• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.2
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• pp.93-119
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• 2024

The introductionof Won Buddhism to the United States has reached its fifty-year mark. Brought to the West by Korean kyomus (Won Buddhist clergy), these initial Won Buddhist clergy set a foundation for future ordained devotees to reside in America and further the religion's mission. Innovation has always played an important role in the formation and growth of Won Buddhism. The founder, Sotaesan, declared the necessity to reform traditional Buddhism to make it accessible to the laity and espoused values such as inclusiveness, equality, public work, and practicality. Over the past few decades, these innovations have helped Won Buddhism in America to shift from a strictly ethnic-related context to an emphasis on its universal nature. However, as the religion continues achieving a foothold in Western soil, critical questions arise such as how can Won Buddhism honor its Korean origins while becoming increasingly international? What are the detriments to decontextualizing and de-emphasizing elements thought to be "too Korean" or "too traditional," or thought to be irrelevant in the West? When Buddhism spreads to a new country, it not only influences the culture it enters but is also shaped by the adopting culture. In American history, this has often meant the erasure of Asian cultures that were home to Buddhism for millennia and from which the dharma is inextricable. I argue in this article that if Won Buddhism is to thrive in the United States conscious consideration will have to be given to the indispensable aspects of its Korean roots and tradition while connecting with the current circumstance in fresh, relevant, and effective ways that include the multi-cultural and ethnic makeup of the US. This entails understanding American history and Asian Buddhism's history in America, as well as cultivating a competency or fluency in the cultures that allowed Won Buddhism to survive for decades.

• Anatomy and Cell Biology
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• v.56 no.1
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• pp.32-38
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• 2023

The Galenic venous system plays a vital role in the drainage of blood from deeper parts of the brain. This venous system is contributed by many major veins. These veins are located closer to the pineal gland making the surgical approach in this region difficult. Any accidental injury or occlusion of the vein of Galen could lead to devasting results. Thus, studying the dimensions of the vein of Galen is more important. Hence, we aimed to evaluate the morphometry and trajectory to the vein of Galen. About 100 computed tomographic venography records were evaluated and the length, diameter of vein of Galen, angle between straight sinus and vein of Galen and distance from internal occipital protuberance and roof of fourth ventricle to vein of Galen were studied. The mean length and diameter of vein of Galen were 9.8±2.7 and 4.08±1.04 respectively. The mean angle between straight sinus and vein of Galen was 64.2°. The mean distance between external occipital protuberance and roof of fourth ventricle to vein of Galen were 52±6.9 and 33.3±4.5 respectively. No significant morphometric differences were observed between the age groups as well as between the sexs. The results obtained from this study may be helpful for the neurosurgeons in better understanding of the anatomy of the Galenic venous system and to adopt a safe surgical approach to improve the efficacy of the surgeries of the pineal gland and also in the region of vein of Galen.

• Korean Journal of Radiology
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• v.24 no.11
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• pp.1061-1080
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• 2023

Artificial intelligence (AI) in radiology is a rapidly developing field with several prospective clinical studies demonstrating its benefits in clinical practice. In 2022, the Korean Society of Radiology held a forum to discuss the challenges and drawbacks in AI development and implementation. Various barriers hinder the successful application and widespread adoption of AI in radiology, such as limited annotated data, data privacy and security, data heterogeneity, imbalanced data, model interpretability, overfitting, and integration with clinical workflows. In this review, some of the various possible solutions to these challenges are presented and discussed; these include training with longitudinal and multimodal datasets, dense training with multitask learning and multimodal learning, self-supervised contrastive learning, various image modifications and syntheses using generative models, explainable AI, causal learning, federated learning with large data models, and digital twins.

