기관지 구조 변수와 폐 기능 특성을 결합한 시멘트 노출 분류 예측을 위한 딥러닝 모형

최예경(Yekyoung Choi),김태우(Taewoo Kim),김우진(Woo Jin Kim),이창현(Chang Hyun Lee),채금주(Kum Ju Chae),박소현(So Hyeon Bak),권성옥(Sung Ok Kwon),진공용(Gong Yong Jin),최상헌(Sanghun Choi) 대한기계학회 2021 대한기계학회 춘추학술대회 Vol.2021 No.11

보완대체의학에 대한 간호학과 학생의 주관성 연구

박은영 ( Eun Young Park ),이은남 ( Eun Nam Lee ),강지연 ( Ji Yeon Kang ),주현옥 ( Hyeon Ok Ju ),김삼숙 ( Sam Sook Kim ),최은정 ( Eun Jung Choi ),김학선 ( Hack Sun Kim ) 경희대학교 동서의학연구소 2011 동서간호학연구지 Vol.17 No.1

보완대체의학은 건강증진과 질병예방을 위한 총체적인 접근법의 하나로 환자뿐 아니라 일반인들 사이에서도 이용률이 증가하고 있고, 교육에 있어서도 보완대체요법 관련 교과목을 의학이나 간호학의 정규 교과과정 내에 포함시키는 대학이 늘어남에 따라 미래의 건강관리 제공자인 간호학생들의 보완대체의학에 대한 인식이나 태도를 파악하는 것은 중요하다. 이에 본 연구는 Q방법론을 이용하여 보완대체의학에 대한 간호학생의 반응을 유형화하고 구체적인 특성을 파악하고자 시도되었다. 보완대체의학에 대한 간호학생의 반응은 4개로 유형화되었으며, 각 유형은 실용적 확신형, 견제형, 가치 인정형, 제한적 수용형으로 명명하였다. 각 유형의 명명에서 볼 수 있듯이 간호학생들은 인식에서 약간씩은 차이가 있지만 보완대 체의학에 대해 비교적 긍정적인 태도를 갖고 있는 것으로 나타났다. 이러한 결과는 간호학생들이 보완대체요법에 대해 긍정적인 태도를 보였음을 보고한 Kim (2004), Kim, Erlen, Kim 과 Sok (2006), Uzun과 Tan (2004)의 연구결과와 일치한다고 할 수 있다. 제1유형은 ‘실용적 확신형’으로 보완대체요법의 효과를 단순히 인정하기보다는 실용성에 초점을 맞춘 유형이다. 보완대체요법의 문제점으로 많이 지적되는 것 중의 하나가 사람마다 효과가 다르기 때문에 일률적으로 적용하기 어렵다는 것인데, 제1유형의 대상자들은 이를 오히려 실용적인 측면으로 인식하여, 보완대체요법의 효과는 사람마다 결과가 다르게 나타날 수 있기 때문에 어떤 치료법을 일률적으로 적용하기보다는 자신한테 맞는 보완대체요법을 찾아야 한다고 인식하는 것이다. 또한 제1유형의 대상자들은 보완대체요법에 대해 효과가 없거나 의미 없는 행위이며 의학적 치료를 방해하거나 효과를 믿을 수 없다는 데는 강하게 반대를 했다. 간호학생의 보완요법에 대한 태도를 조사한 Kim (2004)의 연구에서도 보완대체요법이 엉터리 치료법이라는 데에 대해 가장 부정적인 태도를 보임으로써 본 연구결과와 일치한다. 간호학생의 주관성을 조사한 Hwang (2004)의 연구에서는 간호학생의 인식이 세 가지로 유형화되었는데 ‘긍정적 인정형’으로 명명된 사람들은 보완대체요법이 건강의 유지와 증진에 도움이 되며, 면역력을 향상시키고 심리적 지지를 제공하고 몸을 보호하며 안위를 증진시키는 것으로 인식하고, 엉터리 치료법이고 환자의 치유에 방해가 되므로 사용을 피해야 하고 과학적인 근거를 설명할 수 없으므로 신뢰할 수 없다는 데대해서는 강한 반대의 의사를 표함으로써 본 연구에서 ‘실용적 확신형’으로 명명된 대상자들과 유사한 인식양상을 보였다. 본 연구에서의 ‘실용적 확신형’의 사람은 보완대체요법에 대해 쉽게 접근할 수 있고 여러 가지 효과를 한꺼번에 기대할 수 있다는 점에서 좀 더실용적인 면을 강조한 점이 차이라고 할 수 있다. 제2유형은 ‘견제형’으로 보완대체의학의 부작용에 대한 염려와 효과에 대한 정확한 작용기전의 뒷받침을 요구하는 유형으로, Hwang (2004)의 연구에서 보완대체요법은 체계적인 검증 후에 정통적인 치료와 병행해서 사용해야 효과가 있다고 하여 ‘객관적 수용형’으로 명명한 것과 매우 유사하다. 또한 간호사를 대상으로 한Son (2002)의 연구에서 보완대체요법을 현대의학을 보완해주는 치료법으로 고려하면서 과학적인 근거를 확립하는 일이 필요하다고 제시한 것과 일치한다. Ernst (2000)도 보완대체요법을 이용하는 대상자들은 보완대체요법의 안전성과 효율성에 대해서 알고자 하며, 보완대체요법에 대해 건강관리자와 개방적으로 의사소통할 때 안정성이 확립된다고 하여 본 연구의 ‘견제형’ 유형과 유사한 것을 볼 수 있다. ‘견제형’의 사람들은 보완대체요법에 대한 효과가 사람마다 다르게 나타나므로 보완대체요법을 무조건적으로 받아들이기 이전에 임상적인 효율성에 대한 정확한 근거와 과학적인 검증에 관한 많은 연구들이 이루어져야 할 것을 강조한 유형이다. 