• Korean Journal of Environment and Ecology
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• v.37 no.1
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• pp.86-93
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• 2023

This study investigated the ecological characteristics of Odontobutis interrupta at the Geumdang Stream from January to December 2021. The riverbed structure of the species habitat was rich in sand and mud. The water was deep, ranging from 21 to 124 cm, with an average of 48 cm. The stream velocity was slow at 0.24 (0.08-0.36) m/sec. The ratio of females to males was 1:0.98, and the total length of collected individuals ranged from 23 mm to 162 mm. The age according to the total length-frequency distribution as of May indicated that the group with a total length of 23-59 mm was one year old, the group with 60-99 mm was two years old, the group with 100-139 mm was three years old, and the group with 140-162 mm was four years old. As a secondary gender characteristic, the females genital papilla had a cylindrical shape, a hollow inside of the tip, and a longer diameter than males. The males had a cone shape with a pointed end. Sexually mature males had the nuptial color, with a black abdomen and whole body. Some females with a length ranging from 60 to 69 mm and all females 70 mm longer were sexually mature. Some males with a length ranging from 70 to 79 mm and all males 80 mm longer were sexually mature. The spawning season was from May to July, and the water temperature was between 19.6℃ to 29℃ during that period. The prosperous spawning season was June (26℃). The average number of eggs in the ovaries was 2,473 (883-4,955) per matured female, and the matured eggs were yellowish and spherical with a mean diameter of 1.42 (1.20-0.54) mm. The correlation between total length and weight was BW=0.0000006TL^3.21 with the constant a as 0.0000006 and parameter b as 3.21. The condition factor (K) was 1.67 (1.18-2.43) on average, and the slope was 0.116.

• Journal of the korean academy of Pediatric Dentistry
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• v.50 no.1
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• pp.113-120
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• 2023

Restoring composite resins with the optimal shades for all primary teeth is a great challenge for pediatric dentists. A newly developed single-shade composite resin can exhibit a color similar to that of the surrounding tooth structure based on the structural color phenomenon. This study aims to evaluate the color adjustment potential (CAP) of a single-shade composite resin compared to conventional multi-shade composite resins in primary teeth. A single-shade composite resin and two conventional multi-shade composite resins were included in this study. Two types of specimens, a single specimen and a dual specimen, were evaluated. For single specimens, duplications of the primary second molar denture teeth were made using experimental composite resins. For dual specimens, cavities were prepared on the buccal surfaces of extracted primary second molars and restored with experimental composite resins. The L^*, a^*, and b^* values were measured using a colorimeter for the extracted teeth and specimens. The mean ΔE_ab^* values for single and dual specimens and CAP were calculated. Bonferroni post-hoc analysis was performed to confirm the statistical significance between the ΔE_ab^* and CAP values of the experimental resins. Among the single specimens, the single-shade composite resin showed significantly higher ΔE_Single compared to other composite resins (p < 0.0167). There was no significant difference between ΔE_Dual for all experimental resins. The single-shade composite resin showed highest CAP compared to other multi-shade composite resins. A single-shade composite resin exhibited the most prominent color adaptability compared to other conventional multi-shade composite resins for primary second molars. A single-shade composite resin can simplify shade matching and provide esthetic outcomes for the restoration of primary second molars.

• Journal of the Korean Society of Earth Science Education
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• v.16 no.2
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• pp.302-318
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• 2023

The purpose of this study was to study to the effect of presenting SBF questions on the level of conceptual achievement and eye movement of elementary students in seasonal constellation learning that requires systems thinking. In this study, the effectiveness of SBF questions was divided into experimental groups and comparison groups, and scientific texts with different question types were presented to analyze the level of conceptual achievement and differences in eye movement of sixth-grade elementary students. Data analysis quantitatively analyzed the pre- and post-test results of the developed concept test paper and the eye movement data when learning scientific texts related to seasonal constellations. As a result of the study, first, the SBF question was a valid learning strategy for learning seasonal constellations. The SBF question showed a statistically significant difference (p<0.05) in the pre- and post-test between groups, and a statistically significant difference (p<0.001) in the pre- and post-test within the group. Second, SBF questions had a positive effect on students' learning by inducing learners with low preconceptions to area of interest that help them achieve concepts. In other words, when presenting SBF questions with visual data from a space-based perspective, it was confirmed based on the results of eye movement analysis that there was a significant difference in total fixation count (p<0.01) of learners. On the other hand, for learners with high scientific preconceptions, the effect of exploration was not significant because the preconceptions of the learners themselves acted as a hard core rather than the effect of SBF questions. This study is different from existing seasonal constellation learning studies in that it provides quantitative data through pre- and post-test and eye movement analysis in the seasonal constellation learning process, and can help elementary students learn seasonal constellations.

