• Journal of agricultural medicine and community health
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• v.44 no.1
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• pp.11-27
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• 2019

Dementia is major epidemic disease of the 21st century in the world. Dementia is one of the major issues in public health globally. Also in Korea, the estimated prevalence of dementia was 8.7%(0.47 million) in 2010, the number will reach the 1 million mark in 2024, it will become a 15.1%(2.71 million) by 2050. Among Koreans aged 65 or older, 725,000 are estimated to be suffering from dementia in 2017. Against dementia, Korea developed three National Dementia Plans in 2008, 2012, and 2016. The 1st plan was came into effect in 2008 and focused on prevention, early diagnostic, development and coordination of infrastructures and management, and improving awareness. The 2nd plan was launched in 2012, addressed the same priorities but had a stronger focus on supporting family members. In 2012 the Dementia Management Act established a statutory basis for organization of the National Dementia Plans. Under the Dementia Management Act, the government is required to produce a comprehensive plan for dementia every 5 years. The Act also orders that the government should register the dementia patients and collect statistics on epidemiology and the management of the dementia conditions. The Dementia Management Act of Korea required the operation of the National Institute of Dementia and Metropolitan/Provincial Dementia Centers to make and carry out dementia management plans throughout the nation. The Act also mandate to establish Dementia Counselling Centers in every public health center and the National Dementia Helpline. The 3rd National Dementia Plan of 2016 aims to build a dementia friendly community to ensure people with dementia and their carer live well. This plan focus on community-based prevention and management of dementia, convenient and safe diagnosis, treatment, and care for people with dementia, the reduction of the care burden for family care-givers of people with dementia, and support for dementia research through research, statistics and technology. In 2017, Moon's government will introduce the "National Dementia Responsibility System," which guarantees most of the burden caused by dementia. This plan include that the introduction of a ceiling on self-pay for dementia diseases, expansion of the application of dementia care standards through alleviating the support criteria for long-term care insurance for mild dementia, expansion of dementia support centers, expansion of national and public dementia care facilities. In the meantime, Korea has accomplished many accomplishments by establishing many measures related to dementia and promoting related projects in a short time, but there are still many challenges.

• Korean Journal of Environmental Biology
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• v.33 no.4
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• pp.394-402
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• 2015

This study was carried out to investigate the bat (Chiroptera) fauna in Jeju Island. Bat distribution was monitored in lava tubes, sea caves, cave encampments and eco-corridors from July, 2006 to June, 2015. Bat specimens were also confirmed at the museums in Jeju Island. From the present study, we found 8 species of 6 genera belong to 3 families, which was different from the records had previously described in Jeju Island since 1928. Five species (Rhinolophus ferrumequium, Myotis bombinus, M. formosus, M. macrodactylus and Miniopterus schreibersi) were commonly found to live in lava tubes and cave enforcements. But only R. ferrumequium was found in a sea cave and five species including Murina leucogaster and Pipistrellus abramus were found in eco-corridors. We have also found seven species including Tadarida insignis in the specimens stored in local museums. From the results of this study, we actually could not found the remaining seven species (Hypsugo savii, Miniopterus fuscus, Myotis mystacinus, Myotis ikonnikovi, Myotis branditii, Myotis petax and Pipistrellus endoi). Interestingly, Myotis formosus which is known as one of endangered species and Myotis bombinus which is very rare in Korean Peninsula were currently found in Jeju Island. In addition, Tube-nosed bat (Murina leucogaster) that was discovered for the first time through this study. A variety of habitats for Chiroptera were identified, but the information is still not sufficient to understand. These results will be useful to provide a fundamental data in preserving the diversity of bats and in ecological study in Jeju Island.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.6
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• pp.347-359
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• 2016

People are destined to live according to the time and fate after they are born. Man is connected with the idea that is called the Chinese zodiac sign related to one out of 12 animals, regardless of one's thought. This paper was written with the expectation that it will be a new turning point understanding the mutual influence and its changing process by catching the ethnic belief and emotion as well as its cultural background in the Asian Zone by investigating the meaning of the 12 Chinese zodiac shown in the folk painting from the viewpoint of folk lore including "Chinese zodiac sign" culture rooted in our daily lives. The animal 'Rat' has been lived well human beings accompanied by the fable or the nature, while the animal 'Ox' has been living together with human history. The 'Tiger' has been considered the 'Power retreating disease or a devil' to humans, which is the most frightening but near at hand. The 'Rabbit' in the fable is inculcating hope and ideals to humans. The imaginary 'Dragon' is rooted in the deep national belief, which is seated as 'Guardian god' of farming culture and mankind, while the 'Snake' is playing a role in protecting humans as the 'Sea God' in Tsushima and Jeju Island, and has been believed and followed in the deep mind of humans. The 'Horse' in the nomad culture has been adorned as the basic creature of nomadic society in the character of a psychic medium between the human and god or their 'Guardian god'. The ancient Japanese regarded 'Monkey' as holy, being connected with treasure. It infers a human's desire to borrow wisdom from 'Monkey'. 'Chicken' includes the meaning of a lucky sign connecting the sky and the human world by arranging together with humans. The 'Dog' is believed and followed as performing the function of a messenger connecting this world with the afterlife in the next world tale of shamanism. The 'Pig' also lives well with humans, being interpreted as fecundity. Although the meaning of the 12 Chinese Zodiac animals has ethnic differences, all of them have been shared with humans, rooted in the human mind, being believed, and followed in human lives.

