• Progress in Medical Physics
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• v.16 no.2
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• pp.89-96
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• 2005

In this study, we investigated the effect of time gating threshold on the delivered dose at a organ with internal motion by respiration. Generally, the internal organs have minimum motion at exhalation during normal breathing. Therefore to compare the dose distribution time gating threshold, in this paper, was determined as the moving region of target during 1 sec at the initial position of exhalation. The irradiated fields were then delivered under three conditions; 1) non-moving target 2) existence of the moving target in the region of threshold (1sec), 3) existence of the moving target region out of threshold (1.4 sec, 2 sec). And each of conditions was described by the moving phantom system. It was compared with the dose distributions of three conditions using film dosimetry. Although the treatment time increased when the dose distributions was obtained by the internal motion to consider the TGT, it could be obtained more exact dose distribution than in the treatment field that didn't consider the internal motion. And it could be reduced the unnecessary dose at the penumbra region. When we set up 1.4 sec of threshold, to reduce the treatment time, it could not be obtained less effective dose distribution than 1 sec of threshold. Namely, although the treatment time reduce, the much dose was distributed out of the treatment region. Actually when it is treated the moving organ, it would rather measure internal motion and external motion of the moving organ than mathematical method. If it could be analyzed the correlation of the internal and external motion, the treatment scores would be improved.

• Neonatal Medicine
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• v.18 no.1
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• pp.59-69
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• 2011

Purpose: Current studies have demonstrated the neuroprotective effects of 6-cyano-7-nitroquinoxalin-2,3-dione (CNQX) in many animal models of brain injury, including hypoxic-ischemic (HI) encephlopathy, trauma and excitotoxicity, but limited data are available for those during the neonatal periods. Here we investigated whether CNQX can protect the developing rat brain from HI injury via mediation of nitric oxide synthase. Methods: In an in vivo model, left carotid artery ligation was done in 7-day-old Sprague-Dawley (SD) rat pups. The animals were divided into six groups; normoxia (N), hypoxia (H), hypoxia with sham-operation (HS), hypoxia with operation (HO), HO treated with vehicle (HV), and HO treated with CNQX at a dose of 10 mg/kg (HC). Hypoxia was made by exposure to a 2 hr period in the hypoxic chamber (92% $N_2$, 8% $O_2$). In an in vitro model, embryonic cortical neuronal cell culture of SD rats at 18-day gestation was done. The cultured cells were divided into three groups: normoxia (N), hypoxia (H), and hypoxia treated with CNQX (HC). The N group was prepared in 5% $CO_2$ incubators and the other groups were placed in 1% $O_2$) incubators (94% $N_2$, 5% $CO_2$) for 16 hr. Results: In the in vitvo and in vivo models, the expressions of iNOS and eNOS were reduced in the hypoxia group when compared to the normoxia group, whereas they were increased in the CNQX-treated group compared to the hypoxia group. In contrast, the expression of nNOS was showed reversely. Conclusion: CNQX has neuroprotective property over perinatal HI brain injury via mediation of nitric oxide synthase.

• Journal of the Korean Institute of Intelligent Systems
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• v.24 no.3
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• pp.265-270
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• 2014

Hearing-impaired people have difficulty in hearing, so it is also hard for them to learn letters that represent sound and text that conveys complex and abstract concepts. Therefore it has been natural choice for the hearing-impaired people to use sign language for communication, which employes facial expression, and hands and body motion. However, the major communication methods in daily life are text and speech, which are big obstacles for the hearing-impaired people to access information, to learn and make intellectual activities, and to get jobs. As delivering information via internet become common the hearing-impaired people are experiencing more difficulty in accessing information since internet represents information mostly in text forms. This intensifies unbalance of information accessibility. This paper reports web-based text-to-sign language translating system that helps web designer to use sign language in web page design. Since the system is web-based, if web designers are equipped with common computing environment for internet browsing, they can use the system. The web-based text-to-sign language system takes the format of bulletin board as user interface. When web designers write paragraphs and post them through the bulletin board to the translating server, the server translates the incoming text to sign language, animates with 3D avatar and records the animation in a MP4 file. The file addresses are fetched by the bulletin board and it enables web designers embed the translated sign language file into their web pages by using HTML5 or Javascript. Also we analyzed text used by web pages of public services, then figured out new words to the translating system, and added to improve translation. This addition is expected to encourage wide and easy acceptance of web pages for hearing-impaired people to public services.

