• The Journal of Korean Philosophical History
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• no.52
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• pp.185-211
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• 2017

Lee Neung Hwa is a scholar of the late Joseon Dynasty, renowned for his studies of Korean studies. In this thesis, the study of Confucianism and Buddhism removed the research and teachings of Confucianism as a traditional study of Confucianism. Lee Neung Hwa criticized the social functioning of Confucian texts during the late Joseon Dynasty. His criticisms reflect the historical consciousness of the late Joseon Dynasty. Lee Neung Hwa is also known as the Buddhist religion. The History of Chosun Buddhism is his masterpiece. He pointed out the differences between the Buddhist scriptures of the Joseon Dynasty and the Japanese Buddhist scriptures. Moreover, the Joseon Dynasty felt more integrated into the Japanese Buddhist kingdom than in Japan. And ineunghwa also studied the mythology of Korea. He established a universal cultural phenomenon as a universal cultural phenomenon, which belongs to any ethnic Koreans. He insisted that the Sin Gyo of Dan Gun is the identity of Korean culture. His Founding Myth was not a matter of historical fact. His Founding Myth was a tool of ideological struggle to fight against Japanese imperialism.

• Journal of Sasang Constitutional Medicine
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• v.9 no.2
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• pp.175-185
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• 1997

Authors tried to investigate the relationship between sasang constitutions and hypnotizability in this study for the first time. HGSHS-K(Harvard Group Scale of Hypnotic Susceptibility-Korean Version) were administered to 121 male soldiers(21.8 65yr) in the army. And then 63 of them completed QSCC II(Questionnaire for the Sasang Constitution Classification II). The results were as follows ; 1) The mean score of HGSHS-K was 7.39 1.77. 2) There were 32 high hypnotizable subjects(HGSHS-K score 8), and 29 low hypnotizable subjects(HGSHS-K score 7). 3) There were 22 So-Yang, 19 So-Eum, 22 Tae-Eum, no Tae-Yang subjects according to classification of QSCC II 4) There were no statistically significant differences in hypnotizability between So-Yang, So-Eum, and Tae-Eum groups(p=0.549).

• Proceedings of the Korean Institute of Electrical and Electronic Material Engineers Conference
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• 2003.05b
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• pp.66-70
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• 2003

This dissertation is about the development of $BaTiO_{3}$-type PTC(Positive Temperature Coefficient) thermistor by composition method. PTC samples were fabricated after setting the experimental composition equation as $(Ba_{0.95-x}Sr_{0.05}Ca_x)TiO_3\;-\;0.01TiO_2\;-\;0.01SiO_2\;-\;aMnCO_3\;-\;0.2Nb_{2}O_{5}$ and their testing results were analyzed. a PTC thermistor, having the characteristics of relatively low resistance at room temperature and c and a good temperature coefficient, has been developed.

• Proceedings of the KIEE Conference
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• 2005.07c
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• pp.1876-1877
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• 2005

유기 전기 발광 소자(Organic Light-emitting Devices, OLEDs)의 발광 효율과 안정성을 향상시키고자 플라즈마 중합 장비를 이용해서 소자에 버퍼층(buffer layer)을 도입하였다. 플라즈마 중합 방법을 이용해서 성막된 PPMMA를 ITO와 정공 수송층 사이에 버퍼층으로 삽입하여 유기 전기 발광 소자를 제작하였고, 그 특성에 대하여 연구하였다. 기존에 사용되고 있는 버퍼층 공정에 비하여 공정의 단순화 및 비용절감의 효과를 기대할 수 있고, 전기-광학적 특성도 확인할 수 있었다.

• Applied Chemistry for Engineering
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• v.2 no.1
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• pp.56-63
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• 1991

The monomer, 1-(2-carbomethoxyacryloyl)-5-fluorouracil(CMAFU) was synthesized from trans-${\beta}$-carbomethoxyacryl chloride and 2, 4-bis(trimethylsilyloxy)-5-fluoropyrimidine. A copolymer of CMAFU with methyl methacrylate (MMA)[poly(CMAFU-co-MMA)] was also prepared with 2, 2'-azobisisobutyronitrile in cyclohexanone at $60^{\circ}C$. Physiological genetic effects of 5-fluorouracil(5-FU), CMAFU and poly(CMAFU-co-MMA) on Drosophila melanogaster were investigated by the adult feeding method of Lewis and Bacher. It was found that a physiological genetic effect on the Drosophila melanogaster was considerably weaker for CMAFU and its copolymer than 5-FU.

