• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.4
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• pp.15-26
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• 2015

The Daegu Metropolitan Transit Corporation Advisory Committee has chosen 5 styles of bridge-pier designs, including coating, graphic, planting, billboard and safety-facility style, based on the results of landscape simulations from a previous study. This study was conducted to investigate citizen's preferences and emotional images for each style of bridge-pier design, by aiming at the pilot urban landscape improvement section from Daebong Bridge in Suseong Gu to the crossroads near Dongseong Elementary School in Daegu Metropolitan City. The questionnaire was drawn up regarding the urban landscape improvement plans applied to the research area, and the questions were about citizens' perception of bridge-pier structures generated by constructing a light rail transit, important factors to consider when designing bridge piers, preferences for each style of bridge-pier design and emotional impact. 60.4% of the survey participants were found to perceive bridge-pier structures as unattractive, so it was necessary to improve them aesthetically. Regarding visual factors of bridge-pier designs, color was most important at 5.81, followed by form at 5.57. Regarding aesthetic component factors, harmony was most important at 6.07, followed by amenity at 6.00. In the survey participants' preference for each bridge-pier design, the graphic style was preferred most at 4.14, followed by the planting style. In emotional adjectives used for each bridge-pier design, the coating style, the safety-facility style and the non-treatment style showed similar results, and all of these styles were evaluated as artificial, lifeless and desolate. The graphic style and the billboard style showed different tendencies, depending on visual factors and aesthetic component factors applied to the graphic design used for these two bridge-pier styles. Since natural materials were used for the planting style, however, it showed high preference for such emotional images as natural and lively. The emotional adjective 'amiable' was found to affect citizens' preferences for each bridge-pier aesthetic improvement plan most, and it was also analyzed to have an effect on all the styles of bridge-pier designs. To improve the landscape of a light rail transit being constructed inside the urban area, this study quantitatively extracted citizens' preferences and emotional adjective for every style of bridge-pier design applied to the pilot urban landscape improvement section, and it is expected that the results of this study will be used as basic data to improve the landscape of bridge piers.

• Journal of Christian Education in Korea
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• v.67
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• pp.157-194
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• 2021

The issue of AI's ethical consciousness has been constantly on the rise. AI learns and imitates everything behavior human beings do, just like a child. Therefore, the ethical consciousness we currently demand from AI is first the ethical consciousness required of humans, and at the center of it is the dignity of humans. Thus, this study analyzed human identity and its problems according to the development of AI technology, apologized the theological premises and characteristics of human dignity, and sought the direction of human dignity education as follows. First, this study discussed the development of AI and its relation to human beings. The development of AI's technology has led to the sharing of "reason or intelligence" with machines called AI which have been restricted to the exclusive property of mankind. This raised the question of the superior humanity which humans would be remained to be distinguished from AI machines. Second, this study discussed transhumanism and human identity. Transhumanism has been argued for the combination of AI machines and humans in order to improve inefficient human intelligence and human capabilities. However, the combination of AI machines with humans raised the issue of human identity. In the AI era, human identity is to believe thoughts that God had when he built us. Third, this study apologized theological premise and characteristic about human dignity. Human dignity has become a key concept of the constitution and international human rights treaties around the world. Nonetheless, declarative conviction that human is dignified is difficult to be understanded without Christian theological premise. Theological premise of human dignity lies on the fact that human is dignified feature being granted life by Heavenly Father. This feature lies on longing for "Goodness" and "eternality", pursuit of beauty, a happy being in relationship with others. Fourth, this study presented the direction of human dignity education. The direction of human dignity education has to awaken what is identity of human and how human beings were created and how much they are precious. Furthermore, it lead human to ponder consciously and accept the highest value of what human beings are, how they were created, and how precious they are. That is about educating human identity, and its core is that regardless of the circumstances - the wealth gap, knowledge level, skin color, gender, age, disability, etc. - all people are in God's image and for the glory of God, thereby being very important to God.

