• Journal of Pharmacopuncture
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• v.11 no.1
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• pp.99-107
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• 2008

Objectives : This experimental study was performed to investigate the effect of herbal eye drops(Sean-tang, Jinpi-san, Tangpo-san, Copitdis Rhizoma) on Staphylococcus aureus keratitis. Methods : After administering various herbal eye drops on Staphylococcus aureus, I measured MIC and the size of inhibition zone. MIC was measured by dropping from 20 to $50{\mu}{\ell}$ according to density. Anti-bacterial potency was measured by the size of inhibition zone with change of volume under 2 days culture condition. Also continuous antibacterial potency of herbal eye drops was measured by the size of inhibition zone according to 2 days and 6 days culture each under the $50{\mu}{\ell}$condition. Results : 1. MIC on Staphylococcus aureus in Sean-tang, Jinpi-san and Tangpo-san was 100%, $20{\mu}{\ell}$. 2. MIC on Staphylococcus aureus in Coptidis rhizoma was 10%, $30{\mu}{\ell}$. 3. MIC on Staphylococcus aureus in Cravit was 0.1%, $50{\mu}{\ell}$. 4. Under the 2 days culture condition, the size of inhibition zone on Staphylococcus aureus by volume for Sean-tang was 12.0mm in $50{\mu}{\ell}$, Jinpi-san was 19.0mm in $50{\mu}{\ell}$, Tangpo-san was 15.0mm in $50{\mu}{\ell}$, Coptidis rhizoma was 32.7 mm in $50{\mu}{\ell}$ and Cravit was 31mm in $50{\mu}{\ell}$, Coptidis rhizoma showed the highest anti-bacterial potency. 5. Under the $50{\mu}{\ell}$ condition, the size of inhibition zone on Staphylococcus aureus by 2 and 6 culture days for Sean-tang was 12.0mm, Jinpi-san was 19.0mm, Tangpo-san was 15.0mm, Coptidis rhizoma was 32.7mm and Cravit was 31.0 mm, which showed sameness anti-bacterial potency in 2 days and 6 days. Conclusions : The present author think that the herbal eye drops can be used to cure Staphylococcus aureus keratitis and if further study is performed, the use of the herbal eye drops will be valuable and beneficial in the clinical medicines.

• Journal of KIISE:Databases
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• v.41 no.4
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• pp.226-241
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• 2014

LOD(Linked Open Data) is composed of RDF triples which are based on ontologies. They are identified, linked, and accessed under the principles of linked data. Publications of LOD data sets lead to the extension of LOD cloud and ultimately progress to the web of data. However, if ontologically the same things in different LOD data sets are identified by different URIs, it is difficult to figure out their sameness and to provide trustworthy links among them. To solve this problem, we suggest a Trustworthiness Improving Link Evaluation, TILE for short, technique. TILE evaluates links in 4 steps. Step 1 is to consider the inference property of syntactic elements in LOD data set and then generate RDF triples which have existed implicitly. In Step 2, TILE appoints predicates, compares their objects in triples, and then evaluates links between the subjects in the triples. In Step 3, TILE evaluates the predicates' syntactic property at the standpoints of subject description and vocabulary definition and compensates the evaluation results of Step 2. The syntactic elements considered by TILE contain RDFS, OWL, OWL2 which are recommended by W3C. Finally, TILE makes the publisher of LOD data set review the evaluation results and then decide whether to re-evaluate or finalize the links. This leads the publishers' responsibility to be reflected in the trustworthiness of links among the data published.

