• The Journal of Korean Academy of Prosthodontics
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• v.59 no.3
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• pp.271-280
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• 2021

Purpose. The aim of this study was to evaluate the relationship between the patient's occlusion and a cracked tooth by using T-scan occlusal analysis and a quantitative light-induced fluorescence (QLF) technology. Materials and methods. This study was carried out on 51 patients having cracked teeth between January, 2019 and December, 2020. The tooth crack was determined with a Q-ray pen and QLF parameters (ΔF_max and ΔR_max) were obtained by a Q-ray software. T-scan tests were conducted to all subjects and then, the occlusal force and disclosing time were analyzed. Mann-Whitney U test was performed to compare the occlusal force and disclosing time between cracked teeth groups and contra-lateral normal teeth groups (α = .05). Mann-Whitney U test was performed to compare ΔF_max and ΔR_max according to the results of cold/bite tests (α = .05). A Spearman correlation analysis was run to determine the relationship between ΔF_max or ΔR_max and occlusal force or disclosing time (α=.05). Results. The mean occlusal force and disclosing time were significantly higher on cracked teeth than on normal teeth (P < .05). The ΔF_max or ΔR_max were not significantly different according to the results of cold/bite tests (P > .05). There was no correlation between ΔF_max or ΔR_max and occlusal force or disclosing time (P > .05). Conclusion. There was a significant relationship between occlusion and cracked tooth syndrome. QLF has the potential to be a valuable tool for the diagnosis of tooth crack in clinical practice.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.2
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• pp.28-41
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• 2023

The objective of the study was to develop an Urban Windway Forest Creation Planning Technique for the Improvement of the Urban Environment using the case of Daejeon Metropolitan City. Through a spatial analysis of fine dust and heat waves, a basin zone, in which the concentration was relatively serious, was derived, and an area with the potential of cold air flow was selected as the target area for the windway forest development by analyzing the climate and winds in the relevant zone. Extreme fine dust areas included the areas of the Daejeon Industrial Complex Regeneration Business District in Daedeok-gu and Daedeok Techno Valley in Yuseong-gu. Heat wave areas included the areas of Daedeok industrial Complex in Moksang-dong, the Daejeon Industrial Complex Regeneration Business District in Daehwa-dong, and the high-density residential area in Ojeong-dong. As a result of measuring the wind speeds in Daejeon with an Automatic Weather System, the average wind speeds during the day and night were 0.1 to 1.7 m/s,, respectively. So, a plan of for a windway forest that smoothly induces the movement of cold air formed in outer forests at night is required. The fine dust/heat wave intensive management zones of Daejeon Metropolitan City were Daejeoncheon, Yudeungcheon, Gapcheon-Yudeungcheon, and Gapcheon. The windway forest formation plan case involved the old city center of Daejeon Metropolitan City among the four zones, the Gapcheon-Yudeungcheon area, in which the windway formation effect was presumed to be high. The Gapcheon-Yudeungcheon area is a downtown area that benefits from the cold and fresh air generated on Mt. Gyejok and Mt. Wuseong, which are outer forests. Accordingly, the windway forest was planned to spread the cold air to the city center by connecting the cold air generated in the Seosa-myeon forest of Mt. Gyejok and the Namsa-myeon forest of Mt. Wuseong through Gapcheon, Yudeungcheon, and street forests. After selecting the target area for the wind ventilation forest, a climate map and wind formation function evaluation map were prepared for the area, the status of variation wind profiles (night), the status of fine dust generation, and the surface temperature distribution status were grasped in detail. The wind ventilation forest planning concept and detailed target sites by type were identified through this. In addition, a detailed action plan was established according to the direction of creation and setting of the direction of creation for each type of wind ventilation forest.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.13-21
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• 2017

The Cho-yeon Pavilion located in the Wangdae village in Samcheong-ri, Songgwang-myeon, Suncheon-si, was transformed into a place of refuge, a shrine, a vacation home, a lecture hall for kings. Based on the change, the current study has explored the periodic changing placeness and the transformation of cultural landscape and has figured out the meaning. The result of this study is as follows. First, "Cho-yeon", named by Yeonjae Song, Byeong-Seon, originated from Tao Te Ching of Lao Tzu. The concept is found not only in the Cho-yeon Pavilion in Suncheon but also in various places, such as, the Cho-yeon-dae in Pocheon, of the Cho-yeon-dae in Gapyeong, of the Cho-yeon-dae of the embankment behind the Gioheon of Changdeok-gung Garden, Cho-Yeon-Mul-Oe old buildings, including Jung(亭), Dae(臺), Gak(閣), of Ockriukag in Yuseong, etc. This shows that taoistic Poongrhu was naturally grafted onto confucian places, which is one of the examples of the fusion of Confucianism, Buddhism, and Taoism. Second, the placeness of the Cho-yeon Pavilion area is related to a legend that King Gong-min sought refuge here at the end of the Koryo Dynasty. The legend is based on the Wangdae village(king's region), Yu-Gyeong(留京)(the place where kings stayed), rock inscription of Wang-Dae-Sa-Jeok, Oh-Jang-Dae (the place where admiral flags were planted), and the Mohusan Mountain. Third, the Cho-yeon Pavilion not only has a base(the vacation home) that reflects confucian values from the rock inscription(趙鎭忠別業, 趙秉翼, 宋秉璿) of the beautiful rock walls and torrents but also has territoriality as taoistic Abode of the Immortals (there are places where people believe taoist hermits with miraculous powers live within 1km of the pavillion: Wol-Cheong(月靑), Pung-Cheong(風靑), Su-Cheong(水靑), Dong-Cheon(洞天). The Cho-yeon Pavilion also reflects the heaven of Neo-Confucianism for, pursuing study, and improving aesthetic sense by expanding its outer area and establishing the nine Gok: Se-Rok-Gyo(洗鹿橋)., Bong-Il-Dae(捧日臺), Ja-Mi-Gu(紫薇鳩), Un-Mae-Dae(雲梅臺), Wa-Ryong-Chong(臥龍叢), Gwang-Seok-Dae(廣石臺), Eun-Seon-Gul(隱仙窟), Byeok-Ok-Dam(碧玉潭), and Wa-Seok-Po(臥石布). In sum, the Cho-yeon Pavilion is a complex cultural landscape. Fourth, the usage of the Cho-yeon Pavilion was expanded and transformed: (1)Buddhist monastery${\rightarrow}$(2)Confucian vacation home${\rightarrow}$(3)Vacation home+Taoistic Poongrhu Place${\rightarrow}$(4)Vacation Home+Taoistic Poongrhu Place+Lecture Hall(the heaven of Neo-Confucianism). To illustrate, in 7978, the place served as Buddist Monk Kwang-Sa's monastery; in 1863, Cho, Jin-Choong established a vacation home by building a shrine in front of the tomb of his ancestor; in 1864, Cho, Jae-Ho expanded its usage to a vacation home to serve ancestors as a taoistic place by repairing the pavilion with roof tiles; and after 1890, Cho, Jun-Sup received the name of the pavilion, Cho-yeon, from his teacher Song, Byeong-Seon, and used the Pavilion for a lecture hall.