• Journal of the Korean Society of Radiology
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• v.17 no.4
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• pp.607-614
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• 2023

Clear overlapping of the bilateral epicondyle and proper separation of the elbow joint are crucial for obtaining accurate lateral general radiographs of the elbow. However, due to the complex anatomical structure of the elbow, achieving optimal positioning is challenging, leading to the need for repeated x-ray examinations. Therefore, the purpose of this study was to investigate the angle of the forearm in patients where accurate lateral images of the elbow joint can't be obtained after vertical incidence using a styrofoam device during elbow joint lateral x-ray imaging. Twenty patients were enrolled in our study following the established protocol. First, a vertical x-ray at an angle of 0° between the forearm and the table was taken (control group). Here, if the lateral image of the elbow joint was deemed inadequate, the forearm angle was adjusted using custom-made styrofoam supports with 5° and 10° inclinations (experimental groups). For the evaluation method, two assessors utilized a 5-point Likert scale to assess the images. The reliability of the assessments was analyzed using Cronbach's alpha coefficient. As a result, patients with inadequate overlap of the bilateral epicondyle and separation of the elbow joint in the initial examination (control group) were able to obtain the best images when setting a 10° angle between the forearm and the table. The subjective evaluation was 1.6 ± 0.8 points at 0°, 2.7 ± 0.8 points at 5°, and 4.4 ± 1.3 points at 10°, respectively. The reliability analysis for the angles of 0°, 5°, and 10° yielded Cronbach's alpha values of 0.867, 0.697, and 0.922, respectively. In conclusion, when it is not possible to obtain accurate images using the conventional position and X-ray beam direction, it is considered that by initially acquiring images with an angle of 10° between the forearm and the table, and gradually decreasing the angle while obtaining images, it would be possible to achieve the optimal image while reducing the number of repeat examinations.

• Korean Journal of Social Welfare Studies
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• v.42 no.3
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• pp.291-327
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• 2011

The purpose of this study is to classify the type of retirement process among the mature-aged in Korea. The study used the panel data from Korean Labor Panel (year2~6) for the classification of retirement process through Optimal Matching and Cluster Analysis. Classification is made in 5 categories as 'peripheral-economically active', 'private-transfer dependent', 're-entering limited', 'securely exiting', 'exit-and-reentering'. First, "peripheral-economically active" is a group which frequently experienced job status change and work insecurity. Second, "private-transfer dependent" is a group in which private transfer is likely to be supplements income in the incidence of unemployment. Third, "re-entering limited" is a group in which the proportion of no financial support combined with the absence of any economic activity is the largest. Fourth, the type "Securely exit" is th group whose members switches over to non-economically active status with pension receipt. The last type is "exit-and-reenter" that the member are highly possible to reenter in the labor market and stay in long time regardless of with or without pension plan. To examine the inequality among the types of retirement process, the duration of each status is analyzed. First, in the situation of being non-economically active, the duration of status is maintain public pension receiving and duration stabile in "securely exit" group. For "private-transfer dependent" type, members are mostly dependent on private financial support and that duration of it is longest. Through the analysis of retirement process without under other financial supports, it is "securely-exiting" type for which the duration of full-time employment is longest. It appears that the duration of part-time employment is longest in "peripheral-economically active" type. And for the case of non-waged employment it is "exit-and-reenter" type. Finally, the redistribution policy based on life course perspective is necessary to prevent that the opportunity in the structure before retirement stage and the unfavorable position in labor market make worse disadvantage in retirement process and after that.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.1-34
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• 2016

