• Proceedings of the Korean Society of Soil and Groundwater Environment Conference
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• 2006.04a
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• pp.76-81
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• 2006

창녕군 증산리 지역은 신규 취수원 확보 일환으로 강변여과 방식 취수 가능성이 한국수자원공사에 의해서 평가되고 있는 지역이다. 강변여과 방식 취수의 타당성 평가를 위해 현장 지질조사, 시추조사, 전기 비저항 탐사 및 고해상도 탄성파 탐사를 수행하였다. 또한 대상 연구지역에서의 개략적 취수 가능량 산정을 위해 모델링 평가가 수행되었으며, 개별 정호에 대한 양수량 산정을 위해 시험 정호를 설치하였다. 현장 시추 조사와 시료에 대한 입도 분석 결과, 연구 지역의 충적층 두께는 35m 전후이며, 주 대수층 구간은 지표하 $25{\sim}35m$인 것으로 추정되었다. 또한 주 대수층 구간의 수리전도도는 $10^{-2}cm/sec$ 이상으로 주로 모래섞인 자갈층으로 구성되어있는 것으로 평가되었다. 또한 전기비저항 조사 결과는 부분적으로 매우 낮은 비저항 분포 지층을 보여주고 있으며, 이는 주로 실트 및 점토로 된 지층이 부분적으로 퇴적되어 있음을 지시하며, 고해상도 탄성파 탐사 결과는 전반적으로 지하수위는 지표하부 5m 전후에 분포하고, 충적층의 하부 경계는 35 내지 45m인 것으로 해석되었다. 지하수 모델링을 통해, 취수 목표량인 180,000톤/일은 주대수층까지의 지하수위 강하 없이 확보 가능할 것으로 평가되었다. 또한 개별 정호의 산출 특성을 평가하기 위해 시험 정호를 설치하여, 실제 2,700톤/일 예비 양수 시험을 수행하였다. 예비 양수 시험 결과, 양수정에서의 수위 강하는 개략 10m, 양수정관측정에서는 약 0.3m의 수위강하만이 관찰되었으며, 양수 영향권이 수 십 m를 넘지 않을 것으로 판단되었다.서의 S97과 JBR의 세포감염 억제율은 3.85%와 3.63%로 나타났다. $textsc{k}$-casein, CU는 로타바이러스 S97과 JBR에 대해 농도 2000UM에서 97%이상의 억제효과를 나타냈으며, sialic acid는 억제효과가 거의 없었다. K-casein, GMP는 송아지뿐만 아니라 유아의 로타바이러스에 의한 설사를 억제할 수 있을 것으로 기대된다.을 향상하기 위해서는 이러한 부위에 대한 미생물 오염을 낮출 수 있는 세심한 현장 품질관리가 필요하다.en and adolescents, analysed by country, age group and gender. The paper discusses the places young consumers can turn to in trying to fulfil their growing consumer needs. It also examines how much money is at their disposal. It then concludes by considering the influence of "financial socialization" on how young people deal with money.nsumption visions based on the various perspectives, consumers are influenced in the apparel buying decision-making. Many subjects reported experiencing positive affect when imagining positive outcomes of produc

• Journal of Bio-Environment Control
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• v.7 no.3
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• pp.268-274
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• 1998

The mass flow of water in the stem of melon measured by Sap Flow Gauge was compared with the actual flow calculated by the difference between supply and drainage nutrient water to investigate the possibility and accuracy of estimation of melon's transpiration in rockwool culture. The Sap Flow Gauge which was made with copper-constantan theromocouple and nichrome fiber by our research team, was attached to the 3rd node of melon. The outdoor temperature, room temperature, solar radiation and relative humidity were continually measured. The amount of supply and drainage nutrient water were simultaneously measured for calculation of practical consumption of nutrient water to compare with mass flow of sap. The measuring errors of Sap Flow Gauge were 0.3 to 31.8%, which were small at solar radiation of 20MJ.m$^{2}$.d$^{-1}$ . The mass flow of water was lower for the measured value by Sap Flow Gauge than the actual value at higher solar intensity, however it was higher at lower solar intensity The variation of error rate of each Sap Flow Gauge was 0.1 to 13.0%. The measuring error with Sap Flow Gauge was negatively related with solar intensity and temperature. Therefore, to measure more exactly the mass flow of sap for estimation of melon's transpiration, the compensation factor must be calculated.

