• The Journal of Korean Orthopaedic Ultrasound Society
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• v.7 no.1
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• pp.28-32
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• 2014

Purpose: We aim to determine sciatic nerve bifurcation location and depth at the level of the popliteal fossa in Korean female. Materials and Methods: Thirty three subjects were enrolled in Korean female. M-turbo ultrasound system (SonoSite, bothell, WA, USA)with 38 mm high frequency linear array transducer, 13-6 MHz probe was used for ultrasound measurements. With subject lying prone, the location of the sciatic nerve in relation to the popliteal crease and skin to nerve distance were assessed via ultrasound. Analyses were performed with SAS version 9.3 using multiple linear regression. Results: Thirty three subjects were enrolled. Distance from the popliteal crease to the sciatic nerve was 4.5-7.5 (mean 5.7 cm), and the depth of the sciatic nerve from the skin was 1.8-3.2 (mean 2.4 cm). Multiple linear regression for the usefulness of the model has a p value of 0.036, shows between weight and depth. Conclusion: We show that variability exists for sciatic nerve bifurcation location in Korean female, The success rate is creased if consider the relations between weight and depth when performs sciatic nerve block in Korean female. In our study, a sciatic nerve block is recommend that performed 7.5 cm proximal to the crease in the popliteal fossa.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.26 no.3
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• pp.250-257
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• 1993

The Global Positioning System(GPS) is a worldwide radio navigation system based on satellite technology. Signal availability and accuracy of GPS are subject to change due to an incomplete constellation and operational test activities. In order to analyze the signal availability and accuracy of GPS, we made an experiment on this system in Kunsan during April 6, 7, 9, 10, 1992. The results obtained are summarized as follows: 1. It was possible to avail the GPS system almost 24 hours per day, but sometimes it was impossible to obtain the GPS signal 2 or 3 times per day and its total time was at the most an hour. 2. By using satellite almanac, we also could calculate PDOP(HDOP) and forecast signal availability. And the mean positional error was $37.9{\sim}73.6m$ and standard deviation was $37.4{\sim}133.1m$. The positional error almost coincided with PDOP(HDOP). 3. The mean positional error of 3D was less than that of 2D. And the altitude error in 3D was about $56{\sim}74m$ and its standard deviation was about $65{\sim}93m$.

• Women's Health Nursing
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• v.6 no.1
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• pp.166-180
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• 2000

This study sought to find out the level of perception of the effect on women's physical, mental, socio-culture health of the artificial abortion. The research design was a descriptive correlational study and selected by convenient sampling. The subjects were 510 female and male adults who live in Seoul, Korea. Data were collected from 20th September, 1999 to 28th October, 1999. The data were analyzed through the SPSS program by use of frequency, percentage, t-test, ANOVA and Scheffe test as a post hoc contrast, $x^2$-test, Pearson correlation coefficient and stepwise multiple regression. The results of the study are as follows. 1. The subject who experienced artificial abortion was 24.3% and 468% of these had experienced repeated artificial abortion. 54.4% was using the contraceptives and there was a significant difference in the contraceptives between that women wish to use and that women are really using. 2. For the opinion on the artificial abortion, 77.3% of respondents was pro-abortionists and the most acceptable reasons of pro-choice were" In case of unmarried" and "For the women's health". 3. On the whole, the subjects perceived that artificial abortion had a negative effect on the women's health, especially, on the women's mental health. Among the items, 'guilty feeling about the baby' was the highest. 4. The related factors to the level of perception of the effect on women's health of the artificial abortion were in sex, age, occupational status, marital status, educational level, the number of children, abortion history, contraceptives women use, the frequency of the consideration on the problem of artificial abortion and the position toward abortion such as pro or anti. The main influencing factors on the level o0f perception were artificial abortion history, occupational status and the frequency of the consideration on the problem of artificial abortion. Theses factors explained 35% of total variance of the level of perception 5. The variables related to the experience of artificial abortion were age, occupational status, marital status, religion, educational level, the number of children and whether women practice contraceptives or not.

