• Proceedings of the KOR-BRONCHOESO Conference
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• 1981.05a
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• pp.10-10
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• 1981

The thyroglossal duct cyst is relatively rare disease that derived congenitally from the remnant of thyroglossal duct and that was found anywhere from the foramen cecum to pyramidal lobe of thyroid. We studied the 62 cases of above disease who admitted and operated at E.N.T. dept. of N.M.C. for 20 years since 1961 to 1980 on the clinical and histopathological aspect, and we concluded following results. 1. In the age distribution, 45 cases(72.6%) were under 20 years, and in the age distribution of the known on-set of symptoms, 26 cases(58.0%) were under 10 years. In the duration, 23 cases(37.0%) were under 1 year. The sex ratio of male to female revealed 1.2:1. 2. The palpable mass were complained at 48 cases(77.4%) and 14 cases(22.6%) complained of the discharge from sinus tracts and the other complaints were dysphagia and odynophagia, etc. 3. In location 55 cases (88.7%) were at midline, 1 case(1.6%) was at right and 6 cases(9.7%) were left sided. And 47 cases(75.8%) were situated at infrahyoid region, 11 cases(17.7%) at suprahyoid, 3 cases(4.8%) at suprasternal, only 1 case(1.6%) at intralingual region. 4. In 27 cases formed fistulae, spontaneous occurrance were 7 cases and artificial occurrance were 20 cases. 5. In histopathologically among 41 cases preserving available slides, 5 cases(12.2%) had single duct and 20 cases(48.8%) had multiple accessory ducts, but 16 cases were impossible to detect the ducts. The lining epithelium composed of chiefly respiratory and squamous epithelium. 15 cases had inflammatory reaction at periductal area and 7 cases had around the cysts. The ectopic thyroid tissue was found on 6 cases(14.6%) and 1 case had the follicular adenoma. 6. In the recurrance rate among 43 cases performed sistrunk type operation, 2 cases (4.6%) recurred, and among 19 cases performed simple removal of cysts, 4 cases (21.1%) recurred.

• Korean Journal of Plant Resources
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• v.27 no.1
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• pp.80-88
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• 2014

This study was carried out to understand the effect of sowing date on growth characteristics, flower duration of a total of 6 domestic rapeseed cultivars, "Sunmang", "Tammiyuchae", "Tamlayuchae", "Naehanyuchae", "Yongsanyuchae" and "Hallayuchae" with different sowing dates (25 Sept., 5 Oct., 15 Oct., 25 Oct., 5 Nov.) in Muan, Jeollanamdo, Republic of Korea. The results obtained were summarized as the follows: The number of seedling stand after overwintering was decreased in all 6 cultivars. It changed little until 5 Oct., and then showed continuously largely decrease as the sowing date being delayed. As the sowing date was being delayed, plant height was decreased while Silique length and thousand seed weight were increased. Seed yield in all 6 cultivars decreased almost linearly with late sowing date. In correlation analysis between the delaying sowing date and growth characteristics, it was inversely correlated with plant height ($r=-0.769^{**}$), No. of branches/plant ($r=-0.760^{**}$), No. of siliqua/panicle ($r=-0.631^{**}$) and seed yield ($r=-0.946^{**}$), while showed a positive correlation with silique length (r=0.635), seed diameter ($r=0.629^{**}$) and thousand grain weight ($r=0.422^*$). No. of seeds/silique and seed set percentage were not significantly correlated with the delaying sowing date. The flower duration was long in order of Sunmang, Tammiyuchae, Yongsanyuchae, Naehanyuchae, Hallayuchae and Tamlayuchae. Varietal variation of flowering date was larger with early sowing date than with delaying sowing date. The range of flower duration across all cultivars was from 1 day of Tamlayuchae to 14 days of Sunmang according to the sowing date, and the end flowering date was able to be extended from 2 to 9 days, compared to normal date of end flowering.

