• Korean Journal of Mineralogy and Petrology
• /
• v.35 no.4
• /
• pp.485-505
• /
• 2022

On November 15, 2017, a Mw 5.4 Pohang Earthquake occurred at about 4 km hypocenter in the Heunghae area, and caused great damage to Pohang city, Korea. In the Heunghae area, which is the central part of the Pohang Basin, the Cretaceous Gyeongsang Supergroup and the Late Cretaceous to Early Paleogene Bulguksa igneous rocks as basement rocks and the Neogene Yeonil Group as the fillings of the Pohang Basin, are distributed. In this paper, structural and geological researches on the crustal deformations (folds, faults, joints) in the Pohang Basin and the coseismic ground deformations (sand volcanoes, ground cracks, pup-up structures) of Pohang Earthquake were carried out, and the deformation history of the Pohang Basin and characteristics of the coseismic ground deformations were considered. The crustal deformations were formed through at least five deformation stages before the Quaternary faulting: forming stages of the normal-slip (Gokgang fault) faults which strike (N)NE and dip at high angles, and the high-angle joints of E-W trend regionally recognized in Yeonil Group and the faults (sub)parallel to them, and the conjugate normal-slip faults (Heunghae fault and Hyeongsan fault) which strike E-W and dip at middle or low angles and the accompanying E-W folds, and the conjugate strike-slip faults dipped at high angles in which the (N)NW and E-W (NE) striking fault sets show the (reverse) sinistral and dextral strike-slips, respectively, and the conjugate reverse-slip faults in which the NNE and NNW striking fault sets dip at middle angles and the accompanying N-S folds. Sand volcanoes often exhibit linear arrangements (sub)parallel to ground cracks in the coseismic ground deformations. The N-S or (N)NE trending pop-up structures and ground cracks and E-W or (W)NW trending ground were formed by the reverse-slip movement of the earthquake source fault and the accompanying buckling folding of its hanging wall due to the maximum horizontal stress of the Pohang Earthquake source. These structural activities occurred extensively in the Heunghae area, which is at the hanging wall of the earthquake source fault, and caused enormous property damages here.

• Korean Journal of School Psychology
• /
• v.17 no.1
• /
• pp.17-38
• /
• 2020

This study examined the factor structure of the Child Behavior Checklist Dysregulation Profile(CBCL-DP) for school-aged children in Korea identified differences in the level of maladjustment and problematic behaviors between the clinical group which had characteristics of CBCL-DP and the control group which did not. Confirmative factor analysis was performed on three alternative models from the literature to determine which was the most appropriate factor structure for the CBCL-DP. The result showed that the bi-factor model fit the sample data better than both the one and second-factor models. To confirm that the bi-factor model was the most appropriate factor structure, regression paths with relevant variables examined. The showed that CBCL-DP with the bi-factor model was associated with executive function difficulty as reported by parents and with school adjustment and all sub-factors of strength and difficulty as reported by teachers. The results also showed that this model had a different relationship with anxiety/depression, aggressive behavior, and attention problems than the other models. The clinical group was shown to have more executive function difficulty, worse adjustment of school life and to be less likely to engage in desired behaviors than the control group. These results indicate the CBCL-DP is more related to negative outcomes than any other factor, and that the bi-factor model was found to best fit the sample data, consistent with other studies. The early discovery of CBCL-DP can be used to provide interventions for high-risk children who exhibit emotional and behavioral problems, making its detection a significant diagnostic tool. The implications of these result, the limitations of this study, and areas for future research are discussed in this paper.

