• Fashion & Textile Research Journal
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• v.13 no.3
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• pp.321-331
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• 2011

The purpose of this study is to determine how the people's view on afterlife affects their perception about shrouds. As part of analytical research, the survey was carried out to take a look at the basic thoughts that average persons have on afterlife. This paper also performed the survey on what the shroud reminds the subjects of. Specifically, the questionnaire survey was conducted to see what the people think the necessity and appropriate cost of shroud and see if they have any plan to get it provided in detail. Data from this work were statistically processed and empirically analyzed. Findings of this study can be summarized as follows. As to the funeral methods, the subjects in this work preferred cremation to burial. It was found that they recognized shrouds as necessary, but they did not have a thought in a serious manner that the suit for the dead would affect the repose of the dead and guide his or her soul to the heaven. Those respondents did not have any immediate plan to purchase shrouds, either. However, they considered the price of shroud as most important when they might come to choose the garment. With regard to the quality, it turned out that they preferred the domestic shrouds whose material are natural to those from foreign country. Also, they opted for such a kind whose shape is not so different from that of casuals they would usually wear and whose color is same to the main material of the original garment. The common material preferred most by the subjects was a hemp. The subjects' view of afterlife was not greatly related not only to how much they recognized shrouds as necessary but also to their preference for materials and patterns. On top of this, their unique taste for particular types of shroud was found to be significantly dependent on whether their view of afterlife is positive or negative, whether they firmly believe in afterlife, whether they take the absolute predestination and whether they accept the prayer-effect relationship in terms of psychology.

• The Korean Journal of Zoology
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• v.35 no.1
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• pp.45-57
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• 1992

생쥐를 48시간 동안 결식시킨 후 유문결찰하여 급성미란을 유발시키고 미란형성부의 점막 내위선을 구성하는 각 세포의 구조변화와 IgA 분비세포의 분포를 관찰하였다. 미란부 점액분포의 변화는 표면상피의 손상 정도가 심해질수록 경계부의 PAS양성반응은 감소되었으며 중심부에서는 표면상피의 소실로 인하여 PAS 양성반응이 관찰되지 않았다. Glycocalyx 관찰을 위한 ruthenium red 반응에서도 경계부의 상피세포 손상이 심해짐에 따라 정단세포막 상층에 나타나는 양성반응은 감소되었고 측면과 기저면의 양성반응은 관찰되지 않은 것으로 보아 세포 손상시 tight junction은 파괴되지 않음을 알 수 있었다. 미란경계부의 미세구조변화로서, 상피세포는 손상이 진행될수록 세포질이 용해되어 공포가 형성되고 핵응축 및 정 단세포질의 점액원과립의 소실이 관찰되었으나 tight junction은 유지되었다. 반면에 점액경세포는 점액원과립의 수가 증가되고 조면소포체가 종창되어 있었다. 미란의 경계부와 중심부에서 벽세포는 다수의 소포가 출현한 후 세포내세관이 종창되었으며 그 후에 mitochondria가 파괴되었고 주세포는 주변의 벽세포가 커지면서 가장자리로 밀려나 크기가 정상보다 작아지고 조면소포체와 mitochondria가 종창을 나타내었다. IgA분비세포는 점막이 파괴된 미란부 점막하조직의 혈관 주변에 다수 존재하는 형질세포에서 확인되었다.

• (The)Study of the Eastern Classic
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• no.69
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• pp.297-324
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• 2017

Recognizing that the ideological nature of Taoist Gwonseonseo whose publication was concentrated during the reign of King Gojong was connected to that of Jeoseungjeon, a Hangul manuscript novel in the 19th century, this study set out to examine the periodic significance of Taoist Gwonseonseo in the 19th century and check the ideological nature of Jeoseungjeon. Taoist Gwonseonseo puts an emphasis on Confucian ethics including loyalty and filial piety in a didactic aspect and shows that the practice of Confucian ethics brings good fortune, which was prominent in many private Taoist books that were huge hits in the latter part of Joseon, when Chinese Taoist Gwonseonseo was introduced in Joseon, translated and circulated in Korean, and spread widely among the public. Those works offer very specific cases of individuals doing good or evil deeds in this world and suffering the consequences in the next world. Jeoseungjeon presents the Buddhist experiences with the next world as the foundation with the next world depicted around the Great Jade Emperor, who emphasizes Confucian ethics, and the hierarchy of Taoist gods under the ultimate the Great Jade Emperor, thus clearly demonstrating the combination pattern of Confucianism, Buddhism, and Taoism in the latter half of Joseon. The work describes the scenes of judgment and punishment in the next world according to the witness of the main character and thus gives specific ideas of daily goods, which is a feature found in the latter half of Joseon different from the previous pattern of next world experiences. It is Taoist Gwonseonseo widely spread among the people those days that connects the link.