• Proceedings of the Korea Technical Association of the Pulp and Paper Industry Conference
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• 2000.04a
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• pp.148-149
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• 2000

황금배는 1967년에 신고에 이십세기를 교배하여 1977년 1차선발과 1982년 2차선발을 거 쳐 1984년 최종선발, 명명한 품종으로, 당도가 높고 육질이 부드러워서 최근 몇년 사이에 캐 나다, 미국, 호주, 그리고 유럽 지역에서의 수요가 급증하고 있는 수출전망이 매우 밝은 품 종 중의 하나이다(92년 재배면적 lOha 수출량 5. 8M/T, 95년 재배면적 150ha 수출량 2 200.6M/T), 황금배는 비교적 대과이고 과형은 원형에 가까운 편원형으로서 사과 골든처럼 과피가 황금색이고 과육은 연황백색으로 투명하며 보기에 극히 미려한 특징이 있다. 아울러 육질이 유연치밀하고 과즙이 극히 많으며 당도가 높아 13$^{\circ}$ Bx이상, 15도 Bx까지 측정되는 둥 감산이 적화되어 맛이 극히 우수하다. 그러나 이러한 황금배는 동녹, 흑반병 등 병충해로 인한 상품가치의 하락으로 현재 수요를 충족시키지 못하고 있는 실정이다. 1 16세기부터 씌워진 과실봉지는 초기 병해충을 방지할 목적만으로 사용되어 왔지만, 현 재는 방균과 방충의 효과와 함께 자연현상의 최적화를 위한 차광성, 발수성, 투기성을 조절 하며 과실의 외관까지 영향을 미치는 바, 과실봉지의 기능성 부여를 위해서는 고도의 기술 력이 요구되고 있다 하겠다. 상기한 배에 방균방충처리된 과설봉지를 씌워서 재배하면 농 약 살포횟수를 줄이고 배에 농약이 직접 묻지 않아 배의 농약오염을 예방할 수 있으며, 봉 지 안으로의 해충이나 균의 침투를 원천적으로 봉쇄할 수 있다. 그러나 기존의 황금배용 봉 지는 비록 기타 병충해 피해를 방지하는 효과는 있었으나, 동녹을 억제하는 효력이 다소 미 흡하였다. 과피의 비정상적인 코르크화로 인해 발생하는 동녹은 과피의 물리적 할렬과 생리적 장 해에 의해 발생하는 것으로 알려져 있다(永澤 1940). 과실이 비대해짐에 따라 과피의 기공 (과점)이 할렬하면서 코르크화가 진행되는데 그 발생정도나 시기는 배의 품종에 따라 다르 나 일반적으로 코르크화는 기상조건, 특히 습도와 밀접한 관련이 있다고 알려져 있다 황금 배의 재배에 봉지를 적용하면 일반적으로 과피의 코르크화가 억제되는데 그러한 이유는 다 음과 같이 설명할 수 있다. 과실은 하루를 주기로 하여 수축과 팽창을 반복하면서 비대화하 는데 이러한 현상은 과실 내의 수분 조건에 따르는 것으로, 봉지재배의 경우 무대재배보다 단기간에 변화되는 습도의 범위가 좁아 급변을 방지하기에 과점의 할렬이 완화될 수 있다. 즉, 봉지를 씌웅으로서 봉지 내의 대기 환경이 외기보다 안정적으로 유지되고 직사광선이나 농약 및 마찰로부터 과실을 보호해 주기에 동녹이 어느 정도 방지될 수 있는 것이다. 그러나 기존의 황금배봉지는 동녹의 정도를 완화시킬 뿐 완전히 방지할 수 없었으며, 봉지를 적 용한 재배조건에서의 동녹발생 기구를 정확히 이해하지 못했었기에 효과적으로 봉지의 기능 을 개선하는 것이 불가능하였다. 과설의 미려도는 과실의 맛과 함께 그 가치를 결정짓는 중요한 물성으로서 우리나라 황 금배 재배환경과 특성에 알맞은 배봉지의 제작이 선결될 때, 배 품질의 향상, 안정된 공급이 가능하게 될 것이며 아울러 농가의 수업증대와 수출 경쟁력 강화가 이루어질 수 있을 것으로 판단된다. 이러한 측면에서 황금배 재배농가가 당면한 동녹발생의 문제점을 신속한 해결 을 위한 새로운 기능성 국산 황금배 봉지의 개발이 절실히 요구되고 있다. 위와 같은 문제를 해결하기 위하여 본 연구에서는 과실봉지의 종류간에 동녹발생 정도 가 상이한 점에 예의 주시하여 다양한 봉지의 적용실험을 통해 다음과 같은 결과를 얻었다. 황금배의 동녹 발생 정도는 배봉지의 발수성과 투기 및 투습도에 의해 크게 영향받는다. 상기한 바와 같이 과점의 코르크화로 인해 동녹이 발생된다고 할 때, 봉지 내의 습기 및 웅결수의 양은 황금배의 동녹에 중대한 영향을 미친다. 태양광이 내려찍는 낮 시간동안 황 금배는 증산작용을 하며 습기를 배출하는데 봉지 내의 온도가 높은 낮 시간 동안 수분이 습기로 존재하지만 기온이 급격히 떨어지는 일몰 이후에는 상대습도가 높아짐에 따라 결로 현상으로 인해 응결수가 된다. 이때 응결수와 접촉한 과피는 건조한 상태보다 세균의 침입 이 용이할 뿐만 아니라 기공(과점)의 호홉에 지장이 초래됨에 따라 과점의 할렬이 더욱 조 장되어 코르크화를 유발하고 결과적으로 동녹이 발생한다고 판단된다. 따라서 만일에 봉지 의 투기, 투습도가 양호하여 봉지 내의 과다한 수분이 충분히 배출될 수 있었다면, 수분의 응결을 피하고 동녹을 완화시킬 수 있을 것이라 판단되었다.

