치과 방사선 발생장치 중 파노라마는 구강악안면의 넓은 해부학적 구조물을 관찰할 수 있으나, 길이나 각도, 형태의 왜곡이 일어날 수 있다. CBCT는 3차원적 영상진단을 할 수 있으며, 해부학적 구조물 사이의 중첩과 간섭에 의한 오차가 현저히 적은 영상을 얻을 수가 있으나, 시간이 길어 피사체의 움직임에 의해 상의 질이 저하될 수 있고 구강 내에금속 같은 방사선 불투과성 물체가 존재하면 그 물체를 중심으로 방사상으로 방사선 불투과성 선이 나타날 수 있다. 본 연구에서는 파노라마와 CBCT로 측정된 사랑니 길이와 실제 발치된 치아를 비교하여 치아의 왜곡을 분석함으로써파노라마와 CBCT의 정확도를 분석하고, 치과 치료시 해부학적으로 유용한 정보를 얻고자 한다.실험결과 파노라마와 Digital Vernier Caliper의 오차는 크게는 110.7%, 작게는 103.9%로 평균적으로 파노라마가평균 7.3%로 확대됨을 알 수 있었다. CBCT와 Digital Vernier Caliper에서 측정된 사랑니의 길이는 오차범위 1.3%로나타났고, 파노라마와 Digital Vernier Caliper에서 측정된 사랑니의 길이는 오차범위 7.3%를 나타냄으로써 CBCT가파노라마보다 약 6% 정확한 영상을 나타냄을 알 수 있었다.CBCT가 파노라마보다 정확한 영상을 나타냄을 확인할 수 있었지만 CBCT는 파노라마보다 검사비용이 비싸고 피폭선량 또한 많아서 검사 시 적절한 방법을 찾아야 할 것으로 사료된다.

According to Martin Heidegger’s argument that human emotions and feelings play an important role in defining modernism, the elements of melancholy must have been a crucial element in characterizing modernism. In this respect, T. S. Eliot’s “The Love Song of J. Alfred Prufrock” and The Waste Land that are regarded as reflecting modernistic phases have been analyzed to show how the elements of melancholy appear in them and to what degree they present modernity. The keen awareness of fragmentation and the impossibility of totality in modernism as part of modernity has been shown to have a lot to do with melancholy. The concept of melancholy is not a brand new term which was born in modernism, rather it was a “reinvented” and “reassessed” concept that already has quite a long history. On the threshold to the contemporary era, a number of critics and writers came to be deeply interested in and did a lot of research about melancholy. Remarkably, modern critics are doing insightful studies that can illuminate the deceitful desires that are produced by capitalist society that leave people in discontentment permanently, which acts like a sense of loss. Their analyses about the mechanism of melancholy are expected to help analyze the relation between melancholy and capitalist society. In that aspect, even though melancholy appeared in modernism era, still the concept of melancholy seems to be a great issue that can be very helpful to understand the cultural aspect of contemporary era.

본 연구는 원예치료 프로그램이 사회교육프로그램에 참여한 어르신들의 사회성 발달과 대인관계에 미치는 영향에 대하여 알아보았다. 결과 사회성 발달의 5가지 영영에서 모두 유의한 결과를 나타났다. 또한 대인관계는 개인차는 존재하지만 대부분 어르신에서 효과가 높게 나타났다. 금번 조사에 참여한 어르신들은 복지관, 노인정 등을 주로 찾으며 무료한 일상을 보내고 있는 분들이지만 식물을 활용한 원예치료가 노인들의 닫힌 마음을 열어주고 사회성을 높여 주며 대인관계 개선에 많은 도움이 되는 것을 알 수 있었다. 사회교육프로그램 등에 원예치료프로그램을 접목 실시하여 다양한 어르신들이 원예치료프로그램이 주는 혜택을 누릴 수 있다면 노인들의 상실감, 소외감 등으로 오는 노인화사회의 사회문제 해결에도 많은 도움을 줄 수 있을 것으로 기대된다.

