• Science of Emotion and Sensibility
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• v.24 no.1
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• pp.105-114
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• 2021

This study determines the differences between Korean female university students and their Chinese counterparts residing in Korea by evaluating the subjective sensation and tactile preference in fabrics for casual shirts. Seven types of white causal shirt fabrics were selected as specimens from those available in spring and autumn shirt collection. The fabrics were made from various fibers (cotton 100%, polyester 100%, flax 100%, polyester 80%/cotton 20%, polyester 65%/cotton 35%, polyester 50%/cotton 45%/spandex 5%, and polyester 50%/modal 50%). Forty Korean and Chinese female university students subjectively assessed the subjective sensation of fabrics used for casual shirts. Participants were asked to observe the seven types of fabrics and complete the questionnaire. The subjective sensation to be assessed for white casual shirt fabrics was classified into the following four factors: smoothness, lightness, softness, and stretchiness. Subjective sensation factors showed partially significant differences by nationality. Korean female students evaluated cotton fabric as being light, whereas their Chinese counterparts evaluated the polyester/cotton/spandex blended fabric as light. Korean female students evaluated polyester/modal blended fabric as being stretchable. The tactile preference for fiber composition of the fabrics showed partially significant differences by nationality. Korean female students preferred cotton 80%/polyester 20% blended fabric, polyester 50%/cotton 45%/spandex 5% blended fabric, and flax 100% fabric. The subjective sensation of the fabrics had different effects on preferences by nationality. Smoothness and softness had positive effects on preferences for the fabrics of Korean students. However, smoothness, softness, and stretchiness had positive effects on the preferences of Chinese students. The subjective sensation and tactile preference for casual shirt fabrics showed a difference between Korean female students and their Chinese counterparts. Therefore, when planning casual shirt fabrics for female university students, it is necessary to reflect on these differences in subjective sensation and tactile preference.

• Journal of Nutrition and Health
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• v.54 no.3
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• pp.277-291
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• 2021

Purpose: This study was undertaken to identify the alcohol drinking status of industrial workers, their health care practice, and dietary behavior, as well as their nutrient intake. Methods: In July 2019, 220 male subjects working in the Chungnam area were enrolled in the study. Their alcohol drinking status was evaluated by applying the Alcohol Use Disorder Identification-K (AUDIT-K) system. Demographic characteristics, status of health care practice, and dietary behaviors were assessed using a self-administered questionnaire; nutrient intakes were analyzed using 24-hour recalls. Data were analyzed by applying χ²-test, ANOVA, Duncan test, and Pearson's correlation analysis with SPSS v. 25.0. Results: Workers were classified by their alcohol drinking status as 'normal' (84, 38.2%), 'problem drinker' (45, 20.5%), 'alcohol dependence I' (60, 27.3%), and 'alcohol dependence II' (31, 16.0%). The alcohol drinking status showed significant differences with age (p < 0.05), monthly income (p < 0.05), smoking status (p < 0.05), and need for weight control (p < 0.05). Moreover, increased alcohol intake resulted in significantly decreased levels of health care practice and dietary behaviors (p < 0.05, p < 0.01, respectively). The energy intake was highest in the 'alcohol dependence I' group, followed by 'alcohol dependence II', 'problem drinker', and 'normal drinker' (p < 0.05). Intakes of vitamin E, vitamin C, and niacin in the 'alcohol dependence I' group were found to be higher than the other groups (p < 0.05). A negative correlation was obtained between alcohol drinking status, health care practice, and dietary behaviors, whereas a positive correlation was determined between alcohol drinking status, energy and water intakes. Conclusion: Considering these results, we conclude the necessity to consider nutritional and alcoholic education programs for improving the quality of work life of industrial workers, based on their alcohol drinking status.

