• Journal of the Korean Arthroscopy Society
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• v.13 no.3
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• pp.242-248
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• 2009

Purpose: To evaluate the clinical and radiologic results of the arthroscopic rotator cuff repair for partial articular surface tendon avulsion lesion. Materials and Methods: Twelve patients with symptomatic, partial articular surface tendon avulsion underwent arthroscopic rotator cuff repair between Mar. 2006 and Sep. 2008. The mean follow-up period was 18.3 months(12~36 months), and the mean age at the time of surgery was 46.9-year-old(19~64 years). Three cases had underwent rotator cuff repair after conversion to full-thickness tear and nine cases had transtendon repair with preserving bursal side cuff. Results: The mean VAS during motion was 6.2 before treatment and 2.0 at final follow-up (p<0.001). The passive forward flexion improved from $163.3^{\circ}$ preoperatively to $169.8^{\circ}$ postoperatively (p=0.038). The mean UCLA score improved from 18.4 preoperatively to 30.1 with 2 excellent, 8 good and 2 fair results at final follow-up. The mean KSS improved from 61.8 preoperatively to 76.8 at final follow-up. By examining the postoperative MR images of 5 patients, complete healing was observed in all of them. Conclusion: Arthroscopic rotator cuff repair may be an effective procedure for partial articular surface tendon avulsion in pain relief and improvement of the range of motion. If the remaining bursal side cuff fibers are intact, transtendon repair procedure with preserving the intact bursal layer of the tendon can be considered. If the remaining bursal side cuff fibers are friable or little, completion from partial-thickness to full-thickness tears with subsequent cuff repair can be considered.

• Journal of the Korean Society of Food Science and Nutrition
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• v.24 no.1
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• pp.30-40
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• 1995

The relationship between dietary intake and vitamin/mineral supplement usage was examined in 706 adolescent girls who were high school students. 43.8% of subjects used vitamin/mineral supplements during one year. The higher the family income and parents education level, the higher percentage of vitamin/mineral supplement usage was. But there was no significant difference between grades and scores. And vitamin/mineral supplement usage was higher int he thin and obese groups than the average weight groups. Nutrition knowledge and food habit did not affect vitamin/mineral supplement usage. Calorie intakes of vitamin/mineral supplement users and nonusers were similar. However, independent of the supplements, the diets of supplement nonusers contained significantly more dietary protein, vitamin A, vitamin $B_2$, niacin, vitamin C, and calcium than the diets of the users. A considerable portion of both the users and nonusers had dietary intakes of less than 2/3 of the Recommended Dietary Allowances for vitamin $B_1$, vitamin $B_2$, niacin, calcium, and iron. Vitamin/mineral supplement nonusers generally consumed a more vitamin, mineral from diet. Reasons for taking supplements were to take energy, advice and illness.

• Journal of Korean Philosophical Society
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• v.117
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• pp.275-301
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• 2011

Die Einzelwissenschaften, zum Beispiel, die Biologie, die Psychologie, Soziologie behandeln heuzutage den Menschen. Aber sie alle behandeln den Menschen nach ihren eigenen Gesichtpunkten. Infolgedessen $k{\ddot{o}}nnen$ die Einzelwissenschaften den ganzen Menschen als den Menschen nicht $ber{\ddot{u}}ksichtigen$. Jhre Anthropologien $m{\ddot{u}}{\ss}en$ daher weitgehend $beschr{\ddot{a}}nkt$ bleiben. Dagegen entwickelte Max Scheler im letzten Jahrhundert eine neue philosophische Anthropologie. Seine Anthropologie ist wirklich neu und grundgehend. Diese Anthropologie bestimmt den Menschen als Geist, Freiheit, Person. Aber Max Scheler betont allzusehr "den Geist" in seiner philosophischen Anthropologie und infolgedessen distanzierter sich vom "Leben" in seinem $Menschenverst{\ddot{a}}ndnis$. Die Verfasserin sieht hier in dieser philosophischen Anthropologie einen Dualismus zwischen den Geist und das leben. Und Verfasserin findet eine Integration von Geist und Leben in der ontologischen Anthropologie bei Edith Stein. Diese ontologische Anthropologie charakterisiert sich $folgenderma{\ss}en$. 1. Es ist eine Anthropologie des "$Ge{\ddot{o}}ffnet$-Seins." 2. Es ist eine Anthropologie des "$Gef{\ddot{u}}hlt$-Seins." 3. Es ist eine Anthropologie des "Einheits-Seins." Die Verfasserin behauptet infolgedessen die ontologische Anthropologie bei Edith Stein sei eine geeignete und $sachm{\ddot{a}}{\ss}ige$ Anthropologie.

