• The Journal of Korean Medical History
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• v.30 no.1
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• pp.33-41
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• 2017

This study utilized Corpus-based Analysis process to compare the Cold Pathogen chapter in the 'English version of "Donguibogam"' to the 'English version of the "Shanghanlun"' translated by 罗希文 (Luo xi wen). Results of the linguistic analysis indicate that TTR, a ratio of number of types to number of tokens in the English version of "Shanghanlun" was 5.92% while TTR in the Cold pathogen chapter of English version of "Donguibogam" was 6.01%. It was also noted that the types of words frequently appearing in the two publications were the scientific name of medicinal herbs; the method of producing the herbal prescription (including terminology representing weights and measures); and Chinese descriptions of concepts considered important in both Korean and Chinese medicinal practices. Finally, it was possible to find points of comparison in naming of symptoms, diagnosis, prescriptions, and respective names of six meridians. Though the language difference is minimal, the vocabulary found in the Cold Pathogen chapter of "Donguibogam" was more diverse than Luo's translation of "Sanghanlun". In general, literal translation in keeping with the sense of original text was better performed in Luo's translation of the "Sanghanlun" whereas the English version of the Cold Pathogen chapter in the "Donguibogam" was more of a "free" translation.

• Cross-Cultural Studies
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• v.31
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• pp.65-94
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• 2013

San-he-ming-zhu-bao-jian-quan-zhuan(三合明珠寶劍全傳), this work is characterized as follows: First of all, San-he-ming-zhu- bao-jian-quan-zhuan's charaters appear equally, the readers feels familiar. this work is formed a universal consensus. Ordinary people must empathize about xia-yi(俠義) and retribution, this work was well represented. Because the readers would have liked to this story. It was an intimate relationship between China and the Joseon Dynasty(朝鮮) all the way, The Joseon Dynasty imported books and the products of civilization. High official, official interpreter, woman loves the classic Chinese novel. The classic Chinese novel was transcribed, published, translated into a book. San-he-ming-zhu-bao-jian-quan-zhuan were introduced in the Joseon Dynasty, Sungkyunkwan(成均館) University holds one version. This work is being compromised, many missing words. Domestic holdings are rare. San-he-ming-zhu-bao-jian-quan-zhuan is a novel of chivalry, the character are classified into the chivalry, negative hero, person of affection, fantastic figure. This work is centered around Majun(馬俊). Maluanying(馬鸞英) is the heroin, seen as the classic case of overcoming adversity. Quzhongcheng(屈忠成) is the prime minister, negative figure, he fight with the chivalry, was defeated at the end. Liuxu(柳絮) is person of affection, overcoming adversity, marries the two lady, has a heroic side. Fantastic figure is more enriching the contents of the work, is Buddhist and Taoist figure, serves as the positive and the negative role. San-he-ming-zhu-bao-jian-quan-zhuan is a similar assessment on Zheng-chunyuan(爭春園)'s character and plot, But Liuxu's love story is strengthened. Therefore, continued research is needed for this work.

• International Journal of Advanced Culture Technology
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• v.9 no.1
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• pp.70-78
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• 2021

It is true that the police have been faithful to the role of the regime's sewer and committed many disruptions and errors, and have been criticized and criticized by the public. It should now be the foundation of the democratic police and an organization supported by the people. The problem is that the quality, personality, and values of 130,000 police officers should be changed and should be in line with the spirit of the times. One of the theories of police corruption is the "rotten apple hypothesis." The theory is that there is a high possibility that the entire police force will be corrupted, as if the defective apple in the apple box is rotten and the whole apple is rotten, without filtering out potential corrupt police officers during the recruitment phase. In other words, the cause of corruption is based on personal flaws. This study intends to analyze the causes of police corruption and improvement measures. The purpose of this study is to ensure that police officers in charge of national security are usually armed with ethics and good conduct. The police should be trusted by the people and need a stronger prescription for police corruption. In this respect, this study aims to solve the corruption problem of police officials, analyze anti-corruption, and find out what are the desirable countermeasures. The main study methods of this study are as follows; First, we first tried to collect data through research on corruption-related literature. The analysis was focused on the related papers of police corruption and government reports. Second, police corruption theory and anti-corruption alternatives were analyzed. It was reviewed focusing on the theory of corruption or translated data. Third, a literature survey was analyzed to examine the National Police Agency's perception of police corruption. Based on these research methods, we tried to derive the desirable control measures for the hypothesis of police corruption. This study is believed to have contributed to supporting the organizational corruption and culture of the apple box, including the personality of the individual's values, which is a rotten apple theory of police corruption.

