• ALGAE
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• v.28 no.1
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• pp.111-119
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• 2013

Marine microalgae are a promising source of organisms that can be cultured and targeted to isolate the broad spectrum of functional metabolites. In this study, two species of cyanobacteria, Chlorella ovalis Butcher and Nannchloropsis oculata Droop, one species of bacillariophyta, Phaeoductylum tricornutum Bohlin, and one species of Dinophyceae, Amphidinium carterae (Hulburt) were cultured and biomasses used to evaluate the proximate comical compositions. Among the determined proximate chemical compositions of the cultured marine microalgae, the highest content of crude proteins and lipids were exhibited in P. tricornutum and A. carterae, respectively. Solvent-solvent partition chromatography was subjected to fractionate each of the cultured species and separated n-hexane, chloroform, ethyl acetate, and aqueous fractions. Nitric oxide production inhibitory level (%) and cytotoxicity effect on lipo-polysaccharide-induced RAW 264.7 macrophages were performed to determine the anti-inflammatory activity. N. oculata hexane and chloroform fractions showed significantly the strongest anti-inflammatory activity at $6.25{\mu}g\;mL^{-1}$ concentration. The cancer cell growth inhibition (%) was determined on three different cell lines including HL-60 (a human promyelocytic leukemia cell line), A549 (a human lung carcinoma cell line), and B16F10 (a mouse melanoma cell line), respectively. Among the extracts, C. ovalis ethyl acetate and A. carterae chloroform fractions suppressed the growth of HL-60 cells significantly at 25 and $50{\mu}g\;mL^{-1}$ concentrations. Thus, the cultured marine microalgae solvent extracts may have potentiality to isolate pharmacologically active metabolites further using advance chromatographic steps. Hence, the cultured marine microalgae can be described as a good candidate for the future therapeutic uses.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.79-132
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• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.

• Journal of East-West Nursing Research
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• v.2 no.1
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• pp.96-106
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• 1997

In Chinese medicine, the activities of removing and solving the inner cause are called the regimen in preventing the disease and the good condition of mind emphasizes us to practice ourselves the doctrine of regimen of the mind to promote the health and long life of the living body, in other words, it means we should have clean mind, less desire, less thought, less agony and widely open our emotion and will, and it also means the raising of good nature, the moral cultivation, and we can be healthy when we live by good virtus as the root of regiem. The meaning of the Qi has been expanded more and more since its origination throught the process of practice and perception of man. 1) Matter is changed to the smoke when burned, the energy of water becomes the rain in the sky and the rain raises all living creatures by making them wet. Throught these changes of circulation, men could realize the energy to be the common and original matter of forming all the creatures. 2) The direction of showing the breathing of men in and out has been expended. 3) It was widely understood as the meaning of showing vitality of men, and it was the original root of chinese medicine. 4) It was expended to be showing spirit of nature such as the sun, moon, star, sky, land, mountain and the moral spirit of men as peacefullness. By the original meaning of the word of energy expanded to the wider side of sky, land, men and things, nature, society, man and the moral spirit could get the unified basis of the matter. As the above, the word of Qi has been used in wider meaning at this time from the past. In other words, all things in the universe come into being and extinct by the chang of motion of the Qi and it is recognized to be the living activity in human body. The Qi-kong based on this energy and the motion applied to our daily life are very extensive (Lee, Hye - lung, 1997). Here are the summaries of the effect of the Qi-kong ; 1) The physical constitution is strenthened, physiological function is prosperous and we are free from various geriatric disease and psychosomatic disease not to mention the cold and indigestion. 2) It maintains the clear spirit, elevates intelligence, strengthens the spiritual power and demonstrates the potentiality at the amximum. 3) It maintain beautiful figure and clean skin never losing the charm but full of energy and vitality. 4) It keeps the balanced body never suffering from the unbalance of the bones, various and neuralgia. 5) It maintain the spiritual comfort, the natural posture in everything and real happiness (Lee, Hye-Jung, 1997 : Suh, Yong Kyu, 1989). Chinese medicine mentions the motion by Qi with Qi - kong. But the motion does not require special method in Western medicine. I t is the only way of living of our ancestor indaily life. It is maintaining the healthy lifr by training the Qi, and it is the motion of being with the nature with the open mind in breathing rather than artificially restricting our daily life, it is the motion of the body.