• Journal of Cardiovascular Imaging
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• v.30 no.1
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• pp.50-58
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• 2022

BACKGROUND: Little is known regarding right ventricular (RV) remodeling immediately after Tetralogy of Fallot (TOF) repair. We sought to describe myocardial deformation by cardiac magnetic resonance imaging (CMR) after TOF repair and investigate associations between these parameters and early post-operative outcomes. METHODS: Fifteen infants underwent CMR without sedation as part of a prospective pilot study after undergoing complete TOF repair, prior to hospital discharge. RV deformation (strain) was measured using tissue tracking, in addition to RV ejection fraction (EF), volumes, and pulmonary regurgitant fraction. Pearson correlation coefficients were used to determine associations between both strain and CMR measures/clinical outcomes. RESULTS: Most patients were male (11/15, 73%), with median age at TOF repair 53 days (interquartile range, 13,131). Most patients had pulmonary stenosis (vs. atresia) (11/15, 73%) and 7 (47%) received a transannular patch as part of their repair. RV function was overall preserved with mean RV EF of 62% (standard deviation [SD], 9.8). Peak radial and longitudinal strain were overall diminished (mean ± SD, 33.80 ± 18.30% and -15.50 ± 6.40%, respectively). Longer hospital length of stay after TOF repair was associated with worse RV peak radial ventricular strain (correlation coefficient (r), -0.54; p = 0.04). Greater pulmonary regurgitant fraction was associated with shorter time to peak radial RV strain (r = -0.55, p = 0.03). CONCLUSIONS: In this small study, our findings suggest presence of early decrease in RV strain after TOF repair and its association with hospital stay when changes in EF and RV size are not yet apparent.

• Korean Chemical Engineering Research
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• v.54 no.4
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• pp.533-542
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• 2016

We investigate fluidization characteristics of the mixture of rice husk, silica sand and rice husk ash as a preliminary study for valuable utilization of rice husk ash obtained from gasification of rice husk in a fluidized bed reactor. As experiment valuables, the blending ratio of rice husk and sand (rice husk: sand) is selected as 5:95, 10:90, 20:80 and 30:70 on a volume base. Rice husk ash was added with 6 vol% of rice husk for each experiment and air velocity to the reactor was 0~0.63 m/s. In both rice husk/sand and rice husk/sand/ash mixture, the minimum fluidization velocity (Umf) is observed as 0.19~0.21 m/s at feeding of 0~10 vol.% of rice husk and 0.30 m/s at feeding of 20 vol.% of rice husk. With increasing the amount of rice husk up to 30 vol.%, $U_{mf}$ can not measure due to segregation behavior. The mixing index for each experiment is determined using mixing index equation proposed by Brereton and Grace. The mixing index of the mixture of rice husk/sand and rice husk/sand/ash was 0.8~1 and 0.88~1, respectively. The optimum fluidization condition was found for the good mixing and separation of rice husk ash.

• Journal of the Korean Society of Clothing and Textiles
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• v.3 no.1
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• pp.1-11
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• 1979

