• Journal of the Institute of Electronics Engineers of Korea SD
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• v.47 no.2
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• pp.94-99
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• 2010

This paper presents a charge pump architecture for correcting the current mismatch due to the PVT variation. In general, the current mismatch of the charge pump should be minimized to improve the phase noise and spur performance of the PLL. In order to correct the current mismatch of the charge pump, the current difference is detected by the replica charge pump and fed back into the main charge pump. This scheme is very simple and guarantees the high accuracy compared with the prior works. Also, it shows a good dynamic performance because the mismatch is corrected continuously. It is implemented in 0.13um CMOS process and the die area is $100{\mu}m\;{\times}\;160{\mu}m$. The voltage swing is from 0.2V to 1V at supply voltage of 1.2V. The charging and discharging currents are $100{\mu}A$, respectively and the current mismatch due to the PVT variation is less than 1%.

• Journal of Agricultural Extension & Community Development
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• v.3 no.2
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• pp.197-209
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• 1996

Bangladesh that is known as the poorest country of the world has the large land of fertile soil and very good environment to live, even though we think she may be very bad to live. People being habituated to that good environment, the population explosion made the people to be starven, but the treatment has been simple support without deep analysis of the root of poverty. As the result it is general that the poverty is severer and severer in spite of continuous support. For the last century Korea changed from the country of poverty and despair to that of development and hope, to be model mid vision of under development countries including Bangladesh. At this point it is necessary to look back the way of development to help them to solve their poverty problem. That is the goal of this project, and this thesis is the result of it. It is evaluated for the 1st 5 years work of the project to apply the result to the next 5 years plan. This project had been proceeded from 1. Jul. 1990 to 30. Jun. 1995 at Chilmari area of Bangladesh, with teaching and training to wake up the mentality of the people, demonstration farming and cooperative association. It was proceeded as the Agriculture project of KDAB(Korean Development Association in Bangladesh, an NGO registered to Bangladesh) supported by Good Neighbors, KOICA and many churches and individuals. Especially the teaching and training work was proceeded as the branch of the Canaan Farmer`s School of Korea with instruction and support. After the basic survey for project, the confirmation of working place and the preparation of training facility, 10 times of long term training(3 months worse, boarding) was completed, with many times of short term training, informal training, demonstration farm, various demonstrating works. The results of the work are understanding of the not of problem by participatory observation, making plan to solve it, getting the trust from the people and beginning the practical work with the trainees for development of economy and living situation. The biggest problem of Bangladesh is being understood losing the desire to solve the poverty problem and the self-confidence to be able to do it. It is the conclusion that after solving the problem of thought and mentality, the education, technology and money can be effective for development. So the 1st 5 year project is evaluated as the basic work to analyse the root of problem, to chance mentality of people and to search income source. The next goal is to promote practical living level of people. For that it is necessary to develope die mentality of people including responsibility and self-confidence by teaching and training, to educate cooperative association and technology for economical development, to proceed integrated rural development work with economical development, educational improvement and reformation of environment. It is very important result that they decided to grow poultry for main economical source of Chilmari area, to do economical development work by joint operation of poultry through cooperative association.

• Journal of the Institute of Electronics Engineers of Korea SD
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• v.48 no.5
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• pp.25-33
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• 2011

This work proposes a skinny-type 10b 50MS/s 0.13um CMOS three-step pipeline ADC for CIS applications. Analog circuits for CIS applications commonly employ a high supply voltage to acquire a sufficiently acceptable dynamic range, while digital circuits use a low supply voltage to minimize power consumption. The proposed ADC converts analog signals in a wide-swing range to low voltage-based digital data using both of the two supply voltages. An op-amp sharing technique employed in residue amplifiers properly controls currents depending on the amplification mode of each pipeline stage, optimizes the performance of op-amps, and improves the power efficiency. In three FLASH ADCs, the number of input stages are reduced in half by the interpolation technique while each comparator consists of only a latch with low kick-back noise based on pull-down switches to separate the input nodes and output nodes. Reference circuits achieve a required settling time only with on-chip low-power drivers and digital correction logic has two kinds of level shifter depending on signal-voltage levels to be processed. The prototype ADC in a 0.13um CMOS to support 0.35um thick-gate-oxide transistors demonstrates the measured DNL and INL within 0.42LSB and 1.19LSB, respectively. The ADC shows a maximum SNDR of 55.4dB and a maximum SFDR of 68.7dB at 50MS/s, respectively. The ADC with an active die area of 0.53$mm^2$ consumes 15.6mW at 50MS/s with an analog voltage of 2.0V and two digital voltages of 2.8V ($=D_H$) and 1.2V ($=D_L$).

