• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.199-235
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• 2018

Most of the new religions derived from Jeungsan have claimed that Jeungsan's religious thought reproduced Dangun [檀君] Thought in its original form. However, Daesoon Jinrihoe is the only religious order out of the many new religions within the Jeungsan lineage, which has constantly kept its distance from Dangun Thought since 1909 during the earliest period of proto-Daesoon Jinrihoe. Even a mere trace of Dangun cannot be found in the subject of faith or the doctrinal system of Daesoon Jinrihoe. In this context, this study aims to examine possible connections between Daesoon Thought and Dangun Thought in order to determine why other Jeungsanist religions frequently exhibit Dangunist features. Specifically, a major part of this study will be devoted to comparing and analyzing the narrative structure of Daesoon Thought and Dangun Thought as well as their respective motifs. In fact, Jeungsan does not seem to have ever mentioned Dangun in his recorded teachings, therefore, after his passing into the Heaven, most of the religious orders including Daesoon Jinrihoe derived from him did not pay any attention to Dangun Thought for almost for 40 years. These orders did not originally perceive Dangun as an object of belief. After Korea's liberation, Dangun became widely accepted as a pivotal role among the Korean people. As Dangun-nationalism claimed to unify Koreans as one great Korean ethnic society, the religious orders of Jeungsan lineage also climbed aboard this creed and their faiths or doctrines were acculturated to reflect this change. The reason for this has been attributed to following modern trends to increase success in propagation. In the meantime, Daesoon Jinrihoe was the only order that did not accept Dangun-nationalism because it was not a teaching given by the order's founder. And the two systems of thought have more dissimilarity than parallelism in terms of philosophical ideology. These seem to be the main reasons why Daesoon Jinrihoe did not adopt Dangun into its doctrine or belief system.

• Journal of Oral Medicine and Pain
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• v.33 no.4
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• pp.305-316
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• 2008

The mandibular advancement device(MAD) has been used to help manage snoring and obstructive sleep apnea. The aims of this study were to specify the demographic and clinical characteristics of the patients receiving long-term treatment with MAD and to quantify the compliance with and side effects of the use of the device. Of 103 patients who were treated with MAD for at least one full year after delivery date, 49 were able to be contacted with telephone and complete follow-up questionnaires were obtainable. They were telephoned to determine whether they were still using the device. If not, they were asked when and why they stopped using it. Patients were also asked how much effectiveness of the MAD in decreasing snoring and how much they and their bed-partners were satisfied with the MAD therapy. The initial respiratory disturbance indices and pre-treatment snoring frequency and intensity were obtained from the medical records of initial visit. All the data were compared between users and nonusers. The results were as follows: 1. Of 49 patients 25 are still using the device, but 24 stopped using it. Among nonusers nobody stopped wearing the device within first 1 month, but 37.5% of nonusers stopped wearing it in the following 6 months, and another 4.2% before the end of the first year. 2. The one-year compliance of the MAD therapy was 79.59%. 3. There were no significant differences in mean age, mean body mass index, and gender distribution between users group and nonusers group. 4. There was no significant difference in mean respiratory disturbance index at initial visit between users group and nonusers group. 5. There was no significant difference in pre-treatment snoring frequency and intensity between users group and nonusers group. 6. The degree of decrease in snoring with use of MAD was significantly higher in the users when compared to nonusers. 7. Patient's overall satisfaction with treatment outcome was significantly higher in the users when compared to nonusers. 8. Bed partner's satisfaction with treatment outcome tended to be higher in the users when compared to nonusers. 9. The most frequent reasons why patients discontinued wearing the MAD were: jaw pain(25%), dental pain(20.83%), broken appliance(20.83%), hassle using(16.67%), lost weight(8.3%), dental work(8.3%), no or little effect(4.17%), sleep disturbance(4.27).

