• The Journal of Korean Society for Radiation Therapy
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• v.30 no.1_2
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• pp.153-160
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• 2018

Purpose : We retrospectively analyzed doses of each radiation therapy technique used in the treatment for left breast cancer patients after partial mastectomy through dose results for normalorgans and tumor volume to use this as a clinical reference for radiation therapy of domestic left breast cancer patients. Materials and Methods : 40 patients who underwent partial mastectomy on left breast cancer were classified in 3 treatment methods. The treatment plan was evaluated by HI(homogeneity index), $D_{95%}$, and CI(conformity index), and the $V_{hot}$ for gross tumor volume and clinical target volume of each treatment method. In Cyberknife treatment, tumor volume was the same as high dose volume in the other techniques, so no consideration was given to clinical target volume. Treatment plan evaluation for normal organs were evaluated by mean dose on ipsilateral lung, heart, left anterior descending artery, opposite breast and lung, and non-target tissue. Result : Treatment with volumetric arc radiotherapy(VMAT) showed $95.84{\pm}0.75%$ of $D_{95%}$ on the clinical target volume, significantly higher than that of 3D-CRT. The $D_{95%}$ value of the total tumor volume was slightly higher than the other treatments. In Cyberknife treatment, the dose to the normal organs was significantly lower than other treatments. Overall, the maximum dose and mean dose to the heart were $26.2{\pm}6.12Gy$ and $1.88{\pm}0.2Gy$ in VMAT treatment and $20.25{\pm}9.35Gy$ and $1.04{\pm}0.19Gy$ in 3D-CRT therapy, respectively. Conclusion : In comparison on 3D-CRT and VMAT, most of the dosimetric parameters for the evaluation of the treatment plan showed similar values, so that there is no significant difference in treatment plan evaluation. It is possible to select the treatment method according to the patient's anatomical structure or possibility of breath control. Cyberknife treatment is very useful treatment for normal organs because of its accurate dose exposure to the tumor volume However, it has restrictions to treat the local area, to have relatively long treatment time and to involve invasive procedure.

• Journal of IKEEE
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• v.25 no.1
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• pp.156-167
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• 2021

In this paper, we propose a digital transceiver unit design for in-building of 5G optical repeaters that extends the coverage of 5G mobile communication network services and connects to a stable wireless network in a building. The digital transceiver unit for driving the proposed 5G optical repeater is composed of 4 blocks: a signal processing unit, an RF transceiver unit, an optical input/output unit, and a clock generation unit. The signal processing unit plays an important role, such as a combination of a basic operation of the CPRI interface, a 4-channel antenna signal, and response to external control commands. It also transmits and receives high-quality IQ data through the JESD204B interface. CFR and DPD blocks operate to protect the power amplifier. The RF transmitter/receiver converts the RF signal received from the antenna to AD, is transmitted to the signal processing unit through the JESD204B interface, and DA converts the digital signal transmitted from the signal processing unit to the JESD204B interface and transmits the RF signal to the antenna. The optical input/output unit converts an electric signal into an optical signal and transmits it, and converts the optical signal into an electric signal and receives it. The clock generator suppresses jitter of the synchronous clock supplied from the CPRI interface of the optical input/output unit, and supplies a stable synchronous clock to the signal processing unit and the RF transceiver. Before CPRI connection, a local clock is supplied to operate in a CPRI connection ready state. XCZU9CG-2FFVC900I of Xilinx's MPSoC series was used to evaluate the accuracy of the digital transceiver unit for driving the 5G optical repeater proposed in this paper, and Vivado 2018.3 was used as the design tool. The 5G optical repeater digital transceiver unit proposed in this paper converts the 5G RF signal input to the ADC into digital and transmits it to the JIG through CPRI and outputs the downlink data signal received from the JIG through the CPRI to the DAC. And evaluated the performance. The experimental results showed that flatness, Return Loss, Channel Power, ACLR, EVM, Frequency Error, etc. exceeded the target set value.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.52-60
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• 2011