• Journal of the Society of Cosmetic Scientists of Korea
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• v.45 no.2
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• pp.131-138
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• 2019

Carbonylated proteins (CPs) are synthesized by the chemical reaction of basic amino acid residues in proteins with aldehyde compounds yielded by lipid peroxidation. CPs are excited by a range of light from UVA to blue light, and resulted in the generation of superoxide anion radicals ($^{\cdot}O_2{^-}$) by photosensitizing reaction. Then, they CPs induce new protein carbonylation in stratum corneum through ROS generation. Furthermore, the superoxide anion radicals produce CPs in the stratum corneum (SC) through lipid peroxidation and finally affects skin conditions including color and moisture functions. The purpose of this study was to investigate the relationship between the production of stratum corneum carbonylated protein (SCCP) and the skin elasticity. 46 healthy female Koream at the ages of 30 ~ 50 years old were participated in this study for 8 weeks. The skin test was experiment conducted into two groups; placebo group (N = 23) used cream that did not contain active ingredients, and the other group (N = 23) used cream containing the elasticity improving ingredients. Test areas were the crow 's feet and the cheek. Various non-invasive methods were carried out to measure biophysical parameters on human skin indicating that dermis density and skin wrinkle were measured by using DUB scanner and Primos premium, respectively. Skin elasticity were measured using dermal torque meter (DTM310) and balistometer (BLS780). SCCP was assessed in a simple and non-invasive method using skin surface biopsy on the cheek of the subject. The amount of SCCP was determined using image analysis. All measurements were taken at 0, 4 and 8 8week. Results revealed that the amount of CP in SC was reduced when the skin wrinkle and skin elasticity related parameters were improved. This indicates that the correlation between the elasticity improvement and the amount of CP can be used as a anti-aging indicator and applicable to the skin clinical test for the measurement of skin aging in the future.

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.243-270
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• 2007

Linked pearls pattern expressed on textiles have no limited scale or shape when manufacturing, so they are free in expression. And from the design, material, and color we can analogize the social culture of that age. Oriental linked pearls pattern was started from the Sasanian Persia and introduced through the Silk Road, so it is closely connected with the East and the West culture. This study will consider from the 5th century to the 10th century; the mural costume of the West Central Asia, the ancient textiles excavated from the Sinjiang and Qinghai area of China, and the linked pearls pattern which are collected at Shosoin, Japan. And from this study, will concentrate on clarifying the linked pearls pattern's condition of the cultural exchange between the East and the West and it's structural variation process. The design of linked pearls pattern delivered to the East through the Silk Road is differed by area. For example, in the Western Pamir Plateau, where the ancient Sogdians mainly lived, the excavated linked pearls pattern's subject were deer or cassowary variated from the West Asian motif. But the ones excavated from Kucha Xingang had Chinese motifs added so they showed Chinese characters or Buddhist Bodhisattva image instead of Helios. Like this, the appearance of new patterns, which were accompanied by structural variations, gradually deviated from the standardized pattern of the Sasanian Persia. And this structural variation process has relations with the construction and arrangement method of various patterns of the after ages. The foliated floral Spray, which is placed at the lozenge space of linked pearls' space, had developed into ogival - shaped pattern (Neunghwamun). And the prevalence of geometrical structure pattern after the 10th century and the unfolding method of Tapjamun which is arranging unit pattern in order, are similar to the linked pearl pattern. In brief, linked pearls pattern accompanied by technical improvement let us understand the polished artistic code from its expression, and has importance in showing universal pattern beyond region and culture.

• Korean Journal of Remote Sensing
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• v.39 no.2
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• pp.193-205
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• 2023

A large amount of floating debris from land-based sources during heavy rainfall has negative social, economic, and environmental impacts, but there is a lack of monitoring systems for floating debris accumulation areas and amounts. With the recent development of artificial intelligence technology, there is a need to quickly and efficiently study large areas of water systems using drone imagery and deep learning-based object detection models. In this study, we acquired various images as well as drone images and trained with You Only Look Once (YOLO)v5s and the recently developed YOLO7 and YOLOv8s to compare the performance of each model to propose an efficient detection technique for land-based floating debris. The qualitative performance evaluation of each model showed that all three models are good at detecting floating debris under normal circumstances, but the YOLOv8s model missed or duplicated objects when the image was overexposed or the water surface was highly reflective of sunlight. The quantitative performance evaluation showed that YOLOv7 had the best performance with a mean Average Precision (intersection over union, IoU 0.5) of 0.940, which was better than YOLOv5s (0.922) and YOLOv8s (0.922). As a result of generating distortion in the color and high-frequency components to compare the performance of models according to data quality, the performance degradation of the YOLOv8s model was the most obvious, and the YOLOv7 model showed the lowest performance degradation. This study confirms that the YOLOv7 model is more robust than the YOLOv5s and YOLOv8s models in detecting land-based floating debris. The deep learning-based floating debris detection technique proposed in this study can identify the spatial distribution of floating debris by category, which can contribute to the planning of future cleanup work.