• (The)Study of the Eastern Classic
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• no.57
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• pp.231-262
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• 2014

Seeing so many people who use trickery and schemes become successful these days, a lot of people are concerned that the ethical values of our society are breaking down. The saint who created I'Ching presents ways to see through the characteristics of people and ethical values, claims that carrying out these values in everyday life while being aware of misfortunes can lessen our faults or make them disappear, and presents ways to conduct moral actions to people with the hopes of walking down the right road. The Do in Dodeok, which means "ethics" in Korean, stands for "body." Until now, there has been a lack of research on the do in I'Ching. Therefore, the goal of this study was to research the idea and specific actions of Do implied in Gyeomun and Shibik of I'Ching, to aid application of abstract Do to fit the different situations of people. In the beginning, Do was not categorized. It was heavens Do if it was in the heavens, earth Do if it was on the earth, and human Do if it referred to people. I'Ching presents various different ideas of Do to apply natural Do to people. The researcher divided Do largely into heavens Do, earth Do, human Do, heavens, earth and human Do, middle Do and changing Do, and aimed to present various examples of application of Do including Do of a man, Do of heaven and earth, Do of heavens and gods, orders of the heavens, Do of a woman, Do of a family, Do of a saint, Do of a great person, Do of a noble man, Do of a child, Do of a household, Do of the heavens, earth and people, good fortune of men, and wrong Do and frugal Do, to show how and when Do is used and aid in execution of Do through I'Ching. The practice principle of Do according to I'Ching is for people to understand the various types of Do presented by I'Ching, and help all people become saints and noble men by conducting Do at the right time and place. If people make an effort to keep the principle of Do presented in I'Ching, all trickery and schemer will disappear and a society of great unity will be created, where all members are happy.

• (The)Study of the Eastern Classic
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• no.57
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• pp.383-406
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• 2014

Mi-Am Yu Hee Choon (1513~1577) considered poetry as a part of his life. Therefore, this writer specifically focused on Mi-Am Yu Hee Choon's Chinese poems. The following is the conclusion from the materials discussed in this article. Mi-Am tried to understand literature in ethical perspective. The number of Chinese poems composed by Mi-Am is estimated to be about 300, and the number of pieces that this writer could find was 285. Also, Mi-Am took poem composition seriously, and put emphasis on content more than structure. Among Go Shi, Yul Shi, and Jul gu, Jul gu (especially Chil Un) is the largest in quantity, and it is presumed that he preferred Chil(seven) Un over Oh(five) Un. With regards to Go Shi, there are relatively many Jeon-Go. With regards to Jul gu, which was a poetry composing structure that Mi-Am could make the best use of, they were mostly about the daily lives. And with regards to Yul Shi, there were many poems that expressed his feelings about the real world and self-examination. Mi-Am's poems can be categorized into ones that he wrote when he was on exile, and ones that he wrote while serving for the king again after he got released from exile. During the exile period, self-discipline through learning, friendship, and love for the people were the main themes of his poems, and after being released and started serving for the king again, his poems were mostly about loyalty to the king, interaction with acquaintances, emotions, ancestor worship, self-examination, and conjugal affection through literary communion. Among Mi-Am's poems, there are many that have Eum Song Cha Un included in their titles, and the mainstream of his poems were related to daily lives or experiences. Also, most of them naturally and calmly expressed the fact itself without exaggerating. Mi-Am considered poetry as a part of his life and the fact that he practiced literary communion with his wife by writing poems about the ordinary things happened between him and his wife, Song Duk Bong, is worthy of notice.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.1-46
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• 2021

