• Radiation Oncology Journal
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• v.12 no.2
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• pp.209-217
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• 1994

Between July 1987 and December 1992, we treated 22 patients with chronic myelogenous leukemia; 14 in the chronic phase and 8 with more advanced disease. All were received with allogeneic bone marrow transplantation from HLA-identical sibling donors after a total body irradiation(TBI) cyclophosphamide conditioning regimen. Patients were non-randomly assigned to either 1200 cGy/6fractions/3days (6 patients) or 1320 cGy/8 fractions/4days (16 patients) by dose of TBI. Of the 22 patients, 8 were prepared with cyclophosphamide alone, 14 were conditioned with additional adriamycin or daunorubicin. To prevent graft versus host disease, cyclosporine was given either alone or in conjunction with methotrexate. The actuarial survival and leukemic-free survival at four years were $58.5\%$ and $41.2\%$, respectively, and the relapse rate was $36\%$ among 22 patients. There was a statistically significant difference in survival between the patients in chronic phase and more advanced phase ($76\%\;vs\;33\%$, p=0.05). The relapse rate of patients receiving splenectomy was higher than that of patients receiving splenic irradiation ($50\%\;vs\;0\%$, p=0.04). We conclude that the probability of cure is highest if transplantation is performed while the patients remains in the chronic phase.

• Tuberculosis and Respiratory Diseases
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• v.49 no.2
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• pp.198-206
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• 2000

Background : Pulmonary complications following bonemarrow transplantation (BMT) are common and associated with a high mortality rate. We investigated the yield, safety, and impact of fiberoptic bronchoscopy (FOB) for diagnosis of postBMT pneumoniae. Methods : From May 1997 to April 2000, 56 FOBs were performed in 52 post BMT patients for clinical pneumoniae. BMT patients with respiratory symptoms and/or pulmonary infiltrates had a thoracic HRCT(high resolution computed tomography) and bronchoscopic examination including BAL (bronchoalveolar lavage), TBLB (transbronchial lung biopsy), PSB (protected specimen brush). Results : The characteristics of the subjects were as follows : 37 males, 15 females, mean age of 31.3 years(l7-45), 35 sibling donor allogenic BMTs, 15 nonrelated donor allogenic BMTs, and 2 autologous BMTs. Fiftynine percent of FOBs (33 FOBs, 31 patients) were diagnostic. Isolated pathogens included the following : 12 cytomegalovirus (CMV) (21.4 %), 7 pneumocystis carinii (PC) (12.5 %), 11 CMV with PC (19.6 %), 2 Mycobacaterium tuberculosis (3.6%), and 1 streptococcus (1.8%). Most of the radiographic findings were diffuse interstitial lesions. CMV pneumoniae had mainly diffuse interstitial nodular lesion, and PC pneumoniae had diffuse, interstitial ground glass opacity(GGO). When CMV was accompanied by PC, a combined pattern of nodular and GGO was present. Of the 56 cases (23.2%), 13 died of CMV pneumoniae (n=2), PCP (n=2),mixed infection with CMV and PC (n=3), underlying GVHD (n=1), underlying leukemia progression (n=1), or respiratory failure of unknown origin (n=4). There was no major complication by bronchoscopy. Only 3 cases developed minor bleeding and 1 episode temporary hypoxemia. Conclusion : Based on our findings, CMV and PC are the major causes of postBMT pneumoniae. In addition, BAL can be considered a safe and accurate procedure for the evaluation of pulmonary complications after BMT.

• Journal of Mushroom
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• v.7 no.3
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• pp.122-129
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• 2009

We determined the genetic relatedness among 81 commercial varieties of oyster mushrooms by either comparison of fruiting body characteristics or using PCR amplification with URP primers. Also, we assessed their temperature adaptation by using box cultivation. Based on our data, some varieties such as Wonhyung and variety 1, Suhan and variety 20, Wang-hukpyung and variety 4, Chunchu #2 and variety 6, Shinong #11 and variety 1, Samgu #1 and variety 2, showed the close genetic relatedness between each other. It is known that mushroom culture room is affected by outer temperature because mushroom need the adequate aeration for their growth. Therefore, in aspect of saving energy, the cultivation of season favorable mushroom species has been recommended. Eight different commercial varieties including Sa-chul, Yeoreum and Bunhong(Pink) grew well at high temperature ($16^{\circ}C$). Also, about 51 different oyster mushroom strains were good at relatively high temperature. However, other 64 different oyster mushroom varieties were grew well at low temperature ($11^{\circ}C$). Fourty-nine varieties were adapted well in most temperatures. The slow growth rate were observed in some varieties including Kun(P. eryngii ), Awi(P. nebrodensis ), and Cheunbok(P. abalonus ), which are not suitable for box cultivation. We believe that the culture characterization of each mushroom varieties should help many farmers in many aspects such as saving energy, quantity improvement and new variety development etc.

