• Membrane Journal
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• v.28 no.1
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• pp.55-61
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• 2018

With vigorous development of petroleum and chemical industry, emission of carbon dioxide has attracted tremendous attention globally due to global warming problem and abnormal climate change. To address these problems, in this study, a PEGBEM-g-POEM graft copolymer with high $CO_2$ affinity was synthesized and $CaCO_3$ was incorporated to form mixed matrix membranes (MMMs) for enhancement of $CO_2$ permeance. By varying the addition weight of $CaCO_3$ in MMMs, high separation performance of $CO_2$ over $N_2$ was obtained. At 50 wt% loading of $CaCO_3$, the greatest separation performance was obtained with an enhanced $CO_2$ permeance from 22.5 to 28.16 GPU and slightly increased $CO_2/N_2$ selectivity from 44.7 to 45.42. It resulted from the increased $CO_2$ solubility of MMMs due to specific interaction between $CaCO_3$ and $CO_2$ molecules. Upon excess loading of $CaCO_3$, MMMs exhibited loss of $CO_2$ separation performance due to the formation of interfacial defects. Based on this result, it is considered that the proper addition of $CaCO_3$ is crucial for improvement of $CO_2$ separation performance.

• Journal of Korean Medical classics
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• v.23 no.3
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• pp.1-11
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• 2010

King of Jujeong(周定王) named Jusuk(朱橚) was thought to be an exemplary character as a scholar and a politician, who was not an Oriental medical doctor but a compiler publishing a set of three medical books and a set of volumes on famine relief to save people in the areas of natural disasters or spring poverty. He was born on July 1, 1361 as the fifth son of Juwonjang(朱元璋), the first Emperor (1368-1398) of the Myeong-dynasty (1368-1644) of China. It was not clearly known about his mother other than assuming, but hard to ascertain, that she was from Goryeo, the ancient country in the Korean Peninsula, and became a loyal concubine of Juwonjang(朱元璋). He was the brother of Yeongrakje(永樂帝), the third Emperor(1402-1424) of the Myeong-dynasty. As a focal figure in the political forces at that time in the Myeong-dynasty, he had a life full of vicissitudes such as being removed from office, being exiled to a remote place, being scattered far and wide between family members, being implicated in the rebellion and so on. It seemed that he brushed up on his study, taking a class on an emir until the year of 1380 at the age of twenty. And he published "Bosaeng-yeorok(保生餘錄)" and "Bojebang(普濟方)" for eight years from 1381 to 1389 (at age 21-29), "Sujinbang(袖珍方)" in 1391 (at 31), and "Guhwangboncho(救荒本草)" in 1406 (at 46), republishing "Sujinbang(袖珍方)" in 1415 (at 65). Endowed with a brilliant talent from early days, Yeong-rakje(永樂帝) wrote the poem(the poem paying a high tribute to a King) well and composed one hundred pieces of poetry on the story of the Won Dynasty (1271-1368) of China. He leaded a quiet life in his later years and died a natural death at Gaebong(開封, a city in China) at 65 in 1425. He had 15 sons including king of Juheon(朱憲王) Yudon(有敦) and 11 daughters. His books contributed absolutely to the growth of Oriental medical field, and also to the increase in population, having influence on bringing about compilation of the books on Oriental medicine and famine relief of the Joseon Dynasty (the old Korean kingdom from AD 1392 to 1910).

• Proceedings of the KSPS conference
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• 2000.07a
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• pp.235-240
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• 2000

In the age of global communication, more human exchange is extended at the grass-roots level. In the old days, language policy and language planning was based on one nation-state with one language. But high waves of globalizaiton have allowed extended human flow of exchange beyond one's national border on a daily basis. Under such circumstances, homogeneity in Japan may not allow Japanese to speak and communicate only in Japanese and only with Japanese people. In Japan, an advisory report was made to the Ministry of Education in June 1996 about what education should be like in the 21st century. In this report, an introduction of English at public elementary schools was for the first time made. A basic policy of English instruction at the elementary school level was revealed. With this concept, English instruction is not required at the elementary school level but each school has their own choice of introducing English as their curriculum starting April 2002. As Baker, Colin (1996) indicates the age of three as being the threshold diving a child becoming bilingual naturally or by formal instruction. Threre is a movement towards making second language acquisition more naturalistic in an educational setting, developing communicative competence in a more or less formal way. From the lesson of the Canadian immersion success, Genesee (1987) stresses the importance of early language instruction. It is clear that from a psycho-linguistic perspective, most children acquire basic communication skills in their first language apparently effortlessly and without systematic and formal instruction during the first six or seven years of life. This innate capacity diminishes with age, thereby making language learning increasingly difficult. The author, being a returnee, experienced considerable difficulty acquiring L2, and especially achieving native-like competence. There will be many hurdles to conquer until Japanese students are able to reach at least a communicative level in English. It has been mentioned that English is not taught to clear the college entrance examination, but to communicate. However, Japanese college entrance examination still makes students focus more on the grammar-translation method. This is expected to shift to a more communication stressed approach. Japan does not have to aim at becoming an official bilingual country, but at least communicative English should be taught at every level in school Mito College is a small two-year co-ed college in Japan. Students at Mito College are basically notgood at English. It has only one department for business and economics, and English is required for all freshmen. It is necessary for me to make my classes enjoyable and attractive so that students can at least get motivated to learn English. My major target is communicative English so that students may be prepared to use English in various business settings. As an experiment to introduce more communicative English, the author has made the following syllabus design. This program aims at training students speak and enjoy English. 90-minute class (only 190-minute session per week is most common in Japanese colleges) is divided into two: The first half is to train students orally using Graded Direct Method. The latter half uses different materials each time so that students can learn and enjoy English culture and language simultaneously. There are no quizes or examinations in my one-academic year program. However, all students are required to make an original English poem by the end of the spring semester. 2-6 students work together in a group on one poem. Students coming to Mito College, Japan have one of the lowest English levels in all of Japan. However, an attached example of one poem made by a group shows that students can improve their creativity as long as they are kept encouraged. At the end of the fall semester, all students are then required individually to make a 3-minute original English speech. An example of that speech contest will be presented at the Convention in Seoul.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.121-152
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• 2016