• Journal of Korean Academy of Nursing
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• v.28 no.2
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• pp.270-279
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• 1998

Since death is an extremely subjective and unique experience, if we take into account the lack of understanding about death due to the difficulty in methodology, it is very important to try to understand the subjectivity of death. In this respect, Q-methodology that explains and shows the respondent's subjectivity by objectifying his subjectivity is employed as a solution to the questions in this study. Therefore, the purpose of this study was to provide data on how medical personnel should treat their patients, when it comes to death : by finding out the opinions of those who are being treated, namely the patients, and those who are providing the treatment, namely the medical personnel. It also by examined the characteristics and relationships between these two groups on attitudes to death. The results of this study show that medical per sonnel have two(fate-receipient, reality-oriented) types of response and patients have three (religion-dependent, science-adherent, sardonist) types. Medical personnel saw patients as having three (life-attached. traditionalist, death-rejector) types of response and to patients saw medical personnel as having two (rationalist, humanist)types. The relationship between the above-mentioned types will be examined in a coorientation model, the subjectivity of the medical personnel and the patient toward death indicates a relatively high understanding between the two groups under the great proposition of 'death'. Therefore, in their relationship with people who are facing death, the provider of care, namely the medical personnel, should identify the subjectivity of the patient before approaching them. By doing this, they can minimize the conflicts they might experience in establishing a therapeutic relationship, reduce suffering, and help the patient in greeting a more comfortable death. Throughout the study, Q-methodology expands our understanding of coorientation model that has only been approached with R-methodology. This study confirmed Q's potentiality and its validity in human subjective matters.

• Korean Journal of Cognitive Science
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• v.26 no.1
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• pp.97-123
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• 2015

This paper theoretically examines the mediations of media on disaster and the structure of the politics of compassion, from the cultural politics approaches. The media has treated for a long time many different forms of disaster and sentimental reactions that were bound to the human life. In the present paper we shall take a different approach from traditional ones that focus on how the media represents these subjects and how it arouses cognitive, affective, behavioral reactions of the audience. We will instead focus on how these subjects of disaster and compassion constitute new social meanings through the mediation of media. And we will investigate that the experiences of social sufferings mediated by media are related to the ethical potentiality vital to the construction of global public sphere and global civil society that need to be reshaped in the $21^{st}$ century media environment. This paper attempts to understand new cultural-politics meanings of the media as a major factor conducting the audience's new public actions through mediating sufferings of the others.

• Journal of Conservation Science
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• v.26 no.1
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• pp.95-107
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• 2010

Biochemical research was carried out on 4 human skeletal remains from historical lime-layered tombs assigned to the Joseon Dynasty in Oknam-ri, Seocheon. The preservation of femur was evaluated by stereoscopic microscopy and scanning electron microscopy. Most of specimens showed good histological preservation. The histological results proved to be a good potentiality for biochemical analysis using bio-molecules. The amelogenin gene and mitochondrial DNA (mtDNA) analyses revealed that three specimens perhaps have maternal consanguinity due to sharing with mtDNA haplogroup D4b1, and two specimens buried in the same tomb were a couple in Gatjaegol site. Carbon and nitrogen stable isotope analysis indicated that four deads diet were built around C3 plant as rice, barley, wheat and bean. In this study we characterized genetic and diet features from the social stratum who could make lime-layered tombs during period of the Joseon Dynasty. The results suggest that biochemical research using the human skeletal remains from the Joseon Dynasty has the great potential and reasonable value for archaeology, anthropology, and population genetics.

• Korean Journal of Agricultural Science
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• v.35 no.1
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• pp.101-118
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• 2008

This paper reviews the present situation of Triticale cultivation and examines the potentiality of contribution to livestock as well as poultry sector in Bangladesh Agriculture. Triticale is a human-made cross between rye and durum wheat that has the ability to produce quality green fodder, and then re-grow after first and second cutting to produce grain. In Bangladesh, it is a non-traditional cereal that grows well during the cool and dry Rabi season (November-March) when fodder and feed scarcity is a major limiting factor for ruminant livestock. In Bangladesh Triticale was started to grow in the late Ninety's. The scientists of Bangladesh Agricultural Research Institute (BARI) were first introduced triticale in Bangladesh. Still now the situation of Triticale is grown as fooder and feed in Bangladesh within the scientists under trial. High quality grass fodder was obtained by cutting green triticale plants twice, at 35 and 50 days after seeding, while later the ratooning tillers produced grain to a yield of 1.1-2.4 t/ha of grain for poultry feed or human food. Triticale straw was twice as nutritious as rice or wheat straw and its grain contained more protein than other cereals. Researchers and farmers have also successfully made triticale hay and silage from a mixture of triticale green cuttings, rice straw and molasses. A feeding trial at Bangladesh Livestock Research Institute(BLRI), Savar station showed a large(46%) increase in cow live weight gain and a 36% increase in milk yield (but no change in milk quality or dry matter intake) in cows fed triticale silage compared with those fed rice straw over a period of nine weeks. In another feeding trial, it was found that triticale grain was a good replacement for wheat in the feed blend for chickens in Bangladesh. So it will be a good chance to alive our livestock as well as poultry sector if triticale enters to our existing cropping system as fodder cum grain. The challenge in Bangladesh is to identify fodder technologies that match existing small-scale farmer cropping patterns without needing major inputs or increasing risks. Preliminary field experiments revealed that triticale is a crop with good potential to produce quality fodder and grain for small scale farmers in Bangladesh.

• 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.