• Title/Summary/Keyword: ancient society

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Determination of optimum gamma ray range for radiation mutagenesis and hormesis in quinoa (Chenopodium quinoa Willd.)

  • Park, Chan Young;Song, Seon Hwa;Sin, Jong Mu;Lee, Hyeon Young;Kim, Jin Baek;Shim, Sang In
    • Proceedings of the Korean Society of Crop Science Conference
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    • 2017.06a
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    • pp.240-240
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    • 2017
  • Quinoa (Chenopodium quinoa Willd.) is one of the ancient crops cultivated in the Andes region at an altitude of 3,500-4000m in Chile and Bolivia from 5000 BC. It contains a large amount of protein, minerals and vitamins in comparison with other crops. The cultivation area has been increasing worldwide because of its excellent resistance to various abiotic stress such as salinity, drought and low temperature. ${\gamma}$-Ray radiation of high dose is often used as a tool to induce mutations in plant breeding, but it has a deleterious effect on organisms. However, the radiation may have a positive stimulatory effect of 'hormesis' in the low dose range. This experiment was carried out to investigate the optimum dose range for creating the quinoa genetic resources and to investigate the hormesis effect at low dose on the quinoa. This experiment was performed for 120 days from November, 2016 to February, 2017 in the greenhouse of Gyeongsang National University. ${\gamma}$-Ray radiation was irradiated to seeds at 0 Gy, 50 Gy, 100 Gy, 200 Gy, 300 Gy, 400 Gy, 600 Gy, 800 Gy and 1000 Gy for 8 hours. (50 Gy) using the low level radiation facility ($Co^{60}$) of Cooperative Research Institute of Radiation Research Institute, KAERI. Fifty seeds were placed on each petri dish lined with wet filter paper and germination rate was measured at a time interval of 2 hours for 40 hrs. The length of the root length was measured one week after germination. Each treatment was carried out in 3 replicates. The growth of seedlings were investigated for 10 days after transplanting of 30 day-old seedlings. The plant height, NDVI, SPAD, Fv/Fm, and panicle weight were measured. The germination rate was highest at 50Gy and 0Gy and the rate of seeds treated with 400Gy or higher rate decreased to 25% of the seeds treated with 50Gy. The emergence rate of seedling in pot experiment was higher at the dose of 200 Gy, 300 Gy and 400 Gy than at 0 and 50Gy. However, the rate was lower at strong radiation higher than 600Gy at which $1^{st}$ leaf was not expanded fully and dead due to extreme overgrowth at 44 days after treatment (DAT). The highest value of panicle weight was observed at 50Gy (6.15g) and 100Gy (5.57g). On the other hand, the weight at high irradiated dose of 300Gy and 400Gy was decreased by about 55% compared to low dose (50 Gy). NDVI measurement also showed the highest value at 50 Gy as the growth progressed. SPAD was the highest at 400 Gy and showed positive correlation with irradiation dose except 0 Gy. Fv/Fm was high at 50 Gy up to 30 DAT and no difference between treatments was observed except for 400 Gy from 44 DAT. The plant height was the highest in 50Gy during the growing period and was higher in the order of 50Dy, 100Gy, 0Gy, 200Gy, 300Gy and 400Gy in 88 DAT. In this experiment, the optimal radiation dose for hormesis was 50Gy and 100Gy, and the optimal radiation dose for mutagenesis seems to be 400 Gy.

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Quaternary Sea Levels Estimated from River Terraces of the Ungcheon River, Midwestern Coast of South Korea (態川川流域의 河成段丘로부터 推定되는 舊汀線高度와 그 意義, 韓國 西海岸의 第四紀 環境變化 究明에 있어서 臨海山岳地域 小河川 河成段丘 硏究의 重要性 考察)

