• Economic and Environmental Geology
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• v.55 no.4
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• pp.317-338
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• 2022

Physicochemical characteristics and evaluation were studied by subdividing the concretes, bricks and earth pipes on the site of the Japanese Ministry of General Affairs in Joseon Dynasty, known as modern architecture, into three periods. Concretes showed similar specific gravity and absorption ratio, and large amounts of aggregates, quartz, feldspar, calcite and portlandite were detected. Porosity of the 1907 bricks were higher than those of 1910 and 1950 bricks. All earthen pipe is similar, but the earlier one was found to be more dense. Bricks and earthen pipes are dark red to brown in color within many cracks and pores, but the matrix of the earthen pipe is relatively homogeneous. Quartz, feldspar and hematite are detected in bricks, and mullite is confirmed with quartz and feldspar in earthen pipes, so it is interpreted that the materials have a firing temperature about 1,000 to 1,100℃. Concretes showed similar CaO content, but brick and earthen pipe had low SiO₂ and high Al₂O₃ in the 1907 specimen. However, the materials have high genetic homogeneity based on similar geochemical behaviors. Ultrasonic velocity and rebound hardness of the concrete foundation differed due to the residual state, but indicated relatively weak physical properties. Converting the unconfined compressive strength, the 1st extended area had the highest mean values of 45.30 and 46.33 kgf/cm², and the 2nd extended area showed the lowest mean values (20.05 and 24.76 kgf/cm²). In particular, the low CaO content and absorption ratio, the higher ultrasonic velocity and rebound hardness. It seems that the concrete used in the constructions of the Japanese Ministry of General Affairs in Joseon Dynasty had similar mixing characteristics and relatively constant specifications for each year. It is interpreted that the bricks and earthen pipes were through a similar manufacturing process using almost the same raw materials.

• Food Science and Preservation
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• v.31 no.3
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• pp.486-498
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• 2024

This study examined the effects of a soybean sprouts mixture containing 1.5% Hovenia dulcis Thunb. fruit concentrate (SHM) on relieving hangovers and improving liver function in chronically alcohol-treated rats. The ampelopsin and L-asparagine contents in the SHM were 10.52, 35.19 ppm. When chronic alcohol-induced rats were treated with SHM, the body weight increased and the liver weight decreased. The serum alcohol and acetaldehyde concentrations were lowest in the SHM group, and the hepatic ADH and ALDH activities were highest in the SHM group. Chronic alcohol induction increased the activity of liver function indicator enzymes such as ALT, AST, and GGT, but the activity was decreased significantly with the SHM treatment. The triglyceride content in hepatic and serum blood samples was lowest in the SHM group. The serum total cholesterol and LDL cholesterol contents decreased in the SHM group, and the HDL cholesterol content increased. The color of the hepatic observed morphologically in the SHM group was reddish brown, and the size and number of lipid droplets in the hepatic observed pathologically decreased. The hepatic and serum lipid peroxidation content of the SHM group decreased. The hepatic and serum GSH content increased in the SHM group. Therefore, SHM can be a functional food that can help hangovers and improve liver function.

• Korean Journal of Heritage: History & Science
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• v.45 no.3
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• pp.60-79
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• 2012

Environment of ancient Chinese Buddhist temple can be classified to three types such as regional society(鄕村), famous mountain(名山), and urban areas(都市). This made differences in environment where a temple existed and in turn, affected development of Buddhism. And this made another type in relationship between Buddhist temple and a society. This study explains influences which regional society gave on not only Buddhist temple and a monk but also existence and development of Buddhism. When temples are placed in different environmental position, that is, urban areas and regional society, among a social structure, they eventually should adapt to a different society externally and internally. As told in above, ancient Chinese Buddhist temple was located in regional society, famous mountain, and urban areas. Since Eastern Jin and Sixteen Kingdoms, as number of temple much increased, and temples and monks were concentrated on famous mountain, temples in famous mountains and urban areas had developed showing similar aspects each other. But because temples in regional society were influenced a little differently, this study focused on the point. There are four kinds of influences between temples and monks in regional areas. Monks in regional areas had a comparatively close relationship with a society because they came from same area or surrounding areas. Therefore,powers of regional areas restrict influences made by monk group in temple. Second, temples in regional areas shared their joys and sorrows depending on regional economy. Temples in regional areas became a public place for the society and often a market place. In fact, construction and existence of a temple originally became a driving force in regional economy. This is because construction of temple needs artisans and materials and some temples had visitors and included market economy like consumption of incense and candles, though the economic size was large or small. And when regional areas experienced natural disaster or man-made disaster or had poor harvest or economy was in depression, monks left temples and then, temples themselves could not exist. Third, the relationship between temples in regional areas and Buddhists was distinguished from the temples in urban areas and famous mountains. This is because temples in China were places where monks practiced and at the same time, places where general Buddhists worshipped. So there were always a number of Buddhists around the temples. Forth, Buddhism in resional areas was connected to regional Folk beliefs. As a result, Buddhism was spread across the nation, worship with local color often was changed to Buddhist belief or was tinged with Buddhism. While temples in regional areas maintained a close relationship with regional society.they were influenced by the region or gave influences. As a representative example, temples in regional areas showed model behaviors instead of roles of facilities related to various cultures with comparatively advanced level - for example, school, hospital etc. The temples highly affected funerary rites in regional areas. Chinese tombs were mainlymade in regional areas. After death,people living in urban areas were buried in hometown or at least, they were buried in suburbs not urban areas. Temples in regional areas generally participated in funerary rites. Above shows that though most of famous Buddhist temples were located in urban areas not in famous mountains,majority of temples were located in vast regional areas. Through mutual interaction between temples and regional society, the temples in the regional areas were related to Chinese people of over 90% and regional areas became the most important foundation for Buddhism in China. Mutual influences between temples in regional areas and the general public in regions were omnidirectional and spreaded to every aspects of social life in small or large degree. Thus Tombs in temple were widely spreaded across regional areas over time and space. This is enough to explain a close relationship between Buddhist temples and rural society in ancient China.