• Journal of Korean Medical classics
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• v.19 no.3
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• pp.198-209
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• 2006

일본적전대삼희(日本的田代三喜)(たしろさんき)재명류학후(在明留學后), 타회도일본적시후(他回到日本的時候), 종명수입(從明輸入)'이주의학(李朱醫學)'. 연후충파(然后衝破)${\ulcorner}$화제국방${\lrcorner}$, 용음양 허실(虛實) 기혈(氣血) 한열등제창료변증시치적신방법(寒熱等提倡了辯證施治的新方法). 타적도제곡환뢰도삼(他的徒弟曲宦瀨道三)(まなせどうさん)건립(建立)'거적원(居迪院)', 이보급료당시최신수평적의학(以普及了當時最新水平的醫學). 타문의거적시금(他們依据的是金) 원(元) 명시대의학(明時代醫學), 소이타문규주(所以他們叫做)'후세파(后世派)'. 이후순착복고사조적흥기(以后順着複古思潮的興起), 일본의학계야주장료척시(日本醫學系也主張了隻是)${\ulcorner}$상한론(傷寒論)${\lrcorner}$적완전사용(的完全使用), 이반대료음양오행 장부경맥적학설.유차출현료향송명의학게간이기적(由此出現了向宋明醫學揭竿而起的)'고방파(古方派)'화접수량가우점적(和接受兩家優点的)'절충파(折衷派)'. 유료중시문헌연구적(有了重視文獻硏究的)'고증파(考證派)', 유료(有了)'후세별파(后世別派)' ; 인(因)'후세파(后世派)'중류완소(中劉完素) 장종정비리고 주진형경중시이흔양방. 환유료령두접수서방의학적(還有了領頭接受西方醫學的)'한란절충파(漢蘭折衷派)'등(等). 본연구(本硏究), 향일본의학방면상의대야기리론적쟁변(向日本醫學方面上擬待惹起理論的爭辯). 고찰대(考察對)'고방파(古方派)'상대적(相對的)'후세파(后世派)', 이능료해일본한방적의학특점(以能了解日本漢方的醫學特点). 소이본론자연구병보고(所以本論者硏究幷報告) ; 규주(叫做)'후세파(后世派)'적래룡거맥, 학술요지(學術要旨), 역사적지위(歷史的地位), 지류별파적형성배경이급창시병흥복(支流別派的形成背景以及倡始幷興復)'후세파(后世派)'적대표의가(的代表醫家)'전대삼희(田代三喜)'화타도제곡직뢰도삼적생애(和他徒弟曲直瀨道三的生涯), 착작급학술특점(着作及學術特点).

• Applied Biological Chemistry
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• v.47 no.1
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• pp.41-48
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• 2004

Cyclodextrin glucanotransferase (CGTase) of Bacillus sp. isolated from soil was purified and its enzymological characteristics were investigated. It was found that the production of CGTase reached to the maximum when the strain was cultured in the broth containing 0.1 % albumin, 2% $NH_4Cl$, 2% soluble starch and 0.2% $NH_2PO_4$ for 72 hrs at $37^{\circ}C$. The purity of CGTase was increased by 9.7 folds through purification procedures by the following column chromatography DEAE-cellulose ion exchange chromatography and Sephadex G-100, G-150 gel filtration and its specific activity was 528.0 unit/mg. The optimum pH and temperature for the CGTase activity were 8.0 and $80^{\circ}C$, respectively. The enzyme was stable in pH $8.0{\sim}11.0$ at $60{\sim}80^{\circ}C$. The activity of purified enzyme was inhibited by $Pb^{2+},\;Hg^{2+}$ and $Zn^{2+}$. When CGTase was treated with each 20.5 unit, 41 unit, 205 unit and 410 unit to investigate the transglucosylation to stevioside by purified cyclodextrin glucanotransferase, transglucosylation rate to stevioside was 74.9%, 75.7%, 68.7% and 57.9%. Brown effect was observed above the concentration amounting to 205 unit of our CGTase.

• Applied Chemistry for Engineering
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• v.1 no.2
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• pp.190-196
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• 1990

The biological active monomer, 1-(methacryloyloxymethyl)-5-fluorouracil(MAOMFU) was synthesized from 2, 4-bis(trimethylsilyloxy)-5-fluoropyrimidine. Poly(MAOMFU) poly(1-methacryloyloxymethyl-5-f1uorouracil-co-methyl methacrylate), and poly(MAOMFU-co-MMA) were also obtained by radical polymerization at $60^{\circ}C$. The monomer reactivity ratios, $r_1$ and $r_2$ were determined by $Kelen-T\ddot{u}d\ddot{o}s$ method ; $r_1(MAOMFU)=0.72$, and $r_2(MMA)=1.24$. These reactivity values imply that the copolymerization was mainly affected by the steric hindrance of MAOMFU. It was found from kinetic measurements that the rate constants of solvolysis are given as $6.42{\times}10^{-5}sec^{-1}$ and $7.40{\times}10^{-6}sec^{-6}$, respectively, for MAOMFU and poly(MAOMFU).