  • Choi, Seong-Gil
    • Journal of the Korean Geographical Society
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    • v.31 no.3
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    • pp.613-629
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    • 1996
  • River terraces of glacial and interglacial periods are most developed in the Ungcheon River, midwestern coastal region of south Korea. Among these terraces, interglacial river terraces correspond to the thalassostatic terraces of eastern coastal region of Korea. Thus the former shoreline altitudes of the coastal region around Ungcheon River can be estimated by using relative heights of these interglacial thalassostatic terraces of Ungcheon River The former shoreline altitudes estimated from interglacial thalassostatic terraces of Ungcheon River are 80m, 50${\sim}$60m, 40${\sim}$45m, 30m, 25m(?), 15${\sim}$20m, and 10m. These estimates are almost identical with those of Quaternary sea levels of eastern coastal region. Among the above estimates of Ungcheon River, the former shoreline altituded of 15~20m and 10m correspond to the ancient sea levels of $\pm$18m and $\pm$10m of eastern coastal region which were injudged as the last interglacial culmination period and late warmer period of the last interglacia(5e and 5a substages of oxygen isotope stage), respectively. Therefore there is a possibility that the rest of the above former shoreline altitudes of the coastal region aroune Jngcheon River also correspond to those of eastern coastal region. On the basis of the above possibility it can be proposed that the eastern and western coastal region of Korean Peninsula have undergone tectonic uplift of equall amount since the middle Quaternary Period.

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A Study of Recognition of Housewives on Wedding Food in Seoul Area (서울지역 주부들의 혼례음식에 대한 인지도 조사)

  • Lee, Mi-Young;Yoon, Sook-Ja
    • Journal of the Korean Society of Food Culture
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    • v.17 no.5
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    • pp.569-577
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    • 2002
  • This study was carried out to survey the degree of the recognition and necessity of wedding food to include $Ph{\grave{a}}ebak$ and Ibaji foods prepared by bride's parents and sent to the bridgroom's. The participants of the survey were 293 housewives of 20 years old or more residing in Seoul area. The questionnaires used in this research consisted of 10 questions. The findings could be summarized as follows: 1. As to the degree of the recognition of $Ph{\grave{a}}ebak$ food, 55.2 percent of the participants perceive it as 'the food sent to the bridegroomvs house to be used when the newly-weds greet groom's relatives, whereas 35.8 percent regarded the practice as 'a traditional custom from the ancient times,' which is, in fact, correct and exact. As to its importance, 10.2 percent regarded $Ph{\grave{a}}ebak$ food very important, while 48.5 percent, 'important,' and 11.9 percent, 'not important.' 2. As for the items for $Ph{\grave{a}}ebak$ dishes, 77.5 percent answered their preferences for 'jujube prop-nut,' followed by 'ricecake,' 'liquor' and 'Korean cookies,' in descending order. 3. As for the meaning of Ibaji dishes, 48.2% understand them as 'a set of dishes prepared by the bride's parents to be sent to the bridegroom's'; and as for their willingness or necessity of sending the Ibaji dishes, 15.5 percent indicated that they might prepare them, whereas 78.7 percent said that they would prepare them if the situation required. On the other hand 5.8 percent did not feel the necessity. The overall result is that most females surveyed recognized the two types of food important and were inclined to prepare them when the occasion demanded.

A New Horizon of Understanding of the Faith Community Based on the Concept of Immunity between Ecclesia and Esposito (에클레시아와 에스포지토의 면역 개념에 입각한 신앙공동체 이해의 새 지평)

