• Korean Journal of Human Ecology
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• v.13 no.4
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• pp.617-623
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• 2004

This research studies how a rain coat (兩衣) had developed in ancient China by searching through historic records. It can be said that people in ancient China wore two kinds of rain coats: straw coat and oiled-cloth coat (油衣). Straw coat was originally used in the Spring and Autumn and Warring States period. Then, people used natural grasses to make it. As the overall production had increased, various kinds of rain coats began to appear in Tang (唐) Dynasty, and the straw coat itself became elaborate. In Song (宋) and Yuan (元) Dynasty, the straw coat was used for the army, and when it came to be Ming (明) and Qing (淸) age, wearing it was considered a symbol of hermit. The straw coat shows the early form in the history of clothing, which was mostly put on by the poor. The material for straw coat was the grass which grows up in wet land area. People in the city and in the country had worn the straw coat for a long time. As foreign cultures were introduced, however, it disappeared first in cities and later in the country. The oiled-cloth coat was another of the kind. Its major material was water-proofed silk in the Qin(泰) and Han(漢) Dynasty. Also, it was a favorite of an emperor or aristocrats. Common people put on straw coat until the time the western rain coat was introduced and accepted in Qing Dynasty.

• Journal of Physiology & Pathology in Korean Medicine
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• v.25 no.3
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• pp.382-388
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• 2011

Traditional Korean Medicine and Taoism think of the importance of a life nurturing for one's health and longevity. However, for a life nurturing, Traditional Korean Medicine aims at a person living up to one's natural life span. Taoism lays importance on ascending up to the sky to be a Taoist hermit with supernatural powers. Therefore, they both differ in the pursuit of their goals and their methods in doing respectively. In this study we have shown similarities and differences in the meaning and ways to practice su-seung-hwa-gang (body water rising and heat falling) which Traditional Korean Medicine and Taoism regard highly as a means of the practice of a life nurturing. Su-seung-hwa-gang is a concept that both Traditional Korean Medicine and Taoism set a high value on and at the same time it is a concrete method of a life nurturing demonstrating the possibility of 'non-disease treatment' through the active efforts of Traditional Korean Medicine.

• Animal Systematics, Evolution and Diversity
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• v.32 no.2
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• pp.112-117
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• 2016

We studied the ectosymbionts associating with the sea anemone Stichodactyla gigantea at Kosrae, Micronesia. Ectosymbionts of seven species associated with 60.7% of S. gigantea (n=28), with a mean of 2.4 per anemone and 3.9 per occupied anemone. Anemones hosting one or more ectosymbionts did not differ significantly in size from anemones lacking ectosymbionts and there was no significant correlation between anemone size and the number of ectosymbionts. Of 67 ectosymbionts observed, the sea cucumber Stichopus vastus comprised 23.9%, followed by the shrimp Thor amboinensis (20.9%), unidentified hermit crabs (Paguroidea; 20.9%), the cardinalfish Ostorhinchus novemfasciatus (20.9%), the shrimp Periclimenes brevicarpalis (9.0%), the sea cucumber Holothuria hilla (3.0%), and an unidentified brachyuran crab (1.5%). This study documents the first records of S. vastus, H. hilla, and O. novemfasciatus associating with S. gigantea, and the first locality records of S. gigantea, T. amboinensis, P. brevicarpalis, and S. vastus for Kosrae. Because humans often harvest S. gigantea for food at Kosrae, we recommend protecting the symbiotic assemblage of S. gigantea by establishing a sustainable system of harvesting.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.43 no.5
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• pp.503-509
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• 2010

The seasonal and interannual variation in the species composition and abundance of the decapod assemblage (shrimps, crabs, and hermit crabs) collected using pots in the coastal waters off Gori were studied between 2005 and 2008. During the study period, 49 decapod species belonging to 19 families were collected. The dominant species were Crangon hakodatei, Pandalus gracilis, Carcinoplax longimana, Charybdis bimaculata, Carcinoplax vestita, Diogenes edwardsii, and Dardanus arrosor. These seven species accounted for 95.46% of the total number of individuals collected. The number of species, number of individuals, biomass, and species diversity indices fluctuated with the seasons. The peak number and biomass of individuals occurred in July 2006. The number and biomass of individuals were higher in summer and lower in winter, and the diversity indices were lower in summer than in the other seasons. The abundance of dominant species showed some seasonal and interannual change; in particular, those of C. hakodatei and P. gracilis corresponded with the bottom water temperature.

