• 호스피스학술지
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• 제5권1호
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• pp.14-25
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• 2005

This study was conducted to examine the present state, types of services, difficulties, education programs, motivation, satisfaction and attitude of hospice volunteers and also to suggest supporting programs for the volunteer. For these purposes, a questionnaire was distributed among the 200 hospice volunteers in ten hospice organizations in Daejeon and Chungcheong province. In this research, 85.5% of the respondents were women and most of them were housewives in their forties and fifties. The majority of hospice volunteers had an education background of more than high school. Christianity (94%) was the dominant religion of volunteers. Among the service area of the hospice, emotional caring, such as listening closely and establishing empathy were the most frequently done by the respondents and the next one was spiritual care. Hospice volunteers who had started with altruistic motivation show more dynamic activities in emotional, spiritual, physical caring and so on, than those with non-altruistic motivation. Most of the respondents expressed that they felt a hospice volunteer was valuable. However they had a hard time to overcome the sorrow coming from sharing empathy with the dying patients. Those who had started with altruistic motivation usually took part in two times per a week and had more positive attitude. Volunteers who had been working more than five years showed better attitude than those who had been working less than three years. The longer the voluntary services, the more positive attitude experienced by volunteers. Hospice volunteers encountered the most considerable difficulty with lack of background knowledge and their actual capability. Insufficiency of time was the next reason for the considerable difficulty of the hospice volunteer. On the other hand, those who served more than twice per week replied that lack of background knowledge and their capability were the least considerable difficulty. Insufficiency of time was the reason of difficulty for male volunteers, as well as for females under thirty and those in their forties and fifties respectively. Generally most of the hospice volunteers (70%) were satisfied with their services and they usually satisfied with physical caring, spiritual caring, hospice's family caring. The less difficulty in voluntary services, more satisfaction for the volunteers in the end. There is a positive correlation between a attitude of the hospice volunteer and frequency of voluntary services while the volunteers' difficulty affect negatively their attitude as well as the frequency of voluntary services. Most of the hospice volunteers want to have more education about basic skills, volunteer's attitude and role, spirituality, the way of attending on the hospice and so on. Most of them considered discussion and sharing different cases as the most effective method. They also wish to had more supporting programs for the hospice volunteers(in the order of their needs) such as regular events, newsletters, personal concern, social meetings among the volunteers, insurance and minimum expenses. Based on the study results, more programs should be run in order to activate the voluntary services regardless of their gender and education background. A continuous practical supporting policy and education programs are required in order to provide special education and training courses considering every field of voluntary services. Expanding the role of the volunteers allows them more opportunities to take part in voluntary services and th activate participation. It is necessary to establish a new hospice system as a part public medical system, which can not only facilitate the voluntary services for a hospice but also enhance professional hospice volunteers. Finally, experts are needed to operate the voluntary services effectively.

• 호스피스학술지
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• 제5권1호
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• pp.42-49
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• 2005

To determine which are the culturally specific factors of Korean bereavement, this chapter focuses on the view of death and the traditional mourning process which reflect Korean values and norms. The formation of the Korean view and understanding of death has been strongly influenced by three of its major traditional religions: Shamanism, Buddhism, and Confucianism (Park:1994: Hao:1999) and Christianity more recently. Each religion has a different view of death and the appropriate expression of mourning. Korea accommodates funeral customs and rules strictly as a cultural system and has retained these traditions over a long period; hence, some of the traditional funeral rituals still remain in modern Korean life, although some of the rites have been simplified. We have looked at the various ways in which grief and mourning is displayed and shared in a collective manner over a long period of time. This fits in well within the other Eastern cultures that are collectively organized, and contrary to the Eurocentric models do not hastily seek to detach the living from the dead and recognize that grief is a long process, and different individuals may take different amounts of time to recover from the grief. The view of death and bereavement in Korea has sprung from the roots of three Korean religions, together with the recent addition of Christianity, although they mainly result from the three earlier religions. The beliefs of these religions are still closely linked together in the rituals of Korean bereavement on both conscious and unconscious levels. The influence of these religions is evident in practice through the bereaved family's mourning reactions, funeral rites and customs and its views about death. Korea used to have a period of mourning for three years, following traditional mourning rites; then the chief mourner and the bereaved families could return to their normal life. In spite of this long mourning process for the bereaved family, once the funeral ceremony is finished, people expect the bereaved family not to express their grief in public; even the bereaved family does not like to talk about death. The process for bereaved people is related to mourning processes in terms of detachment from the deceased in order to start a new life. Relatives and the community recommend the performance of the kut ceremony for relieving the grief of the bereaved. When one family member dies in an unlucky way, the bereaved family may have some fear or other psychological reactions of grief such as pain, depression, insomnia and nightmares, hallucinations or other physical reactions. Unlucky deaths give the bereaved a very painful time and these types of reactions are often more serious than reactions to natural death. But through the kut ceremony, the bereaved family can start to make a new relationship with the deceased. The taboo of this type of death and death generally remains a crucial aspect of the isolation that bereaved people might face and the collective nature of mourning(even where it is still present) is unable to address this aspect of the privatization of grief.

