• Applied Biological Chemistry
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• v.8
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• pp.45-50
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• 1967

Starch was liquefied by the bacteriological ${\alpha}-amylase$ and saccharified separately by four strains of mold as saccharogenic enzymes, then thise was fermented for research the fermentation rates, the usefulness of application of four strains of mold and the S.P to need in proportion increasing of concentration of mixed-starches for brewing in this experiment. The obtained results were as follows: 1) In the ability of saccharificatien, fermentation and acid resistance, Aspergillus usamii mut shirousamii, which were used to produce the koji, were excellent, however, Rhizopus delemar had heavy pollution in a lot of production of koji, were-as its qualities as enzyme was good. 2) The necessary S.P in proportion to the concentration of mixed-starch for brewing was found in this experiment in which was fermented in the various concentration of the adding S.P and the mixed-starches for brewing. 3) In the experiment of almost manufacture scale, the S.P needed essentially in the saccharogenic formentation was found and the usefulness of the necessary S.P was observed, and in fact in the manufacture scale it was safer to add the S.P more than 1.2% because it must be considered that the ability of enzymes is reduced by heat or acid. 4) The period of fermentation was shorten because the conditions for yeast propagation were excellent as a results of starches being liquefied by bacteriological amylase, and saccharified by molds as saccharogenic enzymes.

• Economic and Environmental Geology
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• v.15 no.1
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• pp.41-47
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• 1982

Typical stratigraphic sequences of Paleozoic form the Baegunsan Syncline (equal to Hambaeg Syncline) and Taebaegsan Group is the basement in the southern part of Kangweon Province. Deformation pattern depends on their stratigraphic site and their internal properties. In the biotite schists and meta-sandstones of Pre-Cambrian sequences, flow folds and ptygmatic folds are developed, and high strain deformation is pervasive. Deformational patterns of Cambro-Ordovician are variable because of their various formations. Fracturing is pervasive in the Jangsan Quartzite and Daegi and Maggol Limestone. Welldeveloped slaty cleavage and angular folds of kink and chevron types are the prevailing structures of pelitic rocks. The most characteristic feature of limestone alternated with argillite is the "Compositional cleavage (Author's proposal)" known as the "Worm-eatern" structures. It was known that this structures have a sedimentary origin. But their preferred orienation of long axis of erosional lime holes, originated from tectonic deformation of folding. And this structures have the same character as the axial plane cleavages. Fracturing and long wave concentric folds are dominant characters of the Upper Paleozic sequences. In this area, two folds are superimposed. Field studying and analysis of structures show that the cross-folds of NS-direction are pervasive and were deformed by the EW-directional Baegunsan Syncline. The cross-folding is the major and penetrative deformation and prior to Baegunsan Syncline.

• Korean Journal of Food Science and Technology
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• v.14 no.1
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• pp.57-62
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• 1982

The possibility of developing new kinds of lactic acid beverage from a malt syrup was studied. The optimum sugar concentration of malt syrup for the cultivation of lactic acid bacteria was $10^{\circ}Bx$. The acidity of the fermented malt syrup was improved by the supplement of yeast extract(0.5%) or sodium citrate(0.08%). Though the activity of Lactobacillus lactis in malt syrup was superior to other strains, sensory test indicated that the mixed culture of Lactobacillus lactis and Streptococcus diacetilactis was better because of masking malt flavour. The changes in acidity and viable cells of malt syrup during the lactic fermentation were not so good as skim milk medium, but malt syrup medium containing milk(50 : 50) was nearly similar to skim milk medium. In the sensory scores among samples, no significant differences(P<0.05) were noted between fermented milk and fermented malt syrup containing milk, but fermented malt syrup showed a poor quality. However fermented malt syrup was not inferior to marketing lactic fermented fruit juices with regards to the lactic acid fermented beverage type.

• Art History and Visual Culture
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• no.22
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• pp.254-279
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• 2018

This essay traces the origin and the social function of medieval knights in Edwin Austin Abbey's murals ${\ll}$The Quest of the Holy Grail${\gg}$ in the Boston Public Library. Medieval knights in the Arthurian legend appeared in American novels at the end of 1850s and in political cartoons in the 1870s. They are featured in American Renaissance murals as well. ${\ll}$The Quest of the Holy Grail${\gg}$ painted in 1895 was the first of its kind. In Britain, the Pre-Raphaelites frequently painted medieval knights. Abbey fused the visual idiom of the Pre-Raphaelites and that of the Royal Academy of Arts in his depiction of knights. Unlike the Pre-Raphaelites, who usually focused on knights' activities, he emphasized their virtue. His representation of knights reflect the social and economic crises in America in the 1890s. After the Civil War, American society enjoyed economic prosperity but suffered from government corruption, economic inequality, and class conflict. Serious social problems such as poverty and inequality decayed American society. Writers and artists brought attention to these issues. This essay argues that Abbey criticized capitalists and expressed his hope for progress through the figure of Galahad as the iconic representation of civic virtue in ${\ll}$The Quest of the Holy Grail${\gg}$. Installed in the Boston Public Library, Abbey's murals performed a public function to warn the viewers of economic and social chaos resulting from government corruption. Abbey's American knights not only emphasized moral responsibility but also promoted patriotism. The artist refashioned medieval knights into American citizens, whose civic virtue became essential to an ideal leader in American society.

