• Food Science and Preservation
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• v.24 no.3
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• pp.394-405
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• 2017

This study was conducted to confirm the usefulness of essential oil components in yuzu and kumquat cultivated in Korea for comparison with those in lemon and lime. The volatile flavor compounds in citrus fruits (yuzu, kumquat, lemon and lime) were extracted for 3 h with 100 mL redistilled n-pentane/diethylether (1:1, v/v) mixture, using a simultaneous steam distillation and extraction apparatus (SDE). The volatile flavor compositions of the samples were analyzed by gas chromatography-mass spectrometry (GC-MS). The aroma compounds analyzed were 104 (3,713.02 mg/kg) in yuzu, 87 (621.71 mg/kg) in kumquat 103 (3,024.69 mg/kg) in lemon and 106 (2,209.16 mg/kg) in lime. Limonene was a major volatile flavor compound in four citrus fruits. The peak area of limonene was 35.03% in yuzu, 63.82% in kumquat, 40.35% in lemon, and 25.06% in lime. In addition to limonene, the major volatile flavor compounds were ${\gamma}$-terpinene, linalool, ${\beta}$-myrcene, (E)-${\beta}$-farnesene, ${\alpha}$-pinene and ${\beta}$-pinene in yuzu, and ${\beta}$-myrcene, ${\alpha}$-pinene, (Z)-limonene oxide, (E)-limonene oxide, geranyl acetate and limonen-10-yl acetate in kumquat. Furthermore, ${\gamma}$-terpinene, ${\beta}$-pinene, ${\beta}$-myrcene, geranyl acetate, neryl acetate and (Z)-${\beta}$-bisabolene in lemon and ${\gamma}$-terpinene, ${\beta}$-pinene, (Z)-${\beta}$-bisabolene, neral, geranial and neryl acetate in lime were also detected. As a result, it was confirmed that the composition of volatile flavor compounds in four citrus fruits was different. Also, yuzu and kumquat are judged to be worthy of use alternatives for lemon and lime widely used in the fragrance industry.

• 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.

• The Korean Journal of Archival Studies
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• no.14
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• pp.3-51
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• 2006

In this paper, I applied known theories of appraisal and re-appraisal to the Japanese Colonial Archives and the Colonial City Planing Archives in Korea. The purpose of this application to some of sample archives was to develop a useful and effective approach to appraise the archives which were not appraised before they were determined to be "permanent" archives by the Japanese colonial officials. The colonial archives have lost their context and "chain of custody." A large portion of their volume also disappeared. Only thirty thousands volumes survived. The appraisal theories and related issues applied to and tested on these archives are; "original natures" of archives defined by Sir. Hillary Jenkinson, Schellenburg's information value appraisal theory, the re-appraisal theory based on economy of preservation and prospect for use of the archives, function-based appraisal theory and documentation theory, the special nature of the archives as unique, old and rare colonial archives, the intrinsic value of the archives, especially the city planing maps and drawings, and finally, the determination of the city planing archives as permanent archives according to the contemporary and modern disposal authority. The colonial archives tested were not naturally self-proven authentic and trustworthy records as many other archives are. They lost their chain of custody and they do not guarantee the authenticity and sincerity of the producers. They need to be examined and reviewed critically before they are used as historical evidence or any material which documented the contemporary society. Rapport's re-appraisal theory simply does not fit into these rare historical archives. The colonial archives have intrinsic values. Though these archives represent some aspects of the colonial society, they can not document the colonial society since they are just survived remains or a little part of the whole archives created. The functions and the structure of the Government General of Korea(朝鮮總督府) were not fully studied yet and hardly can be used to determine the archival values of the archives created in some parts of the colonial apparatus. The actual appraisal methods proved to be effective in the case of colonial archives was Schellenburg's information value appraisal theory. The contextual and content information of the colonial archives were analysed and reconstructed. The appraisal works also resulted in full descriptions of the colonial archives which were never described before in terms of archival principles.

