• Journal of Sasang Constitutional Medicine
• /
• v.8 no.1
• /
• pp.319-335
• /
• 1996

연구 목적 : 복지부 발표 '1993년도 대한민국 국민들의 영양상태'보고서를 보면 1인당 섭취열량은 1969보다 257Kcal가 줄어든 것으로 나타났다. 그런데도 불구하고 일부의 사람들은 과도한 열량을 섭취하고 있기 때문에 비만인 사람이 점점 늘어나고 있다. 그렇다보니 신문이나 잡지에서는 거의 매일 살빼는 약이나 신종 다이어트방법에 대한 광고와 기사를 앞다투어 내보내고 있는 실정이다. 비만증은 근래에 발병률이 현저히 증가하면서 중풍, 당뇨병, 고혈압, 암, 간경화증, 당석증 등의 만성질환의 이환율을 증가시키고, 관절에 큰 부담을 주어 골관절염을 보다 빠르게 진전시키며, 사람들의 수명을 단축시키는 등 심각한 건강상의 문제를 일으키고 있다. 또한 비만증은 용모의 손상을 일으켜 정신적인 스트레스의 주요 인자로 등장하고 있기도 하다. 비만인이 증가하는 원인으로는 서구화된 음식습관으로 동물성 지방질과 단백질의 섭취증가, TV 자동차 세탁기 오디오 리모콘 등 생활이기의 사용으로 인한 운동부족, 체질과 질병 등이 재기되고 있다. 이제까지 비만을 치료하기 위한 많은 시도가 있었으나 주된 이론은 섭취음식의 절재와 운동량을 증가시키는 것이었으며, 체질적인 요소를 중심으로 비만증을 해결하려는 시도는 없었다. 이에 저자는 1992년 8월 20일부터 1995년 8월 19일까지 만 3년동안 상지대학교 부속한방병원 체질의학과에서 치료받는 461명의 환자를 대상으로 사상체질과 비만과의 상관성을 임상적으로 연구하고 그 효과를 보고하는 바이다. 연구 결론 : 상지대학교 부속한방병원에 내원치료를 받고 있는 비만증환자들을 대상으로하여 체질과 비만과의 관계를 연구한 결과는 다음과 같다. 1. 비만증 환자의 70.2%가 태음인이었다. 2. 치료결과 4주동안에는 $1.48{\pm}1.64kg$, 5주부터 8주동안에는 $2.05{\pm}2.10kg$, 9주부터 12주동안에는 $2.18{\pm}2.27kg$, 13주부터 16주동안에는 $2.08{\pm}2.88kg$이 감량되었다. 3. 체중감량에 있어 태음인이 가장 많은 감소를 보였다. 연령별로는 10대에서 가장 많은 감소를 보였다. 4. 비만환자의 혈액 가운데 총 콜레스테롤, 저밀도 지방단백이 높온 사람보다 유리지방산과 중성지방이 높은 경우가 대부분을 차지했다. 5. 비만인의 혈청지질에서는 FFA, TG가 높았다. 그 이유는 육식보다는 당질과 지방질의 섭취로 나타난 것이었다.

• Journal of Digital Convergence
• /
• v.12 no.3
• /
• pp.89-94
• /
• 2014

It empirically studied the effects of customer status, truth of messages, and involvement on loyalty when customer experience demotion in loyalty program. A scenario based 2(customer demotion: highest status customer/middle status customer) ${\times}$ 2(truth of messages: high/low) ${\times}$ 2(involvement: high/low) between-subjects factorial design experiments are conducted for the hypotheses. According to the result of ANCOVA, highest status customer's loyalty and middle status customer's loyalty decrease when they experience demotion. But middle status customer's loyalty less decreases than the highest status customer. Loyalty of the group who feel high truth of message less decreases than those of other groups. And loyalty of the low-involvement group's loyalty less decreases than those of other groups. Moreover it test three way interactions among customer status, truth of messages, and involvement. The result indicates that loyalty of the group who feel high truth of message and low-involvement less decreases than those of other groups.

