• Journal of dental hygiene science
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• v.12 no.6
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• pp.607-616
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• 2012

The purpose of this study was to examine the self-rated oral health status and oral health concern of 6,094 adults over the age of 19, which were both related to subjective oral health awareness, based on the second-year (2008) raw data of the 4th National Health and Nutrition Survey. 1. As for subjective oral health awareness, 49.4 percent replied they were in bad oral health when they were asked about self-rated oral health status. Regarding oral health concern, 62.6 percent answered they were sort of concerned about oral health. 2. As to oral health indexes by sociodemographic characteristics, there were statistically significant differences in oral health indexes according to gender, age, academic credential, monthly mean household income, frequency of eating between meals and toothbrushing frequency. Smoking made no statistically significant differences to oral health indexes (p<0.000). 3. Concerning self-rated oral health status by sociodemographic characteristics, no significant differences were found according to gender, age and academic credential, and there were statistically significant differences according to monthly mean household income and smoking (p<0.000), frequency of eating between meals (p<0.018), toothbrushing frequency (p<0.003). 4. In relation to oral health concern by sociodemographic characteristics, gender and smoking made no significant differences, and statistically significant differences were found according to age (p<0.003), academic credential, monthly mean household income, frequency of eating between meals and toothbrushing frequency (p<0.000). 5. In regard to the relationship between subjective oral health awareness and oral health indexes, none of the oral health indexes had a significant relationship to self-rated oral health status, and there were statistically significant differences in oral health concern according to functioning teeth index (p<0.011) and community periodontal index (p<0.017).

• Journal of Korean Philosophical Society
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• v.129
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• pp.111-140
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• 2014

In this paper, the main subjects with which I deal are as follows: (1) Is Distancing Philosophy from the real ruling power a way of practical-philosophical resistance, based on social reformation as a axiological directivity of Kim Tae-Gil's ethical thought, though it is negative type of resistance? Or is it a sort of transformed value-free opportunist behavior which allows antidemocratic ruling group to coerce the people into submission, assuming an uncompromising stand seemingly? (2) Is Kim's defense argument on the opening of the course of National Ethics and the all-out activation of National Ethics education under Park's Yushin Regime derived from his own philosophical belief? Or is it brought out from the external conditions and circumstances surrounding Kim Tae-Gil which forces him to participate in the national undertaking for the settlement of the course of National Ethics in the university? The 'provisional' answers about the two subjects are as follows: (1) Kim's Distancing Philosophy is a type of practical philosophical revolt against the dictatorship power under Yushin Regime, though it is negative form of resistance. We can accept this philosophical elucidation above all by confirming the fact that the reform of reality is the main ethical trait running through his entire ethical thought system. However distancing philosophy disclose the crucial limits to allow itself to boil to the philosophical practice compromising with real ruling power eventually, though it is intended upon its own social ethical directivity and conviction. (2) The primary factor which affects Kim to propose such an advocation argument on the course of National Ethics and the education of National Ethics is the external conditions and circumstances surrounding him, especially the power-relation between he and ruling group and intimate human relation between he and his superior philosophers who carries out the role of a ideologue for the Yushin Regime, rather than his own philosophical belief. But no matter what primary factor, Kim's action to make a advocating argument to support the course and the education of National Ethics is to blame, on that account that he cannot adequately his social responsibility and role given to him as a reformist moral philosopher who will pursue the realization of righteous democratic society. Along with that, It is not too enough to criticize him sharply for such defending action. The reason is that his supporting stance for National Ethics education is brought out, by not adhering closely to the philosophical way of distancing from the dictatorial power devoid of political legitimacy and moral justification.

