• THE JOURNAL OF KOREAN ORIENTAL ONCOLOGY
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• 제9권1호
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• pp.39-46
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• 2003

Objectives : The former study of Oriental Medicine on cancer has been mostly focused on lab studies with herbal medicine. Among this atmosphere, the aim of this study is to investigate the suitability of Oriental Medicine institutions to participate in cancer registry programme in R.O.K by investigating the type of treatments used for cancer patients in Oriental Medicine institutes. Methods : To investigate the actual conditions of cancer patients who visited Oriental Medicine institutes, a survey was done based on clinical charts of 258 patients of cancer. Results : The order for the percentage of the original tumor organ of the patients, the number of patients who recognized the outbreak on the year of the first visit was the biggest, and the number gradually decreased while the years passed. For the type of treatment, herbal medicine was the most for 92.6%, acupuncture 52.6%, moxibustion 16.7%, cupping 14.7%. It can be seen that multiple treatment was preferred to single treatment. Among the periods for herbal medication, 10 days was the most for 34.1%, 29.8% for within 50 days and 10.5% for within 100 days. The percentage of patients who took treatment of western medicine at the same time and those who took treatment of Oriental medicine only was 47.4% and 43.8% respectively. By surveying categories such as the symptoms, diagnosis of syndrome, principle of treatment from the chart by a free description, there was 841 names of symptoms, 207 diagnoses of syndromes and 206 principles of treatment. But no relation or connection between these could be found statistically. At there were even occasions which the doctor didn't record the cancer itself, precise investigatio for the actual condition of cancer patients in Oriental Medicine institutions appeared to be very difficult. Conclusions : It seems impossible to enroll cancer patients of Oriental Medicine institutions to the cancer registry programme in R.O.K as far as the patients are recorded only under the paradigm of Oriental Medicine. However, if the Oriental Medicine doctors keep a consistency in classifying categories such as cause of death, syndrome diagnosis, principle of treatment and prescriptions, and limit the choices, for each category, a pilot study for cancer registry programme in R.O.K. in Oriental Medicine could be carried out.

• Journal of the Institute of Electronics Engineers of Korea SP
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• 제47권5호
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• pp.183-191
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• 2010

Unique and invariant biometric characteristics have been used for secure user authentication. Storing original biometric data is not acceptable due to privacy and security concerns of biometric technology. In order to enhance the security of the biometric data, the cancelable biometrics was introduced. Using revocable and non-invertible transformation, the cancelable biometrics can provide a way of more secure biometric authentication. In this paper, we present a new cancelable bits extraction method for the facial data. For the feature extraction, the Subpattern-based Principle Component Analysis (PCA) is adopted. The Subpattern-based PCA divides a whole image into a set of partitioned subpatterns and extracts principle components from each subpattern area. The feature extracted by using Subpattern-based PCA is discretized with a helper data based method. The elements of the obtained bits are evaluated and ordered according to a measure based on the fisher criterion. Finally, the most discriminative bits are chosen as the biometric bits string and used for authentication of each identity. Even if the generated bits string is compromised, new bits string can be generated simply by changing the helper data. Because, the helper data utilizes partial information of the feature, the proposed method does not reveal privacy sensitive biometric information of the user. For a security evaluation of the proposed method, a scenario in which the helper is compromised by an adversary is also considered.

• Korean Association of Arts Management
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• 제51호
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• pp.191-219
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• 2019

Adoption of applicable law for the international trade of artworks is closely related to the results of lawsuits. Recently, starting with New York, the hub of the international artworks market, a modern, mixed-law is gradually being adopted more. It is difficult to designate an applicable law of an international trade of artworks through private laws regulations of relevant countries, and the public laws regulations must also be considered in relation to individual benefits and the public benefits to the relevant countries. With regards to the foreign relations issues, Korea's private international law embraces a so-called public order theory, and according to the Section 7 of the Act on the Private International Law and its enactment history, the compulsory provision, which seems appropriate for application to the corresponding matter, applies without regards to the selection of the applicable law. The Civil Act of Korea acknowledges bona fide acquisition of a cultural asset, in principle, if the Cultural Heritage Protection Act is not applicable. Moreover, a lost artwork is also a subject of bona fide acquisition; however, if the relevant artwork is either stolen or lost, the original owner has the right to demand the return of that artwork within 2 years of being stolen or lost according to the Section 250 of the Civil Act. Also, if the buyer purchased from a distributor specializing in the artworks, such as auction, open market or gallery, the buyer could request a compensation of the purchase price from the original owner, and if the buyer purchased through a private transaction, the buyer cannot demand a compensation of the purchase price and must return the artwork.