• Journal of Korean Philosophical Society
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• v.145
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• pp.245-270
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• 2018

This article aims to examine the possibility of 'philosophy for old age' when humanity begins to reflect on old age in earnest as our country shifts to the aged society. In particular, this article aims to reframe $Ved{\bar{a}}ntic$ philosophy, i.e. a beacon of Hindu philosophy as a model of philosophy for old age, on the assumption that liberation-oriented Hindu philosophies in India can be the most suitable model to frame and apply philosophy for old age mainly at the individual level. First of all, this article identifies that liberation-oriented Hindu philosophies are nothing but a philosophy for the later part of one's life, that is, a philosophy for old age, showing that their common thoughts are very similar to the characteristics of old age. Then, it proves that three points of $Ved{\bar{a}}ntic$ philosophy, i.e. spirit supremacy, the world as an illusion, and freedom from all relations, are fully compatible with philosophy for old age. Finally, it argues that the tradition of Hindu saṃnyāsin (wonderer) embodied to the extreme in $Ved{\bar{a}}ntic$ philosophy is to establish 'old age for philosophy' beyond 'philosophy for old age.' Because $Ved{\bar{a}}ntic$ philosophy establishes saṃnyāsin of old age, which is optimized to strive for the truth as the confident subject of philosophical inquiry, so much that it exists more 'by old age' than 'for old age.' After all, according to $Ved{\bar{a}}ntic$ philosophy, as ontological and practical positivity is maximized in old age, so old age itself can be the best position to overcome not 'negativity of old age', but 'negativity of human condition' or 'negativity of life.'

• Korean Journal of Soil Science and Fertilizer
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• v.18 no.4
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• pp.336-347
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• 1985

Soils and rice plants subject to smoke from the Jang-hang Smelter were samples at two depths to assess the nature and extend of Cd, Cu, Pb, and Zn contamination, particularly with respect to distance from pollution source. Soils at east site within 1km of the center of the smelter were highly contaminated with Cd, Cu, Pb, and Zn. Metal levels in the smoke-polluted area were higher in surface soil than in subsurface soil, and decreased rapidly with distance reaching nearly background levels at 5km from pollution source. A position correlation was found between contents of total and 0.1 N HCl-extractable, or 1.0N $CH_3COONH_4$- extractable heavy metals in surface soils of pollution. Contents of heavy metals in soils were positively correlated with soil organic matter and cation exchange capacity. The contents of heavy metals in brown rice collected from the paddy field around the Jang-hang Smelter were in the range of 0.23-1.33 ppm for Cd, 2.39-6.25 for Cu, 0.95-8.32 ppm for Pb and 14.60-27.31 for Zn. The contents of Cd, Cu, and Zn in rice straw were positively correlated with those in the brown rice. Negative correlation was found between the contents of Cd, Cu, Pb, and Zn in brown rice and the distance from the source.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.85-125
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• 2012

Geun Hyung Park is one of the playwrights who consistently pursues his unique world of play. One of the characteristics that is constantly discovered in Park's plays is the motif of 'family.' Park chooses family as the motif in most of his work. Park particularly emphasizes 'family life' rather than 'individual life' to focus on the internal problems of families. Therefore, the motif of family in Park's plays takes a very important position in the content and theme. The Korean society imposes unique value on families and possesses a strictly obstinate family ideology. Park observes distorted family relations or individuals who cannot be happy within their families to identify the problems related to the family ideology that is deeply rooted in the Korean society. This is one of the important backgrounds for which Park is constantly dealing with 'family life.' This study selected five of Park's most famous plays to specifically examine Park's critical understanding of family ideology. First, his criticizes extreme family egoism by depicting a family that cannibalizes people to keep the family full. Park chooses 'absurd time and space' and the extreme subject of 'human flesh' to warn his audiences about the awful consequences of family egoism. His , which is the only piece that deals with family history among the five pieces selected, criticizes Korea's unique family-centered ideology by humorously depicting the history of the Cho family that is all about maintaining and worshipping the its clan. He reveals the unethical and hypocritical attitudes of the Cho family for the audiences to reconsider the family-centered ideology of the Korean society. In , he talks about the son and the father who lose his ethical authority and fail to perform his paternal responsibilities to criticize the traditional family ideology of patriarchism and suggests the pessimistic future of patriarchism. contrasts a blood-related family with an irresponsible father and a quasi-family to criticize the identity of blood-related families. In , Park depicts a 'smelly house' of a family in agonizing relations to deny the family myth and the maternal myth. He clearly shows how the ideals of family myth and maternal myth are distant from the reality. In result of this study, Park's criticism of family ideology appears in various forms. He comprehensively criticizes both the general family problems and the unique family issues of Korea. The family ideology of Korea is currently undergoing a radical change. It has been long since the traditional family ideologies have exposed problems to show the signs of crisis. Also, there have emerged various forms of families, including single-parent families, one-person families, adoption families, and multi-cultural families. In this respect, Park's critical understanding of family ideologies allows you to see the obvious family forms from a new perspective and greatly contributes to awakening the essential questions about families. Park's work is noticeable among the various artistic and literature pieces that deal with family issues because of his extraordinary skills to capture the key issues inherent in the problems of family ideologies.