• 호스피스학술지
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• 제5권1호
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• pp.50-62
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• 2005

The elderly people was over 8.3% in 2003. This seament is projected to grow to 14.4% by 2019(Aged society) and over 20% by 2026(Super aged society). As the elderly population is increasing and young population is declined social issues around elderly care are emerged in Korea. As a result of that, they are in the condition of poor system of the welfare of the old and it is the worst one in Korea. And because of the worst financial independence and difficulty in Korea, welfare facilities and medical instruments are so insufficient and deteriorated, so the quality of service is getting low. Furthermore the mortality of cancer is rapidely increased in recent years. So it is expected that the number of families who are caring for terminal cancer patient will be increased. We can not solve those problems only with government's policy such as to secure ample budget and to enlarge the aged welfare institutions. Definitely, to acheve the suggetions persistence concern about old people is most important, and family, community and national government should be linked to accomplish to goal. Accordingly, for this study attempts to provide conceptual framework of the respite care, spiritual care and home hospice, nursing home for the elderly. And this study is to discuss the necessity and effect about the construction of housing welfare infrastructure and to make a cooperation and linkage system among the aged welfare institutions, government and the aged welfare programs. As is well known, the issue of the increasing aged people is neither a matter of individuals nor of the family, but rather a complex matter of whol society. Therefore it can be resolved by the active participation of government. Conclusively this study tries to provide an direction of the improvement with regard to the welfare policy for the elderly. The study is as follwos: Chapters 1: The theological base, conception, essentiality, respite care, spiritual care and home hospice, nursing home for the elderly. Chapters 2: Definitions of respite care, spiritual care, hospice, patient of termina cancer and quality of life. And relations between respite care and nursing home. Chapters 3: The necessity of long-term care insurance and the perspectives of spiritual care. Chapters 4: Conclusions and summarizing(The directions of improvement of welfare policy for the elderly). To sum up, the problems of the aged people has not effects only to the aged people. This means that the problems of aged is the problems of the young generation today. Because young generation will be the old generation in the near future.

• 호스피스학술지
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• 제5권1호
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• pp.74-81
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• 2005

Purpose: The purpose of this study is to help apply spiritual care in clinics by testing whether spiritual support like prayer and praise, which is appled on a patient who has been cared for by Facility Hospice can have an effect on their physical pain, emotional anxietv, loneliness and well being. Method: This research was done on a subject patient who had been hospitalized in Saemmul from Jan, 2002 to June, 2003, and who could easily communicate. Questionnaire of quality of life, they had this test from the date of admission into the hospital 1week, 3week, 5week later. The Target was 182 people for the hospital data, 124 people after one week, 84 people after 3 weeks and 54 people after for 5 weeks later. For statistics, SPSS for Window(SPSS inc. ver.10), student T-test and one way ANOVA were used. The interrelation between pray and pain was analyzed by the "Pearson correlation". In case where the P-value was below 0.05, we concluded it had statistical-value. Results: When we compared both the party which had a low degree of peace by prayer and praise and the B party which had the highest degree, B party had an increasing tendency for less anxiety and loneliness and more well-being. Each of the data 0, 1, 3 and 5 week showed visible difference between both parties. Conclusion: First, in case that a late cancer patient is hospitalized, the difference for tranquility and pain control by prayer and praise is not noticeable. While, 1 and 3 weeks later, the difference is visible, so we concluded the relationship between the cancer patient's spiritual tranquility and physical pain are closely related with each other. Also the patients who are in spiritual peace by prayer and praise can control the pain better than the other patients. Second, because the patient who can feel calm from the data of being admitted into the hospital is mentally calm, both party's difference is noticeable in each period of the 1, 3 and 5th week. Compared with other patients, the object patients who have spiritual tranquility will have less anxiety and loneliness and more tranquility.

