• Journal of Nutrition and Health
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• v.27 no.3
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• pp.292-303
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• 1994

The present study investigated the perceptions of food adopted by Koreans using the characteristics of taste and nutrition. Two hundred and nine Korean subjects were surveyed including University students and adults from many diverse social backgrounds. The subjects sorted pictures of foods according to two conditions, how tasty and then how nutritions they thought the foods were using the Q-method. These pictures included two sets, one for individual food items and the second depicting typical Korean meals, yielding a total of four conditions, This methodology effectively addressed any language barrier as pictures and words in both Korean and English were used. It was an effective tool for allowing the identification of perceptual structures and indicating how prevalent they were across samples. The data were factor analysed and the resulting factor scores interpreted. Meat was regarded positively in all four conditions. Individual sweet foods were preferred by younger subjects while individual traditional foods were preferred by older subjects. Traditional Korean meals were also favoured while processed meals were not. Nutritionally, proteins were more valued than carbohydrates, fibre and vitamins. Meals that contained protein and were regarded as filling and sustaining were regarded positively. The implications for nutrition education were discussed.

• Journal of the Korean housing association
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• v.5 no.2
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• pp.29-40
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• 1994

The purpose of this study is to survey the transition of the type of openings in korean traditional archiectures. To do this, various types of openings at the backside of Daechung of 23 Hyang-Gyo Myung-Ryun-Dangs were investigated. After the classification in some groups according to their types and their periods of constuction, the tasnsition of the type of openings was analysed. Results are as follows. (1) The openings constructed form 16th to 17th century, the earliest form, is a ledged and battened panel window(or framed and ledged panel window) whose mullion is built on the frame of window. It is presumed that these types were widely used before 17th century. (2) The next type is ledged and battened panel window(door) (or framed and ledged panel window) which lacks a mullion. These types were thought to be customed after 18th century. (3) The lastest type, which is appeared from 19th to 20th century, is an characteristic backside opening(ledged and battened panel window or framed and ledged panel window) that among 3 column spacings the central one is enlarged in comparison with the right and left ones. Through this transition pattern of the openings, can be menifested that the trend of 20th century is to enlarge convenience of usage by constuctiong door and eliminating some windows.

• The Journal of Korean Obstetrics and Gynecology
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• v.21 no.2
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• pp.184-202
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• 2008

Purpose: Actually until now, there is few historic records concern on oriental OB&GY from late Joseon Dynasty colonized by Japan. therefore, this research was studied in priority with historic background and medical-history for this book and writer. Methods: the related data were collected through books on history, medicine books, essays, and family councils, contents of $\ll$女科大要$\gg$ were made a comparative study with $\ll$東醫寶鑑$\gg$. Results : As it seems to be accomplished writing and publication of this book, $\ll$女科大要$\gg$ at that times, and there is no former days data about the author, 李載建, this research was progressed by dividing into background research and comparison study. Conclusion: there is insufficient report on information of this book and the author, but it is considered that enough value is by existence of a book and person's discovery. Besides, it is thought to need more study on comparison with books same age and exchange with historic persons of Korean traditional medicine.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.6
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• pp.1752-1761
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• 2004

Recently, Despite improvements of therapeutic methods on malignancy, the need of modalities on the treatment of cancer have been increasing nowadays and Traditional Oriental Medicine have been considered as alternatives and the uses of it have continued to increase in cancer therapy. The aims of this paper is to gain the evidence of entering to the mainstream of cancer therapy and get the clue to make herbal prescription and perform the clinical trials using herbal medicines. Cheong-yeol group herbs which was intimate thought have been used most frequently and leukemia cell lines and apoptosis-releated experiments were executed mostly. A distinguished experiments were about the combination therapy on cancer and comparison between herbs and active compound derived from the same herb. With these results, we knew that molecular biology using herbs have been gained the popularity more and more and we think that we can use these results in the laboratory work and clinical work to strengthen the utilization of Traditional Oriental Medicine.

• Journal of the Korean Society of Costume
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• v.44
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• pp.117-129
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• 1999

Hudan Bangryung-Banbee was the name for a traditional dress which had a square neckline collar. Among Bangryung-Banbee, there was a particular style which, plus with the square neckline collar, had the half-length sleeve, bodice whose back length was shorter than the front. This kind of style shown a big difference from the typical pattern of traditional Korean costumes which had the V neck and had to fold the neckband of the clothes in Y-shape. This study focused on the analysis of the change of Hudan(後短) Bangryung-Banbee style. Bangryung-Banbee of the half sleeve/shortened back style had been usually excavated around the period of the Japanese invasion of Chosun dynasty(1592-1598). And up to now this kind of the costumes was never found before the fifteenth century or after the eighteenth century in Korea. Therefore it is thought that Bangryung-Banbee was worn widely in the middle of the Chosun dynasty. However, the shape of the collar and the length of sleeve and of dress were variously used, so it must be recognized that there existed much more diverse styles of Bangryung-Banbee than it was known today. But as the times passed away, the lined Bangryung-Banbee disappeared, and the collar of Bangryung-Banbee changed from square neckline to rounded Wonsam(圓衫) or Baeja(背子)-shape. And in the case of Bangryung-Banbee's front length, the original style disappeared, while a new style of longer back appeared.