• Sim-seong Yeon-gu
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• v.30 no.1
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• pp.1-30
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• 2015

The Red Book contains C.G. Jung's insightful comment on life suggesting the thoughts of the Eastern philosophers, particularly that of Lao Zi. The author reviewed Jung's commentaries in the Red Book in comparison with Lao Zi Dao De Jing. Jung's comments on the image of despised Surpreme Being, on the Simplicity, the attitudes of 'the Spirit of the Depth' toward intellectual knowledges and speech, toward the small and the mockered one resemble to what Lao Zi spoke on Dao in his Dao De Jing. The 'good and evil' are regarded by both C.G. Jung and Lao Zi as two poles in one total psyche. The favorite words of Lao Zi : 'emptiness' or 'empty' are frequently mentioned in the Red Book. The investigation in this concern revealed that C.G. Jung, contrary to Lao Zi has applied the word 'emptiness' mostly as the opposite to the fullness. C.G. Jung's way of encountering with the darkest side of soul in the Hell and his bold confrontation to the authoritative person such as Philemon, above all, the intensity of his experiences in the state of the utmost tension between the opposites are extraordinarily impressive and somehow strange when regarded from traditional eastern way of behavior such as I-You relationship and the patterns of emotional life based on Confucian tradition. Confucius never talked about the prodigies, feasts of strength and disorders or spirits. Lao Zi never mentioned infernal cruelty. Noteworthy is however, both have enough experienced the cruelty of life and conflicts in the reality and what they spoke was not a process in search for solution but the final proposals for the solution of human agony. C.G. Jung was, like great shaman in central and East-Asia forced to go through inferno in his unique way and from these experiences obtained the insight which resembles not only to Lao Zi but also to wisdoms from the western philosophies and also from the Christianity.

• Sim-seong Yeon-gu
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• v.25 no.1
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• pp.1-26
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• 2010

The Ten Ox Herding Pictures by Kuo-an, a Zen Master of China in the Middle Ages are interpreted from the view point of the analytical psychology of C.G. Jung. Basically, I agree with the previous Jungian comments on it by M. J..Spiegelman, M.Miyuki, and H.Kawai at the Ox Herding Pictures are symbolic manifestations of the individuation process in terms of C.G.Jung. In connection with the process of Jungian analysis, I went through, not only the pictures but also the eulogies and critical comments of Zen masters in order to elucidate the symbolical meanings of each stage of spiritual development in Zen meditation. I noticed that the Ox Herding Pictures suggest the preference of suppression and conscious control of shadow in Jung's terms rather than its assimilation through making conscious the unconscious inferior personality. Also, the feminine psyche seems to be not particularly taken into consideration. In another words, different psychic aspects are represented in one single image : Ox. Due to the simplicity of pictorial expressions, the Ox Herding Pictures provide us possibilities to pour abundant imaginations into the pictures. The images comprise multiple irrational meanings; therefore it is warranted to render multiple interpretations of the Pictures as shown in the eulogies and comments by other Zen masters. The sequences of the Pictures need not coincide with a linear process but rather with a circular process of enlightenment, as Miyuki has suggested. Kuo-an's Pictures clearly suggest the danger of ego inflation and the fact that the final goal of Zen meditation should be the capability of the enlightened to serve the people.