• Transactions of the Korean Society of Mechanical Engineers
• /
• v.12 no.5
• /
• pp.1158-1174
• /
• 1988

A numerical technique is developed for the solution of fully developed turbulent recirculating flow in the passage of variable area using the non-orthogonal coordinate transformation. In the numerical analysis, primitive pressure-velocity finite difference equations were solved by SIMPLER algorithm with 2-equation turbulence model and algebraic stress model (ASM). QUICK scheme on the differencing of convective terms which is free from the inaccuracies of numerical diffusion has been applied to the variable grids and the results compared with those from HYBRID scheme. In order to test the effect of streamline curvatures on turbulent diffusion Lee and Choi streamline curvature correction model which has been obtained by modifying the Leschziner and Rodi's model is testes. The ASM was also employed and the results are compared to those from another turbulence model. The results show that difference of convective differencing schemes and turbulence models give significant differences in the prediction of velocity fields in the expansion region and outlet region of the combustor, however show little differences in the parallel flow region.

• Journal of Digital Convergence
• /
• v.19 no.7
• /
• pp.341-348
• /
• 2021

This study identified learners' immersion, focusing on online video education platforms, Zoom and Webex, used in colleges after the 'Covid-19', and suggested design improvement measures to improve immersion. Through prior research and literature research, the components of immersion and screen components of the online distance education platform were identified, and measures to improve immersion were suggested through questionnaire surveys and in-depth interviews. The research method was conducted for 5 days from April 7 to 12, 2021 for 50 college students and graduate students in their 20s and 30s who are receiving online education through Zoom and Webex, and 6 people were interviewed in-depth. As a result of the experiment, the communication between learners and lecturers was deduced as the biggest factor, so a design plan to facilitate communication between learners and lecturers was proposed based on Gutenberg's diagram. As online video education is predicted to continue even after the Covid-19, continuous online video education immersion research is needed, and we hope that it can contribute to the direction of the research.

• Annual Conference on Human and Language Technology
• /
• 2023.10a
• /
• pp.603-608
• /
• 2023

본 연구는 한국어 Vision-Language Pre-training 모델 학습을 위한 대규모 시각-언어 멀티모달 데이터셋 구축에 대한 필요성을 연구한다. 현재, 한국어 시각-언어 멀티모달 데이터셋은 부족하며, 양질의 데이터 획득이 어려운 상황이다. 따라서, 본 연구에서는 기계 번역을 활용하여 외국어(영문) 시각-언어 데이터를 한국어로 번역하고 이를 기반으로 생성형 AI를 활용한 데이터셋 구축 방법론을 제안한다. 우리는 다양한 캡션 생성 방법 중, ChatGPT를 활용하여 자연스럽고 고품질의 한국어 캡션을 자동으로 생성하기 위한 새로운 방법을 제안한다. 이를 통해 기존의 기계 번역 방법보다 더 나은 캡션 품질을 보장할 수 있으며, 여러가지 번역 결과를 앙상블하여 멀티모달 데이터셋을 효과적으로 구축하는데 활용한다. 뿐만 아니라, 본 연구에서는 의미론적 유사도 기반 평가 방식인 캡션 투영 일치도(Caption Projection Consistency) 소개하고, 다양한 번역 시스템 간의 영-한 캡션 투영 성능을 비교하며 이를 평가하는 기준을 제시한다. 최종적으로, 본 연구는 ChatGPT를 이용한 한국어 멀티모달 이미지-텍스트 멀티모달 데이터셋 구축을 위한 새로운 방법론을 제시하며, 대표적인 기계 번역기들보다 우수한 영한 캡션 투영 성능을 증명한다. 이를 통해, 우리의 연구는 부족한 High-Quality 한국어 데이터 셋을 자동으로 대량 구축할 수 있는 방향을 보여주며, 이 방법을 통해 딥러닝 기반 한국어 Vision-Language Pre-training 모델의 성능 향상에 기여할 것으로 기대한다.

• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.39-71
• /
• 2020

Ever since gaining liberation in 1945, Korean society has constantly recalled memories of Japan's invasion and Korea's anti-Japanese movements for an independent state (AMIS). In the process, a small number of new religious groups were also identified as main subjects within AMIS. However, the logic necessary to connect these religious groups with AMIS was still weak. In order to solve this situation academically, the purpose of this article is to illuminate the activities of Mugeukdo (無極道) and Jo Jeongsan (趙鼎山) through the lens of AMIS and to reflect on the issues that will arise when linking the religion with AMIS. Regarding this purpose, this article analyzed the internal and external data collected by Daesoon Jinrihoe (大巡眞理會) about Jo Jeongsan and Mugeukdo's activities linked to AMIS. Later, this paper presents several tasks for future research on this subject matter. Specifically, according to Chapter II, the AMIS of Jo Jeongsan and Mugeukdo were generally centered on resistance at the family level, Jo Jeongsan's order to participate in the March 1st Movement, and Mugeukdo's industrial activities. In Chapter III, I reviewed the contents of Chapter II using Daesoon Jinrihoe's external materials. According to the results of the review, future research is required to discover and cross-check materials related to the AMIS of Jo Jeongsan and Mugeukdo believers. Likewise, further research is needed to highlight the theory of the enthronement of emperor (天子登極說) and the Great Opening of the later world (後天開闢) in terms of AMIS. These efforts can make contributions that increase the credibility of Daesoon Jinrihoe's internal data on the AMIS of Jo Jeongsan and Mugeukdo and expand the periphery of AMIS as it relates to certain religious groups. Subsequently, in Chapter IV, I present three items for reflecting upon the connection between certain religious groups and AMIS. The first is that criteria for establishing the category of AMIS is necessary to determine whether religious activities can be included. Second, reductionist approaches make it difficult to explain the reasons why some of the people who participated in AMIS did so while forming 'new religious movements,' and why these groups have maintained their religious identity even after liberation was achieved in 1945. Third, it is necessary to distinguish between the primary and the secondary dimensions to elaborate on the connection between these religions and AMIS. This means that researchers should be expected to look at whether the activities in question are based on a religious worldview and whether the goal of the activities is the realization of AMIS or the implementation of some aspect of that religious worldview. In the future, considering the mechanisms that make AMIS memorable in Korea, religious groups and religious studies should take greater interest in discovering and accumulating data that facilitates research on these topics. At the same time, effort should be made to find the basis for AMIS within religious worldviews. It can also be made possible through specific interest in further elaboration on the various AMIS-related activities of Jo Jeongsan and Mugeukdo.