• Steel and Composite Structures
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• v.45 no.3
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• pp.331-348
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• 2022

The main goal of this article is to develop the finite element formulation based on the nonlocal strain gradient and the refined higher-order deformation theory employing a new function f(z) to investigate the static bending and free vibration of functionally graded porous (FGP) nanobeams. The proposed model considers the simultaneous effects of two parameters: nonlocal and strain gradient coefficients. The nanobeam is made by FGP material that exists in un-even and logarithmic-uneven distribution. The governing equation of the nanobeam is established based on Hamilton's principle. The authors use a 2-node beam element, each node with 8 degrees of freedom (DOFs) approximated by the C¹ and C² continuous Hermit functions to obtain the elemental stiffness matrix and mass matrix. The accuracy of the proposed model is tested by comparison with the results of reputable published works. From here, the influences of the parameters: nonlocal elasticity, strain gradient, porosity, and boundary conditions are studied.

• Journal of Korean Medical classics
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• v.26 no.3
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• pp.1-9
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• 2013

Objective : In South Song era, Choe Ga-eon(崔嘉彦) built Seowonam(西源庵), lived as a hermit and communicated with Juja(朱子) in LuShan(廬山), JiangXi province(江西省), JiuJiang city(九江市). Maekgyeol(脈訣) written by him significantly influenced the forthcoming medical doctors, who took over his studies and were called the school of Seowon. Little information about his life and his successors encouraged this study. Method : The core contents of Maekgyeol(脈訣), his life based on Waryongamgi(臥龍庵記) and Seowongamgi(西源庵記) written by Juja(朱子) and his successors on the basis of various medical books were investigated. Result : The Seowonam(西源庵) is located at the entrance of xiufeng Scenic spot(秀峰景區) which is 6km west from center of Xingzi county(星子縣), JiangXi province(江西省), JiuJiang city(九江市). The points of Maekgyeol(脈訣) are inferring the symptom of wind, energy, cold and heat by categorizing seven exterior and eight interior pulse into four pulses of float, sink, slow and quick and diagnosing a disease of three warmer and the five viscera and the six entrails by subordinating four pulses to Chon, Gwan, and Cheok(寸關尺). By writing the book of Sawonron(四原論) he clarified the clinical point, pulse, disease, symptom, treatment with learning the cause of a disease through pulse, understanding the symptom through a disease, and giving a remedy through a symptom. Then he communicated with Juja(朱子) assigned to NanKangJun(南康軍) as a ruler. He helped Juja(朱子) to build Waryongam(臥龍庵) and Juja(朱子) wrote Seowonamgi(西源庵記) for him. Conclusion : The members of medical doctors of the school of Seowon were Choe Ga-eon(崔嘉彦) and his follower Yu Gae(劉開), Yugae's disciple Eom Yong-hwa(嚴用和) and Ju Jong-yang(朱宗陽) and Ju Jong-yang's disciple Jang Do-jung(張道中). They, who were famous for pulse, had contributed to advancing study of pulses in the field of oriental medicine.

• Korean Journal of Ichthyology
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• v.17 no.4
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• pp.258-263
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• 2005

Feeding habits of Hapalogenys mucronatus (10.1~22.1 cm) collected from coastal waters off Sori Island, Yeosu, from June 2003 to May 2004 were studied. H. mucronatus is a carnivore which consumes mainly caridean shrimp, crabs, polychaetes, and amphipods. Its diet includes small quantities of bivalves, cephalopods, seagrass, hermit crabs, isopods, eggs, mysids, gastropods, and copepods. H. mucronatus undergoes significant size-related changes; smaller fish (10~11.9 cm) prey mainly on amphipods, shrimps and bivalves, while the proportion of caridean shrimp increases with fish size (12~17.9 cm). The larger fishes (18~22.1 cm) eat caridean shrimps and polychaetes.