• The Journal of Natural Sciences
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• v.1
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• pp.115-198
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• 1987

The present studies were undertaken to elucidate the influence of auxins, auxin-like substance-ethychlozate ("Figaron"),and pH and sort of rooting media on rooted propagation of certainornamental woody plant cuttings, and to see possible changes in internal compositions characterizing after root-promoting treatment as the cutting stage proceeded. The experimental check-up srevealed and summarized as seen in the following;I. Effect of three different auxin treatments on rooting cuttings: 1) Promotive influence of auxin varied according to different concentration levels, hours of dipping treatment of the auxins, and kind of plants. The greatest effect was obtained for Forsythia ksreana with NAA and IBA, for Ligustrurn obtusifolium var. variegatum with NAA and ethychlozate, for Hydrangea macrophylla, Magnolia kobus, and Magnolia liliflora with NAA, lBA and ethychlozate also. The most effective level of the promotive agents was found 200mg/l for NAA, 1000mg/l for IBA, and 200mg/l for ethychlozate. For Weigela florida and Gardenia jasminoides, range of the most effective level was shown relatively wide spread. 2) NAA was more effective at its optimal level of the rooting agent than ethychiozate for Weigela florida, Viburnum awabuki, Forsythia koreana, Acer palmatum 'Nomura', Bouga invillea glabra, Elaeagnus umbellata, Prunus tomentosa, Ligustrum obtusifolium, Pyracantha coccinea, Cestrum noctu rnum, Hydrangea macrophylla, Codiaeum variegatum, Rhododen dron lateritium, and Ilex crenata var. macrophylla, and yet ethychlozate was found either as equally as effective or more so than NAA for Zebrina pendula, Hibiscus syriacus, Fatshedera lizei, Schefflera arboricola, Campsis grandiflo ra, Ixora chinensis, Euonymus japonica, and Magnolia liliflora. On the contrary, no the auxin effect was noted with Lagerstroemia indica, Trachelospermum asiaticum, and Syringa vulgaris. This probably indicates that these species are genetically different for the auxin response.II. Effect of different pH and sorts of cutting media on rooting cuttings: 1) Bougainvillea showed best in rooting for the number and dry weight at pH 6.5, more with ethychlozate than NAA, while Ligustrum did at pH 5.0 more with NAA than ethychlozate. pH 4.0 medium resulted in the best rooting for Rhododendron with NAA, more than ethychlozate. 2) Use of cutting medium with peat: perlite: vermiculite = 1:1:1 showed to give the greatest rooting percent and dry weight, apart from considering the number of roots. This apparently meant the fact that cutting medium has more to do with root growth than root differentiation. Rhododendron yet showed results with cutting media that use of peat: perlite = 2:1 mixed is more effective on rooting than using peat alone.III. Effect of auxinic treatments on rooting cuttings and change in some cutting compositions: 1) Under the climatic conditions of July having temperature $26.3\pm$$2.4^{\circ}C$for cutting bed, new roots of Magnolia started to show up generally 20 days after the cutting was made, whereas Cestrum did much earlier than that, namely 14 days after. 2) Although total carbohydrate content of Magnolia cuttings showed no marked change without auxin treatment, it did so with the treatment, especially 30 days after the start of cutting. Cestrum cuttings demonstrated a gradual in crease in total carbohydrate content as rooting took place, and the content became reduced more with auxin than with out, just about when rooting proceeded to 14 days after the start of cutting. 3) Magnolia generally showed an increase in total nitrogen content as rooting proceeded more, and Cestrum showed a decrease in total nitrogen of cuttings. The auxin treatment exhibited no pertinent relation with change in plant nitro gen when rooting is promoted with auxin treatment. 4) An abrupt drop of total sugar and reducing sugar was noticed as Magnolia rooting started, and this reduction was parti cularly outstanding with auxin treatment. Starch content also was decreased in the later stage of cutting with auxin treatment, and was rather increased without auxin. Although sugar content soon increased as cutting started with auxin treatment in the case of Cestrum, it became reduced after rooting took place. 5) Total phenol content increased with rooting, and this was especially true when rooting started. This increase was reversed somehow regardless of auxin treatment. A decrease in phenol of Magnolia was found more striking with auxin than without in the later stage of the cutting period. 6)Avena coleoptile test for auxin-like substances presented the physiologically active factor is more in easy-to-root Magnolia liliflora than hard-to-root Magnolia kobus, and the activity of auxin-like substances was much increased with auxin treatment. The increase in the growth promoting substances was markedly pronounced when rooting just started. The active growth substances decreased in the later stage of cutting, and certain inhibitory substances started appearing. Cestrum also showed physiologically similar growth promoting substances accompanying auxin-like active substances if auxin is treated, and some strong inhibitory substances seemed to appear in the later stage of cutting. 7) Mung-bean-rooting test indicated biologically that endogenous growth substances in Magnolia all promoted mung-bean rooting, and activity of the growth substances apparently stimulated mung-bean rooting with auxin more than without. Here auxin treatment seemed to give a rise to an increased activity of endogenous growth substances in cuttings. This activity was found much greater with either NAA or IBA than ethychlozate, and showed its peak of the activity when rooting first started taking place. Certain inhibitory substances for Avena coleoptile growth strongly promoted mung-bean rooting, and it was also much like in the case of Cestrum.

