• Journal of Korean Home Economics Education Association
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• v.33 no.2
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• pp.95-113
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• 2021

This study examined the food group and dietary nutrient intakes by sugar-sweetened beverage(SSB) intake level in high school students aged 15~18 years(n=2,377) using the 2007~2015 Korea National Health and Nutrition Examination Survey. Subjects were classified into three groups by SSB(included carbonated drinks, sports drinks, and caffeinated drinks that contained added sugars) intake level obtained from 24-hour recall method: SSB 1(SSB intake 0 g/d), SSB 2(0 g/d < SSB intake < 50th percentile) and SSB 3(SSB intake ≥ 50th percentile). Result of daily intakes of SSB were 160.6±10.5 g/d for boys and 98.6±7.1 g/d for girls and it increased for boys(p<0.0001) and girls(p=0.0280) by year. The highest intakes were carbonated drinks followed by fruit juices for boys and girls. Intakes of carbonated drinks increased as 2.7 times for boys(p<0.0001) and 1.6 times for girls between 2007 and 2015 year. Daily intakes of vegetables were the lowest in SSB 3 of three groups for boys and girls(p<0.0001), and those of fruits were lower in SSB 2 and SSB 3 than SSB 1 for boys(p=0.0013). Daily intakes of milk & milk products decreased toward SSB 3 group for boys(p<0.0001) while those were the lowest in SSB 3 of three groups for girls. Daily intakes of dietary fiber(21.3~25.3%) and calcium(49.6~59.8%) were very low compared to the dietary reference intakes. Percentage of daily intakes compared to the dietary reference intakes increased for energy for boys and girls(p<0.0001) while decreased for vitamin C toward SSB 3 group for boys(p<0.0001) and girls(p=0.0382). Those of calcium were the lowest in SSB 3 of three groups for boys(p<0.0001) and girls(p=0.0008). Ratio of excess intakes of energy/fat increased toward SSB 3 group for boys and girls(p=0.0002). Ratio of calcium deficiency was not different among groups but that was very high(85.9~92.5%). Therefore, it should be emphasized to reduce SSB intakes in order to improve diversity in food group and dietary nutrient intakes among high school students through dietary education and government support.

• Resources Recycling
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• v.30 no.6
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• pp.43-52
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• 2021

In this study, the optimal nitration process for selective lithium leaching from powder of a spent battery cell (LiNi_xCo_yMn_zO₂, LiCoO₂) was studied using Taguchi method. The nitration process is a method of selective lithium leaching that involves converting non-lithium nitric compounds into oxides via nitric acid leaching and roasting. The influence of pretreatment temperature, nitric acid concentration, amount of nitric acid, and roasting temperature were evaluated. The signal-to-noise ratio and analysis of variance of the results were determined using L₁₆(4⁴) orthogonal arrays. The findings indicated that the roasting temperature followed by the nitric acid concentration, pretreatment temperature, and amount of nitric acid used had the greatest impact on the lithium leaching ratio. Following detailed experiments, the optimal conditions were found to be 10 h of pretreatment at 700℃ with 2 ml/g of 10 M nitric acid leaching followed by 10 h of roasting at 275℃. Under these conditions, the overall recovery of lithium exceeded 80%. X-ray diffraction (XRD) analysis of the leaching residue in deionized water after roasting of lithium nitrate and other nitrate compounds was performed. This was done to determine the cause of rapid decrease in lithium leaching rate above a roasting temperature of 400℃. The results confirmed that lithium manganese oxide was formed from lithium nitrate and manganese nitrate at these temperatures, and that it did not leach in deionized water. XRD analysis was also used to confirm the recovery of pure LiNO₃ from the solution that was leached during the nitration process. This was carried out by evaporating and concentrating the leached solution through solid-liquid separation.

