• 한국정보디스플레이학회:학술대회논문집
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• 2002.08a
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• pp.799-802
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• 2002

For purer images in plasma display panel, a new dielectric compositions containing neodymium oxide were studied. In the present study, Pb-based compositions were used as mother glasses (PbO-$B_2O_3-SiO_2Nd_2O_3$) and thermal, dielectric, and optical properties were measured. As a result the new dielectric with a rare-earth oxide made selectively visible light penetrated and showed especially noticeable absorption properties at 585 nm that is surely related to the erroneous gas from Ne discharge. Thus, this light purple colored glass composition will help PDP to come true to get better imaging process.

• Journal of the Semiconductor & Display Technology
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• v.6 no.1 s.18
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• pp.1-6
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• 2007

In order to raise productivity of the OLED and realization of the OLED TV, the enlargement of the mother glass substrate is required. The large-size glass substrate has some difficulties regarding its deflection during handling operation due to its thin thickness (0.5$\sim$0.7t) which is not even enough to stand its mass itself. This paper is demonstrating a new solution of this difficult through clamping and bending boundary condition, which helps to minimize the deflection of the glass substrate. Based on the developed method, the experiments had been done for verifying the proposed method to minimize the glass-deflection. With the developed method, the new design of glass substrate handler can be proposed to allow the large OLED displays be manufactured.

• Journal of the Korean Home Economics Association
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• v.42 no.3
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• pp.91-104
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• 2004

This study analyzes the critical factors that decide the job continuity of married women after one of their life events, childbirth. It is based on the employment data from KLIPS(Korea Labor and Income Panel Study). Vols. 1-4, having observed 128 young mothers who gave birth to children after 1997. The analysis showed that women's employment after their maternity leave depend on whether new mother return to their previous job or not. The Following results are obtained: First, women's age, education, availability of caretakers for their children, and family income have a positive effect on the women's return to their pre-leave employers after childbirth. Second, professional or office work and the frequency of job transition before childbirth have a positive effect on women's employment in new jobs after childbirth. Third, women's age, availability of caretakers of their children, and professional or office work are critical factors that have a positive effect on women's job continuity after childbirth, whereas the frequency of job transitions has a negative effect on employment for women.

• Journal of English Language & Literature
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• v.58 no.1
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• pp.69-91
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• 2012

Marina Carr's By the Bog of Cats.... (1998) is the last play of the trilogy of "the midlands plays" which can be regarded as her re-writing of both Euripides' Medea and J. M. Synge's The Playboy of the Western World by resetting the two plays in the midlands of contemporary Ireland. Carr intends to courageously explore into the dangerous liminal space, i.e., the middle between the past and the present, the high Greek and the Irish folk culture, dealing with the ghosts of the dead writers for her own Irish feminist theatre. Thus, in the middle Carr can build a new Irish theatre by minorating and abjecting the Greek tragedy and subverting and expanding Synge's theatre of grotesque realism. This paper attempts to read By the Bog of Cats... as Carr's final project of exploration into the midland of Ireland to establish a new Irish feminist theatre and at the same time a new Irish folk theatre. By focusing on her strategies of minoration and subversion through grotesque imagery and carnival rituals it argues that Carr put Hester's becoming-ghost in the middle, the bog of the cats as both grave and womb, waiting for the birth of a new Irish people. And it emphasizes that the ghost of Hester, merging with the ghosts of her mother and daughter by the bog of cats will haunt the official society as a threatening abjection, challenging the restoration of the social order.

• Korean Journal of Psychosomatic Medicine
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• v.5 no.1
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• pp.3-11
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• 1997

In becoming parents, the marital partners enter into a new developmental phase. The conception of the child is an act of mutual creativity during which the boundaries between the self and another were temporarily obliterated more completely than at any time since infancy. The infant is a physical fusion of the parents, and their personalities unite within the child. for many women, creativity as a mother becomes a central matter that provides meaning and balance to their lives. The husband usually has strong desires for an offspring and can be transformed by it. The child can profoundly affect one or both parents, and the influences are reciprocal-a child's needs or specific difficulties uncover a parent's inadequacy. following the child's development, each transition into a new developmental phase requires an adaptation by the parents, and one or another of these required adaptations may disturb a parent's equilibirium. And the personality changes, emotional difficulties, and regressions of a spouse that occur in response to some phase of parenthood can upset the marriage. Not only do children identify with parents, but parents also identify with their children. The parents take pleasure in child's joy and suffer with the child's pain more than in almost any other relationship. certain respects e parents lives again in the child. Through the process of identification the child can also provide one of the two parents with the opportunity to experience intimately the way in which a person of the opposite gender grows up. Parenthood also provides the opportunity to be loved, admired, and needed simply because one is a parent and, as such, a central and necessary object in the young child's life. The many potentialities for emotional satisfactions from parenthood manage to outweigh the tribulations and sacrifices that are required. The child also exerts an indirect effect through changing the parent's position in the society, for new sets of relationships are established as the parents are drawn to other couples with children of the same age, and for a new impetus toward economic and social mobility often possesses the parents. frequently the couple's relatedness to their own parents improves and grows firmer once again. Parenthood, the satisfactions it provides and the demands it makes, varies as life progresses : and changes with the parent's interests, needs, and age as well as with the children's maturation. There are phases in the child's life that the parents are reluctant to have pass, whereas they tolerate others largely through knowing that they will soon be over. The changing lives of the children provide many satisfactions that offset the tribulations, uncertainties, and regrets. The parents change. The young father, who was just starting on his carrier whom the first child was born, settles into a life pattern. He becomes secure with increasing achievement and interacts differently with the youngest child and provides a different model for him than for the oldest. The mother may have less time for a second or third child than for her first, but she may also be more assured in her handling of them. The birth of a baby when the parents art in their late thirties will find them Less capable of physical exertion with the child and less tolerant of annoyances, but they are less apt to be annoyed. Eventually the children min and leave home, but the couple do not cease to be parents.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.

