• Journal of Korean Philosophical Society
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• no.119
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• pp.129-159
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• 2017

The study of Freud's Moses and the background of the establishment of monotheism has become a subject of attention in the new atmosphere of the spreading of political theology and the recent rediscovery of Egyptology. This paper examines the publishing background and intentions of Freud's last book, Moses and Monotheism. And it will emphasize the fact that the Moses-Egyptian theory and his criticism of monotheism hid political theological intentions to prevent the spread of anti-Semitism in Nazi Germany. According to the Egyptologist Jan Assmann, there is a difference in that Moses' Judaism is monotheism, but Akhenaten's Aton-religion is a cosmotheism, and while Freud emphasizes Moses the 'historical figure' of that name, Assmann refers to Moses as a 'mnemohistorical figure.' Just as Freud said that the source of Jewish hatred is in Moses himself who established monotheism, Assmann argues also, monotheism is based on the so-called "Mosaic distinction" that distinguishes between true religion and false religion, thus it is possible to dismantle oppression and violence through the abolition of the Mosaic distinction. Assmann estimates that Freud had a clear stance to stop the spread of anti-Semitism as "the most explicit opponent of the Mosaic distinction." While anti-Semitic hatred spread to Christians in the Nazi era, Freud regards the real founder of Christianity, a jew Paul, as both a "Judaism destroyer" and a "successor to Judaism." At this point, Taubes began to see Paul's theology from a political theological point of view, and Assmann succeeded it. The "historical Moses" described by Freud are not "Prophet Moses" but "Moses as lawmaker and political reformer", and Jewish hatred has arisen in his distinction. Thus, Freud's monotheistic criticism as "disintegration by historical reduction"(Nietzsche) has political theological power. Just as Taubes interpreted Paul as a political theologian, Assmann found political theological elements in Freud's criticism of monotheism.

• Korean Journal of Plant Resources
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• v.20 no.6
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• pp.511-517
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• 2007

A stable method for strain distinction using viral RNA 1 structures analyses was developed and compared with the combined RT-PCR and RAPD methods. Seven out of 61 random primers were found to be polymorphic based on RAPD analysis resulting on the differentiation of the 33 BaYMV isolates into four distinct groups according to geographical districts. The first and largest group includes 13 isolate and consists mainly of two-rowed malting barley in Haenam area. The second group had ten collections from inland in west southern. The third group had seven isolates from west southern coastal region, where mainly six-rowed naked barley is cultivated. The last fourth group included three isolates from Gyungnam region in east southern area. Conclusively, RNA 1 analysis proved to be stable and efficient method for strain distinction for Korean BaYMV isolates. Further, results of pathogenicity and RNA 1 structure analyses revealed four groups BaYMV strains and were distributed all over Korea, represented by Naju, Haenam-okcheon, Iksan and Milyang.

• Research in Plant Disease
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• v.18 no.4
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• pp.290-297
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• 2012

In this study, total number of 1941 Capsicum accessions conserved at RDA Genebank was evaluated for their response to Cucumber mosaic virus (CMV). These accessions were composed with 9 species originated from 89 countries, included 839 Capsicum annuum, 277 C. baccatum, 395 C. chinense, 343 C. frutescens, 49 C. pubescens, and other 38 wild pepper species (C. chacoense, C. galapagoense, etc.). Resistant to CMV was screened with the 240H02SP6 SNP marker related to the Cmr1 (Cucumber mosaic resistance 1). Eighty nine accessions of pepper germplasm were resistant to CMV based on the marker. One hundred sixty two accessions showed heterozygosity. One thousand two hundred seventy accessions were susceptible to CMV. Four hundred twenty accessions did not show distinction by 240H02SP6 marker. These 89 resistant pepper germplasm can be used in a pepper breeding program against CMV.

• The Research Journal of the Costume Culture
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• v.5 no.4
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• pp.12-31
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• 1997

This is a study on the changes of the ancient underclothes. Underclothing includes all such articles, worn by either sex, as were completely or mainly concealed from the spectator by the external costume. Functions of underclothes are follow ; to protect the body from cold, to support the shape of the costume, to cleanliness, to erotic use of underclothes and as a method of class distinction. Linen is the oldest as materials and cotton came into general use after the Restoration of 1660. We must suppose that woolen petticoat was at least as old as the Middle Ages and silk was rarely used until late in Victorian times. Until the middle of the last century underclothes were necessarily hand-made, and the absence of fit was noticeable until the introduction of man\`s drawers, fitting the leg, at the close of the eighteen century. Strings and ribbons were the fastenings for underclothes until the middle of the seventeenth century, when they were replaced by buttons. One outstanding example of the first type of figures is a Babylonian girl of about 3000 BC from Sumeria who wears that today would immediately be described as briefs. Female statues show no trace of anything being worn under the chiton, but there is literary evidenced that the Greeks. A band of linen of kid was bound round the waist and lower torso to shape and control it. It was known as the Zone or girdle. The apodesmos, meaning a band, breast band, occurs in a fragment of Aristophanes. A Roman mosaic shows female athletes wearing a bikini-briefs and bra in the fourth century AD. A similar band, called the mastodeton, or breast band, was also worn round the bust, apparently to flatten or minimise it, as in the 1920s, and not, to stress its curves. In Rome, too, women sometimes wore bands of material round the hips and bust-a cestus or girdle is referred to by the poet Martial and seems to have been similar to the zone, but wider, and the strophium, or breast band, is mentioned by Cicero.