The traditional village forests called Dangsan forest and Bibo forest in Korea represent unique cultural landscape with a history of more than several hundred years. The Natural Monument # 405 named 'Roadside forest in Sachon-ri, Uiseong' was established by the ancestors who settled in the village about six hundred years ago. The Dangsan ritual had been held in the forest and the ritual started to be held at a shrine since early 1700's. Although the place where Dangsan ritual was held has been transferred from forest to outside forest, the status of Dangsan forest was not changed. The forest has not been known as a Dangsan forest. Instead, it has been known as a Bibo forest with a name meaning roadside forest. It is our duty to hand historic monuments on in full richness of their authenticity. No new construction, demolition or modification which would alter the mass and colour must be allowed. Furthermore, every means must be taken to facilitate the preservation of the monument and to reveal it without distorting its meaning. The 'Roadside forest in Sachon-ri, Uiseong' is a deciduous forest composed of Quercus aliena, Quercus acutissima, and Sophora japonica, with a size of $920{\times}90m$ at the side of a stream. An old Sophora japonica tree known as a scholar tree indicates that this forest is related to confucianism. The name 'Roadside forest in Sachon-ri, Uiseong' does not seem to be correct. In fact, the traditional village forest in Sachon-ri was a riparian buffer. The 'Roadside forest in Sachon-ri, Uiseong' need to be changed to 'Dangsan forest in Sachon-ri, Uiseong'. With a correction on name and authenticity restored, the value of cultural heritage in Sachon-ri would be recognized effectively.

• 한국사회정책
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• v.24 no.1
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• pp.33-66
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• 2017

Based on the premise that the systematic career process of workers in the general labor market was one of core elements of successful achievements and their establishment both at the individual and organizational level, this study set out to conduct empirical analysis of factors influencing the subjective career success of disabled workers in competitive employment at the multi-dimensional levels of individuals and organizations(corporations) and thus provide practical implications for the career management directionality of their successful vocational life with data based on practical and statistical accuracy. For those purposes, the investigator administered a structured questionnaire to 126 disabled workers at 48 companies in Seoul, Gyeonggi, Chungcheong, and Gangwon and collected data about the individual and organizational characteristics. Then the influential factors were analyzed with the multilevel analysis technique by taking into consideration the organizational effects. The analysis results show that organizational characteristics explained 32.1% of total variance of subjective career success, which confirms practical implications for the importance of organizational variables and the legitimacy of applying the multilevel model. The significant influential factors include the degree of disability, desire for growth, self-initiating career attitude and value-oriented career attitude at the individual level and the provision of disability-related convenience, career support, personnel support, and interpersonal support at the organizational level. The latter turned out to have significant moderating effects on the influences of subjective career success on the characteristic variables at the individual level. Those findings call for plans to increase subjective career success through the activation of individual factors based on organizational effects. The study thus proposed and discussed integrated individual-corporate practice strategies including setting up a convenience support system by reflecting the disability characteristics, applying a worker support program, establishing a frontier career development support system, and providing assistance for a human network.

• The Southeast Asian review
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• v.27 no.1
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• pp.163-191
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• 2017

This article aims to review the recent, especially focusing on the year of 2016, situations and prospects of the Vietnamese politics, economy, and international relations. Politically, Vietnam completed the election of members for the National Assembly and organized new leadership at the 12th National Congress of the Vietnamese Communist Party in 2016. One characteristic of the new leadership is that the politicians, especially the members of politburo, from the North continue to occupy the position of majority. The other one is that the new leadership promised to carry out the restructuring of economy toward industries producing higher value-added commodities even though Vietnam industries admittedly need to accelerate present industrialization and modernization as a developing country under the seemingly contradictory slogan of "the development of market economy for socialism." The declared goals of the new leadership in Vietnam are inevitable in a sense since the development of Vietnamese economy has been heavily dependent upon Foreign Direct Investment(FDI) taking advantage of Vietnamese cheap labor and simultaneously it is evident that its future is unsecure if it maintains status quo. In fact, the Vietnamese economy has impressively showed high growth rate by the help of foreign capitals since 1990s despite the repetitive recessions of global economy but its growth is not likely to be sustainable anymore if it will not reduce foreign dependency and social economic inequality in a long term. In a short run, global economic recession, the financial and monetary policies of global powers, and recent protectionism and uncertainty of trade agreements will be three crucial variables to affect Vietnamese economy. In terms of international relations, Vietnam is continuously expected to practise the policy of checks and balances among the powerful countries. Vietnam has seriously disputed with China on islands sovereignty in the South China Sea and attempted to maintain close relationship with other powerful countries including especially America. However, mainly due to the new protectionism by the regime of American president Donald Trump, the Vietnamese government also need to keep close relationship with China increasingly for both economic and diplomatic security. Under the circumstances, Vietnam is expected to maintain more practical and balanced international relations.