• Applied Biological Chemistry
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• v.2
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• pp.23-28
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• 1961

The enzymic activities of Kojis which were prepared by the various combination of raw-materials, soybean and barley, were measured and the ripening process of soybean paste made from the kojis was pursued. 1). The koji made by the admixture of soybean, barley and wheat at the ratio of 40-60 : 60-40:20 was superior to the Kojis made from soybean or barley alone, in the aspect of dextrinizing, saccharifying and proteolytic activities. 2). The soybean paste mashed with the admixed koji with higher enzymic activities caused the more and rapid formation of reducing sugars and proteolysis than the soybean pate from barley-koji. 3). The effect of salt on the activities of ${\alpha}-amylase$, saccharification and proteases was examined and it was noticed that the three was inhibited to the different extent respectively.

• Korean Journal of Ecology and Environment
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• v.56 no.4
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• pp.384-392
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• 2023

Stomatal pore is an important physiological trait that is closely linked to photosynthesis and transpiration as carbon dioxide and water vapor move through it between the atmosphere and plants. The present study investigated stomatal traits, such as stomatal density, index and size, of herbaceous native and alien plant species living in a riparian park on the Nakdong River to understand how those traits vary and to know if successful settlement of alien plants is attributed to those traits. There was no difference in stomatal density, index and size between native and alien plants with kidney-shaped stomata, suggesting that an empty ecological niche is not an essential prerequisite for the successful settlement of alien plants. Stomatal density showed a negative correlation with leaf thickness and leaf dry weight content (LMDC), but there was no correlation with Specific leaf area (SLA). All plants with kidney-shaped stomata had amphistomatous leaves, and the density and size of dumbell-shaped stomata were lower than those of kidney-shaped stomata.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.295-330
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• 2020

This paper examines the current state of the field wherein theoretical issues of ecology are still in need of concentration. Ecological texts are reconsidered from a religious worldview by extracting eco-friendly notions within religion and discourse is also essential in the practical field. As a case study on this matter, this paper aims to describe various aspects of ecological theory in Daesoon Jinrihoe, a new religious movement in Korea. In short, in its view of the natural world, Daesoon Jinrihoe values that all things originated from the Supreme God who presides over them, and the two are organically interrelated. Hence, the principle of nature is cherished. Especially as the Later World draws near, the fundamental basis of nature is slated to undergo change, and this also features heavily in Daesoon Jinrihoe's view of the natural world. Furthermore, the Supreme God reforms nature, and human beings live lives in conformity and resonance with that reformed nature. Above all else, the doctrines of haewon sangsaeng (the resolution of grievances for mutual beneficence) and boeun sangsaeng (the reciprocation of favors for mutual beneficence) are advocated in Daesoon Jinrihoe. Each supports its own form of ecological discourse, and together, they can be called Sangsaeng Ecological Theory (the Ecological Theory of Mutual Beneficence). Specific discussions of Daesoon Jinrihoe and ecology should be considered in light of this finding.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.1-22
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• 2015

This paper took Jeonkyeong (典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje (上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan's birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan's activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it's interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.105-138
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• 2023

The purpose of this study is to examine the significance of various figures in The Canonical Scripture and their contents. The Canonical Scripture (jeon-gyeong 典經) is a record of the beliefs and deeds of Kang Jeungsan, composed through the memories of the followers of Kang Jeungsan who followed the words of The Canonical Scripture. In other words, The Canonical Scripture is understood as the scripture of Daesoon Jinrihoe that contains the religious deeds and teachings of Kang Jeungsan. It is divided into seven parts and 17 chapters. Those seven parts, some of which contain more than one chapter, are as follows: Acts, Reordering Works, Progress of the Order, Dharma, Authority and Foreknowledge, Saving Lives, and Prophetic Elucidations. In particular, The Canonical Scripture records the deeds of historical figures from both China and Korea, and this prominently includes the life history of Kang Jeungsan, and this is an especially pronounced feature of the sections Acts, Progress of the Order, and Prophetic Elucidations. In addition, each chapter describes the teachings and faith-inspiring acts of Kang Jeungsan and presents the gist of the Daesoon Thought while referring to the lives and actions of various historical figures. In this paper, introductions to the figures that appear in each section are provided to help readers better understand the contents of The Canonical Scripture. Therefore, this study focuses on the major figures introduced in The Canonical Scripture in connection with the religious values of Daesoon Thought. Through this, a contribution is made to the academic development of Daesoon Thought by specifically exploring and examining the contents of the figures who appear in The Canonical Scripture. This is a surprisingly underdeveloped area of study in Daesoon Thought.

