• Journal of the Korean Society of Costume
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• v.60 no.10
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• pp.1-15
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• 2010

A Korean knot is one of the ornamental elements that our ancestors used intimately in their daily lives, and the diverse forms and structural features of the Korean knot have sufficient creative and aesthetic value for it to be recognized as one of beautiful products that was relished by individuals of the times. Starting from two strands, Korean knots make unique forms as they are overlapped or plaited, crossing each other in many ways. The forms of Korean knots were given names such as "nabi maedeup"(butterfly knots) and "gukwa maedeup" (chrysanthemum knots), in reference to things in the surrounding environment that were perceived as being similar in their appearance. It is considered that with their unique structure, such Korean knots may provide a good motif for creative design. As well, it is believed that combining the traditional beauty of Korean knots with a contemporary sensibility will lead to the creation of truly forward-looking design. Against this backdrop, this study aims to inquire into and analyze the formative characteristics and aesthetics of Korean knots, with an eye to their use in future design. In addition, it aims to help to put such historical knotting practices into practical and functional use in the future, through a study of previous uses of historical knotting practices with a modern sensibility. It is thus expected that this work will contribute to the inheriting and development of traditional culture, and ultimately to enhancing the status of Korean design in the world.

• Bulletin of the Society of Naval Architects of Korea
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• v.11 no.1
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• pp.27-34
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• 1974

This study is aimed at a validation of the vigilance simulation model which was proposed earlier (2). The model estimates a perceived danger value, an alertness level and the probability of detection at a given elapsed time of vigilance. Twenty-nine male and seven female subjects were given a simple task. They were asked to detect a number(four numbers out of six digits in the telephone directory which have the probability of occurrence in the range of 0.0010-0.0018) in six different experimental conditions, for periods of two to three hours. Analysis of the experiments showed that although the mean detection rate varied slightly in two hours, the within-subject variance and the number of cyclic performance fluctuations increased significantly. A primal factor that affects the performance seems to be the frequency of target occurrence. By curve fitting, the relation between the probability of detection and the percentages of danger event occurrence was derived; $y=0.50(1-{\varepsilon}^{-50x^2})+0.39$. Assuming the equation represents the normal detection rate(100% performance), the Relative Vigilance Performance Rating was calculated. This rating method could be a useful criterion in selecting and training of the vigilance personnel. The results show that the simulation model is a good estimator of human a performance when the probability of danger occurrence is greater than 0.0015; it gives a good reference for improving the vigilance system. Suggestions are made that (1) the validity of proposed functional equations over the extended range of danger probability be studied, (2) an analysis of the cyclic fluctuations of the alertness level be accomplished, and (3) the cost functions of detection reliability be included in any future model.

• Journal of Korea Entertainment Industry Association
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• v.14 no.3
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• pp.149-162
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• 2020

This paper applied components of experience-based communication in terms of experience theory of Burnd H. Schmitt and context-based communication in the messenger platform environment through the scenario-based survey method, in order to study the influence of individual experiences, shared experiences, ubiquitous connectivity, and contextual usefulness on the perceived value and use intention of chatbot. Through this, the study is to provide companies in various service industries with practical approaches to further promote the use of chatbot. The implications of this study are as follows. First, as most chatbots still do not exceed the human planning level of designing them, it is necessary to consider how to design individual experience elements functionally according to the customer's intention to speak when developing the chatbot. Second, the chatbot should be designed not only from the perspective of completing specific tasks at any real time in anywhere, but also from the overall perspective of enhancing the quality of interaction, including the situation to which the customer belongs. Third, since the chatbot is likely to be anthropomorphized by users, it is important to be cautious about determining the chatbot's 'persona' and 'tone and manner' when developing the chatbot. Customer satisfaction is the most important criterion for the success of chatbot development. In other words, the quality of planning and data rather than the quality of artificial intelligence algorithms determines the utilization of chatbot. This is why companies are trying to make interactions with chatbot as close as possible to human interactions.

• Food Science and Preservation
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• v.16 no.6
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• pp.900-907
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• 2009