• Journal of the Korean Society of Food Science and Nutrition
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• v.5 no.1
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• pp.31-37
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• 1976

1. In order to increase our physical power through raising the amount of Hb to normal level and thus enrich our national power, it is earnestly required to improve the general eating habits in the direction of taking enough animal protein (nutrition food) that is required to form Hb and adequate administrative procedures of the nursery school are to be taken at the same time. 2. The genetic amentia's development of skeleton is generally under the normal level. And so their physical condition should be inferior to the standard growth rate of the same age. But the fact is that their physical growth is almost the same as the same age with only few exceptions. Besides, considering the fact that their amount of Hb is less than that of the normal level, I think we can conclude that the majority of the amentia in the nursery school were malnutrition during their prenatal period or during their infancy. We need continuous statistical study concerning many amentia that is scattered all part of our country, to make our amentia's hereditary transmission and the expression clear. And so the Intelligence Quotient of the amentia are from 26 to 80, we consider to need nourishing meal in ordinary times to make more efficient development of intellectual faculties. 3. As to the relation between blood type and disease, there are much debates going on in many countries. To get more apodictic results, however, continuous study is desired to be made in the future.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.6
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• pp.66-80
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• 2009

This paper attempts to investigate how the cultural phenomena associated with 'Wuyi-Doga(武夷棹歌)' and 'Wuyi-Gugok (武夷九曲)' was introduced to Joseon. The icon and code of 'Gugok' cultural text which was observed in the process of transmitting the culture through repetition and imitation were examined. With regard to research methodology, an 'analysis and discussion framework' was designed based on the literature review, field survey and the seven textuality criteria proposed by Dressier. Then the textuality of 'Wuyi-Gugok' was analyzed in terms of the dependent relation of text, the relationship between the creator and user, repetition, imitation and the spread process. Since ZhouHee(朱熙)'s 'Wuyi-Doga' and 'Wuyi-Gugok' were introduced to Joseon through literature and paintings, they became a part of the cultural Phenomena with unprecedented popularity. As a result, a great number of imitations can be found. In addition, governors would even take care of political affairs in a scenic mountain valley as described in this literature. Regardless of the writer's intentiot 'Gugok' settled in Joseon as new culture in harmony with Taoism and Sung COnfucianism. In other words, Joseon's Gugok-Wonlim(九曲園林) accepted the nature-appreciation aesthetic consciousness in 'Wuyi-Doga' and 'Wuyi-Gugok' on the basis of Taoism and Sung Confucianism. In terms of the text-based dependent relation only, however, the geographical coherence was somewhat loosened while the Gugok Culture that was dependent on Taoism or elegance in life dominated the internal structure of the textuality. Meantime, the internal factors that dominated the textuality of 'Wdyi-Gugok' were interpreted as 1) 'Aesthetics of Bending, Water Whirls', 2) 'Territoriality Expression Carve letters,' 3) 'Cultural Landscape seeing through the Speculation of Meaning,' 4) 'The Pursuit of Oddness and Presentationism' and 5) 'Transcendental Landscape of Taoism and Topos.'

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.3
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• pp.21-32
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• 2009

As an alternative for restoring a sense of community which has been broken up due to urban residence redevelopment, this study focuses on structural characteristics according to physical location of central squares in apartment complexes. Central squares do not simply function as inner-aiming and self-completed spaces for the residents, but their role can be expanded to a core location which encourages neighbors to communicate and interact with each other. The suppositions for this study are as follows. Structural characteristics according to the physical locations of the central squares in apartment complexes affect apartment residents' openness toward their neighbors and non-residents' accessibility to the square. At the same time, it influences the sense of community. In addition, psychological distance which is represented as psychological openness and accessibility forms a reciprocal relationship with the sense of community. For the study, we first categorized central squares as either open-structure or closed-structure based on how accessible it is from outside the apartment complex. According to these types of central squares, Sillim Prugio, Banghak Deasang Town Hyundai, Gwanak Prugio and Banghak Samsung Raemian 1 which have similar conditions and different structures were selected as sites of the study. Then each apartment complex was classified by apartment residents and non-residents so that eight groups were prepared for the survey. The results of the questionnaire survey especially regarding measuring the sense of community, psychological openness and accessibility indicated that the suppositions were right. Hence, the sense of community, psychological openness and accessibility are high in a central square with an open-structure while high standards of psychological openness and accessibility guarantee a positive sense of community. This study is meaningful in that it verifies that the physical location of central squares is reciprocally related to psychological openness, accessibility and a sense of community. At the same time, this study may serve as theoretical grounds for the planning and construction of practical central squares.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.72-83
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• 2013