• Journal of Ginseng Culture
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• v.1
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• pp.57-66
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• 2019

Ginseng has been recognized as a lifespan extending medicine which has been regarded as one of the medicines classified as top medicines, as the Boncho (medical herbs) study which is influenced by the idea of guidance's costume and food concept mainly in China is gaining its bona fide form. As the demand for ginseng has been expanded to other levels, the demand for ginseng has been increasing. Ginseng from the nature reached its supply chain limit due to its extinction and difficulty of picking, so it translated into ginseng cultivation of economy rather than harvesting in nature. After the start of ginseng cultivation, the ginseng cultivation was further enhanced by the rapid development of processing methods such as white-ginseng and red-ginseng, and the surge of consumption due to the traditional belief in ginseng drug efficacy and support of scientific research. In the Joseon Dynasty, the name Gasam (cultivated ginseng) had been created as ginseng was cultivated on farmland after the stage of SanYang (wild cultivated ginseng), the purpose of the new name Gasam is to differentiate from natural ginseng, and natural ginseng lost its firm position as the genuine ginseng as the Gasam replaced the genuine ginseng, and the natural ginseng got a new name of SanSam (wild ginseng). Because the real ginseng substance concept dissipated, and as Gasam is being called ginseng, the name Gasam was also disappeared. As a result, it was possible to grow large quantities according to the arrival of the Gasam era, and it was possible to supply the demand for ginseng, and it could become one agricultural industry. In this ginseng cultivation, in Japan where ginseng did not grow naturally, it was difficult to obtain ginseng from Joseon and faced with a shortage of ginseng at all times. Therefore, the shogun cultivated the Gasam systematically at the national level by the inside of the shogunate. However, since the natural ginseng is native to China and Korea, there is a concern about the deterioration of the quality of natural ginseng due to the incorporation of cultivated ginseng (Gasam). To protect the interests, the cultivation of ginseng was subject to control. For this reason, the lack of historical information on Gasam cultivation, which had to be started secretly, would be a natural result. In this paper, althouh not sufficient enough, the historical informations were used to summarize the history of ginseng cultivation in China, Japan and Korea.

• Cross-Cultural Studies
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• v.50
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• pp.483-507
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• 2018

Shylock in Shakespeare's play, The Merchant of Venice has been considered as either a devilish villain, or as a victim who was persecuted unfairly by the Christian society in Venice. By focusing on the matter of the Other, which has been summarily overlooked in literary texts and the literary criticism, it is noted that the New Historical and Cultural criticism interpreted Shylock as the racial, religious, and economic Other in the Venetian society which at the time was dominated by Christian ideals. The purpose of this paper is to show how Shylock becomes an abjected Other, that is, the abject, based on Julia Kristeva's theory of abjection. According to Kristeva, an abjection is the process of expulsion of otherness from society, through which the subject or the nation tries to set up clear boundaries and establish a stable identity. Shylock is marginalized and abjected by the borders drawn by the Venetian Christian society, which in a strong sense tries to protect its identity and homogeneity by rejecting and excluding any unclean or improper otherness. The borders include the two visible borders like the Ghetto and the red hats worn by the Jews, and one invisible border in the religious and economic fields. By asking for one pound of Antonio's flesh when he can't pay back 3,000 ducats owed, Shylock tries to cross the border between Christians and Jews. Portia frustrates Shylock's desire to violate the border by presenting a different interpretation of the expression, 'one pound of flesh,' from Shylock's interpretation. And in doing so she expels him back to his original position of abject.

