• Journal of Mushroom
• /
• v.18 no.4
• /
• pp.317-322
• /
• 2020

This experiment was conducted to solve the failure of fruiting body production in the bottle cultivation of the oyster mushroom cultivar 'Heuktari'. The effects of incubation temperature on primordium formation and fruiting body yield of the oyster mushroom cultivar 'Heuktari' were investigated. The proper temperature for mycelium growth of 'Heuktari' on potato dextrose agar (PDA) medium is 23-26℃. The mycelial growth of 'Heuktari' was faster than that of Chunchu 2ho. During mycelial culture in sawdust medium, the temperature of the medium in the bottle initially increased, reached the highest point in the middle of the culture, and then decreased. The higher the set temperature, the shorter the incubation period. When the incubation temperatures were 20℃ and 24℃, respectively, the undeveloped primordium formation rates were low (1.8% and 4.2%, respectively). However, the rate of undeveloped primordium formation increased, and the yield decreased at incubation temperatures of 16℃ and 28℃. Mushroom farms that set incubation temperatures to 18℃ and maintained the medium temperature at less than 28℃ showed undeveloped primordium formation rates ranging between 0.3-0.8%. The rate of undeveloped primordium formation increased and the yield decreased in the farms with high incubation temperatures (above 28℃). We found that in order to reduce undeveloped primordium formation, the air inside the incubation room should be circulated continuously so that the temperature of the medium does not rise above 28℃, and dense incubation conditions should be avoided.

• Clean Technology
• /
• v.27 no.1
• /
• pp.1-8
• /
• 2021

Due to the negative impacts of microplastics (MPs) on the ecosystem, the investigation of its occurrence and its treatment from sewage and wastewater treatment plants (WWTPs) have received a lot of attention in the recent years. Most MPs are precipitated and removed with the sludge during the treatment process. Proper sludge management is immensely necessary to avoid MP exposure in the environment. However, the domestic research on this aspect is limited. This study reviews appropriate sludge management approaches to decrease environmental MP exposure. This can be achieved through investigating sludge generation and treatment, regulation laws and government policy trends with an emphasis on WWTPs. The ratio of sludge in sewage treatment plants has been observed to be highest in recycling followed by incineration and landfills. Recycling is the highest in fuel followed by construction materials and composting. For WWTPs, the highest ratio is in recycling followed by fuel and landfills, and recycling is confirmed in the following order: incineration > after composting > after solidification > earthworm breeding. Treatment approaches that can increase the exposure of MPs to the ecosystem are considered to be used in landfills and agricultural fields. However, this method is not appropriate given the insufficient capacity of domestic landfills and the sufficient supply of existing chemical and animal manure fertilizers. Instead, it would be rational in terms of environmental preservation to expand the use of fuel and energy in connection with the new and renewable energy policy, and to actively seek the use of sub-materials for construction materials. In order to secure the basic data for the effectiveness of future planning and revision of related laws, it is required to perform an in-depth investigation of the sludge supply and demand status along with the environmental and economic effects.

• Journal of The Korean Society of Grassland and Forage Science
• /
• v.40 no.4
• /
• pp.209-215
• /
• 2020

A winter forage tetraploid rye (Secale cereale L.) cultivar, 'Daegokgreen', was developed at the Department of Central Area Crop Science, NICS, RDA in 2016. The mutant line 'CG11003-8-B', which was induced from rye cultivar 'Gogu' (diploid) by colchicine treatment, was selected for its excellent agronomic performance and was placed in preliminary yield trials for one year, 2013. The line was designated "Homil59" and was tested for regional yield trials at the four locations in Korea from 2014 to 2016. Finally, the new cultivar was named as the 'Daegokgreen' (grant number 8274). The leaf of cultivar 'Daegokgreen' is wide, long and dark-green color. The cultivar also has a big-size grain with light-brown color. The heading date of cultivar 'Daegokgreen' was April 17 which was 2 days later than that of check cultivar 'Gogu'. The tolerance to cold and wet injury, and resistance to powdery mildew and leaf rust of the new cultivar were similar to those of the check cultivar but the resistance to the lodging of the new cultivar was stronger than that of the check. The average roughage fresh and dry matter yield of the new cultivar after 10 days from heading were 37.0 and 7.7 MT ha-1, respectively, which were similar to those (38.4 and 8.0 MT ha-1) of the check cultivar. The roughage quality of 'Daegokgreen' was higher in crude protein content (8.9%) than that of the check cultivar (7.9%), while was similar to the check in total digestible nutrients (56.9%). This cultivar is recommended for fall sowing forage crops at all of crop cultivation areas in Korea.