본 연구는 원예치료 프로그램이 자연사랑 교육과정 어르신들의 정서발달과 대인관계에 미치는 영향을 알아본 결과, 정서발달은 유의한 차이를 보였다, 또한 대인관계에는 효과가 높았다. 이는 노인들이 경제적 활동이 제한되면서 특별한 취미활동을 할 수 없었고 의사소통을 나눌 가족과 이웃이 없어 무료한 일상을 보냈었다. 원예치료의 다양한 프로그램은 닫혀있던 마음을 열어 서로간의 상호작용이 활발히 이루어져 관계형성에 많은 도움이 되었던 것 같다. 지역의 많은 어르신들이 본 프로그램의 혜택을 받아 노인들의 삶의 질(Quality of life)을 향상시키는데 기여하기를 바란다.

본 논문의 목적은 즈비카우스키(Lawrence Zbikowski)와 에버렛(Walter Everett)의 연구 들을 검토하여 가곡 분석의 한 방법론을 도출하고 이를 리스트의 가곡 《오 사랑하라》(O lieb)의 분석에 적용함으로써 그 효용성을 증명하는 데에 있다. 즈비카우스키는 개념적 혼성 이론(Conceptual Blending Theory)을 가곡 분석에 적용시켜 음악과 가사의 상호작용을 통 해 만들어내는 새로운 의미 구성의 양상을 탐구하였다면, 에버렛은 주로 쉔커식 분석에 의존 하면서 음악 표면적 사건 뿐 아니라 깊은 층위에서의 음악적 사건들을 시적 내용과 결부시키 는 분석을 시도하였다. 필자는 실제적인 음악 분석을 통해 가사의 내용과 결부시킬 수 있는 음악적 특징들을 찾아내는 데에 있어서는 에버렛의 방법론을, 음악적 특징들을 시적 내용과 연결시켜 설명하는 작업에는 즈비카우스키의 방법론을 발전적으로 수용함으로써 종합적이 고 체계적인 분석모델을 제시하고자 하였다.

The starting point of this work is to refute the argument of Peter Brown that the leadership of bishop as “lover of the poor” is not to confine the inspiration to within the Christian church and it would be considered from the social-political structure rather than ecclesiastical-monastic view. Brown insisted that Basileia, which was built for the relief of the poor by Basil, is a striking outcome of the great imperial endowment by which the church was granted its privileges in return for a fully, public commitment to the care of the poor. Even though the leadership of bishop as “the lover of the poor” is in part influenced by the socio-political structure, the religious and spiritual structure of human being is taking precedence over the socio-political structure of human being. Therefore, this work is to present how much as a bishop called “the lover of the poor,” Chrysostom was influenced by the monastic ideas. John Chrysostom, a deacon and presbyter from 381 to 397 in Antioch and a bishop from 398 to 404 in Constantinople, died in exile in 407. He spoke over eight hundred sermons, two hundred and forty two letters, and fourteen treaties on poverty, the rich and the poor and alms. He is called “the lover of the poor.” His understanding of above issues is greatly influenced by monasticism, because the monastic ideal is ‘the voluntary poverty.’ St. Antony died in Egypt in 365, and Pachomius died only a short time before Chrysostom was born. Therefore, definitely he was influenced by monastic ideal very strongly. Chysostom basically adopts the monastic ideals as his life model, and uses them as a basis for how he believes Christian ought to live in the city. The early years of the fourth century had already witnessed the popularity of the ascetic forms of Christianity in Palestine and Syria. In the second half of the fourth century, the manner of the lifestyle of the monks, both in Syria and in Antioch, was no longer unfamiliar. For Chrysostom monks are the models of Christian citizenship and monastery is the model for the city. His desire is to bring the monk’s way of life to the city. For Chrysostom, the monastery is the “city of virtue.” He wants to bring that virtue into the city, where the pursuit of glory prevails. In fact, glory is a key motivator for maintaining the city in an ancient society. Chrysostom challenges the vainglory pursued by so many, through his frequent preaching. In late antiquity, the dignity of the city was measured by the greatness of the city, represented by the Orchestra, the Hippodrome, gym and theatre of a city. He argues that the most important factor for maintaining the city is humility. While Chrysostom takes his ideal for the Christian life and for society from the norms of monasticism, his attempts to implement his ideal in reality represent in almsgiving to overcome the gap between the rich and the poor. He defines wealth itself as neutral. He focused on the function of wealth as utility, consequently he encouraged people to give alms. Therefore, he is called “the lover of the poor.”

