• Journal of the Society of Cosmetic Scientists of Korea
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• v.41 no.4
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• pp.341-350
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• 2015

Skin carrys out protective role against harmful outer environment assaults including ultraviolet radiation, heavy metals and oxides. Especially, ultraviolet-B (UVB) light causes inflammatory reactions in skin such as sun burn and erythma and stimulates melanin pigmentation. Furthermore, the influx of UVB into skin cells causes DNA damage in keratinocytes and dermal fibroblasts, inhibition of extracellular matrix (ECM) synthesis which leads to a decrease in elasticity of skin and wrinkle formation. It also damages dermal connective tissue and disrupts the skin barrier function. Prolonged exposure of human skin to UVB light is well known to trigger severe skin lesions such as cell death and carcinogenesis. Haloarcula vallismortis is a halophilic microorganism isolated from the Dead Sea, Its growth characteristics have not been studied in detail yet. It generally grows at salinity more than 10%, but the actual growth salinity usually ranges between 20 to 25%. Because H. vallismortis is found mainly in saltern or salt lakes, there could exist defense mechanisms against strong sunlight. One of them is generation of additional ATP using halorhodopsin which absorbs photons and produces energy by potential difference formed by opening the chloride ion channel. It often shows a color of pink or red because of their high content of carotenoid pigments and it is considered to act as a defense mechanism against intense UV irradiation. In this study, the anti-inflammatory effect of the halophilic microorganism, H. vallismortis, extract was investigated. It was found that H. vallismortis extract had protective effect on DNA damage induced by UV irradiation. These results suggest that the extract of halophilic bacterium, H. vallismortis could be used as a bio-sunscreen or natural sunscreen which ameliorate the harmful effects of UV light with its anti-inflammatory and DNA protective properties.

• Journal of Korean Philosophical Society
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• v.123
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• pp.409-440
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• 2012

It is well known that Deleuze began his philosophical work from researching the biographies of many predecessors' such as D. Hume, Lucretius, I. Kant, B. Spinoza, F. W. Nietzsche, H. Bergson, and etc. Among them, especially Spinoza, Nietzsche, and Bergson constitute a foundation supporting the whole idea of Deleuze. He declared that the goal of his early biographical work is a theme converging the identity of two philosophers, Spinoza and Nietzsche, and it shows that these two philosophers had such a huge significance to Deleuze, at least by then. However, we may point out two issues here. The first is why Deleuze, who is recognized as a philosopher of 'difference', deals the identity. The other issue is, what kind of identity exists between the two philosophers, Spinoza and Nietzche. In a common sense, their ideas contradict to each other. Spinoza puts God at the center of his philosophical system, whereas Nietzsche declared 'God is dead'. Though Nietzsche expressed a concurrent opinion with Spinoza at first, it is well known that he turned his side against him soon after and criticized him sharply. There is a conflict at the core of this criticism concerning the existence or non-existence of God. Many think that Spinoza, however, cannot be free from the argument that his philosophy allows a possibility of atheism. Deleuze, who also called Spinoza an atheist, suggested a new viewpoint of the philosophy of Spinoza based on his attribution to the concept of 'power'. On the other hand, Deleuze reinterpreted Nietzsche, where he analyzed 'the will to power' in a totally inventive way. Likewise, the reciprocal communication of ideas connected by the concept of 'power' gives a foundation of identifying the two philosophers to Deleuze. In this paper, considering this reciprocal communication, I intent to reveal the foundation of identity of the two philosophers, Spinoza and Nietzsche, and as a result, investigate what the concept of identity means to Deleuze, the philosopher of difference. Furthermore, we will also take a look at how Deleuze presents a new perspective on the conflict on the existence of God of the two philosophers in the process of validating the identity.

