• The Korean Journal of Emergency Medical Services
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• v.13 no.3
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• pp.71-76
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• 2009

서론(Introduction) : 의학 시뮬레이션(medical simulation)은 교육생 학습과정에서 내재된 위험이 환자에게 가해짐 없이 교육생이 실제적인 환자 상황을 경험할 수 있게 하고 여러 다양한 임상내용이 포함한 상황에 적용될 수 있다. 시뮬레이션 기술의 사용은 의학교육(medical education), 인증서(certification), 면허교부(Licensure)와 의료의 질 형성에 큰 잠재력을 가지고 있다. 복강경 수술, 내시경검사, 전문심장구조술, 응급기도관리와 외상소생을 포함한 다양한 임상시술의 수행에서 시뮬레이션이 교육생의 술기를 달성하고, 측정하고, 유지하는 유효성을 증명하였다 컴퓨터로 조절되는 시뮬레이터는 맥박, 혈압, 호흡, 대화가 가능하고, 중증질환 또는 외상환자의 치료에 필요한 같은 인명구조 시술을 수행할 수 있다. 의학 시뮬레이션은 의사, 간호사, 응급구조사와 응급 진료를 필요로 하는 환자를 치료하는 사람에게 필요하다. 최신 전문심장구조술 과정수업은 전통적인 강의와 제한된 팀 상호작용이 포함된 이틀 과정이다. 우리는 비 영어권 국제 응급구조학생의 전문심장구조술 술기능력을 알아보고, 그것을 미국 응급구조학생과 비교하고자 한다. 목적(Objective) : 이 연구의 목적은 다양한 전문심장구조술 증례 시나리오를 가진 의학 시뮬레이터를 이용하여 미국과 한국의 응급구조 학생의 능력을 비교하는 것이다. 시행 장소(Site Location) : 이 연구는 한국 제주도에 위치한 제주한라대학 스토니브룩 응급의료교육원에서 진행되었다. 학생들의 평가는 스토니브룩에 위치한 스토니브룩 대학 의료원의 한 명의 평가자(Dr. lee)에 의해 수행되었다. 방법(Methods) : 15명의 한국 응급구조학생들은 세 팀으로 무작위로 선정하였다. 5명이 한 팀이 되어 같은 증례의 시나리오를 받았다. 세 가지 시나리오는 : 첫째, 천식지속상태(Status asthmaticus), 둘째, 긴장기흉을 동반한 만성폐쇄성폐질환(COPD with tension penumothorax) 그리고 마지막으로 메가코드(megacode)를 가진 심정지 이다. 세 팀을 각각 그리고 기본인명구조술(BLS)과 전문심장구조술(ACLS)과정을 마친 미국 응급구조학생들과 비교하였다. 15명의 미국 응급구조학생들 또한 세 팀으로 무작위로 선정하였다. 이 응급구조 학생들은 플러싱병원 의료원 소속으로 그곳에서 이 연구에 참여할 뿐만 아니라 지속적인 의학교육(CME)이수를 받았다. 이들에게도 같은 세 가지 증례의 시나리오가 주어졌고 Dr lee는 총 여섯 팀을 평가하였다(한국 세 팀과 미국 세팀). 결과(Results) : 양 국가의 모든 15명의 학생이 의학시뮬레이터를 사용하여 전문심장구조술 메가코드시험을 포함한 시험에 모두 통과하였다. 비록 학생들을 무작위로 세 팀으로 나누었지만 한 팀이 이 모든 세 증례에서 다른 팀보다 뛰어났다. 제주한라대학 2번 팀은 더 나은 기도관리, 리듬인식과 임상술기를 가진 모든 중요한 활동을 얻기에서 우수했다. 그들은 핵심요구사항을 90% 이상 충족시겼다. 한국의 2번팀(G2K)은 메가코드에서 기도개방, 호흡평가, 순환징후 그리고 흉부압박수와 같은 신체검진 술기에서도 탁월했다. 게다가 다른 팀과 비교 시 리듬인식, 약물지식과 임상술기에서도 높은 점수를 받았으며 2번팀(G2K)이 6팀 중에 가장 뛰어나게 역활수행을 하였다. 결론(Conclusion) : 이 비교 연구에서 한국학생과 미국학생간에 전문심장구조술 메가코드 시험의 통과율에는 차이가 없었다. 그러나 미국학생은 세 팀 사이에 더 적은 변이로 더 일괄된 점수를 받았다. 한국학생들도 모든 세 가지 증례를 통과하였지만 이 세 팀은 미국학생 팀보다 점수에서 더 큰 변이를 보였다.

