• Korean Journal of Environmental Biology
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• v.35 no.4
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• pp.670-676
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• 2017

Recently, mass mortality of the young abalone Haliotis discus hannai has occurred in commercial seed production farms in Korea. The mortality rate was above 50% of the total cultured organisms in the farm, and the shell length of the moribund organisms was about 3cm. The mortal phenomenon was that the young abalones were weakly scattered on the bottom of the pond from the attachment matrix, or that they could not be moved back to their normal positions. The diseased farmed Pacific abalone had abdominal edema. From the edema in the moribund individuals, three bacterial strains were isolated and all the strains were identified as Vibrio harveyi. These strains were compared with thirty six strains isolated from the fish. The results was that the Vibrio harveyi from the fish were sorted into genogroup A or B; however, the three strains of the diseased farmed Pacific abalone were sorted into genogroup A and the new genogroup C. The identical mortality and pathological symptoms of the naturally infected organisms were reproduced by artificial infection with WA AG-1 and WA CS-5 strains. The $LD_{50}$ of WA AG-1 and WA CS-5 were each $1.0{\times}10^3cfu\;animal^{-1}$ and $1.7{\times}10^4cfu\;animal^{-1}$.

• Journal of Korean Philosophical Society
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• v.137
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• pp.383-407
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• 2016

Considering the long time that modern man has been autonomous, it can be said that the brutal human violence prevalent around the globe today is an 'exceptional situation'. Behavior such as killing animals or devastating the natural environment are thought to be unavoidable. However, if human beings have been 'social animals' pursuing connectedness and seeking meaning in the relationships of others beyond themselves since the beginning of time, how can the incredibly powerful violence which humankind has inflicted on plants, other animals, or the earth itself be explained? With this in mind, I propose the following arguments. First, the crisis of consciousness in the loss of hope for the future of mankind under the technology of modern Western civilization has already come to a dead-end causing Western philosophers to think of ways to discover new opportunities, apparent as ecology and ecological philosophy. Second, as reality has become governed by the technology of modern Western civilization and ecological philosophical rationality fails to co-exist with this reality, an understanding of ecological philosophy should be deepened and continued. In this context, I will investigate the existential conditions for human life to continue in the future in consideration of ecological philosophy and the meaning of Forest.

• Journal of the Korean Society of Marine Environment & Safety
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• v.20 no.6
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• pp.601-608
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• 2014

The purpose of this study was to explore the long-term variability of sea surface temperature (SST) and cluster analysis derived from in-situ data in the coastal oceanographic observation 8 stations (Sokcho, Jumunjin, Donghae, Jukbyeon, Pohang, Janggigab, Ulgi, Gampo) of the East Sea during 1971-2013. As a result of cluster analysis, SST variations in each area could be divided into two groups, which was a group A of Sokcho, Jumunjin, Donghae, and group B of Jukbyeon, Pohang, Janggigab, Ulgi, Gampo. The SST and SST anomalies at Sokcho, Jukbyeon, Pohang and Gampo during 1971-2013 showed the increase-trend with the variations of decadal-scale. Annual SST values also increased remarkably after 1988. The increases of SST for 43 years showed $2.26^{\circ}C$ at Sokcho, $1.99^{\circ}C$ at Jukbyeon, $1.11^{\circ}C$ at Pohang and $0.89^{\circ}C$ at Gampo. In particular, the SST variations of the northern areas were higher than those of southern areas. The seasonal SSTs increased the order of Sokcho-Jukbyeon-Pohang-Gampo in fall and winter and that of Jukbyeon-Sokcho-Pohang-Gampo in spring and summer.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.112-131
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• 2021

