• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.2
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• pp.195-204
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• 2020

To help solve the problems of how to set the optimal sawing force and the optimal controller parameters for different sawing conditions, a mathematical model of a proposed sawing system was established according to the principle of sawing force control. The conventional PID control method was then used for further research of the closed-loop control of the sawing force. Finally, through simulation and experimental research, the influence rule of the controller parameters and sawing load on the control performance and the relationships between the sawing width and controller parameters (proportion coefficient) and the sawing force setting value were obtained, from which a system scheme for intelligent sawing control of a band sawing machine was proposed. The research shows that the sawing efficiency of the intelligent sawing system was 18.1 (48%) higher than that of the original sawing system when sawing a grooved section sawing material, which verifies the good control effect of the proposed scheme.

• Asian Pacific Journal of Cancer Prevention
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• v.15 no.8
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• pp.3651-3657
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• 2014

Hepatocellular carcinoma (HCC) has a relatively higher incidence in many countries of Asia. Globally, HCC has a high fatality rate and short survival. Epirubicin, a doxorubicin analogue, may be administered alone or in combination with other agents to treat primary liver cancer and metastatic diseases. However, the toxic effects of epirubicin to normal tissues and cells have been one of the major obstacles to successful cancer chemotherapy. Here, we investigated the effects of epirubicin in combination with kappa-selenocarrageenan on mice with H22 implanted tumors and HepG-2 cell proliferation, immune organ index, morphology, cell cycle and related protein expressions in vivo and in vitro with sequential drug exposure. The inhibitory rate of tumor growth in vivo was calculated. Drug sensitivity was measured by MTT assay, and the King's principle was used to evaluate the interaction of drug combination. Morphological changes were observed by fluorescent microscopy. Cell cycle changes were analyzed by flow cytometry. Expression of cyclin A, Cdc25A and Cdk2 were detected by Western blotting. In vivo results demonstrated that the inhibitory rate of EPI combined with KSC was higher than that of KSC or EPI alone, and the Q value indicated an additive effect. In addition, KSC could significantly raise the thymus and spleen indices of mice with H22 implanted tumors. In the drug sensitivity assay in vitro, exposure to KSC and EPI simultaneously was more effective than exposure sequentially in HepG-2 cells, while exposure to KSC prior to EPI was more effective than exposure to EPI prior to KSC. Q values showed an additive effect in the simultaneous group and antagonistic effects in the sequential groups. Morphological analysis showed similar results to the drug sensitivity assay. Cell cycle analysis revealed that exposure to KSC or EPI alone arrested the cells in S phase in HepG-2 cells, exposure to KSC and EPI simultaneously caused accumulation in the S phase, an effect caused by either KSC or EPI. Expression of cyclin A, Cdc25A and Cdk2 protein was down-regulated following exposure to KSC and EPI alone or in combination, exposure to KSC and EPI simultaneously resulting in the lowest values. Taken together, our findings suggest that KSC in combination with EPI might have potential as a new therapeutic regimen against HCC.

• Geomechanics and Engineering
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• v.21 no.1
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• pp.23-33
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• 2020

An advancing cutting roof for gob-side entry retaining with no-pillar mining under specific geological conditions is more conducive to the safe and efficient production in a coalmine. This method is being promoted for use in a large number of coalmines because it has many advantages compared to the retaining method with an artificial filling wall as the gateway side filling body. In order to observe the inner structure of the gateway cutting roof and understand its stability mechanism, an equivalent material simulation experiment for a coalmine with complex geological conditions was carried out in this study. The results show that a "self-stabilization bearing structure" equilibrium model was found after the cutting roof caving when the cut line deviation angle was unequal to zero and the cut height was greater than the mining height, and the caving roof rock was hard without damage. The model showed that its stability was mainly controlled by two key blocks. Furthermore, in order to determine the optimal parameters of the cut height and the cut line deviation angle for the cutting roof of the retaining gateway, an in-depth analysis with theoretical mechanics and mine rock mechanics of the model was performed, and the relationship between the roof balance control force and the cut height and cut line deviation angle was solved. It was found that the selection of the values of the cut height and the cut line deviation angle had to conform to a certain principle that it should not only utilize the support force provided by the coal wall and the contact surface of the two key blocks but also prevent the failure of the coal wall and the contact surface.

