• Journal of The Korean Society of Grassland and Forage Science
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• v.30 no.3
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• pp.205-216
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• 2010

Few spring sowing have been conducted on winter cereal crops for whole-crop silage use. Experiments were conducted during 2007 and 2008 at the Chungnam Agricultural Research & Extension Services. The objectives of this study were compared the spring sowing with the optimum season's sowing on growth, yield and feed quality in five winter cereal crops. The treatments consisted of 5 winter cereal crops, Youngyang (Barley, Spring habit I), Keumkang (Wheat, Spring habit II), Gogu(Rye, Spring habit estimated III), Shinyoung (Triticale, Spring habit estimated III), Samhan(Oat, Spring habit estimated II), and 3 planting dates, 18 October (optimum season's sowing), 23 February and 10 March in spring. Heading days as affected by spring sowing compared to optimum season sowing were delayed by 16~20 days in barley, wheat, rye and triticale, and 9 days in oat. The clipping dates at the optimal harvesting stage of each crop for round-baled silage in spring sowing was 8 June (yellow ripe stage) in barley, 25 May (10 days after heading) in rye, and 17 June in wheat (yellow ripe stage), triticale (milky stage) and oat (milky stage). The accumulative temperature from emergence to heading was significantly decreased as affected by spring sowing compared to optimum season's sowing, but that of sowing to emergence and that of heading to maturing was similar. The rate of spikes per tillering surveyed at each clipping date was 62.0-73.1 percent in barley, wheat, triticale and oat, and 56.0 percent in rye compared to that of optimum season sowing. The dry matter yield in spring sowing compared to 18 October was obtained about 71.7 percent in barley, 60.6 percent in wheat, 46.2 percent in rye, 70.2 percent in triticale and 110.9 percent in oat. It were increased in acid detergent fiber (ADF), neutral detergent fiber (NDF) and crude protein content, but decreased in digestible dry matter content(DDM) and relative feed value (RFV). The yield of DDM by spring sowing was decreased in barley, wheat, rye and triticale, but increased in oat. The yield of dry matter and DDM were higher in oat and triticale than that of barley, wheat and oat. So, regardless to clipping dates and cropping system, the appropriated crop for spring sowing was oat, and subsequently triticale and barley. It was not adopted for spring sowing in rye because of low rate of no. of spikes per tillers and yield. It was necessary eliminated winter growing nature by earlier sowing at the late of February after overwinter.

• Journal of Astronomy and Space Sciences
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• v.26 no.2
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• pp.141-156
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• 2009

Through the photometric observations of the near-contact binary, XZ CMi, new BV light curves were secured and seven times of minimum light were determined. An intensive period study with all published timings, including ours, confirms that the period of XZ CMi has varied in a cyclic period variation superposed on a secular period decrease over last 70 years. Assuming the cyclic change of period to occur by a light-time effect due to a third-body, the light-time orbit with a semi-amplitude of 0.0056d, a period of 29y and an eccentricity of 0.71 was calculated. The observed secular period decrease of $-5.26{\times}10^{-11}d/P$ was interpreted as a result of simultaneous occurrence of both a period decrease of $-8.20{\times}10^{-11}d/P$ by angular momentum loss (AML) due to a magnetic braking stellar wind and a period increase of $2.94{\times}10^{-11}d/P$ by a mass transfer from the less massive secondary to the primary components in the system. In this line the decreasing rate of period due to AML is about 3 times larger than the increasing one by a mass transfer in their absolute values. The latter implies a mass transfer of $\dot{M}_s=3.21{\times}10^{-8}M_{\odot}y^{-1}$ from the less massive secondary to the primary. The BV light curves with the latest Wilson-Devinney binary code were analyzed for two separate models of 8200K and 7000K as the photospheric temperature of the primary component. Both models confirm that XZ CMi is truly a near-contact binary with a less massive secondary completely filling Roche lobe and a primary inside the inner Roche lobe and there is a third-light corresponding to about 15-17% of the total system light. However, the third-light source can not be the same as the third-body suggested from the period study. At the present, however, we can not determine which one between two models is better fitted to the observations because of a negligible difference of $\sum(O-C)^2$ between them. The diversity of mass ratios, with which previous investigators were in disagreement, still remains to be one of unsolved problems in XZ CMi system. Spectroscopic observations for a radial velocity curve and high-resolution spectra as well as a high-precision photometry are needed to resolve some of remaining problems.