• Korean Journal of Comparative Education
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• 제22권4호
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• pp.1-24
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• 2012

This comparative study attempts to explore in what politico-social context 'Education Welfare Invest Priority Zone Plan' has been developed and to find politico-social implications of Korean EWIPZP through critically comparing the cases of UK and France. Korean financial crisis brought up the importance of 'Education Welfare' turning into a concrete system, 'EWIPZP' in 2003. This educational welfare policy has expanded since 2005 up to now by the changed name of 'Education Welfare Priority Plan' in 2008, that is structurally different from the original framework which was to support schools in educationally disadvantaged areas. Even the cases of EAZ in UK and ZEP in France started by progressive political parties and established on the ground of 'equity' philosophy, turned into the excellence-based equality policy confronting with the harsh condition of neo-liberalistic global economy under the conservative regime. So does Korea under the critics against this tendency. Comparing Korean case with the cases in UK and France, the current Education Welfare Priority Policy in Korea should be back to the original principle of educational equity and transform into the bottom-up bilateral cooperation model from the top-down model by the authorized party itself in order not to be manipulated politically.

• Journal of the Daesoon Academy of Sciences
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• 제27집
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• pp.79-132
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• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.

• Convergence Security Journal
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• 제15권6_1호
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• pp.79-92
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• 2015

It is required to expand area of inter-Korean economic cooperation, being limited to non-military field, to military field and then, to positively promote arms control in order to establish foundation for peaceful reunification in Korean peninsula. Reasons why arms control has not been promoted between South and North Korea in the meantime were such original factors as follows; (1) limit of confidence building between the South and the North, (2) functional limit of arms control itself, (3) institutional structural limit between the South and the North, (4) environmental limit at home and abroad. It is necessary to get out from existing frame and to seek a new paradigm in order to overcome above factors and to realize arms control between the South and the North. First, it is required to have prior political dialog at the South-North high-level talks in order to promote arms control and to exercise 'strategic flexibility' during negotiation and promotion process. For this, 'flexible reciprocity' has to be adopted in compliance with situation and conditions. Second, it is necessary to get out from existing principle of 'confidence building in advance and arms reduction later' but to seek the 'simultaneous driving principle of confidence building and arms reduction' as an eclectic approach. Namely, based on reasonable sufficiency, it is required to promote military confidence building and limited arms reduction in parallel, which is a lower level of arms control. Third, as an advisory body of Prime Minister's Office, it is necessary to install an organization exclusively responsible for arms control and to positively handle arms control issue from the standpoint of national policy strategy. If the South-North high-level talks take place, it is necessary to organize and operate 'South-North Joint Arms Control Promotion Board (tentative name)'. Fourth, it is required to exercise more active diplomatic competence in order to create national consensus on necessity of arms control for peaceful reunification and to form more favorable international environment. Especially, it is necessary to think about how to solve nuclear issue of North Korea together in collaboration with international society and how to maintain balance between ROK-US alliance and Sino-Korean cooperation relations.

• Journal of Korean Medical classics
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• 제11권2호
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• pp.114-134
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• 1998

The conception of pyo(標) bon(本) joong(中) in the part of woongihak(運氣學) of negeong(內徑) one of the important thing that decides the relation between six gi(六氣) and samyum and samyang(三陰三陽) or between each other's of samyum and samyang itself, it says that the relation of Pyo-rce(表裏). So this conception from the ancient times have been used to explain the theory of meridian(經絡) and organs(五臟六腑) and in other important field of oriental medicine - Sanghannon(傷寒論), it became basis of explanation of pcthoiogical principles in the system of six kyung(六徑). At first, the subject or this study is limited to the rament of $\ll$Somun(素問)$\gg$ in order to find the accurate and original meanings of pyo(標) bon(本) joong(中). And the meanings are studied by the way of expanding it's meaning with basic conceptions of woongihak(運氣學) and astronomy included in negeong(內徑). In this study, the results are summarized as the followings. 1. The contents of - the 68th chapter of negeong(內徑), concerning pyo(標) and joong(中) come under chogi(初氣) and joonggi(中氣) of the same chapter, after consideration of astronomical knowledge. And they become active during the period that last about 30days, a haft of one step(一步) of kaekgi(客氣). 2. Bon(本) as a kind of six gi(六氣) that is revealed from internal principle of something, that is to say Ohhaeng(五行), comes mainly under the kaekgi(客氣) of woongihak(運氣學) with the meaning of 'sign' is thai the specific properties of six gi(六氣) are revealed to our sight, so we can feel that through the change of nature, Joong(中) is the other property hidden in the inside of six gi(六氣), that is a portion of original nature(本性) like the bon(本). 3. The relation of pyo(標) and bon(本) is like that bctween the principle hidden inside in all things(理) and it's expression into the real world(氣) also similar to thai of yumyang(陰陽) and ohhaeng(五行). Therefore bon(本), though it means one of the six gi(六氣), hale the property of ohhaeng(五行) and pyo(標) is revealed, with an appearance of samyum-samyang(三陰三陰). 4. pyo(標) and joong(中) are also the both sides of yum(陰) and yang(陰) that revealed under the change of yumyang-ohhaengl(陰陽五行) in the nature. For example, if the one is yang(陰), the other is yum(陰). In the process that the change of all things is revealed out, first the property of pyo(標) appears strongly and then that of joong(中) appears comparatively weakly. But, in spite of the inhibitive relation of yumyang(陰陽), pyo(標) and joong(中) promote each other. 5. Under the course of change. It happens according to the bon(本), the property of ohhaeng(五行) in the case of soyang(少陽) and taeyum(太陰), because the effect of moisture(濕) and fire(火) that makes hyung(形) and gi(氣) is very strong in the universe. In the case of taeyang(太陽) and soyum(少陰), it happens according to the bon(本) and pyo(標) because they hare the polarity of water and fire(火水), at the same time, are not separated each other. In the case of yangmeong(陽明) and gualyum(厥陰), the change appears only according to the joong(中), but not strongly because the phase of yangmeong(陽明) and gualyum(厥陰) is a lull phase processing to the next one.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• 제30권3호
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• pp.97-110
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• 2012

