• 제목/요약/키워드: spirit of times

검색결과 190건 처리시간 0.028초

단감 증류주의 품질 및 관능 특성 (Quality and Sensory Characteristics of Sweet Persimmon Distilled Spirits)

  • 제정정;곽한섭;김미숙;이영승;이춘매;유성률;윤성준;신삼철;최근표;임성빈;정윤화
    • 한국식품영양과학회지
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    • 제44권10호
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    • pp.1510-1516
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    • 2015
  • 단감 발효 시 알코올 생성량이 높은 선별된 상업용 효모(Saccharomyces species) 3종을 이용하여 단감 증류주를 제조하여 품질 특성을 알아보았다. 단감 발효주의 pH, 환원당 및 총 당의 변화는 기존의 과실 발효주의 범위를 벗어나지 않아서 발효 과정 중 이상 발효는 없는 것으로 판단되었다. 발효 종료 후 총 균수는 8.67~8.70 log CFU/mL로 시료간에 유의차가 없었다. 총 효모수는 8.17~8.20 log CFU/mL로 시료 간에 유의차가 없었다. 아세트알데하이드 함량은 2차 증류 첫 분획물에서 UC군이 310 mg/L, LB군이 255 mg/L, LD군이 226 mg/L였으며, LB군과 UC군은 2번째 분획물에서도 200 mg/L 이상이었다. 아세트알데하이드 함량이 200 mg/L 이상인 분획을 초류로 제거하고 알코올 함량 40% 이상인 부분을 본류로 하였을 때, 알코올 함량은 LD군이 677.8 mL로 가장 높았다. 알코올 함량은 LB군과 UC군 이 각각 408.0 mL 및 445.4 mL였다. 묘사 분석에서 단맛, 신맛, 신향 및 감향의 강도가 시료 간에 유의차가 있어(P<0.05) 이 4가지 묘사 특성이 감 증류주의 품질 평가에 적절하다고 판단된다.

현대기업과 개성상인의 해외진출전략의 비교분석 (A Comparative Study of the Foreign Trade Strategies of Gaisong Merchants and Modern Companies in Korea.)

  • 박상규
    • 산학경영연구
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    • 제17권
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    • pp.153-183
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    • 2004
  • 해외진출을 목적으로 바다를 건넌 인류 최초의 민족인 수메르인과 견줄만한 우리나라의 해외진출 선봉장으로서는 고려시대 때 세계에 그 명성을 떨쳤던 개성상인을 꼽는다. 개성상인은 조선초기에 사무역(私貿易)의 형태에서 조선중기에는 관무역(官貿易)뿐만 아니라 밀무역 등으로 해외진출을 진행했으며, 18세기 이후에는 대(對)중국무역과 대(對)일본무역으로 활발한 무역활동을 펼쳐왔던 거상이다. 국제경제 및 정치의 급격한 변화와 기타 특수한 상황 등의 위험을 감소시키기 위해 해외에 생산, 판매, 연구개발 법인을 설립하거나 현지기업과의 합작투자, 인수합병, 전략적 제휴 등을 통한 해외진출의 필요성이 대두되었다. 본 연구에서는 탁월한 상술과 상혼을 밑거름으로 한 개성상인들의 해외진출과 그 정신을 계승 발전한 현대기업들((주)태평양, 한일시멘트공업(주), (주)신도리코)의 해외진출 사례를 비교 분석하였다. 이러한 비교분석의 목적은 현대기업이 개성상인의 경영활동을 밑바탕으로 내실있는 기업으로 성장하였다는 사실을 증명하는데 있다. 연구가설을 설정하고 검증한 결과 다음과 같은 결론을 내릴 수 있다. 첫째, 개성상인과 현대기업들은 모두 마케팅, 생산기술, 연구개발, 인적자원관리/개발 등의 공통된 기능별 경영핵심역량이 존재하여 성공적인 해외진출의 원동력이 되었다. 둘째, 개성상인과 현대기업에는 국제화를 위한 공통된 조직상의 핵심역량이 존재하여 해외진출을 성공적으로 이끌었다. 셋째, 개성상인과 현대기업에는 기획 재무 회계 MIS 등으로 구성되는 공통된 하부조직활동이 존재하여 성공적인 해외진출의 기반이 되었다. 넷째, 개성상인과 현대기업에는 경영이념 경영철학 등과 같은 공통된 조직문화가 존재하여 성공적인 해외진출의 근본이 되었다. 연구상의 한계점이 있었지만, 사례분석에 의하면 전통적인 한국인의 정서를 대변하는 개성상인들의 상업활동은 현재까지 부분적으로 한국기업경영에서 그 맥락을 이어가고 있다. 이러한 개성상인의 정신이 계승된 현대기업의 경영철학을 기반으로 하는 가치관과 행동양식은 향후 한국적 경영학의 정체성을 찾고, 확립하는데 중요한 역할을 할 것이다.

