• Journal of Practical Agriculture & Fisheries Research
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• v.4 no.1
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• pp.119-127
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• 2002

This study was conducted to develop the heat exchanger by utilizing the heat energy of underground water(15℃), which might be used for cooling and heating system of the agricultural facilities. We developed the heat exchanger, parallel type plat fin tube made of Aluminum(Al 6063), which was named Aloo-Heat(No. of The registration design : 0247164, by Korean Intellectual property Office). The fin of exchanger was design of the granulated surface for minimizing fouling factor and dew forms, and also placed parallel to the tube in order to minimized the resistance of flows. 1. Aloo-heat was designed to have 0.03m for inside diameter, 0.036m for outside diameter of tube, 0.0012m for thickness of fin and 0.032m for length of plat fin. 2. t was also designed to have 1.5248m²/m for outside area of heat transfer, 0.0942m²/m for inside area contacting hot liquid, and the ratio (Ra) was 16.1869. 3. Efficiency of the fin was 93 percentage when fin length was 0.032m, and the fin thickness satisfied equation $\frac{h{\rho}}{k}$< 0.2 when it was 0.0012m. 4. According to the performance test of Aloo-heat, as the temperature and rate increased, the heating value also increased, heating value was 504kJ/h·m and 6,048kJ/h·m when it was 60℃, 10 𝑙/min and 80℃, 40 𝑙/min respectively. 5. The test of heating value was confident, because correlation value(R²) was 0.9898 for the temperature and 0.9721 for flow rate of hot liquid, respectively.

• Korean journal of applied entomology
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• v.34 no.4
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• pp.360-367
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• 1995

The relative toxicity of abamectin was assessed to the predatory mite Amblyseius womersleyi Schicha and to dicofol-resistant and -susceptible twospotted spider mite (TSM) Tetranychus urticae Koch in the laboratory. Abamectin was much les toxic to the predator than to the spider mite. At 0.12 and 0.6 ppm, all TSM adult females of the tow strains were killed within 48 h after dipping n the solutions. The lower concentrations (0.06 and 0.012 ppm) killed more than 77% of TSM female adults of the two strains at 120 h after treatment. However, abmectin did not significantly affect the survival and mobility of A. womersleyi female adults at a concentration of 0.12 ppm but the mortality was slightly increased up to 20~23% at 0.6 and 6 ppm. Abamectin did not significantly affect hatchability of one-day old TSM eggs at 0.06~0.6 ppm. The Four-day old eggs were much more susceptible to abamectin than one-day old eggs were. Within 0.006-6 ppm, abamectin did not affect the hatchability of A. womersleyi eggs and the development of resulting immature predators. When the predator female adults were dipped in 0.6 and 0.12 ppm solution, their reproduction was not affected, but at 6 ppm it was decreased by 35%. However, the reproduction of TSM reduced significantly at concentrations between 0.006 and 0.6 ppm. The differential toxicity of abamectin between TSM and the predator could be of practical importance in managing spider mite populations in the field. Abamectin at selective sublethal concentrations (i.e., 0.012~0.06 ppm) could be of value in adjusting predator/prey ratios in integrated management of spider mites.

• SUVANNABHUMI
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• v.3 no.1
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• pp.47-66
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• 2011