• 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 Society of Forest Science
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• v.100 no.2
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• pp.202-211
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• 2011

The geometric characteristics of step-pool structures and how they are influenced by channel characteristics were investigated in a steep mountain stream in the Experimental Forests of Kangwon National University in Chuncheon, Gangwon-do. Average values of steps for the study reaches were as follows: step spacing, 4.69 m; step height, 0.47 m; step drop, 0.71 m; step-forming particle sizes, 0.68 m; number, 21steps/ 100 m; the ratio of step spacing to channel width, 0.5; and step steepness, 0.13. Relationships between spacing and height of steps and channel gradient showed a negative- and positive correlation, respectively, whereas all geometric variables of steps manifested poor correlation with channel width. Therefore, step steepness, expressed as the ratio of step height to step spacing, increased as channel gradient increased. The ratio of step steepness to channel gradient representing the criterion of maximum flow resistance was 1.2, indicating the channel bed's stable condition. In particular, the relationship between the ratio of step drop to step height and channel gradient showed a significant negative correlation, suggesting the influence of step-pool geometry in trapping sediment and providing an aquatic habitat. Positive correlations also exist between spacing and drop of steps and step particles. Our findings suggest that the dynamics of step-pool structures may strongly control physical and ecological environments in steep mountain streams, so understanding them is essential for stream management.

• The Journal of Korean Philosophical History
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• no.31
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• pp.33-52
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• 2011

This study intends to understand Kobong's thought, especially the problem of Self-cultivation. Kobong, along with Toegye(退溪), is a major figure to understand Confucian ideas of Chosun in the 16th century. There has been a lot of research centered on Kobong's Four-beginnings(四端) and Seven-emotions(七情), but not much on the Self-cultivation of Kobong. Confucianism is basically to seek after actualization of Perfect Virtue(仁) and the way to be a sage, through the pursuit of self-discipline(修己 明明德) and social practice(安人 新民). The problems of Confucianism might be summarized as follows: interest and appreciation for the source of existence(知天/事天); harmony in relationships and practices(愛人/愛物); both of the above together. Therefore, Self-cultivation is to change the self, the subject of one's life, through the relationship between man and heaven. Kobong and Toegye had debated for about eight years(1559-1566) over the problem of human nature, especially emotion(情), and virtue and vice(善惡) fundamental position of Toegye is that the difference between Four-beginnings(四端) and Seven-emotions(七情) can be understood as emotion with qualitative distinction. By contrast, Kobong sees the relationship between Four-beginnings(四端) and Seven-emotions(七情) as that of total and partial. Discussion on the Four-beginnings(四端) and Seven-emotions(七情) is not restricted within the problem of logical analysis of concepts or theoretical validity, but come to a conclusion with the problem of Self-cultivation(修養). In this sense, Kobong tried to follow Neo-Confucian theory of human nature and self-cultivation, on the assumption of Confucian self-discipline and social practice.

• (The) Research of the performance art and culture
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• no.35
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• pp.93-123
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• 2017

The Buddhist dance, which is considered to be the essence of Korean folk dance, has changed and developed over many years, having profound influential relations with Buddhism in terms of its origin, source, title, and costumes. Today the Buddhist dance is performed in two fixed types, Jangsam dance and Buk dance, but it is estimated that there must have been various forms of Buddhist dance during the Japanese rule based on the its historicity and various origination theories. It was around 1940 that Jang Yang-seon, the master of Haejugwonbeon, turned 'Seungininsangmu' into a work through Yang So-woon. The present study analyzed the video of 'Seungininsangmu' performed at the 'Performance in the Memory of Yang So-woon' in 2010, and the analysis results were as follows: first, the dance has a clear message to be delivered in its title and connotes an origination theory of Buddhist dance, which argues that the Buddhist dance was created by a Buddhist that underwent agony and corruption during his ascetic practice and later returned to Buddhism. Secondly, the process of Jangsam dance - Buknori - Bara dance - Heoteun dance - Hoisimgok - Guiui shows the thematic consciousness of the dance clearly in a sequential manner. Finally, the dance was in a form of combining various expressive methods according to the story and its development including the Bara dance, a dance performed in a Buddhist ceremony, the Heoteun dance, which is strongly characterized by individuality and spontaneity that are folk features, and Hoisimgok, the Buddhist music. Those findings indicate that the dance reflected well the flow of putting the Buddhist dance on the stage or turning it into a work in the early 20th century. Compared with the types of Buddhist dance in a strong form including the Jangsam dance and Buk dance, 'Seungininsangmu' conveys the meanings that the original Buddhist dance tried to express in terms of content and reflects on the diversity of combined Akgamu and theatrical elements in terms of form. The present study is significant in that it offers many implications for the Buddhist dance capable of future-oriented development.

