• 대한치과보철학회지
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• 제47권3호
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• pp.328-334
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• 2009

연구목적: 하악 제 1 소구치 및 제 1 대구치가 결손 되어 중간 지대치를 갖는 5 본 고정성 국소의치에서 비고정형 어태치먼트의 설계 유무 및 지대치의 지지골 상태에 따른 변위 및 응력분포의 차이를2 차원 유한요소분석을 통해 비교하여 보고자 하였다. 연구 재료 및 방법: 5 본 고정성 국소의치는 일체형과 분할형으로 구분하였으며, 분할형에는 제 2 소구치와 제 1 대구치 사이에 비고정형 어태치먼트를 설계하였다. 지지골은 모두 정상인 경우와 세 개 지대치중 한 개의 지대치에서 임상적 치관 대 치근 비율이 6 : 4 정도까지 골 흡수가 일어난 세 가지 경우를 가정하여 총 네 가지의 지지골 상태를 설정하였다. 제 1 소구치와 제 1 대구치 가공치 중앙에 각각 150 N의 수직 분산하중과, 제 1 대구치 가공치 중앙에 300 N의 수직 집중하중을 가하였다. 결과: 일체형과 분할형 고정성 국소의치 모두에서 하중 시 하방 변위를 보였다. 분할형 고정성 국소의치에서 일체형보다 전방 지대치 지지골에서의 응력은 감소하였으나 중간 및 후방 지대치 지지골에서의 응력은 증가하였다. 지대치의 치조골 흡수가 있는 경우 해당 지대치의 지지골에 국소적인 응력 증가가 나타났다. 결론: 중간 지대치를 갖는 고정성 국소의치를 설계할 경우 유지 장치의 유지 능력과 지대치의 지주 상태 그리고 어태치먼트의 사용에 대한 주의 깊은 고찰이 필요하겠다.

• 한국시조학회지:시조학논총
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• 제30집
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• pp.21-52
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• 2009

사대부들의 전유물인 시조에서 신선은 어떤 역할과 정체성을 가지고 있는가를 고찰하였다. 시조에서 선어들이 빈도수가 많음을 기존의 연구사를 통해 밝혔고 시조라는 장르를 통해서는 신선에만 집중하였다. 그중 적송자가 많이 등장하는데 적송자는 사대부들이 좇아가는 적송자로 표현하고 있어 '적송자를 좇으리'가 관용어구처럼 쓰이고 있다. 이것은 적송자를 좇아야만 비로소 신선 대열에 낄 수 있다는 등식처럼 되어버린 결과다. 중국의 장량이나 범려도 부귀영화를 다 버리고 적송자를 찾아 신선이 되어 영원 불사했다는 역사적 사건이 변모되어 전설로 신화로 이어지는 과정에서 시조를 즐기는 사대부들도 마치 장량이나 범려처럼 자신들도 적송자를 좇겠다는 관념어적인 어투로 쓰이고 있음을 알 수 있다. 그런가하면 이태백은 한국문학과 뗄레야 뗄 수 없는 인물이다. 태백은 시선이며 주선으로 시조 문학에서는 비상 모티브를 가진 신선 또는 상천 모티브로 쓰이는 주선으로 노래 부르고 있어 풍류를 즐기는 사대부들에게 친근하게 인용되고 있음을 확인하였다. 반면에 부정적으로 쓰이고 있는 신선으로는 진시황과 한무제를 들 수 있다. 두 황제는 불로초를 찾고 봉래산을 찾은 인물로 현실정치에서는 실각한 인물이다. 뿐만 아니라 불로장생을 원했지만 뜻을 이루지 못한 인물이어서 사대부들은 그런면에서 이상적인 이상향은 없다는 다분히 현실적으로 다가가 유교사상에 입각해 현실에 만족하며 살자는 자족형으로 시조를 부르고 있었다. 따라서 두 황제의 역할은 부정적 이미지다. 시조에서 여선들도 등장하는데 그중 마고선녀, 서왕모, 무산신녀, 항아가 있다. 마고 선녀는 장수를 관장하는 할머니로 때로는 미녀로 쓰이고 있으며 서왕모는 불사약을 가지고 있는 신선으로 무산신녀는 운우의 정을 대변하는 미녀로 항아는 남편을 배반하고 외롭게 월궁에서 지내는 신녀로 표출되고 있다. 이들 선녀의 특징은 미녀이며 자상하고 섬세하며 애정시에 두루 나타나고 있음을 알 수 있다.