• 원자력산업
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• 제37권9호
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• pp.58-90
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• 2017

'공포의 값비싼 대가(The High Cost of Fear)'는 공개된 자료 중 동료 평가를 마친 최신의 자료와 간단한 계산 방법을 통해 한국의 탈원전 정책이 가져올 경제적, 환경적 영향을 분석한 보고서이다. 우리는 탈원전 정책이 다음과 같은 영향을 미칠 것으로 예측한다. ${\cdot}$천연가스 구매에만 최소 매년 100억 달러의 비용이 들 것이다. 이는 한국 평균임금인 연소득 29,125달러를 받는 일자리 343,000개에 해당하는 금액이다. ${\cdot}$비용의 대부분은 연료 수입에 사용될 것이며, 한국의 무역 수지가 악화될 것이다. ${\cdot}$한국의 부족한 재생에너지 자원을 고려할 때, 상당한 양의 화석 연료를 추가로 사용하게 될 것이다. ${\cdot}$LNG 발전소가 석탄 발전소를 대체하지 못하고 원자력발전소를 대체하면서 대기 오염으로 인한 조기 사망자 수가 증가할 것이다. ${\cdot}$한국의 전도유망한 원전 수출 산업이 아예 붕괴되거나 큰 타격을 입을 것이다. ${\cdot}$평균적 미국 자동차의 연간 주행거리를 기준으로 150만대에서 270만대의 미국 자동차가 배출하는 배기가스의 양만큼 연간 탄소 배출이 증가할 것이고, 한국은 파리기후협정에서 약속한 탄소 배출 감축 목표를 달성할 수 없게 된다. 본 보고서는 현재 계획된 탈원전 정책의 역사적 사회적 배경을 분석하여 다음과 같은 결론을 도출하였다. ${\cdot}$'그린피스(Greenpeace)', '지구의 친구들(Friends for the Earth)' 등 막대한 자금 지원을 받는 해외 환경단체들은 탈원전 거짓 정보의 근원이며, 이들은 저렴하고 풍부한 에너지라는 개념을 반대한다. ${\cdot}$후쿠시마 원전 사고와 그 여파의 주된 원인은 일본 원자력산업계의 오만과 원자력에 대한 과장된 집단 공포이다. ${\cdot}$반핵 진영의 논리에는 산업계와 정부에 대한 불신과 원자력, 방사선에 대한 몰이해가 반영되어 있다. ${\cdot}$반핵 진영은 후쿠시마 사고를 2014년 한수원 납품 비리 사태의 심각성을 과장하는 데 사용하고 있다. 2014년의 비리 사태는 한국 원자력 규제기관의 독립성을 증명했으며, 2016년의 경주 지진은 2011년 후쿠시마에서 쓰나미와 노심 용융을 초래한 동일본 대지진의 1/350,000의 크기밖에 되지 않는다. 본 보고서는 한국과 타국가의 반핵 운동이 주는 교훈을 다음과 같이 정리하였다. ${\cdot}$어떠한 국가도 에너지 자원 최빈국인 프랑스나 한국 같은 국가조차도 탈원전 '전쟁'에서 자유롭지 않으며, 이는 전 세계적으로 원자력산업이 쇠퇴하는 원인이다. ${\cdot}$원자력산업계, 정부, IAEA 등은 한국과 세계 여러 국가에서- 문화적, 제도적, 재정적 원인으로 원자력산업의 보호와 확대라는 목표를 달성할 수 없다. ${\cdot}$원자력산업을 구하기 위해서는 새로운 비전과 새로운 제도, 그리고 새로운 리더십이 필요하다. ${\cdot}$원자력의 근원적이고 혁신적인 비전 원자력 인본주의(atomic humanism)에 대한 재조명이 필요하다. ${\cdot}$원자력을 지키고 대중과 소통하기 위해 과학 연구단체, 대학교, 사단법인, NGO 등의 새로운 기관들을 후원해야 한다. ${\cdot}$공포를 조장하는 반원전 세력에 맞서 공포를 극복해야 하고, 대중의 공포를 극복해왔던 다른 기술들의 사례에서 교훈을 얻어야 한다.