• Journal of the Korean Applied Science and Technology
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• v.36 no.1
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• pp.90-101
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• 2019

The study wanted to compare the use status of general beauty salons and men's hair salons for male customers managed by male practitioners and to check the impact of service quality awareness on satisfaction and loyalty. A total of 405 people were used as analysis materials. Principle Component Analysis was used to verify the reliability and validity of the measurement tool. Sub-factors of service quality recognition have derived expertise, affinity, reliability and persistence. The validity and reliability of satisfaction and loyalty were verified. Based on the results of this study, the differences in hair involvement in general beauty salons and men's specialty salons, service quality awareness, satisfaction and loyalty were identified. The relationship between professionalism, affinity, reliability, persistence by sub-factor of service quality awareness has been identified with satisfaction, loyalty and statistically significant positive (+). In addition, male professional beauty salons had positive effects on service quality awareness of satisfaction and loyalty. Service quality satisfaction has been confirmed to have a positive impact on loyalty. In this study, the beauty of the men through the significant marketing potential use as basic data on the market feed that the portraits.

• The Journal of Korean Philosophical History
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• no.25
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• pp.197-222
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• 2009

In this treatise, the researcher closely examined the I-Xue(易學) compiled and edited by YulGok(栗谷) with a focus on the concept, namely Communication(疏通). I-Xue(易學) compiled by YulGok(栗谷) adopted the discourses of I-Xue(易學) or changes in the Song Dynasty of ancient China, and engrafted his own logics, dubbed Liqizhimiao(理氣之妙), thereunto. In YulGok(栗谷)'s I-Xue(易學), Liqizhimiao(理氣之妙) expresses a state of exchanging information and Communication(疏通), and, at this time, Communication(疏通) encompasses not only the meaning of communication between two heterogeneous factors but also the broader meaning of Communication(疏通) that embrace the Communication(疏通) between heaven and human beings. In his theories in relation to Tiyongyiyuan(體用一源) and Heluoxiangshulun(河洛象數論), YulGok(栗谷) also applied the logic of Communication(疏通). Although YulGok(栗谷) admits the general theory that substance and function have the same source, which understands principle and phenomenon as two forms of existence, he tried to place emphasis more on the aspect of Communication(疏通) by interpreting Li(理) and Xiang(象) in terms of the issues concerned with Li(理) and Jian(踐). In his theory concerned with Magic Squares and Circles, Images and Numbers, such a standpoint is being applied likewise. By emphasizing the fact that Hetu("河圖") may turn out to be Luoshu("洛書"), and vice versa, YulGok(栗谷) stressed that there are communicative relations that are required in order to communicate ideas to one another. In YulGok(栗谷)'s I-Xue(易學), the logic of Communication(疏通) is culminated with the discourse of Tianrenjiaoyu(天人交與). YulGok(栗谷), in his book Ishuce(易數策), uses such expression as Tianrenjiaoyuzhimiao(天人交與之?), and, at this time, he used this expression bearing Liqizhimiao(理氣之妙) in mind. The reason for using the expression, such as Jiaoyu(交與), in lieu of Heyi(合一) is that YulGok(栗谷) tried to emphasize such relations as that heaven and humans are required for interrelated relationship. Tianrenjiaoyu(天人交與) is an expression to indicate the close relationship between heaven and human beings, meanwhile, however, YulGok(栗谷) puts more emphasis on human efforts than those that of heaven. The reason for introducing human as the subjective figure in the Tianrenjiaoyu(天人交與) is that YulGok(栗谷) tried to stress practical efforts of humans.