• Journal of Hospice and Palliative Care
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• v.14 no.2
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• pp.81-90
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• 2011

Purpose: This study is to understand how community members perceive past life recollection and preparation for death. Methods: Using a questionnaire, we surveyed 160 adult residents of one of the districts (gu) in Seoul, Korea. Descriptive statistics were used. Results: Participants chose their 30s and 40s as the most difficult time in their lives. The most painful experience was "an illness of a family member", followed by "trouble with a spouse", and "trouble with children". As for the most difficult social experience, "sense of loss in life" was ranked the highest. Personally, the happiest time was "accomplishment of a goal", while it was "happiness through children" in family relationship and "contribution to society through my career" in social life. As for the most regrettable experience, personally "having lived without purpose" was the highest, "not meeting my parents' expectation more" in family relationship; "not providing sufficient education" in relationship with children; "not having an occupation that I wanted" in work life, and "lack of social skills" in social life. More than 87% of the surveyed showed a positive attitude about the system of the do not resuscitate (DNS) order. For a situation where participants were supposed to have an incurable disease, "I want to be notified of the true condition" and "I want to write a will and advanced directives" ranked high, receiving more than 3.1 points out of 4. Conclusion: These results demonstrate the need for death education to provide people with an opportunity to accept their regrettable experiences in the past as part of their life. Also, this study suggests the importance of writing advanced directives for people to prepare for "death with dignity" how it can help their decision to be better respected.

• Applied Microscopy
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• v.36 no.4
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• pp.271-277
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• 2006

Mast cells (MCs) are granulated cells that play a pivotal role in allergic reaction and inflammation. The granules of mast cells are known to be rich in zinc (Zn). Male Sprague-Dawley rats were used. We injected $200{\mu}L$ of complete Freund's adjuvant (CFA) subcutaneously in the dorsal aspect of one hindpaw Finally, zinc selenium autometallography(AMG) was done by Danscher's method. The present study showed the ultrastructures of zinc-containing mast cells found in inflammatory area following an complete freund's adjuvant (CFA) inoculation into the rat hindpaw. At light microscopic level, mast cells were round or oval, at average $12{\mu}m$ in diameter, with many filopodia extending from the cell surface. Because the rather small and spherical nucleus was centrally placed; it was frequently obscured by the cytoplasmic granules, it sometimes could not be seen. Mast cells were distributed chiefly in the vicinity of small blood vessels. In most preparation many mast cells were ruptured and their granules escaped into the surrounding tissue. In electron micrographs, The secretory granules were at average $0.5{\mu}m$ in diameter and were limited by a membrane. The cell surface contained numerous microvilli and folds. Their interior was heterogenous in appearance. The nucleus was surrounded by large numbers of prominent vesicels and a well developed Golgi apparatus, but scant endoplasmic reticulum.

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.325-355
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• 2007

A national funeral was a ceremony for king symbolizing a country in Joseon. The Gukjangdogam had three practical affairs: ibang and ibang, sambag. Each practial affairs was ready for various implement and finished a national funeral very well. So various important. The Daeyeo and the Gyeonyeo which carried directly the dead from a palace to a burial in the national funeral was a chief implements to handle with careful. All people had to carry heartily him as a Daehaewang which means a previous king. But three practical affairs belonging to the Gukjangdogam made various implements directly or indirectly related in a Daehaengwang and symbolized has authority. They were related in succeeding to the throne. The departure of a funeral in Joseon was a space and a time to appear his authority. The Gukjangdogam progressed it like going in and out the palace in the life. We knew it was ready for the departure of a funeral equalizing to the life and the death. The Gukjangdogam made the best of various implements using in going in and out the palace in the departure. We saw the Confucian view about living and dying through the implements used in the departure. The Gukjangdogam assembled many technicians around the country. They had to make various implements as high-level technicians at certain hour under the supervision of officials. The Gukjangdogam payed and compensated for their labors. There is an indissoluble connection between them. The technicians belonging to three practical affairs were ready for the implements for a national funeral: newly-made and repair, existed-implements use etc. So a national funeral can be called 'the feast of techniques' as well as complexity of techniques' in the Joseon.

