• Korean Journal of Dental Materials
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• v.44 no.3
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• pp.197-206
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• 2017

The hardening effect by ice-quenching after oxidation of a Pd-Ag-Sn-Au metal-ceramic alloy during porcelain firing simulation was investigated by means of hardness test, field emission scanning electron microscopic observations, and X-ray diffraction analysis. The hardness decreased by ice-quenching after oxidation, which was induced by the homogenization of the ice-quenched specimen. The decreased hardness by ice-quenching after oxidation was recovered from the wash stage which was the first stage of the remaining firing process for bonding porcelain. After wash stage, the hardness of the ice-quenched specimens decreased during the subsequent porcelain firing process. But the final hardness of the ice-quenched specimens after oxidation was higher than that of the specimens cooled at stage 0 after oxidation. The increase in hardness of the specimens during the first firing process was caused by the lattice strains generated at the interface between the face-centered cubic Pd-Ag-rich matrix and the face-centered tetragonal Pd3(Sn, Ga, In) precipitate. The decrease in hardness of the specimens during the remaining firing process was caused by the microstructural coarsening.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• Korean Journal of Breeding Science
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• v.43 no.2
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• pp.145-153
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• 2011

To develop new varieties of rapeseed (Brassica napus L.), the seeds of three varieties 'Naehan', 'Tammi', and 'Halla' were treated with proton ion beams and gamma rays (0~2,000 Gy), and then the characteristics of the mutants induced were examined up to $M_5$ generation to select the lines with fixed useful traits. In $M_5$ generation, we had selected several lines that were highly fixed for some useful traits such as plant height, maturity and flower size; one line with both earlier maturity and shorter stem than wild type, one line with only earlier maturity, two lines with shorter stem, one line with large flower, and one line with chlorophyll mutation. Among them, NP600-1-1-198-2 (induced from variety 'Naehan' was treated with proton ion beams 600 Gy) was superior for its distinction from the original variety, uniformity and stability. The unique characteristics of NP600-1-1-198-2 were dark green leaves, green stem, yellow flower, and black seed coat. Its flowering date was April 14, eight days earlier than its original variety, while seed maturity date was June 16 (five days earlier) and plant height 105 cm (shorter by 10 cm). NP600-1-1-198-2 has 52 silique per panicle, 6.2 cm silique length, 23 seeds per silique, 4.2 g per 1000 seeds and 45.9% oil content. The seed oil contained 67.8% of oleic acid, 16.7% of linoleic acid and 7.3% of linolenic acid but no erucic acid.

• Journal of Korean Philosophical Society
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• v.145
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• pp.45-69
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• 2018

This is an attempt to reflect on humanity in the post-human era. Here, I think that the question of future human beings should be critically raised in the following two meanings. First, can post-humans recover the body, emotions, nature and women's voices suppressed by modern enlightened subjects? Second, can post-humans preserve humanity by fighting inhumanity without presupposing human essence or immutable foundations? In answer to these questions, I will have a dialogue with M. Heidegger(1889-1976), W. Benjamin(1892-1940), Th. W Adorno(1903-1969). The three philosophers looked at the inhuman world situation brought about by modern subjects and technology, and found the possibility of new human beings. The three philosophers' new human image are the three possible models of post-humanism, 'a human being as ek-sistence' (Heidegger, Chapter 2), 'the man who restored the similarity with the other through innervation' (Benjamin, Chapter 3), 'A human being who negates the inhuman society' (Adorno, Chapter 4), and examines the current status of each. In conclusion, as long as the fourth industrial revolution is developed as a system of digital capitalism that controls the world as a whole from human senses, impulses, and unconsciousness, the necessity of the post-human era is aesthetic authenticity.

