• Korean Journal of Plant Taxonomy
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• v.42 no.4
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• pp.260-266
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• 2012

Because the embryological features of Jeffersonia dubia are poorly understood, we conducted the first embryological study comparing it to other related genera of Berberidaceae. Important embryological features of J. dubia are as follows: the anther is tetrasporangiate, anther wall formation confirms basic type, glandular tapetum cells are two nucleate, the epidermis persistent, and the endothecium develops fibrous thickenings, anther dehiscence by two valves, meiosis in a microspore mother cell is accompanied by simultaneous cytokinesis, microspore tetrads are usually tetrahedral, pollen grains two cells at the time of anthesis. The ovule is bitegmic, anatropous and crassinucellate, archesporium single celled, development of the embryo sac Polygonum type, a mature embryo sac is ellipsoidal in shape. Endosperm formation is of Nuclear type and embryogeny Onagrad type. Seeds are arillate and seed coat exotestal type. Embryological comparisons showed that Jeffersonia resemble to Epimedium and Vancouveria rather than Berberis and Mahonia in some features, like as number of tapetal cells, cytokinesis in meiosis, and thickness of exotesta. It also resembles to Gymnospermium in mode of anther wall formation, number of tapetal cells, formation of nucellar cap, and nature of antipodal cells. Nevertheless, Jeffersonia and Gymnospermium differ from several other embryological features and molecular data too. Therefore, embryological evidences support that Jeffersonia is closely related with Epimedium and Vancouveria.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.10 no.1
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• pp.34-42
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• 1999

The purpose of this study was to examine the nature of psychopathology and psychosocial environments of children with Atopic Dermatitis(AD) and their relationship to skin symptoms. Seventy outpatients with AD(mean age 9.94, range 4-15 years) and their mothers were subjected to psychiatric interview and parent- and self-report questionnaire(CBCL, MBRI, CDI, Spielberger's State-Trait Anxiety Inventory for Children(STAI), Family Impact questionnaire). Disease severity was assessed in three dimensions(skin extent, disease activity, and subjective symptom) by SCORAD index. Sixteen(22.9%) of our sample were suspected to have behavioral-emotional problems and they were different from non-problem group on depression, trait-anxiety, maternal controlling attitude and negative appraisal of children. While skin inflammation activity was correlated with only trait-anxiety and depression, subjective skin symptoms were correlated with many psychosocial factors such as depression, state-and traitanxiety, family-impact, social competence, internalized and externalized behavioral problem, sexual problem, and mother's positive appraisal of children). We concluded that children with AD are highrisk group for behavioral-emotional problems, and these problems along with maternal negative parenting attitude can affect their subjective symptom experience.

• Proceedings of the KSPS conference
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• 1996.10a
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• pp.574-575
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• 1996

The theme of the current study is to study intonation of Taiwanese(Tw.) by comparing the intonation patterns in native language (Ll), target language (L2), and interlanguage (IL). Studies on interlanguage have dealt primarily with segments. Though there were studies which addressed to the issues of interlanguage intonation, more often than not, they didn't offer evidence for the statement, and the hypotheses were mainly based on impression. Therefore, a formal description of interlanguage intonation is necessary for further development in this field. The basic assumption of this study is that native speakers of one language perceive and produce a second language in ways closely related to the patterns of their first language. Several studies on interlanguage prosody have suggested that prosodic structure and rules are more subject to transfer than certain other phonological phenomena, given their abstract structural nature and generality(Vogel 1991). Broselow(1988) also shows that interlanguage may provide evidence for particular analyses of the native language grammar, which may not be available from the study of the native language alone. Several research questions will be addressed in the current study: A. How does duration vary among native and nominative utterances\ulcorner The results shows that there is a significant difference in duration between the beginning English learners, and the native speakers of American English for all the eleven English sentences. The mean duration shows that the beginning English learners take almost twice as much time (1.70sec.), as Americans (O.97sec.) to produce English sentences. The results also show that American speakers take significant longer time to speak all ten Taiwanese utterances. The mean duration shows that Americans take almost twice as much time (2.24sec.) as adult Taiwanese (1.14sec.) to produce Taiwanese sentences. B. Does proficiency level influence the performance of interlanguage intonation\ulcorner Can native intonation patterns be achieved by a non-native speaker\ulcorner Wenk(1986) considers proficiency level might be a variable which related to the extent of Ll influence. His study showed that beginners do transfer rhythmic features of the Ll and advanced learners can and do succeed in overcoming mother-tongue influence. The current study shows that proficiency level does play a role in the acquisition of English intonation by Taiwanese speakers. The duration and pitch range of the advanced learners are much closer to those of the native American English speakers than the beginners, but even advanced learners still cannot achieve native-like intonation patterns. C. Do Taiwanese have a narrower pitch range in comparison with American English speakers\ulcorner Ross et. al.(1986) suggests that the presence of tone in a language significantly inhibits the unrestricted manipulation of three acoustical measures of prosody which are involved in producing local pitch changes in the fundamental frequency contour during affective signaling. Will the presence of tone in a language inhibit the ability of speakers to modulate intonation\ulcorner The results do show that Taiwanese have a narrower pitch range in comparison with American English speakers. Both advanced (84Hz) and beginning learners (58Hz) of English show a significant narrower FO range than that of Americans' (112Hz), and the difference is greater between the beginning learners' group and native American English speakers.

