• Korean Journal of Cleft Lip And Palate
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• v.7 no.1
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• pp.25-34
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• 2004

The present study was carried out to investigate the change of the palatal length after palatoplasty in congenital cleft palate. With the data from one hundred and twelve patients with cleft palate who had been treated at the Department of Oral and Maxillofacial Surgery of Chonnam University Hospital over a period of 10 years(April 1995 to April 2004). The epidemiological characteristics, the method of palate repair, the postoperative complications and the extent of palatal lengthening were investigated and analyzed statistically. Incomplete cleft palate occurs more frequently than complete cleft palate. Male were affected 2.1 times more than female in complete cleft palate, and female were affected 1.2 times more than male in incomplete cleft palate. Dorrance method and Wardill V-Y method were frequently used in repair of incomplete cleft palate. Wardill V-Y method, Furlow double opposing Z-plasty, two flap method, and Perko method were widely used in repair of complete cleft palate. The extent of palatal lengthening was greater in the incomplete cleft palate group(5.84 mm) than in the complete cleft palate group(4.71 mm), and in the Furlow double opposing Z-plasty group(5.70 mm) than in the push back palatoplasty group(5.33 mm). But no significant difference was noted. Palatal fistula and wound dehiscence were popular postoperative complications in cleft palate. These results indicate that the extent of palatal lengthening, which contributing to speech function, is a range of 3.5% to 24.0%(average 10.8%) after palatoplasty in cleft palate patients.

• Journal of Radiation Protection and Research
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• v.33 no.2
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• pp.47-51
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• 2008

Objective: This study analyzed errors due to rotation or tilt of the magnetic resonance (MR) imaging indicator during image acquisition for a stereotactic radiosurgery. The error correction procedure of a commercially available stereotactic neurosurgery treatment planning program has been verified. Materials and Methods: Software virtual phantoms were built with stereotactic images generated by a commercial programming language, Interactive Data Language (version 5.5). The thickness of an image slice was 0.5 mm, pixel size was $0.5{\times}0.5mm$, field of view was 256 mm, and image resolution was $512{\times}512$. The images were generated under the DICOM 3.0 standard in order to be used with Leksell GammaPlan$^{(R)}$. For the verification of the rotation error correction function of Leksell GammaPlan$^{(R)}$, 45 measurement points were arranged in five axial planes. On each axial plane, there were nine measurement points along a square of length 100 mm. The center of the square was located on the z-axis and a measurement point was on the z-axis, too. Five axial planes were placed at z=-50.0, -30.0, 0.0, 30.0, 50.0 mm, respectively. The virtual phantom was rotated by $3^{\circ}$ around one of x, y, and z-axis. It was also rotated by $3^{\circ}$ around two axes of x, y, and z-axis, and rotated by $3^{\circ}$ along all three axes. The errors in the position of rotated measurement points were measured with Leksell GammaPlan$^{(R)}$ and the correction function was verified. Results: The image registration errors of the virtual phantom images was $0.1{\pm}0.1mm$ and it was within the requirement of stereotactic images. The maximum theoretical errors in position of measurement points were 2.6 mm for a rotation around one axis, 3.7 mm for a rotation around two axes, and 4.5 mm for a rotation around three axes. The measured errors in position was $0.1{\pm}0.1mm$ for a rotation around single axis, $0.2{\pm}0.2mm$ for double and triple axes. These small errors verified that the rotation error correction function of Leksell GammaPlan$^{(R)}$ is working fine. Conclusion: A virtual phantom was built to verify software functions of stereotactic neurosurgery treatment planning program. The error correction function of a commercial treatment planning program worked within nominal error range. The virtual phantom of this study can be applied in many other fields to verify various functions of treatment planning programs.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.3
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• pp.160-171
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• 2018