  • Yang, Seung-Joon
    • Journal of Christian Education in Korea
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    • v.62
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    • pp.161-186
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    • 2020
  • This study was conducted with the aim of opening a new horizon in understanding the church, which is a community of faith, in the context of losing social credibility with selfishness and closedness, and spreading social distance due to the epidemic. First, the concept and meaning of 'Ecclesia', a representative term for the church, was studied historically, biblically, and theologically, and Paul's intention was frequently used. Second, we explored the new horizons of the community of faith through a discussion of Roberto Esposito's Communitas and Immunitas, which unraveled the relationship between community and individual with an immunological concept. Not only dis lose social trust for a variety of reasons, but it has been pointed out as a target of social distancing due to the spread of the epidemic virus and is facing a crisis of weakening or loss of the faith community of the "church". Since the second epidemic has been predicted since Covid-19, the partial loss of daily life and the weakening and loss of meeting worship and fellowship in the church are inevitable. The church in the future needs to transform and build a true community of faith that understands the concept of immunity and can lead the transformation of society while revealing the spirit and life scent of Jesus Christ. To this end, innovation and practice of the paradigm of the community of faith appropriate to the rapidly changing times and situations is required. In Chapter 1 of this paper, we propose innovation by pointing out the problems of the church and the faith community, which have lost social credibility, and which are the objects of social distance, with selfishness and closedness. Chapter 2 studies and analyzes the 'Ecclesia' used in ancient Greek to transform the paradigm of the faith community, and identifies the intention of the apostle Paul to apply the 'Ecclesia' to the church's faith community. Chapter 3-4 discusses the concept of immunity, summarizes the reinterpretation of Esposito, who looked at the relationship between the individual and the community through the concept of positive immunity beyond negative immunity. And It draws application points for transforming the faith community of various communities, individuals, and churches. In conclusion, Chapter 5 restores precious gatherings and participation that are weakened and lost through the meaning of 'Ecclesia' and suggests expansion to higher level public gatherings and democratic participation. In addition, based on the reinterpretation of the concept of immunity, we present unity in diversity and diversity in unity as alternatives to the church and community of faith.

The Characteristics and Landscape Meanings of Letters Carved on the Rocks of Mt. Sangdu (상두선(象頭山) 바위글씨의 특징과 경관의미)

  • Rho, Jae-Hyun;Lee, Jung-Han;Huh, Joon;Kim, Jeong-Moon
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.30 no.2
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    • pp.1-13
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    • 2012
  • This study aimed at learning the values and meanings of the letters carved on the rocks all over Mt. Sangdu located at the boundary between Kimje-si and Jeongeup-si of Jeollabuk-do by grasping the current state of them, investigating the patterns and contents of them, and understanding the spatial and landscape properties of the region where the rocks are scattered. The results of this study are as follows; The name of Mt. Sangdu came from the mountain with the same name located in India where Buddha were seeking the truth, and means auspicious. With the recognition of ancient maps and books, various propitious spots also made the landscape symbols of Mt. Sangdu solidify. Whoam, Chaangsuk-Kim, Weolgye Young-Cho Song and the members of Cheonggye Society like Dongcho Seok-Gon Kim led the creation of the rocks, and the 41 letter-carved rocks all over four water systems were found out and all of them were carved with Chinese characters. The letters were usually carved on flat and broad rocks, and they mainly had the shape of a small waterfall and a wide waterfall of under 1 meter height. 25(60.9%) of the carved letters were about moral training, and it seemed that they wanted to protect their pride under the shackle of the Japanese colonization over Korea. The styles of handwriting are Hangseo and Jeonseo except for names, and show various and complex styles. The mix composition of the carved letters of 'Yusubulbu(流水不腐)' of Choseo and the rocks of Takjok(濯足) is extraordinary, and the letters carved as the shape of Nakkwan(落款) have artistic value and degree of finishing. It seemed that intellectuals during the Japanese colonization over Korea in the 1930s considered Mt. Sangduasa highly valuable region because they expressed their hope and wish for the new world on the rocks. The letters on the rocks of Mt. Sangdu are invaluable cultural landscaping elements for the improvement of landscaping symbolism of Mt. Sangdu because of colliding values and spirits of the time of 'the anguish and pain of intellectuals' and 'the status of living joyfully outside of the mundane world.'

Effect of Nogjungtang (Korean Traditional Deer Decoction) on Growth, Feed Efficiency and Hematologic Index in Sprague-Dawley Rats (녹중탕이 흰쥐의 성장, 식이효율 및 혈액형상에 미치는 효과)

