• The Journal of the Convergence on Culture Technology
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• v.9 no.4
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• pp.105-112
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• 2023

This study is an example of a Cinema Therapy class through the movie Life of Pi (2013). Cinema Therapy proceeds through the process of identification, empathy, projection, and observational learning through the cinema. Through research, students objectively examine the situation of the characters in the movie, identify themselves, and empathize with them. Students evaluate the situation of the character in the movie, and indirectly experience the hardships facing the character in the movie through the answer to "What would you do if I were the main character?" and think about what they would do. I admire the outstanding points of the main character and reflect on my life. Through this process, students examine the situation of their emotions and problems and specifically suggest ways to solve them. In the end, students' emotions can be fully healed through the movie. Healing through the cinema should start with the selection of the cinema in consideration of the healer's client. It is also necessary to sufficiently present a specific method of applying this. It is expected that the cinema healing plan will be able to develop further by presenting various healing methods in the future.

• Journal of Korean Society of Forest Science
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• v.79 no.3
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• pp.330-342
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• 1990

One might have a retrospect on the relationship between the forest and human being from the viewpoint of ecological perspective. It is no doubt that most of the fossil humans should have lived on the forest and the latter provided foods and shelters for humans from their beginning stages, Since the so-called agricultural revolution, humans have extensively started to exploit the forest which had beer, their cradle. The industrial revolution has created another situation against the forest in terms of the quality of ecosystem. These two revolutions have set up the so-called civilization which seems to have been based on the sacrificial oblation of the forest. The cradle for human being has been kept exterminating for the shake of "economic development and miracle." This might be a synoptic history of relationships between the forest and human beings in a sense. designates the behavioral aspects of human being against the forest and people consider the forest only as exploitable resource in this context, and the latter means that people live on the forest and strive to adapt the order of forest ecosystem. The resourcism has developed a strategy of colonialism to exploit the forest and provided a winner's position for the human beings against the forest, This idea and behavioral perspective seems to have started the backfire against the exploiter who is the owner of the civilization. However, there are different philosophies and ideas to view the relationship between the forest and human beings. People within the forest who are mostly considered as "primitives" still keep their idea of the ontology of the forest. There is a theoretical assumption of the "socionatural system" to look into the ecosystem. The forest could be viewed in the above frame of analysis. There are five variables : environment, resource, technology, organization, and ideology. Ideological aspect of the forest can be explained in the context of belief systems. Forest has a meaning of religion and rituals and people within the forest should admire it in anyway of religious reasons. This aspect of the forest cannot be separated from the environmental aspect of the forest. People within the forest acknowledge and practice the above idea. People outside the forest have lost the idea, however, at the cost of acquiring the civilization. They have expelled themselves from the forest and divided the socionatural system of the forest by way of colonialism. The efforts like agroforestry and social forestry would be strategies for recovering the idea of ontology of the forest as well as the sense of community including the forest and human being. People within the forest will be a prospective model for the future socionatural system of the forest for the people outside the forest. At this point, an ecological anthropologist can work with the forest specialists.

• Sijohaknonchong
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• v.19 no.1
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• pp.155-177
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• 2003

Jeong Geuk-in was a poet of the early Joseon period. He lived for 45 years before Hangeul was published and 35 years afterwards. So, he wrote poetry both in Chinese and Korean. He was a creative writer who wrote Korean poems and songs. There were only a few works written in Korean including and before him. His Korean poems are , and . He created Korean poems and songs by unifying three literary forms of Sijo, Gyeong-gi-che-ga and Gasa. This study was intended to examine written in Korean. For the study, the form of the Bul-woo-heon-ga was analyzed and it was considered as Saseolsijo (a form of sijo with no restrictions on the length of the first two verses) for genre classification. However, it is generally thought that the Saseolsijo appeared in the seventeenth century. Therefore, this study is to explain the reason why Bul-woo-heon-ga is included in Saseolsijo. Another problem is that the writer of Bul-woo-heon-ga is not Jeong Geul-in, because of the fact that the speaker who appears in Bul-woo-heon-ga admired Jeong Geuk-in. In general, people do not admire themselves. As Jeong Geuk-in is a subject to be admired in the book, it is thought that the writer of the book is considered as one of his pupils or friends.

