• Journal of Food Hygiene and Safety
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• v.34 no.5
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• pp.447-453
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• 2019

In this study, the contamination of 4 types of heavy metals (lead, cadmium, arsenic, and mercury) was monitored in 80 seaweeds and their processed products, and a food safety assessment was also carried out for these heavy metals. Lead, cadmium and arsenic were analyzed by ICP-OES and mercury was analyzed by mercury analyzer. The detection ranges of heavy metals were found as follows: Pb (N.D-0.802 mg/kg), Cd (N.D-0.759 mg/kg), As (0.134-17.296 mg/kg), and Hg (0.0005-0.0331 mg/kg). Pb and Hg showed no significant differences among seaweeds whereas Cd and As were significantly higher in the species hizikia fusiforme (P<0.05). Food safety assessment from seaweed intake was measured by PTWI (Provisional Tolerable Weekly Intake), PTMI (Provisional Tolerable Monthly Intake), and MADL (Maximum Allowable Daily Body Load) as set by JECFA (Joint FAO/WHO Expert Committee on Food Additives). Pb and Hg were 0.197%, 0.036% of PTWI respectively, while Cd was 1.877% of PTMI and As was 0.619% of MADL. Therefore, it was found that heavy metal levels of seaweed were low and was considered to be safe for consumption.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.16 no.1
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• pp.42-62
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• 2003

Subjects : We tried to analysis dermatosurgical prescriptions including 477 WonBang(元方) prescriptions for SangJungHaTong(上中下統) introduced by HwangDoYeon(黃道淵). Methods : Prescriptions in BangYakHapPyun(方藥合編) is generally categorized into SangTong(上統), JungTong(中統), HaTong(下統) which are called PoJe(補劑), HwaJe(和劑), KongJe(功劑) respectively. This study classified and analyzed major diseases and symptoms appeared in dermatosurgical prescription and composition of medicine, as well as in BangYakHapPyun(方藥合編). Results and conclusions : The results of examining dermatosurgical prescriptions in WonBang(元方) of SangJungHaTong(上中下統) in BangYakHapPyun(方藥合編) are as follows; 1. The proportion of dematosurgical prescriptions was SangTong(上統) $\frac{10}{126}$(7.9$\%$). JungTong(中統) $\frac{22}{181}$(12.1$\%$), and HaTong(下統) $\frac{16}{163}$(9.8$\%$), which means that JungTong(中統)(HwaJe 和劑) takes up relatively the largest portion. 2. As for SangTong(上統), upper level herbs used in medicine are Glycyrrhiza uralensis(甘草), Paeonia japonica(白芍藥), Angelica gigas(當歸). Astragalus membranaceus(황기). Ginseng(人蔘), Poria cocos(복령), Atractylodis macrocephalae rhizoma(白朮). Cinnamon(肉桂), Rehmaniniae radix preparat(熱地黃). And these herbs are the components of Sipjundaebo-tang(十全大補湯), one of the most well-known medicine for weak energy and blood(補氣血). 3. As for JungTong(中統), in addition to medicine for weak energy and blood. Ledebouriella seseloides(防風) that removes ill elements on skin surface and Pung(風) called "wind". Limonium tetragonum(桔梗) that eliminates discharges and sputum, Angelica dahurica(白芷) that removes discharge and suppress tumor are applied. Other herbs are Ostericum koreanum(羌活). Skullcap(황령),Schizonepeta tenuifolia(荊芥), Aurantii fructus(地殼), Cimicifuga heracleifolia(升麻), Bupleurum falcatum(柴胡), Lonicerae flos(金銀花). These herbs are more effective for wind-calming treatment. cooling down fever, clearing skin irritation, detoxication. removal of tumor and discharge than replenishing energy and blood. 4. As for HaTong(下統), Angelica gigas(當歸) and Ledebouriella seseloides(防風), the two major herbs for SangTong(上統) and JungTong(中統), are mostly used. In addition, Skullcap(黃芩), Gardenia jasminoides(梔子), Eisenia bicyclis(大黃) are other major components and their key efficacy is to lower fever and KongHa(功下). 5. Herbs applied for SangTong(上統), JungTong(中統), and HaTong(下統) in large quantity are Glycyrrhiza uralensis(甘草) that harmoniously combine different herbal elements and Poria cocos(복령) that discharges humidity and watery elements out of body, removes humid and hot elements, and strengthen gastrointestinal system. Based on this, it is inferred that prescriptions for this study focus largely on treatment of humid and hot elements. In the composition of this prescription, Angelica gigas(當歸), Paeonia japonica(白芍藥), and Cnidium officinale(川芎) are taking up relatively large proportion, which are basic herbs for Samul-tang(四物湯). Therefore, it is incurred here that the concept of "replenishing blood" bears importance in dermatosurgical treatment. 6. As for herb medicines used for more than two types of prescriptions of SangTong(上統), JungTong(中統), and HaTong(下統), most of them are simultaneously used for SangTong(上統) and JungTong(中統), or for JungTong(中統), and HaTong(下統) except for Atractylodis macrocephalae rhizoma(白朮) and Gleditsia sinensis(조각자). This finding implies that prescription or treatment that are simultaneously applied are replenishing and harmonizing, or harmonizing and attacking while replenishing and attacking never go together.

