• Journal of the Korean Child Neurology Society
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• v.26 no.4
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• pp.288-291
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• 2018

Hemiplegic migraine (HM) is a rare subtype of migraine with aura and is accompanied by a fully reversible motor aura. HM can occur in two forms: familial or sporadic. Currently, three genes are related to familial HM. Typically, HM occurs in the first or second decade of life and involves gradually progressing aura symptoms in succession, accompanied by headaches. The aura includes visual, sensory, motor, aphasic and often basilar-type symptoms. Motor aura (weakness) is related to the regions where the sensory aura is involved, and it usually starts at the hand before spreading to the arm and face. Aphasia is a common form of speech aura, but does not typically present as a difficulty in understanding. In this case report, the sensory-motor aura started at the right face and then gradually progressed to the right leg without any symptoms in the ipsilateral upper extremity. To the best of my knowledge, there has been no previous case report for the presentation of a hemiplegic migraine, as in this case report. As there is a possibility of misdiagnosis of Bell's palsy at the early stage of this case, this case report suggests that a physician should consider the rare possibility of stroke or HM when a patient presents with unilateral facial palsy.

• Journal of Korean Philosophical Society
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• v.148
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• pp.29-47
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• 2018

The relationship between Confucian tradition and modern China has been discussed since the last century only on a preconceived level of "pre-modernization" without practical orientation, since the discussion has been referred to the modern West while China has not yet commenced modernization. Such being the case, it is of great significance to revert to this topic in the contemporary context of China's modernization. In other words, such new discussions are concerned with a series of difficulties China is presently confronted. To put it brief, the profit-oriented market economy has bit by bit undermined the traditional customs of the mild agricultural society, resulting in the emotional apathy among people, crush of the ethical order, discard of morality in life, ignorance of man's spiritual existence, and ultimately the extremely unbalanced development of "beggar-thy-neighbor" situation among ethnic groups, countries and regions. Since Confucius time, the Confucian tradition has always been attaching great importance to purify customs through social rules for etiquette and harmony, in the process of which, the ethic order is arranged to promote the emotional communication among group members, the individuals are cultivated to enhance their spiritual realms, and most importantly, those social rules for etiquette and harmony are casted as forms of civilization so as to achieve peace and harmony of the whole world. The integration of these three aspects of the Confucian tradition can undoubtedly provide a reference for solving considerable problems confronted by modern China.

• Journal of Korean Philosophical Society
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• v.126
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• pp.133-158
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• 2013

The main aim of this paper is to show that Gadamer's notion of historical constraint of interpretation is an unsuccessful theoretical postulation. Gadamer tries to present the limits of knowledge and interpretation in terms of his notion of understanding as an event. According to Gadamer, interpretation is bound to be incomplete by nature, and this leads to the thesis of "the uncertainty of interpretation". Although Gadamer seems to make his case successfully against the objective and ahistorical frame of interpretation, his thesis of the uncertainty of interpretation inevitably brings up the fear of nihilistic relativism. To meet this problem, Gadamer offers a constraint of hermeneutic situation, which is derived from the historicity underlying all forms of our existence. Nevertheless, the notion of historicity as the essence of human life does not seem to explain successfully how the actual content of an interpretation is constrained. Drawing on the experientialist notion of 'the embodied understanding", I suggest that the working constraint of interpretations can be appropriately found in the commonality of human experience which is conspicuous at the bodily and physical level of experience. In sum, interpretations, as part of mental and abstract level of experience, arise out of the bodily and physical level of experience, and at the same time strongly constrained by it.

• The Journal of the Convergence on Culture Technology
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• v.5 no.4
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• pp.105-114
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• 2019

Daytime activity services based on community care signify 'participatory integrated community care service' fused with diverse forms of community participation and care for adults with developmental disabilities after school graduation. They have the characteristics of lifelong care by life cycle in that adults with developmental disabilities 18 years and older receive daytime care and community participation programs. The purpose of this study is to examine community care based daytime activity services and to search for vitalization plans for daytime activity services that must unfold in the future for care programs that can be meaningful social participation opportunities for adults with developmental disabilities. Through literature review, we analyzed the state of daytime and social activity of adults with developmental disabilities as community care.Based on these findings, we devised ways to improve the daytime activities for the significant daytime of adults with developmental disabilities. At this, it proposed an increase of activity support vouchers, daytime activity service time expansions, expanded budget formulation for an increased number of daytime activity service subjects, expanded applications for the prioritization of the 20% of those with the most severe developmental disabilities and the composition of separate teams, and the role reinforcement of support centers for people with developmental disabilities.