Chiffon cakes were prepared using various concentrations of aloe gel to develop functional baking procedures. The quality characteristics of chiffon cakes prepared after addition of 20%, 40%, or 60% (w/w) aloe gel, substituting for the same levels of wheat flour, were investigated. No significant weight difference between cakes was observed. The height of cakes containing aloe gel was significantly greater than that of control cakes. The baking loss rate (BLR) of aloe gel decreased as the amount of gel increased, and cakes prepared using 60% (w/w) aloe gel had the lowest BLR. Moisture contents of cakes prepared using aloe gel were higher than that of control cakes. Cakes with 60% (w/w) aloe gel had the highest moisture content. The pore size of cakes with 60% (w/w) aloe gel was the smallest of all groups. Crumb color became whiter as the proportion of aloe gel increased. Lightness (L value) of control cake was lower than that of cake containing aloe gel. Redness (a value) of aloe chiffon cakes increased as the proportion of aloe gel rose. Yellowness (b value) of cakes with 40% (w/w) aloe gel was significantly higher than that of the control group. Other cakes showed no difference in b value compared with control cake. Hardness in all cakes prepared with aloe gel was significantly lower than that of the control group. Adhesiveness of control cake was significantly lower than that of other cakes. No significant between-group difference in springiness was observed. The cohesiveness of cakes with 40% (w/w) aloe gel was significantly lower than that of the control group and that of cakes with 20% (w/w) aloe gel. The gumminess and chewiness of control cakes were significantly higher than those of other cakes. The yellowness of cake with 60% (w/w) aloe gel was significantly lower than that of the other groups. Pore size decreased after the addition of aloe gel. There was no significant difference in appearance among cakes thus, all cakes were acceptable to potential consumers. Although no perceptible difference in aloe odor was evident, cakes with 60% (w/w) aloe gel scored significantly lower in flavor acceptance compared with other cakes. No significant between-cake difference in taste acceptance, perceived moisture level, or texture acceptability was observed. Cakes with 40% and 60% (both w/w) aloe gel were of significantly higher density than other cakes. Overall, the acceptability of cakes with 60% (w/w) aloe gel was lower than that of other cakes. Ultimately, the results indicated that quality can be enhanced by adding less than 40% (w/w) aloe gel to chiffon cakes as a substitute for wheat flour.

• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.211-220
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• 2019

It helps to wisely abstain from errors of the a priori subjective emotions related to human emotions, and orders emotions to make rational choices. These emotional happiness of human and moral sensitivities work directly or indirectly in rational choice of rational thought and reason. Abraham would have been troubled by the divine mandate to sacrifice a son who was only one, and a son who had been healed. Was his reason reasonable at this time? In rational reason, it can be said that the act of dedicating his son is an appropriate act, but is it possible in the human mind? Aristoteles also called human virtue virtue in good for human beings. Because happiness is also a mental activity, we have to know a certain degree about the mind. This ψυχή(psyche, spirit) spirit is an irrational element that is invisible but an intervention in rational principles. Also C. G. Jung states that all human beings have four dynamic psychological functions that are not visible, and that the mind is driven by these four functional dimensions. This means that the elements of S, Sensing, N, Intuition, T, Thinking, and Feeling are combined. David Hume also emphasized the principle of empathy, asserting that morality can not be derived from reason, and Max Ferdinand Scheler, before grasping the visual characteristics of a person, has already captured the whole feeling of the person, And that the value given to this feeling is the value, and that the function of emotion that is elevated to the perceived object by grasping the value through this process and the value is always preceded by the reason. Emmanuel Levinas states that emotional emotions of love are ahead of reason and that emotions precede human reasoning and rationality is the inability of emotional control that we need rational thought and rational and wise action as reason of control and temperance. As part of human emotional education, in the 7th curriculum, Bloom's cognitive, perceptive, and behavioral domain, which is a person with integrated thinking, is trying to be a moral practitioner. It focuses on how to act according to the direction of emotions for virtuous acts and how to develop emotions for emotions on behalf of vicious acts. We can design the possibility and direction of cultivating human emotions and emotional happiness and happy sensitivities by the principle of strengthening virtue and the principle of elimination of ill feeling.

• Journal of Korean Home Economics Education Association
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• v.27 no.1
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• pp.13-29
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• 2015

This study examined whether any differences were found in body comparison, body satisfaction, and appearance management behaviors according to socialcultural attitudes toward appearance among male and female adolescents in Gwangju and Jeolla province. It was conducted by a self-report survey of 598 male and female students in eigth and eleventh grades in Gwangju and Jeonnam province, South Korea. The collected survey data were analyzed by Cronbach's ${\alpha}$, Factor analysis, ${\chi}^2$ test, K-means cluster analysis, t-test, one-way ANOVA, Duncan's grouping using SPSS/PC WIN 19.0 statical program. The results were as the following: Adolescents perceived and internalized more highly than the common level the socialcultural value toward appearance, especially for female, and by age, juniors in high school than in middle school. Socialcultural attitudes toward appearance could be classified into four categories: 'Accepted type', 'internal type', 'aware type', and 'unaccepted type'. Students who were classified as 'accepted type', and 'internal type' showed lower level of body satisfaction and compared their bodies more often with others. They also actively received appearance management behaviors. Therefore, they showed positive attitude toward cosmetic surgery and functional garments. They also worked hard to reduce their weights just to show off to others. In conclusion, it is necessary for education programs to protect self-esteem of adolescents from the socialcultural distortion to appearance.