• Horticultural Science & Technology
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• v.30 no.5
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• pp.477-483
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• 2012

This study was carried out to investigate the influence of copper concentrations in fertilizer solution on the growth of and nutrient uptake by domestically bred strawberries. The characterization of toxicity symptoms as well as tissue analyses based on dry weight of above ground tissue were also conducted to determine the threshold levels in plants when toxicity developed in copper. The dry weights of the above ground tissue were not significantly different among the treatments of 0.25 mM to 1.0 mM in 'Keumhyang' and 'Maehyang' strawberries and that of 0.25 mM to 3.0 mM in 'Seolhyang' strawberry. This indicates that the 'Seolhyang' strawberry is more tolerant to copper toxicity than 'Keumhyang' or 'Maehyang' strawberries. Application of copper at high concentrations resulted in severe toxicity such as death of extensive areas of leaves. The lower leaves became yellow and die rapidly as the symptoms spread up the plants. The leaf blades and petioles died back to the crown and hang on by mechanical attachment. Symptoms of copper toxicity in lower leaves developed as browning on leaf margins and in patches between leaf veins that became necrotic. The elevation of copper concentrations in fertilizer solution did not influence the tissue phosphorus, potassium, calcium, and magnesium contents based on the dry weight of the above ground tissue. The tissue copper contents increased lineally as the copper concentrations in fertilizer solution were elevated. But the tissue iron, manganese and boron contents were not influenced by the concentrations. When the concentration of copper at which growth of a plant is retarded by 10% is regarded as threshold level, the copper contents based on dry weight of above ground plant tissue should be lower than 71.4, 57.9 and 74.8 $mg{\cdot}kg^{-1}$ in 'Keumhyang', 'Maehyang' and 'Seolhyang' strawberries, respectively. The symptom characterization and established threshold level in copper toxicity would help growers to prevent the reduction of crop growth and yield in 'Seolhyang' strawberry cultivation.

• Child Health Nursing Research
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• v.5 no.3
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• pp.292-304
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• 1999

The lengthened average span of human life by virtue of recent developments in medicine has caused the Population of elders to increase. The development of modern industrial society has transformed family structure from the large family system to that of a nuclear family. Due to the shift in family structure, the problem of support for the aged has surfaced as a nursing problem as well as a social problem. With regard to this problem, this study aims to investigate the adolescent's understanding of elders and aging. By identifying their understanding and classifying their attitude patterns, this study will help the nursing assessment of the support of elders in the family. This study employed Q-methodology and the research was conducted from December 1998 to May 1999. One method of the research included deep interviews with elders, those who are in their 50's. 40's or 30's. and the adolescent. 183 Q-Populations taken from literary works such as poems or novels were also formed as another method. Finally. 36 Q-cards were made after consultation with Professors of the nursing department. The subjects of the P- sample were 30 high sohoolboys/girls - who were in first, second, and third years. The result showed that 3 factors provided an explanation for 59.14% of the whole variables: the first factor, 41.37%; the second factor. 11.49%, and the third factor. 6.28%. These three factors were analyzed and categorized as three types. Twenty subjects out of the 30 were included in Type 1: Respecting Elders. The statements which showed the most positive consent were as follows: 'The declining age is a perfect time to prosper completing a worthy life' ; 'Getting old. one needs financial stability' and 'Elders wish the best for their children' The statements showing the most negative response were as follows: 'It is better to die than to live as an older person' ; 'Elders are insignificant' ; and 'Getting old is the worst unhappiness that tortures human.' Four subjects were included in Type 2. Resenting Elders. The statements which showed the most positive consent were as follows: 'Aging is a process of dying that nobody can escape from'. 'Elders should be concerned about his health and try to maintain their health' ; and 'When you set older. you regret about the life in the Past.' The statements showing the most negative response were as follows: 'When You get older. You should stand aloof greed and worldly things' 'When You got older, You become generous and gentle' ; and 'When You set he gets old. You change to become a comfortable and warm person.' Six out of 30 subject were included in Type 3 Caring Elders. The statements which showed the most positive consent were as follows: 'Elders should be concerned about his health and try to maintain their health' ; 'Elders wish the best for their children' ; and 'Elders deserve to be treated with filial respects.' The statements showing the most negative response were as follows 'Elders are insignificant' ; 'Elders have freedom and plenty of free time.' and 'Elders are alienated form and drove out of the society.' The above-mentioned results show that most adolescents in Korea recognize aging as the time of fruition and development: it is a time of benefiting and giving back to society. Aging can also be seen as a time of generosity and magnanimity and the time of respect and favorable treatment from society. despite the change of modern society and the ostensible transformation of a family system. Their recognition seems deeply rooted in the traditional confucian values and the dual family system which is Peculiar especially to the Korea - one which maintains both the superficial form of nuclear family and the substantial mode of the enlarged family system. In sum, many Korean adolescents attribute the meaning of the elderly and aging to the type of the respect with the elderly and the type of the elderly's caretaking.