Since ancient times, the word Deok (德, virtue) has been used as a term in ethics. In the east, it originally meant 'to acquire (得),' and during the warring states period, it was used to indicate 'personality' or 'value;' especially for political leaders. Then, in Confucianism, the word Deok developed into an ethical term suggesting that people should acquire Deok in their action so as to achieve human perfection. In Daesoon Thought, Deok originates from the Dao, and the two are close in the same manner that Yin and Yang are close and interrelated. The Dao of Daesoon Thought indicates the Great Dao of Heaven and Earth, which Gucheon Sangje had opened when he performed his Gongbu (holy work) at Daewonsa Temple, is such that the Great Deok was divided into the Deok of Heaven, the Deok of Earth, and the Deok of Humanity. This allows for the realization of Deok in each of the Three Realms. Jo Jeongsan, the successor of Gucheon Sangje, said that he will inherit the Great Deok originated from the Great Dao and enlighten the world to the Dao. The cause of the accumulation of grievances in the Three Realms was due to the failure to sufficiently spread Deok throughout the Three Realms. The Later World is where Deok will be offered in its full extent as it was secured by the Cheonjigongsa (Reordering Works of Heaven and Earth) performed by Gucheon Sangje. However, as the main agent of spreading Deok is the heart-mind, humans need to cultivate their heart-mind in the correct way. When humans finally become Dotong-gunja (beings who are perfectly unified with the Dao) and generously practice Deok in the world, there will be no grievances anywhere in the Three Realms. There are four ways of practicing Deok: Deok by caring for life, Eondeok (Deok of speech), Gongdeok (practicing meritorious Deok), and Podeok (spreading of Deok) to the world. Practicing the Deok by caring for life is to save and protect living beings based on the spirit of Jesaenguise (saving lives and curing the world). Eondeok is practiced when people speak to others in a positive way that fosters widespread goodness based on the spirit of Sangsaeng (mutual beneficence). When people perform Gongdeok they will be rewarded for their actions. Podeok can be realized when the followers of Sangje spread the Great Dao of Heaven and Earth based on the teachings of Daesoon Thought.

• Journal of the Korean earth science society
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• v.43 no.2
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• pp.283-302
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• 2022

Despite the nationwide COVID-19 lockdown in China since January 23, 2020, haze days with high PM₁₀ levels of 88-98 ㎍ m^-3 occurred on February 1 and 2, 2020. During these haze days, the East Asian region was affected by a warm and stagnant air mass with positive air temperature anomalies and negative zonal wind anomalies at 850 hPa. The Weather Research and Forecasting model coupled with Chemistry (WRF-Chem) was used to analyze the variation of regional PM₁₀ aerosol transport in Korea due to decreased anthropogenic emissions in East Asia. The base experiment (BASE), which applies the basic anthropogenic emissions in the WRF-Chem model, and the control experiment (CTL) applied by reducing the anthropogenic emission to 50%, were used to assess uncertainty with ground-based PM₁₀ measurements in Korea. The index of agreement (IOA) for the CTL simulation was 0.71, which was higher than that of BASE (0.67). A statistical analysis of the results suggests that anthropogenic emissions were reduced during the COVID-19 lockdown period in China. Furthermore, BASE and CTL applied to zero-out anthropogenic emissions outside Korea (BASE_ZEOK and CTL_ZEOK) were used to analyze the variations of regional PM₁₀ aerosol transport in Korea. Regional PM₁₀ transport in CTL was reduced by only 10-20% compared to BASE. Synthetic weather variables may be another reason for the non-linear response to changes in the contribution of regional transport to PM₁₀ in Korea with the reduction of anthropogenic emissions in East Asia. Although the regional transport contribution of other inorganic aerosols was high in CTL (80-90%), sulfate-nitrate-ammonium (SNA) aerosols showed lower contributions of 0-20%, 30-60%, and 30-60%, respectively. The SNA secondary aerosols, particularly nitrates, presumably declined as the Chinese lockdown induced traffic.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.1-44
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• 2023