• Journal of the Daesoon Academy of Sciences
• /
• v.36
• /
• pp.117-152
• /
• 2020

In Daesoon Thought, Matteo Ricci is regarded highly as a Jongjang, 'religious leader,' (of Christianity). This paper deals with the life and philosophical/theological thought of Matteo Ricci as homo-religiosus from the perspective of phenomenology of religion. Examining his historical background and biographical sketch, I will analyze Ricci's understanding of God, humanity, and salvation and re-evaluate his relationship with Daesoon Thought. Matteo Ricci, born in Italy, became a Jesuit missionary to China and transmitted various products of western civilization. Accepting the pro-cultural approach of Jesuit mission, he applied it to Chinese culture and language by learning the Chinese language and regarding Chinese people as his friends. This was a sympathetic way to transmit Western religion and culture while on Chinese soil. He suggested eight reasons to look towards the future of China with optimism and taught Chinese people his Christian message through his indirect means of understanding and persuasion. In China, Jesuit missionaries called the Christian God 'Tianzhu (Cheonju in Sino-Korean),' meaning Lord of Heaven. Ricci identified the Confucian notion of 'Shangdi (Sangje in Sino-Korean),' meaning Supreme Emperor (or God) with Tianzhu. While translating Confucian scriptures, he found the common ground between Confucianism and Christianity to be the monotheism of ancient Confucianism. He criticized the concepts of God in Buddhism and Daoism, and justified the Christian doctrine of God by way of a Confucian understanding of deity. Ricci's understanding of humanity was based on his Christian faith in creation, and he criticized the Buddhist concept of transmigration. He proposed Christian ethics and doctrine of salvation by using discourse on the afterlife and in particular, the concepts of heaven and hell. Concerning the relationship between Daesoon Thought and Ricci, the following aspects should be examined: 1.) Ricci's contribution to the cultural exchanges between East and West, 2.) his peaceful approach to his mission based on dialogue and persuasion, 3.) the various activities conducted by Ricci as a Christian leader, and 4.) his belief in miraculous healings. His influence on Korea will likewise be explored. Ricci's ultimate aim was to communicate with Asian people and unify East and West under a singular worldview by emphasizing the similarities between the Christian and Confucian concepts of God.

• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.359-392
• /
• 2020

In this paper, we examined the development of Chinese Taoist architecture, its cultural implications, and comprehensively summarized the core principles of the Taoist ecological ideas that are reflected in Taoist architecture. This is a groundwork for exploring an ideological model for sustainable ecological architecture in modern cities. Taoist architecture has a long history that has led to changes, developments, and a gradual maturation. Zhi (治), Lu (廬), and Jing (靖), were the first architectural forms of the early Taoist body. These formed the basis for the future development of Taoist Courts (宮觀). The state-sponsored government-run Taoist Courts established from the time of the North and South Dynasties to the time of Tang Dynasty led to a constant standardization of the rites, and these Courts gradually became more and more formalized. Since the establishment of Quanzhenjiao (全眞敎) in the early 12th century, a movement that emphasized putiy training, architecture for the ascetic practice emerged in remote natural spaces suitable for strict ascetic practices. Meanwhile, in Taoist architecture, the type and structure of buildings were strengthened in order to worship various gods. The various Taoist Courts established through this historical process embody the elements, institutions, and ecological ideas of Taoist culture. Taoist architecture basically pursued the idealism of Paradise in a Deep Cave (洞天福地) and adopted a feng-shui theory of using natural terrain artfully in selecting a place and building a layout. This was reflected through their ecology. Meanwhile, Taoist architecture does not destroy the balance of nature by emphasizing the utilization of local natural resources whenever possible while selecting building materials according to the principles of yinyang and the five movements (陰陽五行). In addition, Taoism aims to select simple places for practising asceticism and ancestral rituals whenever possible because of the need to maintain a simple mind, suppress desire, and return to a state of purity. This attitude is an indication of a kind of simple ecological ideas and value of frugality easily found in Taoism. The ecological ideas of Taoism provide abundant resources for considering solutions to the ecological crisis that arises in the creation of residential environments. Through the ecological ideas of Taoism, we can find a direction to understand the relationship between human beings and nature while creating new, sustainable residential environments.

• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.331-358
• /
• 2020

This paper is a study of Kim Si-seup's maniacal tendency. The properties of mania can be divided into two categories. One is mental mania wherein the mind has fallen into madness, and the other is morphological mania wherein madness is revealed in real world actions. This thesis analyzes two aspects of the madness of Kim Si-seup, who showed madness in the morphological dimension as well as madness of the mind in the Joseon Dynasty. One notion that is analyzed is 'Longing to never return', and the other is 'To live in obscurity, yet practice wonders.' Kim Si-seup was a promising talent when he was young and was a so-called "infant prodigy." However, when 'Saejo' took the throne of 'Danjong,' he left the house on the road to 'burn all the books' and became a monk as a way of disappearing from the world. Thereafter, Kim Si-seup gave up on the test to become a bureaucrat and lived in hiding while doing strange things while he falsely pretended to be "crazy." He never felt regret hearing others describe him as a strange person. He lived a life of not returning to the mundane world for a long time as he traveled through famous mountains and streams. Also, he pursued a life in 'the world outside the world' without any greed. Sometimes he expresses his own free spirit and madness through poetry with 'what he talks about' and 'wonderful words.' This life was far from a form of neutralization aesthetics achieved by pursuing a 'gentle and magnanimous' life as claimed by Confucian scholars. Kim Si-seup, sometimes referred to as 'a maniac with mental clarity,' directed his efforts at 'false maniacal behavior,' 'weird behavior,' 'life pursuing the world outside the world,' and 'life of breaking off one's relationship with the world.' This maniac-like life of Kim Si-seup was not crazy but conveyed a deep desire to criticize the absurd reality of Joseon society at the time. Regarding Kim Si-seup, Li Hwang criticizes him for wishing 'to live in obscurity yet practice wonders.' Unlike Li Hwang, Yi Yi, who wrote The Records of Kim Si-seup when commissioned to do so by Sun Jo, positively evaluated Kim Si-seup as "a Confucian who followed Buddhism." Although the contents of these evaluations of Kim Si-seup were different, both agreed that Kim Si-seup was a maniacally-oriented individual. Kim Si-seup, who was mentally maniacal and morphological maniacal, represents a unique case in the study history of the Joseon Dynasty, wherein the 'the doctrines of Zhu Zi' exerted great influence.

• Journal of the Daesoon Academy of Sciences
• /
• v.38
• /
• pp.153-182
• /
• 2021

The Buddhist monk, Kim Ji-jang (金地藏), a native of Silla, is still revered as Ksitigarbha Bodhisattva in China. In Chinese Buddhism, Kim Ji-jang's becoming Ksitigarbha Bodhisattva is unique in at least two ways. First, it is said that his becoming the bodhisattva originated not in Silla, but in China, a foreign country. Second, it is said that the historical person became regarded as a mythical being, Ksitigarbha Bodhisattva. The process of Kim Ji-jang's becoming Bodhisattva can be divided into three periods. The first period is the period of entering and practicing at Mount Jiuhua in China, and this also includes the period wherein he was first revered as Ksitigarbha Bodhisattva. The second period begins immediately after Kim Ji-jang's death and ends three years later. In this period he became regarded as Ksitigarbha Bodhisattva. The third period spans three years after his death to the present age. His status as Ksitigarbha Bodhisattva carries on at present. There are two main causes for Kim Ji-jang's transformation into the bodhisattva. The first is an internal bodhisattva process. According to Ksitigarbha Bodhisattva's main vow, Kim Ji-jang's practice and edification impressed the public. The second is an external bodhisattva process. The miracles that appeared at the time of his death or the manifestation of the incorruptible relics three years after his death played a decisive role in the process of Kim Ji-jang becoming a bodhisattva. In line with the public's devotion, the Chinese imperial family repaired and supported the temple that enshrined the relics of Kim Ji-jang. Various factors could be analyzed in the process of Kim Ji-jang's becoming Ksitigarbha Bodhisattva, but more than anything else, it was Kim Ji-jang's severe ascetic practices and his virtuous edification of others.