This study aimed at considering the original shape of Iljiam Tea Garden at Mt. Daedun. In order to accomplish our goal, we tried to strengthen the authenticity of construction of Iljiam by comparing its space structure depicted in the poetry of Choeui(艸衣) the monk with its current restored state. According to the clues and situation in the poetry along with symbolic words like 'Choeui' and 'Ilji(一枝)', Iljiam seemed to be a tea garden with elegant and celestial beauties, and with a nice view where Choeui the famous monk searched for the highest state of enlightenment by enjoying and living in nature. When we compared the plural aspects of Iljiam like Dacheon(茶泉), Dajo, Mulhwak, Darim(茶林), Chaewon(菜園), and Yeonji(蓮池) with those of Dasan Tea Garden[茶山草堂], we could see that the basic components of tea-culture space of both gardens are the same, showing the organizational principle of the top and bottom area to stress reading and studying. When it is restored, the authenticity of Iljiam should be pursued by linking spatial, historical, and landscaping characteristics as the space of which Choeui the monk carried out Zen meditation and mastered tea. However, the recent grand scale Buddhist business like the expansion of access road and construction of Buddhist sanctuary and Seolimdang became the biggest threat to the authenticity. Especially, it was emphasized many times in various poetry that the view from Iljiam and its surroundings is extraordinary, so it is critical to get rid of obstacles to the view from Iljiam and its surroundings in order to restore Iljiam as its genuine form. The current Iljiam should be re-made because it is like a leaf-roofed garden, not like a hermitage. However, the opinion that Jawoohongryeon-sa(紫芋紅蓮社) is somewhat a Taoistic and Taoist hermit space with a special shape adopted the pattern of building of the Joseon period rather than a Buddhist building can be accepted as long as other convincing historical evidences are found out, considering the ideology of uniting Confucianism and Buddhism and the spirit of Taoist hermit found out from poetry of Choeui and his friends. In conclusion, the restoration of Iljiam in 1979 was carried out to restore the place of Iljiam rather than to restore the originality of Iljiam by combining and referring domestic cases of tea gardens. However, there is not much material for restoration even though the main frame of Iljiam was distorted. Nevertheless, the top and bottom ponds should be constructed as a rectangle shape. In addition, it can be improved much in terms of plants and trees. It is necessary to restore bamboo forest, which was razed in order to make a tea plantation around Seolimdang, to set vines of arbors above the upper limbs, to plant pine trees and willow trees inside of the garden, and to put Dajeolgu under the corner of the eaves. Especially, the bamboo forest emphasized in poetry and took care of by Choeui himself should be restored inside of the garden.