Malay society is rooted on the Islamic concept. That Islam influenced every corner of that Malay society which had ever been an edge of the civilizations of the Indus and Ganges. Once the letters of that Hindu religion namely Sanscrit was adopted to this Malay society for the purpose of getting the Malay language, that is, Bahasa Melayu down to the practical literation but in vain. The Sanscrit was too complicated for Malay society to imitate and put it into practice in everyday life because it was totally different type of letters which has many of the similar allographs for a sound. In the end Malay society gave it up and just used the Malay language without using any letters for herself. After a few centuries Islam entered this Malay society with taking Arabic letters. It was not merely influencing Malay cultures, but to the religious life according to wide spread of that Islam. Finally Arabic letters was to the very means that Malay language was written by. It means that Arabic letters had been used for Arabic language in former times, but it became a similar form of letters for a new language which was named as Malay language. This Arabic letters for Arabic language has no problems whereas Arabic letters for Malay language has some of it. Naturally speaking, arabic letters was not designed for any other language but just for Arabic language itself. On account of this, there occurred a few problems in writing Malay consonants, just like p, ng, g, c, ny and v. These 6 letters could never be written down in Arabic letters. Those 6 ones were never known before in trying to pronounce by Arab people. Therefore, Malay society had only to modify a few new forms of letters for these 6 letters which had frequently been found in their own Malay sounds. As a result, pa was derived from fa, nga was derived from ain, ga was derived from kaf, ca was derived from jim, nya was derived from tha or ba, and va was derived from wau itself. Where must these 6 newly modified letters be put on this Arabic keyboard? This is the very core of this working paper. As a matter of course, these 6 letters were put on the place where 6 Arabic signs which were scarecely written in Malay language. Those 6 are found when they are used only in the 'shift-key-using-letters.' These newly designed 6 letters were put instead of the original places of fatha, kasra, damma, sukun, tanween and so on. The main differences between the 2 set of 6 letters are this: 6 in Arabic orginal keyboard are only signs for Arabic letters, on the other hand 6 Malay's are real letters. In others words, 6 newly modified Malay letters were substituted for unused 6 Arabic signs in Malay keyboard. This type of newly designed Malay Jawi Script keyboard is still used in Malaysia, Brunei and some other Malay countries. But this sort of keyboard also needs to go forward to find out another way of keyboard system which is in accordance with the alphabetically ordered keyboard system. It means that alif is going to be typed for A key, and zai shall be typed when Z key is pressed. This keyboard system is called 'Malay Jawi-English Rumi matching keyboard system', even though this system should probably be inconvenient for Malay Jawi experts who are good at Arabic 'alif-ba-ta'order.

• Journal of agriculture & life science
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• v.50 no.2
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• pp.107-116
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• 2016

The study was aimed to analyze pedigree structure and inbreeding coefficients for performance tested Holstein cows in Korea. A total of 400,029 Holstein cows data which born between 2002 and 2012 were obtained from Dairy Cattle Improvement Center of National Agricultural Cooperative Federation(NACF). Their related pedigrees, as obtained from Korean Animal Improvement Association(KAIA), consisted of 509,740 animals. Pedigree depth of the cows were traced back to 3 generations earlier. The percentage of cows with fully identified ancestors in various provinces of Korea were 55.18%(Gyeonggi-do), 23.49%(Gangwon-do), 47.83%(Chungcheongnam-do), 53.62%(Chungcheongbuk-do), 56.38%(Gyeongsangbuk-do), 51.35% (Gyeongsangnam-do), 26.58%(Jeollanam-do), 49.41%(Jeollabuk-do), and 56.90%(Jeju-do), whereas, it was about 63.20% as a whole in Korea. The average inbreeding coefficients showed increment across the consecutive years of birth such as, 0.43(2002), 0.44(2003), 0.58(2004), 0.64(2005), 0.78(2006), 0.93(2007), 1.08(2008), 1.23(2009), 1.46(2010), 1.77(2011), and 2.03 (2012). However, this coefficient was 0.93 in overall Korean population. An average generation interval for sire to daughter genetic path was 8.15 years; which was about 4.20 years considering dam to daughter genetic path. The estimated effective population sizes (Ne) were 56.5, 51.3, and 32.2 animals born in 2004, 2009, and 2012, respectively. These results indicated that an increased rate of inbreeding has led to a significant reduction in the Ne over the decade.

• Asia Marketing Journal
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• v.7 no.3
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• pp.53-76
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• 2005