• English & American cultural studies
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• v.10 no.2
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• pp.73-97
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• 2010

Representation of destitution may be considered as an expression of a social desire toward forging a bond or solidarity with the impoverished. However, political and ethical demands of the solidarity force the formulaic framework structuring the form of representation to its limits. The thesis aims to examine the responses to such demands within the tradition of modernist literature that can be traced from Charles Baudelaire, Knut Hamsun to Franz Kafka and that somehow culminates with Samuel Beckett, and to analyze how the issue of destitution that weaves through Beckett's works criticizes and inherits such a heritage. Whereas destitution in 19th century Realism is structurally fixed and its potential for change is inherently excluded, for these writers, destitution is no longer the state of rigid reality in which any possibility is limited. It is destitution as an imperative that calls for exploitation of possibilities that can be recuperated from the impoverished condition of destitution. What these writers consistently resist against is destitution that leads to compensation and reward. Since occupying a superior position toward the other as the subject of description or sympathy can be seen as one form of profit or reward, they have persistently pursued absolute solitariness and austere conditions rather than prematurely simulating a sense of solidarity and community. The ultimate goal of destitution as an imperative is to pursue destitution in order to worsen it by identifying and then excluding and expending possessions and assets to a state of penury. This is a paradoxical process that opens up the realm of possibilities of destitution and redefines it as abundance and wealth. Destitution for Beckett as seen in the writers above is the objective of literature. But, what he focuses on is to amplify the shreds of economic world that still remain in a state of poverty and to reveal extreme poverty as a state of odd affluence and to transform it into a pursuit of accumulation and profit. One of his famous axioms, "less is more", contains the essence of such a paradoxical strategy. In a sense, such approach is a twist on the strategy that identifies and uses any remaining potential hidden in destitution as was pursued by other writers. It also expands on the imagination of the destitute described by Hamsun. But Hamsun and Beckett are diametrical opposites. Unlike Hamsun, Beckett does not link imagination with a sense of guilt. Imagination is not intended to overcome the destitute reality nor to culminate in artistic martyrdom as in the case of Kafka's hunger artist. The imagination of the impoverished in Beckett is simply a hilarious game and not an escape that ends in a sense of guilt. This game formulates a "rhetorical question" or derision at the ironical situation where the pursuit of hunger and art as the disinterestedness has been turned into symbolic capital. It is inherently a fundamental critique at the aestheticization of destitution that has been pursued by Modernism. Beckett's efforts at divulging falsehood inherent in non-profit acts such as charity, donation and hospitality are dissections of social fictions in which aestheticization of destitution remains a part of the whole.

• Journal of Industrial Convergence
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• v.19 no.1
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• pp.99-108
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• 2021

To determine clinical nursing instructors' teaching efficacy, students' clinical practice satisfaction, and confirm between correlation, and develop a plan for operating nursing education efficiently for clinical practice. Clinical practice could create an optimal learning situation. We applied CNITEs and CPS to measure clinical nursing instructor teaching efficacy and clinical practice satisfaction. The differences in teaching efficacy by the general characteristics were measured and analyzed; the higher the level of the participants' education, position, clinical career, and clinical teaching career, the higher their teaching efficacy. The higher the age at clinical practice, the higher the clinical efficacy of clinical practitioners with clinical career and higher education level students were more satisfied with the practice subject and nursing instruction than other categories. Therefore, in order to increase the satisfaction of nursing students' practice in the clinical field, we hope to improve various things that can be used not only teaching efficacy but also in clinical practice satisfaction.