• (The)Study of the Eastern Classic
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• no.33
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• pp.31-56
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• 2008

Jang Hyeon-gwang(張顯光, 1554-1637), whose pseudonym or courtesy name is 'Yeoheon(旅軒)', had made a thorough study on the intrinsic nature of Neo-Confucianism in a more sincere fashion, when comparing him with other Neo-Confucianists in Joseon period. Also he was a renowned scholar who expanded its philosophical system in-depth. Yeoheon thereby had strengthened his philosophical system accordant with the Great Learning(大學) and Doctrine of the Mean(中庸), which are the fundamental systems of Neo-Confucianistic education. Based on such considerations, Yeoheon's thought on education can be illuminated from three different perspectives. First, Yeoheon deepened his a theory of good governance by a virtuous ruler(聖人君主論, pronounced, 'Seongingunjuron') as the standard of education. Essentially, his theory pursues Refraining from desire, and preserving the laws of nature(存天理?人欲, pronounced, 'Joncheolliarinnyok'), and put emphasis on ethical awakening, and the governance through a virtue of moral excellence. Second, Yeoheon stressed the learning theories related to 'sincerity' or true heart(誠) and 'piety' or 'respect'(敬)) as the form of education(誠敬, pronounced, 'Seonggyeong'). Also he expounded that people needs "to establish a ground of Respect and Sincerity in their mind." He recognized the differences between the two virtues, meanwhile, however, he understood it as in an identical context. Third, Yeoheon advocated harmony between separation and integration(分合, pronounced, 'Bunhap') as a method for education. Through his unique 'Discourse on Longitude and Latitude', dubbed, 'Li-Gi Gyeongwiseol (理氣經緯說) in which the principle(Li, 理) is equal to the intrinsic energy or material force(Gi, 氣), he maintained his view on the Doctrine of the Mean, in that he was not inclined to either sides according to the logic of Change(易, pronounced 'Yeok'). When reviewing Yeoheon's contemplation in education in the meaning of modern education, he laid the standards for education on the establishment of morality, and he also provides us with an idea which induces us to look through the form and method for education from the perspective of Doctrine of the Mean. In short, Yeoheon's view on education embodies wisdom of traditional Neo-Confucianistic Education having consistency, and it provides for an implication of the review of the importance of the balance in relation to methodological bias toward confusion in the standards for modern education, and unsystematic contents therein.

• Journal of Radiation Protection and Research
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• v.27 no.1
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• pp.1-10
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• 2002