• 고문화
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• 59호
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• pp.112-147
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• 2002

문화상품이란 문화적 소재를 활용한 산업활동과정에서 생산되는 최종물로서 문화적 요소를 가미하여 고부가가치를 창출하는 유${\cdot}$무형의 상품 일체를 의미한다. 문화상품은 특정 사회와 국가의 문화적 소재를 가미한 영화와 연극, 음반, 애니메이션, 미술품, 공연, 문화관광축제, 공예품, 캐릭터상품, 도서와 엽서 등에 이르기까지 다양하다. 문화상품은 수출을 통해서거나 혹은 국내외 관광객을 대상으로 해당 문화의 홍보는 물론 상품판매를 통한 많은 경제적 수익을 안겨주고 있으므로 각국은 문화상품 개발을 위한 지원제도를 구비하여 적극 뒷받침하고 있다. 이와 같은 맥락에서 이 논문은 역사도시 경주의 문화상품 현황과 그 상징적 의미를 먼저 살펴본 후, 문화상품 생산과 유통${\cdot}$소비과정을 통해 경주의 역사문화유산이 문화적, 경제적, 정치${\cdot}$이념적 측면에서 어떻게 실천되는지를 고찰해 보는데 그 목적이 있다. 경주의 문화상품은 민속공예품을 비롯하여 문화축제와 영상, 음식, 도서, 유적답사 프로그램, 연극, 영화 등 12개 부문에 걸쳐 272종으로 나타난다. 이 중 민속공예품이 $64\%$에 이르는 175종으로서 대부분을 차지하고 있는데, 불국사와 석굴암, 첨성대, 다보탑, 석가탑, 천마총, 기마인물토기, 천마총금관 등 국보를 비롯한 50여 종의 역사문화 유적과 유물들이 디자인 활용과 모형, 재현품 등의 형식으로 문화상품 제작과정에 활용되고 있다. 이들 문화상품들은 기획${\cdot}$생산 및 유통${\cdot}$소비과정을 통해 다음과 같은 측면에서 사회적으로 실천되고 있다. 1)문화상품은 역사문화유산의 가치를 새롭게 인식시켜 줌은 물론 보존 및 현대적인 활용을 추동함으로써 문화적으로 실천된다. 2)문화상품은 상품판매와 관광성과의 제고 등 직${\cdot}$간접적으로 부가가치를 창출해 줌으로써 경제적으로 실천되고 있다. 3)문화상품은 지역민으로 하여금 왕도(王都) 시민으로서의 자긍심과 정체감을 강화시키고 사회통합과 문화시정에 대한 지지를 도출해냄으로써 정치${\cdot}$이념적으로 실천된다. 기존의 경주 문화상품들은 대부분 역사문화 유적과 유물의 단순 재현 혹은 모형, 디자인 응용에 의존하고 있으므로 향후 첨단과학기술과 문화를 결합한 고부가가치 상품을 개발하고 유통시스템 또한 선진적으로 만들 필요가 있다. 동시에 계획 중인 첨단 문화산업단지 조성 및 국립경주극장 건설은 물론 전문인력 육성에도 박차를 가해야 할 것이다.

• 항공우주산업기술동향
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• 제5권1호
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• pp.75-92
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• 2007