• Journal of dental hygiene science
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• v.16 no.2
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• pp.134-141
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• 2016

The purpose of this study was to develop a dental communication course in dental hygiene schools that included theory, practice, and skill for effective dental communication. Thirty-six senior dental hygiene students in a dental hygiene school took a dental communication course and responded to a questionnaire. The instrument used in the study was a modified form of Kim's communication skill self-assessment sheet. The self-assessment questionnaire about communication competencies was administered before and after the class, and the difference between scores at each time point was analyzed using the Wilcoxon signed rank sum test. Among seven elements of dental communication competencies, the competency of "information gathering" was significantly improved (p=0.008). Students' scores on perception of the importance (p=0.019) and necessity (0.016) of a communication course significantly increased after the course. Competencies in communication are essential requirement for dental hygienists. This study showed the possibility of communication skill training. An objective evaluation tool regarding students' communication competencies should be developed. Further studies with larger samples size are needed to develop a standardized comprehensive communication course in dental hygiene schools.

• Korean Journal of Dental Materials
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• v.44 no.3
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• pp.197-206
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• 2017

The hardening effect by ice-quenching after oxidation of a Pd-Ag-Sn-Au metal-ceramic alloy during porcelain firing simulation was investigated by means of hardness test, field emission scanning electron microscopic observations, and X-ray diffraction analysis. The hardness decreased by ice-quenching after oxidation, which was induced by the homogenization of the ice-quenched specimen. The decreased hardness by ice-quenching after oxidation was recovered from the wash stage which was the first stage of the remaining firing process for bonding porcelain. After wash stage, the hardness of the ice-quenched specimens decreased during the subsequent porcelain firing process. But the final hardness of the ice-quenched specimens after oxidation was higher than that of the specimens cooled at stage 0 after oxidation. The increase in hardness of the specimens during the first firing process was caused by the lattice strains generated at the interface between the face-centered cubic Pd-Ag-rich matrix and the face-centered tetragonal Pd3(Sn, Ga, In) precipitate. The decrease in hardness of the specimens during the remaining firing process was caused by the microstructural coarsening.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• Korean Journal of Breeding Science
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• v.43 no.2
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• pp.145-153
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• 2011

To develop new varieties of rapeseed (Brassica napus L.), the seeds of three varieties 'Naehan', 'Tammi', and 'Halla' were treated with proton ion beams and gamma rays (0~2,000 Gy), and then the characteristics of the mutants induced were examined up to $M_5$ generation to select the lines with fixed useful traits. In $M_5$ generation, we had selected several lines that were highly fixed for some useful traits such as plant height, maturity and flower size; one line with both earlier maturity and shorter stem than wild type, one line with only earlier maturity, two lines with shorter stem, one line with large flower, and one line with chlorophyll mutation. Among them, NP600-1-1-198-2 (induced from variety 'Naehan' was treated with proton ion beams 600 Gy) was superior for its distinction from the original variety, uniformity and stability. The unique characteristics of NP600-1-1-198-2 were dark green leaves, green stem, yellow flower, and black seed coat. Its flowering date was April 14, eight days earlier than its original variety, while seed maturity date was June 16 (five days earlier) and plant height 105 cm (shorter by 10 cm). NP600-1-1-198-2 has 52 silique per panicle, 6.2 cm silique length, 23 seeds per silique, 4.2 g per 1000 seeds and 45.9% oil content. The seed oil contained 67.8% of oleic acid, 16.7% of linoleic acid and 7.3% of linolenic acid but no erucic acid.

• Journal of Korean Philosophical Society
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• v.145
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• pp.45-69
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• 2018

This is an attempt to reflect on humanity in the post-human era. Here, I think that the question of future human beings should be critically raised in the following two meanings. First, can post-humans recover the body, emotions, nature and women's voices suppressed by modern enlightened subjects? Second, can post-humans preserve humanity by fighting inhumanity without presupposing human essence or immutable foundations? In answer to these questions, I will have a dialogue with M. Heidegger(1889-1976), W. Benjamin(1892-1940), Th. W Adorno(1903-1969). The three philosophers looked at the inhuman world situation brought about by modern subjects and technology, and found the possibility of new human beings. The three philosophers' new human image are the three possible models of post-humanism, 'a human being as ek-sistence' (Heidegger, Chapter 2), 'the man who restored the similarity with the other through innervation' (Benjamin, Chapter 3), 'A human being who negates the inhuman society' (Adorno, Chapter 4), and examines the current status of each. In conclusion, as long as the fourth industrial revolution is developed as a system of digital capitalism that controls the world as a whole from human senses, impulses, and unconsciousness, the necessity of the post-human era is aesthetic authenticity.

