• The Korean Journal of Pesticide Science
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• v.16 no.4
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• pp.322-327
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• 2012

Fate of fenitrothion aerially sprayed to control pine wood nematode (Bursaphelenchus xylophilus) was studied in a forest of Haman area. And the monitoring of fenitrothion was conducted in a stream flowed from forest area of Gijang sprayed fenitrothion. Fenitrothion 50% EC was diluted 100 times and applied two or three times using helicopter in Haman and Gijang, respectively. Average fenitrothion deposits on forest floor ranged from 6% of standard aerial application rate. Following to the second application, fenitrothion deposits in the pine needle ranged from 0.6 to 0.9 mg/kg and then rapidly decreased to 0.01 mg/kg after 109 days. Deposits on the plant washed off by rainfall and reached to soil surface was 1.3% of the application rate. All of fenitrothion on the ground resided in the forest floor covering the soil surface, where fenitrothion residues were decreased to a tenth at 109 days after the second application, but they were not detected in sol beneath it. And the only low level of fenitrothion residues, 0.0009 mg/L, was detected in runnel of the experimental forest just after aerial application. The concentration of fenitrothion in effluent from Gijang area was less than detection limit (0.0001 mg/L) during the entire period.

• Journal of Life Science
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• v.25 no.6
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• pp.715-723
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• 2015

Insects represent the largest class within the animal kingdom in terms of species number. Humans had been utilized insect in the broad area, including food, agriculture, industry, pharmaceuticals and so on. At present, insects are emerging as a leading group for identifying and extracting novel bioactive substances due to enormous number and a high nutritional value. Insects rely on a suite of systemic response to resist infection such as immune cells, hemocytes, activation of enzymes cascades, and antimicrobial peptide/protein. Among the substances, antimicrobial peptides (AMPs) are main components of potent antimircrobial innate defense system into the insect hemolymph. AMPs raise influential candidate as avenue to resolve the development of antibiotic-resistant microbial organism. Insect AMPs are classified into four main classes: cecropins, insect defensins, glycine/proline-rich peptides. Insect AMPs have been purified, over 150. In this review, AMPs derived from several insects were summarized including honey bee, dung beetle, butterfly and longicorn beetle. These peptides almost exhibited potent antimicrobial activities against human microbial pathogens without causing remarkable hemolysis to erythrocytes excluding melittin, and their mode of action(s) are based on disruption of the plasma membrane or fungal apoptosis. Therefore, study of insect AMPs is expected to be useful for designing novel therapeutic antimicrobial applications.

• Journal of Life Science
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• v.18 no.3
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• pp.363-368
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• 2008

The in vitro thrombin inhibitory activities of 304 crude extracts from 76 kinds of korean wild insects were evaluated. Measurement of thrombin time showed that the DMSO extracts of Acrida cinerea cinerea (Thunberg), Anax parthenope julius Brauer, Eurydema rugosa Motschulsky, and Stethophyma magister (Rehn) and the water extracts of Dolycoris baccarum Linne, Lixus divaricatus Motschulsky, Metrioptera bonneti, Moechotypa diphysis (Pascoe), Nicrophorus concolor sp., and Tomapoderus ruficollis (Fabricius) had strong thrombin inhibitory activity. No prominent changes of activated partial thromboplastin time by treatment of the selected extracts suggested direct inhibition of thrombin activity by the insect extracts. DPPH scavenging activity of selected extracts showed that the extract of A. cinerea cinerea (Thunberg), D. baccarum Linne, L. divaricatus Motschulsky and N. concolor sp. has good antioxidant activity as well as antithombin activity. Our results suggested that some of korean wild insects could be developed as a natural source of antithrombosis.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.61-77
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• 2011

