• Journal of the korean academy of Pediatric Dentistry
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• v.50 no.3
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• pp.318-333
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• 2023

The purpose of this study is to analyze changes in dental trauma in children under the age of 12 during the period of Coronavirus Disease 2019 (COVID-19). March 2020, when COVID-19 was officially declared a pandemic by the World Health Organization, was set as the starting point for COVID-19. From March 2018 to February 2020, subjects in the pre-COVID-19 period were classified as the Pre-COVID-19 group, and from March 2020 to March 2022, subjects in the post-COVID-19 period were classified as the COVID-19 group. Information related to trauma was collected through electronic medical records. The number of trauma patients before and after the outbreak of COVID-19 decreased significantly. During the COVID-19 period, there was no significant difference in the male-female ratio or the distribution order of age groups. In the COVID-19 group of permanent teeth, the ratio of trauma caused by personal mobility was higher than trauma caused by sports. In the COVID-19 group of permanent teeth, the ratio of crown fracture with pulp involvement was significantly higher than the ratio of crown fracture without pulp involvement. Changes in trauma patterns caused by COVID-19 were observed more clearly in school-aged children than in preschool children. In a pandemic situation such as COVID-19, it is expected to be used as a good educational basis for knowing that frequent diagnoses can change due to changes in the environment.

• Korean Journal of Environment and Ecology
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• v.37 no.4
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• pp.259-272
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• 2023

This study set up 49 survey areas with an area of about 400 square meters in Abies koreana natural habitat to identify the species composition and vegetation structure of the A. koreana forest in the Mt. Jiri Nation Park, conducted field surveys using phytosociological methods, and performed the cluster analysis using the Two-Way Indicator Species Analysis (TWINSPAN) and Table manipulation. Subsequently, species composition analysis using the importance value, species diversity analysis, DBH analysis, sapling analysis, and similarity analysis was conducted by each cluster type. The cluster analysis classified the A. koreana forest in Mt. Jiri into five clusters, A, B, C, D, and E. The forest was divided into two clusters, Magnolia sieboldii-Dryopteris crassirhizoma-Sasa borealis and Betula ermanii-Solidago virgaurea-Calamagrostis arundinacea. The former was classified as type A and B by Cornus controversa-Hydrangea macrophylla, and the latter was classified as type E, a typical community, and a Sorbus commixta-Rhododendron mucronulatum cluster. And the S. commixta-R. mucronulatum cluster was divided into C type and D type by Picea jezoensis-Ligularia fischeri and Ainsliaea acerifolia. Through vegetation analysis, the importance value of A. koreana, Quercus mongolica, Acer pseudosieboldianum, Fraxinus sieboldiana, and B. ermanii was highly expressed in the A. koreana forest in Mt. Jiri. Regarding species diversity, the results were similar to those reported in other studies of A. koreana forests in Mt. Jiri. The analysis of diameter at breast height (DBH) showed that A. koreana dominated all layers, and the growth of saplings was also good, indicating that the dominance of A. koreana is expected to continue for a while. However, when considering the value of biodiversity that is expected to increase and threats caused by climate change, systematic preservation and management are required to respond to various threats based on continuous monitoring.

• Journal of the Korean Society of Radiology
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• v.17 no.4
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• pp.541-549
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• 2023

The aim of this study wasto conduct a quantitative analysis of CT image quality according to an algorithm designed to reduce metal artifacts induced by metal components. Ten baseline images were obtained with the standard filtered back-projection algorithm using spectral detector-based CT and CT ACR 464 phantom, and ten images were also obtained on the identical phantom with the standard filtered back-projection algorithm after inducing metal artifacts. After applying the to raw data from images with metal artifacts, ten additional images for each were obtained by applying the virtual monoenergetic algorithm. Regions of interest were set for polyethylene, bone, acrylic, air, and water located in the CT ACR 464 phantom module 1 to conduct compare the Hounsfield units for each algorithm. The algorithms were individually analyzed using root mean square error, mean absolute error, signal-to-noise ratio, peak signal-to-noise ratio, and structural similarity index to assess the overall image quality. When the Hounsfield units of each algorithm were compared, a significant difference was found between the images with different algorithms (p < .05), and large changes were observed in images using the virtual monoenergetic algorithm in all regions of interest except acrylic. Image quality analysis indices revealed that images with the metal artifact reduction algorithm had the highest resolution, but the structural similarity index was highest for images with the metal artifact reduction algorithm followed by an additional virtual monoenergetic algorithm. In terms of CT images, the metal artifact reduction algorithm was shown to be more effective than the monoenergetic algorithm at reducing metal artifacts, but to obtain quality CT images, it will be important to ascertain the advantages and differences in image qualities of the algorithms, and to apply them effectively.