• Korean Journal of Comparative Education
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• v.24 no.3
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• pp.199-226
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• 2014

The aim of this study was to determine key experiences of homestay guardians of unaccompanied minor Korean adolescents studying abroad in the United States through qualitative research method of grounded theory methodology. This study identified guardianship experiences and the process of adjustment to life with homestay students through in-depth interviews with 12 subjects who are Korean guardians in the United States. The results of this study classified "started with concern" as a category that leads guardians to start providing homestay accommodation, and "other's recommendation," "need for financial support," and "unexpectedly" as subcategories. This study identified "act as a mediator to resolve differences" as a key experience of guardians, and classified subcategories are "parental role" and "calculation of gains and losses" on a personal level; and "feel sorry for own children," "limited leeway of the family," and "formation of relationship between own children and homestay students" on a family level. Developed subcategories are "thirsty for attention," "vulnerability," "task on freedom and control," and "regrettable feeling in the absence of communication" with respect to relationship with students; "grade expectations," "one-way communication," "trapped between parents' and students' demands" in regard to relationship with parents; and "advice from school" in the aspect of school. "Cultural difference," "preparedness of students and parents," "age differences between guardian's children and students," "family support," "similar personalities," "guardian's motivation," and "parent's attitude" are subcategories that affect central phenomenon of guardians.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.5-44
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• 2016

This study focuses on Ko woo-young (1939-2005), a Korean representative cartoonist. I analyzed his work Nolbudyeon (1988), which is a retelling of Heungbu and Nolbu, a traditional Korean story. I consider Ko woo-young a creative observer who has popularized his perspective in modern society. His work is a good example of how a traditional folktale can be made relevant in modern society. I used three methods of adaptation to differentiate Nolbudyeon from Heungbu story: construction of events, characterizing, and space-time background. First, to aid character development, Nolbudyeon includes a prologue that focuses on conflicts between brothers with different personalities. At the same time, the ambiguous ending could be a response to Heungbu story, which has a didactic theme. Second, I found that the new characters, Nolsun and Yeonsaengwon, enhanced the differences between Heungbu and Nolbu by playing the role of mediators. Also, in Nolbudyeon, both Heungbu and Nolbu had positive as well as negative elements, in contrast with the original story's traditional point of view on good and evil. Finally, by exploring the space-time of Nolbudyeon, we can see that its world is combined with the contemporary world. In other words, Nolbu and Heungbu, though outwardly traditional, have a modern outlook. Therefore, readers can recognize that Nolbudyeon is a metaphor for modern life rather than just an old story.

• Journal of Korean Classical Literature and Education
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• no.32
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• pp.287-326
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• 2016

This study describes the acceptance of Hae-Dong-Yu-Yo(海東遺謠), which is a book the 19th century to 20th century, into the genre of poetry. In chapter 2, I searched for lists, constructions and arrangement of poems in Hae-Dong-Yu-Yo(海東遺謠). The book has not only 39 poems (gasa) in Korean, but also more than 20 poems (hansi) in Chinese. I also found two new poems by the editor of the book. This shows that the receiver fully accepts the poetry and that he has equal consideration for Korean songs as well as hansi ones. In chapter 3, I focused on the red and blue points inside letters. When we read only the red and blue points within the poetry, I realized that Hae-Dong-Yu-Yo(海東遺謠) created these for poetry's literary value, not for music or songs. This reveals how the editor of Hae-Dong-Yu-Yo(海東遺謠) received the older famous poems as his own. This shows us the degree of acceptance of Korean classical poetry and songs, and therefore leads us to believe that this can be of use to present learners as well.

• Journal of Korean Philosophical Society
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• v.139
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• pp.213-238
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• 2016

