• Korean journal of food and cookery science
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• v.4 no.2
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• pp.31-38
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• 1988

The chicken cooked by three different methods were put and sensory evaluation, mechanical and chemical composition test. The results were as following : 1. Standard recipe were as followig : \circled1 Kettle cooking was chicken 700 g, waxyrice 100 g, garlic 30 g, water 2000 cc, time 60 min. \circled3 Pressure cooking was chicken 700 g, waxyrice 100 g, garlic 30 g, water 2000 cc, time 30 min. \circled3 Microwave cooking was chicken 700g, waxyrice 100 g, garlic 30 g, water 1000 cc, time 30 min. 2. Sensory evaluation \circled1 There were no typical difference of the color of soupstock with in the three cooking methods. \circled2 The turbidity of soupstock was from Kettle cooking, microwave cooking and pressure cooking in turn. \circled3 There were no typical difference of the viscosity of soupstock with in the three cooking methods. \circled4 The kettle cooking was the best of mouthfeel and taste. \circled5 There were no typical difference of muscle, with in the three cooking methods. 3. Mechanical Test \circled1 The result of the cutting force of muscle which measured by rheomether were the leg muscle was more tough than breast muscle. \circled2 The viscosity of boiled rice was from kettle cooking, pressure cjooking and microwave cooking in turn. \circled3 The result of the turbidity of soupstock which measured by spectrophotmeter was from kettle cooking, pressure cooking and microwave cooking in turn. 4. Proximate chemical composition \circled1 Protein of muscle was 20.30-25.67%, Soupstock was 0.29-0.72% \circled2 Fat of muscle was 27.29-47.15% , Soupstock was 37-68.38%. \circled3 Potasium of muscle was 2.75-3.6 mg, Soupstock was 1.15-6.3 mg. \circled4 Iron of muscle was 1.17-1.39 mg, Soupstock was 0.96 mg.

• 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.

• Proceedings of the Korea Technology Innovation Society Conference
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• 2015.05a
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• pp.545-570
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• 2015

Korea is among the ten countries with the largest R&D budget and the highest R&D investment-to-GDP ratio, yet the subject of security and protection of R&D results remains relatively unexplored in the country. Countries have implemented in their legal systems measures to properly protect cutting-edge industrial technologies that would adversely affect national security and economy if leaked to other countries. While Korea has a generally stable legal framework as provided in the Regulation on the National R&D Program Management (the "Regulation") and the Act on Industrial Technology Protection, many difficulties follow in practice when determining details on security management and obligations and setting standards in carrying out national R&D projects. This paper proposes to modify and improve security level classification standards in the Regulation. The Regulation provides a dual security level decision-making system for R&D projects: the security level can be determined either by researcher or by the central agency in charge of the project. Unification of such a dual system can avoid unnecessary confusions. To prevent a leakage, it is crucial that research projects be carried out in compliance with their assigned security levels and standards and results be effectively managed. The paper examines from a practitioner's perspective relevant legal provisions on leakage of confidential R&D projects, infringement, injunction, punishment, attempt and conspiracy, dual liability, duty of report to the National Intelligence Service (the "NIS") of security management process and other security issues arising from national R&D projects, and manual drafting in case of a breach. The paper recommends to train security and technological experts such as industrial security experts to properly amend laws on security level classification standards and relevant technological contents. A quarterly policy development committee must also be set up by the NIS in cooperation with relevant organizations. The committee shall provide a project management manual that provides step-by-step guidance for organizations that carry out national R&D projects as a preventive measure against possible leakage. In the short term, the NIS National Industrial Security Center's duties should be expanded to incorporate national R&D projects' security. In the long term, a security task force must be set up to protect, support and manage the projects whose responsibilities should include research, policy development, PR and training of security-related issues. Through these means, a social consensus must be reached on the need for protecting national R&D projects. The most efficient way to implement these measures is to facilitate security training programs and meetings that provide opportunities for communication among industrial security experts and researchers. Furthermore, the Regulation's security provisions must be examined and improved.

• Korean Journal of Agricultural Science
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• v.6 no.2
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• pp.166-184
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• 1979