High energy photon beams from medical linear accelerators produce large scattered radiation by various components of the treatment head, collimator and walls or objects in the treatment room including the patient. These scattered radiation do not provide therapeutic dose and are considered a hazard from the radiation safety perspective. Scattered dose of therapeutic high energy radiation beams are contributed significant unwanted dose to the patient. ICRP take the position that a dose of 500mGy may cause abortion at any stage of pregnancy and that radiation detriment to the fetus includes risk of mental retardation with a possible threshold in the dose response relationship around 100 mGy for the gestational period. The ICRP principle of as low as reasonably achievable (ALARA) was recommended for protection of occupation upon the linear no-threshold dose response hypothesis for cancer induction. We suggest this ALARA principle be applied to the fetus and testicle in therapeutic treatment. Radiation dose outside a photon treatment filed is mostly due to scattered photons. This scattered dose is a function of the distance from the beam edge, treatment geometry, primary photon energy, and depth in the patient. The need for effective shielding of the fetus and testicle is reinforced when young patients ate treated with external beam radiation therapy and then shielding designed to reduce the scattered photon dose to normal organs have to considered. Irradiation was performed in phantom using high energy photon beams produced by a Varian 2100C/D medical linear accelerator (Varian Oncology Systems, Palo Alto, CA) located at the Yonsei Cancer Center. The composite phantom used was comprised of a commercially available anthropomorphic Rando phantom (Phantom Laboratory Inc., Salem, YN) and a rectangular solid polystyrene phantom of dimensions $30cm{\times}30cm{\times}20cm$. the anthropomorphic Rando phantom represents an average man made from tissue equivalent materials that is transected into transverse 36 slices of 2.5cm thickness. Photon dose was measured using a Capintec PR-06C ionization chamber with Capintec 192 electrometer (Capintec Inc., Ramsey, NJ), TLD( VICTOREEN 5000. LiF) and film dosimetry V-Omat, Kodak). In case of fetus, the dosimeter was placed at a depth of loom in this phantom at 100cm source to axis distance and located centrally 15cm from the inferior edge of the $30cm{\times}30cm^2$ x-ray beam irradiating the Rando phantom chest wall. A acryl bridge of size $40cm{\times}40cm^2$ and a clear space of about 20 cm was fabricated and placed on top of the rectangular polystyrene phantom representing the abdomen of the patient. The leaf pot for testicle shielding was made as various shape, sizes, thickness and supporting stand. The scattered photon with and without shielding were measured at the representative position of the fetus and testicle. Measurement of radiation scattered dose outside fields and critical organs, like fetus position and testicle region, from chest or pelvic irradiation by large fie]d of high energy radiation beam was performed using an ionization chamber and film dosimetry. The scattered doses outside field were measured 5 - 10% of maximum doses in fields and exponentially decrease from field margins. The scattered photon dose received the fetus and testicle from thorax field irradiation was measured about 1 mGy/Gy of photon treatment dose. Shielding construction to reduce this scattered dose was investigated using lead sheet and blocks. Lead pot shield for testicle reduced the scatter dose under 10 mGy when photon beam of 60 Gy was irradiated in abdomen region. The scattered photon dose is reduced when the lead shield was used while the no significant reduction of scattered photon dose was observed and 2-3 mm lead sheets refuted the skin dose under 80% and almost electron contamination. The results indicate that it was possible to improve shielding to reduce scattered photon for fetus and testicle when a young patients were treated with a high energy photon beam.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• Journal of Korean Medical classics
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• v.12 no.2
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• pp.56-71
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• 1999

1. In the recohnition of cosmos true form, It is compared to the Boundless(無極) the Great Absolute(太極),Yin and Yang(兩儀) throungh the fertilazation process of spermatozoon and ovum. 2. It is explained that principle of unchange through the Form and Action(體 用) relation of the outer appearances and Number (象數) with matching the number of nine and ten to HaDoo(河圖) and RakSye(洛書). 3. Eigth divinations(八卦) being compared to the human body, Care presevation of pregnancy(養胎) is explained that head forms firstly(Gun-I 1乾一), secondly lung(Tae-E 兌二), heart(E-Sam 離三), liver(Jin-Sa 震四), gall bladder(Son-Oo 巽五), kidney(Gam-Yuk 坎六), intestines and stomach(Gan-Chill 艮七), lastly flesh forms(Gon-Pal 坤八). 4. It is explained that process of physiological change of $\ll$Nei Ching The Natural Truth in Ancient Times$\gg$(內經 上古天眞論) by matching boy at the age of 8 to Gan-divination(艮卦), and girl at the age of 7 to Tae-divination(兌卦). 5. The theory of six sons from Gun-Gon(乾坤六子論) is explained by relation of Apriority Eight-divination(先天八卦) obedience and disobedience-left and right. 6. It is explained that form of the human-body and the relationship of the Heart - the Kidney through the Gam(坎) Li(離) - divination 7. The effort of interpretating time and space of the Twelve Horary signs is explanined by season, direction, Five elements(五行), rise and decline, the Three Sum(三合), the Six Sum (六合), the six crash(六衡)'s relation. 8. the process of change from apriority(先天) to postery(後天) in the book of Changes(周易) is explanined by comparing to the phenomenum of nature and the human body. 9. The Energy Satus(氣位) are different from the direction of Eight-divination(八卦) and the properties of the good or bad of herb-drugs are differnt from the place of production. 10. The rightness of realizating the Overlapping-divinations(重卦) are compared to the phenomenum of nature through the Divination Virture(卦德). 11. The dependence-relations of The Twelve Meridians(十二經脈) are explained by-matching January with liver meridian, February with gall bladder meridian, march with heart pericardium meridiam, April with small intestine meridkan, August with lung spleen meridian, jury with stomach meridian, August with lung meridian, September with large intestine meridian, October with urinary bladder meridianm November with kidney meridian. December with triple energizer meridian throng The Twelve Byuk-divination. 12. The process of menstration cycle is explained by The Month symbolizing-divination(月候卦). 13. Through The Trade(交易) prove the reason of feverish sympotoms to use feverish Drug, mill sympotoms to use mill drug of prescription and Heart-Kidneys Consensus(心賢相交) and through The Change(變易), prove the chill and feverish consensus of forechill after feverish, fore feverish after chill and through. The Non-Change(不易) explain the reason of chill sympotoms to use feverish drug, feverish sympotoms to use chill drug of prscription. 14. Ho-divination(互卦) applicate Jxa Sa(佐使) herb drug match of Kun Sin Jwa Sa() theory. 15. According to the Hyo-position(爻位) match the ages, body form and drug by matching Ehight-divination(八卦) to the human body form and function in medicine and the book of Changes(周易) application emphasize the human body Ehight-divination(人身八卦). 16. Throgh the Order-divination(序卦) explain the rightness of Divination Image(卦象) arrangement and all things take shape by cosmo-energy conseusus(宇宙氣交). 17. Throgh the Mixing-divination(難卦) supply the vacancy of medicine and the book of Changes(周易) relationship in the foreword explian the human energy movements, sleep, vomitting, the energy arrival(逮氣), heart pericardium(心包), lung membrane(肺膜) etc.... Like the above sentence medicine and the book of Changes(周易) theory of scholar Tang on the viewpoint of easten-the way Western appliance(東道西器) researching abyss of medicine impart to descendants, so I think that the achievement of medicine and the book of Changes(周易) study is very excellant and I expect that the study Korean Oriental Medicine(韓醫學) theory by means of medicine the book of Changes(周易) reference, will be accelarated.