• Korean Journal of Oriental Medicine
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• v.18 no.3
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• pp.39-48
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• 2012

This study aims to examine the life of Chugang Nam Hyo-On (1454~1492) from his Chinese poem and to figure out how he overcame and healed his agony and wound. Nam Hyo-On was one of the Saengyuksin who submitted Sureungbokuiso and spent his whole life with alcohol and wandering. Thus, he is known to be a hermit writer or stranger. He had to suffer poverty during his life thanks to his only one choice. He was weak by nature but also feeble mentally as he always worried about death. In his 30s, he regarded himself as an aged man and always worried about death due to his frequent illness. Sometimes, he used to dream of being forever young. He composed self-elegy poem that is about his death, which is the ever first self-elegy poem in our history. He sent it in his letter to his master Kim Jong Jik (1431-1492) in 1489. His agony and motivation of writing such poem can be conjectured from his master's reply and his self-elegy poem. Nam Hyo-On tried to overcome and heal his real discontent and wound from his literary works. And it seems appropriate to regard him that he attempted to get compensation of his limitation and discontent from literature. We sometimes heal our wound by writings (or literature) and by reflecting through such writings. Nam Hyo-On reminded of his beloved person through his poet writing and healed his fear of wound of death.

• Journal of the Korean Society of Costume
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• v.61 no.2
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• pp.60-71
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• 2011

This study set out to examine Hakchangui worn in Joseon around the 18th century and further the relationships between the Chinese Hakchang and Joseon Hakchangui, as well as to figure out spread factors of Hakchangui. The study proceeded as follows: 1)The Hakchangui was examined those appearing in the collections of works and paintings after the 17th century. 2)The Zhuge Liang's Hakchang was researched through Romance of Three Kingdoms, paintings and sculptures. 3)The images of Hakchangui wearers described in literature were investigated to understand the symbolic meanings of Hakchangui in Joseon those days. Those research efforts revealed four findings: 1)In many cases, the Hakchangui worn in Joseon in the 17th and 18th century has side slits, but no back slit. It's both sides of the center front were parallel, not overlapped. 2)Hakchangui was strange to the Joseon people until the end of the 18th century but started to permeate among those who liked classic style. 3)The aspects of Zhuge Liang were standardized in the combination of 'Yungeon, Hakchang, a feather fan and a wagon' in Romance of Three Kingdoms. 4)Zhuge Liang was considered as a symbol of wisdom and loyalty and had an image of a Taoist hermit who transcended the mundane world. The analysis of the research findings led to two following conclusions: 1)ln Joseon the Chinese Hakchang was introduced to people who had exchanges with Chinese or liked classic style in the 17th and 18th century and gradually spread by their advocates. 2)The Hakchangui must have been increasingly worn by more Joseon scholars because they started to borrow the image of Zhuge Liang driven by the popularity of Romance of the Three Kingdoms and the tendency of reinforcing Zhuge Liang's image as a loyal subject by the kings of Joseon.

• Journal of Digital Convergence
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• v.18 no.2
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• pp.183-195
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• 2020

Non-verbal communication cues seem to be increasingly used in social media, such as emoticon, like, follow, etc. A Q methodology study is conducted to explore this phenomenon. Via a series of focus group activities with Facebook heavy users, 34 Q statements concerning online non-verbal communication cues are derived. Different Facebook users conduct Q sorts of these statements based on frequent use basis. Analysis of Q sort result reveals three distinctive usage patterns of non-verbal communication cues in Facebook: 'safe distance keeping' type, 'observing hermit' type and 'fully dedicated aficionado' type. Discussions are made concerning different components of non-verbal communication cues utilized in these groups, respectively, which can provide a theoretical basis for social media design.