With rapid technological and market change, new product development (NPD) complexity is a significant issue that organizations continually face in their development projects. There are numerous factors, which cause development projects to become increasingly costly & complex. A product is more likely to be successfully developed and marketed when the complexity inherent in NPD projects is clearly understood and carefully managed. Based upon the previous studies, this study examines the nature and importance of complexity in developing new products and then identifies several issues in managing complexity. Issues considered include: definition of complexity : consequences of complexity; and methods for managing complexity in NPD projects. To achieve high performance in managing complexity in development projects, these issues need to be addressed, for example: A. Complexity inherent in NPD projects is multi-faceted and multidimensional. What factors need to be considered in defining and/or measuring complexity in a development project? For example, is it sufficient if complexity is defined only from a technological perspective, or is it more desirable to consider the entire array of complexity sources which NPD teams with different functions (e.g., marketing, R&D, manufacturing, etc.) face in the development process? Moreover, is it sufficient if complexity is measured only once during a development project, or is it more effective and useful to trace complexity changes over the entire development life cycle? B. Complexity inherent in a project can have negative as well as positive influences on NPD performance. Thus, which complexity impacts are usually considered negative and which are positive? Project complexity also can affect the entire organization. Any complexity could be better assessed in broader and longer perspective. What are some ways in which the long-term impact of complexity on an organization can be assessed and managed? C. Based upon previous studies, several approaches for managing complexity are derived. What are the weaknesses & strengths of each approach? Is there a desirable hierarchy or order among these approaches when more than one approach is used? Are there differences in the outcomes according to industry and product types (incremental or radical)? Answers to these and other questions can help organizations effectively manage the complexity inherent in most development projects. Complexity is worthy of additional attention from researchers and practitioners alike. Large-scale empirical investigations, jointly conducted by researchers and practitioners, will help gain useful insights into understanding and managing complexity. Those organizations that can accurately identify, assess, and manage the complexity inherent in projects are likely to gain important competitive advantages.

• Journal of Practical Agriculture & Fisheries Research
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• v.21 no.1
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• pp.29-40
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• 2019

In Korea kiwifruit growing area is limited to southern coastal region and Jeju island, partly due to the lack of information on their cold hardiness in winter. This study was carried out to investigate cold hardiness of Korean kiwifruit cultivars in a period of dormancy for using it as preliminary data to expand the cultivation area of kiwifruit in Korea. A total of five kiwifruit cultivars in two species and hybrid, Actinidia deliciosa ('Hayward' and 'Garmrok'), A. chinensis ('Goldone') and A. arguta hybrid ('Bangwoori' and 'Skinny Green') were subjected to five freezing treatments of -12℃, -15℃, -18℃, -21℃ and -24℃. Cell membrane damage in all cultivars initiated in -18℃/32h and cell membrane stability was lost in -24℃ in most cultivars, except for 'Skinny Green'. Cold hardiness was estimated by 50% lethal temperature (LT₅₀) which was determined by triphenyl tetrazolium chloride (TTC) reduction. In branches, LT₅₀ was -15℃ in 'Hayward' and 'Garmrok', -18℃ in 'Bangwoori' and -21℃ in 'Goldone.' The LT₅₀ of buds on 'Hayward' and 'Garmrok' was 56 and 42 hours in -15℃ and 4 and 11 hours in -18℃, respectively; however, LT₅₀ of buds on 'Goldone' was 51 hours in -18℃ and that on 'Bangwoori' was 3 hours in -24℃. Cold hardiness results imply that it may be difficult for cultivars in A. deliciosa such as 'Hayward' and 'Garmrok' to be grown in the north of southern coastal region in Korea; however, it can be possible for several cultivars in A. chinensis and A. arguta hybrid to be grown in the northern part of Korean kiwifruit belt if cold tolerance in the thaw is confirmed.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.149-183
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• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.

• Sim-seong Yeon-gu
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• v.25 no.2
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• pp.224-264
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• 2010

A brief story of the tale follows : Mokdoryung was a son of an arbor tree and a fairly. When the boy was 7-8 years old, mother-fairy returned to the sky. By using father-tree, Mokdoryung survived from the flood where he saved ants, mosquitos, and a boy with the same age. They arrived on top of the highest mountain, met an old woman with two daughters, worked as servants. With help of insects, Mokdoryung passed the trials, married to a wise daughter and 2 couples became the ancestor of the mankind. Interpretation of the tale starts with amplification of tree which symbolizes Self and Libido. As the son of the tree-spirit and a fairly from the sky, Mokdoryung is a kind of 'divine child' which represents a psychic possibility to understand archetypal nature of unconscious. Adversities of early childhood due to mother's absence regarded as necessary condition for 'divine child' to attain highest good. Flood can be compensation of absence of feminine as well as to bring a new life. The notion of father·tree becomes a kind of life-boat has to do with union of opposite(vertical phallic tree and horizontal feminine boat). Ants and mosquitoes represent upper and lower level of unconsciousness, they mediate divine power. Therefore respecting insects means respecting unconscious, and reward of insects means salvation come from unconscious. The boy saved from the flood presents emergence of psychic energy in its latent unconscious condition to create mental dynamism. The old woman is Great Mother or anima, the controller or guider of unconscious. Working as servants can be an active service for the divine marriage. Trials of separating millet from sand, and finding right direction relate to separatio, means one needs to be separated from unconscious before conunctio, union of opposite. Two sets of couple becoming ancestor of man-kind has to do with number 4 (quaternity) as well as regeneration. Although the tale includes both positive couple (Mokdoryung, wise daugther in east room). and negative couple(shadow side of Mokdoryung, step daughter in west room)as ancestors of mankind, "Good" seems to be more valued than "evil".