• MISULJARYO - National Museum of Korea Art Journal
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• v.99
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• pp.10-29
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• 2021

This paper is an introductory study of the wooden Buddha images excavated in the Mekong Delta in present-day southern Vietnam. Approximately thirty examples of wooden Buddha images have been recovered in the Mekong Delta. As they were found among the major historic sites of Funan (the first kingdom in Southeast Asia), including Oc Eo, and likely date to the sixth century, they can be regarded as the works of Funan. Similarly to stone Buddha images, these wooden examples are considered important for their demonstration of aspects of early Buddhist sculpture in Southeast Asia. Most of these Funan wooden Buddha images are presumed to have been produced around the sixth century based on radiocarbon dating and their stylistic characteristics. This paper analyzed the iconography and style of eight examples whose forms are relatively recognizable. The eight images can be divided into four types according to their postures, dress styles, and hand gestures. They all share features of the Sarnath style of the Gupta period in India as seen in their slender bodies and the outer robe that clings to the body. However, some display a South Indian style of Buddha images in their upright posture, style of wearing a monastic robe with the right shoulder exposed, and making the vitarka mudra (preaching gesture) that is often seen in Sri Lankan Buddha images. This suggests that Buddhist sculptors in Funan devised a new style by incorporating the principal styles of Indian Buddhist sculpture. Another notable feature of these Funan images is their material, namely, wood. While none of the contemporaneous Hindu sculptures discovered from the same historic sites are made of wood, numerous Buddhist sculptures are. This paper postulates that the use of wood in Buddhist sculptures was promoted for reasons beyond ease of carving. According to the Buddhist literature, the first-ever Buddha image was the so-called 'Udayana image' made out of sandalwood. This image and its story was well-known in the Southern Dynasty of China around the sixth century. Interestingly, some auspicious sandalwood images of the Buddha was believed to have been brought into the Southern Dynasty from Funan. This suggests the possibility that the legend of the Udayana image might have been known in Funan as well and resulted in the production of wooden sculptures there.

• Journal of Life Science
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• v.31 no.9
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• pp.827-833
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• 2021

Dendropanax morbiferus leaves (DPL) has been used as a medicine since ancient times in various diseases such as inflammation, diabetes, and cancer. In particular, it has been found to have anticancer effects on several types of cancer cells, but the anticancer effect on breast cancer cells SK-BR-3 has not yet been revealed. Therefore, in this study, DPL caused proliferation inhibition in breast cancer cells SK-BR-3 and the anticancer effect by inducing apoptosis was confirmed, through an in vitro experiment. In order to examine the effect of DPL on cell viability, MTT assay was performed to confirm a significant decrease in the concentration of cell viability. DAPI staining was performed to examine the effect of DPL on cellular morphological changes and increase of apoptotic bodies. To supplement this, an increase in the apoptosis rate was also confirmed through flow cytometry after staining with annexin V/PI. Western blot was performed to confirm apoptosis-related proteins. DPL increased the expression of Cleaved-PARP, Bax whereas decreased the expression of Bcl-2. Changes in the expression levels of MAPK pathway proteins p-ERK1/2, p-JNK, and p-p38 were also confirmed, and a significant increase in p-p38 was observed. These results indicated that DPL induced apoptosis, through p-p38 MAPK signal pathway in SK-BR-3 breast cancer cells.