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A Study on the Fashion Styles of the Wellness Kin in the Contemporary Fashion

  • Kan, Ho-Sup;Park, Na-Na
    • 패션비즈니스
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    • 제6권6호
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    • pp.19-33
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    • 2002
  • In the middle of economic and mental riches in the 21st century, the importance of well being and the pursuit of happiness are emerging as the new trend. Thus the lifestyle that values comfortable and practical naturalness and intrinsic merits has come to influence the human life rather than the old showing-off and formal desire. In addition to this, the spread of the five day week has given more leisure time, which has led to the increasing interest in health and leisure. The interest in sports has skyrocketed since the successful holding of the 2002 Korea and Japan World Cup event. All these changes to the lifestyle have contributed to the fusion of luxury wear and sports wear. As the result of the consumers in the 21st century having more classified and upgraded way of living thanks to the settlement of the above-mentioned lifestyle and the enlargement of the leisure sports culture, there has appeared the wellness kin, who value the importance of life and the nature and believe in the idea that they can reconstruct the environment in the way they can enjoy their lifestyle and pursue happiness. They favor healthy fashion items and think much of exercise, nutrition, and rest. They pursue the natural and comfortable style, whose ideas came from simple exercises such as health training and yoga and the easy and comfortable look observed at resorts. Their fashion style can be divided into three of fitness fashion, yoga fashion and resort fashion. First, the boxer fashion is characterized by the relaxing design and practicality. The major items of the fashion include running shirt-styled upper clothes, training pants, hooded shirts and sneakers. Simple and comfortable look should be induced from the combination of the items. Second, the yoga fashion was motivated by the comfortable yoga wear. It advocates stress-free spirit and comfortable and stable naturalism. Along with the advantages of the good feeling to wear and the functionality to help exercise better, the yoga fashion gives the wearer enough room to move around in, using the unique lines. Third, the resort wear refers to the kinds of clothes you tend to wear at the beach and the park. There are various kinds of the resort look; bathing suits, the beach wear you can wear with the bathing suit, the resort evening wear, the full-side look that you try on top of the bathing suit and is made of the same material of the bathing suit, and the marine look, the symbol of the summer. In short, the study attempted to investigate many trends occurring as the result of human recent increasing interest and concern in the quality of life, and the impacts of them on the fashion world. This kind of research that examines the background of the times and society will help to grasp with the fashion trends of the present and the future. And more studies should be conducted on the development of new and original design in clothes fashion, which reflects the characteristics identified in this kind of research.

조선중기(朝鮮中期) 의학(醫學)의 계통(系統)에 관(關)한 연구(硏究) (A Study on the Lineage of Medicine in the Middle Period of the Chosun Dynasty)

  • 김홍균;박찬국
    • 대한한의학원전학회지
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    • 제5권
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    • pp.252-305
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    • 1992
  • The Korean Medicine in the middle period of the Chosun Dynasty, with its clear independence, has made an excellent display of originality and superiority in the world medicine. By pinpointing its merits, classifying its lineal descent, and examining its relation with present Korean Medicine we can draw the following conclusions. First, the study on the history of Korean Medicine should, in terms of time, grasp the generational stream and, in terms of space, examine the relation with medicines of neighbouring countries, with both an inner and outer way of observing. Secondly, it is but a manifestation of the colonial view of history to classify the 460 years from Tae-jo(太祖) to Cheol-jong(哲宗) as Mordern Period of Korean Medicine. Therefore, the 250-year period between the mid-16th century of Myung-jong(明宗) to the late-18th century of later Jeong-jo(正祖), which saw a pivotal development of the national medicine as a practical medicine based on experiences, should be established as the period of Korean Medicine in the mid-Chosun dynasty. It is required from both nationalistic view of history and history as a positive science. Thirdly, Korean Medicine in the mid-Chosun period was developed with an emphasis on an independent development and creative succession of the national medicine, which was succeeded to the late-Chosun period. Fourthly, medical thought in the mid-Chosun period was much influenced by, and based on the practicality of, Shil-hak(or practical science : 實學) as was the current of the times. Fifthly, though medicine in the mid-Chosun period was generally developed, the recipes for the measles, epidemic and smallpox were especially developed owing to rage of epidemics, and the development of the acupunture as a military medicine was the most c lear because of the two major wars against the Japanese and Chinese, respectively in 1592 and 1636. Sixthly, Whang doh-yeon(黃道淵)'s Bangyak-happyeon(方藥合編), Lee je-mah(李濟馬)'s Tongui-susebawon(東醫壽世保元) and Lee kyu-jun(李奎晙)'s Uigam-jungma(醫鑑重磨) are representative medical books, in the late-Chosun period, which creatively succeeded national medicine. Seventhly, the lineage of national medicine flows from Hyangyak-jipseongbang(鄕樂集成方) Uibangryuchui(醫方類聚) Gugeupbang(救急方) to Uirimchualyo(醫林撮要) Tonguibogam(東醫寶鑑) Uimunbogam(醫門寶鑑) Jejung-sinpyeon(濟衆新編) and to Bangyak-happyeon(方藥合編) Tongui-susebawon(東醫壽世保元) Uigam-jungma(醫鑑重磨). These books are representative medical books in the early middle and late Chosun period respectively. On the basis of the above facts, it is clear that the orthodoxy of national medicine is in the direction of a creative succession and that is the best way to keep the spirit of Korean medicine today.