• (The)Study of the Eastern Classic
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• no.32
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• pp.189-213
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• 2008

When we say the core thought of the Analects of Confucius, we normally come up with 'Ren(仁)'. However, in the first phrase of Chapter One("學而") of the Analects, there is no mention about 'Humanity'. Then, why the editor of the Analects of Confucius had put the First Chapter at the opening of book? This paper aims to describe the fact that the First Chapter One of the Analects of Confucius implies the core thought of Kongzi(孔子). In the First Chapter One, the vocabularies, such as 'Pleasure'(說), 'Delight'(樂), and 'Confucian Gentlemen'(君子) are central to the phrasal structure. 'Pleasure'(說) is the phase to cultivate himself, or the phase to equip with a qualification in order 'to establish a righteous relation'. And 'Delight'(樂) is the stage to establish relationships with colleagues who share same value and ambition with himself. 'Confucian Gentlemen'(君子) is the stage to 'establish righteous relationships' with all people in the world, and it denotes an ideal human image presented by Kongzi(孔子). The core concepts of the First Chapter One are connected to the core thoughts of the Analects of Confucius, to wit, 'Ren'(仁), 'Shu'(恕), and 'Xiujizhiren'(修己治人). If 'Ren'(仁) and 'Shu'(恕) refer to specifically 'establishment of righteous relationship', then 'Pleasure'(說) is the stage to obtain qualification in order to 'establish righteous relationship', and 'Delight'(樂) is the stage to 'establish relationships' with brothers and colleagues, and 'Confucian Gentlemen'(君子) means a person who can build up 'righteous relationships' with all the people of the world. Regarding the Confucianism in 'Character building and guiding other souls' Confucius presents three phases, viz. 'Cultivation of himself in reverential carefulness'(修己以敬) ${\rightarrow}$ 'Cultivation of himself so as to give rest to others'(修己以安人) ${\rightarrow}$ 'Cultivation of himself so as to give rest to all the people'(修己以安百姓), and the se get through 'Pleasure'(說) ${\rightarrow}$ 'Delight'(樂) ${\rightarrow}$ 'Confucian Gentlemen'(君子) in the First Chapter One of the Analects of Kongzi(孔子). The human image, named 'Confucian Gentlemen'(君子) presented in the Chapter One is equated with the human who practices 'morality'(修養) that attained by means of 'cultivation'(實踐) through 'establishment of relationship'.

• (The)Study of the Eastern Classic
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• no.37
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• pp.441-471
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• 2009

Both in the East and the West, the most classical question in political philosophy was 'what is truly a good life?' 'Good life' and 'good politics' are thus essentially tied together. Mencius (孟子, B.C385-303/302) was not exception to this belief. It is not an exaggeration that his Mencius, the treatise that encapsulates his whole views, begins and ends with good life and good politics. He began with new definitions of good life and politics and the rest elaborates why they are so. This paper attempts to systematically approach to what Mencius thinks as a good life in terms of political thoughts. Confucius, his intellectual mentor, asserted that the most humane human life is a civilized life and it means to realize the value of 'Yin (仁: Grace)' and thus set his good life from previous ones. Mencius concurred that Confucius's explication of the good life was right. Moreover, he argued that to realize this, political practice should follow. The 'good life' for Mencius consists of 1) the life in which the ruler does not monopolize joy but shares it with people, that is '$Y{\breve{o}}mindongrak$(與民同樂)' or '$Y{\breve{o}}minhaerak$(與民偕樂)' and 2) the life, based on this political foundation, that pursues the life of 'Five Ethics (五倫)' in which each individual member of society has its share in it. Mencius discussed about 'Four Virtues (四德)', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life. On the other hand, he devised the political device of '$YinJ{\breve{o}}ng$ (仁政: Gracious Politics)' as a practical tool for it. Furthermore, he asserted 'Good people theory (養民論)' as the first condition for the good politics, '$YinJ{\breve{o}}ng$' and 'Education of people theory (敎民論)' as the final one. As Mencius inherited Confucius effort for a good life with the theory of '$YinJ{\breve{o}}ng$', the so-called Zhuxi scholars inherited his as 'Sugichiin (修己治人: cultivate yourself and then order society)' after 1500.

