• Journal of Radiation Protection and Research
• /
• v.20 no.3
• /
• pp.181-186
• /
• 1995

UV irradiation causes a variety of biologic effects on the skin. These effects can be devided to acute reactuons and chronic reacxtions by duration of UV irradiation. Acute reactions are erythema reaction, pigment reactions and changes in epidermal thickness. Among them erythema reaction is most common and conspicuous acute effects of the skin. Upon exposure to sun or artificial UV soures, a faint redness response of skin may begin. Larger exposure causes sunburn reaction which is exaggerated erythema reactionassociated with pain, swelling, vesicle and dulla. Extent and time course of erythema reaction depend upon several factors including wavelength and dose of UVR, skin conditions likeas skin type, site, color, temperature, humidity and environmental factors. Evaluation of erythema erythema induced by UV irradiation is difficult to quantify. Degree of redness of skin are usually estimated by subjective visual evaluation. The lowest exposure dose required to protuce erythema is called minimal erythema dose (mod). Repeated exposures of UVR result in photaging skin. In this condition we can see wrinkling, skin atrophy, dilated blood vessels and keratoses. In sensitive persons photocarcinogenesis is can Be developed on exposed area of skin. Recently skin canser is increasing now in our country. An effective public education and photopreventive method must be developed.

• Clinical and Experimental Pediatrics
• /
• v.50 no.4
• /
• pp.381-385
• /
• 2007

Purpose : Traditional herbal medicines may be overused in Korea. Expenditures and inaccuracies of hospital prescription are increasing gradually. So we investigated the frequency and nature of herbal medicine use among elementary school pupils. Methods : We interviewed students of three elementary schools located in Gwangju with survey papers. We analyzed 905 returned surveys. Results : They consisted of 421 males and 484 females. Five hundred ninety (65.2 percent) of pupils who have taken herbal medicines since birth. First grade made up 74.1 percent, 2nd grade 63.0 percent, 3rd grade 64.8 percent, 4th grade 63.3 percent, 5th grade 65.5 percent, and sixth grade 61.9 percent, respectively. The mean frequency of herbal medicine use was 3.2 times. 6th grade was 3.3 times, 5th grade 3.9 times, 4th grade 3.7 times, 3rd grade 2.7 times, 2nd grade 2.7 times, and 1st grade 2.6 times, respectively. The mean cost of herbal medicine use was from 50,00-100,000 won. The mean age of pupils who took their 1st herbal medicine was 55 months, 6th grade 67 months, 5th grade 58 months, 4th grade 54 months, 3rd grade 55 months, 2nd grade 51 months, and 1st grade 47 months. The most common reason of herbal medicine use was "looking weak, without disease." The rate of elementary pupils who had good effects was 63.7 percent; the rate of side effects was 4.5 percent. Conclusions : The rate of elementary pupils who took herbal medicines was high and gradually higher in lower grades. So, clinicians have to cope directly with this situation and to educate parents about herbal medicines.

• The Journal of Korean Philosophical History
• /
• no.41
• /
• pp.185-222
• /
• 2014

Nog-Moon Yim Seong-Joo(녹문 임성주) is a philosopher of late Choseon Dynasty of the 18th Century. He concluded that the debates between the school of Ho and that of Rack originated from the seclusion of Li(理) and Ki(氣), and theorized the new Li and Ki theory according to his own perspective. The prime point of Nog-Moon's Philosophy is said to be Li-Ki dongshil(理氣同實), Mind and Nature ilchi(心性一致) ; he proves his prime potints based on his pure and clean Ki substance. Thus Li-Ki is reduced to monism from dualism, and Mind-Nature(心 性) is reduced to mind. Since the basis of the existence of Mind is Ki(氣), Nog-moon's theory of Substance is concluded to be Ki-monism. Nog-Moon presents his great philosophy of Ki monism suggested by Jeong Myeong-Do's monistic methodology; he explains the universality of Substance and the diversity of Phenomenon with the logical structure of ilwonbunsu(一原分殊). The characteristics of Nog-Moon's philosophy is that ilwon(一原) and bunsu(分殊) are bonnyeon(本然) identical, which means Substance and Function(體用) are identical, or bonmalilchi(本末一致). It means Mind and Nature are bonnyeon(本然) identical, Ki and Mind and Nature are identical. With the expression of seongrihak (性理學) Gijil(氣質) is not different from bonnyeon(本然). Therefore 1 define the philosophy of Nog-Moon had been built on the context of a sage.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.21 no.12
• /
• pp.759-771
• /
• 2020

The purpose of this study was to explore the meaning of life in near-poor elderly living alone and experiencing depression. We focused on their lived experiences so that we could understand the essential structure of what kind of life they live. The eligible population included those aged 65 or older, showing 9 points or higher in the Korean form of Geriatric Depression Scale (KGDS), currently living alone for more than 1 year, having no problems of communication difficulties, and nationally defined as a near-poor group. A purposive sample of 8 seniors enrolled in s mental health welfare center in Incheon Metropolitan City were recruited. The phenomenological approach suggested by Colaizzi was used. Data was collected from May 2018 to October 2019 through in-depth interviews. As a result of the study, 6 categories, including 48 themes and 19 theme clusters, were drawn from the data: 'a shabby life that cannot live without help', 'a life where the body and mind are sick', 'a life that wants to be self-reliant', 'a life of gratitude', 'a life with inner peace', and 'a life that needed institutional support.' Findings of this study can be evidence for developing suitable emotional support programs for the near-poor elderly living alone and to enact various welfare laws and policies at the national level.