• Proceedings of the SOHE Conference
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• 2001.10a
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• pp.107-108
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• 2001

• Korean Journal of Heritage: History & Science
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• v.21
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• pp.217-230
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• 1988

• Journal of Korean Society of Archives and Records Management
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• v.1 no.2
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• pp.57-79
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• 2001

[Go-Choseon], the first volume of Samgukyusa, is composed of two parts, the part of myth and that of history. There are very similar divinities between Hwanwoong in the myth of Dangun and YanDi-ShenNong of China: the solar divinity essential for survival of mankind and agriculture, the agriculture divinity said to have taught fanning, the medicine divinity said to have taught the characteristics of herbs and how to prevent diseases, the cultural hero who delivered civilization, and son on. During the transition from the age of myth to the age of history, the roles of gods had changed from the creation of the world to civilization and rule. The roles of Hwanwoong and YanDi-ShenNong were civilization and it was related with their divinities. Hence, regardless of a little difference, the myth of Hwanwoong and that of YanDi-ShenNong were created at the same stage of spiritual and material civilizations of Korea and China. This paper looks at the essence of [Wiseo] and the age of Hwanwoong through historical records. In my opinion, [Wiseo] is not a chinese history' book. The record, "According to [Wiseo] there had been Dangun-Wanggum 2,000 years ago" indicates the time [Wiseo] was written. 'Wi' means Wlman-choseon. Going back about 2,000 years from Wiman-choseon, the historical dates of the establishment of [Go-Choseon] almost dovetails to the age of King 'lao. So, there is a possibility that [Wiseo] is a history book of Wiman-Choseon dynasty which was written to prove the legitimacy of the dynasty by showing it succeeded to the Dangilll-Choseon dynasty. The sentences, "governed the country for 1,500 years" and "conferred Gija the position of king of Choseon" are very important records showing the age of the establishment of Dangun-Choseon. Gija came to Choseon in B.C 1122 when Yin replaced Zhou in the Choinese Continent. From the fact that Dangun had governed Choseon, we could reason out that Go-Choseon was established in B.C. 2622 that is much eariler than the era of king Yao, and that corresponds 'With the era of HuangDi(B.C 2698-2358). Hence, the era of Hwanwoong, the father-god of Dangun, might be later than B.G 3000 which conforms to the era of YanDi-ShenNong(B.C 3218-2600). Therefore, this paper contends lhat Hwanwoong and YanDi-ShenNong played the role of civilization in the same era [Go-Choseon], the first volume of Samgukusa is philologically very valuable material for research on the origin of Korean nation and its ancient history.

• Journal of Nutrition and Health
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• v.54 no.5
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• pp.501-514
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• 2021

Purpose: The purpose of this study was to provide basic data for the management of atopic dermatitis (AD) in adults by analyzing the relationship between AD and intake of soft drinks in adults. Methods: This study was conducted on 5,931 adults aged 19 to 64 who completed the food frequency questionnaire (FFQ) for participants in the Korea National Health and Nutrition Examination Survey VII-3 and VII-1. Subjects were divided into an AD-diagnosed group and a non-AD group according to the diagnosis of AD. In addition, the group diagnosed with AD was divided into a 'symptom-AD' group and a 'no symptom-AD' group. The amount, frequency of intake, and nutritional status of soft drinks were analyzed using the FFQ. Results: Compared with the nutrient intake per 1,000 kcal of energy consumption, fat intake was higher in the AD-diagnosed group than in the non-AD group, and carbohydrate, dietary fiber, calcium, phosphorus, iron, potassium, vitamin A, thiamin, and vitamin C were lower in AD-diagnosed group. The daily intake of soft drinks and the percentage of 'more than 0.5 servings per day' were also higher in the AD-diagnosed group than in the non-AD group. Also, the frequency of the intake of soft drinks was significantly higher in the AD-diagnosed group than in the non-AD group. The odds ratio of AD symptoms due to the intake of soft drinks increased 2.6 times when the intake was 'less than 0.5 serving per day'. Conclusion: AD in adults appears to be related to malnutrition and excessive consumption of soft drinks, and the current prevalence of AD symptoms may also be related to the intake of soft drinks. Based on these results, we suggest that one of the ways to manage AD in adults would be to limit their intake of soft drinks.