  • Sung, Ha-Guyu
    • Journal of the Korean Society of Food Science and Nutrition
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    • v.34 no.8
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    • pp.1164-1168
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    • 2005
  • Korean traditional deer decoction (Nogjungtang), composed of oriental herbs and almost deer parts, has been used as an important resource for human health. For basic studying on Nogjungtang, this experiment was conducted to evaluate nutritional effects of Nogjungtang, and estimate its effect on growth, food efficiency, organ development and hematological indices in growing and adult Sprague-Dawley rats. The rats were divided into three groups as follows; control: non-supplementation, Notiungtang I: recommended dose, and Nogjungtang II: thrice recommended dose. Nogjungtang was composed of various general nutrients with up 93$\%$ moisture.Crude protein is the highest value as 22.78$ \%$, Mg is a major mineral as 0.48$\%$ compared to other minerals, and methionine and proline are higher by 1.31 and 1.67$\%$ than other amino acids based on dry matter, re-spectively. In both growing and adult rats, there were no significant difference in body weight gain and feed intake between the control and Nogjungtang groups. Also, organs weights (liver, heart, kidney and stomach) and hematological indices (WBC, RBC, Hb, Hct and Platelet) did not show statistically significant differences among the experimental groups. However, all of experimental rats were normal growth without hypertrophy or negative development of organs by Nogjungtang. Hematological indices maintained in normal value by thrice recommended dose of Nogjungtang. The average body weight of each treatment groups showed similar levels at end of experiment. In case of the feed efficiency ratio (feed intake/body gain), the growing rats showed 6.00, 5.81 and 5.99 and adult rats showed 9.03, 8.98 and 9.10 in control, Nogjungtang I and Nogjungtang II, respectively. In conclusion, although further investigation of Nogjungtang should be performed in the functions registered in many ancient literatures, Nogjungtang is physiologically safe and may have potential as candidate food for human health.

Comparison of the Ingredients at Powdered Green Teas Commercialized in Korea and Japan (한일 말차의 성분 비교)

  • Kim, Kee-Sun;Kouzkue, Nobuyuki;Han, Jae-Sook
    • Journal of the Korean Society of Food Culture
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    • v.19 no.2
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    • pp.177-183
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    • 2004
  • Green tea, a leaf of the plant Camellia sinensis, is one of the most consumed traditional oriental beverages. Green tea has been considered a medicine and a healthful beverage since ancient times, but recently it has received a great deal of attention because of its antioxidants like polyphenols. Moreover, green tea contains amino acids, carbohydrates, proteins, chlorophyll, volatile compounds, minerals, and phytochemical components that are essential or helpful to human health. Depending on the manufacturing process, green teas are classified into several types. Among these, powdered green tea can be effective in the absorption of ingredients compare with other types of green tea since we take the beverage with powder itself. In this paper, the contents of general ingredients (moisture, proteins, fat, carbohydrates, and ash), minerals (Fe, Mg, Ca, Na, K, and P), hunter color values, and alcohol insoluble substance were determined in total of six powdered green teas commercialized in Korea and Japan.

A Study on the Blood-Letting Therapy in Elementary Questions (("황제내경소문(黃帝內經素問)" 중(中) 사혈(瀉血)에 관한 연구(硏究))

