continuation of landscaping, it can be an opportunity for all fields related to cities, not just landscaping, to collaborate and consider garden cities. Through this, it is hoped that "the concept of garden and city suitable for metropolitan or dense cities, ways to spread and support garden culture based on community, evolution of landscape theory/design theory suitable for lifestyle and terrain conditions, search for sustainable/resilient garden city theory that can respond to climate change, and establishing a new role for landscape in the 21st century" will be seriously considered.

Territorial Expansion the King Võ (Võ Vương, 1738-1765) in the Mekong Delta: Variation of Tám Thực Chi Kế (strategy of silkworm nibbling) and Dĩ Man Công Man (to strike barbarians by barbarians) in the Way to Build a New World Order (무왕(武王, 1738-1765) 시기 메콩 델타에서의 영토 확장 추이: 제국으로 가는 길, '잠식지계(蠶食之計)'와 '이만공만(以蠻攻蠻)'의 변주)

  • CHOI, Byung Wook
    • The Southeast Asian review
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    • v.27 no.2
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    • pp.37-76
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    • 2017
  • $Nguy{\tilde{\hat{e}}}n$ Cư Trinh has two faces in the history of territorial expansion of Vietnam into the Mekong delta. One is his heroic contribution to the $Nguy{\tilde{\hat{e}}}n$ family gaining control over the large part of the Mekong delta. The other is his role to make the eyes of readers of Vietnamese history be fixed only to the present territory of Vietnam. To the readers, $Nguy{\tilde{\hat{e}}}n$ Cư Trinh's achievement of territorial expansion was the final stage of the nam $ti{\acute{\hat{e}}n$ of Vietnam. In fact, however, his achievement was partial. This study pays attention to the King $V{\tilde{o}}$ instead of $Nguy{\tilde{\hat{e}}}n$ Cư Trinh in the history of the territorial expansion in the Mekong delta. King's goal was more ambitious. And the ambition was propelled by his dream to build a new world, and its order, in which his new capital, $Ph{\acute{u}}$ $Xu{\hat{a}}n$ was to be the center with his status as an emperor. To improve my assertion, three elements were examined in this article. First is the nature of $V{\tilde{o}}$ Vương's new kingship. Second is the preparation and the background of the military operation in the Mekong Delta. The nature of the new territory is the third element of the discussion. In 1744, six years after this ascending to the throne, $V{\tilde{o}}$ Vương declared he was a king. Author points out this event as the departure of the southern kingdom from the traditional dynasties based on the Red River delta. Besides, the government system, northern custom and way of dressings were abandoned and new southern modes were adopted. $V{\tilde{o}}$ Vương had enough tributary kingdoms such as Cambodia, Champa, Thủy $X{\tilde{a}}$, Hoả $X{\tilde{a}}$, Vạn Tượng, and Nam Chưởng. Compared with the $L{\hat{e}}$ empire, the number of the tributary kingdoms was higher and the number was equivalent to that of the Đại Nam empire of the 19th century. In reality, author claims, the King $V{\tilde{o}}^{\prime}s$ real intention was to become an emperor. Though he failed in using the title of emperor, he distinguished himself by claiming himself as the Heaven King, $Thi{\hat{e}}n$ Vương. Cambodian king's attack on the thousands of Cham ethnics in Cambodian territory was an enough reason to the King $V{\tilde{o}}^{\prime}s$ military intervention. He considered these Cham men and women as his amicable subjects, and he saw them a branch of the Cham communities in his realm. He declared war against Cambodia in 1750. At the same time he sent a lengthy letter to the Siamese king claiming that the Cambodia was his exclusive tributary kingdom. Before he launched a fatal strike on the Mekong delta which had been the southern part of Cambodia, $V{\tilde{o}}$ Vương renovated his capital $Ph{\acute{u}}$ $Xu{\hat{a}}n$ to the level of the new center of power equivalent to that of empire for his sake. Inflation, famine, economic distortion were also the features of this time. But this study pays attention more to the active policy of the King $V{\tilde{o}}$ as an empire builder than to the economic situation that has been told as the main reason for King $V{\tilde{o}}^{\prime}s$ annexation of the large part of the Mekong delta. From the year of 1754, by the initiative of $Nguy{\tilde{\hat{e}}}n$ Cư Trinh, almost whole region of the Mekong delta within the current border line was incorporated into the territory of $V{\tilde{o}}$ Vương within three years, though the intention of the king was to extend his land to the right side of the Mekong Basin beyond the current border such as Kampong Cham, Prey Vieng, and Svai Rieng. The main reason was $V{\tilde{o}}$ Vương's need to expand his territory to be matched with that of his potential empire with the large number of the tributary kingdoms. King $V{\tilde{o}}^{\prime}s$ strategy was the variation of 'silkworm nibbling' and 'to strike barbarians by barbarians.' He ate the land of Lower Cambodia, the region of the Mekong delta step by step as silkworm nibbles mulberry leave(general meaning of $t{\acute{a}}m$ thực), but his final goal was to eat all(another meaning of $t{\acute{a}}m$ thực) the part of the Mekong delta including the three provinces of Cambodia mentioned above. He used Cham to strike Cambodian in the process of getting land from Long An area to $Ch{\hat{a}}u$ Đốc. This is a faithful application of the Dĩ Man $C{\hat{o}}ng$ Man (to strike barbarians by barbarians). In addition he used Chinese refugees led by the Mạc family or their quasi kingdom to gain land in the region of $H{\grave{a}}$ $Ti{\hat{e}}n$ and its environs from the hand of Cambodian king. This is another application of Dĩ Man $C{\hat{o}}ng$ Man. In sum, author claims a new way of looking at the origin of the imperial world order which emerged during the first half of the 19th century. It was not the result of the long history of Đại Việt empires based on the Red River delta, but the succession of the King $V{\tilde{o}}^{\prime}s$ new world based on $Ph{\acute{u}}$ $Xu{\hat{a}}n$. The same ways of Dĩ Man $C{\hat{o}}ng$ Man and $T{\acute{a}}m$ Thực Chi $K{\acute{\hat{e}}}$ were still used by $V{\tilde{o}}^{\prime}s$ descendents. His grandson Gia Long used man such as Thai, Khmer, Lao, Chinese, and European to win another man the '$T{\hat{a}}y$ Sơn bandits' that included many of Chinese pirates, Cham, and other mountain peoples. His great grand son Minh Mạng constructed a splendid empire. At the same time, however, Minh Mạng kept expanding the size of his empire by eating all the part of Cambodia and Cham territories.