• Sim-seong Yeon-gu
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• v.30 no.1
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• pp.31-66
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• 2015

A study on a Russian fairy tale entitled "Seven Stars" was conducted from the perspective of analytical psychology. The plot goes as follows. Once upon a time, a village in Russia was suffering from severe drought. Villagers were dying of thirst, and crops were withering day by day. One night, a little girl left their house carrying a wooden dipper to find water for her sick mother by herself. However, water was nowhere to be found. She felt tired and fell asleep. When she woke up, the moon was already over her head, and the dipper had been filled with water. On her way home to give the water to her mother, she found a dog lying on the ground. The dog was also dying of excessive thirst, so she gave the dog a handful of water. Then the wooden dipper suddenly turned into a silver dipper. When she had finally arrived home and her mother has drunk the water, the silver dipper changed into a golden dipper. At that moment, an old man showed up and asked for water. The little girl gave him water. When the old man stared at the water, she realized that there were seven diamonds twinkling like stars in the dipper. The water never ran out. Surprisingly enough, the seven diamonds suddenly soared up into the sky and eventually formed a constellation of the Big Dipper. The water was shared with the other villagers who, then, recovered their strength. The severe drought came to an end, and the villagers danced together with joy. In this fairy tale, the severe drought symbolizes devastation caused by a unidirectional stream of consciousness while the little girl represents a new function, which shows the value of women who can heal and restore from that devastation. Symbolized in a fairy tale character such as 'a daughter' or 'a little girl', the new function eventually reaches up to the value which leads and affects the group as well as individuals. To conclude, this new function represents the unconscious process whose role is to revitalize the maternity and resolve the problems posed to a group as well as individuals.

• Korean Parent-Child Health Journal
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• v.5 no.1
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• pp.62-74
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• 2002

The purpose of this study was to explore bringing-up process of mothers with first baby in the context of Korean culture. The field survey was performed with four primiparae during four months from September, 2000 and grounded theory approach was used for data analysis. The results indicated that there were 27 primary categories and 12 secondary categories. Unclearness was extracted as an expression of the core category of bringing-up process. The subjects was faced with care of their baby after delivery and experienced formation and deepening of unclearness. After that, they also went through expression and disentanglement of complication caused by unclearness. It is found that the core concept of this study, the unclereness("Magmagham" in Korean) means a confusion, a burden, a helplessness and a hardness. New mothers make an effort to resolve this situation with strong motherhood in their mind. By supports from significant others, they are empowered and some mothers get depressive feelings. The findings of this study are contributed for nurses to understand new mothers in developmental crisis. We suggested that the nursing intervention strategies including learning baby care skills and preparing emotionally a motherhood must be given new mother during pregnancy period.

• Cross-Cultural Studies
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• v.30
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• pp.187-222
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• 2013

In this study, From 1,560 entry-level of TOPIK standard vocabularies are 702 Sino-Korean words selected which account for 45% of the whole vocabularies in TOPIK. In addition, the same form and morpheme words in Sino-Korean are sorted out by comparing them with 5,000 words of the NEW HSK vocabularies in Sino-Korean morpheme, array position of morpheme, meaning, and usage. Those are categorized into three parts : type of completely the same form-morpheme and same meaning, use, class(189 pairs), type of completely the same form-morpheme and partly same meaning, use, class(28 pairs), and type of completely the same form-morpheme and different meaning, use, class(10 pairs). The first type of words that account for 83.26% of them are used in exactly the same way in both Chinese and Korean. Through an accurate understanding of these vocabularies could either Chinese-speaking Korean learners or Korean-speaking Chinese learners apply those words in their mother tongue to the acquisition of the target language and get more effective means of learning methods for language proficiency test.

• Journal of English Language & Literature
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• v.56 no.3
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• pp.557-575
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• 2010

Pierre breaks the rules of convention and acquires the 'potential not to do.' To transform the traditional hero into the new potential subject, Pierre moves from his hometown, Saddle Meadows, New York City to the dungeon of the city prison and creates three different relationships that symbolize what ideology and principles repress his mind and behavior and how he handles them. Firstly, in Saddle Meadows, Pierre has a narcissistic relationship with his mother, Mary, who teaches him the principles of American manhood and forces him to be docile: he has to obey Mary's order that a man should be a gentleman. Therefore, since he does not know his potential, he does not create his own work and is involved in plagiarism. Secondly, in New York City, Pierre creates an associated relationship with Isabel, his half-sister, who represents an ambiguous and mysterious character and has the 'potential not to do' that leads Pierre to destroys the beliefs of American manhood and performs the potential to do. Consequently, Pierre puts himself in an extreme situation and is absolutely liberated from the influence of his dead father, who unconsciously controls Pierre's behavior and thoughts. Thus, he makes a dissociated relationship with his father. In the dungeon, he physically dies, but symbolically metamorphoses into Isabel, so that he blurs the differences between Isabel and himself. Furthermore, he never stays in his own way: in this on-going process, Pierre cannot determine which is good or bad, legitimate or illegitimate and life or death.