The purpose of this study is to illustrate the history of the Cheonsu-Temple天壽寺 and to describe the echo verse poem trend with regard to 'Waiting'待人 and why it is beautiful. The Cheonsu-Temple was located in the outskirts of Gaesung開城, the capital city during the Corea高麗 Dynasty. However, the temple was destroyed when the dynasty collapsed. Cheonsu-Station天壽院 was built amidst the temple ruins, as the temple was an important traffic point. The Cheonsu-Pavilion天水亭 was built in 1476 by Yi-Ye李芮 in the station's neighborhood. The station and the pavilion were completely ruined during the 17th century. Many poets visited the Cheonsu-Temple and composed poems in the latter part of the Corea Dynasty. 'Waiting'待人, written by Choi-Sarip崔斯立, -is the most famous work. Following this work, many poets composed echo verse poems 'Waiting' work that represented the anxiety of waiting for an old friend in front of the Cheonsu-Temple. The following is a highlighted verse: So many people who look like the old friend come to me, but it turned out no one was the man. This work is very picturesque. Over twenty echo verse poems 'Waiting' are categorized in three periods. They compared the "present" to the past by using the Zhenglingwei丁令威 origin from the former Joseon朝鮮 period. In the middle of Joseon period, Jungjong中宗 visited Cheonsu-Station and composed an echo verse poem 'Waiting'. The official literaries also composed poems there. In their works, they presented the collapse of the Corea Dynasty as inevitable and the construction of Joseon Dynasty as something reasonable. Cheonsu-Station was ruined in 17th century, followed after by the ruin of the Cheonsu-Pavilion. It appears that the echo verse poems to 'Waiting' in the latter Joseon period represented the ruin of the Cheonsu-Temple, the Cheonsu-Station, and the Cheonsu-Pavilion.

• Journal of the Korean Society for Aeronautical & Space Sciences
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• v.42 no.7
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• pp.561-566
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• 2014

Our Korean traditional cultural inheritance Bangpae Kite has the stable rectangular shield shape decorated with artistic paint or poem and a good flight performance due to the central wind hole. In this paper, to analyse the wind hole effect to kite performance we performed the wind tunnel testing of the various design factor of kite model and air flow visualization passing through the wind hole. As the result of aerodynamic analysis, we knew that the wind hole of kite displays similar function of slot system for the wing high lift device. This fact demonstrates that our ancestor understood the function of slot system and applied effectively to the development of kite flight performance.

• Journal of the Korean Society of Costume
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• v.57 no.1 s.110
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• pp.176-186
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• 2007

The purpose of this study is to reconstruct upper class women's costume of 'Mongol-pung' and 'Goryeo-yang' in a civilization-exchanged period between Mongolia and Korea, for making movie or soap opera costume and historical animation. 'Mongol-pung' was a cultural influence from Mogolia to Korea. For example, sleeveless bi-gap(比甲) and half-sleeved dap-ho(搭忽) were put on by many women at that time. On the basis of old literature, I suggest a 'Mongol-pung' costume as a set of seeran-chulrik(膝欄 terlig), em-broidered bigap, dapho of meat-red color for women. 'Goryeo-yang' was a cultural influence from Korea to Mongolia. Due to old poem of Yuan, 'Short outer Jacket with square neckline, half sleeves, and clear color(方領過腰半臂)' was a representative of 'Goryeo-yang' in Mongolian royal women's costumes. Many women were dressed in it with short inner jacket and wide skirt. In the case of making soap opera costume, the budget of broadcasting station, appearence of nowaday's actor and actress, similarity between old fabric and modern fabric must be considered altogether.

