• Journal of the Korean earth science society
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• v.42 no.3
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• pp.311-324
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• 2021

Recently, ten geosites have been considered in Hwaseong for endorsement as national geoparks, including the Jebudo, Gojeongri Dinosaur Egg Fossils, and Ueumdo geosites. The Jebudo geosite in the southern part of the Seoul metropolitan area has great potential for development as a new geoscience educational site because it has geological, geographical (landscape), and ecological significance. In this study, we described the geological characteristics through field surveys in the Jebudo geosite. We evaluated its potential as a geo-education site based on comparative analysis with other geosites in Hwaseong Geopark. In addition, we reviewed the practical effect of field education at geosites on the essential concepts and critical competence-oriented education emphasized in the current 2015 revised science curriculum. The Jebudo Geosite is geologically diverse, with various metamorphic rocks belonging to the Precambrian Seosan Group, such as quartzite, schist, and phyllite. Various geological structures, such as clastic dikes, faults, joints, foliation, and schistosity have also been recorded. Moreover, coastal geological features have been observed, including depositional landforms (gravel and sand beaches, dunes, and mudflats), sedimentary structures (ripples), erosional landforms (sea cliffs, sea caves, and sea stacks), and sea parting. The Jebudo geosite has considerable value as a new geo-education site with geological and geomorphological distinction from the Gojeongri Dinosaur Egg Fossils and Ueumdo geosites. The Jebudo geosite also has opportunities for geo-education and geo-tourism, such as mudflat experiences and infrastructures, such as coastal trails and viewing points. This geosite can help develop diverse geo-education programs that improve key competencies in the science curriculum, such as critical thinking, inquiry, and problem-solving. Furthermore, by conducting optimized geo-education focused on the characteristics of each geosite, the following can be established: (1) the expansion of learning space from school to geopark, (2) the improvement of understanding of specific content elements and linkage between essential concepts, and (3) the extension of the education scope throughout the earth system. There will be positive impacts on communication, participation, and lifelong learning skills through geopark education.

• Korean Journal of Breeding Science
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• v.49 no.4
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• pp.420-427
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• 2017

'Pungwonmi', a new sweetpotato variety, was developed for table use by Bioenergy Crop Research Institute, National Institute of Crop Science (NICS), RDA in 2014. This variety was derived from the cross between 'Benisatsuma' and 'Luby3074' in 2006. The seedling and line selections were performed from 2007 to 2009, and preliminary and advanced yield trials were carried out from 2010 to 2011. The regional yield trials were conducted at five locations from 2012 to 2014, and it was named as 'Pungwonmi'. This variety has cordate leaf shape, and its leaves, stems, nodes, and petioles are green. Storage root of 'Pungwonmi' has an elliptical shape, red skin, and light orange flesh. 'Pungwonmi' was moderately resistant to fusarium wilt, and resistant to root-knot nematode. Dry matter content was 31.2%, and texture of steamed storage root was intermediate. Total sugar content of raw and steamed storage roots of 'Pungwonmi' was higher than that of 'Yulmi'. ${\beta}$-carotene content of 'Pungwonmi' was 9.1 mg/100g DW. Yield of marketable storage root over 50 g of 'Pungwonmi' was 24.3 MT/ha under the early season culture, which was 46% higher than that of 'Yulmi'. The number of marketable storage roots per plant was 2.8 and the average weight of marketable storage root was 156 g under the optimal and late season culture. Marketable storage root yield of 'Pungwonmi' was 24.1 MT/ha under the optimum and late season culture, which was 26% higher than that of 'Yulmi'. (Registration No. 6428).

• Journal of Korean Philosophical Society
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• v.129
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• pp.167-191
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• 2014