• Journal of Genetic Medicine
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• v.4 no.2
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• pp.186-189
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• 2007

More than 6,000 rare disorders including genetic diseases have been reported. Of them, 1,500 diseases (1,211 for clinical diagnosis and 289 for research only) are technically possible for genetic testing. In Korea, since 2005, only 63 genetic diseases is permitted for prenatal genetic testing by the "Bioethics and Biosafety Law". The article 25 in the law prescribes 63 genetic diseases without clear indication for its selection and inclusion criteria. In EU, USA, and other foreign countries, however, there is no provision in the statute on prenatal genetic testing; it is not restricted by a law. Recently, a woman (Mrs. L, 38y) who is a carrier for Menkes disease made an appeal to a government for an amendment of the "Bioethics and Biosafety Law" prohibiting the prenatal diagnosis of her pregnancy at risk for Menkes disease. Menkes disease (MNK) is an X-linked recessive disorder characterized by neurodegeneration, connective tissue defects and hair abnormalities, and no effective treatment is available yet. The prevalence rate of MNK is one in about 250,000 live births. Menkes syndrome patients fail to absorb copper from the gastrointestinal tract in quantities adequate for meeting nutritional needs. These needs seem particularly acute during the initial 12 month of life, when the velocity of brain growth and motor neurodevelopment. Most of pts. die around 3yrs. of age. Mrs. L had a boy with Menkes disease who died at 2y.o. in 2001. Subsequent pregnancy in 2003, she was able to have prenatal genetic testing for mutation of the Menkes (ATP7A) gene and delivered a healthy baby boy. Now, She is pregnant again and wants to have prenatal diagnosis. however, this time, she was not allowed to have any more because Menkes disease is not included in 63 genetic diseases permitted by the law for prenatal genetic testing, in spite of the fact that she is a Menkes disease carrier and her pregnancy is at risk to have an affected baby. This case shows the practical problem of the legal restriction for prenatal genetic testing in Korea. In this study, we report a arguable case and discuss the controversial issues in the legal restriction for prenatal genetic testing in Korea.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.175-199
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• 2019

This paper aims to define Kang Jeungsan's Reordering Works of Heaven and Earth through the Hegelian concept of 'labor (arbeit),' which is the fundamental medium in which humans substantialize their own absoluteness in an existentialist context. The Reordering Works of Heaven and Earth performed by Jeungsan enabled Heaven, Earth, and Humanity to communicate with each other through the harmony of Sangsaeng (Mutual Beneficence). As Hegel found the possibility of freedom and emancipation of human subjects through labor and Jeungsan exercised His will to free and emancipate human beings, comparative thinkers are led to recognize a relationship between His Reordering Works of Heaven and Earth and the Hegelian concept of labor. The key point of this paper centers around articulating the meaning of the precise situation wherein labor occurs for the Supreme Being. Labor is a concept that occurs for real-live humans. Human beings can be said to exist between the ideological world and the natural world, or between Heaven and Earth, and this dichotomy creates a specific product given the interplay of infinitude and finitude that it entails. In other words, labor is not a passive deployment but is instead a subjective development. From the point wherein this labor occurs for the Supreme Being, a paradigm shift towards unity begins throughout the universe. The occurrence of God's labor happens at a time of great transformation. These occurrences of God's labor form the communication among Heaven, Earth and Humanity and form a qualitative equality. In other words, the fact that God is far from the world of ideology and has come into the world of finitude means that God conveys His absoluteness to the world of finitude. Therefore, the work of God on Earth builds the world of Heaven on Earth. This can also be seen as the Sangsaeng of Heaven, Earth and Humanity.

