• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.1-18
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• 2011

This study has been examined characteristics of Yeoju Lee family, rich group at Miryang in the middle of the Joseon Dynasty, around Geumsidang(今是堂) Lee Gwang-jin remains as a cultural landscape appeared in pictures, poetry, and a strange story. Geumsidang Lee Gwang-jin returned to his old home abandoned the middle government post after the death of Moonjeong queen in socially confused stage and tried to manage an annex to a Geumsidang located in Baekgok of Eungchun riverside, and Geumsidang he managed was affected by his teacher and uncle Wolyoun Lee Tae of a view of nature, filial behavior, and nature management etc. Also, 'Painting of 12 landscapes to Geumsidang' is landscape painting with the actual view not like the '8 landscapes of So-Sang' or '8 landscapes of Sa-Si' which is abstract landscape and Lee Gyeong-hong drew 12 landscapes of Geumsidang that includes Angbong(鶯峰: nightingale peak), Yongdu mountain(龍頭山), Mubong Buddhist temple(舞鳳寺), Maam mountain(馬巖山), Wolyeon-dae(月淵臺), Saindang village(舍人堂村), Youngnam-ru(嶺南樓), Miryang eubseong(密陽邑城), Eyeonso(梨淵沼: pear tree deep water), Yullim(栗林: chestnut tree forest), Miryang river(密陽江), Sammundong fields(沙門野), land and government office owned by Yeoju Lee family as landscape objects. 'Poems of 12 landscapes to Geumsidang' by Lee Yong-gu 11th sons of Lee Gwang-jin was written based on 'Painting of 12 landscapes to Geumsidang', and sang for time, season, and changes of the weather. All 12 poems are all a quatrain with seven Chinese characters in each line consisted of all 28 words, but does not match completely with shown elements in pictures because it is not a simple description of pictures but it is recreated by writer's personality. Therefore these painting shows not only th meaning of filial behavior but also village owned by Yeoju Lee family rich group in Miryang, and these poem recreated the pictures by changing as certain scenic spot with the object of enforcing territory of Yeoju Lee family.

• Korean Journal of Mineralogy and Petrology
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• v.33 no.4
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• pp.349-359
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• 2020

The Ulsan Fault Zone (UFZ) of NNW trend is developed in the Gyeongsang Basin, the southeastern part of the Korean Peninsula, and the Quaternary faults have been found around the UFZ. The faults generally thrust the Bulguksa igneous rocks of Late Cretaceous-Early Tertiary upon the Quaternary deposits or are developed within the Quaternary deposits. They mainly show the reverse-slip sense of top-to-the west movement. The lines connecting the their outcrop sites show a zigzag-form which is similar to the orientation of their fault surfaces which show the various trends, like (W)NW, N-S, (E)NE, ENE trends. The E-W trending dextral strike(-slip) fault is found in the Quaternary deposits of the Singye-ri valley. It cuts the N-S trending reverse fault and are cut by the N-S trending thrust fault again. Two types of at least two times of Quaternary tectonic movements related to the formation of neotectonic fault zone in the Singye-ri valley are considered from such the geometric and kinematic characteristics of Quaternary faults. One is the reverse faulting of N-S trend by the E-W directed 1st compression and associated the strike-slip tear faulting of E-W trend, and then the thrust faulting of N-S trend by the E-W directed 2nd compression. The other is the reverse faulting of N-S trend, and then the dextral strike-slip faulting of E-W trend by the NW-SE directed compression, and then the thrust faulting of N-S trend. In this paper is suggested the development history of Singye-ri neotectonic fault zone on the basis of the various orientations of Quaternary fault surfaces around the UFZ, and the zigzag-form connecting line of their outcrop sites, and the compressive arc-shaped lineaments which convex to the west reported recently in the Yangsan Fault Zone.

• The Journal of the Convergence on Culture Technology
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• v.7 no.3
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• pp.215-222
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• 2021

Duchamp chose readymades mainly for his denial of retinal painting and his desire and fluid thinking for changes inside him. His thinking is well presented in his readymade works. One of his early readymades, Bicycle Wheel, expresses correlations between beings and capital. Its essence is capital and the desire of beings. It is connected to Desire or Desire-Machine proposed as a social reform and creation model by Gilles Deleuze and Félix Guattari. Bicycle Wheel does not simply end in desire relations between capital and beings, though. When the desire of beings is converted into positive desire, it can keep inventing and creating something that is repetitive, fluid, and new. Duchamp tried to convey this positive desire through his readymade Fountain. Duchamp created a ready-made article toilet into a work of art in Fountain, being driven by desire flowing inside him. This is connected to the attributes of nomads that refused to settle down and continue to flow in search of new landscapes. This way of his thinking is clearly reflected in his Box in a Valise. He was motivated to create this work by his fluid thinking. In this work, various situations can unfold often according to the directions of two elements, place and arrangement. Here, place guarantees fluidity, and arrangement variability or desire. According to Gilles Deleuze and Félix Guattari, fluidity represents nomads with the characteristics of flow and variation, and desire represents productivity or production or creation. Box in a Valise represents nomads themselves. The nomads defined by Gilles Deleuze and Félix Guattari keep flowing and create a new world. They are in line with the thinking of Duchamp that refused to settle down at one place and escape from the old order to create a new artistic world. This type of nomads can be called revolutionists or creators that acknowledge differences and create. Nomads also contain the concept of resistance to the old order. Deleuze and Guattari proposed a war machine as a model of this resistance. Duchamp and his readymades can thus be called war machines.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.153-182
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• 2021