• Microbiology and Biotechnology Letters
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• v.30 no.3
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• pp.270-281
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• 2002

The growth of Enterobacteria, Lactobacillus acidophilus and L. plantarum was promoted by natural products themselves bearing antioxidative capacity and combined two, three and four kinds of them.1. acidophilus was promoted by Paeonia japonica, Acori graminei rhizoma, Aurantii nobilis pericarpium, alone, and two mixed combinations were composed of Acori graminei rhizoma and Cinnamomi cortex, Aurantii nobilis pericarpium and Puerariae radix, and three mixed combinations were formed with Cimicifugae rhi- zoma, Cinnamomi cortex and Glycyrrhizae radix, and four mixed combinations were made up Glycyrrhizae radix, Theae folium, Scutellaria baicalensis george and Cinnamomi cortex. There four combination promoted growth of 1. acidophilus with 1.3 times than that of control, and their antioxidative capacity also higher than that off times, the ratio of elimination of hydroxyl radical was more than 70% in dilution rate of 100 times. In the case of 1. plantarum was premoted by Corm fructus, Nelumbo nuclfera gaertner Sophorae flos, alone, and two mixed combinations were organized with Schizandrae Iructus and Theae folium, Paeonia japonica and Epimedii herba, and three mixed combinations were combined with Corni fructus and Theae folium and Paeonia japonica, Corni fructus and Coptidis rhizoma and Schieandrae fructus, and four mixed combinations were composed of Corm fructus, Theae folium, Coptidis rhizoma, Scutellaria baicalensis george, and Corm fructus, Schizandrae fructus, Paeonia japonica, Theae folium. These four combinations assisted growth of 1. plantarum with 1.5 times than that of control, and their antioxidative capacity also higher than that of 4-5 times, the ratio of elimination of hydroxyl radical was more than 75% in dilution rate of 100 times. As these combinations of natural products could activate some parts of body, they might be applied pharmaceuitcal sources, functional foods, and expected to fermentative beverages.

• Sleep Medicine and Psychophysiology
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• v.6 no.1
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• pp.32-37
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• 1999

Objectives: To evaluate the prevalence of the DSM-III-R personality disorders in Korean college women with bulimia nervosa. Methods: Sixty-two subjects with bulimia nervosa, as identified by the Structured Clinical Interview for DSM-III-R, were compared to the age- and gender-matched healthy comparison subjects(n=62) on the prevalence of Axis II disorders, as determined by both the Revised Diagnostic Interview for Personality Disorders(DIPD-R) and by the Personality Disorder Questionnaire-Revised(PDQ-R). Results: Subjects with bulimia nervosa had significantly greater prevalences of borderline personality disorder, Cluster B personality disorders, and any personality disorders compared to healthy comparison subjects(Fisher's exact test, p=0.044, p=0.020, p=0.024, respectively, by the DIPD-R ; p=0.034, p=0.015, p=0.007, respectively, by the PDQ-R). Conclusions: This study reports greater prevalences of specific personality disorders, especially, borderline and Cluster B personality disorders in Korean college females with bulimia nervosa compared to comparison subjects.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.149-183
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• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.

• Sim-seong Yeon-gu
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• v.28 no.2
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• pp.107-138
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• 2013

The purpose of this article is to awaken our colleagues to the culture and mind issues that have been forgotten or neglected by contemporary psychiatry under the prevalence of materialistic orientation. Cultural psychiatry too, though it has been contributed a great deal to widen the mental vision of psychiatry, has revealed several limitations in its approach. In the course of one sided search for culture specific factors in relation to mental health, conventional cultural psychiatry has neglected an effort to explore the common root underlying the different cultures and the common foundation of human mind. Cross sectional comparisons of the cultures alone have inevitably prevented the global considerations to culutre and mind in historical aspects and the dynamic interactions between mind and culture more in depth. The author suggested that the total view of mind and total approach of analytical psychology of C.G. Jung might be capable to replenish those limitations. Author explained the ways of C.G. Jung's observations and experiences of non-western culture and his concepts of culture and mind. The author demonstrated Jung's view of culture with the example of Filial Piety, Hyo, the Confucian moral norm which can be regarded as components of the collective consciousness though connected with archetypal patterns of behavior of intimacy between parent and child. In regard to the coexistence of multi-religious cultures in Korea the author made a proposal of 'culture spectrum' model for understanding value orientations of person in religious cultures. He identified in case of the Korean 4 types of cultural spectrums: Person with predominantly the Buddhist culture; with the Confucian; with the Shamanist; and with the Christian culture. The author also made an attempt to depict the dynamic interactions of different religious cultures in historical perspectives of Korea. Concepts of mind from the Eastern thoughts were reviewed in comparison with Jung's view of mind. The Dao of Lao Zi, One Mind by Wonhyo, the Korean Zen master from the 7th century, the Diagram of the Heaven's Decree by Toegye, a renowned Neo-Confucianist of Korea from the 16th century and his theory of Li-Ki, were explored and came to conclusion that they represent certainly the symbol of the Self in term of C.G. Jung. The goal of healing is 'the becoming whole person'. Becoming whole person means bringing the person as an individual to live not only within the specific culture but also to live in the world beyond the culture which is deeply rooted in the primordial foundation of human mind.