2002년 프론티어사업의 일환으로서, 10년간 1200억의 예산으로 미래형 신개념비행체 기술개발사업을 시작한 스마트무인기사업은, $2002{\sim}2003$년 수행한 개념연구를 통해 미래형 신개념 고속 수직이착륙 항공기 개념으로서 틸트로터 개념을 선정하고 이의 개발에 매진하고 있다. 사업단에서는 우선, 항공 선진국에서 지난 반세기 동안 시행한 다양한 비행체 개념연구결과에 대해 자체적인 비교 분석 및 국제공동 연구를 근간으로하여, 당시 틸트로터에 필적하는 가능성을 보였던 스탑트로터(보잉사), 복합자이로콥터(카터콥터사) 개념이 아닌, 틸트로터 비행체의 기술개발을 결정하게 되었다. 각각의 비행체 개념이 갖는 위험성과 도전성, 그리고 소요기술, 설계특성, 개발 위험도 등에 대한 면밀한 분석을 기초로 한 사업단의 체계적 의사결정은 주효했다. 스탑트로터개념은 비행시험의 잇단 실패와 지연/잠정 중단사태가 이어졌고, 복합자이로콥터 또한 잇단 비행사고로 2002년 기록한 148kts를 능가하는 고속성능 시현에 지금까지 실패함으로써, 실용화 가능한 고속수직이착륙기로서의 검증을 위해서는 해결해야할 기술적 과제가 많이 남아있음을 보여주고 있다. 반면, 틸트로터 개념의 경우 V-22의 설계 수정형에 대한 성공적인 비행시험완료 및 인증획득으로 전면양산승인이 2005년 결정되어 458대가 (미해병대(360), 해군(48), 공군(50)) 납품될 예정이고, 2010년 인증획득을 목표로 민수용으로 개발중인 BA609의 순조로운 비행시험진행, 무인기로 개발된 Eagle Eye 기술시현기의 비행 시험성공과 2003년 미 해양경찰청으로부터 Deep Water 프로그램의 장거리 순찰임무 주력기종 선정과 같이 군용, 상용, 무인용 고속 수직이착륙 시장의 전 방위적 진입이 현실화되고 있다. 이에 따라 항공업계의 반응은 2가지 방향으로 나뉘고 있다. 하나는 유럽의 ERICA 프로그램과 같이 틸트로터 기술 개발을 서두르자고 주장하는 방향이고, 다른 하나는 시콜스키의 X2 프로그램과 같이 틸트로터와는 차별화된 독자적인 고속 수 직이착륙 비행체 개념 개발을 시도하는 것이다. 이러한 배경으로 국내 독자적인 기술력으로 지난해까지 일구어낸 성공적인 스마트무인기 상세설계 종료 및 축소형 비행체 전환비행성공은 그 의의가 매우 크다고 할 수 있다. 본 논문은 틸트로터 개발사를 통해, 신개념 비행체 개발의 어려움과 교훈을 알아보고, 세계에서 2번째로 틸트로터 기술을 개발하고 있는 스마트무인기 사업의 현황과 기술적 특징 및 의의의 정리, 그리고 틸트로터의 대안으로 진행중인 새로운 고속 VTOL 비행체 연구현황에 대한 소개 와 간단한 기술적 평가를 포함시켰다.

• 한국음향학회지
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• 제34권2호
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• pp.138-145
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• 2015

환경 소음의 무절제한 노출이 청력 손실로 이어질 수 있다는 보고는 익히 알려져 있지만, 지하철 실내 소음과 휴대용 음향기기 음량에 따른 이중 소음 노출에 대한 탑승객들의 청력 손실 여부는 많은 연구들에서 여전히 진행 중이다. 본 연구는 지하철 실내 소음 하에서 탑승객들이 이어폰을 이용하여 개인음향기기 사용 시 음향 반사 역치와 소음속 어음인지도가 어떻게 변화하는 지 확인하고자 하였다. 20대의 젊은 건청 성인 40명을 대상으로 실험 그룹과 대조그룹으로 각각 20명씩 구분하였다. 실험 전 모든 대상자에게 5개의 주파수에서 음향반사역치검사와 0, -5 dB SNR에서 문장검사를 실시하였다. 실험 그룹은 60분간 73.45 dBA의 실제 서울도심지하철의 평균 실내 소음 강도를 들으며 개인별 선호 음량으로 이어폰을 통해 좋아하는 음악을 들었고, 대조그룹은 동일강도의 지하철 소음에만 노출된 채 신문 혹은 잡지를 읽었다. 60분간의 지하철 소음 노출 후 음향반사역치검사와 소음 속 문장검사를 재실시하여 기준선과 비교하였다. 소음 노출 전 후 비교 시, 두 그룹 간 음향반사역치는 유의미한 차이가 없었다. 그러나 소음 속 문장 검사결과에서는 실험 그룹의 어음인지도가 소음 노출 후 유의하게 하락하였다. 본 결과를 근거로 지하철 탑승객이 일정기간 동안 지하철 실내 소음에 노출된 채 반복적으로 음악을 듣는 습관이 지속될 시 일시적인 어음인지력 저하의 위험이 예상 될 것이라고 생각한다.

