• Journal of the Korean Arthroscopy Society
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• v.16 no.1
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• pp.92-97
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• 2012

Purpose: The reparability of rotator cuff tears is very important to establish the indication of the surgical treatment of rotator cuff tears. We reviewed the factors that effect to reparability of rotator cuff tears, and considered about the surgical indication of rotator cuff tears. Materials and Methods: The reparability was considered by the surgical reparability and the postoperative healing potentials of rotator cuff. The natural history of rotator cuff tear gives us the information to make decision about the surgical treatment or the conservative treatment. Results: There are 3 general categories of factors that help predict the healing potential of a rotator cuff tear. These include surgical technique, biology, and environmental issues. Surgeon can control the surgical technique by himself. The control of biology comes from careful operative indications by age, acute trauma history, chronicity, and tear size. And the control of environmental factor can give better outcomes by cessation of smoking and nonsteroidal anti-inflammatory drug (NSAID). Conclusion: A better understanding of the natural history and the reparability of rotator cuff tear will help us to estabilish the indication of surgical treatement of rotoator cuff tears, and lead to satisfactory clinical outcomes.

• Journal of Distribution Science
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• v.13 no.1
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• pp.35-46
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• 2015

Purpose - This paper attempted to investigate the relationships among the perception of job insecurity and organizational effectiveness, and it examines these relationships while considering the moderating effect of trust in the manager and self-efficacy. Job insecurity is an independent variable, organizational effectiveness aspects (job satisfaction, organizational commitment, and turnover intention) are dependent variables, and trust and self-efficacy are moderators. Research design, data, and methodology - Regression analysis was used to verify the effects. The measurement items were already deemed as reliable and valid in the previous study, but for this purpose, some modifications were made. To examine the model, this study relied on the samples chosen from Korean employees in the six franchise business firms. The survey was conducted on 288 workers. Each question is based on a 5-point Likert type scale. The data were analyzed using SPSS 18.0. Results - The results of the study are summarized as follows. First, job insecurity has an influence on organizational effectiveness aspects (negatively on job satisfaction, negatively on organizational commitment, and positively on turnover intention). Second, analyzing the moderating effect of trust, trust in manager is mediated between job insecurity and organizational effectiveness aspects (on organizational commitment and on turnover intention). However, employees' trust in manager had no significant moderating effect on the job insecurity-job satisfaction relationship. Third, self-efficacy is mediated between job insecurity and organizational effectiveness aspects (on job satisfaction, on organizational commitment, and on turnover intention). Conclusions - First, it is necessary to be aware of the seriousness of employees' job insecurity in franchise firms, which have played a pivotal role in national economic growth, and to create a detailed plan for reducing insecurity and actively implementing it. To this end, the franchise companies should implement efficiency efforts such as obtaining an appropriate capacity of equipped personnel and a training program. Second, there are moderating effects of self-efficacy and trust in the relationship between job insecurity and organizational effectiveness. Depending on business conditions, stability and instability can only be experienced in the organizations of franchise companies. This can give rise to instability in employment. Therefore, it is necessary to develop and utilize a system that can be minimized with a change in the new awareness of employment instability. After all, a good leader (manager) must accumulate personal trust and build up a core competence that is necessary to become competent in the field himself. Even if you lack the material resources to improve performance, if the leader with the core competencies (e.g., technical/management /organization/marketing/design) can gain the trust of the supervisor, you can get a good organizational performance. Therefore, you should foster a healthy organizational culture through education such as leadership training and employee training to be built on trust between the leaders and the employees. In addition, you need to focus on HRD&M training in order to increase the self-efficacy of the supervisor.

• Journal of the Korean Society of Food Science and Nutrition
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• v.26 no.4
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• pp.733-742
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• 1997

A computerized dietary prescription and nutritional counseling system for patients having hyperlipidemia has been developed using a personal computer. This system is composed of three programs. The first program is designed to investigate dietary history of patient, such as a dietary habit and a preference of food, to find out his incorrect dietary behavior and to give him some suggestions to correct dietary behavior. The second one is developed to analyze the energy and nutrients intake using 24-hour dietary recall method and also evaluate the status of dietary intake, especially the status of dietary fat. With these data, patient can replan pattern of his food intake including in-between-meal snack as well as regular meals. The third one is the diet and menu Planning program made using food exchange table. It provides the patient with a meal pattern suitable in his weight, activity and the other status of the body. Practicing these programs, patient with hyperlipidemia can help himself very conveniently in organizing his meal plan and in improving his dietary behavior.

