• Journal of Korean Philosophical Society
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• v.105
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• pp.27-47
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• 2008

불살생계를 제1계율로 내세우는 불교는 기본적으로 생명을 해치는 그 어떠한 행위도 용납하지 않는다. 따라서 원칙적인 입장에서는 사신(捨身) 행위에 해당하는 뇌사와 장기이식 등에 부정적인 입장을 견지한다. 그러나 현실적인 측면[적용의 융통주의]을 고려하면서도 본질적인 측면[원칙주의]을 간과하지 않는 불교의 자비와 중도주의적인 입장에 따른다면, 특수한 경우에 한해서 뇌사와 장기이식을 고려할 수도 있을 것이다. 즉 불교는 뇌사와 장기이식을 기본적으로 인정하지는 않지만, 자비의 원칙에 따라 어떤 상황에서는 엄격한 규제를 통한 제한적인 범위 내에서 뇌사와 장기이식을 허용할 수도 있다는 중도적인 입장을 취한다고 할 수 있다.

• Journal of Astronomy and Space Sciences
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• v.20 no.1
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• pp.83-94
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• 2003

Chon-Mun-Ryu-Cho (天文類抄), written (edited) by Lee Sun-Ji (李純之) during the period of King Se-Jong, is a representative astronomy book of Cho-Sun (朝鮮: A.D. 1392-1910) Dynasty. We find and study in the first page of the book; the description of 28 oriental constellations as a Sasin (four mythical oriental animals)-animal sky map which is not widely known yet. The map consists of four groups of constellations, each of which represents the Sasin: Chang-Ryong (蒼龍: dragon), Baek-Ho (白虎: tige.s with Ki-Rin [離隣: Oriental giraffe]), Ju-Jak (朱崔: Chinese phoenix), Hyun-Mu (玄武: a tortoise interwined with a snake). Each group (animals) spans 2 ～ 7 of 28 oriental constellations (宿). As we know from the illustration (論說) of the Chon-Sang-Yol-Cha-Bun-Ya-Ji-Do (天象列次分野之圖), a representative sky map of Cho-Sun Dynasty, astronomy in Cho-Sun Dynasty is closely related to that in Go- Gu-Rye. (高句麗: B.C. 37 -A.D. 668) Dynasty. Since these Sasin-animals appear in most mural paintings of Go-Gu-Rye. (高句麗) tombs, visualization of sky with these animal constellations could have been established as early as in Go-Gu-Ryer Dynasty. We also reconstruct this ”A Sasin-animal Korean sky map” based on the shapes of the Sasin and Ki-Rin from Go-Gu-Ryer paintings and 28 oriental constellations in Chon- S an g- Yol- C h a- B un- Ya- J i- Do.

• 식품문화 한맛한얼
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• v.1 no.2
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• pp.40-43
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• 2008

• The Journal of the Convergence on Culture Technology
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• v.6 no.4
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• pp.545-551
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• 2020

The Ddaekbo and Chinese envoy story has been known as a folktale criticising the helpless ruling class by the people. It's been explained that the hand gesture communication with the signifier theory. And it's been analysed that the Chinese envoy is in the 'The Other' position with Lacan theory. But it showed that the winning factor of Ddaekbo could be elucidated by the difference of the desire feature of two conflicting subjects in the study. It claims that the Ddaekbo's wanting is the impulse not the desire and he's won the test by the repetitive and persistence impulse. And it's proper that the position of the Chinese envoy is 'the return of The Real' not the 'The Other'. It's easy to understand the operating mechanism of the traditional folktale contents once the envoy's position is the return of The Real responding to the repetitive impulse of the inferior subject.

• Journal of Life Science
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• v.20 no.10
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• pp.1544-1548
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• 2010

Moxifloxacin (MF) - resistant mutants of Mycoplasma hominis (M. hominis) were generated by stepwise selection in increasing concentrations of MF, and six strains of MF resistant M. hominis mutants - M1, M4, M8, M16, M32, and M64 - in which MICs of MF were 0.5, 4, 8, 16, 32, 64 ${\mu}g$/ml, respectively, were generated. Compared to the sequence of M. hominis PG21, all mutants harbored amino acid substitutions of Arg-163 Thr in GyrA, and Pro-445 Gln in ParE. While the concentrations were getting higher, an additional amino acid substitution was found at Ser-153 Lys in GyrA (${\geq}4{\mu}g/ml$), Ser-91 Ile in ParC (${\geq}16{\mu}g/ml$), and Val-450 Phe (${\geq}64{\mu}g/ml$) in GyrB. These substitutions seem to have an impact on resistance to MF, and GyrB change was found only in the highest concentration and seems to be associated with high-level resistance to MF. This, as far as we know, is the first description of a relationship between MF resistance phenotype and genotype.

