• 대한의용생체공학회:의공학회지
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• 제25권5호
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• pp.391-401
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• 2004

이차원 위상 어레이 변환자를 이용하는 실시간 3차원 영상 시스템은 많은 수의 채널 수를 가지기 때문에 고 비용의 매우 복잡한 빔집속부를 사용하여야 한다. 또한 각 주사선에 대해 초음파를 매번 송수신해야 하므로 볼륨 레이트 또한 낮게 된다. 이를 해결하기 위해 기존에 제안된 교차어레이를 이용한 3차원 영상화 기법은 실시간 3차원 영상을 위한 고속 주사가 가능하고 측방향으로는 동적집속이 가능하지만, 고도방향으로는 송신집속깊이를 제외하고는 고도방향의 해상도가 저하된다는 문제점이 있다. 이러한 문제점을 극복하기 위해 본 논문에서는 합성구경 기반의 교차 어레이를 사용한 3차원 영상화 기법을 제안한다. 제안한 방법에서는 고도방향으로 놓인 일차원 송신어레이의 각 변환소자를 한번에 하나씩 순차적으로 송신하고, 반사된 신호들을 측방향으로 놓인 일차원 수신어레이의 모든 변환소자를 이용하여 수신하게 된다. 수신시 측방향으로는 동적집속, 고도방향으로는 합성구경 기법을 이용하여 빔을 집속함으로써 모든 영상 점에 대해 측방향과 고도방향 모두 동적집속된 효과를 얻을 수 있다. 또한, 제안한 방법은 고도방향으로 합성구경 기법을 이용함으로써 송신어레이 변화소자 개수만큼의 초음파 송수신 과정을 통해 관심 영역의 입제영상을 임의의 요구되는 단면영상 수를 이용하여 구성할 수 있다. 제안한 방법을 통해 기존의 고정집속 기반의 교차어레이를 이용한 3차원 영상화 기법과 비교하여 측방향으로는 동일하고 고도방향으로는 훨씬 우수한 해상도의 영상을 획득할 수 있음을 컴퓨터 모사실험을 통해 점증하였다. 또한 동반논문에서는 제안한 방법에 비해 송신전력과 고도방향 해상도를 더욱 향상시킬 수 있는 선형파면 기반의 합성구경 기법을 제안한다.

• 대한한의학원전학회지
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• 제13권1호
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.