• Journal of the Korea Society of Computer and Information
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• v.26 no.3
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• pp.43-50
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• 2021

In this paper, we design and implement KITNESS, a windows application that feeds back the accuracy of fitness motions based on Kinect sensors. The feature of this application is to use Kinect's camera and joint recognition sensor to give feedback to the user to exercise in the correct fitness position. At this time, the distance between the user and the Kinect is measured using Kinect's IR Emitter and IR Depth Sensor, and the joint, which is the user's joint position, and the Skeleton data of each joint are measured. Using this data, a certain distance is calculated for each joint position and posture of the user, and the accuracy of the posture is determined. And it is implemented so that users can check their posture through Kinect's RGB camera. That is, if the user's posture is correct, the skeleton information is displayed as a green line, and if it is not correct, the inaccurate part is displayed as a red line to inform intuitively. Through this application, the user receives feedback on the accuracy of the exercise position, so he can exercise himself in the correct position. This application classifies the exercise area into three areas: neck, waist, and leg, and increases the recognition rate of Kinect by excluding positions that Kinect does not recognize due to overlapping joints in the position of each exercise area. And at the end of the application, the last exercise is shown as an image for 5 seconds to inspire a sense of accomplishment and to continuously exercise.

• 한국노년학
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• v.30 no.1
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• pp.241-260
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• 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.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.215-253
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• 2016

In 2007, according to the records, I made an on-the-spot survey of the place where Doju Cho Jeongsan and his family might have lived in exile in Manchuria and released a paper in which I decided that the site could be the Shuidongchun (village) of Luotongshanzhen in Liuhexian, Jilin Province. Thereafter, sponsored by the Doju Cho Jeongsan's Memorial Project from 2008 to 2013, many times, I carried out the field investigations and researches on Liuhexian, including the visits of the institutions which have the historical documents, in order to find the data related to the participation of him and his family in the anti-Japanese movement. I was, hence, able to reconfirm that the village had been the place of their exile, based on my collected data and the oral reports which the local historians and ethnic Korean elders had provided. In this study, using the historical documents and maps and the oral materials, I made an attempt to prove the historical truth thoroughly once again. First, the existing sources of Doju Cho and his family's settling in Manchuria from March 1909 to 1917, were carefully analyzed which were described in The Jin-gyeong. In doing so, the misspelling of the names and the spatio-temporal errors of the people's activities were corrected. Next, I researched on another town, Shuitungou of Liuhexian in Fengtian Province (in West Gando of Manchuria), which it is known that Doju and his family stayed in, and the Laogushan (mountain), which it is believed that Doju cultivated himself in. Finally, through the attempt, I reached the conclusion that Doju and his family had settled at Shuidongchun (once called Shuidonggou or Shuitongchun) of Luotongshanzhen (once called Datonggou) in Liuhexian, Jilin Province. In the Liuhexian-related documents and maps published in the eras of Republican China and Manchuria, the place name called Shuitungou was not found. However, I discovered a map in the era of Republican China on which Shuitongchun was recorded as Shuidonggou. In addition, considering the administration system of Republic China, tun(屯) and gou(溝) could not be used together in the place names. Accordingly, Shuitungou was more likely misspelled as Korean people in those days mispronounced Shuidonggou. Furthermore, people in China has habitually called the Dagushan(大孤山), located in the north of Gushanzizhen of Liuhexian, as the Laogushan(老孤山). This means that the Korean people who lived in the area then perhaps recorded the mountain as the Nogosan(老姑山), the mountain of the old goddess, according to Korean enunciation, because they had the custom of worshipping the mountain goddess. I tried my best to find the historical documents regarding Doju and his family's anti-Japanese activities to prove the location of exile in which they settled in northeastern China (Manchuria). However, I was not able to reach the initial goal completely due to the shortage of objective evidences, only to leave tasks to be solved. I hope that this study can give a little help to researchers who are interested in this matter.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.157-187
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• 2015