• Journal of Ginseng Culture
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• v.1
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• pp.78-92
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• 2019

Among the Southeast Asian countries, Vietnam had the most cultural exchange with Korea. Through Confusion and Chinese character, which were the common measure for two countries, Korea and Vietnam could communicate and share a sentiment with each other. Two countries showed an enormous interest in each other, and hence they could keep good relationship without official diplomatic relations. During the early 19th century, Korean Ginseng had gained tremendous popularity in Vietnam. Vietnamese believed the stamina of Minh Mang, who had 142 sons and daughters, originated from ginseng. Minh Mang bestowed ginseng on old courtiers for their contribution, which made them more loyal to the king. This tradition was inherited to the future generations, and soldiers who fought with Thai, Cambodia and France also received ginseng for their contribution. In other words, ginseng was the very important key for enforcement of patriotism. Due to the tradition, Korean ginseng has been considered as the premium ginseng in Vietnam. It is presumed that ginseng flew into Vietnam through 4 routes; 1) as an imperial gift from Chinese emperor, 2) by the Vietnamese ambassadors who went to Beijing for a tribute, 3) through private trade and 4) from Ryukyu or Japan, which were the hub of international trade. From 15th to 18th century, ambassadors from Chosun and Vietnam actively interacted in Beijing. Through their interchange, Vietnamese royal family could learn about the value of ginseng. The fact that there were many Shilhak scholars among the ambassadors from Joseon, such as Seo Geojeong and Seo Hosu who had profound knowledge of ginseng proves the theory. It is also possible that reputation of ginseng was already established in Vietnam during Silla period. Ko Byung, an bureaucrat from Tang Dynasty who ruled Vietnam for 10 years in middle 9th century and a friend of Choi Chiwon, might have delivered the knowledge of ginseng to the upper class in Vietnam. This hypothesis, however, should be proven by literatures. Hence, further research about the trace of Korean ginseng in Vietnamese history and literary works still remains to be done.

• Korean Journal of Food Science and Technology
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• v.41 no.6
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• pp.636-643
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• 2009

Residual fluoroquinolone levels in animal foods retailed in Korea were monitored according to the method outlined in Korea Food Code using HPLC-FLD and HPLC-ESI-MS/MS for confirmation. The optimum ion transitions were $360{\rightarrow}316$, 342 m/z for enrofloxacin, $332{\rightarrow}314$, 288 m/z for ciprofloxacin, $320{\rightarrow}301$, 230 m/z for norfloxacin, $334{\rightarrow}315$, 290 m/z for pefloxacin, $362{\rightarrow}318$, 261, 334 m/z for ofloxacin, and $262{\rightarrow}201$, 126 m/z for flumequin. Enrofloxacin, ciprofloxacin and norfloxacin residues were found in 12 out of 388 samples. These antibiotics were only found in chicken samples, while no residues were found in beef, pork, milk and egg samples. Using this monitoring method, detection rates of 3.1, 1.3, and 0.3% were obtained for enrofloxacin, ciprofloxacin and norfloxacin, respectively. The levels of enrofloxacin, ciprofloxacin and norfloxacin detected in food samples ranged from 0.01 to 0.73 mg/kg in 12 samples, 0.01-0.03 mg/kg in 5 samples, and 0.12 mg/kg in only a sample, respectively.

• The Science & Technology
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• v.32 no.6 s.361
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• pp.70-72
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• 1999

1631년 조선조 인조때 명나라 사신으로 갔던 정두원은 당시 중국에서 활동하던 포르투갈 선교사 로드리게스로부터 망원경, 서포, 자명종 등을 기증받아 서양문물을 처음 들여왔다. 우리나라에 서양문물을 처음 전한 로드리게스(1561~1633년)는 포르투갈 고아출신 선교사로 일본에 파견되었으며 일본어에 능통하여 당시 일본을 방문한 교황청 주교가 지배자이던 풍신수길을 만났을 때 통역을 맡기도 했다. 로드리게스는 그 후 일본에서 금교령이 내려지자 마카오로 퇴거했는데 중국서 우리 사신에게 이러한 서양문물을 기증한 2년 후에 사망했다.

• 정보화사회
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• s.182
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• pp.28-31
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• 2006

• 정보화사회
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• s.180
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• pp.50-53
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• 2006