• Journal of dental hygiene science
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• v.13 no.2
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• pp.165-173
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• 2013

The purpose of this study was to evaluate the surface change after 15% carbamide peroxide home bleaching to various restorative materials (composite resin [CR], resin modified glass ionomer [RMGI] and glass ionomer [GI]) and to observe the effect of surface condition of the materials on re-staining. Three esthetic restorative materials (Filtek Z250, 3M, USA; Fuji II LC, GC, Japan; Fuji II, GC, Japan) were used in this study. Twenty specimens per material group were made and divided into two groups (bleached and control). The specimens were immersed in coffee after applying bleaching agent. The color change and surface roughness were measured before and after bleaching and after immersion in coffee. The data were analyzed with SPSS 18.0. The results were as follows: 1. The color of all experiment groups was significantly changed after bleaching (p<0.05). RMGI was the greatest value of ${\Delta}E^*$ and ${\Delta}L^*$. GI and CR groups were in ordering (p<0.05). The ${\Delta}a^*$ value was decreased GI, RMGI and CR. RMGI was only significantly decreased in ${\Delta}b^*$ value (p<0.05). 2. The surface roughness before and after bleaching was significantly different on CR, RMGI and GI (p<0.05). 3. After staining with coffee, the value of ${\Delta}E^*$ was increased in GI, RMGI and CR, furthermore GI and RMGI showed significant difference in the bleaching groups (p<0.05). The ${\Delta}L^*$ value of GI and RMGI was significantly decreased. 4. The change of surface roughness after staining was not significantly different in all groups (p>0.05). The maintenance of color stability in esthetic restorations is one of the most important properties. Tooth whitening is for the aesthetic. Therefore, dental professionals should notice to patients about re-staining after tooth whitening. They should give an instruction that how to prevent and which kinds of agents could be stained.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.1-34
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• 2020

It has been suggested that Jeungsan's prophetic poem that starts with the verse "For about seven or eight years, there will be a castle in the ancient country [七八年間古國城] ⋯" originally comes from Prophecies of Jeong Gam (鄭鑑錄). Despite Jeungsan, himself, obviously having been critical of that text, this claim has become the basic grounds for discourse suggesting that Jeungsan was not only interested in Prophecies of Jeong Gam but also considerably influenced by the text. However, the claim itself was formulated due to misunderstandings of the Chinese poems that had been included in A Compilation of Secret Prophecies Hidden in the Family-clan of Seogye (西溪家臧訣). These poems pursue a different ideological orientation than the poem from Prophecies of Jeong Gam. Ultimately, the Chinese poem in the verse 84 the chapter titled, Prophetic Elucidations in The Canonical Scripture of Daesoon Jinrihoe cannot provide a basis for the claim that Jeungsan was strongly influenced by Prophecies of Jeong Gam. This claim that Prophecies of Jeong Gam made a deep impact on Jeungsan and Daesoon Thought was based on three other texts outside of those that appear within verse 84 of Prophetic Elucidations. The first supposedly-related line is: "Heaven opens at the period of the Rat (Ja 子), Earth opens at the period of the Ox (Chuk 丑), humankind starts at the period of the Tiger (Ihn 寅)." This line comes from from Shao Kangjie's Book of Supreme World Ordering Principles (皇極經世), and the line could be quoted idiomatically as an expression in the Joseon Dynasty. Accordingly, attempts to relate Daesoon Thought to Prophecies of Jeong Gam are a distortion that arise from the assumption that Jeungsan had a significant interest in Prophecies of Jeong Gam. The second related line is "At the foot of Mount Mother (母岳山), a golden icon of Buddha has the ability to speak [母岳山下 金佛能言]." That line is nearly identical to the verse "On the summit of Mount Mother, a golden icon of Buddha has the ability to speak [母岳山頭 金佛能言]." Yet, Jeungsan changed '頭 (du, the summit)' to '下 (ha, the foot or under)' and express his own unique religious prophecy. This allusion to the prophecies of Jeong Gam is actually a criticism designed to disprove the earlier prophecy. Third, is the verse, "The form of Buddhism, creation of daoism, and propriety of Confucianism [佛之形體仙之造化儒之凡節]," which is characteristically related to Daesoon Thought. This verse can only be found in the prophetic text, Prophecies of Chochang (蕉蒼訣), and it is provided a main source when alleging that Prophecies of Jeong Gam was an influence on Daesoon Thought. However, considering the context of Prophecies of Chochang and the year of its publication (it is assumed to be compiled after 1950s), this does not hold water as Jeungsan had already passed into Heaven several decades before that time. This disqualifies the verse from being a basis for asserting Prophecies of Jeong Gam as an influence on Daesoon Thought. Contrary to the original assertion, there is a considerable amount of evidence that Prophecies of Chochang absorbed aspects of Daesoon Thought, which were simply revised in a novel way. There is no truly compelling evidence underpinning the argument that Prophecies of Jeong Gam had a unilateral impact on Daesoon Thought. There seems to be a great deal of confusion and numerous misinterpretations on this matter. Therefore, the claim that Daesoon Thought, as developed by Jeungsan, was influenced by the discourse on dynastic revolution and feng shui contained in Prophecies of Jeong Gam should be re-examined at the level of its very premise.