• Journal of Korean Philosophical Society
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• no.96
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• pp.39-70
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• 2012

In order to locate Kant's concept of the highest good within ethics and the theory of moral religion, it needs to be approached with some qualifications: there are two rough ways to be suggested. The first way is to focus on the concept of the highest good that is explained in terms of the happiness in proportion to a rational being's virtue or to his/her worthiness to be happy. But the happiness determined in the sense outlined above would be (increasingly or decreasingly) changeable according to each one's individual morality-this is what is meant by each one's 'worthiness' here-, and would not be seen as the perfect one. It might even be said that this kind of happiness is possible in a sensible world generally taken, if the existence of God thought of as harmonizing natural phenomena and the moral order is successfully presupposed. The other way is to understand the concept of the highest good literally: in this view, the highest good shows that a rational being's character is completely appropriate to the moral law and for him/her, its corresponding idea, i.e., the perfect happiness, is considered with full justification. But the highest good in the sense sketched above-along with the existence of God and the immortality of the soul-is expected to be realized only in an intelligible world generally taken. This means that it should be appraised as an ideal of the highest good that includes the so-called 'physical happiness' specified in terms of the first way as its element. In this regard, it is seen to be somewhat restricted. Between the two concepts of the highest good already touched upon, the highest good of the possible world would be the one established in terms of the first way. In other words, it is not the highest good in an intelligible world, but the highest good in this world. Of course, it is true that we cannot help but assume the existence of God-a being as higher, as moral, as most holy, and as omnipotent-in order to explain the highest good in this world (namely, in order to establish the possibility of the combination of the happiness and the worthiness). For as long as both morally good acts and the happiness are considered to happen in a natural world, the cause of the nature (i.e., the existence of its creator), that is, God, must be able to be presupposed. In this vein, Kant interprets that most people view that the key of the Bible is to show that the best world which is characterized by an intelligible or heavenly kingdom is also actually feasible in this world. The wish of the people who have the morally good character is that God's kingdom comes and his will is properly achieved in this world. But we cannot know what God really does in order to realize his world in this world. Nonetheless, we are fully aware of what we should do in order to make ourselves a member of his world. It is specified like this: we should do our ethical duties and further proceed to establish an ethical community. Viewed this manner, it is concluded that an ethical community is not a merely ideal thing like the kingdom of the ends, but a human apparatus or institution that exists in this world.

• (The)Study of the Eastern Classic
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• no.32
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• pp.103-128
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• 2008

King Jeongjo had lost his father, Sado-Seja(Prince Sado) by Noron(Older Faction). Especially those who tried to kill Sado-Seja and king Jeongjo consisted of king's family-in-law of king Youngjo and Sado-Seja. Therefore king Jeongjo's first goal was to strengthen his kingship than other things because he could gain the throne overcoming the strong hinderance of Noron and king's family-in-law. King Jeongjo requested his subjects to be "Kukbyon-In"(國邊人: a person for king) pointing out the harm of the king's family-in-law and "Tangpyong-Dang"(蕩平黨: the strongest faction consisted under the rule of king Youngjo). For the purpose, king Jeongjo built up "Gyujang-Gak". Gyujang-Gak was spoken to contain and protect the writings of earlier kings superficially, but in reality, it was an apparatus to gain and train the friendly subjects for king Jeongjo. Like that, it was the most important for king Jeongjo to suppress the king's family-in-low and to win Neo-Confucian lterati over to himself's side. Until now, the politics of Joseon Dynasty had been mainly explained on the point of view of "Seonghak-Non"(聖學論). "Seonghak-Non" means that Neo-Confucian lterati were treated as real hero, not kings in the political space of Joseon Dynasty and the role of factions were recognized important. But king Jeongjo denied these ideological stream and tried to change that political system. King Jeongjo wanted to strengthen the throne through the method which insisted the king as a hero in politics. For the purpose, king Jeongjo criticized the Neo-Confucian literati's viewpoint about politics and learning at that time and anticipated to be sole leader of politics and learning on that critique. King Jeongjo aimed to destroy the dignity of "Salim"(山林: Neo-Confucian Sages) with attacking their wrong behaviors. King Jeongjo also criticized the period of king Injo when the regime of "Sarim"(士林: pure Neo-Confucian lterati) faction fully appeared as the starting period when the factional harms were getting worse. King Jeongjo wanted to previously block the oppositions to win subjects over to himself's side with criticizing the period of king Injo and to take away the initiative from his opponents with insisting "Salim-Muyongnon"(山林無用論: a theory ignoring Neo-Confucian Sages). King Jeongjo's critique was not limited just on the system of factional politics. "Seonghak-Non" eventually took root in Neo-Confucianism. Therefore king Jeongjo criticized Neo-Confucianism. He insisted that the essence of Chinese Classics was pragmatical learning, not Neo-Confucianism. Through that critique, king Jeongjo aimed to destroy the ideological base of his opponents. However, king Jeongjo failed to be a sole leader of his subjects in the both boundaries of politics and learning even though he criticized the Neo-Confucian lterati's viewpoint about politics and learning. Because he abruptly died leaving his reformational scheme behind as well as his loyal subjects guarding himself against Noron Byeok-Pa(老論 ?派: the opposing party in Older Faction) were gone behind himself. The politics of Joseon Dynasty returned to more powerful politics for king's family-in-law after king Jeongjo's death.