• Journal of Korean Medical classics
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• v.4
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• pp.75-100
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• 1990

As a result, the investigation into Gyung-Ak (景岳)'s theory of Myungmun (命門) was led to the next conclusions. First, Gyung-Ak (景岳) defmed Myungmun as the gate of Suncheon (先天) and Whoocheon (後天), by which the life of Suncheon is obtained and the life of Whoocheon is maintained. He maintained that Myungmun is located between two kindneys, not sided to the right as in the Nankyeong (難經), and considered the substance of Myungmun as Jagung (子宮 ${\fallingdotseq}$ uterus) or the other names as such Jaho (子戶), Jajang (子腸) Danjeon (丹田), Hyeolsil (血室), etc. On the essence or function of Myungmun it was considered as Taegeuk (太極) of the body which shapes the North Pole in the center of the body, and as the hinge of rise and fall, as controller of Soowha-action (水火作用) and Eumyang-changing (陰陽變化), and as storage of Suncheon Jinil-ki (先天 眞一之氣), the source of life and vitality and as the spring of Twelve-Jang (十二藏). Thus, the function of Five-Jang (五臟 ${\fallingdotseq}$ Five-Viscera) and Six-Boo (六腑 ${\fallingdotseq}$ Six-Bowels) and actions of life is obtainded by Myungmun, and the life and death of man and the change of life is related to that. Bi-Wi (脾胃 ${\fallingdotseq}$ Spleen & Stomach) as well as Myungmun is the root of Five-Jang and Six-Boo, but since Bi-Wi is the base of postnatal nutrition to belong to the son of Wonyang (元陽), Myungmun is treated more important as the mother of Bi-Wi. Sin (賢 ${fallingdotseq}$ Kidney) was perceived as inseparably related with Myungmun, but in the course of theoretical development the function of Sin was considered to be ultimately operated by the action of Myungmun. In the Theory of Jineum (眞陰論), Gyung-Ak full accounted the diverse nature of disease and patholog from Soowha-shortage of Myungmun, and presented the laws and methods of medical treatment to those. Finally, in his theory related to Myungmun, some logical contradiction and confusion in conceptions was discovered and the anatomy of Present age proved that the location of Jagung and DanJeon, which he recognized as the substance of Myungmun is not coincided. Summerizingly, the Gyung-Ak's theory of Myungmun closely related the theory of Myungmun to the theory of Eumyang-Jungki (陰陽精氣論), by whole discourse of the characteristics of physiology possessing Soowha of Myungmun on the foundation of Eumyang-hogeun (陰陽互根) and Jungki-hosaeng (精氣互生). Gyung-Ak regarded the function of Myungmun as more important than any other Jang, discoursed more systematically and more specifically about the Myungmun than any others, and presented the theory of Sin-Myung (賢命理論) and prescription which is important to Care of Health and Medical Treatment (養生治病), thus influenced very greatly on the development of Oriental Medicine.

• Korean Journal of Oriental Medicine
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• v.2 no.1
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• pp.337-380
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• 1996