• Journal of the Daesoon Academy of Sciences
• /
• v.27
• /
• pp.1-34
• /
• 2016

This paper aims to understand how Daesoonjinrihoe perceives the Later World. Daesoonjinrihoe supports to establish an earthly paradise through the re-creation of the real world unlike other religions which tend to relegate ultimate fulfillment to the afterlife. In other words, Daesoonjinrihoe endeavors to achieve their objectives in the human world rather than outside of it in a potential act of escapism. The new religions in Korea have been characterized by ethnocentrism and doctrines which present Koreans as the new chosen people by emphasizing Korea's crucial role in world leadership. However, the doctrine of Daesoonjinrihoe differ with other new religions of Korea in this regard as its purpose is to redeem the whole world. Daesoonjinrihoe proposes an open embrace of the religious diversity found in Korean society. Daesoonjinrihoe argues that the Later World has not come yet, even though the Former World is over and progress towards the Later World has already been set in motion. The meaning of human nobility is akin to anthropocentricity. According to a variety of myths and legends, animals and supernatural often attempt to become human. Moreover, it would not be an overstatement to assert that the re-creation of the real world and the Daesoon concept of human nobility correspond with these myths and legends. There were not definite interpretations regarding heaven in Confucianism historically, yet Daesoonjinrihoe differentiates clearly that heaven and Sangje are cosmic structures. Buddhism perceives that heaven separately exists as a cosmic structure and that Buddha is a transcendental entity, however; that entity is not accessible for intercession. On the contrary, the ways to save the world have been adduced in Daesoonjinrihoe. In addition, the earthly paradise of the Later World has likewise been introduced. Specifically, it is Sangje that opens the door to that paradise. Unresolved issues in the formation of a world view still persist. There are no shortage of studies on the notion of gods or divine beings, however; most of these studies focus on genealogical classification, forms, functions and other such topics. The concept of god, ghost, or soul does not seem to have been clearly defined in these studies nor has the relationship among these entities and humanity been satisfactorily examined. For example, if human beings become either gods or divine beings, questions regarding divine beings who have acted as protectors or guardians of human beings then arises. The Daesoon cosmology should be specifically compared to cosmology in Daoism. By conducting additional studies such as a comparative research with Daoism, it will be possible to interpret mantras and Daoist art as they appear in Daesoonjinrihoe in a thought-provoking way which can in turn be compared with other religions.

• Journal of the Daesoon Academy of Sciences
• /
• v.48
• /
• pp.199-237
• /
• 2024

Donghak-gyo, the Teaching of Eastern Learning, is a new religious order founded by Kim Ju-hee, centered around the Donghak (Eastern Learning) lineage. The core thought conveyed in the lyrics of Donghak-gyo songs (gasa) can be identified as the concept of 'Return to the Former World (先天),' considering the frequency of the term and the content of the recited verses. The view of time and destiny (時運觀) held by Eastern Learning emphasizes the concept of 'Another Great Opening.' Donghak-gyo's perspective on time and destiny is further rooted in the concept of 'Return to the Former World.' Donghak-gyo particularly emphasizes the term 'Former World,' and incorporates the Study of Changes (易學) into their songs. They recite verses that depict the situation of the Great Opening as an interaction between yin and yang. In Donghak-gyo, it is emphatically asserted that the completion of the Later World's destiny leads to the achievement of the 'Return to the Former World.' It is sung that with the restoration of destiny associated with the 'Return to the Former World,' the symbolic 'Spring (春)' represented by the virtue of Wood (木德) will return. Donghak-gyo describes the unfolding of a new cycle of destiny (運數) as the 'restoration of Changes (易).' When this occurs, they refer to the emerging new world, characterized by a new order and norms, as the 'Return to the Former World,' asserting that a 'moral world' will be established, leading to the development of a moral civilization. It is also sung that the restoration of the destiny associated with the Return to the Former World is akin to the restoration of the Heavenly Dao (天道). The characteristics of the concept of the Return to the Former World are threefold: firstly, it advocates a nostalgic system; secondly, it is a backward-looking thought; and thirdly, the idea of 'cyclical repetition' encourages tangible actions such as 'returning to the origin' or 'restoring fundamentals.' The concept of Return to the Former World in Donghak-gyo, unlike many new religions of those days, provided a unique conceptualization and understanding of the Former World and presented a new framework for interpretation. It moved away from the notion of discarding the Former World as a relic of an outdated era, and instead interpreted it as a new era to be embraced. Therefore, the concept of 'Return to the Former World' in Donghak-gyo should be re-assessed as one of the ideologies that inherits the pursuit of returning to and restoring the past in Eastern traditions. However, it can be criticized for lacking a concrete methodology with regards to the 'Return to the Former World.' Additionally, it is noted for deficiencies in ethical consciousness and moral virtues. Furthermore, its explanation about the Former World come across as insufficient. Thus, the concept of the 'Return to the Former World' in Donghak-gyo seems to be characterized more by declarative slogans than substantive content.