• Lingua Humanitatis
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• v.6
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• pp.295-320
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• 2004

$\ulcorner$Xixiangji[West chamber]$\lrcorner$ is one of the most popular Chinese dramas which was first translated into Korean by Chung-hee Kim in 1811. $\ulcorner$Dongsanggi[East chamber]$\lrcorner$is a Korean drama which was written in Chinese by Ok Lee in 1791. It adopted the form of Chinese traditional drama, $\ulcorner$xixianji$\lrcorner$. 1 think theses are very interesting examples which show how we accepted Chinese dramas through translation or modification and created our own dramas in the past. 1 quoted their names in the title because it is thought that they can represent the direction of the stream of cultural exchange between two countries in the past. The direction has recently changed. Han stream[Korean cultural effect] has become very powerful in whole Asia in last 10 years. Cultural exchange between Korea and China has been very steady and popular over 2000 years before the 20th century We used to have cultural identity by using Chinese character and accept many of the cultural aspects from China. Now, we are trying to reestablish the relationship which has been cut off for about 50years. In this paper I tried to retrospect the results of cultural exchange in the past and argue about the problems we are now facing by examining interchange or acceptance of the Chinese drama including translations and theatrical performances. 1 also tried to suggest the diverse ways of mutual exchange to uplift the cultural level of two countries.

• Fashion & Textile Research Journal
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• v.9 no.3
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• pp.270-277
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• 2007

Buddhist temples and halls signify paradise on earth. Buddhist sutras refer to paradise as a place where flowers fall down like snow, fragrance and music fill the air, flowers blossom and butterflies fly. The Kkot Mun of Buddhist temples are an essential part of the creation of this paradise and are ornamented with elaborate sculptures of flowers and animals. The ornamentation of the Kkot Mun is truly admirable for its artistry and beauty. Although the Kkot Mun is an element of Korean traditional Buddhist architecture, it could also be applied to costume work. I thought the characteristic elements of the Kkot Mun for the costume work were the flower, the lattice and the transparent effect that was made with the lattice and Dagjongee. I used the technique of strap cutting, strap twisting and cut-out for the lattice of Kkot Mun and flower making, knitting, cut-out and quilting for the flower of Kkot Mun. I represented the transparent effect of Kkot Mun with the lapped materials. I selected six remarkable Kkot Mun of Korean temples, revised shapes of these and made six costume works. These six costume works would be the suggestion of costume design if an element of Korean traditional architecture was applied to modern costume making.

• The Journal of the Acoustical Society of Korea
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• v.23 no.2
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• pp.146-161
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• 2004

There have been always some difficulties in target setting and conditioning of acoustic performances of the Korean traditional music hall due mainly to the lack of the information on the sound radiation characteristics of Korean musical sources. In this study, the radiation characteristics of four typical Korean traditional musical sources were investigated in precision and their usage was demonstrated: The selected musical sources were Gayageum (string), Daegeum (woodwind), Jango (drum), and Pansori Chang (vocal performance). Each sound source was located at the center of a semi-anechoic chamber and the directivity was determined by the measured sound pressure levels in every 10° angular position, for both vertical and horizontal directions. The directivity pattern of Gayageum varies from a uniform to a complex pattern having many side lobes with the increase of frequency. The main radiation of Daegeum is toward the upward direction. The directivity pattern of Jango is clearly a side-oriented one and the left direction intensity is sharper than its right side at low frequencies. For the Chang, the directivity pattern change from a uniform pattern to a frontally directed one as the frequency goes high. Measured directional and spectral characteristics of traditional Korean music sources were implemented into the computation of architectural acoustic measures for the Busan National Korean Traditional Music Hall which is under construction. Parameters such as RT, SPL, C80, IE, STI were calculated at two receiver positions by using a ray tracing technique. Significant differences in the acoustic measures at receiver positions were observed between the results in using the omni-directional source and the directional one. It is thought that the suggested source data and design method can be used as a basic reference in the future acoustic design of performance halls for the Korean traditional music.

• Biomolecules & Therapeutics
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• v.20 no.6
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• pp.544-549
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• 2012

To examine the neuroprotective effects of ginsenoside R0, we investigated the effects of ginsenoside R0 in PC12 cells under an anoxic or oxidative environment with Edaravone as a control. PC12 neuroendocrine cells were used as a model target. Anoxic damage or oxidative damage in PC12 cells were induced by adding sodium dithionite or hydrogen peroxide respectively in cultured medium. Survival ratios of different groups were detected by an AlamarBlue assay. At the same time, the apoptosis of PC12 cells were determined with flow cytometry. The putative neuroprotective effects of ginsenoside R0 is thought to be exerted through enhancing the activity of antioxidant enzymes Superoxide dismutases (SOD). The activity of SOD and the level of malondialdehyde (MDA) and intracellular reactive oxygen species (ROS), were measured to evaluate the protective and therapeutic effects of ginsenoside R0. Ginsenoside R0 treated cells had a higher SOD activity, lower MDA level and lower ROS, and their survival ratio was higher with a lower apoptosis rate. It is suggested that ginsenoside R0 has a protective effect in the cultured PC12 cells, and the protection efficiency is higher than Edaravone. The protective mechanisms of these two are different. The prevent ability of ginsenoside R0 is higher than its repair ability in neuroprotection in vitro.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.