이러한 견해는 최근 의학이나 간호학 교육에서 근거중심의 행위를 강조하고 있는 것을 반영하는 것이라 할 수 있다. 제3유형은 ‘가치 인정형’으로 보완대체의학에 대해 과학적 신뢰를 갖고 있지는 않지만 보완대체요법의 건강증진에 대한 가치를 인정하는 유형이다. 의사를 대상으로 보완대체요법의 치료 효과에 대한 태도를 분석한 Jang 과 Park (2003)의 연구에서 62.2%는 ‘설명하기는 어렵지만 보완대체요법은 효과가 있다’고 하여 작용기전에 대한 이론적 근거는 부족하지만 치료효과에 대해서는 비교적 긍정적으로 인식하고 있는 것으로 나타나 본 연구 대상자의 ‘가치 인정형’과유사한 태도를 보였다. 또한 초등학교 보건교사를 대상으로 보완대체요법의 문제점에 대한 인식을 조사한 Kim, Kim과 Cho (2007)의 연구에서 40.5%가 ‘과학적인 검증의 부족으로 치료효과가 의심된다’고 지적하였지만 학교보건실무에서 보완대체요법의 적용가능성에 대한 질문에는 72.1%가 ‘가능하다’고 하였으며, 78%가 보완대체요법의 적용이유로 ‘증상완화, 치료보조의 효과’ 때문이라고 답하여 본 연구결과와 유사한 인식을 보였다. 또한 보완대체요법 교과목을 수강한 간호학생들에게 보완대체요법의 치료적 효과에 대해조사한 Kim (2005)의 연구에서도 ‘건강유지증진을 위해 일반 대중들도 보완대체요법을 많이 적용하고 있다’에 대해 5점 만점에 3.7점으로 응답하여 비교적 긍정적 태도를 보였다. 위의 결과들을 종합해 볼 때 보완대체요법이 체계적인 지식체로 인정하기엔 과학적 근거가 부족하지만 신체의 자연 치유력과 면역력을 증가시켜 건강증진에 영향을 미친다는 본 연구의 ‘가치 인정형’과 유사하다고 할 수있다. 제4유형은 ‘제한적 수용형’으로 보완대체의학이 건강증진에 도움이 되고 심리적 안정감을 주는 여러 가지 효과가 있는 반면 부작용이 있을 수 있고 사람마다 효과가 다르게 나타날 수 있으므로 작용기전에 대한 연구도 더 필요하다고 생각하는 유형으로 무조건적으로 수용하기보다는 제한적으로 수용하는 유형이다. 대학생을 대상으로 보완대체요법의 문제점에 대한 인식을 조사한 Gwon 등(2008)의 연구에서 ‘부작용을 예측할 수 없다’가 37.7%로 가장 높았고, 23.2%가 ‘비과학적이다’라고 응답함으로써 자신에게 맞는 보완대체요법을 찾아 효과를 볼 수는 있지만 부작용에 대한 우려, 효과에 대한 객관성 부족 및 작용기전에 대한 체계적 검증의 필요성을 언급한 본 연구에서의 ‘제한적 수용형’ 대상자와 유사한 인식을 보였다. Purpose: The purpose of this study was to grasp the subjectivity of the nursing students toward CAM and put the outcomes into use as basic facts and figures in developing and applying a curriculum associated with CAM. Methods: Q methodology was employed to explore the nursing students` subjectivity from their rank-order statements. For the Q population, individual in-depth interviews and literature research were conducted. Finally, 30 participants completed 40 Q statements. The data were analyzed using the QUANL software package. Results: The current survey that probed into the subjectivity of the nursing students relative to CAM abstracted four categories, namely, practical and convinced type, keep-under-control/wait-and-see type, merit acknowledging type and limitedly accepting type. Conclusion: It is recommended that various educational programs should be developed to shift the awareness of CAM on the part of the nursing students, based on the findings set forth in the current study.