This paper aims to understand how Daesoonjinrihoe perceives the Later World. Daesoonjinrihoe supports to establish an earthly paradise through the re-creation of the real world unlike other religions which tend to relegate ultimate fulfillment to the afterlife. In other words, Daesoonjinrihoe endeavors to achieve their objectives in the human world rather than outside of it in a potential act of escapism. The new religions in Korea have been characterized by ethnocentrism and doctrines which present Koreans as the new chosen people by emphasizing Korea's crucial role in world leadership. However, the doctrine of Daesoonjinrihoe differ with other new religions of Korea in this regard as its purpose is to redeem the whole world. Daesoonjinrihoe proposes an open embrace of the religious diversity found in Korean society. Daesoonjinrihoe argues that the Later World has not come yet, even though the Former World is over and progress towards the Later World has already been set in motion. The meaning of human nobility is akin to anthropocentricity. According to a variety of myths and legends, animals and supernatural often attempt to become human. Moreover, it would not be an overstatement to assert that the re-creation of the real world and the Daesoon concept of human nobility correspond with these myths and legends. There were not definite interpretations regarding heaven in Confucianism historically, yet Daesoonjinrihoe differentiates clearly that heaven and Sangje are cosmic structures. Buddhism perceives that heaven separately exists as a cosmic structure and that Buddha is a transcendental entity, however; that entity is not accessible for intercession. On the contrary, the ways to save the world have been adduced in Daesoonjinrihoe. In addition, the earthly paradise of the Later World has likewise been introduced. Specifically, it is Sangje that opens the door to that paradise. Unresolved issues in the formation of a world view still persist. There are no shortage of studies on the notion of gods or divine beings, however; most of these studies focus on genealogical classification, forms, functions and other such topics. The concept of god, ghost, or soul does not seem to have been clearly defined in these studies nor has the relationship among these entities and humanity been satisfactorily examined. For example, if human beings become either gods or divine beings, questions regarding divine beings who have acted as protectors or guardians of human beings then arises. The Daesoon cosmology should be specifically compared to cosmology in Daoism. By conducting additional studies such as a comparative research with Daoism, it will be possible to interpret mantras and Daoist art as they appear in Daesoonjinrihoe in a thought-provoking way which can in turn be compared with other religions.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.1-57
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• 2018

There are three purposes to this study: first, to understand comprehensively the meaning of Haewon-sangsaeng (Resolution of Grievances for Mutual Beneficence) Thought, which can be taken as representative thought regarding peace in Korean new religions. Next, Haewon-sangsaeng Thought and the works for Haewon (resolving grievances) will be examined as principles and practical mechanisms for building the paradise of the Later World and understanding the structure of this system of thought. Lastly, logical inferences will be made regarding the future of humanity and the world through the ideological characteristics implied by Haewon-sangsaeng Thought. Haewon-sangsaeng Thought contains the complicated concepts of Haewon and Sangsaeng. Haewon is the resolution of the enmity and grievances that have accumulated in the realms of humanity and deities. Sangsaeng indicates the action of mutually benefiting one another or a state wherein people live in prosperity and peace. In Daesoon Jinrihoe, the concept of Haewon-sangsaeng is expressed explicitly and has broad applications. It can be expanded for the global peace and the harmony of all humanity. As the result of an integrated analysis of previous studies, it can be stated that Haewon-sangsaeng has values and meanings in terms of principles, laws, ethics, and ideology all of which are commonly connected to Injon (Human Nobility), Sangsaeng, peace, harmony, the Later World, and paradise. This indicates that its valuable for the future of humanity and world is deeper and wider than its mere etymological meaning. The common factor among paired ideas such as human nobility and Sangsaeng, peace and harmony, and Later World and paradise is the realization of humanity's greatest wish. This is the reason why the value and meaning of Haewon-sangsaeng can be expanded globally. The works of Haewon were a religious act of Kang Jeungsan who resolved the grievances of the Former World which was under the rule of mutual conflict and built a Later World that will operate according to mutual beneficence. Therefore, the principle of Haewon-sangsaeng has a motivative power, through the Reordering Works of the Universe, which can transform the future of humanity and the world. In this study, it can be inferred that as Haewon-sangsaeng 'fulfills human desires' and forms a 'harmonious relations of Sangsaeng' between humans and world, humans will be transformed into Injon (Human Nobility) while the world turns into a paradise, and the future turns into period of peace. Therefore, Haewon-sangsaeng Thought works as a principle that changes society, the world, and the universe. The social actualization of Haewon-sangsaeng is tantamount to bringing the future of Injon, paradise, and peace into objective reality. Previous studies on Haewon-sangsaeng Thought had been carried out under difficult circumstances by a small number of scholars. For all the above reasons, I anticipate that there will be more and more studies made on the topic of Haewon-sangsaeng Thought, which seeks the realization of Haewon (the Resolution of Grievances), Sangsaeng (Mutual Beneficence), human nobility, paradise, and peace. I hope it will emerge as a main subject in global religious thought.