• Journal of Korean Academy of Nursing
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• v.7 no.1
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• pp.39-46
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• 1977

Despite the fact that it is not a fatal symptom. the lower back pain of human species is considered a health problem of modern society: 80% of world population experience it and the distress and dysfunction caused by interferes daily life as well as the general productivity. This study was performed to investigate the general tendency of lower back Pain on nurses: influence of nursing activities, working condition and the physical characteristics of nurses on the pain in order to provide data for prevention and treatment. 386 nurses working at 16 general hospitals throughout the country were sampled. Questionaries developed by the researcher was used for data gathering. Results are as follows : 1. Lower back pain was experienced by most(72.3%) of the nurses: the highest rate of -Pain experience was revealed to be the a9e group of 35-39 (80.8%) followed by 25-29 group (74.2%). 2. In almost all instances (91.4%), the first pain attack occurred before the age of 29, and in 73.1%. the attack occurred between the age of 15-24. 3. In 10.1%, the pain was almost persistent or occurred every other day frequency. In 9%, the pain was relieved by the administration of analgesics or "unable to move". 4. More than 6 days′sick leave due to the pain revealed to be in 2.2%. No significant difference was revealed between specialities of service. 5. Pain experience and the over or under weight revealed not to have significant relations. (X$^2$=0.55224, p〉0.7587) 6. The length of working hour of I. C. U. and O. R, revealed to be longer than that of nurses general ward, however. no significant difference on the rate of pain occurrence apparent. (X$^2$=0.4952, p〉0.8239) No significant difference on the rate of pain occurrence between nurses working over 46 hours/week and under 45 hours/week. (X$^2$=3.86241, p〉0.078318) 7. The most frequent Pain related movement revealed to be "lifting patient or heavy object" (24. 7%, N=68) followed by "the sameness of position, either standing or sitting"(16.8%) 8. Regular physical exercise revealed to have no significant influence on the rate of Pain occurrence. 9. Higher raft of pain experience was revealed in the group of nurses wearing eye glasses. Uncomfortable shoes revealed to have influenced the pain. 10. The most frequent pain relieving treatment revealed to be "rest" (54.2%, N= 151) followed by "analgesics" (12.6%, N=35) and "hot compress/fomentation"(10.5%, N=29). In 13.7% (N=38) no special care was given.

• The Journal of Korean Philosophical History
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• no.35
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• pp.415-443
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• 2012

The moral instruction expresses and conveys a abstract objects so called moral. And it pursues occurrence of moral meaning contained a emotion. In these respects, there is a resemblance between moral instruction and artistic symbolic language. Meanwhile, the poetry are a typical form of artistic symbolic language, and especially poetic symbolism is a representative and possible way that expresses accepting a meaning of abstract objects. Then a moral instruction needs to be poetic symbolism. The poetic symbolism that a moral instruction intends to resemble is a linguistic expression, but at the same time that is a expression beyond a linguistic limitation for conveying the metaphysical meaning. For this, the poetic symbolism reveals visible and concrete vehicles that imply invisible and metaphysical tenor. At this point, poetic symbolism is characterized with sameness, implicitness, polysemy, context, allness. The poetic symbolism having these characters appears personal symbol of poet as combined with creative imagination, and is experienced poetic meaning as combined with creative imagination of reader. The moral instruction as a poetic symbolism offers learning experience similar to poetic experience. The moral instruction as a poetic symbolism would be constructed not a logical or prosaic explain but symbolic form that can draw various moral meaning. For this construction, first, we might find a symbolic media for materialization of teaching contents. Second, moral teaching should be constructed to be searching moral meaning of symbolic media. Third, moral teaching should be constructed to be interpreting moral meaning of symbolic media. When teacher can construct moral instruction as possible as similar to poetic symbolism, student can learn moral meaning combined with emotion through their response and interpretation to the teaching. It is very similar to good poem that is sympathized and accommodated poet's theme by reader.