• Korean Journal of Comparative Education
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• v.24 no.3
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• pp.199-226
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• 2014

The aim of this study was to determine key experiences of homestay guardians of unaccompanied minor Korean adolescents studying abroad in the United States through qualitative research method of grounded theory methodology. This study identified guardianship experiences and the process of adjustment to life with homestay students through in-depth interviews with 12 subjects who are Korean guardians in the United States. The results of this study classified "started with concern" as a category that leads guardians to start providing homestay accommodation, and "other's recommendation," "need for financial support," and "unexpectedly" as subcategories. This study identified "act as a mediator to resolve differences" as a key experience of guardians, and classified subcategories are "parental role" and "calculation of gains and losses" on a personal level; and "feel sorry for own children," "limited leeway of the family," and "formation of relationship between own children and homestay students" on a family level. Developed subcategories are "thirsty for attention," "vulnerability," "task on freedom and control," and "regrettable feeling in the absence of communication" with respect to relationship with students; "grade expectations," "one-way communication," "trapped between parents' and students' demands" in regard to relationship with parents; and "advice from school" in the aspect of school. "Cultural difference," "preparedness of students and parents," "age differences between guardian's children and students," "family support," "similar personalities," "guardian's motivation," and "parent's attitude" are subcategories that affect central phenomenon of guardians.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.5-44
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• 2016

This study focuses on Ko woo-young (1939-2005), a Korean representative cartoonist. I analyzed his work Nolbudyeon (1988), which is a retelling of Heungbu and Nolbu, a traditional Korean story. I consider Ko woo-young a creative observer who has popularized his perspective in modern society. His work is a good example of how a traditional folktale can be made relevant in modern society. I used three methods of adaptation to differentiate Nolbudyeon from Heungbu story: construction of events, characterizing, and space-time background. First, to aid character development, Nolbudyeon includes a prologue that focuses on conflicts between brothers with different personalities. At the same time, the ambiguous ending could be a response to Heungbu story, which has a didactic theme. Second, I found that the new characters, Nolsun and Yeonsaengwon, enhanced the differences between Heungbu and Nolbu by playing the role of mediators. Also, in Nolbudyeon, both Heungbu and Nolbu had positive as well as negative elements, in contrast with the original story's traditional point of view on good and evil. Finally, by exploring the space-time of Nolbudyeon, we can see that its world is combined with the contemporary world. In other words, Nolbu and Heungbu, though outwardly traditional, have a modern outlook. Therefore, readers can recognize that Nolbudyeon is a metaphor for modern life rather than just an old story.

• Journal of Korean Classical Literature and Education
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• no.32
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• pp.287-326
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• 2016

This study describes the acceptance of Hae-Dong-Yu-Yo(海東遺謠), which is a book the 19th century to 20th century, into the genre of poetry. In chapter 2, I searched for lists, constructions and arrangement of poems in Hae-Dong-Yu-Yo(海東遺謠). The book has not only 39 poems (gasa) in Korean, but also more than 20 poems (hansi) in Chinese. I also found two new poems by the editor of the book. This shows that the receiver fully accepts the poetry and that he has equal consideration for Korean songs as well as hansi ones. In chapter 3, I focused on the red and blue points inside letters. When we read only the red and blue points within the poetry, I realized that Hae-Dong-Yu-Yo(海東遺謠) created these for poetry's literary value, not for music or songs. This reveals how the editor of Hae-Dong-Yu-Yo(海東遺謠) received the older famous poems as his own. This shows us the degree of acceptance of Korean classical poetry and songs, and therefore leads us to believe that this can be of use to present learners as well.

• Journal of Korean Philosophical Society
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• v.139
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• pp.213-238
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• 2016

This paper examines how Dasan Jeong Yak-yong developed self-healing and his perspective of happiness during the hardest point of his political and social career. Just after the death of King Jeongjo (正祖, reign. 1766-1800) the arrest and persecution of those who accepted Christian knowledge from the West began. Among them were Jeong's family members and friends. Jeong, who had learned but had not accepted Christianity as a religious belief, was exiled to Ganggin 康津 in southern Jeolla Province where he was to spend the next 18 years. The two things that helped Jeong through his exile were the Book of Changes 易經 and his commitment to the study of Confucian thought, political, and social reforms. His life-long commitment to writing and his progressive understanding of the principle of changes of the universe in the Book of Changes, represented processes of self-healing and cultivation, depriving Jeong of self-pity and enabling him to attain the highest level in self-realization. According to Jeong, there are two kinds of happiness; "secular happiness" (yeolbok 熱福) related to power and wealth, and "pure happiness" (cheongbok 淸福), a free and idyllic life. For Jeong, the latter was more valuable than the former. Jeong believed that life pursing ethical virtues only could bring authentic joy to people. Furthermore, his devotion to the issues of systematic, social reforms was out of his desire to bring the public happiness by "practical learning", silhak 實學.