• Journal of Agricultural Extension & Community Development
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• v.5 no.1
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• pp.61-70
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• 1998

이 연구는 인구 4,000에서 6,000명 가량의 농촌 지역사회에서의 서비스 및 용역의 제공기능의 활성화 정도와 관련하여 지도자들의 특성을 파악하고자 한다. 지역사회 지도자들간의 공식적이고 수평적인 연계와 지도자들과 지역사회 외부 조직들간의 연계를 중심으로 분석이 이루어졌다. 성(性), 교육정도, 연령, 수입, 지역사회 출신 여부, 그리고 지역사회에서의 거주기간을 포함하는 농촌 지역사회 지도자들의 개인적 특성은 지역사회 서비스 및 용역의 제공기능과 관련이 없었다. 그러나, 농촌 지역사회의 서비스 및 용역의 제공기능 활성화 정도는 그 지역사회의 지도자들이 지역사회 외부의 사람들 및 조직들과 연계를 맺고 있는 정도와 관련이 있었다. 또한 이 연구에서는 농촌 지도자들의 공식적인 지역사회 개발 활동에 능동적으로 참여하는 능력이 지역사회 서비스 및 용역 제공기능의 활성화 정도와 정적으로 관련이 있음이 밝혀졌다.

• Proceedings of the KIEE Conference
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• 1995.11a
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• pp.389-391
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• 1995

Using as an alternate of insulating material for outdoor and cable, however, it has still many problems to be solved in the field of material such as resistances of environment and tracking. In this paper, Tracking property of PVC filled with aluminum hydroxide have been investigated by ASTM D 2303 method. It was found that time to track of PVC filled aluminum hydroxide was longer than that of unfilled PVC. Tensile strength and elongation of PVC were decreases increased with aluminum hydroxide contents. On the other hand, Thermegravimetry of PVC decreased. Therefore, the increase of time to tracking breakdown by antitracking additive can be explained by increased degradation temperature of polymer.

• Honam Mathematical Journal
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• v.1 no.1
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• pp.27-34
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• 1979

근래(近來) Skorokhod는 확률론(確率論)의 극한문제(極限問題)와 관련(關聯)하여 모든 불연속함수공간(不連續函數空間)에 관(關)한 위상(位相)을 정의(定義)하였다. 본(本) 논문(論文)에서는 Skorokhod 수렴위상(收斂位相)을 쌍위상(雙位相)(bitopology)형(型)으로 일반화(一般化)하고 잘 알려져 있는 여러위상(位相)과 비교(比較)하여 다음과 같은 결과(結果)를 새로 얻었다. (정리(定理) 2-11); 공간(空間) X와 Y가 완비준거이가분공간(完備準距離可分空間) (Completdy quasi-metric separable space)이라면 쌍개수렴위상(雙槪收斂位相)(pairwise almost convergent topology)는 Skorokhod 쌍수렴위상(雙收斂位相) 보다 약(弱)하다. 그리고 (정리(定理) 2-12); 쌍(雙) graph 위상(位相)은 Skorokhod $J_1$-수렴위상(收斂位相)과 일치(一致)한다. 끝으로 주정리(主定理)인 (정리(定理( 3-1)과 (정리(定理) 3-2)에서 Skorokhod 쌍수렴위상(雙收斂位相)의 Compact성(性)에 관(關)한 필요충분조건(必要充分條件)을 밝혔다.

• Journal of Korean Medical Ki-Gong Academy
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• v.4 no.2
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• pp.153-186
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• 2000