• 동국한의학연구소논문집
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• 제4권
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• pp.1-23
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• 1995

The aim of this study is to compare the diseases which are in the Sun Woo-Yees charts with the diseases which are in the medical books excavated in MA WANG TEI(馬王堆), "YOUNG COO(靈樞)" and "SO MUN(素問)", and to investigate their interactions. The results obtained are as follows : 1. JOE(疽) which is made in stomach and bowels is not found at the medical books excavated in MA WANG TUI(馬王堆), "YOUNG COO(靈樞)" and "SO MUN(素問)". JOE(疽) which is made on the breast is similar to JOE(疽) which is made on the chest of "YOUNG COO(靈樞)". 2. It is said in Sun Woo-Yee(淳于意)'s charts that mental depression blocks up the circulation of Kl(氣), and it is the same viewpoint of "YOUNG COO(靈樞)"and "SO MUN(素問)". 3. The POONG GYUL(風厥) and the YOUL GYUL(熱厥) that are found in the Sun Woo-Yee(淳于意)'s charts is similar to those of "SO MUN(素問)", but different from those of "YOUNG COO(靈樞)". 4. It is regarded that YONG SAN(涌疝) in the Sun Woo-Yee(淳于意)'s charts is similar to the COONG SAN(퇴산) in "SO MUN(素問)", KI SAN(氣疝) in the Sun Woo-Yee(淳于意)'s charts is related to the TUI SAN(癡疝) of the medical books excavated in MA WANG TUI(馬王堆), "YOUNG COO(靈樞)" and "SO MUN(素問)", MO SAN(牡疝) in the Sun Woo-Yee(淳于意)'s charts is considered PE SAN(肺疝) and PE POONG SAN(肺風疝) in "SO MUN(素問)", but more and deeper study is required. In the change of the terms ; from TUI SAN(癡疝) to TUI SAN(퇴산), from PYUN SAN(偏疝) to HO SAN(狐疝), it can be guessed that the terms changed, as new doctrines were introduced and reorganiged with the development of the medical theory. 5. POONG BI in the Sun Woo-Yee(淳于意)'s charts is not found in "YOUNG COO(靈樞)", but it is similar to DAN FEVER(단열) in "SO MUN(素問)". It is regareded that PE SO DAN(폐소단) in the Sun Woo-Yee(淳于意)'s charts is the same as that of "YOUNG COO(靈樞)". 6. DONG PUNG in Sun Woo-Yee(淳于意)'s charts is not found in "YOUNG COO(靈樞)"and "SO MUN(素問)", but it seems like DONG SOEL(洞泄) in "YOUNG COO(靈樞)". It is regareded that the DONC PUNG(동풍) in the Sun Woo-Yee(淳于意)'s charts was at first changed into DONG SOEL(洞泄), and later differentiated into DOHG SOEL(洞泄) and SON SOEL. 7. In the Sun Woo-Yee(淳于意)'s charts, the treatment of the decayed tooth had the classification of the right and left, seeing cauterization with moxa on SU YANG MYOUNG MAEK(手陽明脈), it is considered that the tooth was decayed in the lower right. region. A tooth was related to QI MAEK(齒脈) and BI YANG MYUNG MAEK(臂陽明脈) in the early stage, but gradually was related to not only SU YANG MYUNG MAEK(手陽明脈) but also JOK YANG MYUNG MAEK(足陽明脈), JOK SO YIN MAEK(足少陰脈), JOK TAE YIN MAEK(足太陰脈), and in regards to the tooth and KYUNG MAEK(經脈), "YOUNG COO(靈樞)" emphasised the course of the KYUNG MAEK(經脈), "SO MUN(素問)" emphasised the attachment of the five elements. 8. In regards to BI(痺), the importance of the five elements theory given in the Sun Woo-Yee(淳于意)'s charts is similar to that of "SO MUN(素問)", and "YOUNG COO(靈樞)" and the medical books excavated in MA WANG TUI(馬王堆) give the same importance to the Kyung MAEK(經脈) theory. 9. The explanation of the irregular menstruation in the Sun Woo-Yee(淳于意)'s charts was fundamentally similar to that of "SO MUN(素問)", but it shows the another theory that can not found in "SO MUN(素問)".