• Korean Journal of Veterinary Research
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• v.42 no.2
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• pp.137-146
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• 2002

The immunohistochemical localization of the nerve growth factor (NGF), glial fibrillary acidic protein (GFAP) and ciliary neurotrophic factor (CNIF) in the developing Mongolian gerbil forebrain was investigated by the immunohistochemical and electron microscopy methods. Generally, the NGF specifically recognizes the neurons, the GFAP does the glia, and the CNIF does the motor neurons. This study demonstrates the location of the NGF, GFAP and CNTF in the developing Mongolian gerbil from the embryonic days 17 (E17) to the postnatal weeks 3 (PNW 3). The NGF was localized at E19 in the olfactocy bulb and the cerebral cortex, expanded to the hippocampus, and the diagonal bond from the late prenatal period to PNW 3. GFAP was observed in the lateral ventricle and the third ventricle at E17, projected into the cerebral cortex at E19. The GFAP was observed to have the largest numbers in several parts of the forebrain at the postnatal days 2 (PND2), while the most numerous CNTF was observed at PNW 2. The CNTF-IR cells were observed only in the postnatal days and were found in the olfactory bulb, cerebral cortex both neuron and neuroglia at PND3. Electron microscopy showed that the NGF, GFAP and CNTF were not related to any connections with any particular subcellular structure. These results suggest that NGF, GFAP and CNTF be related to the neuron and neuroglia at the prenatal and postnatal stages in the developing Mongolian gerbil.

• MISULJARYO - National Museum of Korea Art Journal
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• v.98
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• pp.22-53
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• 2020

This paper analyzes the contents, characteristics, and historical significance of the dedicatory inscriptions (josanggi) on the Amitabha Buddha and the Maitreya Bodhisattva statues of Gamsansa Temple, two masterpieces of Buddhist sculpture from the Unified Silla period. In the first section, I summarize research results from the past century (divided into four periods), before presenting a new perspective and methodology that questions the pre-existing notion that the Maitreya Bodhisattva has a higher rank than the Amitabha Buddha. In the second section, through my own analysis of the dedicatory inscriptions, arrangement, and overall appearance of the two images, I assert that the Amitabha Buddha sculpture actually held a higher rank and greater significance than the Maitreya Bodhisattva sculpture. In the third section, for the first time, I provide a new interpretation of two previously undeciphered characters from the inscriptions. In addition, by comparing the sentence structures from the respective inscriptions and revising the current understanding of the author (chanja) and calligrapher (seoja), I elucidate the possible meaning of some ambiguous phrases. Finally, in the fourth section, I reexamine the content of both inscriptions, differentiating between the parts relating to the patron (josangju), the dedication (josang), and the prayers of the patrons or donors (balwon). In particular, I argue that the phrase "for my deceased parents" is not merely a general axiom, but a specific reference. To summarize, the dedicatory inscriptions can be interpreted as follows: when Kim Jiseong's parents died, they were cremated and he scattered most of their remains by the East Sea. But years later, he regretted having no physical memorial of them to which to pay his respects. Thus, in his later years, he donated his estate on Gamsan as alms and led the construction of Gamsansa Temple. He then commissioned the production of the two stone sculptures of Amitabha Buddha and Maitreya Bodhisattva for the temple, asking that they be sculpted realistically to reflect the actual appearance of his parents. Finally, he enshrined the remains of his parents in the sculptures through the hole in the back of the head (jeonghyeol). The Maitreya Bodhisattva is a standing image with a nirmanakaya, or "transformation Buddha," on the crown. As various art historians have pointed out, this iconography is virtually unprecedented among Maitreya images in East Asian Buddhist sculpture, leading some to speculate that the standing image is actually the Avalokitesvara. However, anyone who reads the dedicatory inscription can have no doubt that this image is in fact the Maitreya. To ensure that the sculpture properly embodied his mother (who wished to be reborn in Tushita Heaven with Maitreya Bodhisattva), Kim Jiseong combined the iconography of the Maitreya and Avalokitesvara (the reincarnation of compassion). Hence, Kim Jiseong's deep love for his mother motivated him to modify the conventional iconography of the Maitreya and Avalokitesvara. A similar sentiment can be found in the sculpture of Amitabha Buddha. To this day, any visitor to the temple who first looks at the sculptures from the front before reading the text on the back will be deeply touched by the filial love of Kim Jiseong, who truly cherished the memory of his parents.