• Journal of the Korean Society of Food Culture
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• v.6 no.3
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• pp.281-291
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• 1991

Kasugadaisha was built in the 9th century at Nara, Japan and it was the powerful Fujiwara's Shrine at that time. And also Wakamiyasai which has transmitted from generation to generation about for 1200 years at Kasugadaisha is typical sacrificial service of Nara Ages and it was built up with the historical background from Korean peninsula, especially Bekje. So it could be presumed to be important data to survey the sacrificial service in order to study on the ancient dietary culture of Korean and Japanese. 1) They used a live flower or paper flower in every sacrificial services. But in Korea, it has been used not only in the sacrificial services but also in happy events. And also it has been changed to use silk or developed rice cake instead of paper. 2) Steamed rice cake in Siru has been taken after boiled rice and unpolished rice. 3) Fried rice cake like doughnut was beginning of fried cake like Yak-kwa. 4) Four colors of red, yellow, green and white are symbolic at the high offering. There are a lot of cake, candy and some kind of biskuit four colors used in every events even now in Korea.

• Korean journal of food and cookery science
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• v.13 no.2
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• pp.179-184
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• 1997

To investigate the salinity of Kimchi and subjective perception of salinity on Kimchi in Pusan area, questionaire and sampling of Kimchis was performed twice during summer and winter, 1996 and 1997. Most of subjects attend in this survey were in their thirties and fourties, graduated from high school and their monthly income was in the range of one million to two million won. Above 90% of subjects live in Pusan and Kyung-nam area and most of them learned how to make Kimchi from their mother and believed that the salinity of home-made Kimchi is constant through the year. The survey on the subjective perception of salinity of summer Kimchi showed that salinity of Kimchi perceived as less salty was 2.46${\pm}$0.24% by housewives and 2.57${\pm}$0.23% by their family members, salinity of summer Kimchi perceived as appropriate was 2.61${\pm}$0.51％ and 2.65${\pm}$0.57%, salinity of Kimchi perceived as salty was 2.77${\pm}$0.61% and 2.62${\pm}$0.47%, respectively. These data shows that salinity and subjective perception of salinity of summer Kimchi are correlated. The salinity of winter Kimchi perceived as less salty was 2.98${\pm}$0.83% by housewives and 3.02${\pm}$0.71% by this family members. The salinity of winter Kimchi perceived as appropriate was 2.82${\pm}$0.49% and 2.94${\pm}$0.53%, and the salinity of winter Kimchi perceived as salty was 3.20${\pm}$0.61% and 3.25${\pm}$0.49%, respectively. These data does not show salinity and subjective perception of salinity of winter Kimchi is correlated. Average salinity of summer Kimchi was 2.55${\pm}$0.44%, while average salinity of winter Kimchis was 2.97${\pm}$0.54%, which is for preservation during winter time. Furthermore, most of subjects believed that salinity of Kimchi may affects the occurrence of diseases, such as hypefention. 80% of subjects answered that it is better to eat Kimchi perceived as less salty. Therefore it is recommended to make Kimchi with below 3％o of salinity in factory scale in the near future.

• Cartoon and Animation Studies
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• s.50
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• pp.75-99
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• 2018

Makoto Shinkai, an animated film maker in Japan, has been featured as a one-person production system and as a 'writer of light', but his 2016 release of "Your Name" was a departure from the elements that characterize his existing works. At the same time, by the combination of the traditional musubi(むすび) story, ending these, it was a big hit due to its rich narratives and attraction of open interpretation possibility. As it can be guessed from the title of this work, this work shows the encounter between the Japanese ancient language and the modern language in relation to the 'name', and presents the image that the role of the name(language) is repeatedly emphasized with various variations in events for the perfect 'encounter'. In this work, the interpretations of $Signifi\acute{e}$ for characters and objects are extended and reserved as a metaphorical role of the similarity, depending on the meaning of the subject which they touch. The relationship between words and objects analyzed through the structure of Signifiant and $Signifi\acute{e}$ is an epoch-making ideological discovery of modern times revealed through F. Saussure. Focusing on "the difference" between being this and that from the notion of Saussure, Derrida dismissed logocentrism, rationalism that fully obeyed the order of Logos. Likewise, dismissing the center, or dismissing the owner had emerged after the exclusive and closed principle of metaphysics in the west was dismissed. Derrida's definition of 'deconstruction' is a philosophical strategy that starts with the insight on the nature of language. 'Dissemination,' a metaphor that he used as a methodological concept to read texts acts as interpretation and practice (or play), but does not pursue an ultimate interpretation. His 'undecidability' does not start with infinity, but ends with infinity. The researcher testifies himself and identifies that we can't be an interpreter of the world because we, as a human are not the subject of language but a user. Derrida also interpreted the world of things composed of Signifiant and $Signifi\acute{e}$ as open texts. In this respect, this study aimed to read Makoto's works telling about the meeting of a thing and a thing with name as a guide, based on Derrida's frame of 'deconstruction' and 'dissemination.' This study intends to re-consider which relationship the Signifiant and $Signifi\acute{e}$ have with human beings who live in modern times, examine the relationship between words and objects presented in this work through Jacques Derrida's destruction and dissemination concepts, and recognize that we are merely a part of Signifiant and $Signifi\acute{e}$. Just as Taki and Mitsuha confirm the existence by asking each other, we are in the world of things, expecting musubi that a world of names calls me.