In this paper, I will study the common point between Korean buddhist thought and Daesoon thought. In 2 chapter, I will illuminate Kang Jeungsan to be familiar with buddhist culture. Daewonsa(大院寺) was the place Kang Jeungsan's to enlighten Path. Kang Jeungsan said Śākyamuni to the people to follow himself. And Kang Jeungsan burned Thousand-Hands Sutra(千手經) as one of Chenjigongsa(天地公事). In 3 chapter I study the unfolding of Korean Maitreya thought and the interpenetration of the three teachings. In 4 chapter I study the idea of Maitreya Buddha and the unity of the three teachings in Daesoon thought. Maitreya has the origin in India. Korea accepted this Maitreya via China. In Silla era, the people accepted Maitreya in relation to Hwarang(花郞). In Unified Silla era, Beopsang jong(法相宗) accepted Maitreya devotion positively and the typical person is Jinpyo(眞表). In Goryeo era, Beopsang jong devoted Maitreya, on the other hand Maitreya devotion changed the popular devotion. In Joseon era, Maitreya devotion changed the popular devotion more and more. In this background, Kang Jeungsan accepted the idea of Maitreya Buddha. And Kang Jeungsan insisted that he is the existence to give Heaven's decree to Choe Jeu(崔濟愚) of Donghak and to combine Jesus of Christianity. The interpenetration of the three teachings is one of the stream of Joseon era's buddhim. We can read this in Hamheo Deuktong(涵虛得通)'s Hyeonjeongron(顯正論) and Yuseokjiluiron (儒釋質疑論) to pretend Hamheo Deuktong and Cheongheo Hyujeong(淸虛休靜)'s Samgagwigam(三家龜鑑). This interpenetration of the three teachings of Joseon era influenced Daesoon thought. The unity of the three teachings in Daesoon thought is divided into three. The first is the unity of the three teachings of Gwanwang(冠旺)'s standpoint, the second is the unity of the three teachings of Sungyo(仙敎) superior standpoint, the third is the unity of the three teachings of Jinmuk(震黙)'s anecdote. The interpenetration of the three teachings of Joseon era is connected with the unity of the three teachings of Jinmuk's anecdote. Thus Joseon era's buddhist thought and Daesoon thought have the common point in the idea of Maitreya Buddha and the interpenetration(unity) of the three teachings.

• Sim-seong Yeon-gu
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• v.33 no.1
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• pp.1-60
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• 2018

The paper was inspired by Jung's words in the Red Book "just as Christ tormented the flesh through the spirit, the God of this time will torment the spirit through the flesh." I propose that the new form of torment in this era could be eroticism as a way of the individuation process because it seems to be one of a very few ways left to modern men to grasp the sense of permanence, the essence of the divine, without religion because of its peculiar nature of transcendence. I suppose that it is not only a man who is tortured but also god is in torment since the divine needs a man as a womb for his incarnation. Therefore I suggest that man and god are fated to seduce each other to be redeemed by each other. I imagine that Eros with numinous sexuality seduces a man who has potentials for the god's incarnation and who would be willing to give in to the god's demand. This god needs a man who desires his essence of perpetuity, the eternal water of life, in ecstasy. Thus the purpose of the divine's seduction is to make a man awake from unconsciousness to pursue god himself, namely the individuation process. I call such divine seduction "eroticism of god" There seem to be a certain type of people who are destined to live eroticism as a way of individuation process. Through investigations, a melancholic tendency appears to be suitable for this type of individuation. Melancholia is deeply related to the poignant awareness of impermanence as the existential condition, which is a precondition for seeking permanence through eroticism. Melancholia essentially causes deep longing for eternity that bears fulfillment, which exists in eroticism, so melancholic agony seems inevitable for eroticism as the path for individuation in that, without knowing about deficiency, we never seek what is lacking in us. It can also be viewed that while a lover is driven to seduce lost love, what actually waits to become seduced for redemption is the god of love itself behind the human beloved. Man and god are fated to seduce each other for redemption. I suppose that the initiation to Eros implies how to seduce Eros. In a woman's psyche, psychological virginity is one of the essential qualities that her ego needs to attain. To the male it is vital to live his sensuality thoroughly and to experience his own and his lover's emotions to their limit. It cannot be an easy task because it demands us to give up our egotism entirely. Through eroticism, unconsciousness seduces us to make us live life as a whole. The god of love brings powerful sexuality as a means of "spiritual crisis" to redeem our lukewarm soul. Only a few can withstand the experience since it requires a strong will to bear the brunt of the sword despite the keen awareness that it may leave us bleeding in pain.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.1
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• pp.63-73
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• 2014

