• The Transactions of the Korea Information Processing Society
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• v.1 no.3
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• pp.367-379
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• 1994

This paper describes scheduling algorithms of the UNIX operating system and shows an analytical approach to approximate the average conditional response time for a process in the UNIX operating system. The average conditional response time is the average time between the submittal of a process requiring a certain amount of the CPU time and the completion of the process. The process scheduling algorithms in thr UNIX system are based on the priority service disciplines. That is, the behavior of a process is governed by the UNIX process schuduling algorithms that (ⅰ) the time-shared computer usage is obtained by allotting each request a quantum until it completes its required CPU time, (ⅱ) the nonpreemptive switching in system mode and the preemptive switching in user mode are applied to determine the quantum, (ⅲ) the first-come-first-serve discipline is applied within the same priority level, and (ⅳ) after completing an allotted quantum the process is placed at the end of either the runnable queue corresponding to its priority or the disk queue where it sleeps. These process scheduling algorithms create the round-robin effect in user mode. Using the round-robin effect and the preemptive switching, we approximate a process delay in user mode. Using the nonpreemptive switching, we approximate a process delay in system mode. We also consider a process delay due to the disk input and output operations. The average conditional response time is then obtained by approximating the total process delay. The results show an excellent response time for the processes requiring system time at the expense of the processes requiring user time.

• Korean journal of food and cookery science
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• v.20 no.1
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• pp.86-94
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• 2004

The purpose of this study was to investigate the changes of hardness and microstructure of Dongchimi cooked with various source of water(distilled water, purified water, Cho Jung Carbonated Natural water). This study was conducted to observe the changes of pH, total acidity, salt content, turbidity, texture and microstructure. Dongchimi cooked with source of water of water was fermented at 10$^{\circ}C$ for 46 days. The changes of pH on Dongchimi cooked with various source of water decreased in all samples during fermentation period, and then showed a slowly decrease after 12 days of fermentation. The total acidity of Dongchimi cooked with Cho Jung Carbonated Natural water was arrived slowly at best tasting condition 0.3 ∼ 0.4 point compared with other conditions. So Dongchimi cooked with Cho Jung Carbonated Natural water was continued to the best tasting condition for end of fermentation. At early stage of fermentation, the changes of turbidity of Dongchimi used Cho Jung Carbonated Natural water showed highly as compared with other test condition for 12th days of fermentation. The maximum cutting force of chinese radish of Dongchimi showed the highest value among all at the 25th day of ripening and then decreased gradually. The maximum cutting force of chinese radish of Dongchimi used Cho Jung Carbonated Natural water was the highest compared with other conditions at 25th day of fermentation. The calcium content of Dongchimi juice used Cho Jung Carbonated Natural water was observed hish at the early stage of fermentation and showed the highest value at 25th day of ripening. The calcium content of chinese radish and Dongchimi juice of Dongchimi cooked with water purifier was lower than that of Dongchimi cooked with Cho Jung Carbonated Natural water, and was higher than that of Dongchimi cooked with Distilled water at the early stage of fermentation. The magnesium content in all samples increased gradually from the early stage of fermentation. The microstructure showed disintegration appearance of middle lamella and cell wall during fermentation period.

• Korean Journal of Heritage: History & Science
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• v.46 no.3
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• pp.94-113
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• 2013