• Journal of Apiculture
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• v.32 no.3
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• pp.139-146
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• 2017

Floral scent emitted from many plants is the critical factors for pollinator attraction and defense for adaptation in environments. The fragrance components of flowers are different in composition by geographical origins, climate factors and the development stages of flowers. In the present study, we investigated the volatile-floral compounds in flowers of Robinia pseudoacacia L. and defined the chemical contribution for flowering periods. The volatile compounds analysis was performed by gas chromatography with mass selective detector after solid phase microextraction (SPME). We reported different compositional features of fragrance compounds according to flowering periods. The abundant compounds identified in stage 1 were ${\alpha}$-pinene (66.80%) and ${\beta}$-pinene (26.53%). Those of the stage 2 were (Z)-${\beta}$-ocimene (37.57%), ${\alpha}$-pinene (15.16%), benzaldehyde (16.63%), linalool (12.13%). The volatiles of stage 3 comprised an abundance of (Z)-${\beta}$-ocimene (64.94%), ${\alpha}$-pinene (9.84%), linalool (8.92%), benzaldehyde (1.71%). Leaf volatiles were distinct from those in the reproductive plant parts by their high relative amount of (E)-${\beta}$-ocimene (23.50%) and (Z)-3-Hexenyl acetate (27.87%). Differences in flower scents of the different stages and leaves are discussed in light of biochemical constraints on volatile chemical synthesis and of the role of flower scent in evolutionary ecology of R. pseudoacacia.

• (The)Study of the Eastern Classic
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• no.49
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• pp.431-459
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• 2012

The purpose of this article is to compare and analyze the conventional expression of Hangul Ganchal in Cheosun Dynasty and Email. Conventional expression is used remarkably in introductions and conclusions. In introduction, it is used for addressing and safety greetings while in conclusion, it is used for closing address and closing words. In Cheosun Dynasty, an envelope of Ganchal only included the details of the receiver because the letter was genuinely delivered by someone who knew the receiver and the sender very well. An envelope of Ganchal is applicable to the screen of the internet which is used for emailing. In an email, we see the name of the sender and the title of the text and once we click the title, we are able to view the text. The difference between the Ganchal and the email was reflected on how the receiver's detail showed on Ganchal and the email show the sender's details. In a case of addressing in a letter while using the conventional expression, we can see how we use "To~" in humble term and " ~께" in a honorific term. We confirmed that the conventional expression has not yet settled in both of the Gnachal and email for the seasonal greetings. The safety greetings comprised with both of the senders' and receivers' latest updates. In Ganchal, this composition is well described conventionally, whereas in emails, only the receivers' latest news are written but the senders' latest updates are hard to be seen throughout the text. In Ganchal's closing section, the closing address and closing words were expressed conventionally. However, in the case of email; those were again hard to be found throughout. To conclude, in Ganchal the conventional expression was developed and placed in 16thcentury(Sun-eon) when there was a focus in our native language. In 17thcentury(Hyeon-eon), it stood still for a sometime and moved on to 19thcentury(Jing-eon) when there was a strong in fluence of Hangul Ganchal, which resulted in regression to the conservative expression. In general, we are able to confirm that the conventional expression is slowly disappearing.