• Journal of Korean Philosophical Society
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• v.116
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• pp.155-180
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• 2010

The three means of listening, reflection and meditation (${\acute{s}}raava{\d{n}}a$, manana and $nididhy{\bar{a}}sana$) which are central devices of practice in $Ved{\bar{a}}nta$ philosophy should be understood not as a continuative step but as a methodological extension on condition of having one and the same purpose. In other words, the three means should be interpreted in a listening-oriented manner, in which the process has to be methodologically extended to reflection and meditation only when the direct knowledge on the reality is not gained in listening. This kind of interpretation can be more justified by displaying significant characteristics of Indian philosophy implied in the three means. It can be easily said that $Ved{\bar{a}}nta$ belonging to the liberation-centric tradition is a project of 'regaining essential self' through which the self becomes essential self by knowing that self. In this case the listening-oriented interpretation coincides with the basic teachings of $Ved{\bar{a}}nta$, since listening alone can be a sufficient means for obtaining knowledge of the original self. Further, as the project of 'regaining essential self' is carried out by the three means, these can be called a sort of 'event' that is carried out according to the scenario of $Ved{\bar{a}}ntic$ metaphysics. In this case listening is a course of comprehending the scenario of event participated by oneself, and that participant can accomplish the project by way of listening the scenario alone judged as somewhat more effective for liberation. However, in the later $Ved{\bar{a}}nta$ there arises a meditation-oriented interpretation of which three means are regarded not as a methodological extension but as a continuative step, because of the emphasis on meditation under the lasting influence of other philosophical systems. This is a result of epistemic desire that tries to convert what is heard to what is specially perceived or what is given to what is accepted. It may be said that this interpretation emphasizing the phased transition from the indirect to the direct of knowledge is an attempt to rationalize the repetitive delay of event as the actual failure of project. Furthermore, an assertion of the later $Ved{\bar{a}}nta$ which refers the fourth means called $sam{\bar{a}}dhi$ is based on the logic that the self-realization is possible apart from and outside the text, and accordingly it is incompatible with an assertion of the early $Ved{\bar{a}}nta$ that the self-realization is a reproduction as it is of the scenario guided by the absolute text. After all, the standard interpretation on the three means in $Ved{\bar{a}}nta$ have to be the listening-oriented, but not be the meditation-oriented or the $sam{\bar{a}}dhi$-oriented.

• 기호학연구
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• no.57
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• pp.211-255
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• 2018

This paper attempts to "re-read" the webtoon Misaeng, which was once an important issue in the field of public discourse on "labor". Our hypothesis was that the dual actactial structure of Misaeng's hero Jang Geurae gave a dual structure to the entire text, which leads to the discovery of text meaning that was not mentioned in the existing discourse. This is based on the concept of 'meta-story character', which Hiroki Azuma talked in his postmodern literary theory. To verify this hypothesis we analyzed the text by applying the Parisian semiotics, more specifically J. Fontanille's theory. Jang Geurae is observed to be a actant of dual structure divided into 'character' of the enunciated level and 'player' of the enunciation level. Considering this characteristic of the hero, Misaeng can be interpreted as a metafiction that shows the 'shifting' between the subject of the enunciated level and the subject of the enunciation level. On the level of 'character' Jang's existence mode turns out to be "Deficiency (actualized)", but on the level of 'player' Jang 's existence mode turns out to be "Inanity(potentiallized)." His somatic responses also show a duality, which is represented by Fontanille's corps-actant model, where on the level of 'character' the somatic actant of Jang consists of 'Moi-chair(ego-flesh)' and 'Soi-idem(self-idem)', and on the level of 'player' it consists of 'Moi-chair(ego-flesh)' and 'Soi-ipse(self-ipse)'. The former mainly acts as a 'role' and takes charge of exteroceptive perception, while the latter mainly acts as 'attitude' and takes charge of interoceptive perception. Because of this dissociative nature of actant, Jang's two 'self' draw the re-adjustment of values without serious conflict between the collective norms and the individual identity. This is in sharp contrast with other characters who struggle with the conflict between the environment and "self". It becomes customary to adopt norms that are suspected to ineffective, but if you raise questions, the normative system can be updated. On one axis of Misaeng there are characters who have lost themselves in customs. On the other axis, there is Jang who can not help dismantling the existing ineffective norms and updating the normative system. Jang's existence mode seems to be one of many possible modes generated by this era where people share no longer solid community values, His actantial structure also communicates with readers of these days who put themselves more in subject of enunciation level than of enunciated level.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.447-484
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• 2012