This is a study on angels' costumes in religious paintings, especially as this relates to the questions of concepts and theological symbolism. Angels, as spiritual creatures in Christian thought, play the role of praising God's glory, as messengers of God, the role of guarding Israel and the Church, and protecting or punishing human beings. Sometimes the angels appear in incarnate form. They display no sexual differences and are not able to procreate. The angels' funtional classification being thus; nevertheless, they are pictured in various costumes and appearances according to characteristics of the paintings. The angel Michael appears as a man of dignity when pictured as a guard; the angel Gabriel in the annunciation is often portrayed as a woman of mystical beauty. Under the Renaissance, the mighty cherubim and seraphim at Yahweh's throne are degraded as plump child-angels, or winged child-heads looking alike Eros or Cupid. They have become playful and all too obviously non-heavenly chrubs, accepted features of the Temple decorations. However, cherubim are often depicted as naked or wrapped around with a piece of cloth and accompanied with wind, which symbolizes the Glory of God. The angels, costumes without seam are hung over or wrapped around the body, and when sewn they are simple and ample enough that they fall in a great many folds. However, by the 14C. angels are mostly dressed in costumes common to all Europe, and after that angels gradually appear in folk costumes; for example Italian, Flemish, etc. Dalmatic, the typical costume of Byzantine often shows up as angels' dresses even after the period. Originally the dalmatic was the Roman tunic to which Eastern influences added. The Roman clavus on the tunic had gradually lost distinction until, by the Imperial epoch, it was worn by the lowest servants. It was proudly therefore, as 'The servants of God', that the early Christians are shown wearing the clavus on their wide, ungirdled, sleeved dalmatics. In addition to their costume, angels have some other distinct charateristics. First, angels have a halo around their head; this symbolizes their holiness. Second, angels wear a narrow diadem or a queen's crown that seems to denote their glorious status close to God's throne. Third, the cloth band across the breast resembles a priest's stole, which suggests the sacred role of a priest and symbolizes the grace santified. Fourth, lilies in the annunciations are symbols of Mary's virginity. chastity, innocence and heavenly bliss. Angels hold palms or olives in their hands. The former denote prosperity. beauty and the Christians' reward after death; the latter represent peace and amity. the imperial crown made of olives means victory. Fifth, angels in paintings always have a pair of wings, which can be traced to scripture where cherubim and seraphim are described as having pairs of wings. Angels' wings often have colors of the rainbow, and the rainbow is compared to God's glory. Sixth, generally artists paint angels' costumes as white, blue, green, gold and purple. Other colors such as red rarely appear. According, to scriptures it is believed that angels should be depicted 'as white as snow'. According to the biblical expressions of angels as lightning, sun or a pillar of fire, angels should be described as creatures of light. Nevertheless being a form of art, religious paintings may differ in their presentation according to an artist's inspiration and intention. Since religious paintings illustrated above were almost all done before the Reformation, symbols of colors used in the Catholic Church will also be mentioned. The white color symbolizes chastity, purity, brightness, delight and divinity. Green represents new birth, eternal life, spiritual revival and the expectance of the grace of God. Blue, the color of sapphires, denotes chastity and truth. Red, the color of rubies, represents divinity, love and religious passion. Violet is the color of dignity, indicating the sovereign, royal or imperial power and the great Sacrifice of Christ. As mentionad above, angels' costumes were expressed in accordance with contemporary patterns or as indicated in the Bible, and accesories and colors correspond with Christian symbols. Therefore these facts should be taken into consideration when it comes to the study of costume history.

• Ecology and Resilient Infrastructure
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• v.7 no.4
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• pp.388-395
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• 2020

Exotic species have been imported for economic purposes, but more recently, an increasing number of animals are imported as pets. With the increasing popularity of two species of turtles, Mauremys sinensis and Pseudemys concinna, the number of pet turtle owners has gradually increased since 2014. The number of turtles increased by 180 in 2017 and 281 in 2019. However, these turtle species have been abandoned to nature, owing to their long lifespans and the changes in conditions of pet owners. The two turtle species have been designated as invasive alien species (AIS) in Korea considering their ecological risks, and the Biological Diversity Act prohibits their release. The owners of Mauremys sinensis and Pseudemys concinna are required to submit the "Application for Approval of Breeding and Grace for AIS" document. In this study, the breeding conditions for the two turtle species were investigated by analyzing the information in the submitted applications for six months (e.g., the suitability of breeding facilities, number of turtles, breeding period, type of pet adoption, and local district of pet owner). A total of 614 cases were analyzed. Because only 58% of breeders provided suitable breeding conditions, breeding information and responsible pet ownership training should be offered to prevent abandonment in natural ecosystems. In addition, continuous monitoring is necessary to prepare for potential problems caused by the lack of information in many applications and the one-off licensing policy.