• SUVANNABHUMI
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• v.2 no.1
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• pp.55-94
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• 2010

Even Faxian(法顯)'s Gaosengfaxianchuan (『高僧法顯傳』) and Iching(義淨)'s Nanhaijiguineifachuan (『南海寄歸內法傳』) are regarded as very important and useful documents to study the southeast asian buddhist culture, it is very difficult to grasp the contemporary state of those area because their descriptions are very brief and implicit. Therefore this essay aimed an in-depth reading their documents as original texts of modern understanding of those area, and tried to make a new views to approach the southeast asian buddhist culture by some more historically and concretely. At the early 5th century when Faxian(法顯) arrived, Buddhism was flourished in Sri Lanka. Because already a long time passed since the Saṇgha was schismatized into conservative and progressive at around the dominical year, he mentioned nothing about the conflict or disharmony of two orders. And the faith of Buddha tooth relic, which had been uprisen at 50 years ago from Faxian's visiting, was concretely established as a representative religion of Sri Lanka. According to his record, the carrying ritual of this Buddha tooth was performed very magnificently as similar with recent Korean Youngsan ceremony(靈山齋). In the mean time, it looks there were many sculptures of Buddha image made of precious stone of special product from Sri Lanka. The faith of Buddha-pāda(the Buddha's foot-prints) was also generalized at that time. The most famous monk of his contemporary Sir Lanka was Buddhaghosa, the author of Visuddhi-magga, but it is not sure that Faxian had met him. It can be suspected that the funeral in which Faxian participated could be belonged to him, or the Visuddhi-magga was writing at the peak during Faxian's staying. On the way to return to China, Faxian embarked an indigenous ship around Indonesia. It means there were no chinese trade ship which he can use. So the trade between china and southeast asia was advanced by south asian ships, and the chinese ships were not yet joined at that time so activity. And at least until that time, it looks there were no any remarkable buddhist movement in the southeast asian countries by where he stopped. In contrast, the southeast asian world which be seen by Iching had already experienced a lot of changes. He was impressed by the high quality buddhist culture of those area, and insisted to accept it to china. Further, he analyzed the sects of buddhism which were prevalent around the southeast asia in his contemporary time, and tried to make a good relationship with each native monks for learning from them. It looks the center of those exchanges may be Śrīvijaya of Indonesia. He also mentioned the situation of the late 7th century's Funan(扶南) in Cambodia. At that time, the buddhist Saṇgha was oppressed by newly rising Khmer(眞臘). On the other hand, he described the points of sameness and difference in detail between Indian and southeast asian buddhist culture in the field of ritual as like the practical use of garments, buddha images, and daily recited scriptures. There must be a lot of another aspects which this essay couldn't gather up or catch from these documents. Nevertheless, I hope this essay can help the researchers of this field and will wait for any advices and comments from them.

• Education of Primary School Mathematics
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• v.27 no.1
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• pp.39-55
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• 2024

Recently, the 2022 revised mathematics curriculum has established achievement standards for equal sign and equality, and efforts have been made to examine teaching methods and student understanding of relational understanding of equal sign. In this context, this study conducted a lesson that emphasized relational understanding in an introduction to equal sign, and compared and analyzed the understanding of equal sign between the experimental group, which participated in the lesson emphasizing relational understanding and the control group, which participated in the standard lesson. For this purpose, two classes of students participated in this study, and the results were analyzed by administering pre- and post-tests on the understanding of equal sign. The results showed that students in the experimental group had significantly higher average scores than students in the control group in all areas of equation-structure, equal sign-definition, and equation-solving. In addition, when comparing the means of students by item, we found that there was a significant difference between the means of the control group and the experimental group in the items dealing with equal sign in the structure of 'a=b' and 'a+b=c+d', and that most of the students in the experimental group correctly answered 'sameness' as the meaning of equal sign, but there were still many responses that interpreted the equal sign as 'answer'. Based on these results, we discussed the implications for instruction that emphasizes relational understanding in equal sign introduction lessons.