This study aims to find an original form of temple flower decoration patterns, considering floral lattice pattern as a view element composing temple landscape. To that end, we analyzed and interpreted the form and symbol expressed in the floral lattice pattern at Nahanjeon of Seonghyel Temple at Yeongju, Gyeongsangbukdo. The front side of Nahanjeon windows shows a sculpture with 176 pure patterns in a form where two squares are in sequence. The basic concept of main front door (the inner gate of Nahanjeon) frames is considered the design language of lotus pond that symbolizes "square land" in traditional gardens. The four leaf clover and arrowhead are water plants discovered in areas nearby ponds, which are a realistic expression conforming to the water ecology of lotus pond. The lotus, which is the most important plant at the main front door, indicates purity, a non-stained state, and the world of the lotus sanctuary, which is the land of blissful happiness in Buddhism. The lotus expressed in the floral lattice pattern is spread in a diverse form, containing the features of creation and destruction, showing the landscape character of the "One Body of Buddha and Lotus". The expression of flying birds such as kingfishers and egrets is an ecologically aesthetic idea to infuse dynamism and vitality into a seemingly static aquatic ecosystem. The floral lattice pattern contains lotus pond scenery showing symbiosis of animals(i.e., dragons, frogs, crabs, fishes, egrets, wild geese, and kingfishers) and plants(i.e., four leaf clovers and arrowheads), which are symbols of relief faith for longevity, wealth, preciousness, and many sons. The pattern is not just an ecological aesthetic expression but a holistic harmony of ecological components such as growth and disappearance of lotus and its leaves, fitting habitats, symbiosis, and food chain.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2004.05b
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• pp.217-220
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• 2004

According as utilization for web increases rapidly, it is demanded that model about support interaction between web-based applications systematically and solutions can integrate new distributed platforms and existing environment effectively, accordingly, Web Services appeared by solution in reply. These days, a lot of software and hardware companies try to adoption of Web Services to their market, attenpt to construct their applications associationing components from various Web Services providers. However, to execute Web Services completely. it must have interoperability and need the standardization work that avoid thing which is subject to platform, application as well as service and programming language from other companies. WS-I (Web Services Interoperability organization) have established Basic Profile 1.0 based on XML, UDDI, WSDL and SOAP for web services interoperability and developed usage scenario Profile to apply Web Services in practice. In this paper, to verify suitability Web Services interoperability between heterogeneous two applications, have design and implements the Book Information Web Services that based on the Web Services Client of J2SE platform and the Web Services Server of .NET platform, so that analysis and verify the service by adaptation of WS-I Basic Profile.

• 한국노년학
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• v.28 no.4
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• pp.1279-1295
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• 2008

This study was done to find out the effects that group art therapy would have on low rank cognitive functions and the self-esteem of the elderly with dementia. The study subjects were four elderly females with light dementia symptoms who scored lower than 19 points on the MMSE-K(Mini Mental State Examination-Korea) test. They were chosen from the ${\bigcirc}{\bigcirc}$ Senior Welfare Service Center located in Seoul. A total of 15 sessions of a group art therapy were given once a week for 60 minutes from January 15th to April 30th of 2008, the research tools employed were the MMSE-K and the Rosenberg Self-Esteem Scale on which a pre-test and a post-test were given. The results obtained are as follows. First, it was shown that group art therapy is effective to improve the cognitive functions of the elderly with dementia. According to the pre-tests and post -tests based on MMSE-K, the average score improved from 16.75 to 19.75, using Wilcoxon non-parameter statistics, verification resultant p-value which significant difference exhibited as .046, from the pre-tests and post-test, the average score improved in the subordinate areas of Orientation, Registration, Attention and Calculation, language function, understanding and judgment but there was no significant difference, memory recollection improved by a score of 0.70 according to the pre-test and post-test. using Wilcoxon non-parameter statistics, the verification resultant p-value which significant difference exhibited as .043. Second, it appeared with the fact that group art therapy effects the Self-Esteem of the elderly with dementia. From the verifications of a pre-test and post-test on Self-Esteem, the average score improved from 20.75 to 24.25, the effectiveness of the program was given proven by statistically considering the statistical resultant p-value of .048.

• 한국노년학
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• v.36 no.3
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• pp.525-540
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• 2016