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현대 패션에 나타난 체 게바라(Che Guevara)의 아이콘화에 관한 연구 (A Study on the Iconization of Che Guevara Expressed in Contemporary Fashion)

  • 김혜정
    • 복식
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    • 제56권3호
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    • pp.1-11
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    • 2006
  • Che Guevara spearheading the Cuban Revolution was not only the icon as the revolutionary to the New-leftists of the 1960s advocating the ideology of Marxism but, as the cultural revolutionary, had a tremendous influence on the younger generation living in the digital age Che Guevara take on a figure of both the symbol of the Leftist but the romantic revolutionary because he had the external features such as black beret, red stars, military upper jackets and trousers, beard and pipe tobacco. In fact, the symbolic image of Che Guevara was made as the popular image by the avantgarde artists and political vanguard forces of the times under the necessity of Cuban government. Afterwards, the image of Che Guevara has been patronized in making people of aware of the resistant and revolutionary image to capital, power and the power of the media and symbolized as the resistant image to the American capital as well as the revolutionary guerrilla. And his image has continued to be reproduced and symbolized for the commercial and political purposes and as the enthusiastic image of youth culture. This can be seen as having been created as a new image by the popular culture formed by the development of the cyber culture and mass media in the cyberspace shaped by contemporary 'N' generations. The use of Che Guevara's symbolic image was made in the fashion field as well as in the cultural and artistic circles. The borrowing of the icon of Che Guevara represented in a fashion field is attributed to his free spirit, and it can be seen that fashion exists as the vehicle for representing both the symbol system and the sign system containing ideologies and texts as the communicator of resistance to the regime and to social issues. Therefore, this study attempted to investigate the commercial iconization of Che Guevara in the 1990s by comparing the ideology of the symbol in the 1960s and the 1990s and inquire into the borrowing of his image by the fashion domain as well as the fashion worn by him by reference to domestic books and materials on the fashion site. Thereby, this study attempted to make clear that the borrowing of Che Guevara in the realm of fashion since the 1990s not only contained the meaningful interpretation as the symbolic code in the culture of young people living in a digital era but fashion performs an intervening role in the cultural phenomenon.

대순사상의 궁극적 실재론 연구 - 인격성과 이법성의 변증법적 지양과 종합을 중심으로 - (Ultimate Realism of Daesoon Thought)

  • 김 대 현
    • 대순사상논총
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    • 제24_2집
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    • pp.197-229
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    • 2015
  • The aim of this study is to determine the property of Daesoon thought in theory of God. The difference with precedent research is that this study catch the point in which theism as theology conflicts ontology as philosophy. It is elusive without philosophical analysis to detect this point for reasons of religious expression on scriptures. To find this point is beginning of academic communication at religious position. So I tried to draw boundary between theology and philosophy in Daesoon thought so as to apprehend Daesoon thought treats the contradiction of that. The contradiction is found that hierarchy between Sangje and taegeuk reverses on Daesoon thought. Fundamentally two substance can't be arranged to ontology but only one can be. It seems that Daesoon thought has got antinomy. However superiority of Daesoon thought is appeared at this point. The antinomy is just the process to absolute truth of Tao. That is a progressive system of thought in both religious and philosophical aspect. Finally, the result of this study can be organized with five items. First is to get new direction to study of Daesoon thought to catch the clash between theology and ontology. Second is that Daesoon thought can communicate the mainstream philosophy like Hegel's while the argumentation makes progress with Hegel's thought. Third is that Daesoon thought has originality in ontology of tao, mugeuk, tageuk as compared with neo-Confucianism. Forth is that theology of Daesoon thought has the possibility to peace among religions. Fifth is that Daesoon thought transcends religion and philosophy to absolute truth. Particularly, the noteworthy item is about peace among religions as theme of religious practice as the needs of times. The conflict of religion is very serious impact to historic future. So Daesoon thought suggests that all the religions harmonize with each other in universality and respect each other in distinctiveness. It makes it possible to aims for world peace beyond theory to practical orientation on religious creed. In history of philosophy the dialetic of Hegel is the very adequate to explain that principle. Hegel argued that human mind can reach to the absolute knowledge at 『Phänomenologie des Geistes』. He elucidates the process that mind attain the absolute knowledge through movement of negation at 『Phänomenologie des Geistes』. The dialetics leads all the process of mind to finality of the absolute spirit.