This study focused on relevant rock names related to Sinsun(神仙) which had been settled as Taoist traces were combined with places. While interpreting major features of Sundoism relevant rocks, it also discussed types and places of rocks reflected in their names by considering distinct characteristics of landscape characters that ancestors viewed through the rocks or on the rocks. Conclusion of this study is summarized as follows. 1. Among the rock names related to Sinsun, the most frequently discovered one was Sinsunbawi(52) and followed by Sinsunbong(神仙峰: 38), Sinsundae(神仙臺: 31). Other than these, there were Gangsundae(降仙臺: 12), Sunyoodae (仙遊臺: 10) and Sasundae(四仙臺: 5). 2. In the name of Sinsundae, 'Dae(臺)' ascertains that it was located in greatly superb place in the aspects of viewpoint and appreciation where landscape superiority and overlook scenery were fair and outstanding. 3. Sinsunbong was named for a peak of mountain. At the same time, it implied a notion of worship with images of 'merging with sky' or 'looking up.' Most of time, Sinsunbong indicated the tallest rock in the mountain chain. 4. A significant number of Sinsunbong had names where legends of Sinsun's Go game or descent were originated from. It shows that 'Sinsun(仙) and Go game' used to be very important motives for folk etymology of Sinsun related rocks. Along with the Sinsundae, a number of Sinsunbawi were also turned out to exist in land and ocean with excellent marine view. 5. According to analysis of their altitudes and heights of the peaks where the rocks belong to, Sinsunbong, Sinsundae and Sinsunbawi were in order. It might indicate that the rocks were located on top of mountain or that Sinsunbong represented the mountain itself. Compared to this, Sinsundae was located in where distant panoramic views were overlooked. It was not necessarily to be in peak but in where with a great view like Taoist world. On the other hand, Sinsunbawi was located in where has fine scenery and great valley not so far from villages, which proved its name had been influenced by place feature not altitude. 6. Feature of rock with Sinsun related name is to comprise visual stability of worship object with close linkage to attitude of worshiper. Considering its deep connection with communicative method of worship object and worshiper, seemingly it was main factor to lead folk etymology of rocks with Sinsun related names. 7. Rock is an object with the greatest implication of Sinsun imagination and Sinsun rocks show most clearly the fact that Taoism, which used to be considered as inaccessible, had been actualized in a visual and realistic manner with the change of time.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.6
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• pp.347-359
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• 2016

People are destined to live according to the time and fate after they are born. Man is connected with the idea that is called the Chinese zodiac sign related to one out of 12 animals, regardless of one's thought. This paper was written with the expectation that it will be a new turning point understanding the mutual influence and its changing process by catching the ethnic belief and emotion as well as its cultural background in the Asian Zone by investigating the meaning of the 12 Chinese zodiac shown in the folk painting from the viewpoint of folk lore including "Chinese zodiac sign" culture rooted in our daily lives. The animal 'Rat' has been lived well human beings accompanied by the fable or the nature, while the animal 'Ox' has been living together with human history. The 'Tiger' has been considered the 'Power retreating disease or a devil' to humans, which is the most frightening but near at hand. The 'Rabbit' in the fable is inculcating hope and ideals to humans. The imaginary 'Dragon' is rooted in the deep national belief, which is seated as 'Guardian god' of farming culture and mankind, while the 'Snake' is playing a role in protecting humans as the 'Sea God' in Tsushima and Jeju Island, and has been believed and followed in the deep mind of humans. The 'Horse' in the nomad culture has been adorned as the basic creature of nomadic society in the character of a psychic medium between the human and god or their 'Guardian god'. The ancient Japanese regarded 'Monkey' as holy, being connected with treasure. It infers a human's desire to borrow wisdom from 'Monkey'. 'Chicken' includes the meaning of a lucky sign connecting the sky and the human world by arranging together with humans. The 'Dog' is believed and followed as performing the function of a messenger connecting this world with the afterlife in the next world tale of shamanism. The 'Pig' also lives well with humans, being interpreted as fecundity. Although the meaning of the 12 Chinese Zodiac animals has ethnic differences, all of them have been shared with humans, rooted in the human mind, being believed, and followed in human lives.

• Journal of Bio-Environment Control
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• v.25 no.2
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• pp.83-88
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• 2016

In this study, previously reported surplus solar energy-related study result and current status of fan coil unit (FCU) for cooling and heating installed in the current sites were briefly examined and then a method to determine the number of FCUs required to recover surplus solar energy was schematically proposed to provide basic data for researchers and technical engineers in this field. The maximum, mean, and minimum outside temperatures during the experiment period were about $28.2^{\circ}C$, $4.4^{\circ}C$, and $-11.5^{\circ}C$, respectively. The horizontal surface solar radiation level outside the greenhouse was in a range of $0.8-20.5MJ{\cdot}m^{-2}$ and mean and total solar radiation were $10.8MJ{\cdot}m^{-2}$ and $1,187.5MJ{\cdot}m^{-2}$. The mean temperature and relative humidity in the greenhouse during the daytime were in a range of 18.8-45.5 and 53.5-77.5%. The total surplus solar energy recovered from the greenhouse during the experiment period was approximately 6,613.4MJ, which could supplement about 6.7% of the total heating energy 98,600.2 MJ. In addition, the number of FCUs installed for heating varies case to case, although similar FCUs are used. Thus, it is necessary to study the installation height, orientation and installation distance as well as the appropriate number of FCUs from the efficient and economical viewpoints. The required numbers of FCUs for surplus solar energy recovery were 8.4-10.9units and 6.1-8.0units based on air mass and circular flow rate that passed through the FCUs. Considering calculation methods and the risks such as efficiency and use environments of FCUs, it was found that about nine units (one unit per $24m^3$ approximately) needed to be installed. The required number of FCUs for surplus solar energy recovery was around one unit per $24m^3$ approximately.