• The Journal of Engineering Geology
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• v.19 no.4
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• pp.509-515
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• 2009

Three earthquakes with local magnitude ($M_L$) greater than 3.0 occurred on April 24, June 2 and September 12 in 1999 nearby the Gyeongju area. Redetermined epicenters were located within the radius of 1 km. We carried out waveform inversion analysis to estimate focal mechanism of June 2 event, and P and S wave polarity and their amplitude ratio analysis to estimate focal mechanisms of April 24 and September 12 events. June 2 and September 12 events had similar fault plane solutions each other. The fault plane solution of April 24 event included those of other 2 events, but its distribution range was relatively broad. Focal mechanisms of those events had a strike slip faulting with a small normal component. P-axes of those events were ENE-WSW which were similar to previous studies on the P-axis of the Korean Peninsula. Considering distances between epicenters, similarities of seismic waves and sameness of polarities of seismic data recorded at common seismic stations, these events might occurred at the same fault. The seismic moment of June 2 event was estimated to be $3.9\;{\times}\;10^{14}\;N{\cdot}m$ and this value corresponded to the moment magnitude ($M_W$) 3.7. The moment magnitude estimated by spectral analysis was 3.8, which was similar to that estimated by waveform inversion analysis. The average stress drop was estimated to be 7.5 MPa. Moment magnitudes of April 24 and September 12 events were estimated to be 3.2 and 3.4 by comparing the spectrum of those events recorded at common single seismic station.

• Journal of Intelligence and Information Systems
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• v.16 no.4
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• pp.67-84
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• 2010

In terms of business, forecasting is a work of what is expected to happen in the future to make managerial decisions and plans. Therefore, the accurate forecasting is very important for major managerial decision making and is the basis for making various strategies of business. But it is very difficult to make an unbiased and consistent estimate because of uncertainty and complexity in the future business environment. That is why we should use scientific forecasting model to support business decision making, and make an effort to minimize the model's forecasting error which is difference between observation and estimator. Nevertheless, minimizing the error is not an easy task. Case-based reasoning is a problem solving method that utilizes the past similar case to solve the current problem. To build the successful case-based reasoning models, retrieving the case not only the most similar case but also the most relevant case is very important. To retrieve the similar and relevant case from past cases, the measurement of similarities between cases is an important key factor. Especially, if the cases contain symbolic data, it is more difficult to measure the distances. The purpose of this study is to improve the forecasting accuracy of case-based reasoning approach using fuzzy relation and composition. Especially, two methods are adopted to measure the similarity between cases containing symbolic data. One is to deduct the similarity matrix following binary logic(the judgment of sameness between two symbolic data), the other is to deduct the similarity matrix following fuzzy relation and composition. This study is conducted in the following order; data gathering and preprocessing, model building and analysis, validation analysis, conclusion. First, in the progress of data gathering and preprocessing we collect data set including categorical dependent variables. Also, the data set gathered is cross-section data and independent variables of the data set include several qualitative variables expressed symbolic data. The research data consists of many financial ratios and the corresponding bond ratings of Korean companies. The ratings we employ in this study cover all bonds rated by one of the bond rating agencies in Korea. Our total sample includes 1,816 companies whose commercial papers have been rated in the period 1997~2000. Credit grades are defined as outputs and classified into 5 rating categories(A1, A2, A3, B, C) according to credit levels. Second, in the progress of model building and analysis we deduct the similarity matrix following binary logic and fuzzy composition to measure the similarity between cases containing symbolic data. In this process, the used types of fuzzy composition are max-min, max-product, max-average. And then, the analysis is carried out by case-based reasoning approach with the deducted similarity matrix. Third, in the progress of validation analysis we verify the validation of model through McNemar test based on hit ratio. Finally, we draw a conclusion from the study. As a result, the similarity measuring method using fuzzy relation and composition shows good forecasting performance compared to the similarity measuring method using binary logic for similarity measurement between two symbolic data. But the results of the analysis are not statistically significant in forecasting performance among the types of fuzzy composition. The contributions of this study are as follows. We propose another methodology that fuzzy relation and fuzzy composition could be applied for the similarity measurement between two symbolic data. That is the most important factor to build case-based reasoning model.