'Nei Jing(內徑)' first defined the interrelationship of the true and tile false between evil factor affecting health(雅氣) and vital essence energy(精氣). According to 「'Nei Jing(內徑)', the above interrelationship is explained as 'If state of evil domination is considered as sthenia-syndrome(雅氣盛則實), if the consumption of healthy energy Is considered as asenia-syndrome(精氣尊則虛): 'Nei Jing(內徑)', proposed major features of the medicall treatment by 'regluate the vatal energy of asthenia and sthenia, treat the sthenia-syndrome by purgation, and treat the asenia-syndrome by therapy of invigoration(調其氣之虛實, 實則瀉之, 虛則補之): The above interrelationship was interpreted as 'treat the asthenia-syndrome of child organ by invigorating the mother organ(虛者補其母)'in the 69th of 'The Classic on Difficulty',(難經 六十九難). Go-Mu(高武) of Myung-dynasty describe therapy for invigoration and purgation of itself-meridian(自經 補瀉法), which locating acupuncture points according to the Therorr of Five Element in the five shu points of itself-meridian(自經 五유穴), based on the generation in the ${\ulcorner}$A Synthetical Book of Acupuncture and Moxibustion(針灸聚英)${\lrcorner}$, Sae-hyun Jang(張世賢) further extended location acupuncture points of the five shu points to the other-meridian in the ${\ulcorner}$Gyeo Jung Do Ju Nan Gyung(校正圖註難經)${\lrcorner}$ Sa-Ahm's 5 Element Acupuncture Method(舍嚴五行鍼法) was originated in 1644, the middle of the Yi-dynasty. It linked the reinforcing and reducing in acupuncture therapy which incorporated tlle asthenia-syndrome and sthenia-syndrome of the hollow organs, based on principle of the Yin Yang 5 Element Theory(陰陽五行學說), not only to the generation in the 5 element(相生關係) but also to the restriction in the 5 element(相剋關係). Furthermore it was devised for the medical treatment by comning therapy for invigoration and purgation of itself-meridian(自經 補瀉法) with that of the other-meridian. Even though many original forms(正形) of the therapy for invigoration and purgation of the Yin Yang 5 Element Theory comply with the principle of the generation and the restriction based on the principle of the Yin Yang 5 Element Theory are abailable, variational forms(變形) are also recognized by examining the nature of the Sa-Ahm's 5 Element Acupuncture Method(舍嚴五行鍼法), For this reason, it is very difficult to understand the Sa-Ahm's 5 Element Acupuncture Method(舍嚴五行鍼法) thoroughly. therefore, those variational forms are obstacles for the beginners to study the Sa-Ahm's 5 Element Acupuncture Method. In order to understand the principle of the practical clinical application of the Sa-Ahm's 5 Element Acupuncture Method, this study investigated which principle was based on the variations of the locating acupuncture points' method for the acupuncture prescription.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.139-153
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• 2014

This study contemplates the utopian landscape recognized by the scholars with twenty three pieces of 'travel record'. Consequently, five key words - Mureungdowon(武陵桃源), Byeolcheonji(別天地), Dongcheon(洞天), Chonghakdong, Eungeoji(hermitage) - are chosen for comprehending the utopia and their landscape characteristics are organised as follows. Mureungdowon in Jirisan Mountain which the scholars dreamed of is a flatland with the full energy for local vegetation and domestic animals in the mysterious and deep gorge. This utopia eventually reflects the rural landscape. Byeolcheonji is a utopia combining the concept of a fairyland and beautiful scenery. The scholars also used the term 'Dongcheon' for naming the enclosed landform which is suitable for seclusion and defining the some areas of beautiful scenery. Cheonghakdong, which is set only in Jirisan Mountain, has been formed by the stone scenery of gorges and Buril waterfalls around the whole area of Burilam Hermitage, the vegetation scenery of pine trees and bamboos with the legend of Choi Chiwon and his engraved inscription on a rock. Adding to the utopia passed down, the scholars perceived the village with geographical features with back to the mountain and facing the water, the river practising the trade, the flatland enclosed by bamboo forests, the vegetation mainly consisting of fruit trees and beautiful scenery as the utopia realized on earth. It is equivalent to the world of human beings laboring appropriately and living in Mother Nature. As mentioned above, this study has significance for apprehending the relevance between the culture of strolling in the mountains by the scholars of Joseon Dynasty and the fairyland and explaining the various traditional utopias from the inherited concepts from China to the naturalized realistic utopia.