• The Korean Journal of Pesticide Science
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• v.16 no.4
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• pp.315-321
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• 2012

Fate of acetamiprid and imidacloprid aerially sprayed to control pine wood nematode (Bursaphelenchus xylophilus) were studied in a forest of Haman area. Acetamiprid 20% SL or imidacloprid 20% DC were diluted 100 times and applied two times as rate of 50 L/ha using an aircraft of Bell 206 L helicopter. Average acetamiprid deposits on forest floor ranged from 2 to 4% of standard aerial application rate. Following to the second application, acetamiprid deposits in the pine needle ranged 1.8~8.5 mg/kg and then gradually decreased to 1.2~2.1 mg/kg after 48 days. Deposits on the plant washed off by rainfall and reached to soil surface was ca. 17% of the application rate. All of acetamiprid on the ground resided in the forest floor covering the soil surface, where acetamiprid residues were decreased to a quarter at 48 days after the second application, but they were not detected in soil beneath it. And the only low level of acetamiprid residues, 0.0003 mg/L, was detected in the reservoir nearby the experimental forest on the day of aerial application. The acetamiprid detection was presumably due to spray drift. And average imidacloprid deposits on forest floor ranged from 1 to 3% of standard aerial application rate. Following to the second application, imidacloprid deposits in the pine needle analysed very low concentration of 0.1 mg/kg, but the amount of imidacloprid in wash-off in standard and two-fold treatment were ca. 8% and 4% of the application rate, respectively. Most of imidacloprid on the ground also resided in the forest floor, where imidacloprid residues were decreased to a twentieth at 111 days after the second application, and they were detected below 0.5% of the application rate in sol beneath it. And the low level of imidacloprid, 0.0003~0.0017 mg/L, were detected in the streams in the experimental forest. It was not to the level of contamination concerns.

• Journal of Korean Society of Forest Science
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• v.107 no.4
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• pp.486-496
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• 2018

Pine wilt disease (PWD) in Gyeonggi province was first detected in Gwangju in 2007, and ever since has caused extensive damage. Insect vector and host tree in Gyeonggi province are Monochamus saltuarius and Pinus koraiensis, respectively, which are different from the southern region that consist of Monochamus alternatus and Pinus densiflora. Consequently, spread and mortality characteristics may be different, but our understanding is limited. In this research, we utilized the spatial data of newly infected trees in Gyeonggi province from 2008 to 2015 to analyze how it is related to various environmental and human factors, such as elevation, forest type, and road network. We also analyzed the minimum distance from newly infected tree to last year's closest infected tree to examine the dispersal characteristics based on new outbreak locations. Annual number of newly infected trees rapidly increased from 2008 to 2013, which then stabilized. Number of administrative districts with infected trees was 5 in 2012, 11 in 2013, and 15 in 2014. Most of the infected trees was Pinus koraiensis, with its proportion close to 90% throughout the survey period. Mean distance to newly infected trees dramatically decreased over time, from 4,111 m from 2012 to 2013, to approximately 600 m from 2013 to 2014 and 2014 to 2015. Most new infections occurred in higher elevation over time. Distance to road from newly infected trees continuously increased, suggesting that natural diffusion dispersal is increasingly occurring compared to human-influenced dispersal over time.

• Sim-seong Yeon-gu
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• v.32 no.1
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• pp.1-16
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• 2017