• Journal of Korean Philosophical Society
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• v.129
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• pp.193-217
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• 2014

The aim of this thesis is to elucidate the meaning of play which constitutes the genuine happiness of human being in Plato's '$heort{\bar{e}}$' and Aristotle's '$schol{\bar{e}}$'. Until now '$heort{\bar{e}}$', a divine act which communicate with original divinity, was differentiated from paidia. And '$schol{\bar{e}}$' was understood as activities in spare time opposed to labour. Plato put '$heort{\bar{e}}$' at the center of their life as a means for gods' blessing. Aristotle understand '$schol{\bar{e}}$' as free activities and the completion of individual life. For Aristotle play is not only a freedom from labour but also a supreme activity. Play itself is an end and a completion. Play is the essence of human life so man can be happy with play. Play is the activity of joy. And play is the most intellectual and spontaneous activity. Now we can assert that '$heort{\bar{e}}$' is the original play which elucidate the existence of the human being in connection with world and is the holy mode of play which makes an affluent life of communities. And we can maintain that '$schol{\bar{e}}$' is a mode of play which freed from the burden of labour and elevate the life of human being to academic activities and contemplative life. By this interpretation we can expose that play is the center of life. We can see the two fold meaning of apollonian-dionysian play and the perfect harmony of communities in Plato's '$heort{\bar{e}}$'. We can see also the delight as splendidness of life in Aristotle's '$schol{\bar{e}}$'. The Plato's theory of play seems different from Aristotle's. But their theories are the same in the general, because they both put play at the center of life and they equally assert that we have to live with playing our life. The world in which play is in harmony with labour- this world is their utopia.

• Korean Security Journal
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• no.57
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• pp.57-84
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• 2018

This study assumes that the perception of the ex-prisoner's against stigma will affect trust in interpersonal relationship. Prior studies have suggested that there is a stigma at the base of the awareness where people avoid and discriminate against ex-prisoner's. This in turn affects ex-prisoner's' recividicism, but there is no study about ex-prisoner's perception of stigma in Korea. Although stigma can be explained in numerous ways, this study is based on the opinion of Phillips(2016), which divides the subscale of stigma as perceived public stigma, perceived personnel stigma, and self stigma. He insisted that ex-prisoner's believe perceived public stigma higher than self-stigma. these results are consistent with this study. However, it is important to note that although ex-prisoner's are more aware of public stigma than self-stigma, they are actually more influenced by self stigma in pereonal relationships. This means that ex-prisoner's are more susceptible to internal psychological awareness than external social recognition. Therefore, the development and intervention of the program to overcome the internal self-stigma of the released prisoner is required. In this study, first, stigma, especially self-stigma turned out to have influence on the interpersonal trust. Therefore, as self-stigma level increased, the interpersonal trust decreased in most cases. Second, it was shown that stigma has the greatest influence on children out of family members, co-workers out of social relationship, self trust out of general relationship in. This confirms that stigma is a factor that greatly influences relationship between important people for ex-prisoner's. Third, since self-sigma negatively reestablish self-identity, make individuals recognize themselves as deviators and show bad lifestyle, which lead them to become habitual offender, ex-prisoner's need to make efforts to overcome self-stigma, and development and intervention of program that can make ex-prisoner's have positive self identity is requested. Fourth, although participants in the study were only male, it seems that there is difference in recognition of stigma by gender, and influence of stigma not only on interpersonal relationships, but also on social reintegration and recidivism imply that these might be good future research topics.