The paper analyzes the concept of love in St. Augustine’s De Confessione, in which Augustine makes use of an analogy of human love in to describe the ineffable nature of the divine love. Augustine presents a theological reflection on the phenomena of human love: sin and concupiscence. Augustine demonstrates how he could overcome such spiritual desperation and sinful desire. Augustine could not solve the problem of sexual passion by way of Ciceronian philosophy, Manichaean dualism or Platonic philosophy until his heart surrendered to a full determination (at the garden of Milan). Although Augustine expresses remorse about the depravity of his erotic love, he utilizes the language of sexual love to express the divine love. Augustine confesses that concupiscence is the prevailing aspect of the misdirected love. Augustine could not escape from the tyranny of concupis-cence. and experienced a self-disintegration because of addiction and despair. Augustine reached the true face of evil. Augustine claims that evil is not merely evil acts but the very will to violate God’s goodness. Evil begot habit; habit produced necessity. Augustine could not free himself from the necessity: the compulsion of two opposing wills. The sick heart must be healed before enjoying the divine love. All modes of love should surrender before the divine love, because the latter is the creator of the former. The divine love is beautiful. It is the source of satisfaction. Augustine’s rhetoric depicts the beauty of the divine love with the images of fire, flower, and other created things. The divine love is the healer of a human soul which is sickened by desiring the created things such as money, sex, and power. Augustine’s soul found rest in the bosom of the divine love.

This paper analyzes the theological relationship between penitence and God's love in Luther's letter to Johannes von Staupitz (Reverendo et Vere Patri Suo Iohanni Stupitio, S. T. professori, Augustinianae familiae Vicario. F. Martinus Luther discipulus saltutem et seipsum, 1518). Luther was terrified by the word, "poenitentia," but Staupitz taught that true penitence does not come from human efforts but from God's love. The paper presents 10 theses about the contents of the letter. First, penitence begins with God's love. Second, the entire Bible teaches penitence from God's love. Third, penitence is "transformation of mind (transformatio mentis)." Fourth, the transformation of mind is testified by the whole Bible. Fifth, the medieval church made serious mistake both in defining and in translating "poenitentia." Sixth, the sales of the Indulgences degrade the true character of penitence. Seventh, Luther never attacked the papal authority in 1518. Eighth, Luther believes that he is a person like coarse weeds (corchorus), but God can use him as an effective servant. Ninth, Luther hoped that God control the mouth of the Pope. Tenth, Luther proclaims that he will praise God no matter what consequences emerge. In 1518, Luther was fatigued by threats and persecutions from his theological enemies, but he quietly awaits Pope's reply and God's providence. The paper demonstrates that Staupitz plays the critical role in Luther's discovery of the new meaning of penitence.

Most of the critics dealing with the subject of how Eliot treats women agree that Eliot's early poetry focuses on the theme of the relationship between men and women. Some critics label him a "misogynist" by focusing on the negative and disparaging comments Eliot made on women. However, a careful examination of his works shows that Eliot's women as well as men are described as unhappy and unfulfilled personae. As Joseph Bentley said, life cannot be happy without a harmonious relation between the sexes. According to Bentley, without self-transcendence, without an awareness of unity, life is impoverished and dismal, which is the pivotal theme of Eliot's poetry, criticism, and philosophical writing. This study discloses how women are represented in "The Love Song of J. Alfred Prufrock" and how the relation of women and men is connected with Eliot's spiritual development.