• Journal of Korean Home Economics Education Association
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• v.15 no.2
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• pp.55-66
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• 2003

In Korea home economics in the secondary school level was only taught to girls until 1995. So. home economics education only for girls was criticized to sexist education by the feminists. According to the 6th revision of curriculum. home economics has been taught to girls and boys. But some of curriculum developers raises another questions on home economics education. They argue that home economics is a subject which prepares students for the demand of their day-to-day lives. but they can manage their lives well without school learning. The purpose of this study is to explore the educational values of home economics in secondary education from the gender-sensitive approach. For this study, a literature survey on the nature of home economic education in secondary education and the content analysis on 12 secondary school textbooks of Home Economics were employed. The results are as follows : First, the educational values of home economics education should not be underestimated. The aims of home economics education is to help students grew into a independent person by managing their daily lives. The home is charged with fostering a side of our life which we might call Personal, private. intimate and nurturing. The management of the home needs good skills and attitudes. and many knowledges on the child rearing, family relation, marriage, love and sex, which can not be successfully acquired without school learning. And home economics education for boys and girls can help break down the barriers between the sexes because it can change the attitudes of students regarding the private sphere. which is traditionally where women have worked. Second. most of contents of Home Economics were composed of the women-oriented contents. There was a trend still describing that domestic labor mainly be carried out by mother. And the ideas that only the family consisting of two parents and their children is normal were founded. Finally directions of development of the Home Economics Education are suggested.

• Journal of agricultural medicine and community health
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• v.30 no.1
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• pp.29-38
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• 2005

Objectives: Hypertension is the most important risk factors for the cerebrovascular diseases, and also for coronary heart diseases, it is therefore very important that the people have a knowledge on nature of hypertension and it's high risk in order to prevent and detect the hypertension as early as possible. Methods: This study was done to find out the knowledge on hypertension of 434 parents of elementary school students from Kimjae city, Jonbuk province, they were parents in grade 4, 5 and 6 attending two elementary schools. The survey took 10 days from November 20 to November 30, 2003. Results: first, The highest correct answer(94.5%) was "obesity is risk factors for hypertension", followed by "hypertension is closely related with hereditary factors(91.0%) and "high sodium intake is associated with high blood pressure"(85.7%). The lowest correct answer(77.4%) was the classification of blood pressure level between normal and high. Second, Rate of blood pressure measurement for fathers was 53.7% and 54.8% in mothers. Awareness of own blood pressure by fathers was 84.1 %, while 91.1% by mothers. Third, According to blood pressure level reported by parents, fathers with normal blood pressure was 59.2%, high normal blood pressure was 12.2%, while hypertension was 28.6%. It revealed that prevalence of hypertension of fathers was higher than mother (normal: 74.5%, high normal: 7.7%, hypertension: 18.2%). Conclusions: From the results of this study, it is important to strengthen the health education about hypertension for community people and also school students.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.2-31
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• 2020

CheomSeongDae (瞻星臺) is a stone structure built in Gyeongju, the former Silla Dynasty capital, during the reign of Queen Seondeok (632~647AD). There exist dozens of hypotheses regarding its original purpose. Depending on to whom you ask, the answer could be a celestial observatory, a religious altar, a Buddhist stupa, a monumental tower symbolizing scientific knowledge, and so on. The most common perception of the structure among lay people is a stargazing tower. Historians, however, have suggested that it was intended as "a gateway to the heavens", specifically the Trāyastriṃśa or the second of the six heavens of Kāmadhātu located on the top of Mountain Sumeru. The name "Cheom-seong-dae" could be interpreted in many different ways. 'Cheom (瞻)' could refer to looking up, staring, or admiring, etc.; 'Seong (星)' could mean a star, heaven, night, etc.; and 'heaven' in that context can be a physical or religious reference. 'Dae (臺)' usually refers to a high platform on which people stand or things are placed. Researchers from the science fields often read 'cheom-seong' as 'looking at stars'; while historians read it as 'admiring the Trāyastriṃśa' or 'adoring Śakra'. Śakra is said to be the ruler of Trāyastriṃśa' who governs the Four Heavenly Kings in the Cāturmahārājika heaven, the first of the six heavens of Kāmadhātu. Śakra is the highest authority of the heavenly kings in direct contact with humankind. This paper examined the usages of 'cheom-seong' in Chinese literature dated prior to the publication of 『Samguk Yusa』, a late 13th century Korean Buddhist historical book that contains the oldest record of the structure among all extant historical texts. I found the oldest usage of cheom-seong (瞻星臺) in 『Ekottara Āgama』, a Buddhist script translated into Chinese in the late 4th century, and was surprised to learn that its meaning was 'looking up at the brightness left by Śakra'. I also found that 'cheom-seong' had been incorporated in various religious contexts, such as Hinduism, Confucianism, Buddhist, Christianism, and Taoism. In Buddhism, there was good, bad, and neutral cheom-seong. Good cheom-seong meant to look up to heaven in the practice of asceticism, reading the heavenly god's intentions, and achieving the mindfulness of Buddhism. Bad cheom-seong included all astrological fortunetelling activities performed outside the boundaries of Buddhism. Neutral cheom-seong is secular. It may help people to understand the nature of the physical world, but was considered to have little meaning unless relating to the spiritual world of Buddhism. Cheom-seong had been performed repetitively in the processes of constructing Buddhist temples in China. According to Buddhist scripts, Queen Māyā of Sakya, the birth mother of Gautama Buddha, died seven days after the birth of Buddha, and was reborn in the Trāyastriṃśa heaven. Buddha, before reaching nirvana, ascended from Jetavana to Trāyastriṃśa and spent three months together with his mother. Gautama Buddha then returned to the human world, stepping upon the stairs built by Viśvakarman, the deity of the creative power in Trāyastriṃśa. In later years, King Asoka built a stupa at the site where Buddha descended. Since then, people have believed that the stairway to the heavens appears at a Buddhist stupa. Carefully examining the paragraphic structure of 『Samguk Yusa』's records on Cheomseongdae, plus other historical records, the fact that the alignment between the tomb of Queen Seondeok and Cheomseongdae perfectly matches the sunrise direction at the winter solstice supports this paper's position that Chemseongdae, built in the early years of Queen SeonDeok's reign (632~647AD), was a gateway to the Trāyastriṃśa heaven, just like the stupa at the Daci Temple (慈恩寺) in China built in 654. The meaning of 'Cheom-seong-dae' thus turns out to be 'adoring Trāyastriṃśa stupa', not 'stargazing platform'.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.14-26
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• 2011