• Journal of Korean Living Environment System
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• v.16 no.2
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• pp.89-100
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• 2009

The present study was designed to observe the thermal dynamics of core and skin temperatures during sub-maximal treadmill exercise; to investigate the effect of regional body cooling during short rest after the treadmill exercise on the thermal dynamics. Three conditions (No cooling, Head/Hand cooling, Leg cooling) were simulated in a climatic chamber at 24±1℃ and 50±5%RH. Subjects performed two bouts of treadmill exercise at a rate of 80%HR_max followed by rest. Body cooling with a hood, long gloves, and a blanket that circulated water set at 15℃ was assigned during two bouts of rest. The results showed that (1) rectal temperature (T_re) did not show significant difference between three conditions; (2) Skin temperatures had specific features, depending on body regions. In particular, the initial fall phenomena of skin temperatures at the onset of exercise were noteworthy in the chest, thigh, calf, and finger tip. Of these, the most significant initial fall was found in finger temperature (T_fing). (3) During the period of the initial fall in skin temperatures, T_re gradually increased. (4) The magnitude of the fall of T_fing at the onset of 2^nd running was on average 4.8, 5.1 and 3.4℃ for Control, HH cooling, and Leg cooling, respectively (p<0.05). The initial drop of T_fing at the onset of running was maintained for an average of 8.1, 7.9 and 6.3 minutes for Control, HH cooling, and Leg cooling, with no significant differences. In conclusion, the initial fall phenomena at the onset of treadmill exercise reflected non-thermal factors, as opposed to internal thermal status. The magnitude of the initial fall in T_fing was affected by legs cooling. Therefore, the initial fall phenomenon should be considered when interpreting the thermal status of the shell during heavy works/exercises that assigned with intermittent regional body cooling.

• The Journal of Korean Philosophical History
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• no.27
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• pp.223-254
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• 2009

This thesis is aimed at researching the formation of democracy in socialist China. Due to a sense of cultural superiority on the basis of their developed civilization, they already formed a strong cultural nationalism, which has come to firm up into "Sinocentrism" through long periods of time. However, there arose a sense of crisis due to the Western invasion after the Opium War and the intellectuals in China happened to seek the solution to rescuing their mother land from ruin; in the midst of this process, the theory of social evolution of the West was introduced and accepted. The acceptance of this theory of social evolution gradually transformed in confrontation with a logical limit that China defeated in international competition could not but be plundered by imperialism after all, but it contributed to Chinese intellectuals' forming the concept of the modern state nationalism of the West deviating from cultural Sinocentrism. After the Russian Revolution, a large number of Chinese progressive intellectuals developed their socialist movement with the recognition that Marxism was a practicable alternative to rescue China from its crisis. The Chinese Communist Party was under guidance of the Comintern from the early process of its formation, in which they emphasized the fact the national liberation struggle in colonialized countries was an indispensable element in the world communist movement under the condition of the control of the world by imperialist capital at that time and subsequently, Marxism characterized by resistant nationalism in China gained its cause. Afterwards, the People's Republic of China was established by the Chinese Communists which came to get widespread support from the Chinese through anti-imperialism &feudalism in the process of the Sino-Japanese War, and thus China equipped with a full-blown socialism system set sails. However, with the relations with the Soviet Union getting worse under the international conditions of a cold war, the development of the Chinese socialism couldn't but resort to the concentrated power of its people, which was linked to the boost of continuous patriotism of the Chinese Communists. Particularly, due to the newly-emerging contradictions after reform & opening [gig kifng], China underwent disruption; thus, as an ideology to integrate such disruptive elements, Sinocentrism based on China's cultural pride re-appeared. Recently, a very strong form of Sinocentrism has come to the fore as their superiority of traditional cultures is emphasized in China whose international position as an economic power has been raised.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.1-34
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• 2016