• Journal of the Korean Geographical Society
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• v.28 no.4
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• pp.312-320
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• 1993

Along with the fade out of the Cold War the world is undergoing a fundamental restructuring. The process is generally refered to regionalization and globalization. In this context, the Paper presents a geopolitical perspective on the future of Northeast Asia. To meet the global trend, it is expected that the countries in the area organize an economically cooperative unity, the concept of which the author calls the northeast Asian Rim (NEAR). With its huge potentials to become the largest economic area in the world and with its rather complicated historical and social background, the Rim is tentatively supposed to have a loose and soft organization, to be flexible in dealing with the intra-and interregional relations. The idea underlying the view is that the former area of confrontation between the land power and the sea power is, under the new world environment, going to recover its proper locational attributes and develop into a merging area, a new core. As a physical framework of the Rim a spatial structurc is assumed to consist of two-subrims and two development axes with four development centers.

• Food Engineering Progress
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• v.21 no.4
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• pp.360-366
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• 2017

Fish skin peptide-loaded liposomes were prepared in 100 mL and 1 L solution as lab scales, and 10 L solution as a prototype scale. The particle size and zeta potential were measured to determine the optimal conditions for the production of fish skin peptide-loaded liposome. The liposome was manufactured by the following conditions: (1) primary homogenization at 4,000 rpm, 8,000 rpm, and 12,000 rpm for 3 minutes; (2) secondary homogenization at 40 watt (W), 60 W, and 80 W for 3 minutes. From this experimental design, the optimal conditions of homogenization were selected as 4,000 rpm and 60 W. For the next step, fish peptides were prepared as the concentrations of 3, 6, and 12% at the optimum manufacturing conditions of liposome and stored at $4^{\circ}C$. Particle size, polydispersion index (pdI), and zeta potential of peptide-loaded liposome were measured for its stability. Particle size increased significantly as manufacture scale and peptide concentration increased, and decreased over storage time. The zeta potential results increased as storage time increased at 10 L scale. In addition, 12% peptide showed the formation of a sediment layer after 3 weeks, and 6% peptide was considered to be the most suitable for industrial application.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.267-302
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• 2017

This study aims to understand the concept of God in Daesoon thought through gods, divine beings, and divine Dao as they are featured in the I Ching. This study also explores analysis by dividing the 'one' from the I Ching into personal subject, metaphysical and fundamental marvel, innate divinity and morality of human beings as being among various concepts of god. Among the terms regarding god, divine Dao is especially clear in its depiction of this concept. In this context, the study looks closely at the characteristics of the concept of God. The divine Dao is actually an order that has been spread throughout the world by Sangje's will and the gods are endowed with His mandate. Through such order, the divine Dao leads to the Dao of divinely empowered humans by the Great Dao of mutual beneficence and natural solution. Divinely empowered humans is a concept which corresponds to the idea that 'Divine affairs are akin to those of humans.' Divine beings have human will and feelings in the afterlife, and due to their close relationship to human beings, they exercise an influence over human beings. They have human will and feelings while alive as well. In addition, they also have grievances and grudges. Such grievances and grudges can be resolved by mutual beneficence. And the divine affairs and activities move in accordance with Taegeuk (the Great Ultimate), Sangje's will, and the divine Dao. Therefore, it is a principle that divine beings should obey and an operational law in theonomy. Sangje's divine Dao and heavenly mandate accord with the Great Ultimate and are thereby revealed. Natural solutions can be reached when Divine beings and human beings gain awareness of this truth. To realize the divine Dao, humans and divine beings should practice the dao of benevolence, justice, propriety, wisdom, and they should rely on one another. Furthermore, this is done to accomplish the dao of heaven and earth.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.257-286
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• 2019

This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.157-195
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• 2013