Imdaejeong Wonlim is located on the verge of Sangsa Village in Sapyeong-ri, Daepyeong-myeon, Hwasun-gun Gyeongsangnam-do toward Northwest. It was planned by Sa-ae, Minjuhyeon in 1862 on the basis of Gobanwon built by Nam Eongi in 16th century against the backdrop of Mt. Bongjeong and facing Sapyeong Stream. As water flows from west to east in the shape of crane, this area is a propitious site standing for prosperity and happiness. This area shows a distinct feature of Wonlim surrounding the Imdaejeong with multi layers as consisting of 5 districts - front yard where landmark stone with engraved letters of 'Janggujiso of Master Sa-ea' and junipers are harmoniously arranged, internal garden of upper pavilion ranging from a pavilion to square pond with a little island in the middle, Sugyeongwon of under pavilionu consisting of 2 ponds with a painting of three taoist hermits, forest of Mt. Bonggeong and external garden including Sapyeong Stream and farmland. According to documentation and the results of on-site investigation, it is certainly proved that Imdaejeong Wonlim was motivated by Byeoseo Wonlim which realized the idea of 'going back to hometown after resignation' following the motives of Janggujiso, a hideout aimed to accomplish the ideology, 'training mind and fostering innate nature,' on the peaceful site surrounded by water and mountain, as well as motives of Sesimcheo(洗心處) to be unified with morality of Mother Nature, etc. In addition, it implies various imaginary landscapes such as Pihangji, Eupcheongdang, square pond with an island and painting of three Taoist hermits based on a notion that 'the further scent flies away, the fresher it becomes,' which is originated from Aelyeonseol(愛蓮說). In terms of technique of natural landscape treatment, divers techniques are found in Imdaejeong Wonlim such as distant view of Mt. Bongjeong, pulling view with an intention of transparent beauty of moonlight, circle view of natural and cultural sceneries on every side, borrowed scenary of pastoral rural life adopted as an opposite view, looked view of Sulyundaero, over looked view of pond, static view in pavilion and paths, close view of water space such as stream and pond, mushroom-and-umbrella like view of Imdaejeong, vista of pond surrounded by willows, imaginary view of engraved letters meaning 'widen knowledge by studying objectives' and selected view to comprise sunrise and sunset at the same time. In the beginning of construction, various plants seemed to be planted, albeit different from now, such as Ginkgo biloba, Phyllostachys spp., Salix spp., Pinus densiflora, Abies holophylla, Morus bombycis, Juglans mandschurica, Paulownia coreana, Prunus mume, Nelumbo nucifera, etc. Generally, it reflected dignity of Confucianism or beared aspect of semantic landscape implying Taoist taste and idea of Phoenix wishing a prosperity in the future. Furthermore, a diversity of planting methods were pursued for such as liner planting for the periphery of pond, bosquet planting and circle planting adopted around the pavilion, spot planting using green trees, solitary planting of monumentally planted Paulownia coreana and opposite planting presenting the Abies holophylla into yin and yang.