• 대한한의학원전학회지
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• 제23권2호
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• pp.205-223
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• 2010

In Korean Traditional Medicine(abbreviated to K.T.M.), hyperhidrosis and anhidrosis are the targets of the medical treatment. Furthermore sweating appearance is also one of the important symptoms which explain a particular situation of the patient in K.T.M. And at "Sanghanron(傷寒論)" which is a traditional chief clinical bible written by Jang Gi(張機) later Han dynasty(漢代) in China made full use of the various kinds of diaphoresis[汗法] as a main medical treatment with purgation therapy[下法] and emetic therapy[吐法]. So the sweat in itself not only is the disease, but also is one of the symptoms explain a disease pattern. This thesis inquires into "Hwangjenaegyeong(黃帝內經)" referring to sweat which is the origin of recognition to the sweat in K.T.M. Some theses similar to this research had been made progresses and already reported, but most of them have classified the contents into biology, pathology, diagnosis, treatment after the model of western medical theory. In the aspect of comparative studying with other literature and clinic practical using, we found characteristics of referring to sweat in "Hwangjenaegyeong(黃帝內經)". And we classify the characteristics into some categories as follows. 1. There are some terms which make a title including sweat and symbolize the characteristics, for example sweat of soul[魄汗], sweat of death[絶汗], sweat of streaming[灌汗], sweat of weakness[白汗], sweat of sleep[寢汗], sweat of bright and heat[炅汗], sweat of kidney[腎汗], sweat of escaping[漉汗], cold sweat[寒汗], sweat on the head[頭汗], hyperhidrosis[多汗], heavy sweat[大汗]. But there aren't spontaneous sweat[自汗] or sweat like a thief[盜汗] which are the normal terms referring to sweat in history of K.T.M. And there are several descriptions about sweat appearance such as sweating in half of body[汗出偏沮], sweating in the rear end and thigh and knee[汗出尻陰股膝], hyperhidrosis in the neck and aversion to wind[頸多汗惡風], hyperhidrosis in the head and face and aversion to wind[頭面多汗惡風], cannot stopping the sweating under head[頭以下汗出不可止], make a person sweat to one's feet[令汗出至足], sweating like escaping[漯漯然汗出], sweating like soaking[汗出如浴], sweating become moist[汗出溱溱], hardly escaping sweat[汗大泄], escaping sweating[漉漉之汗], sweat moisten the pores [汗濡玄府], ceaseless sweating like pouring[汗注不休] sweating like pouring and vexation[汗注煩心], damp with sweat[汗汗然], sweating spontaneously[汗且自出], removal of fever with sweat drying[熱去汗稀]. That can be divided into sweat region and sweat form. 2. There are detailed explanations of the principle of perspirations caused by hot weather, hot food, hard working and meeting damp pathogen. 3. There are some explanations of the principle of removing fever due to the excessive heat from internal and external body through sweating by replenishing the body fluid. And many descriptions about overcoming the febrile disease by dropping temperature through sweating and many diaphoresis for curing. 4. There are some descriptions about five Jang organs perspirations and attachment of five mucous body fluid to five Jang organs. 5. There are pathogenic progresses after sweating affected by the Six Atmospheric Influences and water. And detailed explanations of disease mechanism a sweat leading to another disease. 6. There are descriptions about various sweat absent situations.

• 한국수학교육학회지시리즈C:초등수학교육
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• 제10권1호
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• pp.41-56
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• 2007

본 연구는 수학 영재에게서 나타나는 특성을 알아보기 위한 목적으로 초등학교 6학년에 재학 중이며 영재교육원에 다니고 있는 2명의 수학 영재를 약 4개월에 걸쳐 관찰 및 면접한 결과를 분석한 사례연구이다. 본 연구에서는 수학 영재의 특성을 입학하기 전, 일반 수업 시간, 방과 후로 나누어 그들이 보여준 주된 특성을 기술하고 있다. 본 논문을 통해 수학 영재가 그들의 자질을 잘 발휘하도록 하기 위해서 영재교육원, 일반 학급, 가정에서 어떻게 지도해야 할지에 대한 시사점을 주게 된다.