The Waste Land 槪觀(Ⅰ)

金炫玉 호남대학교 1992 호남대학교 학술논문집 Vol.13 No.-

True to the tradition of Christianity, Eliot believes that the profress of the human soul and its redemption depends on its ability to appehend the eternal felt in time and remembered in time. Although we may have fleeting moments of enlightenment, in which the timeless impinges on time, a fuller nion and a deeper communion with the Divine is possible only through a lifelong endeavour and discipline. This commjunion with the Divine not only brings salvation to the human soul but also completes the cycle of life by transfiguring into a pattern the rhythm of our existence and the order of creation and thus brings peace, happiness and joy to mankind through a satisfaction of the whole being. The progress of Eliot as a poet from “The Love Soung of J.Alfred Prufrock”to four Quartets may be asid to be the progress of the intellectual soul, for in his poems there is what Highet rightly calls'a negative and largely papan soul building itself into a sincere and Christian and self forgetting soul ; a heap of ruins reconstruction itself into a shrine'. The concluding lines of“the Little Gidding”may be said to be a philosophical summing up of the ideas of Eliot on time, history and on the redemption of man. According to Eliot, the spiritual exploration through time and eternity always takes us to the same destination which is the pont of the intersection of the timeless with time. Life for Eliot is an eternal cycle of birth and death and in order to understand the mysteries of birth, we must have the knowledge of death, History, which is a pattern of timeless moments, is part of this eternal cycle ane the lives of human beings are significant in so far as they form an integral part of this pattern of timeless moments of history.

Ash Wednesday에 나타난 Eliot의 기도

김현옥 호남대학교 2000 호남대학교 학술논문집 Vol.21 No.1

Ash Wednesday is not devotional poetry, which Eliot disdained because of it special and limited awareness of human passion, Religious attitudes play a part in the poem, they do not control it. Instead, the poem presents a struggle between secular and religious Ways of Eliot's "explaining to himself" his own "intense human feeling". Testing the validity of his religious calling, he sways between different visions of life, And it is precisely in the sway -in the dizzying disengagement from old organization of the self, mirrored in poetry that at times comes Very close to nonsense-that a new self is born. As the poem's conclusion puts it, borrowing the word "dream" from The Hollow Men. Eliot's poetry had alway s been a place of solitude where amorous dreams crossed, and Ash Wednesday registers some of the poet's oldest crossed purpose But this place of solitude also reflects a specific moment in Eliot's life, Written and published piecemeal during 1928, 1929 and 1930, the fragments of Ash Wednesday, like the Ariel poems, give us the inner landscape of Eliot's protracte and different conversion- his awareness of its coasts and his fear that even afte he had publicly committed himself to the Anglican church, his profession of belief would never ripen into spiritual fulfillment. Nor are Ash Wednesday's connections to Eliot's life limited to the painful circumstances that haunt its opening. The origins of the happy State by which the suite assesses the claims of religious devotion are no less private, From "what i done, not to be done again", the poems leads Us, just before its final recapitualation, to a "gate" where children gather. With its echoes of this moment. Ash Wednesday exploring the sincerity an value of religious response, confirms the persistence of childhood in Eliot's imagination of happiness. And though even childhood intimations will prove inadequate to "explain" his most intense feelings-only "the divine goal", he thinks, will do that-their recovery is powerful enough to invalidate other urgent explanations.