This study suggests the necessity of landscaping alternatives for the succession of Takjok(濯足) culture by considering the background and meaning of Takjok's cultural phenomenon shown in old literatures and paintings and its result is as follows. An old idiom, 'Takyoung Takjok(濯纓濯足)' implying a disinterested living attitude from the mundane world and an attitude complying with nature, has been sublimated to 'Takjokjiyu(濯足之遊)' which means living in comfortable retirement through life in seclusion(隱逸). Classical scholars immerse their feet in soft-flowing(柔軟) water for 'Mulailche(物我一體; synchronized with nature)' which is a unified condition with 'Do(道; truth)' and connected to the stage of 'Yu(遊)', a free mental state, and its nature. The cultural phenomenon of Takjok appeared in the inherited landscape paintings in the Joseon dynasty period after the late stage of Koryo. Takjok shown in 'Pal Kyung Shi'(八景詩; poetry singing for the eight scenary) was described as not a transcendent scene, but as a scenery of daily life. Dense forest and water, such as a stream with clean water, rocks, and pine trees shown in Takjok paintings have been symbolized as a seclusion space for classical scholars with higher thinking and their mental states have been more emerged. Mental pleasures called as seclusion and Takjokjiyu have been relatively emphasized in the Takjok paintings of the Joseon Dynasty period contrary to the Chinese Takjok paintings emphasizing Chung Gye(淸溪; clean stream) and Chang Rang(滄浪; high and clean wave) and strongly representing the image of 'Chung Ryu'(淸流; clean flowing water) and the veneration for antiquity. The view of nature described in the Takjok paintings represents the provision of nature as a situation and attitudes of classical scholars and implies a Taoism perspective which describes the 'do' of nature. This view of nature itself remained intact(無爲自然) with the love of mountains and water, showing a side of the zeitgeist and aesthetic consciousness of China and Joseon. The 'Takjokjiyu' of both countries has be interpreted as a symbol of personality development, behavior, life in seclusion, or transcending the mundane world and has also been accepted as a method of summer vacation in the real world. It should be considered that Takjok includes ordinary people's wisdom to resist the hot weather, as well as the classical scholar's ideal and the veneration of antiquity. From this perspective, water space, Takjok rocks, and the use of water based on the environmental supportability should be newly focused as a recreational space and it reminds us that the spirit of Takjok is a classical mental healing method.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.158-170
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• 2013

With the recent 'Creative economy' and 'Cultural prosperity' coming to the fore as a new code to build up a city or a region, it is necessary to focus on strengthening the regional creative capacity as well as developing spontaneous regional culture. In such trend this research aims to explore the Kyunglidan-gil, Seoul, Korea in which creative-class are appearing autogenously in clusters and forming new cultural landscape, to identify the factors of their accumulation and changing aspect of cultural landscape. This study has the following purposes: First, Investigating the historical context of the Kyunglidan-gil's landscape. Second, considering the process of the creative-class being flowed into the Kyunglidan-gil as the subject leading to the modification of the region. Third, their activity was analyzed to consider the unique aspect of forming the cultural landscape at the Kyunglidan-gil. Regarding why the creative-class should flow in, results of the study drew five factors including region in issue compared to inexpensive rents, coexistence with nature, quiet atmosphere seeming isolated from the urban confusion, location possible to test and share individual materials one likes, and a site with synergy effect of activity through the network with acquaintances. Also, five characteristics of cultural landscape forming by the people's activity were drawn - space of communication for increasing creativity, temporary and flexible spatial use, expression of one's identity and taste, distinguishing, and positive use of the existing facilities. Like this, by exposing the 'creative-class', a subject of the leader in changing process of the Kyunglidan-gil, this research identified the aspect of forming cultural landscape.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.8 no.1
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• pp.123-136
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• 2004

