• Proceedings of the Plant Resources Society of Korea Conference
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• 2008.04a
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• pp.5-13
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• 2008

The aquatic fern Azolla spp. is of value as a bio-fertilizer for wetland paddy, and also can be used as an ideal feed for cattle, pigs and poultry. It is popular and cultivated widely in other countries like China, Vietnam, and the Philippines, but has yet to be taken up in Korea, in a big way. It fixes nitrogen as high as 3-5kg N per day, because it contains nitrogen fixing blue-green algae, Anabaena azollae. Azolla's ability to create a light-proof mat that suppresses other weeds has been used for centuries in rice production. Azolla spp. has also the capacity to take up the heavy metals ($75{\sim}100%$) and may be used as a bioaccumulator. Moreover, Azolla meal as an unconventional feed resource has a potential as a feedstuff for livestock.

• Fashion & Textile Research Journal
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• v.8 no.1
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• pp.113-122
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• 2006

The purpose of the study was to identify the motives of women's appearance-management behavior, and examine how women perceived the appearance -management behavior and pursuit of ideal body image. The depth interview method was managed to five female subjects who had experiences in plastic surgery and obesity treatment. The instance analysis used in this study. The results were as follows : There were four types of women's appearance-management behavior. First, women perceived themselves by using other people's evaluation, and it was the first motive of appearance-management behavior. It shows that appearance is not based on the real self-image but is the evaluated self-image by others. Second, women were willing to suffer the pain in the plastic surgery and obesity treatment by the expectation of appearance improvement. It means the result of reducing the difference between the actual self-figure and the ideal self-image. Third, the sexual discrimination culture had an influence on appearance-management behavior. It seems the sense of male superiority spreaded over the Korean society. Lastly, women improved self-satisfaction and self-esteem through their physical appearance as an alternative method for better life.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.105-130
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• 2003

Religious Though includes desirable attitudes towards existence of human beings and the value of life. These can be considered as the viewpoint of human being in religions. Also, the recognition frame of human being should be focused on the desirable human formation. That is, human being should not be viewed by already established frames, but human beings should be regarded as the ones that by themselves can build their true figures through developing human nature with the self-awareness of existence and the effort for establishing an ideal character. Without the correct concept of a 'human model', it is impossible to shed light on what the process of the human formation is and how the human formation willbe established. A 'human model', that is the goal of such a formation, might show different aspects if considering the historical situations including the circumstance of individuals and society. However, no matter how different 'human model', which are dependent upon phenomenal problems, are considered, it might most likely fails to grasp a fundamental issue without a 'human model' based on the essential problem of human being. In this regards, it can be considered that a 'Perfect person' with including both fundamental ways and relations of existence is the one enabling to establish a true 'human model' and, I try to show its striking example, 'Injon' that is an ideal 'human model' of Daesoon Thought. Therefore, this paper will show the interpretation and understanding of human beings in Daesoon Thought, and examine what their meanings are.

• Sijohaknonchong
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• v.42
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• pp.69-91
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• 2015

The aim of this paper is to examine the men's ideal lives and the aspects of variation in Sijo. In this paper the focus is two texts of Saseol-Sijo. One is the Saseol-Sijo without any known author, the other is the Saseol-Sijo written by Lee Jeong-bo. These works were enjoyed by many people to posterity, and they were played a variation. The first aspect of variation is the emphasis on men's magnanimous and amusable life. This aspect is thought to be a result of the interference of entertainment space. The second aspect of variation is to show the awareness of impossibility of riches and honors and belief in his alternative life. We can see the conflict between reality and desire. This case is thought to be enjoyed by the person who can sympathize with that situation. The third aspect of variation is to show the transcendence of desire for worldly success and the interest in a happy old age. This case is worthy of notice because it shows the interest in old age. This case expresses the desire for comfortable life or pleasure-seeking life, and it is thought to be more concerned with a concrete everyday life than an idea. Sometimes we can see the works that show reflection of his(her) life and mature attitude to life. More studies on these works should be done.

