• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.14 no.1
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• pp.101-116
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• 2019

Technology-based start-up is important in that it encourages innovation, facilitates the development of new products and services, and contributes to job creation. Technology-based start-up activates entrepreneurship when appropriate support is provided within the ecosystem. Thus, understanding the technology-based start-up ecosystem is crucial. The purpose of this study is as follows. First, in Herrmann et al.'s(2015) study, we compare and analyze the ecosystem of each country by selecting representative regions such as Silicon Valley, Tel Aviv, London and Singapore which have the highest ranking in the start-up ecosystem. Second, we try to deeply understand the start-up ecosystem based on in-depth interviews with various stakeholders such as VC investors, start-ups, support organizations, and professors related to the Korean start-up ecosystem. Finally, based on the results of the study, we suggest development and activation of Korean technology-based start-up ecosystem. As a result, the Seoul start-up ecosystem showed a positive evaluation of government support compared to other advanced countries. In addition, it was confirmed that the ratio of tele-work and start-up company working experience of employees was higher than other countries. On the other hand, in Seoul, It was confirmed that overseas market performance, human resource diversity, attracting investment, hiring technological engineers, and the ratio of female entrepreneurs were lower than those of overseas advanced countries. In addition, according to the results of the interview analysis, Seoul was able to find that start-up ecosystems such as individual angel investors, accelerators, support institution, and media are developing thanks to the government's market-oriented policy support. However, in order for this development to continue, it is necessary to improve the continuous investment system, expansion of diversity, investment return system, and accessibility to the global market. A discussion on this issue is presented.

• Journal of Life Science
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• v.29 no.3
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• pp.345-353
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• 2019

This study investigated the physiochemical properties, the anti-oxidant and alcohol metabolism enzyme activities, and the anti-inflammatory effects of three muskmelon vinegars prepared under different fermentation conditions, namely MV-1, MV-2, and MV-3. The total acidity of each vinegar was 4.00%, 4.32%, and 4.35%, respectively. Organic acid analysis showed that malic acid (58.37 mg/ml) was the most prevalent in MV-1 and that acetic acid was most prevalent in both MV-2 (46.95 mg/ml) and MV-3 (66.70 mg/ml). The total phenolic content of the muskmelon vinegars was highest at $129.74{\mu}g$ tannic acid equivalents (TAE)/ml in MV-3. The DPPH radical scavenging activity of the vinegars increased in a dose-dependent manner (p<0.05) and was 89.28% at MV-3 40% concentration. Similarly, SOD activitity increased in a concentration-dependent manner (p<0.05) so that levels for MV-1, MV-2, and MV-3 at 60% concentrations were 40.84%, 52.17% and 72.55%, respectively (p<0.05). Moreover, the ADH and ALDH activities of muskmelon vinegar were seen to increase in a concentration-dependent manner; ADH activity at 60% concentration was highest at 136.58% in MV-1 and ALDH activity at 60% concentration was highest at 100.25% in MV-2. The nitrite scavenging activities of MV-1, MV-2, and MV-3 at pH 1.2 were found to be 81.58%, 94.72%, and 87.75%, respectively. Anti-inflammatory effects were also examined, using LPS-stimulated RAW 264.7 cells, and nitric oxide production was reduced to 25.93%, 10.01%, and 79.75% by addition of MV-1, MV-2, and MV-3 at 1% concentration, respectively (p<0.05). These results suggest that the MV-3 muskmelon vinegar has great potential as an ingredient for high quality functional health beverages.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.5
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• pp.59-70
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• 2021