• Journal of architectural history
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• v.32 no.1
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• pp.47-60
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• 2023

Due to a mistranslation of Sanskrit to Chinese, East Asian Buddhist community misunderstands the original meaning of the fundamental word, 'sachal(寺刹)'. Sanskrit chattra, a parasol on top of a venerated Indian stupa buried with Buddha's sarira, became the symbol of majesty. The Indian stupa was transformed into a pagoda in China, and the highlighted parasol on the summit was transliterated into chaldara(刹多羅), an abbreviation for chal (刹), and finally designated the whole pagoda(塔). Sachal consists with lying low monastery and high-rise pagoda. Tapsa(塔寺), an archaic word of temple, is exactly the same as sachal, because chal means tap, pagoda. However, during the 7th century a Buddhist monk erroneously double-transliterated the Sanskrit 'kshetra,' meaning of land, into the same word as chal, even despite phonetic disaccord. Thereafter, sutra translators followed and copied the error for long centuries. It was the Japanese pioneer scholars that worsen the situation 100 years ago, to publish Sanskrit dictionaries with the errors insisting on phonetic transliteration, though pronunciation of 'kshe-' which is quite different from 'cha-.' Thereafter, upcoming scholars followed their fallacy without any verification. Fallacy of chal, meaning of land, dominates Buddhist community broadly, falling into conviction of collective fixed dogma in East Asia up to now. In the Buddhist community, it is the most important matter to recognize that the same language has become to refer completely different objects due to translation errors. As a research method, searching for corresponding Sanskrit words in translated sutras and dictionaries of Buddhism is predominant. Then, after analyzing the authenticity, the fallacy toward the truth will be corrected.

• KIPS Transactions on Software and Data Engineering
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• v.8 no.2
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• pp.79-88
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• 2019

Machine translation (MT) system, especially Korean-Mongolian MT system, has recently attracted much attention due to its necessary for the globalization generation. Korean and Mongolian have the same sentence structure SOV and the arbitrarily changing of their words order does not change the meaning of sentences due to postpositional particles. The particles that are attached behind words to indicate their grammatical relationship to the clause or make them more specific in meaning. Hence, the particles play an important role in the translation between Korean and Mongolian. However, one Korean particle can be translated into several Mongolian particles. This is a major issue of the Korean-Mongolian MT systems. In this paper, to address this issue, we propose a method to use the combination of UTagger and a Korean-Mongolian particles table. UTagger is a system that can analyze morphologies, tag POS, and disambiguate homographs for Korean texts. The Korean-Mongolian particles table was manually constructed for matching Korean particles with those of Mongolian. The experiment on the test set extracted from the National Institute of Korean Language's Korean-Mongolian Learner's Dictionary shows that our method achieved the accuracy of 88.38% and it improved the result of using only UTagger by 41.48%.

• Journal of Korean Academy of Nursing
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• v.24 no.2
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• pp.264-277
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• 1994