• The Korean Society of Law and Medicine
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• 제13권1호
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• pp.199-247
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• 2012

According to the review and analysis of medical cases that are assigned to the Supreme Court and all local High Court in 2011 and that are presented in the media, it was found that the following categories were taken seriously, medical and pharmaceutical product liability, the third principle of trust between medical institutions, negligence and causation estimation, responsibility limit, the meaning of medical records and related judgment of disturbed substantiation, Oriental doctors' duties to explain the procedures, IMS events, whether one can claim for each medical care operated by non-physician health care institutions to the nonmedical domain in the National Health Insurance Corporation, and the basis of norms for each claim. In the cases related to medical pharmaceutical product liability, Supreme Court alleviated burden of proof for accidents with medical and pharmaceutical products prior to the practice of Product Liability Law and onset the point of negative prescription as the time of damage strikes to condition feasibility of the specific situation. In the cases related to the 3rd principle of trust between medical institutions, the Supreme Court refused to sentence the doctor who has trusted the judgment of the same third-party doctors the violations of the care duty. With respect to proof of a causal relationship and damages in a medical negligence case, the Supreme Court decided that it is unjust to deny negligence by the materials of causal relationship rejecting the original verdict and clarified that the causal relationship shall not deny the reasons to limit doctors' responsibilities. In order not put burden on patients with disadvantages in which medical records and the description of the practice or the most fundamental and important evidence to prove negligence and causation are being neglected, the Supreme Court admitted in the hospital's responsibility for the case of the neonate death of suffocation without properly listed fetal heart rate and uterine contraction monitor. On the other hand, the Seoul Western District Court has admitted alimony for altering and forging medical records. With respect to doctors' obligations to description, the Supreme Court decided that it is necessary to explain the foreseen risks by the combination of oriental and western medicines emphasizing the right of patient's self-determination. However, questions have arisen whether it is realistically feasible or not. In a case of an unlicensed doctor performing intramuscular stimulation treatment (IMS), the Supreme Court put off its decision if it was an unlicensed medical practice as to put limitation of eastern and western medical practices, but it declared that IMS practice was an acupuncture treatment therefore the plaintiff's conduct being an illegal act. In the future, clear judgment on this matter should be made. With respect to the claim of bills from non-physical health care institutions, the Supreme Court decided to void it for the implementation of the arrangement is contrary to the commitments made in the medical law and therefore, it is invalid to claim. In addition, contrast to the private healthcare professionals, who are subject to redemption according to the National Healthcare Insurance Law, the Seoul High Court explicitly confirmed that the non-professionals who receive the tort operating profit must return the unjust enrichment and have the liability for damages. As mentioned above, a relatively wide range of topics were discussed in medical field of 2011. In Korea's health care environment undergoing complex changes day by day, it is expected to see more diverse and in-depth discussions striding out to the development in the field of health care.

• Journal of the Daesoon Academy of Sciences
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• 제23권
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• pp.385-429
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• 2014

This thesis strives to identify the peculiarities of Taegeuk (the yin-yang) and the relationships of Ri (reason/cause), Ki (Energy) and Do (duty). The Taegeuk is related with the Sangjekwan (highest ruling entity), Rikiron (noble theory) and the Boncheron (ontology) of the Daesoon Sasang (Daesoon Thoughts) which therefore is a priority research topic. Although said, due to the lack of original materials and the difficulty to understand the topic, the research is insignificant. Within chapter II of this thesis, the concept of the Taegeuk, the Rigi and Do from the perspective of Juja is observed. In chapter III, the relationship of Moogeuk and the Taegeuk which is mentioned in the foundation origin of the Daesoonjinrihoe. In addition, the Taegeuk and Eumyang's noble perspectives are observed through the comparison of Juja and Daesoon Sasang. In chapter IV, the aspects of Taegeuk's supervision is observed through the noumenality of the Taegeuk which is shown in the Daesoon Sasang along with the concept of mythology. Within the overall context, the Daesoon Sasang's ontology has similar structures with Juja's Taegeuk. This can be stated that Jojeongsan who had found the system of doctrine had not acknowledged Juja's theories but have rather interpreted Kangjeungsan's ontology in a Neo-Confucianism to better let the people understand. This can be observed as expediential teachings. The metaphysical Ri and the physical Ki's separation, and the relationship of matters and functions of the Taegeuk and Do can be stated to be similar within an overall outline in the aspect of the Rikiron. The Taegeuk becomes the primary figure whilst explaining Daesoon Sasang's Ri/Ki/Do and also becomes the Soiyeon (such reasons). Extreme Do is drawn from the Taegeuk and as Do resembles the trend of the Taegeuk, it is referred as the origin of all the things in the universe. However, Juja vigorously tried to witness God's notions in a principled, atheistic way. However, the main principle is regarded as divine in the aspect of the universe's functions and effects in the Daesoon Sasang. The personal Sangjekwan which embodies these profound and mysterious Taegeuk, is Daesoon Sasang's peculiarity which cannot be found in Neo-Confucianism. Therefore, in the Daesoon Sasang, both the order and character are being regarded in the ontology through personal divine.