• Journal of Korean Society of Rural Planning
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• v.20 no.2
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• pp.11-22
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• 2014

In this study, the objectives are to provide rural experience tourism village business courses and development direction in between individual farmers and the village in base on rural development business of Hapjeon-village. The developmental process of a farm-stay village can be categorized into the period of six stages: 1) a conception stage 2) an adoption stage 3) a growth stage 4) an expansion stage 5) a stagnation stage 6) a recovery stage. Farm Stay Villages, Individual Farmhouses or Producer Groups can be placed in four different quadrant areas of a graph, depending on the pursuing direction and results of core values by having the X-axis for economic factors (public profits, individual profits) and by having the Y-axis for emotional factors (self-actualization, conflicts). The first quadrant area is designated for ideal individual farmhouses and producer groups for having achieved the status of economic self-reliant and high emotional satisfaction. The second quadrant is for ideal self-actualized communal villages having achieved the independent public interest and public profitable status. The third quadrant is reserved for villages experiencing communal conflicts and no economic self-reliant stagnant status. The fourth guardant area is allocated for individual farmhouses and producer groups having achieved self-reliant economic status, yet having communal conflicts. Using the aforementioned concept, the government shall design village development projects and prepare realistic and achievable goals and place them in as a systematic device in future projects.

• International Journal of Highway Engineering
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• v.19 no.5
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• pp.1-11
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• 2017

PURPOSES : This study is aimed at development of a stochastic pavement deterioration forecasting model using National Highway Pavement Condition Index (NHPCI) to support infrastructure asset management. Using this model, the deterioration process regarding life expectancy, deterioration speed change, and reliability were estimated. METHODS : Eight years of Long-Term Pavement Performance (LTPP) data fused with traffic loads (Equivalent Single Axle Loads; ESAL) and structural capacity (Structural Number of Pavement; SNP) were used for the deterioration modeling. As an ideal stochastic model for asset management, Bayesian Markov multi-state exponential hazard model was introduced. RESULTS:The interval of NHPCI was empirically distributed from 8 to 2, and the estimation functions of individual condition indices (crack, rutting, and IRI) in conjunction with the NHPCI index were suggested. The derived deterioration curve shows that life expectancies for the preventive maintenance level was 8.34 years. The general life expectancy was 12.77 years and located in the statistical interval of 11.10-15.58 years at a 95.5% reliability level. CONCLUSIONS : This study originates and contributes to suggesting a simple way to develop a pavement deterioration model using the total condition index that considers road user satisfaction. A definition for level of service system and the corresponding life expectancies are useful for building long-term maintenance plan, especially in Life Cycle Cost Analysis (LCCA) work.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.223-272
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• 2009

Both Daesoon philosophy and Buddhist philosophy have strong aspirations for establishing a world comprised of human-beings. In other words, Daesoon philosophy and Buddhist philosophy put human-beings in the place of 'subject character(主語的 人格)' instead of 'predicate character(述語的 人格).' This is because a human is the master rather than a guest of the universe and the world. In this regard, it is safe to say that both Daesoon philosophy and Buddhist philosophy have a common goal of reaching 'an infinitely open life managed by a human-being, the master.' Daesoon philosophy and Buddhist philosophy also share the idea that everything in the universe is an organistic world that is closely connected, like a network. In this aspect, the two philosophies consider the whole world rather than the individual, and seek ways for people to live together actively while expanding the scope of community to the world. Even if 'the morality of living together (相生)' and 'the realization of mercy(同體大悲)' are completely different languages on the surface, it is not difficult to understand the homogeneity inherent in such expressions. Daesoon philosophy and Buddhist philosophy show endless reliability towards all humans and are declarative and reasonable, but both herald human beings as eligible to become the main characters of the future world and lead to the birth of independent human beings while inducing them to the highest position in the universe by liberating humans from the limitations they find. 'Heaven on Earth' as stated in Daesoon philosophy refers to an ideal society where humans and God harmonize, and God and humans complement each other. Also, the world will achieve political stability and equality, realizing an economically prosperous world. Furthermore, social justice will be realized and cultural and religious conflicts resolved. As humans acknowledge there is a way to live together in a universal nature, the environmental issue no longer becomes the top priority for human beings and a world where the morals of human beings reach the highest level will be established. From the original Buddhist perspective, King Jeonrhyun, the proxy of Buddha, realizes the ideal of Buddhism in the mundane world. The world controlled by King Jeonrhyun can be described as having liberty, equality, peace, justice, prosperity, morality, order, legality, democracy, welfare, etc. Therefore, the ideal Buddhist world is materially prosperous, physically healthy and socially just, as well as a world where moral maturity and mental freedom are achieved.