Donggwanwangmyo[East Shrine of King Guan Yu] is the shrine for General Guan Yu from the Shu Dynasty, China. This type of shrine was begun to be built from the Tang Dynasty in China and from 1598 in Korea when the Japanese invaded Korea for the $2^{nd}$ time. Donggwanwangmyo is historically significant because it was jointly constructed by China and Korea in the spring of 1602 after the end of Japanese invasion of Korea. However, almost no research has been conducted about the sculptures standing at Donggwanwangmyo and there are many mistakes concerning the names and materials of these sculptures. This study is conducted to resolve these issues as follows: First of all, it was found that the main building of Donggwanwangmyo enshrines those which were moved from the North Shrine of Guan Yu and the West Shrine of Guan Yu during the Japanese colonial rule of Korea in addition to what was initially placed in Donggwanwangmyo during construction. These relics are assorted and each line of them is displayed in the center and to the east or west of the building. Among the relics, seven sculptures are standing at the center of the main building, among which one sculpture of Guan Yu is made of gold and two sculptures of maids and four sculptures of guards are made of clay. It is particularly noted that the sculptures of Guan Yu and his guards, Guan Ping, Zhou Cang, Wang Fu, and Zhao Lei, represent the portraits of historical characters that actually existed. Moreover, the sculptures of guards are characterized by the fact that they are unlike those in China, but have two pairs of literary men and warriors that stand facing each other as is the case in the royal mausoleums constructed during the Joseon Dynasty. Second of all, the sculptures from Donggwanwangmyo were carved in 1602, but their costumes and equipment were derived from the paintings from the Tang and Song Dynasties. Some decorations from the Ming Dynasty are also reflected in the sculptures. It implies that Donggwanwangmyo was partially modeled after the Shrine of Emperor Guan Yu[Gwanjemyo] in Jiezhou which was rebuilt in 1593 by Emperor Sinjong of the Ming Dynasty and that the secular and dramatic patterns of the Qing Dynasty are prevalent in the said sculptures based on the patterns of the Ming Dynasty because all the sculptures at the Shrine in Jiezhou were constructed when the Qing Dynasty ruled between the $18^{th}$ and the $19^{th}$ Centuries. In conclusion, it was found that sculptures from Donggwanwangmyo were created in 1602, that they follow the ancient traditions attested by the paintings of Korean and Chinese sculptures, and that they are very valuable in art history since they retain the original forms of the Shrine of Guan Yu built during the Joseon and Ming Dynasties.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.42 no.6
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• pp.853-860
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• 2022

The purpose of this study is to suggest an improvement plan for the calculation method of the engineer standard wage rate (ESWR) and to compute a reasonable ESWR. To this end, an adequacy review of theESWR calculation criteria was conducted along with an extensive engineering industry survey. The survey results were analyzed using an effective response sample of 748 companies out of 1,000 survey samples extracted by stratifying the 5,879 survey population. The main results were as follows. ①When calculating the engineering service fee, the prime contractor's engineer wage is suitable for the ESWR. The ESWR can be estimated by the formula 'average wage÷[1-proportion of subcontract orders×(1-subcontract rate)].' ② The field survey showed that the number of monthly working days was 20.35-20.54 days at 99 % confidence interval, which was significantly different from the current standard (22 days). In addition, as a result of a legal review of the ESWR criteria, it was found that the number of working days should be calculated in accordance with the Labor Standards Act after 2022. ③ Applying government guidelines, the time difference between the wage survey and the ESWR application can be corrected by the past ESWR increase rate for a specific period. ④ Using modeling based on the analysis above, the current ESWR was 13.5-14.5 % lower than the appropriate level. A lower ESWR was driven by the non-reflection of subcontract structure (4.1 %), overestimation of monthly work days (6.8-7.8 %), and application of past wage (2.6 %). The proposed model is expected to be widely used in policy making, as it can provide a useful framework for calculating the standard wage rate in similar industries as well as calculating appropriate engineering fees.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.75-108
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• 2022

This paper aims to newly investigate the meaning of life in this era when various discussions on life and ethical living are commonly raised by comparing and examining the theories of life proposed by Confucianism and Daesoon Thought. Both Confucianism and Daesoon Thought explain the creation of all things as having been based on the principles of life in heaven and earth. Specifically, there is the will to live (生意 saengeui) and also divine beings (神明 sinmyeong). For this reason, everything in heaven and earth is created by obtaining the same principle of life such that it is an equal being with the same intrinsic value. Here the consciousness of being one body amid all things as one living thing is established. The consciousness of being one body forms an organic worldview in which all things are one. As a result, all things in heaven and earth exist within a mutual organic relationship, and that makes oneself and others precious life partners that coexist rather than separate beings. Nevertheless, both Confucianism and Daesoon Thought define humans as outstanding beings, set aside for a higher purpose than other beings. The excellence of humans is that by constantly engaging in self reflection and completing tasks through independent efforts, they thereby achieve the great moral doctrine of coexistence and symbiosis. In this process, cultivation of character (修養 suyang) and cultivation of the Dao (修道 sudo) are presented as means to realize one's nature and establish the right human image. By realizing nature or humanity through the cultivation of character and cultivation of the Dao, humans fulfill their responsibilities and missions by independently participating in being nourished by Heaven and Earth (天地化育 cheonjihwayuk) or the Reordering Works of Heaven and Earth (天地公事 cheonjigongsa), both being based in the concept of the three generative forces of Heaven, Earth, and Humanity (天·地·人 cheon·ji·in). In the end, the theories of life posited by Confucianism and Daesoon Thought are based on a consciousness of being one body. Both emphasize the characteristics and roles of humans who are distinguished from other beings and phenomena. At this time, human characteristics and roles are revealed as the reasons for which humans have a responsibility and mission take care of all things. From this point of view, it can be seen that the theoretical structure of Neo-Confucianism and Daesoon Thought, in regards to their theories of life, is rather similar.