Factors Related to Waiting and Staying Time for Patient Care in Emergency Care Center (응급의료센터 내원환자 진료시 소요시간과 관련된 요인)

  • Han, Nam Sook;Park, Jae Yong;Lee, Sam Beom;Do, Byung Soo;Kim, Seok Beom
    • Quality Improvement in Health Care
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    • v.7 no.2
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    • pp.138-155
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    • 2000
  • Background: Factors related to waiting and staying time for patient care in emergency care center (ECC) were examined during 1 month from Apr. 1 to Apr. 30, 1997 at an ECC of Yeungnam university hospital in Taegu metropolitan city, to obtain the baseline data on the strategy of effective management of emergency patients. Method: The study subjects consisted of the 1,742 patients who visited at ECC and the data were obtained from the medical records of ECC and direct surveys. Results: The mean interval between ECC admission time and initial care time by each ECC duty residents was 83.1 minutes for male patients and 84.9 minutes for female patients, and mean ECC staying time (time interval between admission and final disposition from ECC) was 718.0 minutes in men and 670.5 minutes in women. As the results, the mean staying time in ECC was higher in older age, and especially the both of initial care time and staying time were highest in patients of medical aid, and shortest in patients of worker's accident compensation insurance. The on admission or not, previously endotracheal-intubation state of patient. The ECC staying ti initial care time was much more delayed in patients of not having previous medical records and the ECC staying time was higher in referred patients from out-patient department, in transferred patients from the other hospitals and patients having previous records, and in patients partly used the order-communicating system. The factors associated with the initial care time were the numbers of ECC patients and the existence of any true emergent patients, being cardiopulmonary resuscitation (CPR) statusme was much more longer in patients of drug intoxication, in CPR patients, in medical department patients, in transfused patients and in patients related to 3 or more departments. And according to the numbers of duty internships, the ECC staying time for four internships was more longer than for five internships and after admission ordering was done, also-more longer in status being of no available beds. As above mentioned results, the factors for the ECC staying time were thought to be statistically significant (P<0.01) according to the patient's age and the laboratory orders and the X-ray films checked. And also the factor for the ECC staying time were thought to be statistically significant (P<0.01) according to the status being of no available beds, the laboratory orders and/or the special laboratory orders, the X-ray films checked, final disposing department, transferred to other hospital or not, home medication or not, admission or not, the grades of beds, the year grades of residents, the causes of ECC visit, the being CPR status on admission or not, the surgical operation or not, being known personells in our hospital. Conclution: Authors concluded that the relieving method of long-staying time in ECC was being establishing the legally proved apparatus which could differentiate the true emergency or non-emergency patients, and that the methods of shortening ECC staying time were doing definitely necessary laboratory orders and managing beds more flexibly to admit for ECC patients and finally this methods were thought to be a method of unloading for ECC personnels and improving the quality of care in emergency patients.

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