• Korean Journal of Heritage: History & Science
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• v.45 no.3
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• pp.60-79
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• 2012

Environment of ancient Chinese Buddhist temple can be classified to three types such as regional society(鄕村), famous mountain(名山), and urban areas(都市). This made differences in environment where a temple existed and in turn, affected development of Buddhism. And this made another type in relationship between Buddhist temple and a society. This study explains influences which regional society gave on not only Buddhist temple and a monk but also existence and development of Buddhism. When temples are placed in different environmental position, that is, urban areas and regional society, among a social structure, they eventually should adapt to a different society externally and internally. As told in above, ancient Chinese Buddhist temple was located in regional society, famous mountain, and urban areas. Since Eastern Jin and Sixteen Kingdoms, as number of temple much increased, and temples and monks were concentrated on famous mountain, temples in famous mountains and urban areas had developed showing similar aspects each other. But because temples in regional society were influenced a little differently, this study focused on the point. There are four kinds of influences between temples and monks in regional areas. Monks in regional areas had a comparatively close relationship with a society because they came from same area or surrounding areas. Therefore,powers of regional areas restrict influences made by monk group in temple. Second, temples in regional areas shared their joys and sorrows depending on regional economy. Temples in regional areas became a public place for the society and often a market place. In fact, construction and existence of a temple originally became a driving force in regional economy. This is because construction of temple needs artisans and materials and some temples had visitors and included market economy like consumption of incense and candles, though the economic size was large or small. And when regional areas experienced natural disaster or man-made disaster or had poor harvest or economy was in depression, monks left temples and then, temples themselves could not exist. Third, the relationship between temples in regional areas and Buddhists was distinguished from the temples in urban areas and famous mountains. This is because temples in China were places where monks practiced and at the same time, places where general Buddhists worshipped. So there were always a number of Buddhists around the temples. Forth, Buddhism in resional areas was connected to regional Folk beliefs. As a result, Buddhism was spread across the nation, worship with local color often was changed to Buddhist belief or was tinged with Buddhism. While temples in regional areas maintained a close relationship with regional society.they were influenced by the region or gave influences. As a representative example, temples in regional areas showed model behaviors instead of roles of facilities related to various cultures with comparatively advanced level - for example, school, hospital etc. The temples highly affected funerary rites in regional areas. Chinese tombs were mainlymade in regional areas. After death,people living in urban areas were buried in hometown or at least, they were buried in suburbs not urban areas. Temples in regional areas generally participated in funerary rites. Above shows that though most of famous Buddhist temples were located in urban areas not in famous mountains,majority of temples were located in vast regional areas. Through mutual interaction between temples and regional society, the temples in the regional areas were related to Chinese people of over 90% and regional areas became the most important foundation for Buddhism in China. Mutual influences between temples in regional areas and the general public in regions were omnidirectional and spreaded to every aspects of social life in small or large degree. Thus Tombs in temple were widely spreaded across regional areas over time and space. This is enough to explain a close relationship between Buddhist temples and rural society in ancient China.

• The Journal of Korean Society for Radiation Therapy
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• v.17 no.2
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• pp.141-145
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• 2005

Purpose : It is known that the neutron is generally generated from the photon, its energy is larger than 10 MV. The neutron is leaked in the container inspection system installed at the customs though its energy is below 9 MV. It is needed that the spacial effect of the neutrons released from radiation treatment machine, linac, installed in the medical canter. Materials and Methods : The medical linear accelerator(Clinac 1800, varian, USA) was used in the experiment. Measuring neutron was used bubble detector(Bubble detector, BDPND type, BTI, Canada) which was created bubble by neutron. The bubble detector is located on the medical linear accelerator outskirt in three different distance, 30, 50, 120 cm and upper, lower four point from the iso-center. In addition, for effect on protect material we have measured eight points which are 50 cm distance from iso-center. The SAD(source-axis-distance), distance from photon source to iso-center, is adjusted to 100 cm and the field size is adjusted to $15{\times}15cm^2$. Irradiate 20 MU and calculate the dose rate in mrem/MU by measuring the number of bubble. Results : The neutron is more detected at 5 position in 30, 50 cm, 7 position in 120 cm and with wedge, and 2 position without mount. Conclusion : Though detection position is laid in the same distance in neutron measurement, the different value is shown in measuring results. Also, neutron dose is affected by the additional structure, the different value is obtained in each measurement positions. So, it is needed to measure and evaluate the neutron dose in the whole space considering the effect of the distance, angular distribution and additional structure.