Pour Kierkegaard la condition de l'homme naturel est tragique. $D^{\prime}{\hat{e}}tre$ $s^{\prime}{\acute{e}}veiller$, ${\hat{e}}tre$ ignorant et $d{\acute{e}}nier$ sur son vrai ${\hat{e}}tre$, tous causent le $d{\acute{e}}sespoir$. En plus l'homme ne peut avoir une conviction sur son bonheur $jusqu^{\prime}{\grave{a}}$ la mort. Donc sa $th{\acute{e}}orie$ du bonheur ne se base pas sur le bonheur. Tous le monde vit dans une situation $o{\grave{u}}$ il y a une distance entre $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$ et son vrai ${\hat{e}}tre$. La vie ${\grave{a}}$ la perspective ${\acute{e}}thique$ s'apparaît comme se diriger vers son vrai ${\hat{e}}tre$ et ceci signifie $d^{\prime}{\acute{e}}tablir$ son ${\hat{e}}tre$ $int{\acute{e}}rieur$ en s'echappant la vie $esth{\acute{e}}tique$ qui est la vie sensitive et directe, et aussi faire s'identifier son ${\hat{e}}tre$ $ext{\acute{e}}rieur$ ${\grave{a}}$ son ${\hat{e}}tre$ $int{\acute{e}}rieur$. Le $p{\acute{e}}ch{\acute{e}}$ signifie la $s{\acute{e}}paration$ de son vrai ${\hat{e}}tre$, cela est la source de tout mal. L'obtention parfait de $l^{\prime}{\hat{e}}tre-soi$ exisge ${\hat{e}}tre$ en $pr{\acute{e}}sence$ devant l'Asolu(Dieu) en tant qu'individu unique, et s'accorder avec l'Absolu. Mais du fiat $m{\hat{e}}me$ que ceci est impossible pour tous, tout le monde ne peut vivre qu'ayant un peu de $p{\acute{e}}ch{\acute{e}}$. Donc l'aspect de la vie ${\acute{e}}thique$ s'apparaît une vie dynamique qui $d{\acute{e}}passe$ $soi-m{\hat{e}}me$ sans cesse. En contradiction qu'avec l'analyse sur $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$ qui est si tragique, la vertu de cette vie ${\acute{e}}thique$ est si optimiste. Elle est l'amour. Cet amour est $tr{\acute{e}}s$ excellent qui $d{\acute{e}}passe$ toute la vertu ${\acute{e}}thique$. En $v{\acute{e}}rit{\acute{e}}$ pour Kierkegaard, bien que le salut $lui-m{\hat{e}}me$ sera donner par la foi, le principe de cet amour est l'unique vertu qui ammene l'homme vers la foi et vers le salut. C'est pourquoi son ${\acute{e}}thique$ est essentiellement s'apparaît 'une ${\acute{e}}thique$ de l'amour', et la recherche sur cet amour, son principe et son aspect reste comme uneque $t{\hat{a}}che$ de $l^{\prime}{\acute{e}}thique$.

• Journal of Korean Theatre Studies Association
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• no.53
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• pp.31-56
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• 2014

If we define theatre as an infinite tower piled up by smoke, the strata of the organic composition of an actor's/actress' body-mind-spirit, may not only be complicatedly worked out, but it seems to belong to a non-scientific realm. However and at the same time, it is also true that the audience is eager to witness a certain kind of specific vitality from the actor/actress on stage. Of course the vitality is hard to be prescribed. Simply we call it a texture of energy, nuance of existence, or much simpler, an actor's/actress' 'aura'. That is, the existential nuance of the actor/actress. The nuance, which is surging from the actor's/actress' authentic presence, ultimately comes out of, not the circumstantial interpretation of the production but the power of its integration. We can find from the works of Meyerhold, Grotowsky and Barba the theatrical fact that the actor's aura can be obtained by a kind of artificiality rather than innate characteristics of existence. These directors commonly regard theatre as the actor's/actress' theatre. Respectively choosing his own specific methods of expression, they unexpectedly meet in a same spot in which actor's/actress' theatre can be realized by the rediscovery of the actor's/actress's body-form. In other words, their approaching methods to theatre look alike, at least in that abandoning reserving any natural, unconscious, economic body-form of an actor/actress, they rather try to discover a certain kind of 'technical' body-form. The form which is totally non/un-conscious, unfamiliar and non-economical. Their research process explores an ideal body-form, and this thesis focuses on this point. For this work, I bring the notion of 'liminality' that connotes the praxis for essential presence of the actor/actress as well as the incubating time and space nacessary for his/her rebirth. And for developing this work, I ask: Could not the actor's/actress' consciousness and the spatiotemporal dimensions (s)he meets, be possibly defined as the core of liminality, only in case that (s)he requires them in the process of, either exploring the unfamiliar body or familiarising with the unfamiliar body-form? As I mentioned above, the three frontiers' theatrical journey is similar in part. For example, three all start from the actor's/actress' consciousness and then go through the body enlarged with it. Then they continue their journey, but different from one another. Meyerhold still uses the conscious body. But now he transforms it into a kind of mobilized sculptures. In comparison with Meyerhold's use of the consciousness, Grotowsky puts his emphasis on an autonomous body which, if necessary, cast away even the innate consciousness. Likewise, to Barba, theatre always starts from the actor/actress who has already taken off all kinds of conventions. (Conventions should be re-designed!) The actor/actress therefore recreates him/herself as his/her body-mind wears a new, unfamiliar, readjusted form and vitality. And then this restructured body-mind may unceasingly aim at exploring its vitalized 'positive organism', that is the waves of self-centering energy, an existential nuance, and an authentic (or maybe behavioral) expressiveness. Now it seems clear that the liminal process for the frontiers' theatrical journey could be equalized as a profound process of self-penetration, self-transformation, and self-realization. This thesis explores the mystic realm of liminality.

• 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 $possibilit{\acute{e}}s$ $esth{\acute{e}}tiques$.