• Korean journal of applied entomology
• /
• v.56 no.2
• /
• pp.147-152
• /
• 2017

Heart contraction is essential for insect hemolymph circulation, in which various physiological changes need control of the heart contraction. Thus, interruption of heartbeats intimidate insect survival. Chlorine dioxide induces release of reactive oxygen species (ROS), which has been regarded as the main insecticidal agent. This study analyzed the effect of chlorine dioxide on heartbeats of the Indianmeal moth, Plodia interpunctella. The larvae have the dorsal vessel on the medial dorsal region in a form of an extending tube from the first thorax to 10th abdominal segment. Dorsal vessel contraction was noticeable between 3rd and 10th abdominal segments, where five heart chambers were observed. Average heartbeat rate was 118.6 beats per min at $25^{\circ}C$. However, the heartbeats varied with ambient temperature. Injection of chlorine dioxide to hemocoel suppressed the heartbeats in a dose-dependent manner. The suppressive effect of chlorine dioxide also increased with exposure time to gas form of the chemical at 100 ppm. However, vitamin E (an antioxidant against ROS) treatment significantly rescued the larvae treated with chlorine dioxide in the heart contraction activity. These results suggest that chlorine dioxide negatively influences on the heart contraction of P. interpunctella via its production of ROS.

• 한국노년학
• /
• v.30 no.1
• /
• pp.241-260
• /
• 2010

This study aims to fully understand the experience of elderly men living alone in a single room occupancy(Chokbang) by identifying the meaning and essence of their experiences. This research used purposive sampling. The data were collected for 7 months from september 2008 to march 2009. Eight elderly men participated in the interview. Mainly the semi-structured in-depth interview and focus group interview were used. The data analysis was based on Giorgi's 4 types of specific steps. As a result, 4 components and 16 subordinate components were drawn from the analysis. The components resulted from the analysis are: , , , . Based on these results, I discussed the attitudes of the elderly men living alone in Chokbang in meaningful and gender-sensitive ways. Moreover, I provided social welfare connotation and future research suggestions.

• Archives of design research
• /
• v.19 no.1 s.63
• /
• pp.201-214
• /
• 2006

Modern society is an age of vagueness and confusion. In addition, vagueness, complexity and variety are seen throughout art including modern philosophy, literature, and environmental design. A phenomenon like this shows that modern society has integrated different components as an organic relationship frequently crossing the boundary of fields. This feature can be regarded as hybrid related with accepting contradictory components and binding them into one under relationship between part and whole. As new design concept, presented are attitude to accept the two instead of attitude to select one of the alternatives, abundance instead of dearness, and ambiguity instead of simplicity. This principle has a crucial influence on creative design providing opposing contradiction and several alternative plans as non-deterministic form not completed one and, above all, useful information in mutual dependence and mutual relationship. When it comes to hybrid, therefore, a strategy is needed to consider layer of several fields getting out of standardizing space into a single space. As an event of this situation and concept, space experience means behaving freely based on experience of users' body. It can be known that this experience brings about users' more dynamic experience in comparison with the experience of seeing environmental design from a viewpoint of visual ism on the existing simplicity. Such a practical experience is subjective, synesthetic, and non-observational one. Therefore, hybrid has brought active users to the stage, which is distinguished from synesthesia felt through body's experience, not through observational attitude and visual space which achieve former balance and harmony with non-determination. That's because hybrid creatures are turning to a product resulted from creative imagination instead of from reappearance which makes text visualized. Such experience performed by user's active participation collapses the boundary between special elite-centered art and daily life and it is the present progressive form showing creation process of future events and new esthetic experience.

• Women's Studies Review
• /
• v.27 no.1
• /
• pp.3-36
• /
• 2010

This paper is based on the certain point that 'the indigenous', which have long been occupied by the Asian patriarchy or the local communities, now calls for the repositioning in the feminist context. 'The indigenous', in one part, generally refer to the matured long-standing traditions and practices of certain regional, or local communities, as a mode of a place specific way of endowing the world with integral meaning. In the narrow definition, it points to the particular form of placed based knowledge for survival, for example, the useful knowledge of a population who have lived experiences of the environment. In the other part, 'the indigenous' could be criticized in the gender perspectives because it has been served as an ideological tool for patriarchy and sexism, which have undermined women's body and subjectivity in the name of the Asian traditional community. That's why the feminists with sensitivity to the discourses of it, may perceive it very differently, still hesitating dealing with the problem. However, even if there are tendencies that the conservatives romanticize local traditions and essentialize 'the indigenous', as it were, it does not exist 'out there'. Then, it could be scrutinized in the contemporary context which, especially, needs to seek the possibility towards the alternatively post - develope mental knowledge system. In the face of global economic crisis which might be resulted from the instrumentalized or fragmented knowledge production system, it's holistic conceptions that human, society, and nature should not be isolated from each other. is able to give an insightful thinking. It will work in the restraint condition that we reconceptualize the indigenous knowledge not as an unchanging artefact of a timeless culture, but as a dynamic, living and culturally meaningful system towards the ecofeminstic indigenous knowledge. And then, indigenous renaissance phenomena which empower non-western culture and knowledge system and generate increased consciousness of cultural membership. Thus, this paper argues that the indigenous knowledges which have been underestimated in the western-centered knowledge-power relations, could be reconstructed as a potential resources of ecological civility transnationally which reconnect individuals and societies with nature.