• Korean Journal of Mineralogy and Petrology
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• v.33 no.4
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• pp.407-417
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• 2020

The capacity of the designated landfill site for asbestos-containing waste is approaching its limit because the amount of asbestos-containing slate is increasing every year. There is a need for a method that can safely and inexpensively treat asbestos-containing slate in large capacity and at the same time recycle it. A cement kiln can be an alternative for heat treatment of asbestos-containing slate. We intend to develop a pilot scale device that can simulate the high temperature environment of a cement kiln using a high temperature plasma reactor in this study. In addition, this reactor can be used to inactivate asbestos in the slate and to synthesize one of the minerals of cement, to confirm the possibility of recycling as a cement raw material. The high-temperature plasma reactor as a pilot scale experimental apparatus was manufactured by downsizing to 1/50 the size of an actual cement kiln. The experimental conditions for the deactivation test of the asbestos-containing slate are the same as the firing time of the cement kiln, increasing the temperature to 200-2,000℃ at 100℃ intervals for 20 minutes. XRD, PLM, and TEM-EDS analyses were used to characterize mineralogical characteristics of the slate before and after treatment. It was confirmed that chrysotile [Mg3Si2O5(OH)4] and calcite (CaCO3) in the slate was transformed into forsterite (Mg2SiO4) and calcium silicate (Ca2SiO4), a cement constituent mineral, at 1,500℃ or higher. Therefore, this study may be suggested the economically and safely inactivating large capacity asbestos-containing slate using a cement kiln and the inactivated slate via heat treatment can be recycled as a cement raw material.

• Journal of Naturopathy
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• v.9 no.1
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• pp.22-26
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• 2020

Purposes: The purposes of this study were to investigate the relationship between the standing position of the subject and the normal standing position(NSP) and the straight standing position(SSP) and to investigate the possibility of different body shape test results depending on the status of the image inspection apparatus. Methods: The images of the NSP and SSP were compared with each other by body line BLS system. Results: At the time of examination, the position of the camera was captured at a position 2.3 m vertically from the posterior position 45 cm behind the subject. This is a privacy protection method for covering the breast of the subject. Results: The physiological characteristics of the anatomical position of the body align image test are the living body. NSP and SSP tests showed different shapes of the pelvis AS(antero-supero) and pelvis rotation in the transverse plane. Shoulder and arm displacement was observed in the trunk extension image capture. Conclusions: In the body alignment test, the pelvis position test images of NSP and SSP are evaluated differently for pelvis rotation, AS, and PS. At the extension position of the trunk, a test of the maximal extension range showed that the left and right shortening of the shoulder anterior muscles could be observed. Inducing and testing the trunk extension is also useful.

• Journal of Environmental Health Sciences
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• v.49 no.2
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• pp.66-77
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• 2023