• Sim-seong Yeon-gu
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• v.31 no.1
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• pp.1-40
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• 2016

This thesis is a study on the symbolism of 'Yeondo', a prayer for the souls in purgatory of Korean Catholic Church as a 'psychic container' for the spiritual transformation in the psyche from a perspective of analytical psychology. Yeondo' could be the 'rites of passage' of the last judgement for the souls in purgatory which is in between the heaven and the hell. And both the bereaved and the dead go through the stages of separation, transition and incorporation which are the schema of the 'rites of passage'. In particular, they have a special sense of solidarity at the stage of transition, a middle state. The symbolic process of 'Yeondo' is a spiritual transformation of recovery of paradise which could access by the confusion of death, purification and the rebirth. A spiritual reborn process of death and rebirth takes place by contacting the collective unconscious. In 'Yeondo', the death is not the end of life but the beginning of the eternal life. The confusion and disintegration caused by death can be purified and start incorporating. The rites of a paradise recovery has the meaning of trying constantly for the recovery of a wholeness. Praying for the blessing of God and a help from saints in paradise for the sake of the dead means to require conscious cooperation for the Self-realization. Integrating and recognizing unconscious also means something beyond the conscious. The blessed souls in purgatory recovers the paradise experiencing specific purifying process heading towards Self. Going into the center, abyss of unconscious will be recognized as an absolute part of oneself. One becomes the inner man, the transformed personality who is reached by the path of self-knowledge, the kingdom of heaven within oneself and can have the transpersonal energy, which enables to access to God's world and union with God. All desire and the will become one with God. In the final analysis, praying for the blessing of God and a help from saints in paradise for the sake of the dead becomes the path for the more and more conscious expansion of the alive. Therefore, 'Yeondo' as an initiation is the individuation process of the alive and the dead to reflect on themselves.

• Sim-seong Yeon-gu
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• v.26 no.2
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• pp.149-188
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• 2011

This thesis presents the research of analytical psycholoy in respect of Jindo Dasiraegi. In a funeral of Jindo, situated in the southern island of Korea, there is a theatrical performance which is called Dasiraegi(rebirth). This research manifested a basic, universal meaning of psychological approach related the implicit of death in performing theatre from a analytic psychological point of view. The characteristics of this theatrical feast are like these ; 1) funeral festival 2) entrance of clown(the existence of antipole and conflict) 3) eroticism 4) active participation of female character 5) difficulty in her delivery 6) the moment of joy thanks to childbirth. The prerequisite of this feast should be a propitious mourning of person dying old and rich. That is, after having a complete life, it could be an entire death. Three main roles in Dasiraegi ; a bat-blind buddhist devotee, a strolling actor teasing men, an apostate monk, theses characters lock horns in a form of triangle conflict relations, then they keep a balance with a fake mourner as a protagonist , modulator and narrator. These characters are indeed clowns who manifested a metaphor as a decent, sacred and reasonable part of shadow regards group consciousness. The alive and the deceased, mourner and fake mourner, piety and confusion, wail and laugh, silence and grumble, death and birth, diverse antipole all coexist then theses are in harmony. The blind devotee and the monk are in antipole, the entertainer(anima) provokes a conflict between them. The infant is a solution as same as a result of conflict. This conflict seems to be eased by birth of a baby which is a symbol of wholeness(ganzheits) but the conflict of antipole is reenacted as insisting his parental right so this solution is leaving the baby to the chief mourner who is fourth character and the first beginning. Unconsciousness, hereby, is negotiating with appeared reality. The Images in unconsciousness are conscious and this new energy in unconsciousness is proceeding towards consciousness, then it became a therapeutic power for the loss of consciousness. Dasiraegi is the play of consolation much more for the alive than the deceased. The death signified not a loss but a resurrection and this intends a transition of new leading independent role for the alive. These make us have more prudent consideration concern the double sense of renewal for the dead and the alive. It is preserved as only a form of drama on stage after disappearance of Dasiraegi in a funeral recently. Dasiraegi was a manifestation of unconsciousness for compensation about the unilateral attitude of group consciousness to the strict death excessively. Therefore, this will enable reflect the relativeness and the attitude which regards the death as the end today.