Hexagram Bi (比 ䷇ 8) is one of the hexagrams comprised of one-unbroken line and five-broken lines. The hexagrams of one-unbroken and five-broken lines symbolize the relationship and dynamics between one yang-consciousness and the five-yin unconsciousness. The hexagram of one-unbroken line and five-broken lines has six different images depending on the position of the one unbroken line from the beginning line to the top line. In terms of psychology, this means that the position change of one yang line in relation to five yin lines may symbolize the function of consciousness which clarifies and determines the content of the psyche. In addition, the flow of psychic energy can be examined through the process of one unbroken line's movement. In other words, the psychic contents of the beginning line of hexagram Bok (復 ䷗ 24), which is the beginning of the hexagram of one-unbroken line and five-broken lines, proceed sequentially, and then arrive at the process of the last sixth, hexagram Bak (剝 ䷖ 23) through the fifth, the hexagram Bi (8). That is, it can be said that the content of the hexagram and the line determined according to the position of one unbroken line show a certain psychic flow. As a result, the first hexagram Bok (復 ䷗ 24), after recovering and starting newly, means the beginning of consciousness. After that the process of proceeding with the second, third, and fourth lines represents the flow of consciousness. And in the fifth place, the fifth line of hexagram Bi, it reaches its peak and is placed in the optimal state of consciousness because of its right and centered position at this hexagram Bi. Like nature, the psyche gradually enters the path of decline from the highest state, which leads to the last sixth, the top line of hexagram Bak. However, the top line of the hexagram Bak, where everything falls off, contains the content of starting again in its top line. It is the beginning line of hexagram Bok to inherit this. This means the circumambulation of the psyche that changes from a psychologically difficult state of depression to a stage of recovery. There is a stage that must be passed in this circulation process, and that is the hexagram Gon (坤 ䷁ 2). October(tenth month)'s hexagram Gon is placed between hexagram Bak, the ninth month of the lunar calendar, and hexagram Bok, the eleventh month of the lunar calendar. This represents that the flow of recovery must go through a maternal process of hexagram Gon. The retreat to the psychological uterus is inevitable in regenerating the psyche. This process flows from the hexagram Bak and through hexagram Gon to the hexagram Bok. At this situation the hexagram Gon acts the absolutely necessary role. In addition, the main body of the hexagrams of one-unbroken and five-broken lines, including the Bi hexagram, is also the Gon hexagram composed of six-broken lines. In other words, all six hexagrams of one-unbroken and five-broken lines have a certain relationship with the Gon hexagram, and it would be meaningful to look at the correlation between the unbroken lines of the hexagrams of one-unbroken and five-broken lines and the corresponding broken lines of the hexagram Gon. This can be said to be the dynamics of the maternal unconscious connected to the state of consciousness in six forms. Therefore, each hexagram of one-unbroken and five-broken lines symbolizes the expression of the integration the mother archetype with the consciousness. Revealing this well is the meaning of the hexagram of one-unbroken and five-broken lines. Its hexagram image consists of a combination of Gon (☷), which symbolizes the mother, and the thunder (☳) the eldest son, the water (☵) the middle son and the mountain (☶) the third son. As a result, the hexagram Bok (復 ䷗ 24), Sa (師 ䷆ 7), Gyeom (謙 ䷠ 15), Ye (豫 ䷏ 16), Bi (比 ䷇ 8) and Bak (剝 ䷖ 23) are sequentially created in the order of the unbroken line. This is symbolically the evolutionary process of consciousness. In this way, the hexagrams of one-unbroken and five-broken lines, which mean the conjunction of mother and son, represent the advancing relationship between the maternal unconscious and consciousness. In addition, the relationship with the mother according to the position of the son is related to the dynamics of mother archetype to the attitude of consciousness. The psychological meaning can be deduced from the flow of six lines of hexagrams of one-unbroken and five-broken lines. And the state in which the activation of the consciousness is at its peak is the fifth line of the hexagram Bi, and comparing it with the contents of the corresponding fifth line of hexagram Gon not only can find the state and meaning of the conjunction of consciousness and the maternal unconscious, but the entire flow can be compared to the individuation process.