• Journal of Korean Philosophical Society
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• v.131
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• pp.199-222
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• 2014

This essay aims at clarifying Dasan Jeong Yagyong's view on Jingfang's yaobian theory. As is well known, Jingfang was a scholar of the Earlier Han period who exerted a profound influence on the theoretical development of Xiangshu School by creating the various techniques for interpreting the Zhouyi. Jingfang is also important in relation with Dasan's commentary of the Zhouyi, because some part of Dasan's interpreting techniques are thought to have their origin in Jinfang. For example, Dasan used the bigua theory of which the origin could be traced back into Jingfang. However, in this article, I did not deal with the bigua theory because I am going to write another article about it. In stead, my focus will be put on analyzing how Dasan evaluated Jingfang's yaobian theory. The main issues of my argument can be summarized as following. Firstly, in terms of yaobian, Jeong Yagyong called attention to Jingfang's annotation on the Zhouyi in which Jingfang utilized the yaobian method in three occasions, i.e., the first nine of the Qian(乾初九), the sixth nine of the Guan(觀上九), and the sixth nine of the Bo(剝上九). It seems that Jeong Yagyong set forth enough evidence about Jingfang's use of yaobian at least in relation to two cases of the first nine of the Qian and the sixth nine of the Bo, while the other evidence of the sixth nine of the Guan was not so persuasive. However, even if it is evident that Jingfang made use of the yaobain in two cases, there is no reason to equate it with that of Dasan. If one takes a close look, it becomes clear that Jingfang's way of yaobain is very different from Dasan's. Secondly, Jeong Yagyong mentioned Jiayi(賈誼) who lived about one hundred years before Jingfang, as the person who utilized the yaobian in his book of Xinshu(新書). If it is certain that Jiayi was aware of the yaobian, we can assume that the yaobian technique had been handed down from Jiayi to Jingfang. The manuscript excavated from the Mawangdui tomb also increases the possibility that Jiayi could have had the knowledge on the yaobian. In the chapter of Muhe(繆和) of the Mawangdui Zhouyi, there appears the phrase, i.e., "the first six of the qian, qian goes to mingyi," which shows exactly the same form of the yaobian in the Mr Zuo's Spring and Autumn Annals(春秋左氏傳). The burial period of Mawangdui tomb is estimated at the same year of B.C.168 in which Jiayi died. Therefore, judging from that fact, it becomes evident that the yaobain method was widely diffused around B.C.168. Subsequently, it is possible to infer that the yaobian method had been handed down from the period of Jiayi to Jingfang. If we could present the persuasive evidence to support that inference, it would also have the effect of consolidating Dasan's argument about the yaobian.

• Science of Emotion and Sensibility
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• v.24 no.1
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• pp.105-114
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• 2021

This study determines the differences between Korean female university students and their Chinese counterparts residing in Korea by evaluating the subjective sensation and tactile preference in fabrics for casual shirts. Seven types of white causal shirt fabrics were selected as specimens from those available in spring and autumn shirt collection. The fabrics were made from various fibers (cotton 100%, polyester 100%, flax 100%, polyester 80%/cotton 20%, polyester 65%/cotton 35%, polyester 50%/cotton 45%/spandex 5%, and polyester 50%/modal 50%). Forty Korean and Chinese female university students subjectively assessed the subjective sensation of fabrics used for casual shirts. Participants were asked to observe the seven types of fabrics and complete the questionnaire. The subjective sensation to be assessed for white casual shirt fabrics was classified into the following four factors: smoothness, lightness, softness, and stretchiness. Subjective sensation factors showed partially significant differences by nationality. Korean female students evaluated cotton fabric as being light, whereas their Chinese counterparts evaluated the polyester/cotton/spandex blended fabric as light. Korean female students evaluated polyester/modal blended fabric as being stretchable. The tactile preference for fiber composition of the fabrics showed partially significant differences by nationality. Korean female students preferred cotton 80%/polyester 20% blended fabric, polyester 50%/cotton 45%/spandex 5% blended fabric, and flax 100% fabric. The subjective sensation of the fabrics had different effects on preferences by nationality. Smoothness and softness had positive effects on preferences for the fabrics of Korean students. However, smoothness, softness, and stretchiness had positive effects on the preferences of Chinese students. The subjective sensation and tactile preference for casual shirt fabrics showed a difference between Korean female students and their Chinese counterparts. Therefore, when planning casual shirt fabrics for female university students, it is necessary to reflect on these differences in subjective sensation and tactile preference.