Jigam(止感), Josik(調息), Kumchock(禁觸), from the lecture on Truth of ${\ll}Samilshingo{\gg}$(三一神誥) treat three elements of Kigong, regulation of mental activties, regulation of breathing and adjustment of posture and there are some similar mentions with the view of human body based on oriental medicine like those Samjin(三眞), Sammang(三妄), Samdo(三途) and Sippalkyoung(十八境) ect. Thus as a result of comparison and observation about the interrelationships between principle of Kigong in the lecture on Truth of ${\ll}Samilshingo{\gg}$(三一神誥) and oriental medicine. I have conclusion as follows. 1. According to the lecture on Truth, the components of human body are the one and only Samjin(三眞), Sammang(三妄) and Samdo(三途) resulted from facing Samjin(三眞) to Sammang(三妄) and Sippalkyoung(十八境). This fact presents the principle of human change. 2. the principle of Kigong mentioned in the lecture on Truth shows the original Ilshin(一神) on the basis of Samjin(三眞), Sammang(三妄), Samdo(三途) and Sippalkyoung(十八境). This makes common, unity and sound Sim(心), Ki(氣) and Shin(身), Sammang(三妄) through Jigam(止感), Josik(調息) and Kumchock(禁觸), be versed, intellected and guaranteed Sung(性), Myoung(命) and Jung(精), Samjin(三眞) and emit Kyun(見), Mun(聞), Ji(知) and haeng(行), Sadaeshingi(四大神機) and finally all these are harmonized into Duk(德), Hye(慧) and Ryuk(力), Samdae(三大) which is the entity of God. 3. Samsipyookjongmyowhasang(三十六種妙化相) is an ascetic practice done after a chulin(哲人) deduce Ji(止), Jo(調) and Kum(禁), Sambup(三法) on the basis of the lecture on Truth. So I suppose it correlates nature's six elements. Kong(空)(Chun(天)). Yol(熱)(Wha(火)). Jin(震(Jeon(電)), Seup(濕)(Shoo(水)), Han(寒)(Poong(風)) and Ko(固)(Ji(地)), human's Samjin(三眞), Sung(性), Myoung(命) and Jung(精) and Sammang(三妄), Sim(心), Ki(氣) and Shin(身) and makes clear the principle of discipline. 4. In comparison with Samjin(三眞) and Sammang(三妄) says from the lecture on Truth and the Three Essential Elements of the body construction(三寶) from oriental medicine, Samjin(三眞) and Sammang(三妄) as factors of human body in the concept of practical knowledge. That is the one and only Samjin(三眞) in terms of the Three Essential Elements of the body construction(三寶) is considered a structural principle for every single person and Sammang(三妄) is considered a functional form for each individual. And it can be Sung(性)+Sim(心)=Spirit(神), Myoung(命)+Ki(氣)=Vital Force(氣) and Jung(精)+Shin(身)=True Essence(精). 5. In comparison with Sippalkyoung(十八境) of Samdo(三途) from the lecture on Truth and three medical causes of disease, Gamdoyookkyoung(感途六境) is similar with endopathic cause caused by Naesangchiljung(內傷七情), Sikdoyukkyoung(息途六境) is similar with exopathic cause by six climatic conditions in excess as pathogenic factors(六淫) and Yoegi(?氣) and Chokdoyukkyoung(觸途六境) is similar with non-endo-exopathogenic causes by diet imbalance, fatigue, intemperance in sexual life and trauma etc. 6. In the lecture on Truth, the Chulin(哲人) who discipline Sambup(三法), Sangchul(上哲), Choongchul(中哲) and Hachul(下哲) can be compared with Kigong expert(health preserving expert) such as the Spiritual Men(眞人), the Sapients(至人), the Sages(聖人) and the Men of Exellent Virtue(寶人) in the Sang Gu Tian Zhen Lun of the Huang Ti Nei Ching Su Wen(素問 上古天眞論) and then Sangchul(上哲) is the Spiritual Men(眞人), Choongchul(中哲) is the Sapients(至人) and Hachul(下哲) is the Sages(聖人) while the men of Exellent Virtue(賢人) is inferior to Chulin(哲人) when he goes to extremes.