• Journal of Life Science
• /
• v.33 no.2
• /
• pp.138-148
• /
• 2023

This study compared and analyzed the antioxidant activities of various organic solvent fractions from the leaves and roots of Peucedanum insolens Kitagawa. For this study, the dried leaves and roots of P. insolens Kitagawa were first extracted using 70% ethanol. The extracts were sequentially sub-fractionated in the order of hexane, chloroform, ethyl acetate, n-butanol, and water. The results revealed that the distribution of total phenolic contents by organic solvent fractions showed the same pattern in both the leaves and roots, with the highest in the ethyl acetate fraction (101.1±1.0 mg vs 71.2±3.4 mg of GAE/mg), but the lowest content in the hexane fraction (9.5±0.2 mg vs 7.5±2.1 mg of GAE/mg). The distribution of total flavonoid content in the organic solvent fractions showed the same pattern as that of total phenolic content. The results of DPPH, ABTS, and FRAP assays showed that the leaf and root extracts exhibited free radical scavenging activity in the same pattern, particularly, the ethyl acetate fraction had the highest activity. These results indicate that not only the roots of P. insolens Kitagawa but also the leaves possess potential substances that exhibit strong antioxidant activity. Significant correlations (R=0.903, p<0.0001, DPPH radical; R=0.891, p<0.001, ABTS radical; R=0.745, p<0.05, FRAP radical) between total phenolics and radical scavenging activities, but also significant correlations (R=0.867, p<0.001, DPPH vs. ABTS radicals; R=0.882, p<0.0001, DPPH vs. FRAP radicals; R=0.973, p<0.0001, ABTS vs. FRAP radicals) between radical scavenging activities were found in the organic solvent fractions. Therefore, as in the roots of P. insolens Kitagawa, the leaves possess strong antioxidant capacity and can be used as the main antioxidant material.

• Journal of the Korea Organic Resources Recycling Association
• /
• v.31 no.3
• /
• pp.15-25
• /
• 2023

In this study, silicon sludge from semiconductor dicing process is recycled to fabricate silica nanoparticles, which are applied as dispersing materials for electro-responsive (ER) smart fluid. In specific, metal impurities are removed from silicon sludge by acid washing to obtain the high-purity silicon powder. And then, silica nanoparticles are synthesized by facile hydrothermal method employing the silicon powder as reactant material. To control the size of silica nanoparticles, the reaction time of hydrothermal method is varied as 8, 15, 20, and 30 hours are applied to control the size of silica nanoparticles. Sizes of silica nanoparticles are increased proportionally to the reaction time owing to the increased numbers of hydrolysis and condensation reactions. As-synthesized silica nanoparticles are prepared as electro-responsive smart fluids by dispersing into silicon oil. Silica nanoparticles synthesized by 30 hours of hydrothermal reaction (SiO₂-H30) exhibit the highest shear stress of 21.4 Pa under an applied electric field strength of 3.0kV mm^-1. Such enhancement in ER performance of SiO₂-H30 among various silica nanoparticles are attribute to the reinforcing effect originated from the mixed particle size, which allowing the formation of rigid chain-like structures. Accordingly, this study successfully propose a recycling method of silicon sludge to synthesize silica nanoparticles and their derived ER fluids, which may suggest new possibility to ESG management emphasizing the eco-friendliness.

• Journal of Radiopharmaceuticals and Molecular Probes
• /
• v.9 no.1
• /
• pp.9-16
• /
• 2023

Liposomes as drug delivery system have proved useful carrier for various disease, including cancer. In addition, perfluorocarbon cored microbubbles are utilized in conjunction with high-intensity focused-ultrasound (HIFU) to enable simultaneous diagnosis and treatment. However, microbubbles generally exhibit lower drug loading efficiency, so the need for the development of a novel liposome-based drug delivery material that can efficiently load and deliver drugs to targeted areas via HIFU. This study aims to develop a liposome-based drug delivery material by introducing a substance that can burst liposomes using ultrasound energy and confirm the ability to target tumors using PET imaging. Liposomes (Lipo-DOX, Lipo-DOX-Au, Lipo-DOX-Au-RGD) were synthesized with gold nanoparticles using an avidin-biotin bond, and doxorubicin was mounted inside by pH gradient method. The size distribution was measured by DLS, and encapsulation efficiency of doxorubicin was analyzed by UV-vis spectrometer. The target specificity and cytotoxicity of liposomes were assessed in vitro by glioblastoma U87mg cells to HIFU treatment and analyzed using CCK-8 assay, and fluorescence microscopy at 6-hour intervals for up to 24 hours. For the in vivo study, U87mg model mouse were injected intravenously with 1.48 MBq of ⁶⁴Cu-labeled Lipo-DOX-Au and Lipo-DOX-Au-RGD, and PET images were taken at 0, 2, 4, 8, and 24 hours. As a result, the size of liposomes was 108.3 ± 5.0 nm at Lipo-DOX-Au and 94.1 ± 12.2 nm at Lipo-DOX-Au-RGD, and it was observed that doxorubicin was mounted inside the liposome up to 52%. After 6 hours of HIFU treatment, the viability of U87mg cells treated with Lipo-DOX-Au decreased by around 20% compared to Lipo-DOX, and Lipo-DOX-Au-RGD had a higher uptake rate than Lipo-DOX. In vivo study using PET images, it was confirmed that ⁶⁴Cu-Lipo-DOX-Au-RGD was taken up into the tumor immediately after injection and maintained for up to 4 hours. In this study, drugs released from liposomes-gold nanoparticles via ultrasound and RGD targeting were confirmed by non-invasive imaging. In cell-level experiments, HIFU treatment of gold nanoparticle-coupled liposomes significantly decreased tumor survival, while RGD-liposomes exhibited high tumor targeting and rapid release in vivo imaging. It is expected that the combination of these models with ultrasound is served as an effective drug delivery material with therapeutic outcomes.