• Proceedings of the Ginseng society Conference
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• 2002.10a
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• pp.502-508
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• 2002

The strains of Panax ginseng C.A. Mey., P. quinquefolius L. and selected strains P. ginseng-B, P.ginseng-A, P. quinquefolius-C were investigated. Activities of SOD, catalase and peroxydase were determined by methods of Fridovich et al. (1979), Komov et al.(1975), Bovaird et al.(1982) respectively. Activities of SOD, catalase, peroxydase were investigated every day 5 in cycle of cultivation. For P. ginseng it was the 35 days, P. quinquefolius the 70 days, P. quinquefolius-C 90 days. P. ginseng-B 90 days, P. ginseng-A 60 days. The P. quinquefolius, P. quinquefolius-C, P. ginseng-B had clear differentiation and developed tracheid elements, which are absent in strain of P. ginseng. The peaks of protein content for P. ginseng (4.5 units/g) and for P. quinquefolius (3.5 units/g) were on day 10 and remained unchanged till the last cultivation. The strain P. ginseng-A had two peaks of protein content (2.5 mg/g) on day 15 and on day 30. For P. ginseng-B strain these peaks were on day 5 and day 40 (3.5 mg/g). Peroxydase activity peak (60 units/g) in P. ginseng strain was on day 10. This activity in P. ginseng-B had two peaks on day 15 and day 35 and reached 95 units/g , increasing to 150 units/g to day 80. In strain of P. ginseng-A was only one maximum of this activity -130 units/g on day 45. In P. quinquefolius peroxydase activity was 103 units/g on day 40, increasing to 135 units/g to day 90. For P. quinquefolius-C this activity peak was 136 units/g on day 60. Peroxydase activities for the upper and lower layers of biomass was different and varied considerably from 28-35 units/g in lower to 270-290 units/g for upper layer. The SOD activity had two peaks in P. ginseng strain the 80 units/g and the 70 units/g on day 20 and day 35 respectively. Activity of SOD in P. quinquefolius strain reached 53 units/g on day 40 and increased up to 83 units/g to day 60.The similar increase of SOD activity was marked for P. ginseng-B to 85 units/g on day 90. In P. ginseng strain the 6 molecular isoforms SOD was defined. One of them with RfO,6 was determined in all days of cycle, three other (Rf-0.43; 0.54;0.80) only on day 10 and day 20. The isoform of SOD with Rf-0,29 was detected only on day 10 and with Rf-0,35 only on day 35. The catalase activity decreased in all strains to the last days of cultivation. The changes of SOD, catalase and peroxydase activities reflect the differences between the strains of Panax ginseng and Panax quinquefolius and their selected forms. The correlation between maximum life span of strains and activities of their antioxydant enzymes were detected.

• Journal of Korean Society of Forest Science
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• v.110 no.4
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• pp.516-529
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• 2021

Coniferous forests in the Baekdudaegan protected area are gradually losing their landscape diversity and uniqueness along with their ecological stability due to changes in vegetation composition and structures caused by various disturbance factors, such as climate change, vegetation succession, and human interference. This study provides basic data for establishing a comprehensive conservation plan for coniferous forests in the Baekdudaegan protected area. We classified the vegetation unit types using the Zurich-Montpellier School of Phytosociology and two-way indicator species analysis methods and analyzed the species diversity and structural characteristics based on the vegetation information of 755 stands collected in the natural resources change survey of the Baekdudaegan mountains (2016 to 2020) by the Korea Forest Service. Therefore, the vegetation of the coniferous forests of theBaekdudaegan protected area was classified into 15 types under the vegetation unit hierarchy of two community groups, four communities, seven sub-communities, and 14 variants. Furthermore, we compared the total coverage among vegetation types, importance values, constancy classes, life-forms, and diversity indices. Additionally, the average total coverage and number of species per 100 m² of all coniferous forests were 232% and 21 species, respectively, with the species diversity and dominance indices averaging 1.907 and 0.222, respectively.

• Journal of Christian Education in Korea
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• v.65
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• pp.29-54
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• 2021

In Europe, the diversity in religions, cultures, languages and historical backgrounds is enormous. World War II and the Soviet Regime have played a large part in this and the flow of refugees from other continents increases the pluralism. How can religious education add to bridging between differences? The language across European countries is different, literally between countries, but also figuratively speaking and even inside individual countries. These differences occur in cultural sense and across age groups as well. Secondary education has the task to form young people to become firmly rooted people who can hold their own in society. It is essential that they learn to examine their own core values and their roots. Recognising their values should be a main focus of religious education. However, schools are currently accommodating increasing numbers of non-religious pupils. What role do religious values still play in this situation? How do pupils feel about active involvement in religious institutions, and about basing life choices on religious beliefs? Can other, non-religious values be detected which could form the basis for value-oriented personal formation? Research of these subjects has been ongoing in the Netherlands for more than twenty years and is currently being expanded to the Czech Republic and(former East) Germany. These are also secularized countries but have a very different history. Does the history and context of these countries play a role, and does this show in the values that are important to pupils? A comparative pilot study is being conducted as start of this broadening perspective geared towards greater insight into the values of pupils in these three European countries. This information helps to design appropriate new forms of religious value-oriented worldview education.