This study was to investigate the measurement point of root collar diameter of landscape trees in Korea. It may contribute to avoiding disputes caused by the difference in measurement criteria of root collar diameter of landscape trees between tree growers and constructors. The difference between landscape trees' root collar diameter measurement point was 3.59cm from 6cm underground to the surface and 1.35cm from 0cm to 6cm above ground. The source root collar diameter measurement point difference was larger in the basement than in the ground. The standard deviation of the root collar diameter of the landscape tree was 0.64 from 6cm underground to the surface, and the difference in standard deviation from 0cm to 6cm above ground was 0.16. The difference by measurement point of the root collar diameter was larger in the basement than in the ground. It has been proposed to set the reasonable measurement point of the landscaping tree root collar diameter at the inflection point where the standard deviation of the tree trunk diameter is the smallest in line with the size change of the standard for each root collar diameter measurement point. By tree species, Cornus officinalis Siebold & Zucc. 18cm above the ground, Chionanthus retusus Lindl. & Paxton. 12cm above the ground, Zelkova serrata (Thunb.) Makino. 12cm above the ground, Celtis sinensis Pers. 12cm above the ground, Styrax japonicus Siebold & Zucc. 10 cm above the ground, Cornus officinalis Siebold & Zucc. 10cm above the ground, Acer palmatum Thunb. ex Murray. 6cm above the ground, Ilex rotunda Thunb. 6cm above the ground, Quercus myrsmaefolia Blume. 4cm above the ground, Lagerstroemia indica L. 2cm above the ground The above heights were shown as reasonable measurement points. The difference by landscape tree root collar diameter measurement site showed that the standard deviation was small throughout the tree species, and the reasonable average measurement point with a stable slope of the deviation was 12cm or more on average. It can be said that the reasonable measurement point of the root collar diameter of a landscape tree is set at an average of 12cm above the ground. However, recognizing 30cm, which is a familiar ruler(尺) in traditional practices, is quick, It was recommended to measure at the height of 30cm from the surface for a reasonable measurement point of the root collar diameter of a landscape tree, for the uniformity of measurement standards.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.61-77
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• 2011

This study focused on relevant rock names related to Sinsun(神仙) which had been settled as Taoist traces were combined with places. While interpreting major features of Sundoism relevant rocks, it also discussed types and places of rocks reflected in their names by considering distinct characteristics of landscape characters that ancestors viewed through the rocks or on the rocks. Conclusion of this study is summarized as follows. 1. Among the rock names related to Sinsun, the most frequently discovered one was Sinsunbawi(52) and followed by Sinsunbong(神仙峰: 38), Sinsundae(神仙臺: 31). Other than these, there were Gangsundae(降仙臺: 12), Sunyoodae (仙遊臺: 10) and Sasundae(四仙臺: 5). 2. In the name of Sinsundae, 'Dae(臺)' ascertains that it was located in greatly superb place in the aspects of viewpoint and appreciation where landscape superiority and overlook scenery were fair and outstanding. 3. Sinsunbong was named for a peak of mountain. At the same time, it implied a notion of worship with images of 'merging with sky' or 'looking up.' Most of time, Sinsunbong indicated the tallest rock in the mountain chain. 4. A significant number of Sinsunbong had names where legends of Sinsun's Go game or descent were originated from. It shows that 'Sinsun(仙) and Go game' used to be very important motives for folk etymology of Sinsun related rocks. Along with the Sinsundae, a number of Sinsunbawi were also turned out to exist in land and ocean with excellent marine view. 5. According to analysis of their altitudes and heights of the peaks where the rocks belong to, Sinsunbong, Sinsundae and Sinsunbawi were in order. It might indicate that the rocks were located on top of mountain or that Sinsunbong represented the mountain itself. Compared to this, Sinsundae was located in where distant panoramic views were overlooked. It was not necessarily to be in peak but in where with a great view like Taoist world. On the other hand, Sinsunbawi was located in where has fine scenery and great valley not so far from villages, which proved its name had been influenced by place feature not altitude. 6. Feature of rock with Sinsun related name is to comprise visual stability of worship object with close linkage to attitude of worshiper. Considering its deep connection with communicative method of worship object and worshiper, seemingly it was main factor to lead folk etymology of rocks with Sinsun related names. 7. Rock is an object with the greatest implication of Sinsun imagination and Sinsun rocks show most clearly the fact that Taoism, which used to be considered as inaccessible, had been actualized in a visual and realistic manner with the change of time.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.90-104
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• 2011

