• 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.

• Microbiology and Biotechnology Letters
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• v.48 no.4
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• pp.525-532
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• 2020

A continuous fermentation process was carried out to enhance hyaluronic acid (HA) production using Streptococcus zooepidemicus cells. During the 1st stage continuous operation from 8 h with a dilution rate of 0.029/h (D1), HA was produced in the range of 7.5-10 g/l. During the 2nd stage from 44 h with a dilution rate of 0.036/h (D2), HA production (8.28 g/l) was initially reduced to a small extent due to increase of dilution rate from D1 to D2, and then a new pseudo-steady state was formed within a few hours with a concurrent small variations of HA production. The HA amount produced during the latter part of the 2nd stage was stably maintained in the range of 8.28-9.48 g/l, about 4.7% less amount compared to the 1st stage. Due to 24% increase of dilution rate from D1 to D2, however, maximum volumetric productivity (DP) amounting to 0.341 g/l/h was obtained at 96 h during the 2nd stage. This maximum productivity obtained from the continuous culture turned out only a small increase (3%) as compared to the corresponding batch fermentation. However, it should be noted that, in the case of batch process, one run typically consists of serial stages of growth culture plus one final production culture. This implies that, if the continuous fermentation that practically needs no dead time necessary for the multi-stage growth cultures is run for longer period, the total amount of the accumulated HA would be far greater than the amount obtained from the corresponding batch culture performed for the identical period.

• Journal of the Korean Society of Radiology
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• v.15 no.4
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• pp.463-472
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• 2021

Demand for examinations using transvaginal transducer with high frequencies is increasing to observe pelvic organs in gynecological ultrasound tests. However, the quality control of the replacement probe in clinical trials is not properly implemented and the evaluation criteria have not been established. Therefore, 58 transvaginal transducers and 20 convex transducers were applied to the ATS-539 ultrasound phantom for 20 ultrasound devices currently in clinical use to obtain their respective images and measure them quantitatively and qualitatively. For quantitative measurements, vertical measurement, horizontal measurement, and focal zone and qualitative measurements, dead zone, axial·lateral resolution, sensitivity, functional resolution, gray scale·dynamic range were performed. Quantitative statistical analysis showed significant differences between the two transducers in the lateral measurement and local area (p<0.05). qualitative comparative analysis showed differences in sensitivity and functional resolution. This occurs due to the difference in frequency between transducers and the transducer's injection geometry. Based on the above experiments, the tolerance for horizontal measurement is raised to 10% (±8 mm), the tolerance for sensitivity is observed up to 6 cm deep, which is 12 cm deep,which is the level of the third quartile (75%). The permissible range of functional resolution is up to 6 (12 cm), 6 (12 cm), 11 (11 cm), 9 (9 cm), 6 (6 cm) target, which is the level of the third quartile (75%). It is considered reasonable to adjust the depth of targets in gray scale·dynamic range to measure at a depth of 2 cm, which is 50% of the depth of 4 cm. As above, the criteria for evaluating the quality of transvaginal transducer for use in the past have been proposed and it is expected that this study will be used as a basic data for the production of phantom exclusively for transvaginal transducer in the future.

• Journal of Korean Society of Forest Science
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• v.111 no.1
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• pp.61-71
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• 2022

Data from an investigation of vulnerable conifer species in the subalpine zone in Korea obtained by the Korea Forest Service in 2017-2018 and monitoring research conducted by the National Institute of Forest Science since 2014 were used to analyze the status of distribution and growing condition of three major conifer species (Abies nephrolepis, Abies koreana, and Picea jezoensis) in the subalpine zone in the Baekdudaegan protected area. The distribution area of the studied species in the Baekdudaegan protected area was ca. 74% (8,035 ha) of the total distribution area in Korea, indicating that Baekdudaegan is a core area for conservation and restoration of subalpine conifer species. From decline index [A. nephrolepis in Mt. Taebaeksan and Mt. Deogyusan increased by 77.3% and 29.6%, respectively; A. koreana in Mt. Jirisan (Chunwangbong Peak) increased by 45.2% in four years; and P. jezoensis in Mt. Jirisan (Chunwangbong Peak) increased by 47.8% in two years] and seedling frequency (lower frequency of newly recruited seedlings than dead seedlings) results, the studied species are expected to face difficulties in sustainability. In contrast, at Mt. Seseoksan and Chunwangbong Peak in Mt. Jirisan, the health of trees and seedling frequency showed a partial tendency to recover and increase. In addition, we identified the relationship between the decline index and seedling frequency. These results will support the implementation of conservation strategies for vulnerable conifer species in the subalpine zone.

• Journal of Dental Rehabilitation and Applied Science
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• v.38 no.1
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• pp.18-25
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• 2022

Purpose: This study aimed to evaluate the color stability and antibacterial properties of the surface of polyethyl methacrylate (PEMA) resin with zirconia nanoparticles added. Materials and Methods: The control group was pure PEMA resin, and the experiment group was PEMA resin 15 mm in diameter and 2.5 mm in thickness disk-shaped specimens with 2, 4 and 8 w/v% of zirconia nanoparticles added, which were respectively divided into Group Z2, Group Z4, and Group Z8. After analyzing the surface roughness and color stability of the specimens, their antibacterial properties were evaluated using Porphyromonas gingivalis (P. gingivalis). The Statistical analysis was performed using when normality was met in the Shapiro-Wilk test, one-way ANOVA was used to test parameters, and Tukey's test was used as a post hoc test. When normality was not met, the Kruskal-Wallis test, a non-parametric test was used (P < 0.05). Results: The surface roughness measurement found that there was no significant difference between the experimental and control groups. The color stability evaluation showed that the Z2, Z4, and Z8 groups were within the color range of natural teeth. The adhesion of P. gingivalis was evaluated to be significantly reduced in Group Z2 compared to the control group (P < 0.05). In the Z2 group, Z4 group, and Z8 group, dead cells bacteria than the control group were observed. Conclusion: In conclusion, PEMA resin with zirconia nanoparticles added was within the range of natural teeth in color and reduced the adhesion of P. gingivalis.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.469-506
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• 2019