• The Journal of Korean Philosophical History
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• no.42
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• pp.133-164
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• 2014

In "Lu's Spring and Autumn", the ideas of all the schools before Qin Dynasty were compiled and the diagram of the Trinity of heaven, earth and man using the category of Yin-yang and the five elements of the universe since the ancient times was established. This can be assessed to be the blueprint for a unified empire closely connecting time and space, and objects in heaven and on earth centered around human beings. In specific, Yin-yang and the five elements of the universe were combined to categorize and schematize all things in the universe, and connect them to human affairs at the same time. Its contents convert almost all academic fields including politics, economics, society, military, astronomy, geography, medical science, education and history. Particularly, the documents popular during the age of civil wars and the ideas of Jikha scholars were synthesized and specified. Yet, it went beyond simple collection of the thoughts and documents since the ancient times in terms of contents and forms, and the method of 12 months for 1 year was selected and prescript was expanded to the various fields of politics and the society. In the Twelve principle, Yin-yang and the five elements, and the ten celestial stems and the earthly ones were combined, the contradiction from the process was solved, and the Rules of Four Seasons Thought was completed. Therefore, even though some parts of the idea of Yin-yang and the five elements in "Lu's Spring and Autumn" is found here and there from other documents, the unificative systematization of the whole has an important meaning in the history of thought. In summary, it has been proved that the Rules of Four Seasons Thought in "Lu's Spring and Autumn" was not limited to the physical unity of Yin-yang and the five elements of the universe, but qualitatively specified particularly in the aspects of agriculture from the people's side and politics from a leader's position.

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

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.209-242
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• 2021

This manuscript started with the purpose of producing research that investigated and verified how Buddhism was understood by Seongdam (性潭) Song Hwan-gi (宋煥箕), the founder (宗匠) of Horon (湖論) who was active around the early 19 th century. Song Hwan-gi, Uam (尤菴) Song Si-yeol (宋時烈)'s fifth generation, was a scholar who had a deep sense of duty to inherit the Theory of Uam (尤菴學), and he adhered to the Confucian theory of genealogy (道統論) and Anti-Heresy Discourses. Thus, this manuscript expressed curiosity about Song Hwan-gi's understanding of Buddhism, which was the representative heresy. This manuscript examined the naming method of Buddhist clergy (僧侶), degree of pedagogical knowledge, and critical statements that were made concerning Buddhist tales (說話). Meanwhile, it is noticeable that the terms of address for Buddhist clergy were composed of four categories: general terms, honorific forms, palanquins [輿], and miscellaneous terms of address. This scheme conforms to the Buddhist-friendly aspects of Song Hwan-gi. Examples of these terms of address include Danseung (擔僧) and Yeoseung (輿僧), both of which were Buddhist clergy who carried palanquins. Naturally, Song Hwan-gi was helped by Buddhist clergy when he went sightseeing on famous mountains. In the meantime, Song Hwan-gi's pedagogical knowledge can be shown to be not especially profound based on his understanding of The Diamond Sutra, The Avatamska Sutra, and The Shurangama Sutra. Cheongnyansan Travel Records (淸凉山遊覽錄) and Dongyu Diary (東遊日記) make it clear that Song Hwan-gi had no interest in taking refuge in the three treasures of Buddhism (佛法僧 三寶). It is rather the case that he was deeply critical of Buddhism. On the other hand, Song Hwan-gi expressed profound sadness when he encountered the dilapidated remains (古蹟) of Buddhist temples and hermitages. Consequentially, it can be concluded that Song Hwan-gi's understanding of Buddhism contained examples of affirmation, acceptance, denial, and exclusion.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.25 no.4
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• pp.35-42
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• 1980

