• Journal of the Korean Society of Food Science and Nutrition
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• v.45 no.8
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• pp.1177-1191
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• 2016

Estimation of food consumption details, such as portion size and frequency of consumption, is needed for exposure assessment step in microbiological risk assessment. This study investigated the amounts and frequencies of 50 kinds of consumed livestock products. A quantitative survey was performed by trained interviewers in face-to-face interviews with 1,500 adults aged over 19, who were randomly selected from seven major provinces in Korea. Respondents received a picture of one serving size for each of the 50 livestock products, including meats, processed meat products, milk and dairy products, and eggs and processed egg products. A t-test and general linear model were carried out using SPSS statistics. The most important factor affecting consumption of livestock products was residence area. The most frequently consumed food was milk (2.6 times/week), followed by pork (1.4 times/week), liquid yogurt (1.3 times/week), rolled omelet (1.2 times/week), semisolid yogurt (1.0 times/week), steamed egg (1.0 times/week), ice cream (0.9 times/week), chicken (0.8 times/week), low fat milk (0.7 times/week), and beef (0.6 times/week). In the case of consumption amount, people living in a city consumed meat (beef, pork, chicken, and duck) 1.5 times more than those living in a village, whereas milk and dairy products and eggs and processed egg products were consumed more frequently by people living in a town. When people eat meat, they consume twice the amount of one serving size. Students consumed livestock and processed livestock products more frequently with greater portions all at once. People living in Seoul, Incheon/Gyeonggi, and Busan/Ulsan/Gyeongnam consumed livestock products more frequently in large amounts. Data from this study can be used for risk assessment of livestock and processed livestock products as well as education for safe consumption of livestock products.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.2
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• pp.1-12
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• 2015

This study explores urban gardening and garden culture in residential area as an everydayness that has been overlooked during the modern period urbanization and investigates the meaning and value of urban gardening from the perspective of urban formations and growth in spontaneous urban residential area, Haebangchon. The result identified that urban gardening as a meaning of contemporary culture is a new clue to improving the urban physical environment and changing the lives and community network of residents. Haebangchon is one of the few remaining spontaneous habitations in Seoul, and was created as a temporary unlicensed shantytown in 1940s. It became the representative habitation for common people in downtown Seoul through the revitalization of the 60s and the local reform through self-sustaining redevelopment projects during the 70s through the 90s. This area still contains the image of times during the 50s to the 60s, the 70s to the 80s and present, with the percentage of long-term stay residents high. Within this context, the site is divided into third quarters, and the research undertaken by observation and investigation to determine characteristics of urban gardening as an everydayness. It can be said that urban gardening and garden culture in Haebangchon is a unique location culture that has accumulated in the crevices of the physical condition and culture of life. These places are an expression of resident's desires that seeking out nature and gardening as revealed in densely-populated areas and the grounds of practical acting and participating in care and cultivation. It forms a unique, indigenous local landscape as an accumulation of everyday life of residents. Urban gardens in detached home has retained the original function of the dwelling and the garden, or 'madang', and takes on the characteristic of public space through the sharing of a public nature as well as semi-private spatial characteristic. Also, urban gardens including small kitchen garden and flowerpots that appear in the narrow streets provide pleasure as a part of nature that blossoms in narrow alley and functions as a public garden for exchanging with neighbors by sharing produce. This paper provides the concept of redefining the relationship between the private-public area that occurs between outside spaces that are cut off in a modern city.

• The Journal of Korean Philosophical History
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• no.36
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• pp.319-352
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• 2013

This paper aims to compare Liang Shu-Ming and Lee Don-Hwa's perceptions of modernization and the philosophical grounds of their perceptions during the New Cultural Movement period in Korea and China. Although Liang and Lee had different levels of enthusiasm towards New Cultural Movement, they shared many commonalities in their attitudes to Western modernization and their philosophical justifications for such attitudes. Liang Shu-Ming not only held positive views of Western modernization, but also examined the spiritual dynamics contributing to the development in science and democracy in Western countries. By analyzing the three fundamental questions of life, three kinds of human attitudes toward life, three types of culture derived from human attitudes, and the recapitulation theory, Liang systematically reviewed the spiritual dimension of Western modernization. Liang defined the spirit of Western modernization as a calculative rationality based on egoism and the separation of Self and Other. Such a statement demonstrates Liang's keen insights towards Western modernization. Meanwhile, although Lee Don-Hwa basically held positive views of Western modernization, from the beginning, he pointed out the problems with Western modernization and attempted to overcome these problems by employing the "human is heaven" doctrine of Cheondogyo. While Lee embraced modern science and the theory of evolution, he also insisted on the legitimacy of mysticism and the compatibility of the creation theory of Cheondogyo and the theory of evolution. Although Lee employed the concepts in Western philosophy of life, he also emphasized the interdependence, reciprocal relationship, and connectedness between Self and Other from the perspective of Cheodogyo doctrine. From the fact that Lee Don-Hwa transcended the modernization theory when he was applying it to answer questions, it seemed that Lee preceded Liang Shu-Ming. Nevertheless, Lee did not demonstrate the keen insight into the spiritual dimension of Western modernization, and his criticism against Western modernization did not touch upon the problem of rationality as Liang did.