• Journal of The Korean Society of Grassland and Forage Science
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• v.39 no.1
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• pp.9-16
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• 2019

This study was carried out to investigate the effects of seeding dates and cultivated period on the growth characteristics, dry matter yield and feed value of Teosinte new variety "Geukdong 6"[Zea mays L. subsp. mexicana (Schrad.) H. H. Iltis]for feed. The experimental design was arranged in a randomized block design with three replications. Treatments consisted of five time seeding dates, 10 May(T1), 25 May(T2), 10 June(T3), 25 June(T4) and 10 July(T5), and same time harvesting, 22 October. Therefore, growing period were 164 days(T1), 149 days(T2), 134 days(T3), 119 days(T4) and 103 days(T5), respectively. In growth stage at harvest time, T1, T2, T3, T4 and T5 were early flowering, end heading, middle heading, early heading and early heading stage, respectively. Plant length and dead leaf were highest in T1, but leaf width and number of leaf were highest in T2 than others (p<0.05). Leaf length, stem diameter and number of tiller were not significantly different among the treatments (p<0.05). Stem hardness was higher in order of T1(2.0)> T2(1.9) > T3=T4(1.7) > T5($1.2kg/cm^2$). Fresh yield and dry matter yield showed significantly higher as the sowing time was faster and the cultivation period was longer (T1 > T2 > T3 > T4 > T5, p<0.05). Crude protein, crude fat and TDN content were highest in T5, but ADF and NDF content were highest in T1 than others (p<0.05). T1, T2 and T3 showed significantly higher crude protein yield compared to T4 and T5 (p<0.05). Total digestible nutrients yield were higher in order of T1 > T2 > T3 > T4 > T5 (p<0.05), and relative feed value were higher in order of T5 > T4 > T3 > T2 > T1 (p<0.05). Based on the above results, seeding dates could be recommended from the early May to the late May, and it is efficient that the cultivation period is over 150 days for dry matter yield, crude protein yield and total digestible nutrients yield.

• Journal of The Korean Society of Grassland and Forage Science
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• v.39 no.2
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• pp.81-88
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• 2019

This study was carried out to investigate the growth characteristics, yield and feed value of Sorghum${\times}$Sudangrass hybrid for silage according to the drainage depths in the paddy field of lowland. The experimental design was arranged in a randomized block design with four treatments and three replication. The drainage depths of four treatments were 0cm, 20cm, 40cm and 60cm, respectively. Plant length, leaf length and leaf number were not significantly different, but leaf width increased as the higher the drainage depth(p<0.05). The number of dead leaf was higher in the order of $60cm>0cm{\geq}40cm{\geq}20cm$ treatment(p<0.05). Green degree was higher in the order of 20cm > 40cm > 0cm > 60cm treatment(p<0.05). Stem diameter and stem hardness increased significantly as drainage depth increased from 0cm to 60cm(p<0.05). Also, fresh yield, dry matter yield and TDN yield increased as the higher the drainage depth(p<0.05). Crude protein and TDN content were the highest in 40cm treatment(p<0.05). Crude ash was higher in the order of 20cm > 40cm > 0cm > 60cm treatment(p<0.05). ADF and NDF content were the highest in 0cm treatment(p<0.05). Total mineral content was higher in the order of 20cm > 0cm > 40cm > 60cm(p<0.05). Free sugar content(fructose, glucose and sucrose) was the highest in 0cm treatment(p<0.05). Total amino acid(EAA+NEAA) was higher in 40cm than the other treatments(p<0.05). There is a difference in the content of ingredients(crude protein, TDN, mineral, free sugar and amino acid) according to the treatments. But considering dry matter yield and TDN yield, Sorghum${\times}$Sudangrass hybrid cultivation is advantageous to set the drainage depth of about 60cm in the paddy field of lowland.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.91-120
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• 2004