• 보존과학연구
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• 통권28호
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• pp.121-147
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• 2007

A large variety of mineral pigments has been used for Korean paintings and it has known that organic pigments have been used together on the Buddhist painting and the portrait. Haehakbando-do, which is from Honolulu Academy Museum in the United States, 12-fold screen was commissioned by Court of the late Joseon Dynasty in order to pray for the King's longevity. Therefore, it seems that all material used including pigments were selected very carefully and a great deal of technical effort was gone into its process. The purposes of this research were to estimate the pigments and the contributory elements of each color used on Haehakbando-do, in accordance with the conservation treatment carried out by Gochang Conservation Institute throughout last year. Without extracting sample, property of pigment was measured by nondestructive method, X-ray spectral analysis, and by comparing with the data about ancient pigments. In spite of the limited range of pigment analysis by nondestructive method, it should be noted that this method would not cause damage to the cultural properites. White pigment was found in all colored parts except the background, so it can be suggested that white color was used as a grounding of other color pigments. This would be flake white[$2PbCO_3{\cdot}Pb(OH)_2$] as Pb was found. Pb was the only element could be found in yellow, however, it can be organic pigment like Gamboge as same as background. Red would be Cinnabar (HgS) as hydrargyrum (Hg) was detected. For the light purple in cloud, organic pigments were probably used since any element is not detected except for Pb, which is used for background. It is possible that green color is the mixture of Malachite[$CuCO_3{\cdot}Cu(OH)_2$] and Azurite [$2CuCO_3{\cdot}Cu(OH)_2$], which share Cu as their main element. Azurite[$2CuCO_3{\cdot}Cu(OH)_2$] was used for bluish pigments. Black is carbon compound. For gold, solid gold (Au) was detected. It shows that gold was gilded on the flake white background. Red painted on the frame of screen was identified as Cinnabar (HgS) and the gold pattern was solid gold (Au). The supporting leg of folding screen was made of brass because both copper and zinc were detected. In conclusion, white pigment was used as grounding of all colors of Haehakbando-do, and specific pigments were used for each color. Additionally, result from the analysis of several pigments shows that mineral pigment and organic pigment, or different mineral pigments were mixed to make various colors.

• 보존과학연구
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• 통권28호
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• pp.91-104
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• 2007

The goal of this study was to provide basic data for arrangement of management in museum environment. We investigated characteristics of distribution on indoor air pollutants at exhibition halls and storages in museums between July and August, 2007. The monitoring carried out at three cultural sites, Pusan, Daejeon and Kyungjoo which is possessed their own exhibition hall and storage in Museums. We adopt the several pollutants for this survey such as $PM_{10}$, $PM_{2.5}$ $CO_2$, Formaldehyde, TBC, CO, $NO_2$, Rn, VOCs, $O_3$ and followed the standard method of Ministry of Environment, Korea for sampling and analysis, respectively. The results of this survey revealed that average concentration of $PM_{10}$ and $PM_{2.5}$ in storages were $117.3{\mu}g/m^3$ and $92.6{\mu}g/m^3$, respectively. The average concentration in storages of gases pollutants and microorganism such as $CO_2$, Formaldehyde, $NO_2$, Rn, TVOC, $O_3$, and TBC showed as: 788.8ppm, $30.7{\mu}g/m^3$, 0.4ppm, 6.4ppb, $1.3pCi/{\ell}$, $1,374.9{\mu}g/m^3$, 2.4ppb, and $119.4cfu/m^3$, respectively. In addition, average concentration of $PM_{10}$ and $PM_{2.5}$ in exhibition halls were $49.5{\mu}g/m^3$ and $56.1{\mu}g/m^3$, respectively. The average concentration in exhibition halls of gases pollutants and microorganism such as $CO_2$, Formaldehyde, $NO_2$, Rn, TVOC, $O_3$, and TBC showed as: 475.2ppm, $94.1{\mu}g/m^3$, 0.3ppm, 12.4ppb, $0.3pCi/{\ell}$, $1,179.1{\mu}g/m^3$, 5.2ppb, 2.4ppb, and $24.8cfu/m^3$, respectively.