• Journal of Chest Surgery
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• v.31 no.10
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• pp.999-1003
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• 1998

Background: Thoracoscopic sympathetic block in palmar hyperhidrosis has merits in its immediate responsiveness and recovery. In palmar hyperhidrosis, the level of sympathetic chain to be blocked has been somewhat obscure. Materials and methods: To compare the results of T2 with T2,3 sympathetic block, we retrospectively studied 192 patients (T2 group: 84, T23 group: 108) operated on at SNUH with palmar hyperhidrosis between April 1994 and July 1997. We reviewed medical records and recently interviewed the patients by telephone call. Sex and age distribution between two groups showed no significant differences. We performed sympathectomy at the early phase of the syudy until April 1997, and after then, we adopted sympathicotomy rather than sympathectomy. Results: All patients showed symptomatic improvement after the operation. Mean operation times of T2, T23 groups were 61.3$\pm$22.5min, 82.7$\pm$24.8min, respectively(p<0.01). Early postoperative complications, such as Horner's syndrome or chest tube insertion, were not different in two groups. There were no statistical differences of late complications such as compensatory truncal hyperhidrosis, gustatory sweating, and phantom sweating. No patient experienced recurrence of palmar hyperhidrosis during the study period. The only difference was the extent of compensatory truncal hyperhidrosis. The compensatory sweating occurred from axilla to suprapatella in T2 group whereas its extent was from nipple to suprapatella in T23 group. Conclusions: We concluded that T2 thoracic sympathetic block is mandatory for the treatment of primary palmar hyperhidrosis.

• The Journal of Korean Philosophical History
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• no.52
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• pp.185-211
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• 2017

Lee Neung Hwa is a scholar of the late Joseon Dynasty, renowned for his studies of Korean studies. In this thesis, the study of Confucianism and Buddhism removed the research and teachings of Confucianism as a traditional study of Confucianism. Lee Neung Hwa criticized the social functioning of Confucian texts during the late Joseon Dynasty. His criticisms reflect the historical consciousness of the late Joseon Dynasty. Lee Neung Hwa is also known as the Buddhist religion. The History of Chosun Buddhism is his masterpiece. He pointed out the differences between the Buddhist scriptures of the Joseon Dynasty and the Japanese Buddhist scriptures. Moreover, the Joseon Dynasty felt more integrated into the Japanese Buddhist kingdom than in Japan. And ineunghwa also studied the mythology of Korea. He established a universal cultural phenomenon as a universal cultural phenomenon, which belongs to any ethnic Koreans. He insisted that the Sin Gyo of Dan Gun is the identity of Korean culture. His Founding Myth was not a matter of historical fact. His Founding Myth was a tool of ideological struggle to fight against Japanese imperialism.

• 정보화사회
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• s.101
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• pp.12-15
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• 1996

"단군이래 최대이권사업 쟁탈전"오는 6월 허가할 7개분야 30여개 신규통신사업자 선전경쟁을 두고 이르는 말이다. 모두 53개 컨소시엄이 출사표를 던졌고 여기에 줄잡아 1만 7천 3백여개 기업이 참여했다. 주식회사 간판을 단 기업치고 한다리 걸치지 못하면 불출 소리를 들을만큼 국내에 내노라하는 기업은 빠짐없이 참여한 셈이다. 허가대상 사업권의 방대함은 물론 참여열기 면에서도 유례가 없이 뜨겁다.

• Proceedings of the Speleological Society Conference
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• 1995.08a
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• pp.82-82
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• 1995

I. 서론 II. 대륙문화의 남진 1. 고조선(단군조선)시대는 물론 기씨조선, 위만조선, 한의 사군, 삼국시대 그후 조선시대까지 우리 한반도는 중국의 한문화를 받아들여 한자문화권역에 포함되었다. 2. 한반도는 나름대로의 토착문화를 발전시켰다고는 하겠으나 이 북방문화는 다시 일본열도에 불교, 천자문의 전달에서 볼수 있듯이 동북 아시아권의 문화권이 새로 형성하였다고 할 수 있다. 3. 따라서 북방 민족 문화권, 한자문화권이 동북아시아 문화권이라 보겠다.(중략)