The Gwanghwamun Gate of the Gyeongbokgung Palace was established in 1866 when Heungseon Daewongun rebuilt the Gyeongbokgung Palace. In Gwanghwamun, a large platform, woldae was established to reveal its hierarchy. The Gwanghwamun Woldae was equipped with stone railings on the left and right sides, fishing routes in the center, and stairs and slopes to the south. The Yongdu Stone was installed on the south side of the slope, which connected to the woldae, to express the path of the king in a formative manner. The Woldae King Road in Gwanghwamun was expanded in 1915 as the Joseon Promotion Conference was held at the Gyeongbokgung Palace and the woldae was destroyed around 1925. Since then, the figure has not been found since the time before the Gwanghwamun Gate. In the Donggureung royal tombs, there are many stones that are not placed in the royal tombs, including voussoir arch stones, Munsojeon Gugi-bi, as well as Nangan-Seokju, Dongja-seok, and Juk-seok, which are elements of the stone railings. These stone railings and Yongdu-seok are seen as stone objects of the Gwanghwamun Woldae, which can be found through the analysis of the style of the times and comparison with modern photographs.

• (The) Research of the performance art and culture
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• no.37
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• pp.327-363
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• 2018

Bhutan's mask dance drama, Cham is performed in the festival of Tshechu. Originating from the 17th century, Tschechu is a religious ritual as well as a traditional festival held to commemorate the birth of Padmasambhava, who spread Buddhism in the kingdom of Bhutan. Bhutanese Cham and Tibetan Cham share similar traits in their content of , , and in their characters of Pawo and Pamo. Meanwhile, , , , , , , , are distinctive performances of Bhutanese cham. Moreover, the clown character Atsara in Bhutanese cham is a character that does not appear in the Tibetan Cham. Atsara, a humorous character, can be identified by its use of a long phallus ornament on the head or by a distorted face mask with a phallus in its hand. Bhutanese Cham, originally from Tibet, is a religious mask dance drama handed down in Lamaism temples. In later generations, new performances reflective of Bhutan's history, myth, legends, and religion were added in large amount. Thus, the Cham of Bhutan now has very independent and characteristic aspects.

• The Korean Journal of Food And Nutrition
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• v.32 no.3
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• pp.226-235
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• 2019

In this study, the product characteristics and physicochemical properties were investigated through collection of commercial porridge. The addition rate of grain raw materials was about 6.5~11.75%, glutinous rice was added at a rate of about 23~60% to improve the viscosity and various other food additives were used. The moisture content characteristics varied among the products. The rotational viscosity of CP (Commercial Porridge)4 was the highest at 39,054 cP, while the flow viscosity of CP3 was least at 4.80 cm/30 seconds. The starch content differed among the products in the range of total starch 6.96~8.08%, amylose 1.41~2.61%, total sugar 6.55~12.81% and reducing sugar 0.50~0.99%. Particularly, total sugar showed a very high correlation (-0.920) while rotational viscosity and color value (b) showed significant correlation with most of the properties i.e. moisture, solids content etc. There was a rapid increase in the reactivity of starch degrading enzyme at the early stage of the reaction which gradually decreased with time. The physicochemical characteristics of commercial porridge presented in this study could be expected to increase the industrial use value of the related research because it considers the quality of the currently commercialized porridge for the future selection of suitable porridge raw materials.

• The Korean Journal of Food And Nutrition
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• v.32 no.4
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• pp.355-363
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• 2019

This study was conducted to explore the quality characteristics of colored rice depending on the cultivars (Jeogjinu, Josaengheugchal, Joeunheukmi, Heukjinjubyeo, Hongjinju, Heukjinmi, Geongganghongmi) for porridge. The moisture, crude protein, lipid, ash, amylose and damaged starch contents of colored rice ranged from 10.05~11.23%, 7.72~8.69%, 2.68~3.26%, 1.62~1.88%, 6.29~20.31% and 5.06~8.26%, respectively. The highest moisture (11.23%), crude protein (8.69%), lipid (3.26%) and ash (1.88%) contents of colored rice were detected in Heukjinjubyeo, Joeunheukmi, Josaengheugchal and Heukjinmi, respectively. The lowest amylose and damaged starch contents of colored rice were detected in Josaengheugchal and Joeunheukmi, respectively. In general, the water binding capacity, water solubility and swelling power of Heukjinmi were greater than those of the other cultivars. The investigation of the pasting properties (peak, trough, break down, final and setback viscosity, peak time, pasting temperature) of colored rice indicated a low value in Josaengheugchal. The lowest hardness (13,673.25 g) of colored rice was observed in Heukjinjubyeo while the highest digestibility (5.44 glucose mg/g) of colored rice was observed in Josaengheugchal. These results indicated that Josaengheugchal are suitable cultivars for porridge.

