• Structural Engineering and Mechanics
• /
• v.40 no.6
• /
• pp.801-811
• /
• 2011

A new experimental technique was developed on the plate-inserted welded tubular joints of spatial grid structures. In the experimental technique, a microcomputer controlling instrument of moire intervention (MCIMI) was adopted. A test was designed on the plate-inserted welded tubular joints of spatial grid structures to show the effectiveness of the MCIMI technique. Both traditional electrical measuring technique and MCIMI technique were employed in the test. The test results showed that the MCIMI technique was feasible in the case of the complicated tests on steel structures. The MCIMI technique not only implemented the limitation of traditional electrical measuring technique, but also improved the accuracy of the test. According to the test results, we further examined the plate-inserted welded tubular joints in the cable-stayed spatial grids of the Binhai International Convention & Exhibition in Tianjin, China. The analysis showed the joints are safely designed with adequate conservatism. The research provided a new application of MCIMI in the field of large-scale structure engineering.

• The Journal of Korean Physical Therapy
• /
• v.15 no.4
• /
• pp.112-128
• /
• 2003

Since areas of pain and dysfunction of musculoskeletal typically suffered by the patients with back disorders spread all over the body, WBIP(GCM Program) for the primary treatment and management is required. The purpose of this study is to analyze if WBIP(GCM Program) based on the hyper/hypomobility pattern of Four Body Types can identify the effective treatment of back disorders and the effect on the postural balanced restoration of the spine and extremities. Non-specific back disorder is still a major reason for sick leave. And moreover, its been reported that there was often recurrence to the patients whose symptom had been diminished. As a WBIP(GCM Program) based on kinematic chain patterns of Four Body Types, this study gave a new information on the effective diagnosis, treatment and management of non-specific back disorders. 337 patients above the twenty-five years old with the non-specific back disorders at the hospital and oriental medical clinics at Kyungnam and Busan areas in South Korea from August 24th, 2000 to Feb 23rd, 2001 have randomly been assigned to four experimental groups such as Whole Body Intervention Program Group, Physical Therapy Group like modality treatments, Acupuncture-Treatment Group, and Placebo Control Group. According to intervention program applied to the each four group for three times per week(twelve times per 4weeks), as the time-series methods, we compared and evaluated the body status of the pretest with that of post treatment completion of four week, three month, and six month, respectively. As the analytical method of measurement, our researchers used the Moire Interferometry Unit and Postural Kit that could measure the postural balance of spine and extremities. The collection of data was performed in the designated hospital and oriental medical clinics. For the analysis of the data, the SPSS 10.0 package program was used. X2-test has been taken in order to compare and analyze characteristics and GPES of the patients in four experimental groups. Repeated Measure ANOVA and Tukey post hoc test has been adopted in order to compare the effects of the balanced restoration of the spine and extremities among four Groups categorized for this study. Statistical significance was accepted at the 0.05 level of confidence The effect of the balanced restoration on the spine and extremities of the patients with non-specific back disorders has been proved in all of the Groups. As for the restoration degree, however, WBIP(GCM Program) Group produced the highest effectiveness in terms of the fact that it had a dense moire in comparison with the other three Groups and that the Moires of both sides had the same level by the time(p<0.01). WBIP(GCM Program) based on four tilting types of scapular and ilium and hyper/hypomobility pattern took a higher effect on the balanced restoration of the spine and extremities through a whole body as well as the treatment of back disorders than the other three Groups which the usual remedy without classification of body type had been applied to.

• Journal of International Academy of Physical Therapy Research
• /
• v.4 no.2
• /
• pp.573-587
• /
• 2013

The purpose of this study was conducted in order to analyze the effects of the manual intervention and self-corrective exercise models of general coordinative manipulation(GCM) on the balance restoration of spine & extremities joints with distortions and mal-alignment areas. The subjects were the members who visited GCM Musculoskeletal Prevent Exercise Center from March 1 2012 to December 31 2013 because of spine & extremities joints distortion and mal-alignments, poor posture, and body type correction. All subjects were diagnosed with the four types of the GBT diagnosis. And according to the standards of the mobility vs stability types of the upper & lower body, they were classified into Group 1(40 persons) and Group 2(24 persons). For every other day for three times a week, GCM intervention models were applied to all subjects for four weeks, adding up to 12 times in total. Then the balance restoration effects were re-evaluated with the same methods. The results are as follows. 1) Balance restoration effects of VASdp(Visual analysis scale pain & discomfort) and ER(Equilibrium reaction: ER) came out higher in GCM body type(GBT) II III IV of Group 1. 2) In case of balance restoration effects in Moire and postural evaluation areas, Group 1 was higher and cervical and scapular girdle were higher in Group 2. The balance restoration of the four GBT types was significant in all regions(p<.05), and the scapular girdle came out as high in the order of GBTII IV I. 3) In case of thoracic-lumbar scoliosis and head rotation facial asymmetric cervical scoliosis ribcage forward, the balance restoration effects of the upper body postural evaluation areas came out the highest in Group 1 and Group 2, respectively. The balance restoration effects of the four GBT types were significant in all regions(p<.05), and came out the highest in lumbar scoliosis GBTIII I, ribcage forward and thoracic scoliosis GBTII IV. 4) The balance restoration effects of the lower body postural evaluation areas came out higher in Group 1 and Group 2 for pelvis girdle deviation patella high umbilicus tilt and hallux valgus foot longitudinal arch: FLA patella direction, respectively. The balance restoration effects of the four GBT types were significant in all regions(p<.05), and came out the highest in pelvis girdle deviation GBTIII I and patella high-direction GBTIV II I. 5) The balance restoration effects between the same GBT came out significant (p<.05) in all evaluation areas and items. The conclusions of this study was the manual intervention and self-corrective exercise models of the GCM about the mal-alignment of the spine & extremities joints across the whole body indicated high balance restoration effects(p<.05) in spine & extremities joints in all evaluation areas.

• Journal of Korean Philosophical Society
• /
• v.105
• /
• pp.49-74
• /
• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.