• Journal of the International Relations & Interdisciplinary Education
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• v.2 no.1
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• pp.1-13
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• 2022

In Confucianism, education is also meaningful in teaching and changing, but the meaning of education in Chapter 1 of "Jungyong" is very concise and implicit. In Chapter 1 of "Jungyong", "Cheonmyeong(天命)" is called "Sung(性)", and it is called "Do(道)" to follow "Sung", and it is called "Gyo(敎)" to cultivate this "Do". In short, it is education(Gyo) that is practiced to follow the "Mandate of Heaven(Cheonmyeong)". Therefore, the meaning of education in Chapter 1 of "Jungyong" is in line with "Su(修)". Here, the meaning of education does not mean knowledge transfer or teaching scriptures such as the so-called "Cheonja" or "Analects". It means enlightening and cultivating the principles of the world. Discipline is self-change. The inner expansion of an education is to be cultivated, and the teaching of cultivation to others is to be an education. As such, at least in Chapter 1 of "Jungyong", discipline and education are synonymous. If one goes to oneself, it becomes a discipline, and if one goes to others, it becomes an education. The reason why this is important is that we can reconsider the true meaning of education. The universal definition of education today is the transfer of knowledge or skills. However, in "Jungyong", it was said that education is to help others cultivate them. It is not important to convey knowledge or skills, but to help them realize their own "Mandate of Heaven(Cheonmyeong)" so that anyone can wake up and live happily.

• Journal of the Korean Applied Science and Technology
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• v.14 no.1
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• pp.45-52
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• 1997

It is the problem point of stability for this study to produce cosmetics and to occur in the circulation process, and specially in a case of alcoholic toilet water the precipitation materials to float on content materials has study on the solubility of perfume, and it has practiced in order to examine the problem point whether the raw materials of plastic vessel is or not harmful in content materials. In testing result, A study on stability of alcoholic toilet water is above all the precipitation materials which floats in content materials, and It is appeared by combination ratio to the raw materials of perfume, ethanol, solubilizer and refining water etcs, and in second the alkali degree which has gushed out of glass vessel can understand the thing that the change of PH is largely increased following to the passage of time, and in third the harmful component of content materials out of raw material in plastics vessel must certainly consider a stability and a safety in quality control of products.

• Korean Journal of Agricultural Science
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• v.4 no.2
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• pp.141-145
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• 1977

This study was conducted from 1974 to 1977 at Chedong Animal Farm in Che-Ju to determine the effect of sex of calves, birth year and season, breeds and crossing methods on the birth weight of cattle. A total of 1020 calves from Angus, Charolais, Hereford breeds and their crossbred were used for the study and least square methods was applied to analysis the data. Birth weight of male calves was 1kg heavier than that of female. Highly significant differences were obtained in the effects of birthyear on the birth weight, i.e. the cattle born in 1976 and 1977 was 0.9 and 0.2kg heavier in birth weight than those born in 1975. The cattle born in 1974, when the farm was established, was 1.7kg lighter than those in 1975. The calves born in the spring and the summer was 0.6 and 0.3kg heavier in birth weight than those born in the winter. The calves born in the fall was 0.9kg lighter than the calves born in the winter. In birth weight, Charolais breed were 0.4kg heavier than those from Hereford breed. Angus breed were 1.1kg lighter than Hereford. The crossbred between Charolais and Hereford breed were 1.5kg heavier than the Hereford. The birth weight of calves from Angus and Hereford crossbred and Angus and Charolais crossbred were 0.6 and 0.4kg lighter, than Hereford breed respectively.

• Journal of the Korean Society of Food Science and Nutrition
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• v.16 no.2
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• pp.147-155
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• 1987

In order to examine the effect of dietary fish oil on lipid peroxide formation and antiperoxidative efficiency in liver and brain, a group of male and female rats weighing about 70 grams were fed for three months, diet containing mackerel oil(MO) at the level of 10% (w/w). Results were compared, according to sex and source of dietary fat, i.e., in addition to MO, perilla oil(PO), soybean oil(SO), rapeseed oil(RO) or beef tallow(BT). Liver lipid peroxide level was significantly higher and levels of ${\alpha}-tocopherol$ and reduced glutathione(GSH) were lower in MO group than in other groups. This phenomenon was less clear in male than in female. Liver GSH level was lower in male, compared to female, but oxidized glutathione (GSSG) level did not vary, depending on either sex or dietary fat source. Brain lipid peroxide and ${\alpha}-tocopherol$ levels were not different among five experimental groups. Activities of liver and brain glutathione peroxidase and superoxide dismutase were not changed by dietary fat source, but glutathione peroxidase activity was higher in female than in male. The present study shows (a) that there is sex-related difference in antiperoxidatiye activity and (b) that fish oil containing $C_{20-22}({\omega}3)$ fatty acids, increases body lipid peroxide level and consumes more of cellular antioxidant, although it has lower total PUFA content than perilla or soybean oils.