More than a few existing studies on popular narratives that pay attention to 'place' tend to adopt as their theoretical framework the celebrated distinction between space and place. According to this distinction, to put it simply, space is allegedly mobile, whereas place is static. Given this distinction, and in this age of high-mobility, where the spaces of mobilities seem to rapidly and extensively undermine the places of immobilities, would studies on popular narratives focusing on 'place' still remain convincing? Referring to David Seamon's recent book Life Takes Place: Phenomenology, Lifeworlds, and Place Making, this article aims to consider the possibility of studies on popular narratives in the era of high-mobility. To explore the concept of 'place' through phenomenological methodology, Seamon's book uses a theoretical framework called the 'progressive approximation,' which is attentive to synergistic relationality. According to this approach, the place should first be put under scrutiny as a whole, i.e. as the monad of place. Phenomenological studies on the monad of place as a whole identify places as the fundamental condition for human beings. Then, in accordance with the 'progressive' order of research, places are studied as dyads, i.e. as binary oppositions. Through these analyses, movement/rest, insideness/outsideness, the ordinary/the extra-ordinary, the within/the without, homeworld/alienworld are identified as the five dyads of place. To make a detour around these binary oppositions and confrontations, however, phenomenological studies on place now advance to the higher order of six place triads including place interaction, place identity, place release, place realization, place intensification, and place creation, whereby the study of place progressively approaches the 'approximate' essence of place. Reflectively asking himself about the idea of 'place' in the high-mobility era, the author of this informative and insightful book submits an answer that place is still the fundamental sine qua non of human beings. However, this answer is more likely to be bounded by the binary opposition of space/place, and movement/rest accordingly. In this article, I suggest as an alternative and hopefully more promising answer a perspective of transcending this kind of a dead-end dichotomy and of performing 'place-making' through the mobilities themselves, while presenting a noticeable example of the manner in which research on popular narratives could begin from this perspective.

• Journal of agriculture & life science
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• v.50 no.2
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• pp.33-43
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• 2016

Pinellia tripartita(Blume) Schott is a herbaceous perennial plant belonging to the Araceae and distributed on Asia including of Korea, Japan, and China. P. tripartita is often used for gardening but has not been developed mass-breeding methods. In this study, we compared the tuber growth in different combinations of mixed soils used six compositions. Tubers used to study was cultured in vitro and divided into two groups. Type I was diameter more than 1cm and the group of Type II was diameter below than 1cm. Enlargement of tubers and growth of aerial parts were measuring the plant height, number of fresh leaves and dead leaves, number of bullets, tuber size, and fresh / dry weight. The size/weight and numbers of tubers from the mixed soil B (coir 68.0%, peat moss 14.7%, perlite 3.0%, vermiculite 7.0% and zeolite 7.0%) were the best grown up for eight weeks. In case of Type I, GI (Growth index) of tuber size and weight were 45% and 101%, respectively. The difference of growth was doubled compared to the bad growth treatment as the mixed soil E(Coir 14.3%, peat moss 14.3%, perlite 42.9%, vermiculite 14.3%, and zeolite 14.3%). These results could be used as the basic information for the similar experimental design for the P. ternata.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.3
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• pp.37-53
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• 2023

This study aimed to analyze the commemoration characteristics of the national war memorials made by the United States, the Union of Soviet Socialist Republics(the Soviet Union), and Germany that participated in World War II(WW II). The results of the study are summarized as follows. First, the creation of the WW II memorials of the United States, the Soviet Union, and Germany aimed to commemorate the dead and victims. By country, the United States promoted unity and victory with representing the just and great cause for freedom, and the communist Soviet Union emphasized the Great Patriotic War that defeated fascist Nazi Germany. On the other hand, Germany, which had difficulty in national commemoration, cherish the victims of the war and aimed for peace. Second, WW II memorials were located in places of national significance such as national representative places and battlefields, and in Germany they were built in church cemeteries and public cemeteries. In addition, it showed concise and moderate aesthetic characteristics with a symmetrical and formal form centered on the axis of space in memorials. Third, the United States and the Soviet Union commonly visualized the appearance of war on the memorial wall. By country, the United States engraved sacrifice and dedication for freedom, and differently the Soviet Union and East Germany engraved messages promoting communist ideology as memorial texts. As for landscape details and sculpture, the United States emphasized national unity through eagles symbolizing the country and a colonnade representing each state and territory, and the Soviet Union set up a communist-style soldier sculpture. The United States and the Soviet Union, both countries used sculptures and laurels that symbolize victory, but in Germany, the statues of a fallen soldiers were installed in the memorial. Politically, the United States commemorated the victory of the war and also promoted unity, and the Soviet Union emphasized the Great Patriotic War and promoted communism. As the United States, the Soviet Union, and the Germans believed in Christianity universally, Christian symbols such as the crucifixion, the church, and the statue of Evita were often used. Further study will be required to establish national identity at memorials and advanced commemorative culture in Korea.