• Sim-seong Yeon-gu
• /
• v.38 no.2
• /
• pp.269-304
• /
• 2023

The purpose of this paper is to present the psychological meaning of the creation myths by utilizing related myths, analysand's dreams, active imagination, and artwork to reveal the creative function of the unconscious. The creation myth is the phenomenon of projection when a new order is demanded in the chaotic phase of personal and human history. Depending on the attitude of the ego, it can be a sign of a reconstruction/alteration of consciousness or an invasion. Related literature such as Jung, von Franz, Neumann, Harding, and Edinger, domestic papers, and case reports are introduced to identify the background for this research. The psychological meaning of 'darkness' in creation myths is regarded as unconscious that is too dark to see. The Eskimo creation myth and an analysand's dreams of being blind and wandering in darkness are discussed in relation to nigredo in Alchemy. The psychological meaning of 'massa confusa' regards Uroboros, pleroma, early childhood experience, and a psychological womb in which everything is contained in one. With related myths and unconscious materials, a discussion is followed on how this realm can be a precursor of creation but also be trapped in an abyss. The psychological meaning of 'separation of world parent' is related to splitting one into two when unconscious contexts were touched before it became consciousness. Related myths, 'the world created between heaven and earth,' 'celestial being descending to the earth,' and 'the legend of relocation of a mountain,' as well as clinical material, are examined. Then this paper discusses the clinical implications of the separation of heaven and earth occurring on its own, that the creator's emotional aspects, such as loneliness and anxiety, are involved, and that delayed separation leads to the death of creatura and sudden separation leads to the death of the chaos. Then, the meaning of 'separation of world parent' is discussed in relation with separatio, the alchemical process of acquiring light/consciousness from darkness/unconsciousness. The psychological meaning of the creation of 'land/island' refers to the emergence of consciousness, the contents of the unconscious material into the realm of the ego. Related myths, such as the 'body of the monster/dragon becoming land' and analysand's dreams, are introduced, referring to the embodiment of Mercurius. This is followed by discussing related myths in creating the land to coagulatio in alchemy and utilizing creative work such as active imagination, art, music, and dance that can coagulate or concretize unconscious material in clinical approaches. Finally, myths of resurfaced land after the Flood or the complete destruction of the world in relation to the reconstruction of ego are discussed with related clinical material to show the importance of the analyst/therapist/supervisor's mental stability and capacity.

• Journal of Korean Philosophical Society
• /
• v.117
• /
• pp.275-301
• /
• 2011

Die Einzelwissenschaften, zum Beispiel, die Biologie, die Psychologie, Soziologie behandeln heuzutage den Menschen. Aber sie alle behandeln den Menschen nach ihren eigenen Gesichtpunkten. Infolgedessen $k{\ddot{o}}nnen$ die Einzelwissenschaften den ganzen Menschen als den Menschen nicht $ber{\ddot{u}}ksichtigen$. Jhre Anthropologien $m{\ddot{u}}{\ss}en$ daher weitgehend $beschr{\ddot{a}}nkt$ bleiben. Dagegen entwickelte Max Scheler im letzten Jahrhundert eine neue philosophische Anthropologie. Seine Anthropologie ist wirklich neu und grundgehend. Diese Anthropologie bestimmt den Menschen als Geist, Freiheit, Person. Aber Max Scheler betont allzusehr "den Geist" in seiner philosophischen Anthropologie und infolgedessen distanzierter sich vom "Leben" in seinem $Menschenverst{\ddot{a}}ndnis$. Die Verfasserin sieht hier in dieser philosophischen Anthropologie einen Dualismus zwischen den Geist und das leben. Und Verfasserin findet eine Integration von Geist und Leben in der ontologischen Anthropologie bei Edith Stein. Diese ontologische Anthropologie charakterisiert sich $folgenderma{\ss}en$. 1. Es ist eine Anthropologie des "$Ge{\ddot{o}}ffnet$-Seins." 2. Es ist eine Anthropologie des "$Gef{\ddot{u}}hlt$-Seins." 3. Es ist eine Anthropologie des "Einheits-Seins." Die Verfasserin behauptet infolgedessen die ontologische Anthropologie bei Edith Stein sei eine geeignete und $sachm{\ddot{a}}{\ss}ige$ Anthropologie.