In Korea the concept of social support was first used as a research concept in nursing and has not had much application in the clinical field. Another problem is that research on social support has used a direct translation of the words “social support” into Korean as “sawhejuk jiji”. Three questions were posed to direct the re-search. 1) Is there a concept of social support in Korean society? 2) if so, what words or expressions are used to de-scribe it? 3) further, if so, how is social support structured and how does it function? In order to answer the research questions a three-step research methodology was used : The first step consisted of a literature review on re-search related to social support and on information on the background of, and the way of thinking re-lated to interpersonal relations among Korean people. The second step, which was done to identify whether there is a concept of social support in korean society, involved interviewing a sample of the population. The third step involved a panel discussion that included the members of the research team and three consultants, a sociologist, a philosopher and a scholor in korean literature. A review of the literature on interpersonal relationships in traditional korean society identified a four cirole structure that explains interpersonal relationships. The first circle with “me” at the center is the family but here “me” disappears into the “we” that is essential for a cooperative agricultural society. In the second circle are those close to “me” but outside the family. The third circle includes those with whom “I ” have infrequent but regular contact and with whom correct conduct is important. The last circle is all the people with whom “I” have nothing in common. They are excluded in interpersonal relationships. The literature on interpersonal relationships showed that within the traditional Korean society people lived in villages where most people were very familiar with each other. “Yun”, the social network established the connection and “Jung”, the feeling of affection increased with time as the connection was strengthened. In the traditional village psychological support was provided through “Mallaniki”, “Pumashi” and “Kae” with the latter two also providing material support. In modern Korea there are more informal and formal social networks, like social services and community activities on the formal level and cultural and leisure groups along with “kae’s on the informal level. But even with this modern variety of groups, most social support comes from informal networks that resemble the traditiorlal “Pumashi”, “Kai” md “Mallaniki”. The six member research team interviewed 65 people in order to identify whether there is a concept of social support and then analysed their responses. There were 20 different words describing the reception of the social support and these could be grouped into seven major categories : virtuous, fortunate, helped, supported, blessed, attached(receiving affection) and receiving (grace) benevolence. there were 27 words describing the act of social support which could be categorized into seven major categories : love, looking after, affection(attachment), kindness(goodness), faith, psychological help and material help. for the meaning of social support translated as “sawhe juk jiji” there were a total of 14 different answers which could be categorized into 3 major categories : help, agreement, and faith. In third step, the results of the literature review and the answers to the questions were discussed in a pannel. The results of the discussion led to the following definition of social support in Korea which is shaped like a the four sided pyramid on a base. Social support is the apex of the pyramid and four sides are made up of : “do-oom” (both emotional and material help), “jung” (connectedness, or relationship bound by affection, regard or shared common experience ), “midum” (faith or belief in), “eunhae” (kindness or benevolence). The research team identified “Yun”( the basic network of relationships) as the base of the pyramid and as such the foundation for the components of social support in Korean culture. On “Yun” rest the other four components of social support : “Jung”, “Midum”, “Do-oom”, and “Eunhae”, For social support to take place there must be “Yun”. This is an important factor in social support. In private social network “Jung” is an essential factor in social support. But not in the public social network. “Yun” is a condition for “Jung” and “Jung” is the manifestation of support.

• Women's Health Nursing
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• v.5 no.2
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• pp.204-221
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• 1999

Due to the ever increasing life-span of human beings, the average woman is living well into her 70's. Henceforth, they spend at least one-third of their life after menopause. Climacteric encompasses the time preceding, during, and proceeding menopause : a transitional period of shifting from the period of being fertile to the period of senescence. In other words, this is the time at which they lose the ability to reproduce. Menopause can influence a woman's sexual life immensely due to the physiological, social, and psychological changes that occur during that period. In korea, where some women still live according to Confucian Culture in terms of sexology, nurses can play a vital role in the dissemination of sexual facts to women. This study was designed to clarity the characteristic and satisfaction of sexual life. This was done according to the classification of three types of climacteric women : pre-meno-pausal, menopausal, and post-menopausal. I studied 159 climacteric women between the ages of 45 & 59, living in or around the vicinity of Taegu City. This study utilized the investigative tools for sexual life patterns which were constructed with field experts' consultation and reference review by the author. The sexual satisfaction was translated from DSFI. The climacteric symptoms were invented by Kupperman, This research is descriptive. The data was collected between July 15, 1998 and October 14, 1998. Statistical analysis was performed using ANOVA and Pearson Correlations, and was computed with the SPSS program. The results obtained are summarized as follows; The frequency of sexual activity was highest in pre-menopause and declined after menopause. The frequency of genital caressing declined after menopause. The difference between the frequency of masturbation and coital pain was not significant according to the classification set forth in this experiment. Congruently, the frequency of orgasms declined after menopause. The mean satisfaction of sexual life is 27.1 years. The range of expected score is 9-45 years of age. Satisfaction was highest in the pre-menopausal group and proved to be statistically significant. Some of the general characteristics that affected the satisfaction a woman's sexual life in the climacteric stage during this project were ; age, income, satisfaction in younger pre-menopausal and the large income group than the other experimental groups. The climacteric symptoms were conversely correlated with the satisfaction in one's sexual life.