The purpose of this study was to investigate what kind of experiences the deaf elderly would have in the course of life. It also aimed to promote the understanding of their living difficulties and culture among people with normal hearing and provide basic data to help them live with others as members of the community. Phenomenological qualitative research was conducted as part of the methodology. The subjects include seven deaf old people. Based on the results of in-depth interview and analysis, the life experiences of the deaf elderly were categorized into "unforgettable wounds," "life in the community," "life with the family," "marriage of the deaf elderly", and "living by adjusting to reality." First, the subcategories of "unforgettable wounds" include "receiving no treatment for fever," "damage by the Korean War," "alienation from the family," and "people's cold eyes." It turned out that the deaf elderly had led a life, suffering from the heart wounds that they could not forget. Second, the subcategories of "life in the community" include "inconvenience in life," "disadvantages in life," and "severed life." The deaf elderly were not only subjected to inconvenience and disadvantages in life, but also suffered loneliness, being cut off from the community. Third, the subcategories of "life with the family" include "not communicating with children," "being abandoned again," "being used by the family," "being lonely even with the family," and "wishing to live independently from the family." The deaf elderly were not supported by their families and were abandoned or used by them, leading a solitary life. Fourth, the subcategories of "marriage of the deaf elderly" include"send as a surrogate mother," "frequent remarriage and divorce," "lean on as a married couple." Deaf elderly form their own culture of the marriage and lean on each other. Finally, the subcategories of "living by adjusting to reality" include "getting help from neighbors," "behaving oneself right in life," "learning Hangul," "living by working," "living freely," "living by missing," and "controlling the impulse to end life," "resorting to religion." The deaf elderly made the most alienated and vulnerable group with no access to benefits due to their limitations as a linguistic and social minority, but they made efforts to form their own culture and adjust to reality for themselves. Based on those findings, the study made the following proposals: first, there is a need for practical approaches to heal the ineffaceable wounds in the hearts of deaf elderly. Second, there is a need for policies to help them experience no inconvenience and disadvantages as members of community and communicate with people with normal hearing. Third, there should be practical approaches to enable them to get recognition and support from their families and share love with them. Finally, there should be practical policy approaches to help people with normal hearing understand the culture of deaf elderly and assist the deaf elderly to receive supports from the community and live with others within the community.

• Cross-Cultural Studies
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• v.46
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• pp.327-353
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• 2017

This study analyzed how an aspect of translation can be shown on the 'Kureru type(くれる類)' verbs in "Kokoro", which was a Japanese modern novel when it was reproduced by translators. It focused on 'the use in accordance with a subject of expression and the other person' and 'the object of movement'. 'The use in accordance with a subject of expression and the other person' could be summarized as follows: The 'Kureru type' verbs were not translated only in accordance with the use of vocabulary in a dictionary. 'Kudasaru' was used in many examples of letter writing when 'the giver' was younger and it was translated to a polite form in Korean. 'Kureru' had a characteristic when 'the giver' was older in Korean translation. The act of parents was translated to an honorific form if parents were 'givers' regardless of whether a listener was an internal character or an external character in parent-child relationships. The degree of politeness was different in English translation when the 'Kureru type' verbs were used for asking a favor request command. 'Please' was used more for 'Kudasaru' than 'Kureru'. An aspect of translation in accordance with 'the object of movement' could be summarized as follows: The 'Kureru type' verbs were used as main verbs. 'Kureru' and 'Kudasaru' were translated to 'Juda' 'Jusida' in Korean translation, but they were translated to various vocabulary words in accordance with the characteristic of 'the object of movement' and were translated to imply a specific act, the process of possession and the result of possession in English translation. The 'Kureru type' verbs were also used as auxiliary verbs. The translated vocabulary words for Korean translation and English translation were different in accordance with whether the movement of things other than the movement of act was included or not. Examples were translated predominantly to expressions of profit such as '-Jada' '-Dalla' '-Jusida' when there was a movement of act as well as specific things in Korean translation. Also, some examples were translated to expressions of profit when there was the movement of act with an abstract matter and there was only the act of the object of movement, but many examples were translated to the act of first verbs. Examples were translated predominantly to the act of first verbs when there was the movement which included specific things and abstract matters or there was only the movement of act in English translation. Expressions of asking a favor request such as 'Kureru' and 'Kudasaru' were translated to '-Dalla' '-Juseyo' in Korean translation, but they were translated to expressions which specify an act while focusing on the structure of sentences or the function of language, such as 'must', 'ask', 'wish', 'would', and 'would like to' 'please' in English translation.

• Cross-Cultural Studies
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• v.41
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• pp.351-379
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• 2015