This paper aims to understand how Daesoonjinrihoe perceives the Later World. Daesoonjinrihoe supports to establish an earthly paradise through the re-creation of the real world unlike other religions which tend to relegate ultimate fulfillment to the afterlife. In other words, Daesoonjinrihoe endeavors to achieve their objectives in the human world rather than outside of it in a potential act of escapism. The new religions in Korea have been characterized by ethnocentrism and doctrines which present Koreans as the new chosen people by emphasizing Korea's crucial role in world leadership. However, the doctrine of Daesoonjinrihoe differ with other new religions of Korea in this regard as its purpose is to redeem the whole world. Daesoonjinrihoe proposes an open embrace of the religious diversity found in Korean society. Daesoonjinrihoe argues that the Later World has not come yet, even though the Former World is over and progress towards the Later World has already been set in motion. The meaning of human nobility is akin to anthropocentricity. According to a variety of myths and legends, animals and supernatural often attempt to become human. Moreover, it would not be an overstatement to assert that the re-creation of the real world and the Daesoon concept of human nobility correspond with these myths and legends. There were not definite interpretations regarding heaven in Confucianism historically, yet Daesoonjinrihoe differentiates clearly that heaven and Sangje are cosmic structures. Buddhism perceives that heaven separately exists as a cosmic structure and that Buddha is a transcendental entity, however; that entity is not accessible for intercession. On the contrary, the ways to save the world have been adduced in Daesoonjinrihoe. In addition, the earthly paradise of the Later World has likewise been introduced. Specifically, it is Sangje that opens the door to that paradise. Unresolved issues in the formation of a world view still persist. There are no shortage of studies on the notion of gods or divine beings, however; most of these studies focus on genealogical classification, forms, functions and other such topics. The concept of god, ghost, or soul does not seem to have been clearly defined in these studies nor has the relationship among these entities and humanity been satisfactorily examined. For example, if human beings become either gods or divine beings, questions regarding divine beings who have acted as protectors or guardians of human beings then arises. The Daesoon cosmology should be specifically compared to cosmology in Daoism. By conducting additional studies such as a comparative research with Daoism, it will be possible to interpret mantras and Daoist art as they appear in Daesoonjinrihoe in a thought-provoking way which can in turn be compared with other religions.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.257-286
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• 2019

This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.61-94
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• 2018

The aim of this research is to examine the main concepts of human beings established by the saints and wise men in the Perennial Philosophy, and to reveal that the human view of Perennial Philosophy is consistent with the view of human beings of Daesoon Thought. In addition, Kant, who synthesizes Western modern philosophy, also sets out the ultimate goal of his philosophy of identifying human beings, wherein Kant asks what human beings are. The view of human beings in the Daesoon Thought reveals one kind of answer that can be given to Kant's anthropological question. If we compare this idea with that of the Western world (a Kantian view of humanity) based on this Perennial Philosophy, the characteristics of Daesoon Thought can be revealed clearly. Kant set the ultimate goal of his philosophy to answer the question, "What is man?" With regards to this, he posits four questions: 1) What can I know? 2) What should I do? 3) What can I hope for? 4) What are human beings? And Kant says that the fourth question (related to anthropology) involves three other questions. However, he does not offer up his own definition of human existence anywhere in his works. He regarded humans as being rational, and he did not think that humans had any special cognitive ability to intuit into humanity itself. In the end, Kant leaves the human being as a sort of unknown entity. On the other hand, The concept of humanity in Daesoon Thought (Perennial Philosophy) can provide a straightforward answer to Kant's question. This possible is because human beings in Daesoon Thought are not seen as different from the Dao (道) or deities (神), which can be called the essence of ultimate reality. From the perspective of Daesoon Thought, humans have divine cognitive abilities. In Perennial Philosophy, this could be the best way to simultaneously lead the object of mind and cognition to the divine Ground. Humans have special cognitive or perceptual abilities. The ultimate identity of every person is God. The realization of the divine being by finding one's true nature as a human being (the self) and the essence of the enlightenment of those who have shown this special intellectual intuition through training are both outcomes found at the core of perennial philosophy. These can be expressed clearly and obviously through the essence of Daesoon Thought.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.75-108
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• 2022