• Journal of Korean Society of Forest Science
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• v.78 no.2
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• pp.151-159
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• 1989

The present study has been designed to define the effects of photosynthetically active radiation, leaf temperature, and water stress on photosynthesis and respiration of leaves of four oak species (Quercus mongolica, Quercus aliens, Quercus variabilis, and Quercus serrate). The results obtained are as follows : 1. The estimated light compensation points at which Pn approached zero were 38, 24, 20, and $18{\mu}Em^{-2}s^{-1}$ for Q. aliens, Q. variabilis, Q, mongolica, and Q. serrate, respectively. The light saturation points occurred at $500{\mu}Em^{-2}s^{-1}$ in three oak species except Q, aliens. 2. The maximum rates of Pn were 19.7, 15.2, 11.2, and 11.0 mg $CO_2$ $dm^{-2}h^{-1}$ for Q. variabilis, Q. serrate, Q. monglica, and Q. aliens leaves, respectively. 3. The transpiration rates of Q. variabilis and Q. serrate leaves were slightly higher than those of Q. mongolica and Q. aliens leaves at various photosynthetically active radiations(PAR), but cuticular transpiration rates at dark were similar in four oak species. 4. The optimum photosynthesis occurred at $25^{\circ}C$ in Q. aliens, Q. variabilis, and Q. serrate leaves, but $20^{\circ}C$ in Q. mongolica leaves. In four oak species, the net photosynthesis approached zero at about $40^{\circ}C$. 5. The dark respiration rates of leaves exhibited the following ranking of species : Q, variabilis > Q. mongolica > Q. aliens > Q. serrate. 6. The maximum productive efficiency (Pg/Rd) of leaves occurred highest in Q, serrate at $20^{\circ}C$, then in Q. mongolica at $20^{\circ}C$, then in Q, aliens at $25^{\circ}C$, and finally in Q. variabilis at $15^{\circ}C$. 7. The decrease of net photosynthesis in Q. serrate began at about -1.2 MPa, and then approached zero at -2.9 MPa of leaf water potential. The decrease of net photosynthesis began at 3% of water loss, and then approached zero at 17.5% of water loss. 8. As indicated by tissue-water relations parameters, it may be suggested that Q. aliens and Q. variabilis are more tolerant and favored on xeric forest soils than Q. mongolica and Q. serrate.

• Korean Journal of Agricultural and Forest Meteorology
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• v.18 no.4
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• pp.242-252
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• 2016

A process-based ecosystem model, BIOME-BGC, was applied to simulate seasonal and inter-annual dynamics of carbon and water processes for potential evergreen needleleaf forest (ENF) biome in Korea. Two simulation sites, Milyang and Unljin, were selected to reflect warm-and-dry and cool-and-wet climate regimes, where massive diebacks of pines including Pinus densiflora, P. koraiensis and P thunbergii, were observed in 2009 and 2014, respectively. Standard Precipitation Index (SPI) showed periodic drought occurrence at every 5 years or so for both sites. Since mid-2000s, droughts occurred with hotter climate condition. Among many model variables, Cpool (i.e., a temporary carbon pool reserving photosynthetic compounds before allocations for new tissue production) was identified as a useful proxy variable of tree carbon starvation caused by reduction of gross primary production (GPP) and/or increase of maintenance respiration (Rm). Temporal Cpool variation agreed well with timings of pine tree diebacks for both sites. Though water stress was important, winter- and spring-time warmer temperature also played critical roles in reduction of Cpool, especially for the cool-and-wet Uljin. Shallow soil depth intensified the drought effect, which was, however, marginal for soil depth shallower than 0.5 m. Our modeling analysis implicates seasonal drought and warmer climate can intensify vulnerability of ENF dieback in Korea, especially for shallower soils, in which multi-year continued stress is of concern more than short-term episodic stress.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.