• (The)Study of the Eastern Classic
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• no.57
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• pp.9-40
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• 2014

This article focuses on Yeheon's consideration and solution for the hostile of social circumstances during the time of the Japanese invasions. Yeheon thought that the Chosun dynasty must have faced such disorder before the war happened. People including the king and his subjects did not live their life according to the righteous principle, and the state was not under control in a way that it should accomplish the Dao. Yeheon thought that the Japanese invasion, which is more like a flood or certain disasters, was not primarily responsible for the harshest of environments. Yeheon paid his attention to the fact that even after the Japanese invasions ended, people were still in disorder losing their mind-and-heart. People's mind-and-heart became that of animals because of starvation and disease. This is because the government made people trapped in a difficult situation by forcing them to prepare for military operations, rather than taking care of them. As a result, in Yeheon's view, the main cause of the social disorder was people's lack of mind-and-heart, which brought about their actions of brutality like those of animals. Although Yeheon himself did not form righteous armies, he instead suggested a right path to overcome and solve the social disorder by describing and analyzing in detail the reality of the war as well as the problems of policies. In particular, Yeheon studied the Zhou yi at the time because understanding the principle of fortune and misfortune, as well as the rise and fall of a state, could give a proper solution to the social turmoil of his times. In Yeheon's eyes, the most important thing to do in the time of people's losing mind-and-heart was to follow li and accomplish the Dao in their daily life. And this was what he, as a gentleman, should do. Yeheon thought that in spite of the harshest of environments, one can still preserve one's grace and dignity, which would overcome one's adversity. This gives us the following questions: should one put aside one's grace and dignity to overcome wartime perils? Or in so doing, one should face more severe time after a short period of peace and stability? These questions concern the relationship between one's morality and the state's responsibility, and what is the right way of doing one's duty to the state is the main philosophical subject in this article.

• Korean Journal of Social Welfare
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• v.64 no.1
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• pp.325-355
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• 2012

This study was aimed to seek the essential meaning of the Strengths Model based experience of the mothers of the children with ADHD. To achieve such goal, a phenomenological study was carried out from April 2010 to April 2011 covering about 12 months in the way of 2~3 times of interviewing with 14 mothers of the children with ADHD. As a result, the essence of the experiences of those mothers was interpreted as 'the running of unwanted marathon struggling themselves to complete it'. The joining in the unwanted marathon turned out to have led 'me' the mother of the children with ADHD into miserable pain, but that is the 'energy' for 'my child' to endure the world. The essence of those mothers' experiences were divided into eight processes by timely constitution. They firstly experience 'a serial confusion' by their children's odd behaviour which turns out to be 'a semiconscious feeling by the diagnosis with 'ADHD' but then they make full efforts for their children accepting their 'maternal fate'. In that process, they participate in the unwanted marathon with the feeling of misery and gratitude for the 'sayings of teachers which play the roles of shot and grace'. The process was expressed as 'marathon like pain'. They make a resolve to live positively in the midst of lonely struggle unable to give up toward the finish line for 'my child and myself'. They encourage themselves for their children, but that's not easy process. Nevertheless, they gain enduring energy supported by their child, family and specialists. Those mothers keep running today also for their 'beloved doves enduring the ongoing hardship' from the raising of abnormal child toward the finish line of the marathon they have to run for even though the 'finish line' may turn into' 'starting point' again'. This researcher submits here the maternal experiences above as the task to practice social welfare for the mothers of the children with ADHD and the children themselves.

• Journal of Digital Convergence
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• v.13 no.12
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• pp.337-346
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• 2015

Purpose: The purpose of this study is to identify the effect of a convergence multicultural nursing education on cultural competence and empathy for nursing students. Method: This used a total of 85 samples with an experimental group and a control group and pre-and post-testing. The samples comprised of 85 third-year nursing students enrolled in the BSN program were divided into an experimental group (n=45) from college J and an control group (n=40) from college K. Results: The experimental group of students who attended a convergence multicultural nursing education program increased the level of cultural competence and empathy significantly. But the control group of students who did not receive multicultural nursing education program had no significant increase. Conclusion: The study proves that a convergence multicultural nursing education program has a positive impact on the improvement of cultural competence and empathy for nursing students.