• Journal of the Mineralogical Society of Korea
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• v.32 no.3
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• pp.223-234
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• 2019

The geology of the Samdeok Mo deposit consists of Paleozoic Hwajeonri formation, Kowoonri formation, Suchangri formation, Iwonri formation, Hwanggangri formation, Cretaceous, leucocratic porphyritic granite and granitic porphyry. This deposit consists of three quartz veins that filled NS oriented fractured zones in Suchangri formation. Quartz veins vary from 0.05 m to 0.3 m in thickness and extend to about 400 m in strike length. Quartz veins occur as massive, breccia, and cavity textures. Wallrock alteration has silicification, sericitization, argillitization and chloritization. The mineralogy of the quartz veins consists of quartz, fluorite, white mica, biotite, apatite, monazite, rutile, ilmenite, molybdenite, chalcopyrite, Fe-Mg-Mn oxide and Fe oxide. White mica from Samdeok Mo deposit occurs as fine or coarse grains in quartz vein and hostrock and has four mineral assemblages (I type: quartz, molybdenite, Fe oxide and Fe-Mg-Mn oxide, II type: quartz, Fe oxide and Fe-Mg-Mn oxide, III type: quartz and biotite, and IV type: quartz). The structural formular of white mica from quartz vein is $(K_{0.89-0.60}Na_{0.05-0.00}Ca_{0.01-0.00}Sr_{0.02-0.00})_{0.94-0.62}(Al_{1.54-1.12}Mg_{0.36-0.18}Fe_{0.26-0.09}Mn_{0.04-0.00}Ti_{0.02-0.00}Cr_{0.02-0.00}Zn_{0.01-0.00})_{1.91-1.72}(Si_{3.40-3.11}Al_{0.92-0.60})_{4.00}O_{10}(OH_{1.68-1.42}F_{0.58-0.32})_{2.00}$, but white mica of I type has higher FeO content, and lower $SiO_2$ and MgO contents than white micas of other types. Also, compositional variations in white mica from the Samdeok Mo deposit are caused by phengitic or Tschermark substitution ($(Al^{3+})^{VI}+(Al^{3+})^{IV}{\leftrightarrow}(Fe^{2+}{\text{ or }}Mg^{2+})^{VI}+(Si^{4+})^{IV}$) and direct $(Fe^{3+})^{VI}{\leftrightarrow}(Al^{3+})^{VI}$ substitution.

• Journal of Sericultural and Entomological Science
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• v.22 no.1
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• pp.26-45
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• 1980

Silk protein is synthesized in the silkgland of silkworm, Bombyx mori L. It is evident that silk productivity is one of the high heritable characters from the genetical aspects. It is also changed with the environmental circumstances. With this regard, this paper dealt with the varietal patterns of silkgland development and the factors concerning to the silk productivity of silkgland of silkworm by the synthesis of nucleic acids, profiles of amino acids and histological basis, using the eight parent silkworm varieties and their F$_1$ hybrids. 1. The weight of silkgland per larva increased proportionally in the F$_1$ hybrids which were crossed between longer silk yielding varieties. The silk content to the weight of the silkgland was higher in the longer silk yielding varieties than that in the shorter silk yielding varieties. 2. It was observed that the morphological changes of nuclei took place in the posterior silkgland cells with the larval development of the 5th instar. In varietal aspect, Jam 107 and Jam 108, longer silk yielding varieties, showed more branches in nuclei than the $N_2$ and $C_{60}$ which were shorter yielding ones. 3. It was observed that there was a high correlation between RNA content per unit weight of silkgland on the 6th day stage of 5th instar and silk productivity both in the parents and their F$_1$ hybrids. 4. RNA and DNA synthesis brought about thirty percent increase in the posterior silkgland of the longer silk yielding varieties during the 2nd day to the 4th day stages of the 5th instar, when compared with those in the posterior silkgland of the shorter silk yielding varieties. 5. RNA/DNA ratio in the posterior silkgland on the 2nd day and 4th day stages of the 5th instar was more increased in the longer silk yielding varieties than the shorter silk yielding varieties. 6. It was shown that DNA content for the longer silk yielding varieties came to be 374$\mu\textrm{g}$ per larva in the posterior division of silkgland on the 4th day stage of 5th instar, whereas it was 199$\mu\textrm{g}$ per larva for the shorter silk yielding varieties. 7 There was 34.8％ Alanine, 22.8％ Glycine, 9.1％ Serine and 7.3％ Tyrosine in the posterior division of silkgland as major amino acids. It is noticed that there was a little differences between the amino acids composition of posterior silkgland and silk fibroin. 8. There was some differences in the amino acids composition of posterior silkgland between pure lines and their hybrids. Glycine, Serine and acidic amino acids, essential to silk formation, seemed to be increased in the F$_1$ hybrids, whereas other amino acids such as Valine, Iso-leucine, Leucine, Lysine. Phenylalanine, Histidine and Arginine were reduced. 9. The content of Glycine, Alanine and Serine in the posterior division of silkgland was elevated in the longer silk yielding varieties than the others. Consequently. these three amino acids in the posterior silkgland seemed to be related to the silk yielding ability in the longer silk yielding varieties.s.