• Sim-seong Yeon-gu
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• v.32 no.2
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• pp.122-168
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• 2017

I tried to understand a folk tale "The half-boy" in terms of analytical psychology. In the story, a lady without children prayed to the Buddha. The white old man came and gave three fishes, but the cat ate half of it. So, she ate two and a half. She gave birth to two perfect sons. The third son had one arm, one leg, and one eye. They grew well. Brothers went to take the civil service examinations, and the half-boy followed. But two brothers did not like the half-boy coming along. So, brothers tied the half-boy to the rocks and trees, and he picked them up with force and gave them down to the yard of the house. And the half-boy followed his brothers again, and brothers tied him with kudzu and put him in front of the tiger. The half-boy won the tiger by betting with cutting kudzu. The half-boy stripped off the tiger's skin. The host coveted the tiger skin and they played with janggi. The half-boy won the game and was permitted to take host's daughter. The half-boy went with a string, a drum, a flea, and a bedbug. He teased host's people with these. The half-boy brought a virgin and lived well. "The Half-Boy" folktale is an old story spread throughout the country. There are similar stories in India and Africa. Unilateral figures are universally distributed archetypal images. In numerous cultures gods and spirits are being portrayed as unilateral figures. In the creation mythology, half-figure beings have immortality. In Indonesian and African folk tales, the half-born boy goes to heaven and merges with its half and becomes perfect. Some of one-sided spirits are harmful to humans but some of one-sided birds, chickens, and spirits are helpful to people. Sometimes half being is a cultural hero who steals grain from heaven or gets some advice how to use bamboo. There are stories that half body becomes a whole body afterwards. But in this folktale and most of the similar folktales, half-figure does not change and maintains half-figure to the end. And as a half-figure he does various great things and marries a virgin. The half-boy symbolizes a psychic experience born in the unconscious. The unconscious contents may seem strange and weird at first and the collective consciousness does not want to accept them. But the unconscious exerts greater power and brings vitality and creativity to consciousness. This folk tale seems to have compensated for the stubborn collective consciousness of our society, which was a Confucian class society. It also allows people to change their attitude toward disabled people and recognize strengths and creativity of the handicapped.

• Journal of Global Scholars of Marketing Science
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• v.20 no.1
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• pp.59-69
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• 2010