• Journal of the korean academy of Pediatric Dentistry
• /
• v.50 no.1
• /
• pp.113-120
• /
• 2023

Restoring composite resins with the optimal shades for all primary teeth is a great challenge for pediatric dentists. A newly developed single-shade composite resin can exhibit a color similar to that of the surrounding tooth structure based on the structural color phenomenon. This study aims to evaluate the color adjustment potential (CAP) of a single-shade composite resin compared to conventional multi-shade composite resins in primary teeth. A single-shade composite resin and two conventional multi-shade composite resins were included in this study. Two types of specimens, a single specimen and a dual specimen, were evaluated. For single specimens, duplications of the primary second molar denture teeth were made using experimental composite resins. For dual specimens, cavities were prepared on the buccal surfaces of extracted primary second molars and restored with experimental composite resins. The L^*, a^*, and b^* values were measured using a colorimeter for the extracted teeth and specimens. The mean ΔE_ab^* values for single and dual specimens and CAP were calculated. Bonferroni post-hoc analysis was performed to confirm the statistical significance between the ΔE_ab^* and CAP values of the experimental resins. Among the single specimens, the single-shade composite resin showed significantly higher ΔE_Single compared to other composite resins (p < 0.0167). There was no significant difference between ΔE_Dual for all experimental resins. The single-shade composite resin showed highest CAP compared to other multi-shade composite resins. A single-shade composite resin exhibited the most prominent color adaptability compared to other conventional multi-shade composite resins for primary second molars. A single-shade composite resin can simplify shade matching and provide esthetic outcomes for the restoration of primary second molars.

• Journal of the Daesoon Academy of Sciences
• /
• v.31
• /
• pp.199-235
• /
• 2018

Most of the new religions derived from Jeungsan have claimed that Jeungsan's religious thought reproduced Dangun [檀君] Thought in its original form. However, Daesoon Jinrihoe is the only religious order out of the many new religions within the Jeungsan lineage, which has constantly kept its distance from Dangun Thought since 1909 during the earliest period of proto-Daesoon Jinrihoe. Even a mere trace of Dangun cannot be found in the subject of faith or the doctrinal system of Daesoon Jinrihoe. In this context, this study aims to examine possible connections between Daesoon Thought and Dangun Thought in order to determine why other Jeungsanist religions frequently exhibit Dangunist features. Specifically, a major part of this study will be devoted to comparing and analyzing the narrative structure of Daesoon Thought and Dangun Thought as well as their respective motifs. In fact, Jeungsan does not seem to have ever mentioned Dangun in his recorded teachings, therefore, after his passing into the Heaven, most of the religious orders including Daesoon Jinrihoe derived from him did not pay any attention to Dangun Thought for almost for 40 years. These orders did not originally perceive Dangun as an object of belief. After Korea's liberation, Dangun became widely accepted as a pivotal role among the Korean people. As Dangun-nationalism claimed to unify Koreans as one great Korean ethnic society, the religious orders of Jeungsan lineage also climbed aboard this creed and their faiths or doctrines were acculturated to reflect this change. The reason for this has been attributed to following modern trends to increase success in propagation. In the meantime, Daesoon Jinrihoe was the only order that did not accept Dangun-nationalism because it was not a teaching given by the order's founder. And the two systems of thought have more dissimilarity than parallelism in terms of philosophical ideology. These seem to be the main reasons why Daesoon Jinrihoe did not adopt Dangun into its doctrine or belief system.