This study aims to analyze the characteristics of post-epic theatre in the Belgian theatre director Jan Lauwers' trilogy titled in "Happy Face/Sad Face": (2004), (2006) and (2008). I regard that it played a very important junction for him to create his own theatrical style compared to earlier years. From this period, Lauwers has tried to create his original plays in order to concentrate the story of our era and has showed to combine a variety of media such as dance, installation, video, singing etc. In this context, I would like to study his own theatricality from the three perspectives of dramaturgy, directing and acting largely based on Hans-Thies Lehmann's theory of post-epic theatre, who pointed out the significance of Lauwer's theatrical leading role very early. First, from the dramaturgical point of view, we need to pay attention to the theme of translunary death; where the living and the dead coexist on the stage. In fact, death is the theme that Lauwers has been struggling to research for quite long time. In his trilogy, the dead never exits the stage. The dead, who is not a representative tragic character, even meddles the things among or with the living and provide comments to people. As a consequence, it happens to reduce a dramaturgical strong tension, leads depreciation of suspense and produces humanism in a way. This approach helps to create his unique comical theatrical atmosphere even though he deals with the contemporary tragic issues such as war, horror and death. Second, from the directing point of view, it is worth to take a look at the polyphonic strategy in terms to applying various media. Among all the things, the arts of dancing and singing in chorus are actively applied in Lauwer's trilogy. The dance is used in individual and microscopic way, on the other hand, singing shows collective and is a macroscopic quality. The dance is the representing media to show Lauwer's simultaneous microscopic mise-en-scene. While main plot takes place around the center-stage, actors perform a dance around the off-centered stage. Instead of exiting from the stage during the performance, the actors would continue dance -sometimes more like movements- around the off-centered stage. This not only describes the narrative, but also shows how each character is engaged to the main plot or incident, and how they look into it as a character. Its simultaneous microscopic mise-en-scene intends to function such as: showing a variety moments of lives, amplifying some moments or incidents, revealing character's emotion, creating illusionary theatrical atmosphere and so on. Meanwhile, singing simple lyrics and tunes are an example of the media to stimulate the audiences' catharsis. As the simple melody lingers in the audiences' mind, it ends up delivering a theatrical message or theme after the performance. This message would be transferred from the singing in chorus functions as a sort of leitmotive in order to make an impression to the audience. This not only richens their emotion but also creates an illusionary effect. Third, from the acting perspective, I'd like to point out the "detachment" aesthetic which Lehmann has pointed out. The actors never go deep into the drama by consistently doing recognize a theatrical illusion. The audience happens to pay attention to their presence through the actor's deliberate gesture, business, movement, rhythm, language, dance etc. The actors are against forming closed action by speaking in various languages or by revealing deliberately stage directions or acts, and by creating expressive mise-en-scene with multiple media. As a consequent, the stage can be transformed to not a metaphoric but a metonymic place. These actions are the ultimate intention for a direct effect to the audience. So to speak, Lauwers uses the anti-illusionary theatrical method: the scenes of fantastic death, interruption of singing and dance, speaking many kinds of languages, acting in detachment-status and so on. These strategies function to make cracks in spectators' desire who has a desire to construct a linear narrative. I'd like to say that it is the numerous potentiality to let the reality penetrate though and collide the reality with a fiction. By doing so, it induces for spectators to see the reality in the fiction. As Lehmann says, "when theatre presents itself as a sketch and not as a finished painting, the spectators are given the chance to feel their own presence, to reflect on it, and to contribute to the unfinished character themselves". In this sense the spectators can perform an objective criticism on our society and world in Lauwer's theatre because there are a number of gaps and cracks in his theatrical illusion where reality can penetrate. This is also the point that we can find out the artists' responsibility in this era of our being.