• Korean Journal of Remote Sensing
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• v.37 no.2
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• pp.321-335
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• 2021

Particulate matter (PM10 and PM2.5 with a diameter less than 10 and 2.5 ㎛, respectively) can be absorbed by the human body and adversely affect human health. Although most of the PM monitoring are based on ground-based observations, they are limited to point-based measurement sites, which leads to uncertainty in PM estimation for regions without observation sites. It is possible to overcome their spatial limitation by using satellite data. In this study, we developed machine learning-based retrieval algorithm for ground-level PM10 and PM2.5 concentrations using aerosol parameters from Geostationary Ocean Color Imager (GOCI) satellite and various meteorological parameters from a numerical weather prediction model during January to December of 2019. Gradient Boosted Regression Trees (GBRT) and Light Gradient Boosting Machine (LightGBM) were used to estimate PM concentrations. The model performances were examined for two types of feature sets-all input parameters (Feature set 1) and a subset of input parameters without meteorological and land-cover parameters (Feature set 2). Both models showed higher accuracy (about 10 % higher in R2) by using the Feature set 1 than the Feature set 2. The GBRT model using Feature set 1 was chosen as the final model for further analysis(PM10: R2 = 0.82, nRMSE = 34.9 %, PM2.5: R2 = 0.75, nRMSE = 35.6 %). The spatial distribution of the seasonal and annual-averaged PM concentrations was similar with in-situ observations, except for the northeastern part of China with bright surface reflectance. Their spatial distribution and seasonal changes were well matched with in-situ measurements.

• Korean Journal of Heritage: History & Science
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• v.49 no.4
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• pp.4-21
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• 2016

Until now, most studies regarding stone pagodas of the Honam region have been about stone pagodas with Baekje style because it was the territory of Baekje. However, after reviewing the designated cultural properties, I found that among the 94 stone pagodas in the Honam region there are 15 stone pagodas with Baekje style built in the Goryeo Dynasty and 34 stone pagodas with Silla style. So far, most research efforts have been concentrating on stone pagodas with Baekje style. Through a review of stone pagodas with Silla style, I sought to reveal new aspects of the pagodas in the Honam region. After reviewing the placement of pagodas, I found stone pagodas with Silla style were built mostly in South Jeolla Province during the Unified Silla period. However, in the Goryeo Dynasty stone pagodas with Silla style were erected throughout the Honam region. This shows enhanced Buddhist control over the Honam region than in the previous period. It can be verified especially in Gimje, Jeongeup, Sunchang, Damyang, Yeongam, and Gangjin, where stone pagodas with Baekje style and stone pagodas with Silla style coexist. The types of stone pagodas with Silla style in the Honam region can be divided into two. There are 21 pagodas with two-story foundation, and 12 with single foundation. They seem to have inherited characteristics of the two-story foundation of Silla pagodas. Two pagodas with single foundation were made of a single rock or natural rock for lower foundation. Regarding the body of the pagoda, there are 21 three-story pagodas and 12 five-story pagodas. 25 pagodas have first floors made of a single rock. These are likely to be in the tradition of Silla pagodas. However, the lower part of the roof stones vary as there are three, four, or five-tiered ones. Overall, 12 out of 16 pagodas with middle column in foundation, and 15 out of 21 three-story pagodas are located in South Jeolla Province. This proves that stone pagodas in the South Jeolla Province well maintained the tradition of Silla and became popular.

• Science of Emotion and Sensibility
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• v.21 no.4
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• pp.55-62
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• 2018

The two main requirements of wearable optical fiber fabrics are that they must presuppose a high degree of flexibility and they must maintain the luminance effect in both flat and bent conformations. Therefore, woven optical fiber fabrics that satisfy the above conditions were developed by both weaving and by using computer embroidery. First, we measured the brightness of the wearable optical fiber fabric in the flat state at a total of 10 measurement points at intervals of 1 cm. Second, the wearable optical fiber fabric was placed horizontally on the forearm, where three-dimensional bending occurs, and the luminance values were recorded at the same 10 measurement points. For the woven fabric in the flat state, the maximum, minimum, average, and standard deviation luminance values were $5.23cd/m^2$, $2.74cd/m^2$, $3.56cd/m^2$, and $1.11cd/m^2$, respectively. The corresponding luminance values from the bent forearm were $7.92cd/m^2$ (maximum), $2.37cd/m^2$ (minimum), $4.42cd/m^2$ (average), and $2.16cd/m^2$ (standard deviation). In the case of the computer-embroidered fabric, the maximum, minimum, average, and standard deviation luminance values in the flat state were $7.56cd/m^2$, $3.84cd/m^2$, $5.13cd/m^2$, and $1.04cd/m^2$, respectively, and in the bent forearm state were $9.6cd/m^2$, $3.63cd/m^2$, $6.13cd/m^2$, and $2.26cd/m^2$, respectively. Therefore, the computer-embroidered fabric exhibited a higher luminous effect than the woven fabric because the detailed structure reduced light-loss due to the backside fabric. In both types of wearable optical fiber fabric the luminance at the forearm was 124% and 119%, respectively, and the light emitting effect of the optical fiber fabric was maintained even when bent by the human body. This is consistent with the principle of Huygens, which defines the wave theory of light, and also the Huygens-Fresnel-Kirchhoff principle, which states that the intensity of light increases according to the magnitude of the angle of propagation of the light wavefront (${\theta}$).