This paper examines how Dasan Jeong Yak-yong developed self-healing and his perspective of happiness during the hardest point of his political and social career. Just after the death of King Jeongjo (正祖, reign. 1766-1800) the arrest and persecution of those who accepted Christian knowledge from the West began. Among them were Jeong's family members and friends. Jeong, who had learned but had not accepted Christianity as a religious belief, was exiled to Ganggin 康津 in southern Jeolla Province where he was to spend the next 18 years. The two things that helped Jeong through his exile were the Book of Changes 易經 and his commitment to the study of Confucian thought, political, and social reforms. His life-long commitment to writing and his progressive understanding of the principle of changes of the universe in the Book of Changes, represented processes of self-healing and cultivation, depriving Jeong of self-pity and enabling him to attain the highest level in self-realization. According to Jeong, there are two kinds of happiness; "secular happiness" (yeolbok 熱福) related to power and wealth, and "pure happiness" (cheongbok 淸福), a free and idyllic life. For Jeong, the latter was more valuable than the former. Jeong believed that life pursing ethical virtues only could bring authentic joy to people. Furthermore, his devotion to the issues of systematic, social reforms was out of his desire to bring the public happiness by "practical learning", silhak 實學.

• Journal of Korean Philosophical Society
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• v.145
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• pp.217-244
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• 2018

This paper reviews how $J{\ddot{u}}rgen$ Moltmann embraces and transforms the philosophy of Ernst Bloch. For what are the hopes of the two thinkers who presuppose opposing worldviews? This question will provide a good opportunity to look at how different religious types, based on different worldviews in modern philosophy of religion, can understand and communicate with one another. Ernst Bloch was a philosopher who originally interpreted Judeo-Christian thought through Marxism and Persian Dualism and helped to carry out the intrinsic criticism of the doctrine of Christian eschatology by developing atheism of Christianity into a philosophy of hope. Bloch and Moltmann deal with the concepts of future, humanity, nation, and hope in the eschatological horizon, but their worldviews are so different. For example, the connection between the Beginning and Ending, Disjunction or Continuation, the Core of Existence and Resurrection, Messianism and Marxism, Atheism and Theism, Persian Dualism and Judeo-Christian Monotheism. Therefore, a one-sided interpretation that ignores worldview differences in the hopes of these two thinkers should be avoided. Moltmann actively embraced the Messianism of the Jewish thinker, Bloch, by excluding Marxism, made the spectrum of broad-minded horizons diminished in the union of Messianism and Marxism. Moltmann replaced the utopian possibilities of matter in the Ontology of Not-Yet-Being, with the resurrection of Christ, who was crucified, and with the God of Creation and the God of Exodus. By overthrowing the position of atheism in Christianity, which was very important for Bloch, with the system of Trinitarian Monotheism, it resulted in the disconnection and conflict between the Old Testament and the New Testament, especially the ignorance of the tension between God the Lord and Jesus Christ.

• Korean Journal of Legislative Studies
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• v.22 no.2
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• pp.5-52
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• 2016

Several criticisms notwithstanding, the major political parties in South Korea seem to have developed relatively coherent 'collective identities' with regard to the unification question between South and North Korea. A comparative analysis in this paper reveals a certain pattern of convergence and divergence in unification policies among major parties. First, diachronically, the two major political parties in the history of South Korea, which I call for simplicity "conservative parties" and "democratic parties" respectively, have converged into allelosubjective attitudes towards North Korea since President Park Chung-hee's proclamation of peaceful unification plan in 1970. The governments of conservative parties since then promoted allelosubjective relations between South and North Korea, which the governments of democratic parties succeeded and developed into a partial integration policy. Though the succeeding governments of conservative parties of Lee Myung-bak and Park Geun-hye seem to have stepped back from the allelosubjective attitudes, seemingly they have not yet withdrawn to the monosubjective stance before 1970. Next, synchronically, an analysis of the platforms of major parties and their campaign promises in the 20th general election in 2016 reveals converging and diverging points in their unification policies. All the major parties show relatively allelosubjective attitudes towards North Korea, with significant differences. "Saenuri Party," the current conservative party, maintains quite bit of monosubjective attitudes towards North Korea and requires unilateral changes of North Korea in the process of unification. "Justice Party," the minor progressive party, is the most allelosubjective in that it presupposes the co-existence and mutual survival of the two Koreas in unification. In between lie "The Minjoo Party of Korea" and "The People's Party", the two parties separated in the democratic party bloc.