• The Journal of Korean Philosophical History
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• no.35
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• pp.275-308
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• 2012

This article aims to investigate the studies of Yi Xue Qi Meng(易學啓蒙) performed by the researchers of Neo-Confucianism in Ki Ho region in later Chosun period. Philologically speaking, these studies were mainly performed by Han Won Jin and his colleagues. While the study of Yi Hwang(李滉)'s Qi Meng Zhuan Yi(啓蒙傳疑) performed by the researchers of Toegye(退溪) School lasts from the end of the sixteenth century to the nineteen's century, the Ki Ho(畿湖) scholars' study of Yi Xue Qi Meng are centered in the eighteenth century and hardly any significant work on this text is found before and after this century. In order to single out the distinctive features of Ki Ho School of Neo-Confucianism, this article examines three subjects the Ki Ho scholars delved into: (i) their theory of Tai Ji(太極), (ii) their theory of He-Tu(河圖) and the formation of eight trigrams, and (iii) the so-called Wu Wei Xiang De Shuo(五位相得說) discussed in one of the sections in Yi Xue Qi Meng titled the Source of He-Tu and Luo Shu[本圖書]. The Ki Ho scholars are remarkable in interpreting Tai Ji in Yi Xue Qi Meng in the context of the theory of Li-Qi and the theory of human nature. There are differences in opinion among the Ki-Ho scholars with regard to the relation between He-Tu and the formation of eight trigrams. Eventually, they withhold Zhu Xi(朱熹) and Hu Fang Ping(胡方平)'s attempt to synthesize He-Tu, the rectangular diagram of Fu Xi(伏羲)'s eight trigrams, and the circular diagram of Fu Xi's eight trigrams into one single principle. Han Won Jin tries to explain the relation between He-tu and the formation of eight trigrams in terms of the relation between He-Tu and the circular diagram, and his attempt is widely supported by his colleagues. This theory runs counter to traditional model of explaining truth. My conjecture is that such academic trend is further developed by the defenders of Practical Learning such as Hong Dae Yong(洪大容), who vigorously reject traditional system of truth and science, and that it partly explains why the study of Yi Xue Qi Meng ceases in the nineteenth century.