• 지역사회간호학회지
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• 제15권4호
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• pp.587-599
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• 2004

Purpose: The purpose of this study is to compare abdomen-fat rate, life style and social-support between normal weight women and obese women. Method: 304 women objectives from their 30 to 59 years of age were selected living in Je-chon city, Chung-Buck province and their height and weight were measured from April 1st to June 30th, 2003. Data were classified into low-weight group ($18.5kg/m^2$), normal-weight group ($18.5{\sim}22.9kg/m^2$), over weight group ($23{\sim}24.9kg/m^2$), and obese group ($25kg/m^2$) following the Korean Conference of Obesity, 2001. in which 119 people in the normal weight group and 91 people in the obese group, i.e. total 210 people were analyzed in sequence. Using SPSS Win 10.1 Program, frequency and percentile, and by ANOVA, $X^2-test$ and t-test were treated. Results: The average age of obese women was 46.68 distributing 40.7% of forties and 39.6% of fifties while normal-weight women were average 41.73-year old distributing 53.8% of forties and 34.5% of thirties, which revealed aged in obese women. The body fat rate of obese women averaged $37.52{\pm}4.17%$, in which 98.9% of obese women and 21.0% of normal weight women with a more than 30% of body-fat rate resulted in a higher body-fat rate in obese women. The waists of obese women averaged $88.37{\pm}8.22cm$, in which more than 85cm showed in obese women of 68.2% and normal weight women of 7.6% indicating a higher waist-fat rate in obese women. The abdomen-fat rate of more than 0.85 of waist vs hip-fat showed 74.7% in obese women and 58.4% in normal weight women, indicating a higher abdomen-fat rate in obese women. Obese women and normal weight women showed significant differences in education level, number of children, religion, menstrual status, and mother's weight. Especially, obese women ate hotter or saltier food than normal weight women preferring meat. However, no significant differences appeared in marital status, social economic status. occupation. eating habits. smoking. drinking and physical exercise. Social support levels showed a lower rate in obese women than in normal weight women, indicating a statistically significant difference (p<.05). Observing areas of social support, obese women showed lower rates in attachment/intimacy, social integrity, opportunity of foster and confidence in value except help and instruction, which indicated a statistically significant difference (p<.05). Social support for obese women showed significant differences in age, education level, social hierarchy, religion and menstrual status. Obese women were more negative than normal weight women in health recognition, indicating a statistically significant difference (p<.01). Normal weight women showed higher health recognition when provided high social support and significantly low (p<.01) health recognition when provided low social support. However, there was no significant difference in health recognition in obese women whether high or low social support was given. The health recognition of obese women showed significant differences in age, education level, social hierarchy, number of children, menstrual status, physical exercise, eating habits, eating taste and preference of food. Conclusion: Obese women showed elder than normal-weight women, higher body-fat rate and abdomen-fat rate, lower social support, and a tendency to more negative health recognition. Therefore, providing weight-control programs for the treatment of obesity and prevention of recurrence for obese women to prevent progressing to adult disease and promote a healthy life, we suggest that better eating habits and the encouragement of regular physical exercise should be included, as well as total approachment on change of health recognition and social support would be needed.

• 대한간호학회지
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• 제24권2호
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• pp.264-277
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• 1994