  • Lee, Jun-Geun
    • Journal of the Korean Institute of Oriental Medical Informatics
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    • v.14 no.1
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    • pp.19-42
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    • 2008
  • Blood-Letting Therapy is a rational and ecological medical treatment by which we can heal most of the diseases by removing the static blood which precipitates in the blood vessel and blocks the flowing of blood. And the static blood is the generic term for the injurious, bad, dead and precipitated blood which is blocked the capillary vessel. The Yellow Emperor's Canon of Internal Medicine says that "the patient is treated with drugs internally and stone acupuncture externally. "In the old texts, the blood-letting therapy is mentioned as blood-letting, network vessel pricking, bloodletting, pricking, and arousing pulses etc and it is noted down as the method of network vessel pricking in 'On the Application of Needles' of Spiritual Pivot. Nine-pricking therapy, twelve-pricking therapy and five-pricking therapy are recorded in the methods of network vessel pricking and among them, the method of squeezing blood after pricking the affected part is explained as the network vessel pricking. There are four methods of network vessel pricking, pricking, picking, cluster needling and scatter-pricking and they are fluidly applied to the various symptoms of diseases. In 'On Discriminative Treating for Patients of Different Regions' in Elementary Questions, Ki-baek emphasizes "most of the local people, there are black in skin and loose in striate, and their diseases are mostly of carbuncle kind. It is suitable to treat the disease with stone therapy to prick with stone, so the stone therapy is transmitted from the east. "And in 'On the Corresponding Relation Between the Eum and Yang of Man and All Things' in Elementary Questions, when the Emperor asked Ki-Back, he answered "sthenia means the sthenia of evil, and deficiency means the deficiency of healthy energy. When the blood is sthenic, the evil should be discharged by pricking when out letting the blood; deficiency of vital energy is the asthenia of channels and network vessels, so the energy should drain from the channel which is not deficient, to replenish. "And in this case we can use the methods of 'Breaking out the static bloods', 'driving out the static bloods', blood-letting'. With this we can infer that the blood-letting therapy is made use of the important medical treatments from the ancient times. Especially in referring to the principles of treatment in The Yellow Emperor's Canon of Internal Medicine, it mostly alluded to acupuncture therapies and only eleven times to medicinal treatments. This is to verify that the blood-letting therapy formed the foundation of the medical art. In Dong's Therapy of Acupuncture-Moxibustion and Bloodletting, Dong Kyeong-Chang gave emphasis on the points that there must be extravasated bloods without exception in the serious illnesses which is old, unnatural, accompanying acute pains and so we can revive our body‘s sprit by circulating 'gi' and static blood piled up in the network vessel, regulating the weakness and strength, and controling the disharmony of the internal organs. The blood-letting therapy has effect on the orifice in emergency, such as fore draining, freeing network vessels, harmonizing gi and blood, relieving pain, dispersing swelling and concretion, sedation, resolving toxin as well as strengthening the heart, relieving itching. So it has distinguished effect on all kinds of medical treatment to the modern people. But by the change of social customs and the confucianism of confucius - it is widely spread on the period of North and South Dynasties, 'Wi' and 'Jin' in china and the period of the Three States in korea - The blood-letting therapy which was regarded as the most important medicinal treatment withered rapidly. And Confucius accentuated the importance of our body and all its members, loyalty and filial piety and banned any damage of our body under no circumstances. As a result of it, the therapy of blood-letting had a rapid decrease and barely kept itself in existence in both countries. What is worse, at the period of Japanese colonial rule of korea and our nation's founding of early stage, it has been withered by the high-handed policy to change Oriental Medicine into modern medical science. So the therapy of blood-letting barely kept itself in existence in some Buddhist temples. Another case, it has handed down as a old-fashioned quick fix in folk remedies. But all kinds of the contamination of heavy metals and the misuses of antibiotics are widely spread nowadays, which increased diseases of adult people and incurable diseases as modern society unavoidably made its way into a highly industrial society. To make us more miserable, the western medical science - the antibiotics and surgical operation medical science - already reveals itself into a limit. The necessity of a new medical science which can give a security to the patients who are suffering from the diseases of adult people and the incurable diseases is especially come into the force nowadays. In view of the results after bibliographically studying on the blood-letting Therapy in Elementary Questions of the Yellow Emperor's Canon of Internal Medicine, the blood-letting therapy has acted for the important Oriental medicinal science and has been clarified the prominent effects on the diseases of adult people and the incurable diseases. So it is regarded as an appropriate thing that we lay out a determined theory of the blood-letting therapy and of course prevent the unwanted side effects from inappropriate medicinal treatments, and make full use of clinic by elevating the curative value and that we win back our self-respect of medical treatment which is dominated from the western medical science and ultimately contribute to national medical welfare.

