The aquaculture industry has developed rapidly over the last three decades and is an important industry that supplies over 15% of humans' animal protein intake; therefore, there is a need to increase production to meet the continuous demand. The fish cage farms on the southern coast (Kyengsangnam-do and Jeollanam-do) of Korea are critical resources in aquaculture because they account for approximately 90% of the national total fish cage farms by water area ratio. However, the current aquaculture environment is being gradually affected by climate change, which is a global issue, and its effects are expected to intensify in the future. Therefore, it is urgently imperative to accurately evaluate the effects of climate change on South Korean aquaculture industries and to develop social and national strategies to minimize damage to the fishing industry. The damage to fish farmed in cage farms on the southern coast is increasing annually and the leading causes are high and low water temperature and red tides, which are directly or indirectly related to climate change. At present, global warming can provide opportunities for aquaculture industrialization of fish or other novel species, with economic implications. However, despite such opportunities, the influx of new species can also cause problems such as ecological disturbances, increase in the reproduction frequency of microalgae such as red tide, increase in disease incidence, and occurrence and periods of high water temperatures in summer. The scale of farmed fish mortality is increasing due to the complex effects of these factors. Increased damages due to fish mortality not only have severe economic impacts on the aquaculture industry, but the social costs of responding to the damage and follow-up measures also increase. various active responses can reduce the mortality damage in fish farms such as improving the management skills in aquaculture, improved species breeding, efficient food management, disease prevention, proactive responses, and system-wide improvements. This review article analyzes the large-scale mortality cases occurring in fish cage farms on the southern coast of Korea and proposes measures to mitigate mortality and enhance responses to such scenarios.
The risk of various hazardous substances in aquatic environment comprises not only the concentration of substances in the environmental medium but also their accumulation in fish through complex food web and the health risks to humans through the fish. In Korea, the monitoring of residual toxicant in aquatic ecosystems began in 2016 following the enforcement of the Acts on registration and evaluation for the management of chemicals used in daily life (consumer chemical products), and attention has been paid to potentially hazardous substances attributed to them. Recently, studies have been carried out to investigate the distribution of these hazardous substances in the ecosystem and calculate their emission factors. These include the accumulation and transport of substances, such as detergents, dyes, fragrances, cosmetics, and disinfectants, within trophic levels. This study summarizes the results of recently published research on the inflow and distribution of hazardous substances from consumer chemical products to the aquatic environment and presents the scientific implication. Based on studies on aquatic environment monitoring techniques, this study suggests research directions for monitoring the residual concentration and distribution of harmful chemical substances in aquatic ecosystems. In particular, this study introduces the directions for research on trophic position analysis using compound specific isotope analysis and trophic magnification factors, which are needed to fulfill the contemporary requirements of selecting target fish based on the survey of major fish that inhabit domestic waters and assessment of associated health risk. In addition, this study provides suggestions for future biota monitoring and chemical research in Korea.
When carrying out development projects around Ardeidae breeding habitats, we intend to devise a plan for sustainable coexistence by presenting measures to select and reduce key evaluation items so that conflicts can be prevented in advance at the environmental impact assessment stage. The results of the study are as follows. The main evaluation items are animal and plant items for preservation of Ardeidae breeding habitats and odor and noise items that can evaluate the effects of odors and noise in Ardeidae breeding habitats. First, the scope of the survey in animals and plants categories is not limited to legal guardian species, but includes egrets breeding and feeding grounds corresponding to major species breeding grounds and migratory birds, and preservation measures are established according to the reduction of the area of breeding and feeding grounds. Second, in the odor category, the irradiation period includes the period when the odor generation is the highest from the end of June to the end of July. The odor evaluation standard is based on the complex odor discharge standard, which is a concentration regulation, and the odor concentration felt by humans shall be 2 to 5OU/m3 and the frequency shall be 2% or less. Third, in the noise category, the timing of the survey is measured every month from May to August, including when the sound of egrets and young birds is combined to maximize noise generation. Since the noise of Ardeidae, a bird in summer, occurs only for a certain period of time, measures are taken to reduce noise by securing separation distances, securing buffer green areas, and installing construction rather than installing artificial structures such as soundproof walls. In order for existing Ardeidae breeding sites to maintain an appropriate density of populations and not move populations elsewhere, it is necessary to manage nesting tree and maintain stable habitat quantity and quality.