T.S.Eliot의 Ariel Poems에 나타난 宗敎觀

김현옥 호남대학교 1999 호남대학교 학술논문집 Vol.20 No.1

As in james Joyce or Ezra Pound, we find in T.S.Eliot a poet who lays a keen analysis on the infirmities of hollowness and disorder in the 20th century. In his poetry Eliot saw a world in which all the established values were demolished. The world of Eliot's poetry reflects his spiritual transformation as a Christian writer. He wished to acquire and establish a meaning way of life which renders a way to escape from the chaos of doubt, frustration and disappointment which spread all over the world in the 20th century. His conflicts with the Christian tradition can be a proper clue with which we may approach to the understanding of Eliot's poetic world. This thesis has analyzed the Christian elements in the poetry of T.S.Eliot with special reference to his conversion from Christianity and treats the conviction in redemption, the desire for a new spiritual life, the joy of salvation, regeneration and the new life. In poetry form and content cannot be separated: the notion of form without content, or of content ignorance form, is an illusion, for the meaning of a poem exists in the words of the poem and in those words only. Eliot's poetry achieves " a complete consort dancing together in terms of content and form through various poetic techniques. Content in poetry ,however, is closely related to the human society, to the writer's experience of life, and to his religious and philosophical thoughts. Eliot's philosophical ideas and religious experiences in his poetry deepened, as his Christian belief developed towards his conviction of salvation and regeneration.

詩人으로서 T.S.Eliot의 發展過程(Ⅰ)

金炫玉 湖南大學校 1990 호남대학교 학술논문집 Vol.11 No.1

True to the tradition of Christianity, Eliot believes that the progress of the human soul and its redemption depends on its ability to apprehend the Eternal felt in time and remembered in time. Although we may have fleeting moments of enlightenment, in which the timeless impinges on time, a fuller union and a deeper communion with the Divine is possible only through a lifelong endeavour and discipline. This communion with the Divine not only brings salvation to the human soul but also completes the cycle of life by. transfiguring into a pattern the rhythm of our existence and the order of creation and thus brings peace, happiness and joy to mankind through a satisfaction of the whole being. The progress of Eliot as a poet from “The Love Song of J. Alfred Prufrock” to Four Quartets may be said to be the progress of the intellectual soul, for in his poems there is what Highet rightly calls’ a negative and largely papan soul building itself into a sincere and Christian and self-forgetting soul: a heap of ruins reconstructing itself into a shrine’. The concluding lines of “ the Little Gidding” may be said to be a philosophical summing up of the ideas of Eliot on time, history and on the redemption of man. According to Eliot, the spiritual exploration through time and eternity always takes us to the same destination which is the point of the intersection of the timeless with time. Life for Eliot is an eternal cycle of birth and death and in order to understand the mysteries of birth, we must have the knowledge of death. History, which is a pattern of timeless moments, is part of this eternal cycle ane the lives of human beings are significant in so far as they form an integral part of this pattern of timeless moments of history.