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The ethics of integrity (자아 통합성의 윤리)

  • Lee, Hye-jung
    • Journal of Korean Philosophical Society
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    • v.144
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    • pp.319-338
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    • 2017
  • Nowadays, the attention of integrity increases in ethics by concerning about the self and reviving the virtue ethic. It's terminology is diverse because integrity is understood and translated in various dimensions. I am trying to translate integrity into self-integration. Firstly, the reason why is to bring the Latin language of integrity. The Latin language of integrity means an undivided and broken completeness or totality with nothing wanting. Secondly, This is the reason why it is related with the morally good life. This integrity is not an integration as a stream of consciousness and a substantial self identity given from an ancient Greek. I resolve a self integration through the unity of a narrative of MacIntyre. MacIntyre's point is like this. Integrity is connected with the unity of character which a self is embedded in character. The unity of character presupposes a self identity, ultimately the integrity of narrative requires the unity of character. But like a beginning and middle and end of a narrative, he says that the concept of self is based on the its unity in the narrative uniting birth and middle and death. This is in the course of life being his/her history and narrative because a self has a sustainability of time embedded in a life from birth to end. That self exists as a subject making its narrative shows being responsible for and responsible for experience and action constructing this narrative. This shows the relation with narrative and temporality. The self of present is talking about the self of past and brings the problem of responsibility by narrating the self of future. Then, who are those person who live life of their integrity. We can talk that comfort women live life of their integrity. Comfort women realized their integrity by narrating and become subject of their history.

A problem of authenticity in the chapter 'Confucius became aged, and liked "The Book of Changes"' of yao 要, "essentials," seen throughout 『帛書周易』 the Mawangdui Boshu Zhouyi Manuscript. -in relation to Confucius and 『易』"The Changes"- (『백서주역(帛書周易)』 「요(要)」의 '부자노이호역(夫子老而好易)'장의 진위(眞僞) 문제 -공자와 『역』의 관계를 중심으로-)

  • Kim, Sang-sup
    • Journal of Korean Philosophical Society
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    • v.129
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    • pp.1-22
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    • 2014
  • Columns 12-18 record a conversation between an aged Confucius and his disciple Zi Gong concerning the Changes and especially the role of divination in its use. The last section, from the bottom of column 24, concerns the hexagrams Sun損, "Decrease," and Yi益, "Increase," which Confucius is here made to regard as the culmination of wisdom in the Zhouyi. The conversation between Confucius and Zi Gong, and especially Zi Gong's apparent misunderstanding of Confucius's interest in the text, has already attracted considerable scholarly interest. Zi Gong criticizes Confucius for changing his teaching about the importance of the Zhouyi and for performing divinations. Confucius responds that while he does indeed perform divinations. there is a major difference between his use of the text and that of others: he regards the I Ching as a repository of an ancient wisdom. This would seem to signal recognition of a dramatic change in the function and status of the text. Zi Gong said: "Does the Master also believe in milfoil divination?" The Master said: "I am right in only seventy out of one hundred prognostications. Even with the prognostications of Liangshan of Zhou one necessarily follows it most of the time and no more." The Master said: "As for the Changes, I do indeed put its prayers and divinations last, only observing its virtue and property. Intuiting the commendations to reach the number, and understanding the number to reach virtue, is to have humaneness and to put it into motion properly. If the commendation do not lead to the number, then merely acts as a magician; if the number does not lead to virtue, then one merely acts as a scribe. The divinations of scribes and magicians tend toward it but are not yet there; delight in it but are not correct. Perhaps it will be because of the Changes that sires of later generations will doubt me. I seek its virtue and nothing more. I am on the same road as the scribes and magicians but end up differently. The conduct of the gentleman's virtue is to seek blessings; that is why he sacrifices, but little; the righteousness of his humaneness is to seek auspiciousness; that is why he divines, but rarely. Do not the divinations of priest and magicians come last!" Although Confucius says two ways of the symbolic numbers and virtue-property, he emphasizes his way of virtue and property more important. In fact he who wrote in Yao 要, "essentials," Confucius's saying describes his own viewpoints of the Changes throughout the conversations between Confucius and his disciple Zi Gong, and is only to borrow the name of Confucius. Furthermore, quoting the original text in Yao 要, "essentials," in sequence, also comparing the materials of "the Analects of Confucius論語," with "the Shih chi史記," this thesis will be centered to a great extent on the relative similarity and differences between the Mawangdui Boshu Zhouyi Manuscript and the received text, and discussed the authencity of Yao 要, "essentials," of the contents shown in the chapter of 'Confucius became aged, and liked "The Book of Changes."' the relation of Confucius and the Changes will be clarified naturally through this progress.