• Journal of Nutrition and Health
• /
• v.55 no.1
• /
• pp.21-35
• /
• 2022

The recommended meal composition allows the general people to organize meals using the number of intakes of foods from each of six food groups (grains, meat·fish·eggs·beans, vegetables, fruits, milk·dairy products and oils·sugars) to meet Dietary Reference Intakes for Koreans (KDRIs) without calculating complex nutritional values. Through an integrated analysis of data from the 6th to 7th Korean National Health and Nutrition Examination Surveys (2013-2018), representative foods for each food group were selected, and the amounts of representative foods per person were derived based on energy. Based on the EER by age and gender from the KDRIs, a total of 12 kinds of diets were suggested by differentiating meal compositions by age (aged 1-2, 3-5, 6-11, 12-18, 19-64, 65-74 and ≥ 75 years) and gender. The 2020 Food Balance Wheel included the 6th food group of oils and sugars to raise public awareness and avoid confusion in the practical utilization of the model by industries or individuals in reducing the consistent increasing intakes of oils and sugars. To promote the everyday use of the Food Balance Wheel and recommended meal compositions among the general public, the poster of the Food Balance Wheel was created in five languages (Korean, English, Japanese, Vietnamese and Chinese) along with card news. A survey was conducted to provide a basis for categorizing nutritional problems by life cycles and developing customized web-based messages to the public. Based on survey results two types of card news were produced for the general public and youth. Additionally, the educational program was developed through a series of processes, such as prioritization of educational topics, setting educational goals for each stage, creation of a detailed educational system chart and teaching-learning plans for the development of educational materials and media.

• Journal of the korean academy of Pediatric Dentistry
• /
• v.48 no.4
• /
• pp.467-475
• /
• 2021

The purpose of this study was to compare the effect of sodium fluoride(NaF) varnish and potassium iodide(KI) on remineralization efficacy of silver diamine fluoride(SDF) by measuring microhardness and evaluating surface morphology by scanning electron microscope(SEM). Artificial caries lesions were induced on extracted primary molars and vickers microhardness was measured. Specimens were randomly separated into 4 groups for treatment. The specimens in group I were treated with SDF, group II with NaF varnish after SDF, group III with KI after SDF and group IV with distilled water. After 8 days of pH cycling, vickers microhardness was measured and difference before and after treatment was calculated. For SEM, 2 samples were evaluated respectively after enamel polishing, lesion formation and after pH cycling. Group III showed highest increase in microhardness. Group I showed higher increase in microhardness than Group II but without statistical difference. Group IV showed lowest increase in microhardness value among 4 groups. On SEM image, group I, II and III showed smoother and less irregular surface compared to group IV. Amorphous crystal pellicles were observed in group III. In conclusion, SDF, SDF and NaF, SDF and KI groups showed smoother surface and increase in microhardness suggesting the possibility that remineralization effect might take place in oral conditions. In addition, in limited conditions of this study, applying NaF varnish after SDF did not increase the remineralization efficacy of SDF while KI significantly increased the remineralization efficacy of SDF. However, additional study considering various conditions that might affect demineralization and remineralization in clinical situations need to be conducted.

• Korean Journal of Heritage: History & Science
• /
• v.55 no.2
• /
• pp.252-271
• /
• 2022

This article examines the characteristics of the royal tombs of the late Silla Dynasty with the statues of the 12 animal deities(Zodiac) and estimates the process of change. The features of the statues show a difference in their combination in terms of continuity and similarity of the object in their hands. In addition, there is a difference in the shape of the face of the stone statue, and differences are observed in the orientation and aspect ratio of the statue according to the sculptural method. The characteristics of these statues are somewhat different from the previously studied protected-stone and manufacturing techniques. For example, the Zodiac statues that are flattened from high relief to low relief are known to be decorated in realistic expressions, but they tend to be treated as separate conditions because they do not match the change of the stone. In addition, there was a characteristic that did not show regular changes, such as appearing and disappearing again when there was no balustrade in the tomb. Summing up the characteristics of each part, the Zodiac statues are largely divided into curved angles and flat angles according to the sculptural technique, and the head orientation and clothing of the statue are related. They are divided into two categories and can be viewed as having temporality according to the aspect ratio. These characteristic changes are consistent with the continuity of features and changes in the object in the hands of the 12 Zodiac statues. Therefore, the number of faces with protected-stone changes were gradually increasing in trend. As a result, there is a possibility that the Gujeongdong Square-shape Tomb and King Jindeok Tomb are earlier royal tombs than the Wonseong Royal Tomb. Therefore, the royal tombs of the late Silla Dynasty have a complete, tomb structure, containing the 12 animal god statues, ceremonial spaces(拜禮空間), Shindo(神道), stone statues(石像), and tombstones. This can be understood as a basic motif for the royal tomb structures of Goryeo and Joseon.