The Yan mountain area of the northern part of Hebei province and its local neighbor area is categorized main-distribution area of the northern bronze culture of the Eastern Zhou period(770bc~221bc). Recently, it was discovered the concrete character of the culture by a large scale excavation of the Yuhuangmiao cemetery at Jundu mountain. In the chinese scholarship, the cultural character of this area has established the independent cultural type that is distinguished from the Bronze culture of existing. In this paper, I have as a target of analysis remains relate to the Yuhuangmiao culture of the mountain area of northern Hebei in the Eastern Zhou period. And I would like to judge about diverse infuluential relationships of the character of the Yuhuangmiao curture and the Bronze culture, especially burials, burial customs and the characters of the excavated article. In particular, diverse infuluential relationships of the upper Xiajiadian culture Ordos bronze culture and The Central Plains cultural from The Yan state have a important meaning to understand about the character of the Yuhuangmiao culture and the beginning development process. Ultimately, it is peculiar characters of the Yuhuangmiao culture that a shaft gave with stone compartment protecting a coffin as a symbolic form, mask-burial customs such as mainly burials of the living with the dead dogs, a drum shaped jar, a tripod jar with two handles, a short bronze sword with circle hilt, Central Plains cultural bronze containers, bronze halberd and horse-shaped accessories of cartage horse trapping are distinguished from a local neighbor, the bronze culture from northern. The territory of time-space of The Yuhuangmiao culture can be dominately recognized bewteen the upper Xiajiadian culture and Ordos bronze culture. It is the Yan culture after the middle Warring States Period considering with the peculiar chacters which reflected by burials and bural customs and diverse infuluential relationships with peripheral cultures.

• Journal of the Korean Association of Geographic Information Studies
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• v.22 no.3
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• pp.21-36
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• 2019

Dead fuel moisture content is a key variable in fire danger rating as it affects fire ignition and behavior. This study evaluates simple regression models estimating the moisture content of standardized 10-h fuel stick (10-h FMC) at three sites with different characteristics(urban and outside/inside the forest). Equilibrium moisture content (EMC) was used as an independent variable, and in-situ measured 10-h FMC was used as a dependent variable and validation data. 10-h FMC spatial distribution maps were created for dates with the most frequent fire occurrence during 2013-2018. Also, 10-h FMC values of the dates were analyzed to investigate under which 10-h FMC condition forest fire is likely to occur. As the results, fitted equations could explain considerable part of the variance in 10-h FMC (62~78%). Compared to the validation data, the models performed well with R2 ranged from 0.53 to 0.68, root mean squared error (RMSE) ranged from 2.52% to 3.43%, and bias ranged from -0.41% to 1.10%. When the 10-h FMC model fitted for one site was applied to the other sites, $R^2$ was maintained as the same while RMSE and bias increased up to 5.13% and 3.68%, respectively. The major deficiency of the 10-h FMC model was that it poorly caught the difference in the drying process after rainfall between 10-h FMC and EMC. From the analysis of 10-h FMC during the dates fire occurred, more than 70% of the fires occurred under a 10-h FMC condition of less than 10.5%. Overall, the present study suggested a simple model estimating 10-h FMC with acceptable performance. Applying the 10-h FMC model to the automatic mountain weather observation system was successfully tested to produce a national-scale 10-h FMC spatial distribution map. This data will be fundamental information for forest fire research, and will support the policy maker.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.4
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• pp.428-434
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• 2019

Many countries have interested animal welfare. Similarly, domestic people have concern for the welfare from companion animals to livestock. Environmental enrichments (EE) are tool to enforce the welfare, however, research with sows is limited. Therefore, this study was investigate to effects of environmental enrichments on performance and behavior properties of gestating sows. A total of 30 pregnant sows (Landrace) were assigned into three treatments that control, T1 (plastic device) and T2 (Rice straw). Period of trial was from Mar. 03. 18. to Mary 19. 18. The EE were allotted to center of experimental pen ($11.6{\times}6.0m$). Body weight (BW), backfat thickness (BF) and cortisol were identified at experimental initial or end date. Behavior was recorded during 24 hours on days 91 of gestation, and then analyzed the patterns. BF was reduced (15.73 vs. 16.56 mm; p>0.05) in T1 than control, but Ending BW, total litter size and alive piglets did not differ. Born dead piglets showed lower tendency (1.00 and 0.63 vs. 1.50 heads; p>0.05) in T1 and T2 than control. Similarly, the enrichments declined farrowing mortality (C, 8.68%; T1, 6.86%; T2, 3.40%; p>0.05). Cortisol was not differed among treatments. In the behavior characteristics, eating showed lower (1.81 vs. 9.68 and 6.99%; p<0.05) in T2 than control and T1. Furthermore, playing or digging were only observed (0.33 and 2.10%; p<0.05) in T1 and T2, respectively, whereas rubbing (0.91%, p<0.05) only showed in the control. These results suggest that the provision of EE would be not negatively affected the performance of the gestating sows and could be led to improvement of the livestock welfare.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.216-233
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• 2020