• Korean Journal of Remote Sensing
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• v.37 no.6_1
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• pp.1739-1756
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• 2021

Atmospheric nitrogen dioxide (NO₂) is mainly caused by anthropogenic emissions. It contributes to the formation of secondary pollutants and ozone through chemical reactions, and adversely affects human health. Although ground stations to monitor NO₂ concentrations in real time are operated in Korea, they have a limitation that it is difficult to analyze the spatial distribution of NO₂ concentrations, especially over the areas with no stations. Therefore, this study conducted a comparative experiment of spatial interpolation of NO₂ concentrations based on two linear-regression methods(i.e., multi linear regression (MLR), and regression kriging (RK)), and two machine learning approaches (i.e., random forest (RF), and support vector regression (SVR)) for the year of 2020. Four approaches were compared using leave-one-out-cross validation (LOOCV). The daily LOOCV results showed that MLR, RK, and SVR produced the average daily index of agreement (IOA) of 0.57, which was higher than that of RF (0.50). The average daily normalized root mean square error of RK was 0.9483%, which was slightly lower than those of the other models. MLR, RK and SVR showed similar seasonal distribution patterns, and the dynamic range of the resultant NO₂ concentrations from these three models was similar while that from RF was relatively small. The multivariate linear regression approaches are expected to be a promising method for spatial interpolation of ground-level NO₂ concentrations and other parameters in urban areas.

• Korean Journal of Ichthyology
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• v.32 no.4
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• pp.210-221
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• 2020

Since the introduction of Israeli carp into Korea for farming in 1973, there are no breeding studies on developing Korea Israeli carp (domestic) so far. This study performed gene-based cross-breeding studies to restore genetic diversity of lowered Israeli carp through continuous inbreeding, and for rapid growth and better scales. This study produced four cross-breeding groups (F1) using Koean Israeli carp and Chinese Songpu mirror carp for the improvement of growth and scale of Israeli carp in Korea. And mating scheme for breeding groups was set in consideration of the morphological analysis and genetic distance of broodstock. In addition, this study used microsatellite markers and genotype data to analyze genetic diversity and parentage analysis. As a result, the average N_A and H_E values of Korean select broodstock are 8.3 and 0.743, and F1 is 13.0 and 0.764. This study shows that the genetic diversity of F1 has been recovered over Korean Israeli carp through breeding between Korean Israeli carp and Chinese Songpu mirror carp. Common Israeli carp in Korea reached 1.7 kg in 17 months, and improved Israeli carp reached to 2.2 kg. The KC (Korea×China, KC) group was 2.52 and broodstock group was 3.15. F1 showed lower scale score (0.63) than broodstock. The improved carp (F1; CK, KC) had 20% better scales than the parent group (F0), which improved 27% in weight and 25% in scales compared to common Israeli carp. The Israeli carp developed by the genetics-based breeding grew quicker and had improved genetic diversity and fewer scales, which will be of great value for Korean Israeli aquaculture industry due to good marketability.

• Journal of Korean Philosophical Society
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• v.116
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• pp.155-180
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• 2010

The three means of listening, reflection and meditation (${\acute{s}}raava{\d{n}}a$, manana and $nididhy{\bar{a}}sana$) which are central devices of practice in $Ved{\bar{a}}nta$ philosophy should be understood not as a continuative step but as a methodological extension on condition of having one and the same purpose. In other words, the three means should be interpreted in a listening-oriented manner, in which the process has to be methodologically extended to reflection and meditation only when the direct knowledge on the reality is not gained in listening. This kind of interpretation can be more justified by displaying significant characteristics of Indian philosophy implied in the three means. It can be easily said that $Ved{\bar{a}}nta$ belonging to the liberation-centric tradition is a project of 'regaining essential self' through which the self becomes essential self by knowing that self. In this case the listening-oriented interpretation coincides with the basic teachings of $Ved{\bar{a}}nta$, since listening alone can be a sufficient means for obtaining knowledge of the original self. Further, as the project of 'regaining essential self' is carried out by the three means, these can be called a sort of 'event' that is carried out according to the scenario of $Ved{\bar{a}}ntic$ metaphysics. In this case listening is a course of comprehending the scenario of event participated by oneself, and that participant can accomplish the project by way of listening the scenario alone judged as somewhat more effective for liberation. However, in the later $Ved{\bar{a}}nta$ there arises a meditation-oriented interpretation of which three means are regarded not as a methodological extension but as a continuative step, because of the emphasis on meditation under the lasting influence of other philosophical systems. This is a result of epistemic desire that tries to convert what is heard to what is specially perceived or what is given to what is accepted. It may be said that this interpretation emphasizing the phased transition from the indirect to the direct of knowledge is an attempt to rationalize the repetitive delay of event as the actual failure of project. Furthermore, an assertion of the later $Ved{\bar{a}}nta$ which refers the fourth means called $sam{\bar{a}}dhi$ is based on the logic that the self-realization is possible apart from and outside the text, and accordingly it is incompatible with an assertion of the early $Ved{\bar{a}}nta$ that the self-realization is a reproduction as it is of the scenario guided by the absolute text. After all, the standard interpretation on the three means in $Ved{\bar{a}}nta$ have to be the listening-oriented, but not be the meditation-oriented or the $sam{\bar{a}}dhi$-oriented.

