• Asian-Australasian Journal of Animal Sciences
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• v.20 no.10
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• pp.1496-1502
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• 2007

The roles of melatonin in the control of deiodinase (MD) activity in cashmere goat skin and associated cashmere fibre growth were investigated. Eighteen half-sib Chinese Inner Mongolia cashmere wethers were allocated randomly to two groups (n = 9/group). One group was implanted subcutaneously with melatonin (2 mg/kg BW) at three 2-monthly intervals while the other group served as a control. All goats were maintained under natural photoperiodic conditions and were grazed on natural pasture. The plasma melatonin concentration showed a significant difference (p<0.01) between the implant group (M) and the control group (C) but plasma $T_4$ (or $T_3$) showed no significant difference (p>0.05). The monodeiodinase type II (MDII) activity in skin tended to increase gradually from the summer solstice to November. During July and August, the activity of MDII for the M group was higher (p<0.05) than that of the C group; also during this period, there was a significant positive correlation between MDII activity of skin and cashmere fibre growth rate. The monodeiodinase type III (MDIII) activity and the ratio of MDIII and MDII tended to decrease from the summer solstice to November. The ratio of MDIII and MDII for the M group was lower (p<0.05) than that of the C group in July and August. The cashmere fibre growth rate of the M group was significantly greater than that of the C group in July (p<0.01), August (p<0.001) and September (p<0.05). The cashmere fibre diameter and guard hair and body weight were not influenced (p>0.05) by melatonin implantation. The results demonstrate that melatonin plays an important role in the regulation of skin MD activity. Simultaneously, the cashmere fibre elongation stimulated by melatonin may result from enhanced MDII activity during a period of two months after melatonin treatment.

• Korean Security Journal
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• no.18
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• pp.39-54
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• 2009

The purpose of this research, the importance of security and the means to carry out the spirit of Taekwondo is to identify. First, the target of more than 2 years of taekwondo training has continued to set as a guard, and experience to respond faithfully to the general staff to the administrator from 9 respondents were selected to accomplish this purpose. Through the course of a series of studies which have drawn the following conclusions. First, taekwondo training is created through the politeness, lot of nerve, patience, self-mastery, indefatigable the spirit of taekwondo in the security mission is a positive impact. Typically, the bodyguards make a statement through the body and mind will acquire the spirit of taekwondo. The spirit of taekwondo becomes an important material on the process of security mission as the stress and the occurrence of the situation, such as conflicts within the organization to overcome the negative situation. Second, it requires the right attitude in life, mental health, flexible social attitudes based on the taekwondo spirit. Therefore, the security guards needed in the organization the opportunity to learn the position could get the hierarchy between protection and bodyguard, or supervisor bodyguards and low class bodyguard.

• Journal of the Korean Society of Marine Environment & Safety
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• v.23 no.7
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• pp.847-857
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• 2017

The present situations of the education and training systems for the response to marine HNS spill incidents in domestic and foreign countries were reviewed and the plans to improve domestic system were suggested on the basis of the comparison between domestic and foreign education systems. There were almost no private education and training institutions in Korea, and they have not been activated, compared with those of foreign countries such as USA, Canada, Australia and UK. The domestic marine HNS-related education has been implemented uniformly under Korean government initiative. In addition, there were differences in the targets and duration of the education offered by Korea Coast Guard Academy (KCGA) and Marine Environment Research & Training Institute (MERTI) in Korea. Domestic HNS-related curriculum was relatively simple, compared with the curricula of foreign countries, and has not accepted two levels (operational level and manager level) required in HNS model courses of International Maritime Organization (IMO). The domestic education and training period was short relatively to those of foreign countries. The following suggestions were made to improve the education and training system for the response to domestic marine chemical incidents. In the short term, an HNS education and training management consultation body (tentative name) should be established, with both KCGA and MERTI participating jointly while maintaining the current system of the two institutions (KCGA and MERTI) simultaneously. In the more distant and long term, the HNS-related departments of KCGA and MERTI should be incorporated into a National Marine HNS Response Academy (tentative name) as unified system to enable international competitiveness.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• Journal of the Korean Society of Clothing and Textiles
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• v.3 no.1
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• pp.1-11
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• 1979

This is a study on angels' costumes in religious paintings, especially as this relates to the questions of concepts and theological symbolism. Angels, as spiritual creatures in Christian thought, play the role of praising God's glory, as messengers of God, the role of guarding Israel and the Church, and protecting or punishing human beings. Sometimes the angels appear in incarnate form. They display no sexual differences and are not able to procreate. The angels' funtional classification being thus; nevertheless, they are pictured in various costumes and appearances according to characteristics of the paintings. The angel Michael appears as a man of dignity when pictured as a guard; the angel Gabriel in the annunciation is often portrayed as a woman of mystical beauty. Under the Renaissance, the mighty cherubim and seraphim at Yahweh's throne are degraded as plump child-angels, or winged child-heads looking alike Eros or Cupid. They have become playful and all too obviously non-heavenly chrubs, accepted features of the Temple decorations. However, cherubim are often depicted as naked or wrapped around with a piece of cloth and accompanied with wind, which symbolizes the Glory of God. The angels, costumes without seam are hung over or wrapped around the body, and when sewn they are simple and ample enough that they fall in a great many folds. However, by the 14C. angels are mostly dressed in costumes common to all Europe, and after that angels gradually appear in folk costumes; for example Italian, Flemish, etc. Dalmatic, the typical costume of Byzantine often shows up as angels' dresses even after the period. Originally the dalmatic was the Roman tunic to which Eastern influences added. The Roman clavus on the tunic had gradually lost distinction until, by the Imperial epoch, it was worn by the lowest servants. It was proudly therefore, as 'The servants of God', that the early Christians are shown wearing the clavus on their wide, ungirdled, sleeved dalmatics. In addition to their costume, angels have some other distinct charateristics. First, angels have a halo around their head; this symbolizes their holiness. Second, angels wear a narrow diadem or a queen's crown that seems to denote their glorious status close to God's throne. Third, the cloth band across the breast resembles a priest's stole, which suggests the sacred role of a priest and symbolizes the grace santified. Fourth, lilies in the annunciations are symbols of Mary's virginity. chastity, innocence and heavenly bliss. Angels hold palms or olives in their hands. The former denote prosperity. beauty and the Christians' reward after death; the latter represent peace and amity. the imperial crown made of olives means victory. Fifth, angels in paintings always have a pair of wings, which can be traced to scripture where cherubim and seraphim are described as having pairs of wings. Angels' wings often have colors of the rainbow, and the rainbow is compared to God's glory. Sixth, generally artists paint angels' costumes as white, blue, green, gold and purple. Other colors such as red rarely appear. According, to scriptures it is believed that angels should be depicted 'as white as snow'. According to the biblical expressions of angels as lightning, sun or a pillar of fire, angels should be described as creatures of light. Nevertheless being a form of art, religious paintings may differ in their presentation according to an artist's inspiration and intention. Since religious paintings illustrated above were almost all done before the Reformation, symbols of colors used in the Catholic Church will also be mentioned. The white color symbolizes chastity, purity, brightness, delight and divinity. Green represents new birth, eternal life, spiritual revival and the expectance of the grace of God. Blue, the color of sapphires, denotes chastity and truth. Red, the color of rubies, represents divinity, love and religious passion. Violet is the color of dignity, indicating the sovereign, royal or imperial power and the great Sacrifice of Christ. As mentionad above, angels' costumes were expressed in accordance with contemporary patterns or as indicated in the Bible, and accesories and colors correspond with Christian symbols. Therefore these facts should be taken into consideration when it comes to the study of costume history.