• Journal of the Daesoon Academy of Sciences
• /
• v.48
• /
• pp.337-374
• /
• 2024

Designating and registering cultural heritages are actions taken to effectively preserve and utilize something's value as a form of cultural heritage. It is the designation and registration of cultural heritage that establishes a legal basis for preservation and utilization. The preservation and utilization of cultural heritage starts with recognizing a given object, entity, or idea's value as a form of cultural heritage. Protecting and utilizing these forms of heritage properly can only occurs after something is recognized as a form of cultural heritage. In light of this, new religions, given their relatively short histories, naturally have fewer sites or objects designated or registered forms of cultural heritage. They tend not to actively recognize the value of the heritage they have inherited. Cultural heritage can be appropriately preserved when we recognize that it has potential value cultural and historical that can be designated and registered in the future. Among the designated and registered forms of cultural heritage, those associated with religious culture account for a large proportion; however, most of these are Buddhist. Since new religions have also been around for over 50 or even 100 years in some cases, they should have a foundation to proactively protect various items, sites, and traditions that may be designated and registered in the future. Selecting and listing forms of cultural heritage to be protected, minimizes further change to instead focus on historical and cultural value. This process also involves preparing internal regulations within the religious community regarding the protection and promotion of research on cultural heritage values, preservation, and management of the selected example of cultural heritage. Furthermore, comprehensive management, including cultural heritage and its surrounding environment, are necessary requirements for this process. Although potentially valuable as forms cultural heritage, many have items and sites end up damaged or go missing before they have a chance to be designated and registered. Establishing a foundation for preserving and managing cultural heritage internally within religious communities is meaningful because it preemptively preserves that value even prior to formal designation and registration. Daesoon Jinrihoe's Yeoju Headquarters Temple Complex, houses objects that have obvious value as cultural heritage such as Cheonggye-tap Pagoda. This pagoda and other comparable items at the headquarters should be properly and preemptively preserved in light of their cultural value.

• The Korean Journal of Ecology
• /
• v.25 no.3 s.107
• /
• pp.145-152
• /
• 2002

Saussurea chabyoungsanica was recorded in new species by Lim Hyoung Tak in 1997. In order to understand the entity of new species, we investigated the new distribution sites, vegetation structure and soil environmental factors. Additionally discovered distribution sites of S. chabyoungsanica were Manduckbong, Mt. Sukbyoung, Mt. Duckhang, and Sukgaejae, which were located on ridge of the Taebaek Mountains. Those sites are typical limestone zones of Korea and among them Sukgaejae belongs to lower great limestone area and Manduckbong, Mt. Sukbyoung and Mt. Duckhang belong to upper great limestone area. According to the result of phytosociological study, plant communities of S. chabyoungsanica were classified by 1 Community group, 4 Communities and 2 Subcommunities; Carex humilis var. nana-Saussurea chabyoungsanica Community group in wide sense Quercus mongolica Community group, Lespedeza maximowiczii-Saussurea chabyounsanica Community, Galium kinuta-Saussurea chabyoungsanica Community, Salvia chanryonica-Saussurea chabyoungsanica Community, Zabelia coreana-Saussurea chabyoungsanica Community. Environmental factor analysis of habitat showed that the distribution site of S. chabyoungsanica was ridge of North aspect and displayed pH $7{\sim}8$ typical of limestone. Soil moisture content was high, whereas organic matter content was low. Considering its high occurrence in sites of $1{\sim}10cm$ in soil depth, and of $30{\sim}45%$ in relative light intensity, major distribution sites were outcrops and boundaries between shrubland and forest. After community division by vegetation structure in habitat of S. chabyoungsanica, we investigated characters of soil environment by community. As a result of PCA analysis of soil sample by community, it was possible to divide community by characters of soil environmental factor. The cumulative value of contribution rate represented in second dimension space was 73% and the major factors for that value were soil texture, organic matter content and field capacity.