• Journal of Korean Philosophical Society
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• v.147
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• pp.117-146
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• 2018

This paper discusses, whether religion is possible even in the age of artificial intelligence, and whether humans alone are the subject of religious faith or ultra intelligent machines with human minds can be also subjects of faith. In order for ultra intelligent machines to be subjects of faith in the same conditions as humans, they must be able to have unique characteristics such as emotion, will, and self-consciousness. With the advent of ultra intelligent machines with the same level of cognitive and emotional abilities as human beings, the religious actions of artificial intelligence will be inevitable. The ultra intelligent machines after 'singularity' will go beyond the subject of religious belief and reign as God who can rule humans, nature and the world. This is also the common view of Morabeck, Kurzweil and Harari. Leonhart also reminds us that technological advances should make us used to the fact that we are now 'gods'. But we fear we may face distopia despite the general affluence of the 'Star Trec' economy. For this reason, even if a man says he has learned the religious truth, one can't help but wonder if it is true. Kant and Bloch are thinkers who critically reflected on our religious ideals and highest concept in different world-view premises. Kant's concept of God as 'idea of pure reason' and 'postulate of practical reason', can seem like a 'god of gap' as Jesse Bering said earlier. Kant recognized the need for religious faith only on a strict basis of moral necessity. The subjects of religious faith should always strive to do the moral good, but such efforts themselves were not enough to reach perfection and so postulated immortality of the soul. But if an ultra intelligent machines that has emerged above a singularity is given a new status in an intellectual explosion, it can reach its morality by blocking evil tendencies and by the infinite evolution of super intelligence. So it will no longer need Kant's 'Postulate for continuous progress towards greater goodness', 'Postulate for divine grace' and 'Postulate for infinite expansion of the kingdom of God on earth.' Artificial intelligence robots would not necessarily consider religious performance in the Kant's meaning, and therefore religion will also have to be abolished. Ernst Bloch transforms Kant's postulate to be Persian dualism. Therefore, in Bloch, even though the ultra intelligent machines is a divine being, one must critically ask whether it is a wicked or a good God. Artificial intelligence experts warn that ultra intellectual machine as Pandora's gift will bring disaster to mankind. In the Kant's Matrix, a ultra intelligent machines, which is the completion of morality and God itself, may fall into a bad god in Bloch's Matrix. Therefore, despite the myth of singularity, we still believe that ultra intelligent machines, whether as God leads us to the completion of one of our only religious beliefs, or as bad god to the collapse of mankind through complete denial of existence.