• Journal of Korean Philosophical Society
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• v.105
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• pp.321-350
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• 2008

The purpose of this paper is to identify the difference between Sangsan-Simhak(象山心學) and Yangming-Simhak(陽明心學). This means that the whole history of Sung Confucianism needs to be understood based on changing philosophical paradigm according to the times, not general perception which regards the whole history of Sung Confucianism as Li-Hak (理學) and Sim-Hak(心學). This kind of perception is caused by the general perception which divides Sung Confucianism into Sim-Hak and Li-Hak. We regard the former as Chung-Chu study and the latter as Liu-Yang study. Because of this, Sangsan study is recognized as the former stage study of Yangming study and can not be placed in independent position in whole history of Sung Confucianism. And Sang is regarded that it takes diametrical opposition with Chuhsi study. So it is said that there is no point of sameness among them. But Sangsan study was generated from 'Song-Hak(宋學)' based on paradigm of Li-Hak and Yangming study was generated from 'Ming-Hak(明學)' based on paradigm of Sim-Hak. The difference between 'Song-Hak' and 'Ming-Hak' is generated from proposition called 'Sim is Li (心卽理)' that most research has overlooked. To identify these things, this paper examine the philosophical difference between 'Song-Hak' and 'Ming-Hak' and analyze the proposition 'Sim is Li(心卽理)' that regards Sangsan study and Yangming study as same philosophical system. And this paper identify the philosophical difference between Sangsan study and Yangming study by examining the method that the concept of 'Sim is Li(心卽理)' is applied in moral cultivation. This paper shows that the difference of interpretation about the concept of Li(理), between 'Song-Hak' based on Li paradigm and 'Ming-Hak' based on Ki-Hak(氣學) paradigm, causes different meaning in 'Sim is Li(心卽理)'. Through these, this paper demonstrate the difference between the paradigm of 'Song-Hak' that Chuhsi study and Sangsan study have and the paradigm of 'Ming-Hak' that Yangming study has and the fact which Sangsan study is systematic philosophy of Sung Confucianism in itself not former stage of Yangming study.

• (The)Study of the Eastern Classic
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• no.37
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• pp.473-507
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• 2009

The purpose of this study is to understand Zhuxi's Taoxuezhengzhi(道學政治) by reorganizing both his political opinion in each different political situation and his consistent political consciousness appeared in his whole political career. He concluded that the politics was the real problematic in Southern Sung, which made its structure distorted. This distorted structure of politics had widely rooted in whole sphere of society. In order to cure this political problematic, Zhuxi had focused on huangdi(皇帝) and chaoting(朝廷). That is why people is the basis of State and the result of politics, while huangdi and chaoting is the basis of politics and the beginnig of politics. According to Zhuxi, forming their political power group of their own will by using huangdi's power, the political elites close to only to huangdi made the function of chaoting unstable, with the result that the political decay produced. In chaoting, it resulted in the weakness of huangdi's power, the collapse of official discipline(紀綱), and the absence of public opinion(公論) and public aggreement(公議). Beyond chaoting, it resulted in the absence of political trust and the degeneration of public morals(風俗). In the Southern Sung were not altered the political orientation and culture based on the political decay, but only political orientation and characteristics of political elite only altered. This proves Zhuxi's approach that all problems in Southern Sung could resolve by the political approach. Zhuxi had suggested political issues in office. The alternatives for those political issues had basis of the theme, the one that saving people(恤民) is the purpose of politics. However his political ideas and the execution of them had been occsionally collapsed by the complex political structue, the mechanisms of political power, and the sameness and privatization of political geography in Southern Sung. Qingyuandanghuo(慶元黨禍) was the final stage of his political frustration, with the result that it led to the failure of Zhuxi's taoxuezhengzhi and interrupted the tradition of taoxue(道學) for the time being.