• The Korean Journal of Pain
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• v.29 no.4
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• pp.239-248
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• 2016

Background: The present study was undertaken to evaluate the incidence of chronic persistent post-surgical pain (CPPP) and the role of signal transduction genes in patients undergoing staging laparotomy for carcinoma ovary. Methods: The present observational study was undertaken following institutional ethical committee approval and informed consent from all the participants. A total 21 patients of ASA grade I to III with age 20-70 years, scheduled for elective staging laparotomy for carcinoma ovary were included. Patients were excluded if had other causes of pain, cognitive dysfunction or chronic neurological disorders. Statistical analysis of pool data was done using SPSS version-17. For various scales like GPE, PDQ, NPSI, the visual analogue scale (VAS), global perceived effect (GPE), the pain DETECT questionnaire (PDQ), and neuropathic pain symptoms inventory (NPSI), one factor repaeted measure ANOVA applied with simple contrast with baseline as on post-operative day 1 (considered as reference and compared with subsequent time-interval), and the P values were adjusted according to "Bonferroni adjustments". In patients with CPPP, the ${\Delta}ct$ values of mRNA expressions of genes at the end of postoperative day 90 were compared with the baseline control values by one factor repeated ANOVA. P value < 0.005 significant. Results: The present study demonstrates 38.1% (8 out of 21 patients) incidence of CPPP. The functional status and quality of life as were observed to be significantly diminished in all patients with chronic pain. An up-regulation in the mRNA expression of signal transduction and a positive correlation was noted between the mRNA expression of signal transduction genes and VAS score in all patients with CPPP at the end of postoperative day 90. Conclusions: The reported incidence of CPPP in patients with carcinoma ovary was 38.1%. An up-regulation and positive correlation between mRNA expression of signal transduction genes and VAS score depicts its potential role in the pathogenesis of CPPP.

• Korean Journal of Culture and Social Issue
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• v.14 no.1
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• pp.47-75
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• 2008

Research on moral judgment has been dominated by rational factor or moral emotion, in which moral judgment is thought to be caused by moral reasoning or moral intuitions. This research demonstrates that offender' anger can influence moral judgment. The study examined the role of offender's anger (control group versus anger group) on moral domain ( life, interpersonal ethic, traffic regulation: 6 case) : 2(groups) ×6(cases) mixed design. Participants were asked to judge the offender, case, sympathy and one's anger about the him or her who offended against the law or convention. Participants who perceived the offender's anger tended to assess questionnaire generous. In interpersonal ethic domain, participants have not been affected by anger. There was not significantly differences between two groups in interpersonal ethic domain. The results of experiment confirmed hypotheses that influence of anger varies with the moral domains affected a value system of culture. These findings indicate functional emotion for moral judgment and suggest people may be decide how much emotion is considered on moral judgment performance according to moral domains.

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.4
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• pp.766-783
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• 2006

This study describes philosophical background regarding '虛' in oriental medicine in an effort to understand the relationships among some of the Eastern philosophy in accordance with differentiated meanings in several resources by analyzing examples of '虛' in Huang Di Nei Jing. The various usages of '虛' used in Huang Di Nei Jing are as follows: naming; condition of pulse; emptiness; '太虛' which was referred universal space by Chinese ; insufficiency, lack or scarcity, deficiency ; and the description of vitality, mental faculties. 外丹修煉(training by external substances) had the attitude do that withdraw the death by taking external materials. The meaning of '虛'in 外丹修煉 is similar to that in oriental medicine in terms of deficiency. That is, both 外丹修煉 and the oriental medicine consider that the death and disease are caused by the deficiency of something. However, there also exists difference between 外丹修煉 and the oriental medicine. 外丹修煉 supplements through withdrawal prohibition due to the characteristic of unchangeability and stern or immortal while oriental medicine provides concrete object of deficiency. 精(essence of life), 氣(ki, functional activity), and fe(vitality) not only have been considered as basic component of human body, but they also have been an important subject of health preservation for longevity with health in Taoism and oriental medicine. In oriental medicine, 精 and 氣 have been perceived as physical basis of human body and 神 as controller. 內丹修煉(Training of internal active substances) 掠nds to return to '虛', the early state of life through individual training, and attempts to withdraw death through continuous recurrence. The oriental medicine and 內丹修煉 held great value of 神 among health preservation of 精, 氣, and 神. They seek theoretical basis from philosophical Taoism. However, '虛' in Taoism is different from that in training by internal substances and oriental medicine: '虛' in philosophical Taoism has metaphysical concept which refers overcome of life and death, but '虛' in 內丹修煉 and oriental medicine have empirical concept. '太虛' is considered as formless space where it is emp Dut filled with 氣. It is conceptualized with the premise of the relevant adaptation of human body to natural environment theory referring that the interaction between the heaven and the earth makes changes; all creation is originated , and human is affected by the interaction of the heaven and the earth. Furthermore, in $\ulcorner$運氣七篇$\lrcorner$ (Seven chapters described about the five circuit phases and the six atmospheric influences), the expression that the earth is in the center of '太虛' and huge amount of 氣 supports it proves that $\ulcorner$運氣七篇$\lrcorner$ adapts '渾天設'(Chaotic universe thee). In Taoism, '虛' is the grounds where all creation is generated in the optimal condition of Tao. As regards the aspect of mentality, it is the condition in which one can free from the dualistic concepts such as right and wrong, beauty and ugliness, life and death, and so on. Although the ultimate goal of oriental medicine, the achievement of longevity without sickness, might contrast with the Taoist belief that perceives life and death as the natural phenomena or the flowing of the 氣, and eliminates all international, the idea of Taoism that one should live substantial life with naivety, and make Harmony with the nature might be influential to the oriental medicine.