• Korean Journal of Heritage: History & Science
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• v.34
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• pp.124-136
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• 2001

Among many different types of wares, we have amazing Sacred Water-pot(따르개, 注子) from Goryo-period(고리, 高麗, 918-1392). The stylistic peculiarity of Jung-Byoung(정병, 淨甁) is described in "Goryo-Dhogyoung, 고리도경, 高麗圖經", the classical design canon. It is said, "A sharpened mouth with narrow and prolonged neck is attached upon the broad mouth with thicker and even longer neck of the pot whose body intimates to the shape of melon." One could find this Jung-Byoung similar to the Indian drinking water jar, Kundika, which has been. even today, an everyday article in houses as well as in temples. In the early Buddhist cult, the object had been adopted as personal belonging of the Bodhisattvas(보살, 菩薩), especially of the Bodhisattva Avalokitesvara(관세음보살,觀世音菩薩). In short, the purifying character of water is met by the sacred ware to deliver the refreshing Sweet-Water(Holy-Water, 깨맑물, 단물, 단이슬물, 정수, 감로, 감로수, 성수, 淨水, 甘露, 甘露水, 聖水): For the holy purpose of fulfilling the thirst of people, of symbolozing the virtuous dharma. Thus, Ggamslkh-Byoung(깨맑병,淨水), the literal Korean name, denotes purifying and clarifying and clarifying water-pot to us. Among many other Asian countries, India, China, Korea, and Japan have a profound cult of the sacred water-pot(Ggamalkh-Byoung, Jung-Byoung, 깨맑병, 정병, 정수병, 감로병, 감로수병, 淨甁, 淨水甁, 甘露甁, 甘露水甁). Therefore, this charming holy object drew much attention not only from master artisans to shape and deliver them to people but also from painters and sculptors for their endowment of the sacred images dedicated to Buddha(부처,佛,佛陀). In China, the sacred water pot emerged in the period of Tang(당, 唐, 618~907)-Period and underwent much sophistication later on, I. e., from earthenware, ceramic-porcelain, bronze, and silver. However, the following represents a challenge to the well-known Goryo-Thangka(고리불화, 高麗佛畵) Painting of Bodhisattva Avalokitesvara to our speculation on the Sacred Water-pot(정병, 淨甁). The image suggests, when examined closely, that the Sacred Water-pot has been accompanied by, or placed in, a transparent glasswere(유리그릇) or crystalbowl(수정그릇)! We have no other physical proof of the existence of such a Holding-Bowl(받침그릇, 承盤), except for in this particular painting. This Holding-Bowl would have not been a mere elaboration on the practicality of controling the drips from the mouth of the pot. As in the chapter on Tang-ho(탕호, 湯壺), or thermal bowl, in the "Goryo-Dhogyoung" it advises readers that this style of bowl is to be filled with hot water, and thus function as a preserver of heat in the water inside the pot. As an offering to the Buddha, the Sacred Water-pot could have been used for serving him hot tea. Hence the sacred bottle is to contain the refreshing water, the water transcends to nectar, and the nectar is prepared as a nectar tea to offer the Buddha. For both the Holding-Bowl of Ggamalkh-Byoung(Jung-Byoung)and the Celestial-Robe(날개옷, 天衣) of the Bodhisattva Avalokitesvara, whose specified character is the Water-Moon(수월, 水月) in this particular Thangka(불화, 佛畵) painting, the transparency is essential. This is to refer to the purity and the lucid clarity of Bodhisattva Avalokitesvara and at a deeper level, to refer to the world of Buddhas-the Tushita(Paradise, Heaven, Eden, 극락, 불세계, 極樂, 佛世界). Howerver, without the discovery of an actual Holding-Bowl, accompanied by a Sacred Water-pot, such speculation will necessarily remain hypothetical. Nevertheless, there is an abundance of evidence of our ancient craftsmanship in jade and ctystal, dating back to the Bronze Age(1000~2B.C.) in Korea. By the time of the Three Kingdom-Period(삼국시대, 三國時代, 57B.C.~935A.D.), and especially the Silla(신라, 新羅, 57B.C.~935A.D.)-Empire, the jade and crystal ornamentation had become very intricate indeed. By the Goryo-Period(918~1392) and Chosun-Period(조선, 朝鮮,1392~1910),crystal-ware and jade art were popular in houses and Buddhist temples, whose master artsanship was heightened in the numerous Sarira-Cases(사리그릇, 舍利器), containing relics and placed inside Stupas(탑, 투, 搭)! Therefore, discovering a tiny part of the crystal or jade Holding-Bowl for the Sacred Water-pot and casting full light on this subject, would not be totally impossible. Lastly the present article shares the tiny hope for a sudden emergence of such a Holding-Bowl.