This study set out to review tomb culture in the Gyeongju region during the Bronze Age, and also examine the patterns of dolmens during their end phase. For these purposes, the study analyzed 18 tomb relics from the Bronze Age and nine from the early Iron Age. Gyeongju belongs to the Geomdan-ri cultural zone. Approximately 120 tombs from the Bronze Age have been excavated in the Gyeongju region. There are fewer tombs than dwellings in the region, which is a general characteristic of the Geomdan-ri cultural zone. Although the number of tombs is small, the detailed structure of the dead body is varied. During the Bronze Age, tombs in the Gyeongju region were characterized by more prolific construction of pit tombs, dolmens with boundaries, and stacked stone altars than were the cases in other areas. There is a great possibility that the pit tombs in the Gyeongju region were influenced by their counterparts in the northeastern parts of North Korea, given the spindle whorl artifacts buried at the Dongsan-ri sites. Dolmens with boundaries and stacked stone altars are usually distributed in the Songguk-ri cultural zone, and it is peculiar that instances of these are found in large numbers in the Gyeongju region as part of the Geomdanri cultural zone. Even in the early Iron Age, the building of dolmens with boundaries and stacked stone altars continued in the Gyeongju region under the influence of the Bronze Age. A new group of people moved into the area, and they crafted ring-rimmed pottery and built wooden coffin tombs. In the early Iron Age, new rituals performed in high places also appeared, and were likely to provide venues for memorial services for heavenly gods in town-center areas. The Hwacheon-ri Mt. 251-1 relic and the Jukdong-ri relic are ruins that exhibit the aspect of rituals performed in high places well. In these rituals performed in high places, a stacked stone altar was built with the same form as the dolmens with boundaries, and a similar rock to the cover stone of a dolmen was used. People continued to build and use dolmens with boundaries and stacked stone altars while sustaining the Bronze Age traditions, even into the early Iron Age, because the authority of dolmens was maintained. Some dolmens with boundaries and stacked stone altars, known as being Bronze Age in origin, would have continued to be used in ritual practices until the early Iron Age. Entering the latter half of the second century B.C., wooden coffin tombs began to propagate. This was the time when the southern provinces, including the Gyeongju region, were included in the East Asian network, with the spread of ironware culture and the arrival of artifacts from central China. Around this time, dolmen culture faded into history with a new era beginning in its place.

• 기호학연구
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• no.54
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• pp.119-145
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• 2018

This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

• The Journal of Korean Philosophical History
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• no.23
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• pp.275-294
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• 2008

The specific concern of 'Xing'(形) & 'Shen'(神) theory is considering the body and the soul of human being. If either of the body and the soul including the life of human as of basic items is not existed, it may not seem to be alive. A great number of philosophers during 'Dong-Jin Northern & Southern Dynasty'(東晉南北朝) had the most active and furthest discussion throughout the history of China to study the concerns; Having a question such as "Where the body and the soul come out around us?", "What is the essence of complicated and delicate mental operation?" "Are there any relationships between the body and the soul?" and then "How do the human soul exist after death?" First, during 'Don-Jin' period as body and soul theory was based on 'Yin'(陰) and 'Yang'(陽). 'He Cheng Tian'(何承天) said that everything which was burn on earth should die because the soul couldn't stay the dead body longer. In the same age, 'Ming Fo Run'(明佛論) and 'Da Xing Run'(達性論) which denied that the soul couldn't exist forever were main topics of the discuss among the distinguished philosophers. Next, during 'Northern & Southern dynasty', body and soul theory was divided into two. First of all, body and soul of 'Heng Cun'(恒存) might be harmonized, however, that was not perfectly put together. Because, after human death, even if the body of human might be existed, the soul left elsewhere but always stayed around us. The body was the soul which meant that the soul was to the nature of the body and the body was to the usage of soul. Many philosophers insisted that nobody meant no soul according to 'Shen Bu Mie Run'(神不滅論) and 'Shen Mie Run'(神滅論) which was the main topic as an academic argument in those days. Finally, during Dong-Jin dynasty covered the significance of Body and Soul theory and analyzed the influence into the history of the history philosophy in china.