• The Journal of Korean Philosophical History
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• no.59
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• pp.9-38
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• 2018

Joseon Neo-Confucianism had important disputes throughout its hundred years of history. Starting in mid-16th century, Four-Seven Dispute focused on 'Qing (情, emotion)' while Horak Dispute that emerged in early 18th century put emphasis on whether people and things have the same 'Xing (性, nature).' These two disputes lasted until late Joseon. In that process, their issues were clearly recognized and consequently, characteristics of Joseon Neo-Confucianism were well demonstrated. With Western power surging in since mid-18th century, Joseon Neo-Confucianism should develop logic to cope with the Western power. One of responding logics was Zhulilun (主理論, theory of reason) in Neo-Confucianism. Diverse discussions particularly on 'Xin (心, mind)' were expansively made. From the notion of Xin Tong Xing Qing (心統性情) that Xin converges with Xing and Qing, an argument that Xin should be seen as 'Li (理, reason)' and another that Xin is basically 'Qi (氣, force of nature)' were up against each other. The academia heated up with issues raised such as whether Xin and Mingde (明德, bright virtue) are the same notion and whether Mingde should be seen as 'Li' or 'Qi', etc. Defining morality dispute in the late Joseon along with Four-Seven Dispute and Horak Dispute as 'three major disputes in Joseon Neo-Confucianism,' this paper focuses on clarifying their status, actuality and significance. Morality dispute was not only a theoretical dispute. It has significance in the aspect of 'topicality.' It directly and indirectly affected movements against Western and Japanese power, loyal troop's activities and independence movement as well. Compared to Four-Seven Dispute and Horak Dispute, morality dispute is more complex and expansive. In addition, it requires systematic organization of data. Intercomparison of three major disputes is one of key topics to determine characteristics of Joseon Neo-Confucianism.

• (The)Study of the Eastern Classic
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• no.54
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• pp.77-102
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• 2014

The study will examine SeongHo Lee Yik(星湖 李瀷)'s thought through his ZhongYongJiShu("中庸疾書"). The book is said that dealing with what was not dealt with in ZhongYongZhanJu("中庸章句") by one's own understanding gained through doubt(懷疑를 통한 自得) is ZhongYongJiShu("中庸疾書"). As with a metaphor of a peach in HouShuo("後說"), SeongHo(星湖) wrote ZhongYongJiShu("中庸疾書") based on his own understanding through skepticism. He divides the chapters of the book using a different method. Chapters 2 to 11 are considered as KongziZhongYong(孔子中庸) that is, quotes of Confucius, and chapters 12 to 30 as explanatory texts that offer explanations of the quotes. Chapter 1 is preface and chapter 33 closing remark. However, a clear explanation is required for the reason why chapter 1 should be preface and chapter 33 should be closing remark. SeongHo(星湖) offers an explanation for the appearance of ZhongYong("中庸") in the title of the book. He indicated that for giving life to the meaning of chapter 1, ZhongHe(中和) should have been used in the place of ZhongYong ("中庸"), but since it was the preface of KongziZhongYong(孔子中庸), Zhong Yong("中庸") was used from KongziZhongYong(孔子中庸). SeongHo(星湖) followed XingJiLi(性卽理) based on the interpretation of chapter 1 and chapter 20. In this way, he followed a Neo-Confucian proposition which is called XingJiLi(性卽理), defining Xing(性). That showed his interpretation was still based on Zhuzi(朱子). According to SeongHo(星湖), ZhongYong("中庸") is mainly on Cheng(誠), and he dealt with Cheng(誠) in ZhongYong("中庸"). Since Cheng(誠) is an important concept in the later part of the book, ZhongYongJiShu("中庸疾書") was focusing on Cheng(誠) for the later part. However, Cheng(誠) was a concept that was not paid much attention than KongziZhongYong(孔子中庸), so it is just a part of explanatory texts, according to SeongHo(星湖).