The purpose of this paper is to illustrate the nature of Objective Psyche based on island related case materials. Theoretical background starts with psychological meaning of islands, a kind affective symbol rather than cognitive image, and creation myths as the story of man's awareness of the world; Chaos as archaic identity (unconscious), islands as emergence of the ego from unconscious. In alchemical symbolism, island related to coagulatio, the operation which turns something into earth, the realm of ego. In addition, related parts of Hindu creation myths, Korean giant woman creator Sulmoonde-halmang, and legends of "Relocation of Island/Mountain" will be presented to integrate with case materials. Case A : Starts with a dream of killing a huge dragon and dead body became an island. The dragon in the water was seen as Spirit of Mercurius, the autonomous spirit, connecting of the ego with the Self. The act of killing related to Primeval being which needs to be killed to be transformed. Myths of Eskimo, The Eagle's Gift, the giant woman creator in Korea, and Marduk, the Babylonian hero will be integrated. Case B : Prior to introduce six island images in sand trays, a dream of a giant serpent (python) wound around her body will be presented to portray her situation. By relating Jung's "The Sermons to the Dead," her effort to make the solid island regarded as an act of bringing order out of original oneness (pleroma). Then stresses the importance to coagulate archetypal image Case C : A vignette of active imagination seminar where island image emerged will be described. Her endeavor of focusing on inner image related to the Hindu Creator, Cherokee creation myth, as well as Sulmoonde-halmang. As a motif of growing island, Samoan creation myth, and Legend of Mountain, Mai were incorporated. Colors in her art work regarded as expression of inner need, and importance of expressing inner feeling images as a mean to coagulate volatile emotional and spiritual content. Case D : A dream and art work of terminally ill woman; embracing the tip of the island with gushing up water will be presented. Her island and replenishing water image regard as "an immortal body," corresponds to the Philosophers' Stone for she accepted her death peacefully after the dream. Also related to "The Mercurial Fountain" in Rosarium Philosophorum, and aqua permanence, an allegory of God.

• Sim-seong Yeon-gu
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• v.29 no.1
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• pp.1-45
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• 2014

Mystic experience such as seeing an vision could be explained as experiencing elusive and mysterious unique existence in religious way. In depth psychology, which is based on unconsciousness like analytical psychology, this could be explained as a something that gives a meaning of life and purpose through discovering health and healing. The importance of primodial experience in depth psychology is that it can possibly discover the base of present acts. In Christian theology, symbolic mystery and truth of religious experience that appear in Christian tradition have interest on human situation. These two fields' approach methods are different, but both show common interest on unique experience which can be said properly as raw experience. Various visions appear in many parts of the Bible. Among many visions, the book of Zechariah, one of the 12 Prophets, describes rich and diverse 8 visions through chapter 1 to chapter 8. However, due to the Genre of revelation, it lacks historicity, and because of vagueness and symbolic meanings, its visions are hard to understand and interpret. Theologically, visions of Zechariah show communality of Israelites by reconstructing kingdom of Judah and church in a way of historical circumstances. Though, these visions could deliver the meaning of an ethnical aspect as reporting continuous conversation between the God and humans. Furthermore, it could mean a personal aspect of the Prophet Zechariah as reaching for a opportunity of new change. Moreover, those who read these visions could try to interpret the meanings of various images which represent meeting mysterious existences. Therefore, the Author would concentrate on the fact that 8 visions in the book of Zechariah, which has not been received much attention to neither Christians nor non-believers, develop in chiastic structure (stylistic contrast), so that tries to interpret the first, second, seventh, and the eighth visions in analytic psychology way. In visions of Zechariah, excepting the 4th vision which probably was inserted later, rest of 7 visions each shows the stage of the hours of darkness. 1st to 3rd visions represent evening, 5th vision represents deep in the night, and 6th to 8th visions represent dawn to morning. Moreover, since structure of visions arranged in chiastic way, horse appears in 1st and 8th vision, measuring rope and measure tools are used as main motif in 2nd and 7th vision. However, same motifs could have different symbolic meanings and roles as visions are formed in different situations and conditions. In the first vision, angels who ride horses look around the world and report it is calm and peaceful. Concerning the political situation back in the day, the world being calm and peaceful in the beginning of evening means that it is not ready to change to a whole new world. Psychologically, if there is no readiness to adopt new world, it means being hopeless. It is sending you a message to get out of those kinds of situation. Moreover, appearance of four angels who rode red, brown, and white horses to a myrtus tree in the valley means that it is time for individuation and it is right and good timing for changing. In second vision, you will be able to see that Israelites had long years being caught in the shadows by foreign country, and long years succumbed by the strength of four horns, which shows the progress of renewing strength and being oneness with oneself from overwhelmed situation by paternity. In seventh vision, meaning of two women bringing the godness of the sky, who were locked up in a rice basket, back to the temple in Babylon is going towards in a level of Self-actualization by separating one's ego captured excessively by matherhood and putting back to a place where it was before. In eighth vision, chariots pulled by horses are scattered far and wide, and horses which went to north had rest in the land of North. After horses and chariots are seen between two mountains of bronze with the image of Self and anima/animus. These images can be explained as the changing progress are almost completed and the God and human, in other words Self and ego are being united and is now time for rest. All of 8 visions contains the conversation between angel and Zechariah who willing to know the meaning of visions. Zechariah asks the angel actively about the meaning of visions because of his wish for Israelites to return home and rebuild church. Conversation among the God, Zechariah, who asks questions until he knows everything, an Angel, who gives answer to given questions, is conversation between ego and anima/animus. Eventually, it is a conversation between Self and ego.