In order to prevent the water loss in the irrigation canal constructed on the sandy gravel layer or on the other highly permeable ground layer, lining has been practiced. Many studies have been done so far on the lining method to prevent the water loss in the irrigation canal and recently studies on the lining with plastic film or polyethylene film were also reported. However, the plastic film or polyethylene film has low strength and is liable to break, and water loss from pin hole caused by contacting with sand or gravel is highly predicted. This study was then conducted to find proper lining and buring method in canal construction of polypropylene mat after coated with vinyl, as one way to overcome the shortcoming frequently observed when plastic or usual polyehtylene film were used. Eventhough rather longer periods of experiments are needed to attain reliable and accurate results on the variation of durability, the durability of asphalt coated area, or on the damage due to freeze after burial or exposure of polypropylene mat, the experiemental results obtained during one year of period are summarized as follows: 1. The curvature at the area between canal bottom and side slope had increased stability and saved consruction cost. The relationship among the variation of curvature, the reduction of polypropylene mat and the reduced amount of soil cutting at each side slope was presented in Fig. 7 through 9. 2. The depth of covering material to protect polypropylene mat was desired to be over 30cm, considering the water depth, side slope, canal cleaning practices, traffic, or back pressure of irrigation period. 3. In order to increase the canal stability and to prevent slope erosion, sandy soil was required, to be placed under ground, and coarse gravel should cover the surface area of canal. 4. The studies on the stability of side slope in the canal should consider the passive area on the bottom and the slope should be about 1 to 2, considering the slope stability, allowable velocity and tractive force. 5. When compared with earth lining, the lining with polypropylene mat coated with vinyl was responsible to save 28% and 37% of canal lining cost, when the soil carrying distances were 500 and 700m. respectively. 6. The water interception was almost completely attained when the polypropylene mat coated with vinyl was used for lining. But further studies were assumed to be necessary for the use of asphalt since the strength of polypropylene mat connected with asphalt will vary with duration.

• The Journal of Korean Philosophical History
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• no.32
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• pp.215-249
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• 2011

This essay reflects on the modernity of Korea by examining the transformation of the traditional knowledge system from a historico-semantic perspective with its focus on the opposition and collision of the old and the new conception occurred in the early period(1890~1910) of the acceptance of the Western modern civilization. With scientific success, trick of reason, Christianity and evolutionary view of history, the Western modernity regarded itself as a peak of civilization and forced the non-Western societies into the world system in which they came to be considered as 'barbarism(野蠻)' or 'half-enlightened(半開).' The East Asian civilization, which had its own history for several centuries, became degraded as kind of delusion and old-fashioned customs from which it ought to free itself. The Western civilization presented itself as exemplary future which East Asian people should achieve, while East Asian past traditions came to be conceived as just unnecessary vestiges which it was better to wipe out. It can be said that East Asian modernization was established through the propagation and acceptance of the modern products of the Western civilization rather than through the preservation of its past experience and pursuit of the new at the same time. Accordingly, it is difficult to apply directly to East Asian societies Koselleck's hypothesis; while mapping out his Basic Concept of History, he assumed that, in the so-called 'age of saddle,' semantic struggle over concepts becomes active between the past experience and the horizon of expectation on the future, and concepts undergoes 'temporalization', 'democratization', 'ideologization', 'politicization.'The struggle over the old and new conceptions in Korea was most noticeable in the opposition of the Neo-Confucian scholars of Hwangseongsinmun and the theorists of civilization of Doknipsinmun. The opposition and struggle demanded the change of understanding in every field, but there was difference of opinion over the conception of the past traditional knowledge system. For the theorists of civilization, 'the old(舊)' was not just 'past' and 'old-fashioned' things, but rather an obstacle to the building of new civilization. On the other hand, it contained the possibility of regeneration(新) for the Neo-Confucian scholars; that is, they suggested finding a guide into tomorrow by taking lessons from the past. The traditional knowledge system lost their holy status of learning(聖學) in the process of its change into a 'new learning(新學),' and religion and religious tradition also weakened. The traditional knowledge system could change itself into modern learning by accepting scientific methodology which pursues objectivity and rationality. This transformation of the traditional knowledge system and 'the formation of the new learning from the old learning' was accompanied by the intersection between the old and new conceptions. It is necessary to pay attention to the role played by the concept of Sil(hak)(實學) or Practical Learning in the intersection of the old and new conceptions. Various modern media published before and after the 20th century show clearly the multi-layered development of the old and new conceptions, and it is noticeable that 'Sil(hak)' as conceptual frame of reference contributed to the transformation of the traditional knowledge system into the new learning. Although Silhak often designated, or was even considered equivalent to, the Western learning, Neo-Confucian scholars reinterpreted the concept of 'Silhak' which the theorists of civilization had monopolized until then, and opened the way to change the traditional knowledge system into the new learning. They re-appropriated the concept of Silhak, and enabled it to be invested with values, which were losing their own status due to the overwhelming scientific technology. With Japanese occupation of Korea by force, the attempt to transform the traditional knowledge system independently was obliged to reach its own limit, but its theory of 'making new learning from old one' can be considered to get over both the contradiction of Dondoseogi(東道西器: principle of preserving Eastern philosophy while accepting Western technology) and the de-subjectivity of the theory of civilization. While developing its own logic, the theory of Dongdoseogi was compelled to bring in the contradiction of considering the indivisible(道and 器) as divisible, though it tried to cope with the reality where the principle of morality and that of competition were opposed each other and the ideologies of 'evolution' and 'progress' prevailed. On the other hand, the theory of civilization was not free from the criticism that it brought about a crack in subjectivity due to its internalization of the West, cutting itself off from the traditional knowledge system.