Journal of The Korean Association For Science Education
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v.43
no.1
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pp.1-15
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2023
As the social and economic value of living modified organisms (LMOs) increase, so do the potential risks they pose to humans and the environment. Therefore, all laboratories using LMOs must establish an LMO laboratory in accordance with the standards required by regulations. Recently, in high school, LMO-related experimental programs have been developed for their educational effects. Also, in this case, it is necessary to comply with the regulation for LMO laboratories. However, high schools are still unfamiliar with the LMO laboratory, and it is difficult for teachers to manage an LMO laboratory because its implementation applies the same standards to general research institutes. In this study, we used causal chain analysis to discover the difficulties each teacher faced while setting up an LMO laboratory by examining three cases. The difficulties experienced by teachers are as follows: the first problem is "reluctance to set up an LMO laboratory," because of "administrative tasks for laboratory registration" and "difficulty in persuading colleagues." The second problem is a difficulty for teachers to operate LMO laboratory in blind spots, due to "inflexible installation and closure," "medical waste disposal," and "LMO education that does not fit the school context." Through this study, although the difficulty of running an LMO laboratory is caused by a lack of necessity and insufficient consideration of the school context, the more fundamental cause was a lack of collaborative planning between the educational field and the operating institutions. The teachers who participate in this research suggest that "using shared LAB" and "preparing opportunities for knowledge sharing" can be considered as strategies for operating the school's LMO laboratory. We feel that this study will provide a useful reference for teachers or schools planning to build an LMO laboratory.
Severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) is a highly transmissible and potentially fatal virus. So far, most comprehensive analyses encompassing clinical and transcriptional manifestation have concentrated on the lungs. Here, we confirmed evident signs of viral infection in the lungs and spleen of SARS-CoV-2-infected K18-hACE2 mice, which replicate the phenotype and infection symptoms in hospitalized humans. Seven days post viral detection in organs, infected mice showed decreased vital signs, leading to death. Bronchopneumonia due to infiltration of leukocytes in the lungs and reduction in the spleen lymphocyte region were observed. Transcriptome profiling implicated the meticulous regulation of distress and recovery from cytokine-mediated immunity by distinct immune cell types in a time-dependent manner. In lungs, the chemokine-driven response to viral invasion was highly elevated at 2 days post infection (dpi). In late infection, diseased lungs, post the innate immune process, showed recovery signs. The spleen established an even more immediate line of defense than the lungs, and the cytokine expression profile dropped at 7 dpi. At 5 dpi, spleen samples diverged into two distinct groups with different transcriptome profile and pathophysiology. Inhibition of consecutive host cell viral entry and massive immunoglobulin production and proteolysis inhibition seemed that one group endeavored to survive, while the other group struggled with developmental regeneration against consistent viral intrusion through the replication cycle. Our results may contribute to improved understanding of the longitudinal response to viral infection and development of potential therapeutics for hospitalized patients affected by SARS-CoV-2.
In this era of transnational migration, it is necessary to recognize the signs of the times regarding religion. During the globalization of Korean society, migration cannot be avoided, and as such, Korea should look towards hospitality with practical themes of religion and religious people aiming for peace. Therefore, this study examines the concept of 'conscience' in Daesoon Thought because this understanding of the conscience connects people to their heavenly endowed nature and their original selves. First, in order to explore the religious ideas of hospitality for transnational migration, this study viewed the issue through three analytical frames: exclusive perception, tolerant perception, and pluralistic perception, and then criticized these from the perspective of hospitality. Furthermore, hospitality was viewed as an attitude of attempting to expand one's sense of self in dealing with others. Religiously, it was derived that the expansion of one's sense of self should aim for relationships of Sangsaeng (相生 mutual beneficence) as these go beyond mere symbiosis. In addition, as a way to overcome otherness, the religious idea of unconditional hospitality towards migrants was explored focusing on the concept of conscience in Daesoon Thought. In Daesoon Thought, the mind is the source of Heaven and Earth and also the essence of human existence. There are two aspects of mind that arise in humans: conscience and private interest. In Daesoon Thought, the conscience enables human potential and aims for a return to the source. In other words, it is to abandon private-interest and regain one's nature and the essence of one's personality. This can be done through Mujagi (無自欺 Guarding against Self-deception); embodying and maintaining a mind that does not deceive itself. In Daesoon Thought, the practice of Sangsaeng ethics based on Mujagi is expressed as Haewon Sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence) and working for the betterment of others. Therefore, when the relational and communal perspectives of Daesoon Truth and Sangsaeng are reinforced, the argument for developing the practical ethics of Haewon Sangsaeng based on Mujagi into the transformation of the human spirit expressed as unconditional hospitality was found to be sound.