To establish a generation acceleration technique, two crops a year at field condition of Suweon, 10 varieties different in their spring growth habit were tested with 6 different seeding time after harvesting. These materials were harvested on June 10, 19, 79 and tested for their seed production ability at varions seeding time from July I I to August 15 with a week interval. An immatured seed germination technique and green vernalization methods were applied in cycling generations and the results obtained were summarized as follows. 1. In summer growing, seedlings establishment after transplanting was better in earlier transplanting. 2. Heading time was remarkably enhanced by earlier transplanting. Considering the results of two years early or mid of July was the suitable time to plant the second summer crop. 3. Those varieties of spring growth habit expressed little variations in plant height among the varieties. In 1978 which is referred as warm year produced plant height as tall as 8-16cm and poor crop but produced good crop with 25-65cm plant height in 1979. 4. No definit tendency in the length of spike was. observed among the cultivars but longer spike was found in winter wheat compared to the spring. 5. Number of spikes per plant was ranged from 1 to 3 regardless the transplanting time in 1979. However, more spikes per plant were produced in early or mid of July transplanting and those varieties of higher growth habit than V did not produces any spikes. 6. Higher number of grains per spike was found at earlier transplanted varieties. Therefore, it is concluded that those materials of I-IV growth habit with mid or early July transplanting would be suitable in practical sense considering their ability of seed production. 7. Two-year results indicated that wheat crop can not tolerate the temperature level higher than average 32$^{\circ}C$ C at Suweon. In this regard, the cultivation schedule was established assuming average temperature condition like the year of 1979 which was possible to grow wheats.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.199-254
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• 2013