• The Journal of Korean Academy of Prosthodontics
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• v.47 no.1
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• pp.53-60
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• 2009

Statement of problem: At present, as the esthetic demands are on the increase, there are many ongoing studies for tooth-colored post and cores. Most of them are about fiber post and prefabricated zirconia post, but few about one-piece milled zirconia post and core using CAD/CAM (computer-aided design/computer-aided manufacturing) technique. Purpose: The objective of this study was to compare microleakage of endodontically treated teeth restored with three different tooth-colored post and cores. Material and methods: Extracted 27 human maxillary incisors were cut at the cementoenamel junction, and the teeth were endodontically treated. Teeth were divided into 3 groups (n=9); restored with fiber post and resin core, prefabricated zirconia post and heat-pressed ceramic core, and CAD/CAM milled zirconia post and core. After the preparation of post space, each post was cemented with dual-polymerized resin cement (Variolink II). Teeth were thermocycled for 1000 cycles between $5-55^{\circ}C$ and dyed in 2% methylene blue at $37^{\circ}C$ for 24 hours. Teeth were sectioned (bucco-lingual), kept the record of microleakage and then image-analyzed using a microscope and computer program. The data were analyzed by one-way ANOVA and Scheffe's multiple range test (${\alpha}=0.05$). Results: All groups showed microleakage and there were no significant differences among the groups (P>.05). Prefabricated zirconia post and heat-pressed ceramic core showed more leakage in dye penetration at the post-tooth margin, but there was little microleakage at the end of the post. Fiber post and resin core group and CAD/CAM milled zirconia post and core group indicated similar microleakage score in each stage. Conclusion: Prefabricated zirconia post and heat-pressed ceramic core group demonstrated better resistance to leakage, and fiber post and resin core group and CAD/CAM milled zirconia post and core group showed the similar patterns. The ANOVA test didn't indicate significant differences in microleakage among test groups. (P>.05)

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.2
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• pp.43-57
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• 2013

The purpose of this study is to identify potential semantic landscape makeup of "the Forty Eight Poems of Soswaewon" according to Yin-Yang and Five Elements Principle(陰陽五行論). that speculation system between human's nature and cosmical universal order. Existing academic discussions made so far concerning this topic can be summed up as follows: 1. Among Yin-Yang-based landscape makeups of the Forty Eight Poems of Soswaewon, poetic writings for embodiment of interactions between nature and human behaviors focused on depicting dynamic aspects of a poetic narrator when he appreciates or explores hills and streams as of to live free from worldly cares. Primarily, many of those writings were created on the east and south primarily through assignment of yang. On the other hand, poetic writings for embodiment of nature and seasonal scenery - as static landscape makeup of yin - were often created on or near the north and west for many times. Those writings focusing on embodiment of nature and artificial scenery as a work are divided into two categories: One category refers to author Kim In-hu's expression of semantic landscape from seasonal scenery in nature. The other refers to his depiction of realistic garden images as they are. In the Forty Eight Poems of Soswaewon, the poetic writings show that author Kim focused on embodying seasonal scenery rather than expressing human behaviors. In addition, both Poem No. 1 and Poem No. 48(last poem; titled 'Jangwon Jeyeong') were created in a same place, which author Kim sought to understand the place as a space of beginning and end where yin and yang - i.e. the principle of natural cycle - are inherent. 2. According to construction about landscape in the Forty Eight Poems of Soswaewon on the basis of Ohaeng-ron (five natural element principle), it was found that tree(木) and fire(火) are typical examples of a world combined by emanation. First, many of poetic writings depicting the sentiments of tree focused on embodying seasonal scenery and were located in the place of Ogogmun(五曲門) area in the east, from overall perspective of Soswaewon. The content of these poems shows generation and curve / straightness in flexibility and simplicity. Many of poems depicting the sentiments of fire(火) focused on embodying human behaviors, and they were created in Aeyangdan area on the south of Soswaewon over which sun rises at noon. These poems are all on a status of side movement that is characterized by emanation and ascension which belong to attributes of yang. 3. With regard to Ohaeng-ron's interpretation about landscape in the Forty Eight Poems of Soswaewon, it was found that metal(金) and water(水) are typical examples of world combined by convergence. First, it was found that all of poems depicting sentiments of metal focused on embodying seasonal scenery, and were created in a bamboo grove area on the west from overall perspective of Soswaewon. They represent scenery of autumn among 4 seasons to symbolize faithfulness vested in a man of virtue(seonbi) with integrity and righteousness. Poems depicting sentiments of water were created in vicinity of Jewoldang on the north, possibly topmost of Soswaewon. They were divided into two categories: One category refers to poems embodying actions of welcoming the first full moon deep in the night after sunset, and the other refers to poems embodying natural scenery of snowscape. All of those poems focused on expressing any atmosphere of turning into yin via convergence. 4. With regard to Ohaeng-ron's interpretation of landscape in the Forty Eight Poems of Soswaewon, it was found that poems depicting sentiments of earth(土), a complex body of convergence and emanation, were created in vicinity of mountain stream around Gwangpunggak which is located in the center of Soswaewon. These poems focused on carrying actions of author Kim by way of natural phenomena and artificial scenery.