• Korean Journal of Heritage: History & Science
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• v.47 no.2
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• pp.86-113
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• 2014

This study has researched the characteristics and elements of Chwibyeong (翠屛), a sort of trellis in the Joseon Dynasty through the old documents, and the original form of Chwibyeong at Juhapru (宙合樓) in Changdeuk Palace. The results were as follow. First, as the result of literatures analysis for Imwon-gyeongje-ji (林園經濟志) and Jeungbo-sallim-gyeongje (增補山林經濟), the plant screen was classified as kinds of support[frame] material, plants and methods of planting. It was found that the supports of Chwibyeong were made of bamboo or the material such as the Jinjangmok (眞長木: a stick of oak) and Giryu (杞柳: Salix purpurea var. japonica). The evergreen coniferous trees including Pinus densiflora, Taxus cuspidata and Thuja orientalis were mainly used for the plant material of Chwibyeong. The general planting method of Chwibyeong was to plant on the ground, but sometimes the container planting was also found on the artificial ground. Second, the term of 'Chwibyeong' in the literatures was used in only the screen made by evergreen trees, and the superordinate category term of it was indicated by 'byeong (屛)'. Therefore Chwibyeong was a compound word formed from 'chwi (翠)' which means the characteristics of evergreen and 'byeong' as tree screen which the support was made by bamboo. And Chwibyeong had semantic context which was combined with the literary symbolization to describe a landscape of green peak and Taoist ideology be inherent from 'twelve peaks of Musan[巫山十二峰]' in Sichuan sheng (四川省). Thirdly, the photograph of Chwibyeong at Juhapru taken by the 1880s, showed that Chwibyeong was made with coniferous trees and was almost 2 meters high. The Chwibyeong at Juhapru was removed during the Japanese colonial era, but a few yew trees(Taxus cuspidata) used for Chwibyeong are still remaining. And some Juniperus chinensis which the composition time is unclear, were cultivated while hung loose its branchs at the sides of Eosumun (魚水門). This Junipers were presumed to be planted by Japanese after Japanese annexation of Korea(1910), and it was judged that both of the roofs of Eosumun's side gates might have been transformed into Japanese style at the same time. Lastly, Chwibyeong at Juhapru was restored in 2008 but it was restored in wrong way from original form without precise research. Especially Chwibyeong was restored with Sasa boreralis which is damaged by frost, so it requires exertion that should revive the originals to plant original material as much as possible. And it needs the development of fabrication technique for Chwibyeong and the application to current landscape architecture.

• The Korean Journal of Archival Studies
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• no.24
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• pp.3-40
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• 2010

In recent time, archival science has been in charge of positively preserving and handling with valuable things, as well as managing established ones, However, even though several archival methodologies that manage contexts among tasks, organizations and subjects exist nowadays, there is a lack of theoretical methodology on archiving focusing on valuable things. In this sense, this article dealt with a theoretical methodology which carries out archiving valuable things and represents it based on the value of records. Also, this paper, which covers a methodology that carries out archiving and representing one focusing on the value of the one to preserve, is divided into three chapters: putting in, managing, and viewing. To begin with, in the chapter of purring in, the methodology of documentation based on a strategy to distinguish and represent the value of the valuable things were explained. In addition, the article tried to explain the definition of how the valuable things based on the value of it can be put in, and presented how to divide the one for representation into the objet and the activity so as to provide an effective approach. At the same time, as this paper took an approach to the value of the one, it proposed a way to be able to do archiving effectively by applying a representation unit which has its own value. Secondly, in the chapter of managing, representation class and metadata for managing with a representable structure was considered. Metadata categories were illustrated in order to present the class from individual records to final representation valuable things and to make representation with ease. Furthermore, in the chapter of viewing, the process of representation using theoretically archived records was explained. In fact, viewing is the descriptive domain in general, yet this paper focused on the conceptional part. As a consequence, in this paper, a series of process was considered, which starts from how the subject of representation was archived to managing it. Moreover, the process has a meaning by itself in that it gives a practical method to be applied. Finally, the paper suggested that the argumentation on representation be expanded in the field of archival science so as to present theoretical grounds in this sort of work.