• (The) Research of the performance art and culture
• /
• no.41
• /
• pp.353-380
• /
• 2020

Samul nori/Pungmul-gut is the symbol of ethnic identity for the Koreans abroad. It is the representative diaspora musical genre which is performed many cultural events held by Koreans. It is, at the same time, a global music which is appreciated by not only the Koreans but also the foreigners. Many musical communities in various countries exhibit the cultural migration through the discourse of 'tradition/variation' and 'authenticity/hybridity' in the course of the acculturation and enculturation of samul nori/pungmul-gut. The pungmul-pae 'Bichoe June' active in Toronto, Canada was organized by a foreign performer. For the foreigners pungmul-gut is easy to access as a genre of world music. As a percussion ensemble, it is easy to learn for the foreigners. The pungmul-pae 'Bichoe June' is a 'music community' consist of the Koreans and foreigners. The band tries to preserve the traditionality and authenticity of the Korean music. There is no variation or hybridity in its music since the member still learns the authentic music through various available textbooks and internet sites. Through the participation of the Koreans and foreigners, the band stimulates the globalzation of the pungmul-gut. The enculturation of the pungmul-gut is exhibited in two performances held by the band. One was host by the Canadian progressive group and the other was by the Korean conservative community. The former understood the nature of pungmul-gut as the music of the common people. The latter, however, accepted the music as the representative traditional music but was not easy to enjoy the 'noisy' music. In other words, the positive/negative acceptance of the pungmul-gut depends of the ideological nature of the listeners rather than the ethnical nature.

• Journal of the Daesoon Academy of Sciences
• /
• v.41
• /
• pp.133-178
• /
• 2022

This study investigates if four propitious sites (四明堂, sa myeongdang) identified in Daesoon Jinrihoe's The Canonical Scripture correspond with the orthodox descriptions of dragon, energy hub, sand, and water (龍穴砂水, yong hyeol sa su) which are held by Fengshui as conditions necessary for that specific designation. In this study, these conditions, based on the shape of the site-formations, were observed via through on-site surveys and the application of the theories presented by traditional books on Fengshui. First, the dragon veins (龍脈, yongmaek) of the energy hub of the Five Immortals Playing Baduk (五仙圍碁穴 oseonwigi- hyeol) on Mount Hoemun in Sunchang consists of solid soil, is like a spiderweb, rises and lays prone, winds in every direction, and looks almost disconnected while actually remaining connected. Second, the Fengshui characteristics of the energy hub of Worship Held by Buddhist Monks from Abroad (胡僧禮佛穴, hoseungyebul- hyeol) on Mount Seungdal in Muan is that the branching feet (枝脚 jigak) support the mountain range by forming a valley to the left and right of the dragon veins that stretch from the peak of Mount Seungdal. Also, the direction-changing helm (橈棹 yodo) supports the mountain range solidly can be said to be well-developed. It is likewise noted that there is an excellent change in dragon veins in that exhibit curvature that spans being high, low, rising, and lying. This makes it appear as though the dragon is wriggling back and forth. Third, the state of the energy hub of Celestial Maidens Weaving Silk (仙女織錦穴, seonnyojikgeum-hyeol) on Sonryong Ridge in Jangseong County demonstrates overall harmony between mountain and water as it is near Mount Ju and Mount An and has a solid water outlet to which it is tightly fastened such that its energy does not leak out. Meanwhile, the positioning of its blue dragon of the east, red phoenix of the south, white tiger of the west, and black tortoise of the north is so intimate that its long flow can be said to be spinning. The Songryong Ridge area where energy hub was formed between soil and bedrock is the right land for a great favored location as it corresponds with Fengshui logic in an exemplary manner. Fourth, the Fengshui characteristics of the energy hub of Subjects Receiving the Imperial Command (群臣奉詔穴, gunshinbongjo-hyeol) at Baerye-jeon Field in Taein can be described as embracing the village snuggly as it centers around Mount Wangja, and its blue dragon and white tiger respond to each other. Additionally, a clear distinction between host and guest is noticeable in the positions of Mount Ju and Mount An. The flowing body of water in front of the village wraps around that village as a Horizontal Water Formation (橫水局, hoengsuguk), and vigorous vapor from the earth draws breath as the yin-yang energy of the landscape courses through the earth. As dragon veins, the range of the mountain, are like the blood vessels within the human body and the dragon is compared to the limbs, the energy hub of Subjects Receiving the Imperial Command at Baerye-jeon Field in Taein can be identified as a favored location that was formed directly by the sky and earth.

• Journal of the Daesoon Academy of Sciences
• /
• v.41
• /
• pp.179-217
• /
• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.