• Food Science of Animal Resources
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• v.37 no.4
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• pp.477-485
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• 2017

Novel, effective methods to control and prevent spoilage and contamination by pathogenic microorganisms in meat and meat products are in constant demand. Non-thermal pasteurization is an ideal method for the preservation of meat and meat products because it does not use heat during the pasteurization process. Atmospheric pressure cold plasma (APCP) is a new technology for the non-thermal pasteurization of meat and meat products. Several recent studies have shown that APCP treatment reduces the number of pathogenic microorganisms in meat and meat products. Furthermore, APCP treatment can be used to generate nitrite, which is an essential component of the curing process. Here, we introduce the effectiveness of APCP treatment as a pasteurization method and/or curing process for use in the meat and meat product processing industry.

• International journal of advanced smart convergence
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• v.13 no.1
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• pp.114-121
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• 2024

Deleuze and Guattari introduced the concept of minority groups resisting the majorit. Minority groups consist of individuals who are excluded and marginalized by the majority. They advocate for a society in which these individuals, through mutual solidarity, can escape prejudice and fixed ideologies and lead a dignified human life. In this context, through his novels featuring protagonists with disabilities, Stéphane aimed to create an ideal societal atmosphere. The characters with disabilities in the novels incessantly strive toward life goals, emphasizing the importance of the process of effort and progress, even if the ultimate goals are not achieved. The dedicated pursuit of goals and the journey toward them hold significance beyond the attainment of objectives. Such an attitude and approach toward life by minority individuals is deemed sufficient to challenge the power structures established by the majority. This narrative challenges the societal norm and power structures, which highlights the value and meaning found in the process of striving and progressing, and ultimately contributes to breaking down societal barriers and fostering a more inclusive and equitable society.

• Journal of Korean Philosophical Society
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• v.131
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• pp.77-103
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• 2014

It is well known that Nietzsche insists on the affirmation of life, and the subject of 'affirmation of life' is a familiar one in Nietzsche literature. We want to throw an unfamiliar light on this familiar subject, connecting the theme of affirmation with that of redemption, and insisting on the centrality of the theme of redemption in Zarathustra's teaching of ${\ddot{U}}bermensch$. For Nietzsche, the redemption of human life means that its life is endowed with some meaning and its existence is positively justified. With this redemption, an active affirmation of life is possible, which means that we not only endure this life once but also request it for indefinite times. According to Nietzsche, for this kind of redemption and active affirmation we need an ultimate ground of meaning and only the excellence of life, that is, of 'will to power' can serve as this ultimate ground. Accepting the Greek way of identifying virtue with excellence, Nietzsche thought that life can justify itself at the ultimate form of life in ${\ddot{U}}bermensch$. Then, through ${\ddot{U}}bermensch$ the way is opened for man to endow meanings on and justify its life. That is, ${\ddot{U}}bermensch$ is not only the one who affirms its life, but also the very condition in which humanity can justify its life in general. With the goal and ideal of ${\ddot{U}}bermensch$ accepted, the affirmation and redemption of an individual life depends on how it manages to create its own life in relation to this goal and ideal. According to Nietzsche, though we cannot go back to the past, we still can recreate it and change its meanings through working on the future. Only those who try to create a meaningful future and thus recreate the past could redeem and affirm their own lives. That is, for Nietzsche, to affirm and redeem one's life means not just to change one's attitude to life but to create and recreate it with the eye for ${\ddot{U}}bermensch$.