• Journal of Plant Biology
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• v.36 no.4
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• pp.345-355
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• 1993

Anatomical study of the secondary xylem in Araliaceous plants, induding 7 genera and 11 species grown in Korea, was carried out to elucidate the relationship among genera in the family. Wood of Hedera has difbse porous and shows ulmiform pattern of angular vessels, simple perforation plate, and alternate pitting. In addition, its ray is homogeneous type II with only procumbent ray cell. Ring porous wood of Dendropanax shows ulmiform of angular vessels, simple perforation plate, alternate pitting, and heterogeneous type II ray, which has sometimes horizontal secretory cavity. Fatsia has diffuse porous wood, which shows ulmiform of angular vessels, scalariform perforation plate (3-9 bars), scalariform pitting, spiral thickening in the lateral wall of vessel, and heterogeneous type II ray with sheath cells. Kalopanax has ring porous wood, which shows ulmiform of circular vessels, simple perforation plate and alternate pitting, and heterogeneous type II ray. While K pictum appears tylose with septum, K pictum var. maximowczii appears tylose without septum. Echinopanax shows ring porous wood, ulmiform of angular vessels, simple perforation plate, scalariform pitting, and tylose with septum. And the ray of Echinopanax is paedomorphic type I composed of only upright cells. Acanthopanax genus is composed of diffuse porous wood, ulmiform of angular vessels, simple perforation plate and alternate pitting. In this genus, A. sessiliflorus has heterogeneous type II ray, apotracheal axial parenchyma and tylose with septum. A. senticosus appears paedomorphic type I with only upright cells, and tylose with septum. A. koreanum and A. sieboldianum have heterogeneous type II ray but have not tylose. Aralia is composed of ring porous wood, ulmiform of circular vessels, simple perforation plate, alternate pitting, heterogeneous type II ray, and tylose contained both septum and reticulate. On the basis of arrangement, shape, length and diameter of vessel element, the angle of end wall to vessel axis, and ray type, the line of specialization in these genera is as follow: from Fatsia, the most primitive, to the most highly specialized Aralia, throughout Hedera, Acanthopanax, Echinopanax, Dendropanax, and Kalopanax by turns. turns.

• The Korean Journal of Malacology
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• v.24 no.1
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• pp.73-80
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• 2008

Numerous morphological studies on N. samarangae have been well conducted over the last ten years. In this context, we have attemtped to do molecular phylogenetic analysis by using metallothionein (MT) gene from N. samarangae. To this end, we cloned the full length cDNA of MT from cDNA library of N. samarangae. The complete cDNA sequences were obtained from the expressed sequence tag (EST) sequencing project of N. samarangae, The coding region of 195 bp gives an amino acid sequence of 65 residues including methionine. There are 5' (61 bp) and 3' (48 bp) untranslated region at both ends of the Ns-MT cDNA sequence. The combined results from BLAST analyses, multiple sequence alignment and molecular phylogenetic study of Ns-MT cDNA indicate that N. samarangae has similarity to land snails such as Helix pomatia, Helix aspersa and Arianta arbustorum.

• Journal of Chest Surgery
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• v.35 no.3
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• pp.209-216
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• 2002

Background: Valvular heart disease is still the most common health problem in Korea. By the end of the year 1999, there has been 94,586 cases of open heart surgery since the first case in 1958. Among them, 36,247 cases were acquired heart diseases and 20,704 of those had valvular heart disease. But there was no database system and every surgeon and physician had great difficulties in analysing and utilizing those tremendous medical resources. Therefore, we developed a valve registry database program and utilize it for risk factor analysis and so on. Material and Method: Personal computer-based multiuser database program was created using Microsoft AccessTM. That consisted of relational database structure with fine-tuned compact field variables and server-client architecture. Simple graphic user interface showed easy-to-use accessability and comprehensibility. User-oriented modular structure enabled easier modification through native AccessTM functions. Infinite application of query function aided users to extract, summarize, analyse and report the study result promptly. Result: About three-thousand cases of valve replacement procedure were performed in our hospital from 1968 to 1999. Total number of prosthesis replaced was 3,700. The numbers of cases for mitral, aortic and tricuspid valve replacement were 1600, 584, 76, respectively. Among them, 700 patients received prosthesis in more than two positions. Bioprosthesis or mechanical prosthesis were used in 1,280 and 1,500 patients respectively Redo valve replacements were performed in 460 patients totally and 40 patients annually Conclusion: Database program for registry of valvular heart disease was successfully developed and used in personal computer-based multiuser environment. This revealed promising results and perspectives in database management and utilization system.