• Nuclear Medicine and Molecular Imaging
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• v.41 no.4
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• pp.291-298
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• 2007

Purpose: To investigate the feasibility of TI-201 SPECT with intra coronary injection (lC-I) in the detection of viable myocardium, we have performed SPECT imaging after direct intracoronary injection of TI-201 and images were compared with those of stress-reinjection (Re-I) SPECT. Methods: Fourteen coronary artery disease patients (male 11, mean age 54 years) who had myocardial infarction or demonstrated left ventricular wall motion abnormality on echocardiography were enrolled. Three mCi of TI-201 was injected into both coronary arteries during angiography and images were acquired between 6- and 24-hour after injection. Reinjection imaging with 1 mCi of TI-201 was performed at 4-hour after adenosine stress imaging with 3 mCi of TI-201. Images were interpreted according to 4-grade visual scoring system (grade 0-3). Segments with mild to moderated uptake (${\leq}$grade 1), and upgraded more than one score with reinjection, and were defined as viable myocardium. Results: Image quality was poor in two cases with IC-I. Numbers of non-viable segments were 60 (23.8%) with IC-I, and 38 (15.1%) with Re-I, respectively. Overall agreement for perfusion grade per myocardial segment in each IC-I and Re-I was 76.5%. Overall agreement for viable segment between IC-I and Re-I was 90.5%. Only one out of 38 segments interpreted as non-viable with Re-I were interpretated as viable with IC-I. And 23 out of 214 segments interpreted as viable with Re-I were interpreted as non-viable with IC-I. Conclusion: Intracoronary TI-201 SPECT seemed to be not advantageous over stress-rest reinjection imaging in the assessment of myocardial viability, mainly due to low count statistics at 6-hour or 24-hour delayed time points. The feasibility of intracoronary TI- 201 SPECT is considered to be limited.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.172-205
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• 2011