• Journal of Korean Philosophical Society
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• v.117
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• pp.35-55
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• 2011

This article purports to clarify the doctrinal characteristics of the $Yog{\bar{a}}c{\bar{a}}ra$ school's hermeneutic interpretations of the "theory of the three turns of the Dharma Cakra" in the Saṃdbinirmocana-sūtra through early Indian $Yog{\bar{a}}c{\bar{a}}ra$ treatises such as the $Yog{\bar{a}}c{\bar{a}}rabb{\bar{u}}mi-vy{\bar{a}}kby{\bar{a}}$ and the. $Vy{\bar{a}}khy{\bar{a}}yukti$. It will probe how these interpretations apply co the theory of two truths or that of three natures($trisvabh{\bar{a}}va$) among the main doctrines of the $Yog{\bar{a}}c{\bar{a}}ra$ school. Especially, the peculiar characteristic of the "theory of the three turns of the Dharma Cakra" is such chat the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ in the lineage of $Praj{\bar{n}}{\bar{a}}p{\bar{a}}ramita-s{\bar{u}}tras$ is regarded as incomplete, as the early school of Madhyamaka represented by $N{\bar{a}}g{\bar{a}}rjuna$ is conceived of as belonging to the second period of turn. Speaking of the further details of the "theory of the three turns of the Dharma Cakra", the $Yog{\bar{a}}c{\bar{a}}ra$ school subdivides the realm of saṃvṛti satya in $N{\bar{a}}g{\bar{a}}rjuna^{\prime}s$ theory of two truths; that is, it divides the saṃvṛti into merely linguistic existence and actual existence, and the thus-created structure of the theory of three natures on the basis of ocher-dependent nature(paratantra-$svabh{\bar{a}}va$) makes it possible to establish the doctrinal system of the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ that is not subject to "nihilism or ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ attached to evil." In effect, the above hermeneutic interpretation of the "theory of the three turns of the Dharma Cakra" is inherited into the structure of the $abh{\bar{u}}taparikalpa$ in the $Madhy{\bar{a}}nta-vibh{\bar{a}}ga$ so that, as seen in the commentary of Sthiramati, it is ascertained to apply to later doctrines through its secure establishment. To summarize its characteristics succinctly, firstly the $abh{\bar{u}}taparikalpa$ newly established as a saṃvṛti-satya is set up as the other-dependent nature, which is seen to have been set up particularly in order to sublate both the $Sarv{\bar{a}}stiv{\bar{a}}da^{\prime}s$ realist "view of being" and the Madhyamaka's "view of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$" that impairs the ocher-dependent nature as a samvṛti-satya. In other words, according to the five kinds of views suggested in Sthiramati's commentary, the three natures are seen to be presented as the fundamental truth in order to unify all the doctrinal systems available ever since the beginning of Buddhism. Then, the theory of three natures is established principally on the basis of the $abh{\bar{u}}taparikalpa$, while the two truths of the $Yog{\bar{a}}c{\bar{a}}ra$ school are clearly ascertained to have been embedded in the structure of the $abh{\bar{u}}taparikalpa$. In fact, this might be understood to reflect the unique ontological view of reality or truth in the $Yog{\bar{a}}c{\bar{a}}ra$ School.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.14 no.1
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• pp.187-198
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• 2019

The purpose of this study is to seek ways of utilizing TLBMC by understanding business model of social ventures that are accompanied by social and environmental as well as economic missions. In order to achieve this, business models from economic, environmental and social perspectives will be analyzed, and we seek to enhance sustainability of social venture entrepreneurs. As the analysis tool, TLBMC(Triple Layered Business Model Canvas) expands upon the business model canvas that is widely utilized and recognizes economical terms. The TLBMC is proposed by Joyce, A., & Paquin, R. L.(2016) to help achieve a holistic view with horizontal and vertical associations. The study tries to overcome limitations of previous studies and observe a variety of economic, environmental, and social perspectives that social ventures should have with the TLBMC. As a result, it has the following implications; Firstly, creating separate social, environmental and economic business model canvas helps a business to have a holistic approach. Secondly, it was found that social venture characteristics of environmental and social perspectives were applied in practice. Lastly, we have established experience data on social venture business model. This study focuses on the opinions, the meanings and the subjective views of the participants. As a result, conclusions are drawn by the researchers ' assertions and has limitations as a research on case studies. However, this study will help people who are preparing or studying social ventures to have economic, environmental, and social perspectives. Also, redefinition of the direction and value of entrepreneurs operating social ventures, such as vision and mission, will help clarify the roles and responsibility of organizations. As a fundamental step for future empirical studies, this study could be the base for social venture business model studies.