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.

• Korean Journal of Breeding Science
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• v.43 no.6
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• pp.611-615
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• 2011

'Manjong' is a new japonica rice cultivar developed in 2009 derived from a cross between 'Yeongdeog34' and 'Nampyeongbyeo' at the Department of Functional Crop, NICS, RDA. This cultivar is suitable for the double cropping system after the cash crop cultivation. Heading date of 'Manjong' is later than 'Keumobyeo' under the late transplanting cultivation on July 10. It has high grain fertility under cold conditions and low premature heading. One of the distinguishing characteristics of this variety is its resistance to major diseases like leaf blast and rice stripe virus disease. However, it shows susceptibility to major insect pests and bacterial blight disease. Milled rice kernels are translucent with non-glutinous endosperm and have 7.2% protein and 18.7% amylose contents. Ripening ratio and head rice ratio is very higher than those of 'Keumobyeo'. The palatability of cooked rice is also better than 'Keumobyeo'. The milled rice yield of 'Manjong' in local adaptability tests after harvest of the cash crop is $4.81MT\;ha^{-1}$. This cultivar is suitable for planting in the plain paddy fields of Honam and Yeonnam regions in Korea.

• Korean Journal of Breeding Science
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• v.41 no.2
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• pp.149-153
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• 2009

Junamjosaeng is a new japonica rice cultivar developed in 2006 from a cross between Milyang165*3 and Koshihikari at the Department of Functional Crop Science, NICS, RDA. This cultivar is suitable for the double cropping system (i. e., before and after the cash crop). Heading date of Junamjosaeng is 6 days earlier than Keumobyeo under the late transplanting cultivation on July 10. It has a high grain fertility under cold conditions and low premature heading. One of the distinguishing characteristics of this variety is its resistance to major diseases like leaf blast, bacterial blight races ($K_1$, $K_2$, $K_3$) and rice stripe virus disease. However, it showed susceptibility to major insect pests. Milled rice kernels are translucent with non glutinous endosperm and have 6.7% protein and 19.8% amylose contents. Milling recovery of head rice is 75.7%. The palatability of cooked rice is better than Keumobyeo. The milled rice yield of Junamjosaeng in local adaptability tests after harvest of the cash crop was $4.43\;tons\;ha^{-1}$. This cultivar is suitable for planting in the plain paddy fields of Honam and Yeonnam regions in Korea.

• Korean Journal of Breeding Science
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• v.40 no.4
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• pp.408-413
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• 2008

Rice blast resistance is considered one of the most important traits in rice breeding and the disease, caused by Magnaporthe grisea Barr, has brought significant crop losses annually. Moreover, breakdown of resistance normally occurs in two to five years after cultivar release, thus a more durable resistance is needed for better control of this disease. We developed a new variety, Keumo3, which showed strong resistance to leaf blast. It was tested in 2003 to 2007 at fourteen blast nursery sites covering entire rice-growing regions of South Korea. It showed resistance reactions in 12 regions and moderate in 2 regions without showing susceptible reactions. Durability test by sequential planting method indicated that this variety had better resistance. Results showed that Keumo3 was incompatible against 19 blast isolates with the exception of KI101 by artificial inoculation. To understand the genetic control of blast resistance in rice cultivar Keumo3 and facilitate its utilization, recombinant inbred lines (RIL) consisting of 290 F5 lines derived from Akidagomachi/Keumo3 were analyzed and genotyped with Pizt InDel marker zt56591. The recombination value between the marker allele of zt56591 and bioassay data of blast nursery test was 1.1%. These results indicated that MAS can be applied in selecting breeding populations for blast resistance using zt56591 as DNA marker.

• Korean Journal of Breeding Science
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• v.41 no.4
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• pp.515-519
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• 2009

"Sangok", is a new japonica rice variety (Oryza sativa L.), which is a midium maturing ecotype developed by the rice breeding team of National Yeongnam Agricultural Experiment Station (NYAES) in 2003. This variety was derived from the cross of Milyang 101/YR8697Acp97 (in 1988/1989 winter) and selected by combination of the bulk and pedigree breeding. The pedigree of Sangokbyeo, designated as Milyang 182 in 2000, was YR12950-B-B-B-19-2-4-2-2. It has about 79cm stature in culm length and is medium maturing. This variety is resistant to bacterial blight ($K_1$, $K_2$, and $K_3$), stripe virus and moderately resistant to leaf blast disease. Milled rice kernels of "Sangok" is translucent, clear in chalkness and good at eating quality in the panel test. The yield potential of "Sangok" in milled rice is about 5.16MT/ha at ordinary fertilizer level of local adaptability test. This cultivar would be adaptable to the southern plain of Korea below the Chungnam province by latitude from ordinary transplanting to transplanting after barley harvest.