• Journal of Korean Philosophical Society
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• v.143
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• pp.215-244
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• 2017

It is said that we live in an age of technology. And indeed, science and technology do play key roles to our life of happiness, but they are equally central in all events that threaten it. Science and technology are the means we often turn to in seeking solutions to our problems, and in turn are often the apparent sources of new problems. Thus it is not surprising that they have two aspects at the same time. CCTV has been presented to us as a technical solution to security problems. With the help of CCTV, we can more effectively prevent, detect, and prosecute crimes. With the help of CCTV, both public and private spaces can be made more secure. But of course, CCTV also has a down side. The down side most prominently anticipated has been loss of privacy and proliferation of surveillance. It is largely this potential problem with CCTV that has been regulated against. It is said that one reason for imposing a limitation on individual privacy is the societal interest in the prevention of crime. Accordingly a balance between the need to prevent crime through the use of CCTV and the duty to respect the privacy interests of individual citizens is in need of redress. In other hand, two theories of socio-political philosophy may have provided useful ways of understanding the role of CCTV in contemporary society. Firstly, neo-Marxist frameworks, for instance, stress the use of CCTV to police existing unequal socioeconomic divisions within society and the dominance of particular forms of order based upon materialist agendas. Secondly, Foucauldian frameworks contend that Foucault's notion of panoptic surveillance underpinning (self) disciplinary society is an appropriate template for understanding CCTV in late-modern society. In order to find a new point of valance between security and privacy in the use of CCTV, the participation of each citizen in the discourse to make the new norm is necessary. And to prevent its political misuse, their surveillance, or check for the potential surveillance-power is required.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.261-288
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• 2012

This paper attempts to research on the new language in the directing of Ara Kim. She was cranky on working on the stage to experiment with her own style since the 1980s and so opened a new dawn in modern Korean theatre. She leaded the Korean experimental theatre. The background of this experiment is her idea on theatre. And here, we have to look the subject that she setted for the work in Chuksan: Ritual Past, Ritual Present. To her, the theatre has the function of ritual and fest. The theatre suggests universal tragedy given to human as natural life force and has its own agenda to drive people to healing. For it, Ara Kim explores archetypal forms and languages before the fragmentation of genres of art. Her theatre shows the results of experiments in which such languages are recreated with modernized sensibilities. We here, for example by outdoor performance in Chuksan Human Lear, try to interpret the aesthetic principles that body out her ritual theatre. And what we looked at though, is the base of the 'complex-genre-music-theatre', the methode to 'compose' the stage elements and put it all together. The directing of Ara Kim has, in terms of the composition of the stage elements, much of the indisputable artistic value. Her theatre is, so to speak, theatre of image, and it is theatre of imagination that completed by the audience's imagination. Human Lear which has its own characteristic in image fragments, convert the original Lear into a simple tale. It serves as background of the modern ritual that shows the most basic human instincts. We meet in Human Lear a ritual tale with some list of image for the human instincts. The arrangement of image, the montage of scene shows the performance as a kind of artistic space. In Human Lear the space is the natural one. It centers around the arena stage. The objects installed in the space changes it into the laboratory for 'seeing' the happening. The spectators see the performance and at the same time see themselves in the nature laboratory. They see, and equally, they are visible objects. They see the performance and us in the space in which the performance takes place. That is what Ara Kim with her modern ritual really aims. That aim is to this days still in effect. It is a major driver of her experiments to extend the boundary of the theatre. The ritualistic site-specific performance in Akor Wat, Cambodia, A Song of Mandala is the latest great product from her experiments. On the other hand, she continues on her way to experiment with pure stage elements. The 'Station' series(Station of Water, The Station of Sand, The Station of Wind) she recently showed are the non-verbal performance with all the stage elements: movement, sound, body, light, colour, objects and so on.

• Korean Journal of Environmental Biology
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• v.36 no.4
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• pp.439-455
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• 2018

Hanon made in the largest maar crater in Korea, is the only paddy field ecosystem in Jeju Island that has been conducting rice farming, for the past 500 years. Flora surveys were conducted eight times, 2015-2018, to understand floristic characteristics and a restoration plan of the study area. As a result, vascular plants of Hanon paddy fields were listed 225 taxa that consist of 55 families, 151 genera, 194 species, 1 subspecies, 25 varieties, and 4 forms. The taxonomic group including the most species, was Gramineae (36 taxa). The next families were Compositae (29 taxa), Cyperaceae (20), Leguminosae (13), and Polygonaceae (11). Biological type of the Hanon was $Th-R_5-D_4-t$ type. The rare plants revealed 3 taxa; Ottelia alismoides(L.) Pers., Acorus calamus L., Pseudoraphis ukishiba Ohwi. Endemic plant revealed 1 taxon; Saururus chinensis(Lour.) Baill. Forty three taxa were naturalized plants composed of 15 families, 24 genera, 41 species, and 2 varieties. The urbanization index and naturalized index were 13.3% and 16.9%, respectively. The Hanon has high plant diversity, including endemic plant and rare plants, and is the only rice paddy in Jeju Island. So, the Hanon has sufficient values in ecological and socio-cultural aspects, so it should be maintained continuously in the future.