• Food Engineering Progress
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• v.22 no.4
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• pp.381-385
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• 2018

Various rheological methods to measure the hardness of instant cooked rice by a texture analyzer were investigated and compared. Specifically, instant white rice samples with a wide range of hardness were subjected to four different rheological tests with disk, cylinder, rod, and cone probe whose results were inter-correlated. All the measurements demonstrated that the hardness of instant rice was reduced with increasing moisture content and showed negatively linear relationships. Out of the four tests applied in this study, the highest coefficient of correlation ($R^2=0.9268$) was observed distinctly in the cone probe test, where both compressive and shear forces can be applied to deform individual rice grains. However, the cylinder probe test had the lowest coefficient of correlation ($R^2=0.7247$) because it may be ineffective in causing direct deformation of individual rice grains. Furthermore, when the hardness values (N) were converted to stress (Pa), highly linear correlations ($R^2{\approx}0.99$) were observed between the tests with similar probe geometry and force application.

• (The)Study of the Eastern Classic
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• no.41
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• pp.91-120
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• 2010

In this paper, I tried to analyze the image of bamboo from Chang Hyun-kwang's poetry. Especially I focused on defining the symbolic meaning of bamboo as a poetic material. To achieve this, I inspected his view of world and politic life. He considered his contemporary period as 'ethically corrupted' world. During his life time, he served for three kings and also suffered from the fires of war four times. That means, he had to undergo the political unrest and national crisis during his life time. Due to the chaotic state of affairs, all the people were busy pursuing their own interests. It made Chang had no choice but retiring from active life. While Chang revealed his attitude to life through writing poetry, he used the image of bamboo as a completion of one's mature character. And the image of bamboo what he used was somewhat different from general one. Chang used the image of bamboo in two ways. The one is seeking live in retirement, and the other is chasing completion of his own mature character in academic way.

• (The)Study of the Eastern Classic
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• no.59
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• pp.359-386
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• 2015

To date, the study of the $jh{\bar{a}}peti$ is small. "Osamnanyasinhakbiyoung" was found in the Gumamodo University in 2006, research has gained a new opportunity. The '연약(練若)' of "Osamyunyaksinhakbiyoung(오삼연약신학비용)" is an abbreviation of ara?ya should be unified in "Osamnanyasinhakbiyoung(五衫練若新學備用)". The second volume contains the following information. Since the Buddhist ritual of ordinary people, this made according to fit the rules in accordance with the environment(隨方毗尼). Obok(五服) is called according to the meaning Osam(五衫) of dressed standard. Gamguhyodangdo is to install one incense and one lanterns to illuminate their own buddha, is where enshrines the relics(śarīra). Back to the article, which should show the face bitter and sad hearts. Over white paper it should represent an article. Posts containing the meaning of the sacrifice must necessarily meant to inform heaven as articles for the dead. Such "Osamnanyasinhakbiyoung" of structure and contents of the second volume was reflected in "Sungmoonsanguicho(釋門喪儀抄)". "Osamnanyasinhakbiyoung" written intent is reflected in the prolegomena of the "Sungmoonsanguicho" it influenced $Jh{\bar{a}}peti$-Rites during the Joseon Dynasty. "Osamnanyasinhakbiyoung" of prepare after death and "Sunksiyoram(釋氏要覽)" of funeral was incorporated as "Sungmoonsanguicho". It built the $st{\bar{u}}pa$ is a symbol of tranquility achieved a kind of enlightenment. Human life ends with death, and it completed the $Jh{\bar{a}}peti$-Rites in "Sungmoonsanguicho". The significance here is in. Tying the funeral and burial in one enshrine the relics will be shown on the top by the completion of life. In particular, Kankyungdogam(刊經都監) published in the $Jh{\bar{a}}peti$-Rites "Osamnanyasinhakbiyoung" were engraved production and dissemination. That it will have another significance.