• Progress in Medical Physics
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• v.23 no.2
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• pp.91-98
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• 2012

Verification of internal organ motion during treatment and its feedback is essential to accurate dose delivery to the moving target. We developed an offline based internal organ motion verification system (IMVS) using cine EPID images and evaluated its accuracy and availability through phantom study. For verification of organ motion using live cine EPID images, a pattern matching algorithm using an internal surrogate, which is very distinguishable and represents organ motion in the treatment field, like diaphragm, was employed in the self-developed analysis software. For the system performance test, we developed a linear motion phantom, which consists of a human body shaped phantom with a fake tumor in the lung, linear motion cart, and control software. The phantom was operated with a motion of 2 cm at 4 sec per cycle and cine EPID images were obtained at a rate of 3.3 and 6.6 frames per sec (2 MU/frame) with $1,024{\times}768$ pixel counts in a linear accelerator (10 MVX). Organ motion of the target was tracked using self-developed analysis software. Results were compared with planned data of the motion phantom and data from the video image based tracking system (RPM, Varian, USA) using an external surrogate in order to evaluate its accuracy. For quantitative analysis, we analyzed correlation between two data sets in terms of average cycle (peak to peak), amplitude, and pattern (RMS, root mean square) of motion. Averages for the cycle of motion from IMVS and RPM system were $3.98{\pm}0.11$ (IMVS 3.3 fps), $4.005{\pm}0.001$ (IMVS 6.6 fps), and $3.95{\pm}0.02$ (RPM), respectively, and showed good agreement on real value (4 sec/cycle). Average of the amplitude of motion tracked by our system showed $1.85{\pm}0.02$ cm (3.3 fps) and $1.94{\pm}0.02$ cm (6.6 fps) as showed a slightly different value, 0.15 (7.5% error) and 0.06 (3% error) cm, respectively, compared with the actual value (2 cm), due to time resolution for image acquisition. In analysis of pattern of motion, the value of the RMS from the cine EPID image in 3.3 fps (0.1044) grew slightly compared with data from 6.6 fps (0.0480). The organ motion verification system using sequential cine EPID images with an internal surrogate showed good representation of its motion within 3% error in a preliminary phantom study. The system can be implemented for clinical purposes, which include organ motion verification during treatment, compared with 4D treatment planning data, and its feedback for accurate dose delivery to the moving target.

• Journal of Korean Philosophical Society
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• v.129
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• pp.193-217
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• 2014

The aim of this thesis is to elucidate the meaning of play which constitutes the genuine happiness of human being in Plato's '$heort{\bar{e}}$' and Aristotle's '$schol{\bar{e}}$'. Until now '$heort{\bar{e}}$', a divine act which communicate with original divinity, was differentiated from paidia. And '$schol{\bar{e}}$' was understood as activities in spare time opposed to labour. Plato put '$heort{\bar{e}}$' at the center of their life as a means for gods' blessing. Aristotle understand '$schol{\bar{e}}$' as free activities and the completion of individual life. For Aristotle play is not only a freedom from labour but also a supreme activity. Play itself is an end and a completion. Play is the essence of human life so man can be happy with play. Play is the activity of joy. And play is the most intellectual and spontaneous activity. Now we can assert that '$heort{\bar{e}}$' is the original play which elucidate the existence of the human being in connection with world and is the holy mode of play which makes an affluent life of communities. And we can maintain that '$schol{\bar{e}}$' is a mode of play which freed from the burden of labour and elevate the life of human being to academic activities and contemplative life. By this interpretation we can expose that play is the center of life. We can see the two fold meaning of apollonian-dionysian play and the perfect harmony of communities in Plato's '$heort{\bar{e}}$'. We can see also the delight as splendidness of life in Aristotle's '$schol{\bar{e}}$'. The Plato's theory of play seems different from Aristotle's. But their theories are the same in the general, because they both put play at the center of life and they equally assert that we have to live with playing our life. The world in which play is in harmony with labour- this world is their utopia.