The Buddhist monk, Kim Ji-jang (金地藏), a native of Silla, is still revered as Ksitigarbha Bodhisattva in China. In Chinese Buddhism, Kim Ji-jang's becoming Ksitigarbha Bodhisattva is unique in at least two ways. First, it is said that his becoming the bodhisattva originated not in Silla, but in China, a foreign country. Second, it is said that the historical person became regarded as a mythical being, Ksitigarbha Bodhisattva. The process of Kim Ji-jang's becoming Bodhisattva can be divided into three periods. The first period is the period of entering and practicing at Mount Jiuhua in China, and this also includes the period wherein he was first revered as Ksitigarbha Bodhisattva. The second period begins immediately after Kim Ji-jang's death and ends three years later. In this period he became regarded as Ksitigarbha Bodhisattva. The third period spans three years after his death to the present age. His status as Ksitigarbha Bodhisattva carries on at present. There are two main causes for Kim Ji-jang's transformation into the bodhisattva. The first is an internal bodhisattva process. According to Ksitigarbha Bodhisattva's main vow, Kim Ji-jang's practice and edification impressed the public. The second is an external bodhisattva process. The miracles that appeared at the time of his death or the manifestation of the incorruptible relics three years after his death played a decisive role in the process of Kim Ji-jang becoming a bodhisattva. In line with the public's devotion, the Chinese imperial family repaired and supported the temple that enshrined the relics of Kim Ji-jang. Various factors could be analyzed in the process of Kim Ji-jang's becoming Ksitigarbha Bodhisattva, but more than anything else, it was Kim Ji-jang's severe ascetic practices and his virtuous edification of others.

• Journal of the Korean Orthopaedic Association
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• v.56 no.1
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• pp.26-33
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• 2021

Purpose: This study evaluated the results of dual plate fixation for periprosthetic femur fracture after total knee arthroplasty (TKA). Materials and Methods: From October 2007 to February 2013, 23 cases of periprosthetic femur fracture after TKA were treated at the author's hospital. There were 13 cases of fixation using a medial and lateral dual plate when the stability of the fracture site could not be achieved by one side fixation with a follow-up of more than one year. The cases included no loosening of the femoral component in fractures that were categorized as Lewis-Rorabeck classification II and supracondylar comminuted fractures and elongation of the fracture line to the lateral epicondyle of the femur or stem in the medullary canal. The mean age was 72 years (65-82 years), and 11 cases were female. Three cases had a stem due to revision. The mean bone marrow density was -3.2 (-1.7 to -4.4), and the mean period from primary TKA to periprosthetic fractures was 28 months (1-108 months). The mean follow-up period was 23 months (12-65 months). The medial fracture site was first exposed via the subvastus approach. Second, the supplementary plate was fixed on the lateral side of the fracture using a minimally invasive plate osteosynthesis technique. The average union time, complications, and Hospital for Special Surgery Knee Score (HSS) at the last follow-up were evaluated. Results: The mean union time was 17.4 weeks (7-40 weeks). Two cases showed delayed bone union and nonunion occurred in one case, in whom bone union was achieved three months later after re-fixation using a dual plate with an autogenous bone graft. The mean varusvalgus angulation was 1.67 degrees (-1.2-4.9 degrees), and the mean anterior-posterior angulation was 2.86 degrees (0-4.9 degrees) at the last follow-up. The mean knee range of motion was 90 degrees, and the HSS score was 85 points (70-95 points) at the last follow-up. Conclusion: Dual plate fixation for periprosthetic femur fractures that had not achieved stability by one side plate fixation after TKA showed a good clinical result that allowed early rehabilitation.

• The Journal of Engineering Geology
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• v.31 no.4
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• pp.659-669
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• 2021

The purpose of this study is to elucidate the relationship between occurrence of natural radioactive materials such as ²³⁸U and ²²²Rn and original mixing ratio of helium isotope of groundwater from various geology, and to suggest the underground aquifer environment from helium original mixing data. 9 groundwater samples were collected from five study areas, and ²³⁸U, Rn-222 and helium isotope were analyzed. A high ²³⁸U content of the range of 218~477 ㎍ /L in the groundwater occurs in the twomica granite. ⁴He air-crust mixing ratio and the Rn-222 content show a rough relation, that is, Rn-222 content increases according to the increase of ⁴He crust mixing ratio. Because of helium and radon are an inert gas, their behavior in underground environment is assumed as an analogous. The ²³⁸U content and He isotope in groundwater does not show any distinct correlation. The groundwater can be classified as three groups (air, air-crust mixing, crust-mantle mixing origin) on the diagram of ³He/⁴He vs ⁴He/²⁰Ne, which is composed of original mixing line from air-crust-mantle end members. This original mixing of helium can provide the information of underground aquifer characteristic such as the connection with surface environment or isolation condition from air environment.