• (The) Research of the performance art and culture
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• no.32
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• pp.131-169
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• 2016

We will study cultural sprauchling about Pungmul-Kut to find out the sphere of "Gui-myeong-gui" alongside Jeollanam-do, Jeollabuk-do western coast. In this area, there are some traits and terms about Gui-myeong-gui, a sort of Pungmul-Kut and Goon-go. Several Pungmul-Kuts which border the sphere of Gui-myeong-gui are Goon-gui in a southern direction, Unnyeongnongak of Honamudonongak in a eartern direction, and Yeongmujangnongak. The acculturation occurs in two ways. One is the possible acculturation with Goon-gi or Goon-go in coastal areas. The other is the acculturation with Honamudonongak. Especially, this phenomenan appears in double-way interaction. At first, there is the influence of Gui-myeong-gui in Honamudonongak. Kim Bau's style, which might relate to Gui-myeong-gui in Geommopojin, incorporate one of Panje of Honamudonongak through Park Namsik. This phenomenon is porved by the affinity between Eunjijaetji Galag of Honamudonongak GeollibKut and Eungmagaenggaeng Galag of Goon-go, and by the similarity to Neonari-Galag. In case of Neonari-Galag, the role of Jing in Neonari-Galag is replaced by Janggu in Honamudonongak, because of the geatest popularity of Janggu in those days. Secondly, there is the influence of Honamudonongak in Gui-myeong-gui. Northern sphere of Gui-myeong-gui like Buan-gun, Okgu-gun has been influenced since early $20^{th}$ century. In addition, the phenomenon which the sphere of Gui-myeong-gui accepts actively Honamudonongak could occur. So this thesis fragmentarilly checks the existence and traits of Gui-myeong-gui. Based on it, we would be able to reveal and reconstitute the nature of Gui-myeong-gui by understanding acculturation of Pungmul-Kut and by comparing Goon-go with Honamudonongak and Yeongmujangnongak in several regions. Also this thesis draws attention about meanings and effects of Yeonhuinongak's acceptace of Goon-beop.

• The Korean Journal of Vision Science
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• v.20 no.4
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• pp.443-451
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• 2018

Purpose : To find out the reliability of autorefractometer after laser refractive surgery Methods : We measured and compared spherical and cylinder powers of those undergone LASEK surgery with 1.0 of naked vision after at least 3 months of the surgery with an autorefractometer(CANON Full Auto Ref-Keratometer RK-F1, Japan) and a retinoscope(Streak Retinoscope 18200, WelchAllyn, USA), and also applied spherical equivalent powers. The refractive status before surgery was divided into high, medium, and low myopia according to the results measured using an autorefractometer, and then analyzed again the reliability of the autorefractometer after surgery according to the preoperative refractive status. The agreement of two methods was identified using Bland-Altman(Bland-Altman limits of agreement(LoA)). Results : After the surgery, when comparing spherical, cylinder and equivalent powers in the whole data measured by autorefractometry and retinoscopy significant differences were found(p<0.01). According to the degree of refractive errors, all sort of refractive errors was shown significantly different(p<0.01) except for cylinder power of the medium myopia. In general, the refractive errors especially spherical and spherical equivalent powers by autorefractometry were shown a myopic trend from -0.38 D to -0.53 D. On the other hand, it was shown a hyperopic trend of approximately +0.30 D using retinoscopy. In comparison of two objective refractions, it was shown a myopic trend as $-0.51{\pm}0.45D$(LoA +0.36 D ~ -1.39 D) and compatible. Conclusion : Even though it would be positive in terms of compatibility of the methods, it is necessary that the glasses should be prescribed by subjective refraction since autorefractometry is shown myopic in those undergone the surgery and suffering from myopic regression.