In the Andes regions of Latin America continents, groups of diverse native tribes are intensively distributed.Among these tribes, the Aymara compose the most representative group of natives along with the Quechua. Especially, the Aymara who are concentrated on the border areas of Peru and Bolivia centered on Lake Titicaca have pursued common identity forming the same cultural area although they belong to different nations. In the meantime, the Aymara have maintained a sense of fellowship while emphasizing historicity and specialty, which are differentiated with groups of other natives based on a language constituting identity of the tribe. However, recently, focused on Puno State as the center of the border areas of both countries, the tribe's conflicts come to the surface. After being divided by the artificial boundary line, which was formed in the course of building modern countries after the independence, natives of Latin America started to emphasize differences simultaneously with cultural similarity in the frame of cooperation and competition. Together with the historical contexts, lately, focused on the border areas of Peru and Bolivia, as the same tribe came to be bound by the frameworks of different nations respectively, a new tribal conflict is being developed. Though the Aymara unite emphasizing cultural and historical specialty and recognizing them as one tribe, when they conflict with each other over inner interest, a tendency to form the identity of differentiation and distinction appeared even in the inside of the tribe. Usually, disorder between tribes seems to be originated from intertribal strife, which coexists in one region. In case of the Aymara of Peru and Bolivia, centered on Puno State where both countries maintain the border, an aspect that the fellowship of the tribe, which was established through old history changes into conflict structures by realistic conditions comes out. In understanding this point, this study analyzed the historical origin of the conflict of the Aymara and the deepened cause of the tribal disorder.

• The Critical Review of Religion and Culture
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• no.32
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• pp.257-287
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• 2017

It seems to be quite an ambitious endeavor to trace back the translation history of Catholic Vulgate Bible from Latin language to Asian languages since 16th century. I try to bring out the translation(translative) procedure of Latin Bible to the Chinese Version, which is eventually come up (and the latter)to the Korean Version. It has been supported and funded by the National Research Foundation of Korea. This task has a three-year plan. For the first step(operation), I examined and searched the European situation of the Vulgate Bible in the Catholic Church, i.e. the ritual use of Vulgate Bible in the Mass and the religious retreat. The liturgical texts, to begin with, were analysed to disclose how the Vulgate Bible was reflected in them. The Lectionary and the Evangeliary were the typical ones. The structure or the formation system of the Lectionaries for Mass was based on the liturgical year cycle. From this point, the Vulgate Bible was rooted in the religious life of European Catholics after the Council of Trent which had proclaimed the Vulgate to be authentic source of the Revelation, therefore, to be respected as the only authoritative Bible. How did the Catholic Church use the Vulgate Bible out of the context and the boundary (sphere) of liturgy? The Meditation guide books for the purpose of instructing the religious retreat was published and (diffused) circulated among the priests, the religious persons and even the laymen. In those books also were included (found) the citation, the interpretation and the commentaries of the Vulgate Bible. The most of the devotees in Europe read the biblical phrases out of the meditation guide books. There are still remained the unsolved problems of how to understand (for understanding) the actual aspect of the Vulgate Bible in the European Catholic Church. All the Biblical verses were translated into French and included in the meditation guide books published in France. What did the Holy See think the French translation of the Vulgate Bible? Unfortunately, there were not found the Vatican Decrees about the European translation of the Vulgate Bible. The relationship between the Vulgate Bible and the Meditation guide (Those) will be much important for the study of Chinese translation of it. The search for the Decrees and the researches on it and the European and the non-European translations of the Vulgate Bible will be a continuous task for me as well as the other researchers on these subjects in the future.

• The Journal of Korean Philosophical History
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• no.31
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• pp.33-52
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• 2011

This study intends to understand Kobong's thought, especially the problem of Self-cultivation. Kobong, along with Toegye(退溪), is a major figure to understand Confucian ideas of Chosun in the 16th century. There has been a lot of research centered on Kobong's Four-beginnings(四端) and Seven-emotions(七情), but not much on the Self-cultivation of Kobong. Confucianism is basically to seek after actualization of Perfect Virtue(仁) and the way to be a sage, through the pursuit of self-discipline(修己 明明德) and social practice(安人 新民). The problems of Confucianism might be summarized as follows: interest and appreciation for the source of existence(知天/事天); harmony in relationships and practices(愛人/愛物); both of the above together. Therefore, Self-cultivation is to change the self, the subject of one's life, through the relationship between man and heaven. Kobong and Toegye had debated for about eight years(1559-1566) over the problem of human nature, especially emotion(情), and virtue and vice(善惡) fundamental position of Toegye is that the difference between Four-beginnings(四端) and Seven-emotions(七情) can be understood as emotion with qualitative distinction. By contrast, Kobong sees the relationship between Four-beginnings(四端) and Seven-emotions(七情) as that of total and partial. Discussion on the Four-beginnings(四端) and Seven-emotions(七情) is not restricted within the problem of logical analysis of concepts or theoretical validity, but come to a conclusion with the problem of Self-cultivation(修養). In this sense, Kobong tried to follow Neo-Confucian theory of human nature and self-cultivation, on the assumption of Confucian self-discipline and social practice.