This study was intended to analyze the correlation between the builder's intentions and the colors that are revealed through the analysis of the manifestation of symbolic colors as the signs and symbols that are shown in the traditional space of Soshaewon as one of the representative retreating villa gardens of Chosun Dynasty and the interpretation of the meanings. The research on the traditional colors and the intended background of Soshaewon and so on was conducted by examining the relative literature and the contents as the objects for the empirical analysis were the scenic beauties and spatial elemnts that are shown in the plan of Soshewon and the poems about Soshewon 48 scenes as well as the contents of the poems related to Five Primary Colors that are used based on "the Ideology of Five Elements of the Positive and Negative". Espectially, this study was conducted by dividing the spatial elements shown in Soswaewon broadly into the visual, synesthetic and symbolic & cognitive spaces in order to classify the locations and directions of the spaces and natural objects as the visual space, the seasons, the points of times and the five sensory organs as the synesthetic space and the "Four Moral Begginings" & the "Seven Emotions" of New Confucianism as the symbolic and cognitive space and by analyzing if there are any correlation between the decided intentions and the spatial meanings that are revealed by analyzing the system of five primary colors which are used in each spatial element.7) As a result from the analysis of the colors that are used based on the three spatial components of Soshaewon, it was found that one of Five Primary Colors were used 74 times in total. First, in the visual spatial component, one of the colors was used 18 times in total including 2 times of blue, 1 time of red, 6 times of yellow, 4 times of white and 5 times of black. The fact that yellow symbolizing the source of everything and white symoblizing cleanness and pureness are used relatively more often than blue and red symbolizing nature and life respectively can be interpreted that the builder, Mr. San-bo Yang's intention to build Soshaewon is related to the meaning symbolizing the pure will of the builder who wanted to seclude himself from society rather than to give priority to enjoying nature. Second, in the synesthetic spatial component which are selected from the 48 scenes of Soshaewon, one of Five Primary Colors was used 38 times in total including 11 times of blue, 8 times of red, 4 times of yellow, 5 times of white and 10 times of black. Since blue and red symbolizing nature and life respectively are used more often than yellow and black symbolizing the source of the world and pureness & knowledge respectively, it was interpreted that the builder means to be faithful to the unique basic functions of the retreating villa with which the builder wanted to enjoy his passion for enjoying nature and exploring knowledge even though the builder built the villa garden for the purpose of keeping himself pure while being unstained by the world. Finally, it was analyzed that one of Five Primary Colors was used 18 times in total including 4 times of blue, 5 times of red and 9 times of white in the symbolic and cognitive spatial components of the 48 scenes. Since it was found that white symbolizing the builder's political pureness is used at the same frequency as blue and red symbolizing nature and life respectively are used as a result from the analysis, it was interpreted that the intention of creating Soshaewon was emotionally revealed at the same percentage in the aspects of his political pureness and enjoyment of nature through his poems. Especially, as a result from such 3 kinds of analyses regarding to the frequency of using Five Primary Colors, it was found that the number of times using Five Primary Colors in the synesthetic spatial component was 38 as the highest percentage, around 51% followed by each 18 times as the24.5% respectively in the visual and cognitive & symbolic spatial spaces. Based on such results, it can be interpreted that the builder, Mr. San-bo Yang's intention of creating Soshaewon sympolizes that his intention for enjoying the basic nature and the vitality of nature within the retreating villa garden is hidden at the same proportion as his intention for keeping himself pure from the unrightful world. It was intended to reveal the traditional colors which are hidden in a traditional retreating villa by analyzing the correlation between the symbolic meanings and the spatial components of Soshaewon based on the Five Primary Colors which are originated from the "Ideology of the Five Natural Elements of the Positive and Negative", but it is thought that it is possible to explore whether such a theory can be generally applied to other kinds of retreating villa gardens or not through a study on other retreating villa gardens as other examples in which the builder's apparent pure intentions, such as enjoyment of nature and persuit of study, etc., unlike Soshaewon are hidden.

• Journal of Hospice and Palliative Care
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• v.10 no.3
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• pp.137-144
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• 2007

Purpose: The purpose of this study is to identify and assess the needs of the cancer patients and their families and provide basic data to meet with their needs. Methods: This is a descriptive study using questionnaire method. Questionnaire were collected by mail from 76 discharged patients from a hospice ward from May until the end of October, 2004, and data were analyzed by SPSS 10.0. Results: Admitted patients had needs of pain control (85.5%), non-pain symptoms (63.2%) such as vomiting, dyspnea, ascites, etc, and emotional and spiritual problem solving (28.9%, 14.5%). Interests of patients were health care of himself/herself (65.8%), concern for their spouses left alone (32.9%), and future of their children (15.8%). In families' needs of care of 5 areas, "information on patient's status and treatment/nursing care" was shown most high score ($3.48{\pm}0.62$). In detailed questions, they request most 'to inform the prognosis of patients' and the next is 'to inform the reasons that nursing care was required'. The next highest score was to 'inform family roles' ($3.39{\pm}0.64$), and next was spiritual support ($3.11{\pm}0.79$), and emotional support ($3.08{\pm}0.72$). Expectations of family on the treatment were comfortable dying (73.4%) scored the highest. Patients' families were satisfied with volunteer service most in service area (97.4%). The next was pain control (89.5%) and nursing service (77.6%). Conclusion: Health care staff should identify the actual needs of families caring cancer patients and they should operate realistic programme which can give continuous and assistance by reflecting individual needs and characteristics. With these srategies, the quality of life of patients and families can be improved. And then the intervention programme should be developed to measure subjective nursing care needs of terminally ill cancer patients and their families.