• Journal of Korean Philosophical Society
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• v.116
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• pp.389-410
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• 2010

Augustin wurde sozusagen von der Rhetorik zum Christentum bekehrt. Der einstmalige Rhetorikprofessor (bis 386) distanziert sich von seiner $fr{\ddot{u}}heren$ Kunst. Aber er $kn{\ddot{u}}pft$ als Bischof im vierten Buch seiner weniger bekannten Schrift "De doctrina Christiana" (DDC; abgef. 427) wieder an die antike Rhetorik, speziell an Cicero, an. So wird die augustinische $Sp{\ddot{a}}tschrift$ $f{\ddot{u}}r$ eine antike Rhetorik in christlicher Verwendung gehalten. Es stellt nun die Frage, was Augustin zur $R{\ddot{u}}ckkehr$ zu seiner $fr{\ddot{u}}heren$ Kunst bewegte. Neuere Forschungen sehen in Augustins Werk eine Grundlage der mittelalterlichen Predigttheorie oder einen $blo{\ss}en$ Versuch, die Rhetorik vom Makel des Sophistischen zu befreien. Gewiss ist seine Einstellung zur "leeren Beredsamkeit" der Sophistik eindeutig, aber dies war eine Haltung, die letztlich von allen seinen christlichen Zeitgenossen geteilt wurde und folglich eines geringen Beweises bedurfte. Die Aufmerksamkeit, die Augustins $sp{\ddot{a}}terem$ Einfluss und seiner Ablehnung der Zweiten Sophistik geschenkt wird, kann den Blick $tr{\ddot{u}}ben$ $f{\ddot{u}}r$ seine Rolle bei der $L{\ddot{o}}sung$ eines christlichen Dilemmas aus dem vierten Jahrhundert. Augustin sah die Gefahren einer entgegengesetzten rhetorischen $H{\ddot{a}}resie$. Die $S{\ddot{u}}nde$ des Sophisten besteht darin, dass er die Notwendigkeit des Inhalts verneint und glaubt, nur die forma alleine sei $w{\ddot{u}}nschenswert$. Der gegenteilige Fehler, dem Geschichtsschreiber der Rhetorik niemals einen Namen gegeben haben, beruht auf dem Glauben, dass derjenige, der im Besitz der Wahrheit ist, auch ipso facto in der Lage ist, die Wahrheit anderen zu ${\ddot{u}}bermitteln$. Es handelt sich um eine $ausschlie{\ss}liche$ $Abh{\ddot{a}}ngigkeit$ von der materia. Augustin erkannte eine Gefahr und benutzte DDC dazu, eine Verbindung von Inhalt und Form in der christlichen Predigt voranzutreiben. Nur wenn man daher das Buch als einen Teil der $gro{\ss}en$ Debatte des vierten Jahrhunderts ansieht, tritt seine historische Bedeutung klar hervor. Der Leser ist beeindruckt davon, dass der Autor darauf insistiert, es sei eine Torheit, dem Feind ein $n{\ddot{u}}tzliches$ Instrument zu ${\ddot{u}}berlassen$. Augustin $erkl{\ddot{a}}rt$, dass die Kunst der Beredsamkeit rege in Gebrauch genommen und nicht kurzerhand abgelehnt werden solle, weil sie mit dem Makel des Heidentums behaftet sei. Kurz gesagt, geplant ist das vierte Buch von DDC als eine ratio eloquentiae Christianae.