Go bears significant meanings in terms of cultural and entertaining functions in Asia Eastern such as China and Japan. Beyond the mere entertaining level, it produces philosophical and mythic discourse as well. As a part of effort to seek an identity of Korean traditional garden culture, this study traced back to find meanings of rock-go-board and taste for the arts which ancestors pursued in playing Go game, through analysis and interpretation of correlation among origin of place name, nearby scenery, carved letters and vicinal handed-down place name. At the same time, their position, shape and location types were interpreted through comprehensive research and analysis of stone-go-boards including rock-go-board. Particularly, it focused on the rock names related to Sundoism(仙道) Ideal world, fixed due to a connection between traces of Sundoism and places in a folk etymology. Series of this work is to highlight features of the immortal sceneries, one of traditional landscaping ideals, by understanding place identity and scenic features of where the rock-go-boards are carved. These works are expected to become foundation for promotion and preservation of the traditional landscaping remains. The contents of this study could be summarized as follows; First, round stone and square board for round sky and angled land, black and white color for harmony of yin and yang and 361paths for rotating sky are symbols projecting order of universe. Sayings of Gyuljungjirak(橘中之樂), Sangsansaho(商山四皓), Nangagosa(爛柯故事) formed based on the idea of eternity stand for union of sky and sun. It indicates Go game which matches life and nature spatiotemporally and elegant taste for arts pursuing beauty and leisure. Second, the stone-go-boards found through this research, are 18 in total. 3 of those(16.1%), Gangjin Weolnamsaji, Yangsan Sohanjeong and Banryongdae ones were classified into movable Seokguk and 15(83.9%) including Banghakdong were turned out to be non-movable rock-go-boards carved on natural rocks. Third, upon the result of materializing location types of rock-go-boards, 15 are mountain stream type(83.9%) and 3 are rock peak type(16.1%). Among those, the one at Sobaeksam Sinseonbong is located at the highest place(1,389m). Considering the fact that all of 15 rock-go-boards were found at mountainous areas lower than 500m, it is recognizable that where the Go-boards are the parts of the living space, not far from secular world. Fourth, there are 7 Sunjang(巡將) Go with 17 Hwajeoms(花點), which is a traditional Go board type, but their existences, numbers and shapes of Hwajeom appear variously. Based on the fact, it is recognizable that culture of making go-board had been handed down for an extended period of time. Among the studied rock-goboards, the biggest one was Muju Sasunam[$80(82)cm{\times}80(82)cm$] while the smallest one was Yangsan Sohandjeong Seokguk ($40cm{\times}40cm$). The dimension of length and breadth are both $49cm{\times}48cm$ on average, which is realistic size for actual Go play. Fifth, the biggest bed rock, an under-masonry with carved Go-board on it, was one in Muju Sasunam[$8.7m{\times}7.5m(65.25m^2)$], followed by ones in Hoengseong Chuiseok[$7.8m{\times}6.3m(49.14m^2$] and Goisan Sungukam[$6.7m{\times}5.7m(37.14m^2)$]. Meanwhile, the smallest rock-go-board was turned out to be one in Seoul Banghak-dong. There was no consistency in directions of the Go-boards, which gives a hint that geographical features and sceneries of locations were considered first and then these were carved toward an optimal direction corresponding to the conditions. Sixth, rock-go-boards were all located in valleys and peaks of mountains with breathtaking scenery. It seems closely related to ancestors' taste for arts. Particularly, rock-go-boards are apprehended as facilities related to taste for arts for having leisure in many mountains and big streams under the idea of union of sky and human as a primitive communal line. Go became a medium of hermits, which is a traditional image of Go-game, and symbol of amusement and entertainment with the idea that Go is an essence of scholar culture enabling to reach the Tao of turning back to nature. Seventh, the further ancient time going back to, the more dreamlike the Go-boards are. It is an evident for that Sundoism, which used to be unacceptable once, became more visible and realistic. Considering the high relation between rock-go-boards and Sundoism relevant names such as Sundoism peak in Danyang Sobaeksan, 4 hermits rock in Muju and Sundoism hermit rock in Jangsu, Sundoism hermit rocks and rock-go-boards are sceneries and observation spots to express a communication of worship and longing for Sundoism. Eighth, 3 elements-physical environment such as location type of the rock-go-boards, human activities concentrated on 8 sceneries and Dongcheongugok(洞天九曲) setup and relevancy to Confucian scholars, as well as 'Sangsansaho' motif and 'Nangagosa' symbolic meaning were used as interpretation tools in order to judge the place identity. Upon the result, spatial investigation is required with respect to Sunyoodongcheon(仙遊洞天) concept based on enjoyment to unify with the nature rather than Dongcheongugok concept of neo-Confucian, for Dongcheon and Dongmoon(洞門) motives carved around the rock-go-boards. Generally, places where mountain stream type rock-go-boards were formed were hermit spaces of Confucianism or Sundoism. They are considered to have compromised one other with the change of times. Particularly, in the rock-go-board at the mountain peak, sublimity-oriented advent of Sundoism is considered as a significant factor to control place identity. Ninth, including where the rock-go-boards were established, the vicinal areas are well-known as parts of Dongcheongugok and Palkyung(八景) mostly. In addition, many of Sundoism relevant expressions were discovered even in the neighboring carvings written by scholars and nobility, which means sophisticated taste based on longing for Sundoism world played a significant role in making go-board. The rock-go-board is an integration of cultural phenomena naturally managed by seclusion of scholars in the Joseon Dynasty as well as remains and essence of Korean traditional landscaping. Some rock-go-boards out of 17 discovered in South Korea, including ones in Sobaeksan Sinsunbong, Banghak-dong, Chungju Gongili, Muju Sasunam, Yangsan Eogokdong Banryongdae Seokguk, are damaged such as cracks in rocks or fainted lines by hardships of time and hand stains. Worse yet, in case of Eunyang Bangudae Jipcheongjeong board, it is very difficult to identify the shape due to being buried. Rock-go-boards are valuable sculptures in terms of cultural asset and artwork since they reflect ancestors' love for nature and longing for Sundoism world. Therefore, they should be maintained properly with right preservation method. Not only rock-boards itself but also peripheral places are excellent cultural heritages and crucial cultural assets. In addition, vicinal sceneries of where rock-goboards and pavilion spots are the representative remains of embracing prototype of Korean traditional landscaping and major parts of cultural properties.