John Donne의 시의 배경연구

김현옥 호남대학교 2001 호남대학교 학술논문집 Vol.22 No.1

The unresolved discords in Donne have roused dissonant echoes; the critics' verdicts have been far from unanimous. In every generation Donne has been a storm center, and the winds of opinion have beat wildly about the value of his work. In a recent reappraisal of Donne's contribution, Hugh I'Anson Fausset declares: "He teaches us, not how to worship God, but how to relate ourselves to God, and he shows that religious experience is the prize of that battle between life and death which is the agony and exultation of the creature in us striving after the divine." Such striking differences of opinion can be traced to Donne's own problems and the paradox of his career. John Donne(1573-1631), son of a well-to-do London ironmonger, was brought up as a Catholic, attended both Cambridge and Oxford, and studied law. When he came of age he discarded the Catholic doctrine, he became private secretary to Sir Thomas Egerton, Lord Keeper of The Great Seal. Donne's hedonistic and cynical attitude toward love or his mistress is concerned with his strong longing for a true and fair lady as his ideal woman. It is for Donne to meet Anne More and to fall in love with her. In his twenty-seventh year he suddenly, and secretly, married Egerton's niece, Anne More, Whereupon his employer promptly dismissed him. He realized that their marriage had achieved a union of physical and spiritual love. The Union of physical and spiritual love is true love. Donne and Anne remained true lovers until death. Donne revolted against the prim tradition and orate prettiness of his contemporaries. He abandoned all the stereotypes, wrote in a speech as intimate as conversation, and created a language of his own. Such poems as The Canonization and The Sun Rising differ from the work of his predecessors by being both fervid and colloquial as forthright as they are intense. The progress of john Donne as a poet is affected by Scholasticism. Though Donne suffered from the fear of death and sin, he came to believe in God's grace. He also believed that death is not a crime, but rather the mercy of God. He accepted that death means resurrection into eternal life in heaven.

거주지역에 따른 노인의 건강생활양식 비교 : 전라북도를 중심으로

김현옥,정경화 노인간호학회 2009 노인간호학회지 Vol.11 No.1

Purpose: The purpose of this study was to compare health lifestyles of elders according to area of residence. Method: A cross-sectional study was conducted with 2,545 elders living in urban (n=335), urban-rural composite (n=839) and rural (1,371) areas. Following informed consent, the elders completed a questionnaire. Chi-test, Fisher's exact test, and one-way ANOVA were used to analyze the data. Results: According to residential area, significant differences were found for age, educational status, occupation and household income (p<.01) and for plans to quit smoking (p=.005). Of elders currently smoking, 34.7% in urban-rural com -posite, 26.9% in urban and 16.7% in rural areas planned to quit within the next 6 months. Significant differences were found for alcohol consumption within the last month and frequency (p<.05). Exercise rates were highest in urban elders, but walking over 30 min was higher in urban-rural composite and rural elders (p<.05). Eating habits were least healthy in urban-rural composite (men 10.4%, women 11.3%) and rural elders (men 9.0%, women 15.6%) compared to urban elders (men 1.6%, women 0.0%) (p=.000). Conclusion: Health lifestyle for elders is significantly different according to residential area, indicating a need to develop community -based health care programs to improve elders' health lifestyle.

The Waste Land의 狀況硏究 Ⅰ

金炫玉 호남대학교 1986 호남대학교 학술논문집 Vol.6 No.2

This paper is an attempt to appreciate the context of The Waste Land of T.S.Eliot's masterpiece. Eliot says of The Waste Land itself that not only the title, but the plan and a good deal of the incidental symbolism of the poem were suggested by Miss Jessie L. Weston's bok on the Grail Legend: From Ritual to Romance (1920) and Sir James Frazer's the Golden Bough(1890-1915). He has used especially the twoi volumes, Adonis, Attis, Osiris in the book. Arthurian romances of the quest for the Holy Grail are under lain by pre-Christian fertility myths and ritual such as those described by Frazer. In teh Arthurian legend a Fisher King (the fish being an ancient symbol of life) has been maimed or killed, and his country has therefore become a dry Waste Land; he can only be regenerated and his land restored to fertility by a Knight(Perceval or Parsifal) who perseveres through various ordeals to the perilous Chaped and learns the answersto certain ritual questions about the Grail. The Fisher King is seen as analogous to vegetation gods such as Adonis of greece, Attis of Phrygia, Osiris of Egypt, and perphaps also the Greek deity Hyacinthus.

예이츠의 시 세계와 사상

김현옥 호남대학교 인문사회과학연구소 2001 인문사회과학연구 Vol.8 No.-