• (The) Research of the performance art and culture
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• no.41
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• pp.219-255
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• 2020

This article was triggered by Victor H. Mair's book 'Painting and performance'. The book explained that Buddhist paintings are common in the area where Buddhism was spread, and there are also performances using them. And although it has nothing to do with Buddhism, it has been shown that this form of performance can be global. However, the problem was not 'Korea'. It was because there was no record or transmission of the corresponding performance soon. In this situation, the landing method of Samcheok stable temple was announced in 2018. On the one hand, the academic community is very pleased, but on the other hand, it is troubled. The worries are summed up as 'synchronic and diachronic universality'. Is the landing method inherited from the Samcheok stable temple a unique type of temple? Otherwise, it is a question of whether it has been passed down or is it universal at the national level. However, prior to this essential question, we do not yet know the full picture of the stable landing method. So this article was prepared to show the overall outline of the stable landing method. There is a 'picture' in common throughout the landing method, and understanding how to operate it in various ways is the first step in understanding the landing method. There are five repertoires (which are called main halls) that are considered important, and more than that. What these repertoires have in common is the narrative structure of a Buddhist character. In this narrative, the most important thing is the revised figure, and it was the earthly method to inform the contents of the revised figure in various ways. In the case of Byeonsangdo, which serves as a clue to the narrative, there was a problem that could not be seen in the evening without light, which required special design. It is the way of shadow play and Yeongdeung. In other words, there are three types of performances in the landing method. The first is the method of using reparation, and the second is the method of using shadow. The third is the way of eternity. This method is not a selection based on the contents of the repertoire, but a selection based on the performance environment. If there is light and you can see the picture, use reparation. However, in the evening, it was impossible to see it dark (when there was no electricity in the past). The use of the visual method as a tool in this method is to confirm the transition to a visual culture that is a step further from the level of culture. Moreover, unlike the epic narrative, the power of the implied image provided an opportunity for viewers to experience the mystery of Buddhism through emotional stimulation.

• (The) Research of the performance art and culture
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• no.40
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• pp.71-109
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• 2020

Nihonbuyo(日本舞踊), a typical traditional Japanese dance, began with kabuki dancing and formed many schools, and was managed by Iemoto system. Iemoto(家元) is the head family of a school of a traditional Japanese art. Iemoto(家元) existed after the establishment of the ancient family system, and it was established as a system during the modern feudal period. Especially in Nihon Buyo, the Iemoto system has developed greatly since the modern era. Iemoto System has has contributed greatly to the succession of traditional arts and has been considered one of the characteristics of Japanese society. Basically, Iemoto system considers it the best authority to pass on the skills of excellent teachers without any distortion. It has various forms depending on the field and the school, but it is an organization with a family structure similar to that of a family with Iemoto at the top. In this article, I examined the establishment and background of the Nihonbuyo and considered the succession of the fame and authority of Iemoto through the system of succession. There are so many schools in the Nihonbuyo world that it is said to be a school kingdom. These schools were divided into kabuki actors, choreographers, female entertainers, ChiutaMai dance(地唄舞) and new dance styles, and the aspect of the Iemoto system was examined through the background and characteristics of each school. While Iemoto system has a positive aspect of inheriting the tradition, there are also many negative criticisms in the art world, such as rigid organizational management, the products of feudal society, the power of Iemoto, and the stalemate of arts. Nevertheless, in a Japanese society that places importance on tradition, the landlady system will not disappear easily. In fact, today, when there are many different art genres in common, young dancers are starting to challenge themselves along with self-examination of Iemoto in order to make the best use of traditional art. We hope that through consideration of the Japanese housekeeping system, it will become a place where intangible cultural properties will be re-acknowledged.