The purpose of this study is to analyze the human rights found in the North Korean Constitution and their core problem by focusing on elements of human rights suggested by Daesoon Jinrihoe's doctrine of Haewon-sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence). Haewon-sangsaeng is seemingly the only natural law that could resolve human resentment lingering from the Mutual Contention of the Former World while leading humans work for the betterment of one another. Haewon-sangsaeng, as a natural law, includes the right to life, the right to autonomous decision-making, and duty to act according to human dignity (physical freedom, the freedom of conscience, freedom of religion, freedom of speech, freedom of press, etc.), the right to equal treatment in one's social environment, and the right to ensure the highest level of health through treatment. The North Korean Constitution does not have a character as an institutional device to guarantee natural human rights, the fundamental principle of the Constitution, and stipulates the right of revolutionary warriors to defend dictators and dictatorships. The right to life is specified so that an individual's life belongs to the life of the group according to their socio-political theory of life. Rights to freedom are stipulated to prioritize group interests over individual interests in accordance with the principle of collectivism. The right to equality and the right to health justify discrimination through class discrimination. The right to life provided to North Koreans is not guaranteed due to the death penalty system found within the North Korean Criminal Code and the Criminal Code Supplementary Provisions. The North Korean regime deprives North Koreans of their right to die with dignity through public executions. The North Korean regime places due process under the direction of the Korea Worker's Party, recognizes religion as superstition or opium, and the Korea Worker's Party acknowledge the freedoms of bodily autonomy, religion, media, or press. North Koreans are classified according to their status, and their rights to equality are not guaranteed because they are forced to live a pre-modern lifestyle according to the patriarchal order. In addition, health rights are not guaranteed due biased availability selection and accessibility in the medical field as well as the frequent shortages of free treatments.
Theories on the nature of the mind aim to accurately describe the nature of the human mind. In other words, these theories are meant to discover what the human mind ultimately is and what its nature is. In this study, I try to understand the theory of the nature of the mind in Daesoon Jinrihoe in connection to similar theories in Confucianism. Like in Confucianism, the issue of mind is an important subject in Daesoon Jinrihoe. The concept of 'mind' as presented in 'The Jeon-Gyeong' is connected to gods. But in 'The Jeon-Gyeong,' there is no premise that the mind is good or evil. It suggests that the mind is the center of humanity and the universe and that all things depend on the mind. Therefore it is understood that good and evil are revealed according to the actions of the mind. Conscience (良心) and self-interest (私心) are mentioned in 'Essentials of Daesoon Jinrihoe'. If conscience is understood as benevolence (仁) as spoken of by Confucius, or as Moral Knowledge in Mencius's usage, more advanced discussion can be made. If looked upon in that way, one can conclude that conscience is the nature of the mind and thereby, the nature of humans and their minds is good. Discussions on the nature of the mind can also be explained in relation to the concept of 'a Singularly-focused Mind (一心)', which was frequently emphasized by Jeungsan. The two mindsets of conscience and self-interest are mentioned, but the original mind is only conscience which exists as the nature of heaven (天性). Self-interest is nothing but an illusion. As Zhu Xi explained that even if a saint (聖人) thought of utterly nothing, he would became a madman, and therefore people should look closely and realize that self-interest is nothing but a delusion. Accordingly, when returning to one's conscience, the orignal state of a singularly-focused mind, it becomes the sort of Singularly-focused Mind that Jeungsan emphasized. In other words, self-interest is a form of greed that is born out of worldly desires.
This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.
Journal of the Korean Institute of Landscape Architecture
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v.50
no.6
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pp.1-14
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2022
To alleviate the urban heat island phenomenon, this study aims to quantitatively analyze the effects of neighborhood green spaces on the improvement of the thermal environment based on detailed scenarios of five types of green spaces, including parks, pocket parks, parking lot greening, roadside planting, and rooftop-wall greening. The ENVI-met 4.4.6v model, a microclimate simulation program, was used to analyze the effects of green spaces. As a result, it was found that the air temperature decreased as the planting density of the park increased, but the thermal comfort index PET, which is the degree of heat sensation felt by humans, was not directly proportional to temperature. The establishment of a pocket park reduced air temperature up to a radius of 56m, while the range of temperature reduction increased by about 12.5% when three additional pocket parks were established at 250m intervals. Unlike the air temperature, PET was only affected in the vicinity of the planted area, so there was no significant difference in the thermal comfort of the surrounding environment due to the construction of pocket parks. Changing the surface pavement from asphalt to lawn blocks and implementing rooftop or wall greening did not directly act as solar shading but positively affected air temperature reduction; PET showed no significant difference. Roadside planting showed a higher air temperature reduction effect as the planting interval was narrower, but PET was not directly proportional to tree density. In the case of shrub planting under trees, it did not significantly affect the air temperature reduction but positively affected the improvement of thermal comfort. This study can outline strategies for constructing neighborhood green spaces to solve the urban heat island phenomena and establish detailed strategies for efficient thermal environment improvements.
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