This paper aims to newly investigate the meaning of life in this era when various discussions on life and ethical living are commonly raised by comparing and examining the theories of life proposed by Confucianism and Daesoon Thought. Both Confucianism and Daesoon Thought explain the creation of all things as having been based on the principles of life in heaven and earth. Specifically, there is the will to live (生意 saengeui) and also divine beings (神明 sinmyeong). For this reason, everything in heaven and earth is created by obtaining the same principle of life such that it is an equal being with the same intrinsic value. Here the consciousness of being one body amid all things as one living thing is established. The consciousness of being one body forms an organic worldview in which all things are one. As a result, all things in heaven and earth exist within a mutual organic relationship, and that makes oneself and others precious life partners that coexist rather than separate beings. Nevertheless, both Confucianism and Daesoon Thought define humans as outstanding beings, set aside for a higher purpose than other beings. The excellence of humans is that by constantly engaging in self reflection and completing tasks through independent efforts, they thereby achieve the great moral doctrine of coexistence and symbiosis. In this process, cultivation of character (修養 suyang) and cultivation of the Dao (修道 sudo) are presented as means to realize one's nature and establish the right human image. By realizing nature or humanity through the cultivation of character and cultivation of the Dao, humans fulfill their responsibilities and missions by independently participating in being nourished by Heaven and Earth (天地化育 cheonjihwayuk) or the Reordering Works of Heaven and Earth (天地公事 cheonjigongsa), both being based in the concept of the three generative forces of Heaven, Earth, and Humanity (天·地·人 cheon·ji·in). In the end, the theories of life posited by Confucianism and Daesoon Thought are based on a consciousness of being one body. Both emphasize the characteristics and roles of humans who are distinguished from other beings and phenomena. At this time, human characteristics and roles are revealed as the reasons for which humans have a responsibility and mission take care of all things. From this point of view, it can be seen that the theoretical structure of Neo-Confucianism and Daesoon Thought, in regards to their theories of life, is rather similar.

• Economic and Environmental Geology
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• v.55 no.6
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• pp.727-736
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• 2022

Ice wedges are subsurface ice mass structures that formed mainly by freezing precipitation with airborne dust and surrounding soil particles flowed through the active layer into the cracks growing by repeating thermal contractions in the deeper permafrost layer over time. These ice masses characteristically contain high concentrations of solutes and solids. Because of their unique properties and distribution, the possibility of harnessing ice wedges as an alternative archive for reconstructing paleoclimate and paleoenvironment has been recently suggested despite limited studies. It is imperative to preserve the physicochemical properties of the ice wedge (e.g., solute concentration, mineral particles) without any potential alteration to use it as a proxy for reconstructing the paleo-information. Thawing the ice wedge samples is prerequisite for the assessment of their physicochemical properties, during which the paleo-information could be unintentionally altered by any methodological artifact. This study examined the effect of thawing conditions and procedures on the physicochemical properties of solutes and solid particles in ice wedge samples collected from Cyuie, East Siberia. Four different thawing conditions with varying temperatures (4 and 23℃) and oxygen exposures (oxic and anoxic) for the ice wedge sample treatment were examined. Ice wedge samples thawed at 4℃ under anoxic conditions, wherein biological activity and oxidation were kept to a minimum, were set as the standard thawing conditions to which the effects of temperature and oxygen were compared. The results indicate that temperature and oxygen exposure have negligible effects on the physicochemical characteristics of the solid particles. However, the chemical features of the solution (e.g., pH, electric conductivity, alkalinity, and concentration of major cations and trace elements) at 4℃ under oxic conditions were considerably altered, compared to those measured under the standard thawing conditions. This study shows that the thawing condition of ice wedge samples can affect their chemical features and thereby the geochemical information therein for the reconstruction of the paleoclimate and/or paleoenvironment.