대순사상은 인간의 행위와 정신적 틀, 즉 몸과 마음을 닦고 세상을 다스리며 백성을 평안하게 하는 도리를 설파하고 있다. 우주 공간의 질서와 깊은 연관을 맺는 이러한 도리는 인간 자신의 인지(認知)와 심신 수양의 내용을 포함하며, 사람이 사회와 우주자연과의 관계를 어떻게 처리해 나갈 것인지에 관한 문제도 다루고 있다. 따라서 대순사상을 인문이라는 관점에 입각하여 분석해 볼 필요가 있다. 이탈리아에서 시작된 서양의 인문주의와 비교해 볼 때, 중국 전통의 인문정신은 인류 개체의 창조력과 그 성과를 인정하고, 인격적 수양과 개선을 주장하며, 사회의 조화를 강조하는 한편, 인류가 반드시 천지인의 조화로운 관계 속에서 개체와 전체의 생존을 파악해야 함을 강조한다. 이러한 인문정신은 『전경』에서도 찾아볼 수 있다. 그 하나가 모악산과 단주(丹朱)에 대한 서술인데, 모악산은 산 즉 '간'(艮)괘이며 단주는 적색에 상응하니 곧 '리'(離)괘가 된다. 이 두 괘가 서로 조합하면 '비(比)'괘가 되며, 『주역』의 비괘와 연관하여 서로 간의 모순을 없애고, '바둑'을 두는 기법을 거울삼아 심성을 다스리며, 인격을 완성하고, 인신이 조화를 이루도록 하며, 사회를 안정시킬 것을 말한다. 대순 신앙의 최종 목표는 지상천국을 건설하는 것인데, 이런 목표를 실현하기 위해서는 인격수양을 그 출발점으로 삼아야 한다. 인격수양의 목표는 바른 도인이 되기 위한 것이며, 이를 위해서는 수도 공부를 해야만 한다. 수도는 춘추시기 노자 이래로 유구한 문화적 전통을 지닌 것이지만, 대순진리회는 한국사회 역사의 경향과 현실의 필요에 부응하여 수도 이론을 새롭게 수립하였다. 이를 살펴보면, 대순진리회는 수도자가 '성(誠), 경(敬), 신(信)'에 힘쓰는 품격 함양을 매우 중시한다. 또 도인들이 가정의 화목에 힘써야 하며, 솔선수범하는 도인으로서 사회의 모범이 되어야 한다고 말한다. 이렇게 볼 때, 대순진리회는 '인도'(人道)를 함양함을 강조하고 있으며, 이것은 전통적인 유가에서 말하는 '수신, 제가' (修身, 齊家)의 정신과 그 의미가 맞닿아 있다. 또한 중국 도교의 '선도(仙道)를 이루고자 하면 먼저 인도(人道)를 행하라'는 사상적 취지와도 일치한다. 대순진리회에서 수도의 최종 목표는 도통이다. 도통은 수도자가 매우 높은 경지에 이르게 되었을 때 가지는 특수한 능력과 정신의 경지이다. '도통'에 대한 기록은 『장자·제물론』, 『문자』의 「부언편>(符言篇) 등에서 찾아볼 수 있는데, 대순진리회가 말하는 도통은 중국의 도가 전통에 보이는 도통과도 연관되지만 강한 인륜수양(人倫修養)적 특색을 지니고 있다는 점에서 차이가 있다. 이것은 대순진리회가 가지는 중요한 인문적 함의라 하겠다. 대순진리회는 수도 공부로써 광제창생·보국안민·지상천국건설의 사회적 이상을 실현하고자 한다. 조화로운 사회적 관계를 수립하기 위한 토대는 대순진리회의 종지 첫 번째인 음양합덕이다. 음양합덕은 대순진리의 인문 취지의 이론적 기초를 형성하는 사상이다. 음양합덕의 철학적 사고는 종지 두 번째인 신인조화(神人調化)의 이상으로 이어진다. 신인조화는 『상서·순전』(尙書·舜典)의 신인이화(神人以和)에서 그 사상적 연원을 찾아 볼 수 있다. 다만 신인이화가 율려 조화의 '결과'를 표현한 것이라면, 신인조화에서 중시하는 것은 '과정'이며 인간과 신의 상호작용이라는 점에 그 특징이 있다. 신인조화를 이루기 위해서는 공부를 해야 하며, 그 배후에는 인본(人本)의 사상이 깃들어 있다. 그것은 종지 세 번째인 '해원상생'의 내용에서 더욱 명확하게 드러난다. 신인조화가 인간과 신의 관계를 조화롭게 하는 것을 말한다면, 해원상생은 인간과 인간의 관계를 조화롭게 하는 것을 말한다. 또 다른 한편으로는 긴 역사의 과정 속에서 맺힌 원을 풀어 우주의 기운을 잘 통할 수 있게 하고 인간 사회의 정상적인 교류를 이루도록 한다. 이러한 내용은 사회적인 인문적 관심과 배려를 다분히 포함하고 있는 것이다. 대순진리회의 종지 네 번째인 도통진경은 수도의 가장 높은 경지를 말하는데, 이러한 이념은 노장 일파의 도가 학자들이 말한 순박한 본성으로 회귀하자는 정신에서 그 원류를 찾을 수 있을 것이다. 또한 이는 한진(漢晉)시대 이래 중국 도교가 추구했던 '진경' 의 의미와도 합치된다. 그러나 시대와 환경이 다름으로 인해, 대순진리회의 '진경'은 사회생활의 의미까지 내포한다. 비록 대순진리회의 경전이 인본(人本)을 명확히 밝히고 있지는 않으나, 대순진리회의 요의(要義) 중 하나인 인존사상은 대순진리회의 인문정신을 말해주는 것이다. 인존사상의 직접적인 기능은 평안(平安)으로서 삶을 이롭게 하는 것이다. 대순진리회는 우주대원의 진리를 '도'라 하였는데 이러한 '도'는 중국의 도가에서 말하는 '도'와 동일하며, 여기에는 '안(安)'의 의미가 포함되어 있다. 대순진리회의 신조 중 '안심', '안신'은 마음을 정(靜)하게 하고, 몸을 편하게 하는 것으로 볼 수 있지만, 심신의 공포와 두려움을 떨쳐내어 안전과 보호를 얻는다는 의미도 있으므로 결국 평안이 전제가 된다. 이렇듯 대순진리회에서는 '평안에 대한 희구'를 근본으로 하여 신앙인들이 열심히 수도에 정진하고 있다. 대순진리회가 인류 평안을 기본으로 하는 종교라는 점에서, 반드시 세인들의 환영을 받을 것임을 믿어 의심치 않는다.