In this paper, complexity and regularity of polynomial multiplication over $GF({2^n})$ are defined by using Hamming weight of rows and columns of the matrix ever GF(2) which represents polynomial multiplication. It is shown experimentally that in order to construct the block cipher robust against differential cryptanalysis, polynomial multiplication of substitution layer and the permutation layer should have high complexity and high regularity. With result of the experiment, a way of constituting S box and G function is suggested in the block cipher whose structure is similar to SEED, which is KOREA standard of 128-bit block cipher. S box can be formed with a nonlinear function and an affine transform. Nonlinear function must be strong with differential attack and linear attack, and it consists of an inverse number over $GF({2^8})$ which has neither a fixed pout, whose input and output are the same except 0 and 1, nor an opposite fixed number, whose output is one`s complement of the input. Affine transform can be constituted so that the input/output correlation can be the lowest and there can be no fixed point or opposite fixed point. G function undergoes linear transform with 4 S-box outputs using the matrix of 4${\times}$4 over $GF({2^8})$. The components in the matrix of linear transformation have high complexity and high regularity. Furthermore, G function can be constituted so that MDS(Maximum Distance Separable) code can be formed, SAC(Strict Avalanche Criterion) can be met, and there can be no weak input where a fixed point an opposite fixed point, and output can be two`s complement of input. The primitive polynomials of nonlinear function affine transform and linear transformation are different each other. The S box and G function suggested in this paper can be used as a constituent of the block cipher with high security, in that they are strong with differential attack and linear attack with no weak input and they are excellent at diffusion.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.184-203
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• 2020

The Confucian ruling class of the Joseon Dynasty regarded Buddhist rituals as "dangerous festivals." However, these Buddhist ceremonies facilitated transitions between phases of life from birth till death and strengthened communal unity through their joint practice of the rites. Ritual spaces were decorated with various utensils and objects that transformed them into wondrous arenas. Of these ornaments, Buddhist paintings served as the most effective visual medium for educating the common people. As an example, a painting of the Ten Kings of the Underworld (siwangdo) could be hung as a means to illustrate the Buddhist view of the afterlife, embedded in images not only inside a Buddhist temple hall, but in any space where a Buddhist ritual was being held. Demand for Buddhist paintings rose considerably with their use in ritual spaces. Nectar ritual paintings (gamnodo), including scenes of appeasement rites for the souls of the deceased, emphasized depictions of royal family members and their royal relatives. In Chinese paintings of the water and land ceremony (suryukjae), these figures referred to one of several sacred groups who invited deities to a ritual. However, in Korean paintings of a nectar ritual, the iconography symbolized the patronage of the royal court and underlined the historicity and tradition of nationally conducted water and land ceremonies. This royal patronage implied the social and governmental sanction of Buddhist rituals. By including depictions of royal family members and their royal relatives, Joseon Buddhist paintings highlighted this approval. The Joseon ruling class outwardly feared that Buddhist rituals might undermine observance of Confucian proprieties and lead to a corruption of public morals, since monks and laymen, men and women, and people of all ranks mingled within the ritual spaces. The concern of the ruling class was also closely related to the nature of festivals, which involved deviation from the routines of daily life and violation of taboos. Since visual media such as paintings were considered to hold a special power, some members of the ruling class attempted to exploit this power, while others were apprehensive of the risks they entailed. According to Joseon wangjo sillok (The Annals of the Joseon Dynasty), the Joseon royal court burned Buddhist paintings and ordered the arrest of those who created them, while emphasizing their dangers. It further announced that so many citizens were gathering in Buddhist ritual spaces that the capital city was being left vacant. However, this record also paradoxically suggests that Buddhist rituals were widely considered festivals that people should participate in. Buddhist rituals could not be easily suppressed since they performed important religious functions reflecting the phases of the human life cycle, and had no available Confucian replacements. Their festive nature, unifying communities, expanded significantly at the time. The nectar ritual paintings of the late Joseon period realistically delineated nectar rituals and depicted the troops of traveling actors and performers that began to emerge during the seventeenth century. Such Buddhist rituals for consoling souls who encountered an unfortunate death were held annually and evolved into festivals during which the Joseon people relieved their everyday fatigue and refreshed themselves. The process of adopting Buddhist rituals-regarded as "dangerous festivals" due to political suppression of Buddhism in the Confucian nation-as seasonal customs and communal feasts is well reflected in the changes made in Buddhist paintings.