• (The)Study of the Eastern Classic
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• no.34
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• pp.167-206
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• 2009

This paper discovers and introduces the collection of letters, "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" which was made by Kim Youngjak(1802~1868) who had collected the letters from Chinese intellectuals. "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" is a collector which contains handwritten letters to Kim Youngjak from Chinese people such as cheng gong shou(程恭壽), weng xue han(翁學涵), zhang bing yan(張丙炎), shao yan han(少言翰), and li wen yuan(李文源). Kim Youngjak had frequent meetings with Chinese intellectuals not only directly but also indirectly. He had exchanged letters with li bo heng(李伯衡), shuai fang wei(帥方蔚) for 30 years. In 1858, he went to Beijing and met Chinese intellectuals ye ming li(葉名澧), zhang bing yan(張丙炎), wu kun tian(吳昆田), cheng gong shou(程恭壽), and zhao guang(趙光). After coming back to Chos?n, he continued to exchange letters with them. "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" contains autograph letters by Kim Youngjak and Chinese intellectuals. It has ten letters for Kim Youngjak written by cheng gong shou(程恭壽), weng xue han(翁學涵), zhang bing yan(張丙炎), shao yan han(少言翰) and so on. One letter and five poems which zhao ting huang(趙廷璜) wrote to the son of Kim are also contained. The letters by zhao ting huang(趙廷璜) shows a sincere friendship with Kim Youngjak. The relationship between li bo heng(李伯衡) (who had exchanged letters with Kim for 30 years) and his son li wen yuan(李文源) proves that the cultural interchange between Korea and China had lasted successively. Kim Youngjak has not been widely known in academic circles yet but should not be ignored for the study in the cultural interchange between Korea and China. He proposed to have a relationship with li bo heng(李伯衡) and shuai fang wei(帥方蔚) first and they sent back positively. Therefore, they had a literal and private relationship by only exchanging letters each other. Also considering the fact that Kim Youngjak, as a man of high birth, had a close relationship with Chinese intelletuals, we can notice that Chinese and Korean intellectuals had open minds based on sincerity and trust. This was possible because many intellectuals before him like Hong Daeyong made a basis of the tradition of companionship. At this point, the relationship between Kim Youngjak and Chinese intellectuals and "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" have an important value. The collections of Kim Youngjak's works contain only several letters and poems which he sent to Chinese intellectuals. Accordingly, the letters in "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" are important to understand the aspects of their interchange.

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.

• (The)Study of the Eastern Classic
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• no.34
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• pp.63-88
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• 2009

This paper was a quest of pattern of holding "Dae Hak - the Great Learning" during Joseon Period having investigated the characteristics of the Essentials of the Studies of the Sages(聖學輯要, Seong Hak Jibyo) that was compiled by Lee I was a reinterpretation of the Great Learning, and also academic enrichment. During the period of Joseon Dynasty, the Great Learning had held the most important position as core scripture in the intellectual society that pursued Seong Hak(聖學, sage learning). Throughout the Joseon Period, the Great Learning was the essential text for the Emperorship Learning(帝王學, Jewang Hak) as well as Seong Hak, and it can also be said that Seong Hak Jibyo compiled by Yulgok - the courtesy name of Lee I, was the comprehensive collections thereof. While compiling Seong Hak Jibyo, Yulgok presented a model of Seong Hak of Joseon, which was based on "the Great Learning". Yul Gok organized the system of "Seong Hak Jibyo" largely in five parts, and properly arranged the Three Cardinal Principles(三綱領, samgangryeong) and Eight Articles or Steps(八條目, paljomok) therein. Particularly, in the Chapter Two, "Cultivating Oneself(修己, sugi)", Yulgok deal with 'being able to manifest one's bright virtue'(明明德, myeong myeong deok) among the Three Cardinal Principles as the core curriculum, meanwhile, Yulgok also covered "Investigation of things, gyeongmul(格物)," "Extension of knowledge, chiji(致知)," "Sincerity of the will, Seongui(誠意)," "Rectification of the mind, Jeongshim(正心)," "Cultivation of the personal life, susin(修身)," among Paljomok(eight steps) as the ultimate purpose of 'Stopping in perfect goodness'(止於至善, jieojiseon) These well preserve the principal system of Confucianism where "Cultivating oneself and regulating others (修己治人, sugichiin)" are core value, and his instructions as such also back up academic validity logically by presenting specific guidelines for practice according to each domain. Reinterpretation of "The Great Learning" by Yulgok in Seong Hak Jibyo is an arena to investigate the characteristics of Confucianism in Joseon Period, which was different from that of China, furthermore, such guidelines might take a role as criteria to understand the characteristics of humans and learning possessed by Korean people.