This study identified the scenic characteristics in Gugok and symbolism reflected in titles of the scenery of the season in Gugok from a perspective of Sundoism concentrated on Galeun Gugok in Goisan which is influenced most greatly by Sundoism hermit ideas in Korea, along with Seonyudong-Gugok. In addition, it suggested a measure for arrangement and narrative Storyboard of Galeun Gugok structure corresponding with promotion and propagation of Gugok cultural scenes and educational goals. According to analysis and interpretation of the various Gugoks forming Galeun Gugok in terms of their titles, names engraved in surrounding elements and the coherent symbolic meanings of its scenery and place through comparison with secenery of near Seonyudong-Gugok, the result shows that Galeun Gugok comprises wishes for eternal life in the forms of Taoist hermit-related scenery of the season within the range of stream and old stories based on environmental affordance. In figurative way, it ultimately presents the Wonyung(圓融) idea which seeks a harmonious combination of God and humankind. In particular, consciousness of longevity without problems is deeply inherent in the background of eternalness of plants, divinity of animals and natural homeostasis. Also, 9 Gok Seongukam set up at visual terminal reflect noticeably that a game Go is the amusement of the immortals, which describe 9 ranks of GO figuratively. Galeun Gugok is formed in a unity structure, which is hermit-oriented Sundoism and motif, such as longevity and immortality, divinity and enjoyment of Sundoism hermit rather than used as a method to achieve taste for the arts or ethics. Given the fact, it presents eternal longevity and atmosphere of seclusion in very strong way. Development of spatial Storyboard structure based on this is interpreted as 'Entering the world of hermits(Introduction)'-'Looking the world(Development)'-'Living with hermits(Turn)'-'Becoming hermit(Conclusion).' Finally, the scenery image of Galeun Gugok presented in surface structure is based on beauty of the immortal land scenery as well as beauty of pre-achieved space in Gugokdongcheon and arranged the vertical narrative structure as divine space of 9 ranks of GO. Taking those into account, scenery story board of Galeun Gugok was suggested in accordance with a theme of 6 cuts; Gnagsun(降仙)-Sungyeong(仙境)- Sunyak(仙藥)-Sunhak(仙鶴)-Sunyu(仙遊)-Eunsun(隱仙). It is obvious that hermit which live an eternal life as a representative of Sundoism, should be the main motif of scenery planning in a filed of modem landscaping. Therefore, the most valuable component in designing Korean landscape must be the homeostasis of surrounding landscape which supports the characteristics of invariability and divinity of nature.

• Journal of Korean Historical Folklife
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• no.27
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• pp.267-361
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• 2008

This article traces how the modern Chinese "nation" was constructed as an "imagined community" around Huang-ti (the Yellow Emperor) in late Qing. Huang-ti was a legendary figure in ancient China and the imperial courts monopolized the worship of him. Many late Qing intellectuals appropriated this symbolic figure and, through a set of discursive strategies of "framing, voice and narrative structure," transformed him into a privileged symbol for modern Chinese national identity. What Huang-ti could offer was, however, no more than a "public face" for the imagined new national community, or in other words, a formal structure without substantial contents. No consensus appeared on whom the Chinese nation should include and where the Chinese nation should draw its boundaries. The anti-Manchu revolutionaries emphasized the primordial attachment of blood and considered modern China an exclusive community of Huang-ti's descent. The constitutional reformers sought to stretch the boundaries to include the ethnic groups other than the Han. Some minority intellectuals, particularly the Manchu ones, re-constructed the historic memory of their ethnic origin around Huang-ti. The quarrels among intellectuals of different political persuasion testify how Huang-ti as the most powerful cultural symbol became a site for contests and negotiations in the late Qing process of national construction.

• 기호학연구
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• no.54
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• pp.119-145
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• 2018

This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

• 한국사회정책
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• v.23 no.2
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• pp.49-81
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• 2016

This study agrees with the idea that a situation centered perspective provides a useful contribution in understanding women's attitude on organizations. Women's occupational experiences are less related to their "femaleness" than to the structural constraints inherent in the occupational positions women fill. So characteristics of the organizational situation including gender composition and hierarchical status may "shape and define" women's experience on the job. The present study examined the managerial level's gender gap and "glass ceiling" of the corporation. According to Kanter, if the ratio of women to men in organizations begins to shift, as affirmative action and new hiring and promotion policies promised, forms of relationships and corporate culture should also change. However, the mere presence of women on workplace may not, in itself, result in women-friendly work condition. This study analyzes "Korean Women Manger Panel survey(2010 3rd. wave)" to examine how much gender gap of the managerial level persists and when the glass ceiling effect emerges. Using t-test and ANOVA, various aspects of the gender gap within managerial level were verified. The most significant finding is the glass ceiling effect starts from very low level of management. Policy implications from the statistical analysis of the Panel survey are: 1) We need to increase the absolute number of the women managers for securing middle level women leadership pipe line. 2) We need to confront the fact that the glass ceiling starts from the very low managerial level, and to explore more realistic way to break up the vicious circle for the tokenism. and 3) We need to looking beyond numbers in approaching women's matter at work. At the cultural and institutional level, work-family programs and policies, women's ratings of their competence, and family-friendly organization's climate should be considered.