Green or an environmental consciousness has been a major issue for businesses and government offices, as well as consumers, worldwide. In response to this movement, the Korean government announced, in the early 2000s, the era of "Green Growth" as a way to encourage green-related business activities. The Korean fashion industry, in various levels of involvement, presents diverse eco-friendly products as a part of the green movement. These apparel products include organic products and recycled clothing. For these companies to be successful, they need information about who are the consumers who consider green issues (e.g., environmental sustainability) as part of their personal values when making a decision for product purchase, use, and disposal. These consumers can be considered as eco-sumers. Previous studies have examined consumers' purchase intention for or with eco-friendly products. In addition, studies have examined influential factors used to identify the eco-sumers or green consumers. However, limited attention was paid to eco-sumers' disposal or recycling behavior of clothes in comparison with their green product purchases. Clothing disposal behaviors are ways that consumer can get rid of unused clothing and in clue temporarily lending the item or permanently eliminating the item by "handing down" (e.g., giving it to a younger sibling), donating, exchanging, selling, or simply throwing it away. Accordingly, examining purchasing behaviors of eco-friendly fashion items in conjunction with clothing disposal behaviors should improve understanding of a consumer's clothing consumption behavior from the environmental perspective. The purpose of this exploratory study is to provide descriptive information about Korean eco-sumers who have ecologically-favorable lifestyles and behaviors when buying and disposing of clothes. The objectives of this study are to (a) categorize Koreans on the basis of clothing disposal behaviors; (b) investigate the differences in demographics, lifestyles, and clothing consumption values among segments; and (c) compare the purchase intention of eco-friendly fashion items and influential factors among segments. A self-administered questionnaire was developed based on previous studies. The questionnaire included 10 items of clothing disposal behavior, 22 items of LOHAS (Lifestyles of Health and Sustainability) characteristics, and 19 items of consumption values, measured by five-point Likert-type scales. In addition, the purchase intention of two eco-friendly fashion items and 11 attributes of each item were measured by seven-point Likert type scales. Two polyester fleece pullovers, made from fabric created from recycled bottles with the PET identification code, were selected from one Korean brand and one US imported brand among outdoor sportswear brands. A brief description of each product with a color picture was provided in the survey. Demographic variables (i.e., gender, age, marital status, education level, income, occupation) were also included. The data were collected through a professional web survey agency during May 2009. A total of 600 final usable questionnaires were analyzed. The age of respondents ranged from 20 to 49 years old with a mean age of 34 years. Fifty percent of the respondents were males and about 58% were married, and 62% reported having earned university degrees. Principal components factor analysis with varimax rotation was used to identify the underlying dimensions of the clothing disposal behavior scale, and three factors were generated (i.e., reselling behavior, donating behavior, non-recycling behavior). To categorize the respondents on the basis of clothing disposal behaviors, k-mean cluster analysis was used, and three segments were obtained. These consumer segments were labeled as 'Resale Group', 'Donation Group', and 'Non-Recycling Group.' The classification results indicated approximately 98 percent of the original cases were correctly classified. With respect to demographic characteristics among the three segments, significant differences were found in gender, marital status, occupation, and age. LOHAS characteristics were reduced into the following five factors: self-satisfaction, family orientation, health concern, environmental concern, and voluntary service. Significant differences were found in the LOHAS factors among the three clusters. Resale Group and Donation Group showed a similar predisposition to LOHAS issues while the Non-Recycling Group presented the lowest mean scores on the LOHAS factors compared to the other segments. The Resale and Donation Groups described themselves as enjoying or being satisfied with their lives and spending spare-time with family. In addition, these two groups cared about health and organic foods, and tried to conserve energy and resources. Principal components factor analysis generated clothing consumption values into the following three factors: personal values, social value, and practical value. The ANOVA test with the factors showed differences primarily between the Resale Group and the other two groups. The Resale Group was more concerned about personal value and social value than the other segments. In contrast, the Non-Recycling Group presented the higher level of social value than did Donation Group. In a comparison of the intention to purchase eco-friendly products, the Resale Group showed the highest mean score on intent to purchase Product A. On the other hand, the Donation Group presented the highest intention to purchase for Product B among segments. In addition, the mean scores indicated that the Korean product (Product B) was more preferable for purchase than the U.S. product (Product A). Stepwise regression analysis was used to identify the influence of product attributes on the purchase intention of eco product. With respect to Product A, design, price and contribution to environmental preservation were significant to predict purchase intention for the Resale Group, while price and compatibility with my image factors were significant for the Donation Group. For the Non-Recycling Group, design, price compatibility with the factors of my image, participation to eco campaign, and contribution to environmental preservation were significant. Price appropriateness was significant for each of the three clusters. With respect to Product B, design, price and compatibility with my image factors were important, but different attributes were associated significantly with purchase intention for each of the three groups. The influence of LOHAS characteristics and clothing consumption values on intention to purchase Products A and B were also examined. The LOHAS factor of health concern and the personal value factor were significant in the relationships with the purchase intention; however, the explanatory powers were low in the three segments. Findings showed that each group as classified by clothing disposal behaviors showed differences in the attributes of a product, personal values, and the LOHAS characteristics that influenced their purchase intention of eco-friendly products. Findings would enable organizations to understand eco-friendly behavior and to design appropriate strategic decisions to appeal eco-sumers.