대순진리회는 '구천응원뇌성보화천존강성상제(이하 '구천상제')'를 주신(主神)으로 신앙하는 종교단체이다. 그렇다면 대순진리회의 '구천상제'와 중국 도교에서 모셔지는 '구천응원뇌성보화천존'(이하 '보화천존')은 어떤 연관성이 있는 것인가? 이런 질문을 토대로 본 글에서는 이 신들의 기원과 칭호, 도세법문(度世法門 : 세상을 제도하고자 펼친 법도) 등의 관점에서 그 차이점과 공통점을 하나씩 비교해 보았다. 먼저 기원이라는 측면에서 '구천상제'와 '보화천존'을 비교해보면, '구천상제'는 천지인 삼계의 최고신으로서 강씨 가문을 선택하여 인간의 육신으로 태어났다. 강씨 성은 상고 신농씨에서 시작되었는데, 고대 문헌에 근거하면 신농씨는 태양신, 남쪽, 불(火) 등으로 상징화된다. 이런 상징들은 '구천상제'가 인간으로 태어날 때 나타난 "하늘이 남북으로 갈라지다", "큰 불덩이가 몸을 덮치다", "천지가 밝아지는도다" 등의 현상들에서 찾아볼 수 있다. 도교의 '보화천존'은 뇌신의 특징을 가지면서 일신(日神), 월신(月神)과 관계를 맺고 있는데, 이런 면들은 신농씨로부터 분석한 '구천상제'의 신적 기원과 일치하고 있다. 또한 도교에서는 신농씨가 다스리던 세상을 중국 상고시대의 가장 이상적인 사회형태로 보고 있는데, 이것을 '구천상제'가 건설하려는 후천선경과 연관 지어 생각해보면 '구천상제'가 신농씨의 후손인 강씨 종가에서 태어난 배경을 이해할 수 있다. 도교의 '보화천존' 역시 중생의 이익을 도모하고, 조화로운 인간세상을 만드는 것을 목표로 삼고 있으며, 이것은 대순진리회 '구천상제'가 행한 대순의 목적과 거의 비슷하다고 볼 수 있다. 다음으로 '구천상제'와 '보화천존'은 칭호에서도 공통점과 차이점을 살펴볼 수 있다. 단적으로 말하자면, '구천상제'에는 '보화천존'에 비해 '강성상제'라는 칭호가 추가되어 있다는 것이다. 또한 도교에서는 '보화천존'을 최고신으로 모시지 않으며, '구천상제' 신앙에서는 '보화천존' 신앙에서와 달리 뇌신과의 관계에 대한 설명을 찾아볼 수 없다. 마지막으로 '구천상제'와 '보화천존'의 도세법문을 비교해보면 첫째, 구천상제는 세상이 혼란, 불공평, 죄악에 빠졌기에 육신으로 인간 세상에 강림한 후 대순진리를 선포하였다. 이와 유사하게 보화천존도 천하와 인간세상을 순시하여 죄악과 겁액을 없앤다는 '순시천하(巡視天下)' 사상이 있다. 물론 여기에는 차이점이 존재하는데, 그 중 하나는 '보화천존'은 순시할 때 인간의 육신으로 화하지 않았다는 점이다. 또 다른 하나는 '보화천존'이 인간 세상에 창교의 방법을 통하여 선경을 건설하고자 하는 목표를 전해주지 않았다는 점이다. '보화천존'은 교리를 가르치거나 신통을 발휘하는 데에만 중점을 두고 있다. 둘째, '구천상제'가 내린 가르침인 해원상생은 후천선경을 건설하기 위한 수단과 과정이다. 도교의 '보화천존'도 인간이 지은 많은 죄악과 겁액은 세상 사람들이 맺은 원한과 관계가 있으므로, 이런 겁액과 죄를 해소하려면 해원부터 해야 한다는 것을 수차례에 걸쳐 언급하고 있다. 도교에서 말하는 '해원'의 구체적인 내용은 주로 인간의 시비, 질병, 겁액에 관한 것이며, 그 해결 방법으로는 주로 마음속으로 『옥추보경』을 읽는 것이다. 이를 '구천상제'의 '해원상생' 가르침과 비교하면 그 사상의 폭이나 깊이, 중요성, 이론적 측면 등에서 비교적 간단한 형태로서 체계적인 면모로까지 나아가지는 못하였다. 셋째, '구천상제' 는 곤경에 처한 사람이 신명의 호칭을 부르면 그에 상응하는 신명이 달려와서 구원해준다는 '소리감응' 방법을 사용하고 있는데, 이 방법은 도교의 '보화천존' 역시 사용하고 있는 것이다. 넷째, '구천상제'는 과오를 범한 사람이 자신의 과오를 뉘우치면, 그 다음에 상제의 용서를 받음으로써 그 원한이 풀리게 된다는 참법(懺法 : 懺悔法)을 세인(世人) 교화에 자주 사용하였다. 물론 이것은 해원상생의 구체적인 적용이라 할 수 있다. 기능면에서 보면 이 방법은 『구천응원뇌성보화천존옥추보참(九天應元雷聲普化天尊玉樞寶懺)』의 참의(懺儀)와 공통되는 점이 있다. 참의는 수도자 스스로 자신의 잘못을 뉘우치고, 수도에 정진하며, 사회의 안정을 도모하고, 포덕에 힘쓰고, 악을 물리치고 선을 널리 펼친다는 것인데, 이런 의미에서 양자는 일치한다고 생각된다. 필자가 생각하건대, 대순진리회의 '구천응원뇌성보화천존강성상제'와 도교의 '구천응원뇌성보화천존' 사이에는 공통점이 아주 많지만 동시에 차이점 또한 적지 않다. 만약 더욱 다양한 자료들을 수집하여 더욱 깊고 광범위한 연구를 진행한다면 한국 대순진리회와 중국 도교, 특히 도교의 뇌법종파(雷法宗派)와의 상관관계를 해석하는 데 큰 도움이 될 것이라 생각한다.