In Korea the concept of social support was first used as a research concept in nursing and has not had much application in the clinical field. Another problem is that research on social support has used a direct translation of the words “social support” into Korean as “sawhejuk jiji”. Three questions were posed to direct the re-search. 1) Is there a concept of social support in Korean society? 2) if so, what words or expressions are used to de-scribe it? 3) further, if so, how is social support structured and how does it function? In order to answer the research questions a three-step research methodology was used : The first step consisted of a literature review on re-search related to social support and on information on the background of, and the way of thinking re-lated to interpersonal relations among Korean people. The second step, which was done to identify whether there is a concept of social support in korean society, involved interviewing a sample of the population. The third step involved a panel discussion that included the members of the research team and three consultants, a sociologist, a philosopher and a scholor in korean literature. A review of the literature on interpersonal relationships in traditional korean society identified a four cirole structure that explains interpersonal relationships. The first circle with “me” at the center is the family but here “me” disappears into the “we” that is essential for a cooperative agricultural society. In the second circle are those close to “me” but outside the family. The third circle includes those with whom “I ” have infrequent but regular contact and with whom correct conduct is important. The last circle is all the people with whom “I” have nothing in common. They are excluded in interpersonal relationships. The literature on interpersonal relationships showed that within the traditional Korean society people lived in villages where most people were very familiar with each other. “Yun”, the social network established the connection and “Jung”, the feeling of affection increased with time as the connection was strengthened. In the traditional village psychological support was provided through “Mallaniki”, “Pumashi” and “Kae” with the latter two also providing material support. In modern Korea there are more informal and formal social networks, like social services and community activities on the formal level and cultural and leisure groups along with “kae’s on the informal level. But even with this modern variety of groups, most social support comes from informal networks that resemble the traditiorlal “Pumashi”, “Kai” md “Mallaniki”. The six member research team interviewed 65 people in order to identify whether there is a concept of social support and then analysed their responses. There were 20 different words describing the reception of the social support and these could be grouped into seven major categories : virtuous, fortunate, helped, supported, blessed, attached(receiving affection) and receiving (grace) benevolence. there were 27 words describing the act of social support which could be categorized into seven major categories : love, looking after, affection(attachment), kindness(goodness), faith, psychological help and material help. for the meaning of social support translated as “sawhe juk jiji” there were a total of 14 different answers which could be categorized into 3 major categories : help, agreement, and faith. In third step, the results of the literature review and the answers to the questions were discussed in a pannel. The results of the discussion led to the following definition of social support in Korea which is shaped like a the four sided pyramid on a base. Social support is the apex of the pyramid and four sides are made up of : “do-oom” (both emotional and material help), “jung” (connectedness, or relationship bound by affection, regard or shared common experience ), “midum” (faith or belief in), “eunhae” (kindness or benevolence). The research team identified “Yun”( the basic network of relationships) as the base of the pyramid and as such the foundation for the components of social support in Korean culture. On “Yun” rest the other four components of social support : “Jung”, “Midum”, “Do-oom”, and “Eunhae”, For social support to take place there must be “Yun”. This is an important factor in social support. In private social network “Jung” is an essential factor in social support. But not in the public social network. “Yun” is a condition for “Jung” and “Jung” is the manifestation of support.

• 대한치과보철학회지
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• 제50권4호
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• pp.285-291
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• 2012

연구 목적: 본 실험은 MS275와 PLGA (poly lactic-co-glycolic acid) 의 복합체를 submicron 크기로 티타늄 디스크 표면에 코팅하여, 표면의 변화를 알아보고 생물학적으로 간엽 줄기세포 활성에 어떠한 영향을 미치는지 조사하기 위해 시행되었다. 연구 재료 및 방법:양극산화 디스크에 electrospray 코팅법을 이용하여PLGA를 분사한 것을 대조군으로 설정하고, MS275를 $0.5{\mu}M$, $1{\mu}M$, $1.5{\mu}M$ 농도별로 코팅한 것을 실험군으로 하였다. 티타늄 디스크 표면에 분사된 복합체가 submicron입자 크기로 이루어졌는지SEM을 통해 확인하였으며, MS275로 코팅한 디스크와 양극산화 디스크의 거칠기 차이를 확인하기 위해 AFM으로 관찰하였다. 디스크 위에 간엽줄기세포 배양 후 1, 4, 7일에 세포증식 양상을 SEM과 MTT 검사를 통해 확인하였다. 결과: AFM (atomic force microscope) 결과 대조군과 실험군에서 거칠기의 유의할만한 차이가 없었다(P>.05). MTT 결과 1, 4, 7일 시간이 지남에 따라 세포 증식이 활발해졌으며 세포배양 7일에 $0.5{\mu}M-1.5{\mu}M$ MS275 농도 안에서, MS275의 농도가 커짐에 따라 세포의 활성도가 높아짐이 유의할 수준으로 확인되었다(P<.05). 세포 부착을 SEM으로 확인한 결과, 세포의 부착 수는 시간이 갈수록 증가하고 부착 형태 역시 돌기가 크고 넓어지며, 표면과 긴밀함 접촉이 증가하였다. 결론: FE-SEM과 MTT 결과 MS275/PLGA 복합체로 표면 처리된 타이타늄 표면에서 세포가 초기에 (7일내) 빠르게 증식하였다. 또한 복합체 처리군의 농도가 증가할수록 높은 세포 성장 수치를 보였다.