• 기호학연구
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• no.54
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• pp.93-117
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• 2018

The process of creating Hunminjeongeum described in Haerye version of Hunminjeongeum shows a rule of signification by which a signifiant represents a referent. In this article, I will suggest two types, the mythical and the anti-mythical, that affect the iconic relation between signifiant and referent, and consider how they are realized in Hunminjeongeum. The mythical type is shown as Yin-Yang and the Five Elements Theory and Three Elements Theory of Heaven, Earth and Man dominating the thought of intellectuals at that time. It had became mythos, that is the object of absolute belief, by connecting with the power of King at that time. It is very metaphysical and involves a kind of grand narrative. It is also the voice from the past in time and from China in space. It is reflected in Hunminjeongeum's letter system intactly. Meanwhile, the anti-mythical type also affects the creation of Icon in Hunminjeongeum. Even if Hunminjeongeum had been created from King Sejong's project, its intention seemed to be educational and practical. That is the problem of that time, not of past time, and for common class, not for ruling class. It can be considered as logos in that it had been planned and processed at a real-life situation at that time. Some arguments between King Sejong and liege Choi, Manri about the validity of Hunminjeongeum also show that the creation of Hunminjeongeum had involved the problem of critical logos. Above all, in that referents of Icons of Hunminjeongeum are the figures of human vocal organs, we can suggest that these Icons also implied an Indexicality implying actual connection between voice and body. It can be considered as a deconstrucion of metaphysics and grand narrative that had been dominated by foresaid mythical type. Hereafter, from time when Hunminjeongeum have been widely used, mythos of metaphysics and grand narrative that had dominated Hunminjeongeum have been deconstructed and Hunminjeongeum has become to realize its potential competence of pragmatic sign system for the convenience of common people. Therefore, I expect that the cultural potentiality of Hangul today can be realized by such tendency of logos incessantly deconstructing mythos, that is one direction of mythosemiosis.

• (The)Study of the Eastern Classic
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• no.41
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• pp.361-384
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• 2010

This paper focused on studies of Noneo Jilseo("論語疾書") written by Lee Ik, also known as his honored name, Seong Ho(星湖). Seong Ho(星湖) also had left 10 types of exegetical commentary other than Noneo Jilseo("論語疾書"). The reason for choosing Noneo Jilseo("論語疾書") was that the teachings of Kongzi(孔子) were contained in Noneo("論語"). Also when we understand the Analects of Kongzi(孔子) correctly, we will be able to understand other Confucian Canons accordingly. Seong Ho(星湖) recommended Zhuzi(朱子) pronounced Noneo Jipju ("論語集註") as a critical commentary on the Analects. That is because there are no writings that had considered pupils' opinions and all of the various situations as much as Noneo Jipju ("論語集註"). For this reason, Noneo Jipju ("論語集註") could play a role as an excellent text. However, it is not just quality of the book that matters. While reading the main body, there is an author's comment, saying "For now, I write down my skeptical point of view." With this short note, the author expressed that "Collected Annotation on the Analects" was not necessarily the best teaching. This is the consequence of 'doubt.' We should be skeptical about the Analects of Confucius. That is not to say that the Analects are unconditionally bad. Seong Ho(星湖) expounded that the beginning students should regard Noneo Jilseo("論語疾書") as their textbook, but do not cling only to the disciplines elucidated in the book. Seong Ho(星湖) had written Noneo Jilseo("論語疾書") in order to help people to understand Confucius correctly. Although this book was written during his early professional years, Seong Ho(星湖) had grasped the essence of teaching precisely. Then, what is the essence? That is 'Doubt.' Innate factors therein can be correctly understood through 'Doubt.' In this context, Seong Ho(星湖) had made such comment as "For now, I write down my skeptical point of view." To understand the opinions of Confucius correctly, this process that being doubtful about the text is necessary. The Analects of Confucius are just similar to a coded message. To know accurately about the code, it is necessary to start from 'Doubt' at the first. Such a "Doubt" shall be a key to decrypt the coded messages further.