Background: Along with the increase in consumer interest in and consumption of tattoo products, the controversy over harmful heavy metals associated with the use of tattoo cosmetics is also increasing. Therefore, investigation of hazardous metals in these tattoo products is needed. Objectives: This study was performed to provide useful data for establishing reasonable standards to securely manage tattoo cosmetics, tattoo stickers, and tattoo inks distributed in the market. Methods: Thirteen kinds of hazardous metal contents (Pb, As, Cd, Sb, Ni, Co, Cu, Cr, Se, Ba, Zn, Sn, and Hg) were analyzed for 23 tattoo cosmetics, ten tattoo stickers, and 16 tattoo inks. Hg was measured through the combustion-gold amalgamation method, and other hazardous metals were measured by inductively coupled plasma-mass spectrometry (ICP-MS) after acidic decomposition using a microwave apparatus. Results: The detected ranges of Pb, As, Cd, Sb, Ni, and Hg in tattoo cosmetics were 0.07~1.18, 0.06~0.41, ND~0.07, 0.01~3.44, 0.12~2.75, and ND~0.01 ㎍/g, respectively. All of the hazardous metals detected were below the recommended maximum standards of the Ministry of Food and Drug Safety. The mean amount of Pb detected in tattoo stickers for children was 0.24 ㎍/kg and Cd was not detected, meaning both metals met the recommended criteria. There was no statistically significant difference in all measured metals between children's tattoo stickers and adults' tattoo stickers. In the results of the study on the hazardous metal content of tattoo inks, four products (25%) for Pb, one product (6%) for As, 13 products (81%) for Ni, four products (25%) for Cu, and five products (31%) for Zn exceeded the recommended standards approved by the government. The highest predicted exposure amount for hazardous metals exceeding the recommended level of tattoo inks in a single tattooing was 5.69 ㎍/kg for Ni, 8.51 ㎍/kg for Zn, 0.44 ㎍/kg for Pb, 8.07 ㎍/kg for Cu, 0.44 ㎍/kg for As, and 71.36 ㎍/kg for Ba. Conclusions: It is necessary to prepare criteria for content limitation for the management of Co, Cr, Ba and Se tattoo cosmetics, and tattoo inks require thorough quality control.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.393-425
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• 2019

This paper focuses on Alain Resnais's representative works (1955), (1959), and (1963), and analyzes how he implements a representation of memory though cinematic apparatus. These three films deal with horrific memories that seem impossible to reproduce aesthetically such as the Holocaust, the Hiroshima Atomic Bomb, World War II, and the war in Algeria. The reappearance of events that stripped humans of even their minimum dignity can naturally be associated with ethical issues. These events can never be reproduced because they cannot be explained in the human language. It is also impossible to reproduce in a way that doesn't invade other peoples' sufferings, nor displays the pain of others as spectacles. Alain Resnais was a director who realized that if factual representation was not possible from the beginning, truthfulness would have to be approached through cinematic form. Therefore, he tries to overcome these problems through cinematic forms. First, he shifts to action films to avoid the obscenity of documentary. shows the records of camps captured by German forces in the past, while shows the pain of others in a fictional form of representation. Next, he describes how the trauma affects the identity of the main character through a flashback in , but also shows a main character who is experiencing trauma without a flashback in Flashbacks have the effect of showing the effects of trauma on the main character, but at the same time they involve the obscenity of enjoying the suffering of others. Nonetheless, the absence of flashbacks highlights the impossibility of representation. This is because it is not silent in the impossibility of representation but is constantly approaching. The attitude that repeatedly circles around impossibility is an ethical form that maximizes the impossibility of representation. In conclusion, this is the ethics of representation that Alain Resnais showed in his films.

• Journal of Venture Innovation
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• v.5 no.1
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• pp.91-106
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• 2022

Cryptocurrency, stood out the sharp cost rising of Bitcoin has been spotlighted by means of the solution for stagflation because it is decentralized with an existing currency differently. Especially getting into 4th industrial revolution, technologies using block chain and internet of things have been used in the many fields, and the power of influence is also widespread. Nevertheless like a remark of Elon Musk of Tesla CEO, the problems of environmental contamination for cryptocurrency have been pointed out continuously and the most representative of them is an enormous electric usage as the use of fossil fuels. Also the amount generated of carbon dioxide result in the acceleration of global warming mainly based on the climate changes of earth if the existing mining method is continued. On the other hand, review researches have been conducted restrictively as the connection with environmental contamination as the mining of cryptocurrency. In this study, it intended to review problems for environmental contamination as the diversification of ecological system of cryptocurrency concretely. Upon investigation existing prior documents on the putting recent data first, the mining of cryptocurrency has affected on the environmental contamination conflicting with carbon neutrality as increasement of the electric usage and electronic wastes. And POS method without the mining process appeared, but it had a demerit collapsing a decentralization and then we met turning point on appearing various environmental-friendly cryptocurrency. Finally the appearance of cryptocurrency using new renewable energy acted on the opportunity of the usage maximization of energy storage apparatus and the birth of national government intervention. Based on these results, we mention clearly that hereafter cryptocurrency will regress if not go abreast the value of currency as well as environmental approach.