• The Journal of the Korea Contents Association
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• v.17 no.1
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• pp.25-38
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• 2017

This study investigates non-native speakers(NNS) of English use of backchannels with beginner-intermediate learners' use of 'uh', 'um(uhm)', 'and' and 'hm' suggesting a view as a possible pedagogical implication. The initial aim of this study was to learn this phenomenon and observe their conversation patterns to compare with previous studies. Based on the previous findings, the analyzed data using conventional Conversation Analysis (CA) methods indicate the possible presence of L1 topic markers, '-un' and '-nun' in the form of L2 backchannel tokens when uttered by beginning and intermediate level speakers of English and the presences of L2 backchannel tokens appear only in front of noun phrases. Additionally, these same words with these tokens and when translated back to Korean also require topic markers of '-un' and '-nun.' Finally, This study discusses possible pedagogical implications with the initial analysis of backchannel tokens for Korean EFL learners. In addition, the ultimate goal of this study is to refine this analysis with follow up experiments to validate this investigation into a working hypothesis generating discussions of this backchannel phenomenon from being viewed as a hindrance to as an positive influence that needs to be understood.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.184-232
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• 2000

The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Di Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of 〈Si Qi Tian Shen Da Lun·Huang Di Nei Jing Su Wen〉 which is quoted frequently and using it for appendix and comparing each views of annotators, I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follow. That is, when the day is long, things act energetically and emit the warmth of life and expand the vigor of growth. On the other hand, when the night is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.

• Journal of Korean Society for Quality Management
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• v.44 no.1
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• pp.61-76
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• 2016

Purpose: In order to use a word as academic terminology, we must first take a look at the meaning of that word as it is commonly used and then consider whether or not the connotation of that word is suitable to be used as academic terminology. Presently, the word Pumjil(品質) is being used as academic terminology occupying an important position in the field of business administration in Korea and is usually translated into English as 'quality'. The same is true in Japan. However, as is the case with many Korean words, the meaning that the word implies has a tendency to change gradually over time. This tendency can account for the changes or additions to the meaning a word connotes. Methods: This dissertation aims to escape from such biased ideas and study the meaning of 'Pum-Jil品質' from the view of humanities and exegetics. Then the natural definition of the word as far as business administration is concerned can be considered. Results: 'Pum-Jil品質' has been used amid changes in modern times(historic texts in both Korea and China. In Korea particularly, the word was used in the royal court until comparatively modern times.), and now it is also widely used in the field of business administration. In this process of change, a notable point is that 'Pum-Jil品質', which was originally used to mean 'nature or character of a man', took on a new meaning, 'a certain quality of a thing or a good'. Conclusion: 'Pum-Jil品質' should require basic functional 'quality' of goods or services as a prerequisite. And the functional quality should meet consumers' needs, as the pledge (trust; 信賴) for quality is between suppliers and consumers. Without consumer's trust for goods, the relationship between suppliers and consumers cannot be maintained. So goods must exchange with trust, not expenses. In conclusion, we believe it is reasonable to understand 'Pum-Jil品質' based on the meaning of 'evidence or similar rating for pledge (trust)' from the view of humanities and exegetics. In conclusion, we believe it is reasonable to understand 'Pum-Jil品質' based on the meaning of 'evidence or similar rating for pledge (trust)' from the view of humanities and exegetics.