• Journal of Korean Philosophical Society
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• v.117
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• pp.191-222
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• 2011

Traditionally, the origin of the Han River has been thought as Utongsu(于筒水) and Geumgangyeon(金剛淵). As both of these places are located in Odaesan(五臺山) the $Ma{\tilde{n}}ju{\acute{s}}ri$(文殊) Holy Place, we can well assume the possibility of Buddhist influence on them. In the Buddhist understanding on the origin of the Han River, what we should first notice are 'the recognition on the water of Buddhism' and 'the recognition on the river in Indian culture.' With the reviews, we may come to see by what standpoint these could become existed, if there were Buddhist influences on the recognition of Han River's origin. Based on these Buddhist and Indo-cultural view points, the author tries to make more dearly the definition of Utongsu and Geumgangyeon that are recognized as the origin of the Han River. Through it, we can check the relation of Buddhism and Indian culture in their influence on the concepts of Utongsu and Geumgangyeon. In Indian culture, what is noticed in relation with the origin of the river is Anavatapta, in which the sacredness of the water named the 8 virtuous waters is recorded. It is the materialistic sacredness which can be compared with the sacred feature of Utongsu that "its color and taste are far greater than other waters, and so is its weight. ${\cdots}$ Its color and taste do not change even after it flows into the Han River." Furthermore, both of Anavatapta and Utongsu have the same symbolism of dragon that the highest dragon king and a divine dragon were told to live in respective lakes. This similar structure found in the recognition of two rivers' origin may become an evidence of Buddhist influence on the recognition of the Han River's origin. The recognition of the Han River's origin is based on the traditional culture. Therefore, it may be natural that there is the Buddhist culture in it. At the same time, some viewpoints of Chinese culture can be found in it. So, the traditional recognition on the Han River's origin comprises diversity and complexity of Indian and Chinese cultures together.

• Journal of Korean Theatre Studies Association
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• no.53
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• pp.203-233
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• 2014

Depuis les $ann{\acute{e}}es$ 1990, sous l'influence de la $pens{\acute{e}}e$ postmoderne, des ${\oe}uvres$ $d{\acute{e}}constructivistes$ ont fait leur apparition dans le $th{\acute{e}}{\hat{a}}tre$ $cor{\acute{e}}en$. Cependant, cette approche est plus remarquable dans le domaine du $th{\acute{e}}{\hat{a}}tre$ pratique que dans celui de $l^{\prime}{\acute{e}}criture$ dramatique. Par exemple, ce mouvement a $commenc{\acute{e}}$ avec les metteurs en $sc{\grave{e}}ne$ OH Tae-suk et GUI Gook-seo au $d{\acute{e}}but$ des $ann{\acute{e}}es$ 1990. Leur ont $succ{\acute{e}}d{\acute{e}}$ ensuite les metteurs en $sc{\grave{e}}ne$ CHOI Yong-hoon, de la troupe de $th{\acute{e}}{\hat{a}}tre$ Chak Eun Shin Hwa, et PARK Kun-hyung. De plus, actuellement, de jeunes metteurs en $sc{\grave{e}}ne$ travaillent avec $perspicacit{\acute{e}}$, tels que KO Sung-woong, KANG Lyang-won et YOUN Han-sol. A $l^{\prime}oppos{\acute{e}}$ de ce $th{\acute{e}}{\hat{a}}tre$ pratique, $l^{\prime}{\acute{e}}criture$ dramatique des $pi{\grave{e}}ces$ de $th{\acute{e}}{\hat{a}}tre$ demeure au niveau de $l^{\prime}{\acute{e}}criture$ $repr{\acute{e}}sentative$ et est encore sans grande valeur. Pour $r{\acute{e}}fl{\acute{e}}chir$ ${\grave{a}}$ ce $probl{\grave{e}}me$, nous $consid{\acute{e}}rerons$ les $pi{\grave{e}}ces$ de Michel Vinaver dont la dramaturgie oppose $l^{\prime}{\acute{e}}criture$ $d{\acute{e}}constructiviste$ au principe $repr{\acute{e}}sentatif$ et ${\grave{a}}$ $l^{\prime}{\acute{e}}criture$ traditionnelle en ${\acute{e}}chappant$ au principe de $causalit{\acute{e}}$. Avec sa $strat{\acute{e}}gie$ de montage $sp{\acute{e}}cifique$, il $proc{\grave{e}}de$ avec une ${\acute{e}}criture$ $fragment{\acute{e}}e$ tout en $ins{\acute{e}}rant$ des dialogues $h{\acute{e}}t{\acute{e}}rog{\grave{e}}nes$. Il trouve ainsi le silence des mots, un $pr{\acute{e}}sent$ sensible, la $mat{\acute{e}}rialit{\acute{e}}$ des mots et des images ostensives ${\grave{a}}$ travers des dialogues $juxtapos{\acute{e}}s$, une $simultan{\acute{e}}it{\acute{e}}$ et une $discontinuit{\acute{e}}$ du dialogue. En examinant ses $pi{\grave{e}}ces$ de $th{\acute{e}}{\hat{a}}tre$, nous explorons cette nouvelle ${\acute{e}}criture$ qui $r{\acute{e}}siste$ au $r{\acute{e}}gime$ dramatique de la $repr{\acute{e}}sentation$. Toutefois, nous n'encenserons pas seulement cette ${\acute{e}}criture$ postmoderne. Plus $pr{\acute{e}}cis{\acute{e}}ment$, nous $rel{\grave{e}}verons$ ses limites, dans les circonstances $pr{\acute{e}}sentes$, en $r{\acute{e}}fl{\acute{e}}chissant$ aux limites du $th{\acute{e}}{\hat{a}}tre$ postmoderne depuis le $d{\acute{e}}but$ des $ann{\acute{e}}es$ 2000. Ce faisant, nous souhaitons $d{\acute{e}}finir$ de nouvelles $possibilit{\acute{e}}s$ $esth{\acute{e}}tiques$.