• Journal of Life Science
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• v.32 no.11
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• pp.865-871
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• 2022

Tenebrio molitor larvae is well known as edible insect. Then, although it has been widely studied that Tenebrio molitor larvae has various bioactive functions such as antioxidant, anti-wrinkle, and anticancer. Nevertheless, antioxidant effects of Tenebrio molitor larvae water extract (TMH) has not been well described in Adult Retina Pigment Epithelial cell line (ARPE-19). In this study, we demonstrated that antioxidant effects of TMH against H₂O₂-induced oxidative stress in ARPE-19. Thus, we selected for our studies and performed a series of dose-response assay to determine the working concentration that lead to a consistent and high degree of cytotoxicity, which we defined as the level of H₂O₂ that killed 40% of the ARPE-19 cells. ARPE-19 cells were pre-treated with various concentrations of TMH (0.1 up to 2 mg/ml) before exposure to 300 µM H₂O₂. As we expected, TMH effectively prevented ARPE-19 cells from 300 µM H₂O₂-induced cell death in a dose-dependent manner. Furthermore, TMH inhibited the phosphorylation of mitogen-activated protein kinases (MAPKs) such as extracellular signal regulated kinase (ERK), c-Jun N-terminal kinase (JNK), and p38. Overall, the inhibitory effects of TMH on H₂O₂-induced apoptosis and oxidative stress were associated with the protection cleaved caspase-3, Bax, Bcl-2, and HO-1. The TMH suppressed H₂O₂-induced cell membrane leakage and oxidative stress in ARPE-19 cells. Thus, these results suggest that the TMH plays an important role in antioxidant effect in ARPE-19.

• Journal of Mushroom
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• v.20 no.3
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• pp.113-118
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• 2022

This study was conducted to diversify the cultivation of mushroom items and develop a competitive variety of Hypsizigus marmoreus. We focused on developing Hypsizigus marmoreus with lower bitterness, likable shape, and high yield. We have collected and tested characteristics of genetic resources from domestic and abroad since 2019. Breeding (2019), characterization (2020), productivity test (2021), and farm demonstration test (2021) have been sequentially conducted. We bred the new variety 'Yunseul' with unique traits. The optimal temperature for mycelial and fruit body growth were 22-25℃ and 15-18℃, respectively. It was similar to the control variety (Mangadak-2Ho) in the pileus form (hemispherical shape) and the cultivation period. However, it was thinner and longer than the control variety with the pileus diameter, thickness, stipe diameter, and length being 19.9 mm, 7.0 mm, 9.4 mm, and 86.3 mm, respectively. The effective number of fruit bodies was 47.8 in bottle cultivation, which was more than that of the control variety. The yield was 197.4 g/bottle (1,100 cc), which was 30% higher than the yield of the control variety, 151.9 g/bottle (1,100 cc). The parent and control varieties were also incubated alongside the new variety. The somatic incompatibility line was distinct. The band pattern in the mycelial DNA PCR reaction was different from that of the parent and control varieties, confirming the hybrid species.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• (The) Research of the performance art and culture
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• no.42
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• pp.77-106
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• 2021

The history of The Korean Buddhist music dates back to as early as the 2nd year of Goguryeo King Sosoorim's reign (372) when Buddhism was introduced to the land for the first time and should cover the entire development to this date, which spans over 1,600 years. The extensive scope of research is overwhelming and research efforts are limited at best. Against this backdrop, this study aims to examine how the historical development of The Korean Buddhist music has unfolded over such a long period of time and to understand how the Buddhist music is supposed to further develop in this land in and after the 21st century. Since the Three Kingdoms period, followed by Goryeo and Joseon Dynasty period, Japanese colonial period, and to this date, the history of the Buddhist music has unfolded in line with the 'ups and downs of the history of Buddhism'. The Buddhist music is characterized by various development paths based on historical peculiarities over different periods, including protection by the royal family during the Three Kingdoms period, aspect of Buddhist music during the Goryeo Dynasty period, policy to worship Confucianism and suppress Buddhism during the Joseon Dynasty period, harsh repression of Buddhism during the Japanese colonial period, and the present Buddhist music seeking new ways of proliferating Buddhism among the public, which requires an effort to understand the different characteristics of different periods by identifying key perspectives and tasks of Buddhist music in different periods. In this vein, this article includes not only the history of 'Beompae(Buddhist Chant)', a collective term for Buddhist music in a narrow sense but also all Buddhist music characterized by with Buddhism that is communicated in this land and extends its coverage even to Chanbulga(Buddhist hymn)讚佛歌 music created in and after the 20th century. It also examines the historical development of Buddhism related music in this land. Another task of this article is to understand the Myeongching-gagok 名稱歌曲 sung by monks in the early Joseon Dynasty period, music created for public mission work during the Joseon Dynasty period, the meaning of the existence of 'Hwacheong' 和請, and the traces of Buddhist music existing in the music of the Joseon Dynasty period.