• The Journal of the Korean Institute of Forest Recreation
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• v.22 no.4
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• pp.71-81
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• 2018

It is necessary to build a quality-enhancing forest leisure sports facility according to values that value life quality, national forest policy. Vita Parcours (fitness trails) is found to be the activities highly convenient, so their introduction and promotion in Korea should be highly considered. field survey was necessary to explore the possibility of installing Vita Parcours. Several sites were selected, such as Asean recreational forest, Unaksan recreational forest, Yumyeongsan recreational forest, Saneum recreational forest, Jungmisan recreational forest and National center for forest therapy. At these locations, we explored the current status of forest facilities and forest trails. A total number of 31 exercise facilities has been identified and surveyed, some of which are located on the trails (2), alongside the trail (9), alongside trail boundaries (2) or represent facilities suitable for both outdoor and indoor exercise within the forest (18), all of whom provide location for 44 different exercise routines (flexibility exercises (23), endurance (12) and strength exercises (9)). Field work also included identification of forests paths, the total number of whom was 34 paths - 30 identified as trails, 2 as hiking trails, 1 as a forest path for relaxation and healing and 1 as an exploratory path. Regarding the structure and shape of these trails, 32 was straight in shape and only 2 designed as a circular forest trails. Average length of these trails was 652.2m with the highest and the lowest point altitude difference of 60m, on average. Saneum recreational forest provide the most suitable site/environment for Vita Parcours and as a result of this, Saneum recreational forest is proposed as a location to support the endeavors in promotion of these valuable forest fitness trails. Among the forest paths at this site, a forest path which has a length of 1.84km and 73.0m the highest and the lowest point altitude difference was selected as the most suitable, and may be equipped with necessary stations for exercise or obstacles. In addition, if these trails are to be introduced and welcomed by its users, we must assure that they are properly maintained.

• (The)Study of the Eastern Classic
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• no.71
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• pp.99-128
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• 2018

Zhōuyì周易 is intended to explain the affairs of human beings by observing the images and works of all things in the universe, abstracting them into the $b{\bar{a}}gu{\grave{a}}$八卦, calculating the process and inducing the outcome by the method of stalk divination, in which this paper finds the origin of natural scientific thought of Zhōuyì. The way of Zhōuyì's thought on the natural science is distinguished from that of the Western's. In the West, people dismantled the objects into the parts until they reached the atom and analyzed them by the principle of causality to draw an axiomatic truth. In the meantime Zhōuyì observed and studied the dynamic functions and changes of all things for the convergence of the whole. While the way of Zhōuyì's thinking could have not contributed to the development of modern scientific development, that of the West overwhelmed Asian development passing through the period of enlightenment during 16-17 century. This paper tries to articulate the points where Zhōuyì can share its theory with the contemporary science by finding the traces of scientific thoughts in Zhōuyì. It encounters its ground from the methodology of natural science and scientific statements proposed by Zhōuyì. The essential concepts of Zhōuyì are induced from all things in nature. This can be considered as the idea of '法自然'(emulating the patterns and examples from nature). Also they observed the images and changes seen by the habits of animals, plants and human beings to sense and perceive their laws. These are regarded as the methodology of natural science in Zhōuyì. As a book of divination, the way of stalk divination is designed to calculate the future by using the system of 'numbers'. 'tàijí太極', ' yīnyáng陰陽', 'four symbols四象', '$b{\bar{a}}gu{\grave{a}}$八卦' and 'wǔxíng五行' are the essential concepts of Zhōuyì to represents the dynamic phenomena and changes of the natural order. Among them '$b{\bar{a}}gu{\grave{a}}$八卦' is a presentment to explain the structure of the world not by the individual analysis of things but by the unification of the whole through the contradictions and interchanges among them to reach the new orders. As of now, the studies of Zhōuyì in Korea have focused on the traditional perspectives, such as political and ethical philosophy. Some of recent studies, having interpreted Zhōuyì with scientific inclination have generated controversy 'Can Zhōuyì be a science?', for which scholars have hard time to reach the agreement. This paper tries to find the headwaters of the contemporary natural science by elaborating the methodology of natural science stated in Zhōuyì.