• Korean Journal of Breeding Science
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• v.43 no.3
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• pp.201-205
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• 2011

'Hangangchal 1' is a new glutinous rice cultivar of second generation Tongil-type with a mid-maturing ecotype that developed by the rice breeding team of Yeongnam Agricultural Research Institute (YARI), RDA. in 2006. This cultivar was derived from a cross between 'Hangangchal', a Tongil-type glutinous cultivar and 'YR8208-20', a high yield potential in 1986/1987 winter season. 'Hangangchal 1' was selected by pedigree and bulk breeding methods from $F_3$ to $F_6$ populations. A promising line, YR10498-8-1-3, was selected and designated as 'Milyang 167' in 1997. The local adaptability test of 'Milyang 167' was carried out at seven locations during 3 years in 1998, 2005, and 2006. It has tolerance to lodging with good canopy architecture as 87cm of culm length. This cultivar is resistant to bacterial blight $K_1$, $K_2$, and $K_3$ race, rice stripe virus, rice dwarf virus, and leaf blast disease. The milled rice endosperm of 'Hangangchal 1' is glutinous and its whiteness was almost similar compared to 'Shinseonchalbyeo'. The yield of milled rice of 'Hangangchal 1' was average 5.97 MT/ha at ordinary cultivation of 9 kg/10a N fertilizer level in local adaptability test. This cultivar would be adaptable to the mid and southern plain of Korea.

• Journal of Life Science
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• v.29 no.4
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• pp.410-420
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• 2019

Citrus unshiu peel extracts possess a variety of beneficial effects, and studies on their anticancer activity have been reported. However, the exact mechanisms underlying this activity remain unclear. In the current study, the apoptotic effect of ethanol extract of C. unshiu peel (EECU) on human breast adenocarcinoma MDA-MB-231 cells and related mechanisms were investigated. The results showed that the survival rate of MDA-MB-231 cells treated with EECU was significantly inhibited in a concentration-dependent manner, which was associated with the induction of apoptosis. EECU-induced apoptosis was associated with the activation of caspase-8 and caspase-9, which initiate extrinsic and intrinsic apoptosis pathways, respectively, and caspase-3, a representative effect caspase. EECU suppressed the expression of the inhibitor of apoptosis family of proteins, leading to an increased Bax/Bcl-2 ratio and proteolytic degradation of poly (ADP-ribose) polymerase. EECU also enhanced the loss of the mitochondrial membrane potential and cytochrome c release from the mitochondria to the cytosol, along with truncation of Bid. In addition, EECU activated AMP-activated protein kinase (AMPK), and compound C, an AMPK inhibitor, significantly weakened EECU-induced apoptosis and cell viability reduction. Furthermore, EECU promoted the generation of reactive oxygen species (ROS), which acted as upstream signals for AMPK activation as pretreatment of cells, with the antioxidant N-acetyl cysteine reversing both EECU-induced AMPK activation and apoptosis. Collectively, these findings suggest that EECU inhibits MDA-MB-231 adenocarcinoma cell proliferation by activating intrinsic and extrinsic apoptotic pathways, which was mediated through ROS/AMPK-dependent pathways.