• The Journal of Korean Philosophical History
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• no.56
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• pp.9-46
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• 2018

Seongdeokdaewang-Shinjong, the 29th National Treasure, is highly valuable as a study material in various aspects including the histories of ideology, Buddhism, politics, art-craft, Chinese character study, calligraphy, epigraphy and so on of the mid-time of Shinra. Compared with the people's interest in the Shinjong, however, the studies on the words carved on it have not been yet deepened. Such studies have not been yet overcoming the phase of decoding and translation of the words. Today, it is required to analyze and study the words systematically. This article starts with such critical mind. That is why the subtitle of this article is Research on the Background of Thoughts considering that this study must be followed by its 2nd study. This study has totally reviewed the decoding and annotation works that have been done so far. Byeonryeomun (騈儷文: a writing style of Chinese character) has been also studied on its written patterns. As a result, approximately 20 problems have been found and corrected. Especially, such key phrases as '工匠?模' and '日月?暉' have been translated in a new way to spotlight the importance of translation of the carved words. The words carved on the Shinjong are highly valuable to study in the aspect of ideology history. The words fully show not only Buddhist thoughts, Confucian thoughts and Taoist thoughts but also Korea's own unique thoughts, which are all melted in the words without any obstacle to each other. In general, they are highly philosophical words. The words are unique especially in the aspect: They give a meaning to the Shinjong based on the keyword Won-Gong (圓空: circle and empty) and suggest the key point of Buddhist thoughts and governing philosophy altogether. That is, they imply that King Seongdeok's political ideology and governing principle are connected to Pungryudo (風流道), Korea's own unique philosophy. This implication is key evidence that makes it possible to trace the context of transmission of Pungryudo. You should not miss also the phrases implying that there was a big argument between reform group based on Confucian thoughts and conservative group based on Korea's own unique thoughts.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.4
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• pp.12-24
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• 2020

The purpose of this study is to analyze the influence of the water system on the location, spatial structure, and construction method of Hongju-eupseong, centering on Hongjumok-eupchi. During the Joseon Dynasty, the water system in Hongjumok-eupchi is composed of artificially constructed Seong-an Runnel and ponds based on a branch-shaped natural waterways flowing from south to north and west to east. Compiling the results of various literature records, excavations and analysis of map data, it can be seen that the water system has an important influence on the construction of Hongju-seong. Firstly, Hongju-seong from the Goryeo Dynasty to the late Joseon Dynasty is located using a circular shape of topographical structure and a small erosion basin formed on the inner side of the Hongseongcheon and Wolgyecheon streams without significant change in location. In particular, Wolgyecheon and Hongseongcheon are natural moats, which are harmonized with Sohyangcheon and riverside topographical structures, affecting the location and construction method of Hongju-seong, water related facilities, and the spatial structure of eupseong. It is understood that location characteristic of Hongju-seong reflects the urban location structure harmonized with waterways in ancient China and Korea. Secondly in harmony with the water system and topographic structure of Hongju-seong, it is an important factor in deciding the land use of the town, the arrangement of the town hall facilities and inducing various non-subsidiary measures such as the establishment of embankment forest with a secret function and the closure of the south gate. In addition, artificial drainage facilities such as Seongan runnel and ponds are being actively introduced from early on to protect the walls or towns from flooding of Wolgyecheon. Especially there were typical methods for protecting the walls from water damage such as the Joseon Dynasty stone castle structure that was integrated with saturn(soil wall) in the Goryeo Dynasty, retreating wall in the northern gate area in the late Joseon Dynasty, and the method of constructing wall using korean tile and stone floors between reinforced soil layers in the western and northern wall.