• Journal of the Korean Society of Food Science and Nutrition
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• v.4 no.1
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• pp.71-95
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• 1975

The food product, so called 'Kimchi' was first shown as 'Jeo' in a old Chinese book, 'Sigyung', published about 2,600 to 3,600 years ago and it was differentiated into 'Jeo' and 'Jae' in the 'Jure'. The procedure for Kimchi making was explained in detail in the 'Jaeminyosul' and the Kimchi which was made of cereal grains was introduced into Japan through Bacje kingdom with the name of 'susugorisge'. Since then it was developed into characteristic ones of each country. In ancient time of Korea the detail record on Kimchi was not found but it began to show up in a poem written during Korea kingdom. The term of Kimchi which is being used now in Korea was first recorded on a dictionary about 400 years ago, and the Kimchi which used hot pepper was first shown in the 'Sanlimg-yungjae' about 300 years ago. The very favorable Kimchi for Korean containing various kinds of spices, animal foods, fruits, vegetables, seaweeds and 'judgal' was almost completed about 200 years ago and it was recorded in the 'Imwonsibyugi' and the 'Guhabchongsuh'.

• Journal of the East Asian Society of Dietary Life
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• v.1 no.1
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• pp.31-42
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• 1991

Since the year 1795(in the 19th year of King Jungjo), the form of Banquet Record was established. In the year 1827(in the 27th year of King Sunjo), the formality of Banquet was made at Ja-kyung Palace for the first time. Thereafter it was utilized by all banquets, So it was called the“model of courtesy”. The compostion of Jinchan Uigue of the year 1887(in the 24th year of King Gojong) was identified as follows; Banquet Record was composed of 4 Volumes. In Preface, there were Data choice(Taekil), Personal rank his name(Zwamok), Pictures of ceremonies(Dosik). In 1st Volume, there were King's order(Jungyo), Answer of King's question(Yeonseol), Musuic Record(Akjang), Compliment for King(Chisa), Poem for royal family(Junmun), Procedure of ceremony(Uiju), Works of theauthorities concerned(Samok), Resource indices(Gyemok), Letters from chief of the authorities concerned (Gyeas), Official letters(Imun), Letters to headquarters from local officers(Negwan). In 2nd Volume, there were Consult for budget(Pummok), Letters from to local officers from head quarters(Gamyul), Banquet menu(Chanpum), Utensil item(Gijong). In 3rd Volume there were repairment(Suri), Arrangement(Besul), Umbrella and flag for ceremonies (Ui Jang), Guard(Uiwui), List of quests(Neyebin), Ministers(Munanjesin), Musician and dancer's name and costume (Gongryung), Musical instrument(Akgipungmul), Rewards(Sangjum), Expenditure of banquet(Jaeyoung).

• Journal of English Language & Literature
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• v.64 no.3
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• pp.307-327
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• 2018

In light of Korean inclusion of its diaspora as part of the nation, a "creolized" approach that brings together constructions of the bad subject of Asian American studies with conceptions of the Korean minjung grounds an analysis of two poets as they might be considered from a bi-national, Korean and U.S. American, perspective. The poets Ed Bok Lee and Jason Koo show different ways of being the bad subject. Lee is clearly a bad American subject, resisting American white racial hegemony, and his poetry often addresses a kind of American minjung multiculturalism, as is shown in poems from his first two books Real Karaoke People and Whorled. He challenges some aspects of contemporary Korea, and might be a kind of Korean bad subject in those challenges. Koo, on the other hand, resists the call to bad subjectivity, so that his poetry may not fit the preferred paradigm of Asian American studies, as he recognizes. As he resists that paradigm, he also gives little attention to his Korean heritage, so his not-bad American subjectivity becomes bad Korea subjectivity. He recovers some measure of badness in the final poem of Man on Extremely Small Island when he connects briefly to his Korean heritage and his Asian American present. The creolized juxtaposition of the bad subject with the minjung suggests the use of these poems in considering both American and Korean society.

• Journal of English Language & Literature
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• v.58 no.6
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• pp.1103-1117
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• 2012

This paper focuses on eighteenth-century English pastor, poet, and hymnist, Isaac Watts (1674-1748), a significant yet neglected nonconformist dissenter, who defines a public religion and transforms poetry as a new literary political genre. During England's post-Revolutionary religio-political turmoil, Watts's poem, "The Hurry of the Spirits, in a Fever and Nervous Disorders" (1734), deliberately engages in a methodical refusal to settle upon a single system of images or terms for describing or referring to the speaker's identity or situation. Watts's, literal and metaphoric, refusal to identify with one religio-political approach to nonconformist dissent has been the very point of criticism that not only undermines the poet's monumental work on hymns but also the lasting impact that the poet had upon England's national consciousness. This study, therefore, questions why the poet refuses to choose one ideal path in his pursuit for religious freedom and, further, analyzes how the hymn writer defends his demotic aesthetics. This paper investigates Watts's comprehensive and detailed formulation of what a secularized "social religion" should entail and, further, explores its beneficial role in the pursuit for society's peace. In contrast to Milton's apocalyptic vengeance, Watts's nonconformist goal seeks to balance and locate authority in the individual with the ancient ideal of a "sacred order" that is represented in "The Hurry of the Spirits" through the means of poetic imagination.