• Korean Journal of Weed Science
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• v.18 no.3
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• pp.262-267
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• 1998

We evaluated Ambrosia artemisiifolia var. elatior, Ambrosia trifida, Rumex crispus which were reported to have good phytoremediatibility in different concentrations of Cu and Cd. Different growth responses were found in different heavy metal concentrations. Good growth rate for A. trifida and A. artemisiifolia var. elatior in Cu and Cd treatments and poor growth for R. crispus in Cd treatment were found. Although growth was retared in all tested weeds up to 200ppm for Cu and 50ppm for Cd, the high amount of heavy metal uptake indicated that these weeds could be used as phytoremediation. The choice of proper plant for bioremediation in different sources of heavy metal pollution seems important. In this regard, A. trifida which showed little variation in Cu accumulation in shoot under different Cu concentrations could be used for phytoremediation and phytostabilization.

• MISULJARYO - National Museum of Korea Art Journal
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• v.100
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• pp.50-80
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• 2021

This paper critically examines the history of the theories connected to the Wongaksa Temple Pagoda that have developed over the last 100 years focusing on the original number of stories the pagoda would have reached. Part II of this paper retraces the dynamic process of the rediscovery of the Wongaksa Temple Pagoda by Westerners who traveled to Korea during the port-opening period. Koreans at the time viewed the Wongaksa Temple Pagoda as an object of no particular appeal or even as an eyesore. However, Westerners appreciated it as a wonder or magnificent sight. Since these Westerners had almost no prior knowledge of Buddhist pagodas, they were able to write objective travelogues. At the time, these visitors generally accepted the theory common among Joseon intellectuals that Wongaksa Temple Pagoda once had thirteen stories. Part III focuses on Japanese government-affiliated scholars' academic research on the Wongaksa Temple Pagoda after the proclamation of the Korean Empire and the Japanese Government-General of Korea's subsequent management of the pagoda as a cultural property during the colonial era. It also discusses issues with Japanese academic research and management. In particular, this portion sheds light on the shift in theories about the original number of stories of the Wongaksa Temple Pagoda from the ten-story theory supported by Sekino Tadashi (關野 貞), whose ideas have held a great influence on this issue over the last 100 years, to the thirteen-story theory and then to the idea that it had more than thirteen. Finally, Part IV addresses the change from the multi-story theory to the ten-story theory in the years after Korea's liberation from Japan until 1962. Moreover, it highlights how Korean intellectuals of the Japanese colonial era predominantly accepted the thirteen-story theory. Since 1962, a considerable quantity of significant research on the Wongaksa Temple Pagoda has been published. However, since most of these studies have applied the ten-story theory suggested in 1962, they are not individually discussed in this paper. This retracing of the history of theories about the Wongaksa Temple Pagoda has verified that although there are reasonable grounds for supporting the thirteen-story theory, it has not been proved in the last 100 years. Moreover, the number of pagoda stories has not been fully discussed in academia. The common theory that both Wongaksa Temple Pagoda and Gyeongcheonsa Temple Pagoda were ten-story pagodas was first formulated by Sekino Tadashi 100 years ago. Since the abrasion of the Wongaksa Temple Stele was so severe the inscriptions on the stele were almost illegible, Sekino argued that the Wongaksa Temple Pagoda was a ten-story pagoda based on an architectural analysis of the then-current condition of the pagoda. Immediately after Sekino presented his argument, a woodblock-printed version of the inscriptions on the Wongaksa Temple Stele was found. This version included a phrase that a thirteen-story pagoda had been erected. In a similar vein, the Dongguk yeoji seungnam (Geographic Encyclopedia of Korea) published by the orders of King Seongjong in the late fifteenth century documented that Gyeongcheonsa Temple Pagoda, the model for the Wongaksa Temple Pagoda, was also a thirteen-story pagoda. The Wongaksa Temple Stele erected on the orders of King Sejo after the establishment of the Wongaksa Temple Pagoda evidently shows that Sekino's ten-story premise is flawed. Sekino himself wrote that "as [the pagoda] consists of a three-story stereobate and a ten-story body, people call it a thirteen-story pagoda," although he viewed the number of stories of the pagoda body as that of the entire pagoda. The inscriptions on the Wongaksa Temple Stele also clearly indicate that the king ordered the construction of the Wongaksa Temple Pagoda as a thirteen-story pagoda. Although unprecedented, this thirteen-story pagoda comprised a ten-story pagoda body over a three-story stereobate. Why would King Sejo have built a thirteen-story pagoda in an unusual form consisting of a ten-story body on top of a three-story stereobate? In order to fully understand King Sejo's intention in building a thirteen-story pagoda, analyzing the Wongaksa Temple Pagoda is necessary. This begins with the restoration of its original name. I disprove Sekino's ten-story theory built upon flawed premises and an eclectic over-thirteen-story theory and urge applying the thirteen-story theory, as the inscriptions on the Wongaksa Temple Stele stated that the pagoda was originally built as a thirteen-story pagoda.