• 대한치과보철학회지
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• 제50권4호
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• pp.279-284
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• 2012

연구 목적: 광중합형 레진에 미리 함침시킨 유리섬유를 이용하여 상악 레진상 총의치를 강화시킨 경우, 강화 부위의 위치가 파절 강도와 의치 파절 시 미치는 효과를 알아보기 위함이다. 연구 재료 및 방법: 본 연구에서는 0.45 mm의 두께를 가지고 광중합형 레진에 미리 함침시킨 유리섬유(SES MESH, INNO Dental Co., Yeoncheon-gun, Korea)를 이용하여 상악 총의치를 강화하였고, 강화재료의 위치 및 유무에 따라 5개의 군(대조군, 의치상을 섬유 망사로 강화하지 않음; A군, 순측 치조정 중앙부 강화; B군, 순측 치조정 하방의 구개 추벽부위 강화; C 군, 구개 중앙부위 강화; D 군, 의치상 전체 강화)으로 나누었으며, 군당6개의 시편을 제작하였다. 파절강도를 Instron test machine (Instron Co., Canton, MA, USA)을 이용해 5.0 mm/min의 크로스헤드 속도를 부여하여 구하였으며, 하중은 20 mm의 지름을 가진 구형 하중체를 통해 의치 중심부에 전달되었다. 파절 강도 시험 후 나타난 의치의 파절 양상을 분석하였다. 파절강도를 일원배치분산분석을 통해 검정하였다(${\alpha}$=.05). 결과: 파절강도에 있어 각 군간 통계적으로 유의한 차이를 보이지 않았다(P>.05). 의치의 파절 양상을 분석한 결과 A군에서는 전후방파절과 후방파절의 양상을 주로 보였고, B군, C군 그리고 대조군에서는 정중국소파절이 주로 관찰되었으며 D군에서는 대부분 후방파절을 보였다. 결론: 파절 강도를 측정하여 분석한 결과 유리 섬유에 의한 강화 유무와 위치에 따른 차이를 보이지 않았다. 의치의 파절 양상을 분석한 결과 유리 섬유에 의한 강화를 통해 균열을 억제하는데 효과를 보인다고 판단된다.

• 한국주거학회논문집
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• 제18권5호
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• pp.65-72
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• 2007

What is the meaning of home to older people? How much is home significant for older people? How do they express self-identity through decorating their own homes? These are the new subjects that scholars in the West are involved in lately in terms of micro-perspective (George, 1998; Kellett, Gilroy & Jason, 2005; Gilroy & Kellett, 2006). It is evident that home has more significant meaning to older people than other age groups, since the older are more likely to spend greater time within the home through lower income, lessening mobility or loss of companions (Gilroy, 2005). Also the older tend to cling to their homes and attach to possessions than the younger. Older people's possessions are the things that memories of their lives were absorbed. Therefore, possession display can role as a mean of showing their past lives and memories. Gilroy and her colleagues (2005, 2006) found that there was a certain pattern of possession display in English older people's households, and that older people would like to express self-identity through decorating their own homes with their precious possessions. Then, isn't it interesting to find out if there is any pattern of possession display or decoration items in Korean older people's households as well? Thus, the aim of this study is to describe pattern of possession display as a mean of expressing self-identity in Korean older people's households. Interview with older people was used to find out the way and reason of display possessions. Observation method including taking photos and hand-drawings was also added in order to demonstrate detail condition of display items in the house. Possessions display and furniture arrangement in the living room and bedroom were investigated to find out a certain pattern of display and meaning. Research objects were healthy older people aged over 60, who are living independently from their adult children, and who can manage housekeeping by themselves. 32 households were investigated in the area of Seoul, Kyunggi, Chungchungnam, and Kangwon provinces. The findings demonstrate that most precious possession for Korean older people is photo of themselves; especially one taken in their younger age. The reason of it is because the photo reminds them of their heydays when they were vital. Photo of the most beloved one is displayed more frequently in the bedroom than in the living room indicating consistence with English case. As symmetrical display pattern was dominant in case of English older people's households, no dominant display pattern is found in Korean case. Korean older people also cling to their homes and possessions and want to keep their dwelling space as large as what they use now. It is notable that even after they become older and frail, they want sufficient space to display possessions as a mean of self-identity expression. Attachment to possessions and decoration can give older people significant meaning of identity, and it is the reason why architects or interior designers have to meet older people's needs. It needs consideration that residents are allowed to bring their old furniture and precious possessions when they move in elderly housing unit in order to minimize environmental shock, as well as feeling at home. This subject could suggest a clue to designers or architects who have to meet residents' needs in space design of elderly housing or facilities in the future. Psychological well-being of older people can be met by making them feel at home wherever they live. They need space where they can express their own identity and personality even in case when they have to live in a limited small space like elderly housing unit or nursing home.