• Korean Journal of Radiology
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• v.21 no.10
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• pp.1165-1177
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• 2020

Objective: To assess the feasibility of applying a deep learning-based denoising technique to coronary CT angiography (CCTA) along with iterative reconstruction for additional noise reduction. Materials and Methods: We retrospectively enrolled 82 consecutive patients (male:female = 60:22; mean age, 67.0 ± 10.8 years) who had undergone both CCTA and invasive coronary artery angiography from March 2017 to June 2018. All included patients underwent CCTA with iterative reconstruction (ADMIRE level 3, Siemens Healthineers). We developed a deep learning based denoising technique (ClariCT.AI, ClariPI), which was based on a modified U-net type convolutional neural net model designed to predict the possible occurrence of low-dose noise in the originals. Denoised images were obtained by subtracting the predicted noise from the originals. Image noise, CT attenuation, signal-to-noise ratio (SNR), and contrast-to-noise ratio (CNR) were objectively calculated. The edge rise distance (ERD) was measured as an indicator of image sharpness. Two blinded readers subjectively graded the image quality using a 5-point scale. Diagnostic performance of the CCTA was evaluated based on the presence or absence of significant stenosis (≥ 50% lumen reduction). Results: Objective image qualities (original vs. denoised: image noise, 67.22 ± 25.74 vs. 52.64 ± 27.40; SNR [left main], 21.91 ± 6.38 vs. 30.35 ± 10.46; CNR [left main], 23.24 ± 6.52 vs. 31.93 ± 10.72; all p < 0.001) and subjective image quality (2.45 ± 0.62 vs. 3.65 ± 0.60, p < 0.001) improved significantly in the denoised images. The average ERDs of the denoised images were significantly smaller than those of originals (0.98 ± 0.08 vs. 0.09 ± 0.08, p < 0.001). With regard to diagnostic accuracy, no significant differences were observed among paired comparisons. Conclusion: Application of the deep learning technique along with iterative reconstruction can enhance the noise reduction performance with a significant improvement in objective and subjective image qualities of CCTA images.

• Korean Journal of Heritage: History & Science
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• v.44 no.1
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• pp.52-71
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• 2011

This study was initiated with the intent to consider the features of Gugokwonlim and to compare Gabsagugok(甲寺九曲) to Yongsangugok(龍山九曲) against the backdrop of Mt. Gyeryong by revealing their nature and confirming the names and exact locations. A literature review, interviews with local people and field studies confirmed that Gabsagugok and Yongsangugok are each composed of 9 seasonal features. The former is made up of Yongyuso(龍遊沼) - Iilcheon(二一川) - Baengnyonggang(白龍岡) - Dalmuntaek(達門澤) - Geumgyeam(金鷄?) - Myeongwoldam(明月潭) - Gyemyeongam(鷄鳴巖) - Yongmunpok(龍門瀑) - Sujeongbong(水晶峰) while the latter is made up of Simyongmun(尋龍門) - Eunnyongdam(隱龍潭) - Waryonggang(臥龍剛) - Yuryongdae(遊龍臺) - Hwangnyongam(黃龍岩) - Hyeollyongso(見龍沼) - Ullyongtaek(雲龍澤) - Biryongchu(飛龍湫) - Sillyongyeon(神龍淵). Both Gabsagugok and Yongsangugok are part of Gugokwonlim built in the valleys of Mt. Gyeryong in the late Joseon Dynasty by Byeoksu Yun Deok-yeong (1927) and Chwieum Gwon Jun-myeon (1932), respectively, with a 5 year difference. Gabsagugok was supposedly designed to reflect an individual taste for the arts and to admire principles of Juyeok (ch. Zhouyi) and the beauty of nature. On the contrary, Yongsangugok appears to be the builder's expression of his longing for independence day, likened to the life of a dragon after receiving the sad news of Japan's annexation of Korea. Such differences show that these two builders had very different intentions from one another. The letters of Gabsagugok have a semi cursive style and were deeply engraved on the rock in a square shape. Consequently they have not been worn away except for those in Yongyuso, the first Gok. In contrast, the letters in Yongsangugok have an antiquated, cursive-Yija style but because they were engraved relatively lightly, serious wear and damage occurred. In terms of location, Gabsagugok was built around Ganseongjang adjacent to the 5th Gok while Yongsangugok was set up around the 5th Gok, Hwangnyongam. Meanwhile, the important motif which forms the background of Gabsagugok seemingly highlights the geographic identity of Mt. Gyeryong using the dragon and the chicken as themes. It also appears to symbolize the principles of Juyeok focusing on Kan of the Eight Trigrams for divination; this requires an in-depth study for confirmation. The main motif and theme of Yongsangugok is the dragon. It infuses the builder's intentions in Sangsinri Valley by communicating with nature through a story of a dragon's life from birth to ascension. It is assumed that he tried to use this story to express his hope for restoring the national spirit and reconstructing the country.