• Sim-seong Yeon-gu
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• v.25 no.2
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• pp.194-223
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• 2010

I tried here to interpret german fairy tale "Three Dogs" from the aspect of analytical psychology. A poor young shepherd will be 'hero'accidently while wandering the world to find good luck. When he was exhausted and frustrated in wandering life, a stranger appeared before him. A stranger offered barter. So he exchanged three sheep with three black dogs which a stranger had. One dog can bring the food. Another dog can tear everything. The last one can break even steel and iron. After that, shepherd led a satisfactory wandering life. On the way, he met a sad princess who should sacrifice herself for the piece of the country to the dragon which swallows a young girl yearly. But the strong black dog which tears everything, killed the dragon and saved the princess from the sacrifice. After that, a young shepherd promised princess to come back to her after three years of wandering life. In the meanwhile a horse driver played hero false. But the princess couldn't reveal the truth because of the threat of horse driver. Three years later, the young shepherd appeared in the castle. But the true hero was caught in the prison and finally cried out the strongest dog and succeeded in escaping from the prison. And with help of another dog which bring food to him, he could meet the princess and finally married her. So they lived happy life for a long time. But he remembered the poor younger sister. So he wanted to live together with her. After that, three dogs left him with saying, they stayed to see whether he shares his good fortune with his younger sister. Then they turned into birds and disappeared in the air. In this fairy tale can we find many important symbols. With the amplification of symbols and the interpretation of this fairy tale in terms of Jung's analytical psychology, I tried to find the meaning of individuation process in this fairy tale. Hero kills the dragon which could symbolize negative mother archetype. After overcoming the negative mother complex, he could get princess which could be expressive of Anima. This marriage could symbolize coniunctio oppositorum, an important process in individuation. Each fairy tale tells us the individuation process in a different way. And the fairy tale works always in our mind with plain, simple, pure, crystal like nature. Through it can we take precious treasure like wisdom for life.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.184-254
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• 2022

Through this thesis, the psychological meaning of the Korean folktale 'the servant who ruined the master's house' was examined. The opposition between the master and the servant is a universal matter of the human psychology. It can be seen as a conflict between the hardened existing collective consciousness and the new consciousness to compensate for and renew it. From different angles, it has become the opposition between man's spiritual and instinctive aspects, between the conscious and the unconscious, or between the ego and the shadow. In the folktale, the master tries several times to get rid of the youngest servant, but the servant uses tricks and wits to steal food, a horse, the youngest sister, and all money from the master, and finally, take his life. It ends with the marriage of the youngest sister and the servant. Enantiodromia, in which the master dies, and the servant becomes the new master, can be seen that the old collective consciousness is destroyed, and the new consciousness that has risen from the collective unconscious takes the dominant position. In an individual's psychological situation, it can be seen that the existing attitude of the ego is dissolved and transformed into a new attitude. In the middle of the story, the servant marries the youngest sister by exploiting naive people to rewrite the back letter written by the master to kill him. This aspect can be understood negatively in the moral concept of collective consciousness, but it can also be seen as a process of integrating mental elements that have been ignored in the collective consciousness of the Joseon Dynasty, symbolized by a woman, a honey seller, and a hungry Buddhist monk. The new consciousness, represented by the servant, has the characteristics of a trickster that is not bound by the existing frame, so it can encompass the psychological elements that have been ignored in the collective consciousness. Such element may represent compensation or an alternative to the collective consciousness in the late Joseon Dynasty. The master puts the servant in a leather bag and hangs it on a tree to kill the servant. However, the servant deceives a blind man; he opened his eyes while hanged. Instead of the servant, the blind man dies, and the servant is freed. As the problem of the conflict between master and servant is finally entrusted to the whole spirit (Self) symbolized by a tree, the blind man gets removed. It can be understood as an intention of the Self to distinguish and purify the elements of recklessness, stupidity, and greed included in the trickster. Through these processes, the servant, which symbolizes a new change in collective consciousness or a new attitude of ego, solves the existing problems and takes the place of the master. While listening to the cunning servant's performance, the audience feels a sense of joy and liberation. At the same time, in the part where the blind man and the master's family die instead and the servant becomes the master, they experience feelings of fear and concern about the danger and uncontrollability of the servant. The tricksters appearing in foreign analogies are also thoroughly selfish and make innocent beings deceive or die in order to satisfy their desires and escape from danger. Efforts to punish or reform these tricksters are futile and they run away. Therefore, this folktale can also be seen as having a purpose and meaning to let us know that this archetypal shadow is very dangerous and that consciousness cannot control or assimilate it, but only awe and contemplate it. Trickster is an irrational manifestation of revivifying natural energy that rises from the unconscious as a compensation for hardened existing structure and order. The phenomenon may be destructive and immoral from the standpoint of the existing collective mind, but it should be seen as a function of the collective unconscious, a more fundamental psychic function that cannot be morally defined. The servant, a figure of the trickster archetype, is a being that brings transformation and has the duality and contradiction of destructiveness and creativity. The endings of this folktale's analogies are diverse, reflecting the diversified response of the audience's mind due to the ambivalence of the trickster, and also suggesting various responses toward the problem of the trickster from the unconscious. It also shows that the trickster is a problem of inconclusive and controversial contradictions that cannot be controlled with a conscious rational attitude, and that we can only seriously contemplate the trickster archetype within us.