운임(雲林) 예찬(倪瓚)의 사상(思想)과 그의 문인화(文人畵) 경계(境界) (Unlim Yechan's Thoughts and his literati paintings land)

  • 권윤희
    • 문화기술의 융합
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    • 제6권4호
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    • pp.419-427
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    • 2020
  • 예찬은 중국 원말 사대가의 한 사람이다. 그는 이민족의 지배를 받은 시대적인 환경하(環境下)에서 자신의 독특헌 예술세계룰 구축하였다. 그의 화론인 흉중일기(胸中逸氣)는 동양 전통사상인 유(儒), 불(佛), 선의(禪) 영향으로 이루어진 정신적인 산물이다. 일기사상(逸氣思想)은 도가적(道家的)인 청담(淸淡)이나 허무(虛無), 무위사상(無爲思想)의 영향으로 문인(文人) 사대부(士大夫) 사이에 일어난 자연에 대한 새로운 자각이다. 이는 세속을 초월하여 일어났으며 남종 문인화(文人畵)의 이론적인 토대가 되었다. 예찬(倪瓚)의 일필(逸筆)은 흉중(胸中)의 일기(逸氣)를 그리는 방법이다. 이는 그가 오랫동안 노력하고 실천한 가운데 얻어진 문인화 경계이다. 예찬(倪瓚)은 생활의 체험 속에서 깨달은 선의(禪) 오경(悟境)으로 시서일체(詩書一體), 시선일치(詩禪一致)의 높은 경지를 실현하였다. 그의 예술정신은 흉중일기로 대변되는 탈속원진(脫俗遠塵), 일소부주의 고답(高踏), 시서일체(詩書一體)의 높은 경지를 표출하였다. 이를 통하여 그는 원말(元末) 명초(明初)의 화단에 독창적인 문인화(文人畵) 세계를 구축하였다.

반론보도청구사건에 있어 국가기관의 당사자 적격에 관한 고찰 (A Study on a Legitimate Plaintiff in Cases Involving a State Request for a Right of Reply)

  • 유재웅
    • 한국언론정보학보
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    • 제21권
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    • pp.147-175
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    • 2003
  • 본 논문은 국가기관이 언론사를 상대로 제기한 반론보도청구사건에 있어 당사자 적격문제를 고찰한 것이다. 공인이나 국가기관과 언론사간에 언론보도를 둘러싸고 소송이 제기될 경우 미국 연방대법원이 1964년 New York Times v. Sullivan 사건에서 제시한 '현실적 악의'(actual malice) 원칙 등이 자주 거론되나 나라마다 문화와 법률제도, 언론환경 등이 다르다는 점을 고려하여야 한다. 이 논문에서는 이러한 점에 주목해 우리나라의 반론보도청구권제도를 외국의 반론권 제도와 비교 분석하고, 국가기관이 반론보도청구권을 행사하는 법적 근거와 법리, 그 요건과 한계 등을 판례와 학설 등을 토대로 검토하였다. 국가기관의 소송 당사자 적격문제는 현행 $\ulcorner$정간법$\lrcorner$$\ulcorner$방송법$\lrcorner$$\ulcorner$국가를당사자로하는소송에관한 법률$\lrcorner$이 갖고 있는 법규정상의 문제점을 개선할 필요가 있음을 제안하였다. 반론보도청구권 행사와 관련해서는 국가기관의 경우 법적으로 권한을 인정받고 있다 하더라도 정확한 사실을 알려 국민의 객관적인 판단을 구할 필요성과 언론의 자유로운 비판기능이 위축 될 가능성을 함께 고려할 필요가 있음을 밝히고 있다. 언론사도 반론권 보장에 인색한 기존의 관행에서 벗어나 언론보도로 피해를 받았다고 주장하는 자에 대하여 자신의 주장을 밝힐 수 있는 기회를 적극 제공함으로써 법적 다툼을 최소화하고 매체에 대한 신뢰도를 높일 필요가 있음을 제안하고 있다.

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≪천도교회월보≫에 나타난 일제강점기의 천덕송 (A Study on Cheondeok-Song of the Japanese colonial period shown on Cheondo-Gyohwe-Weolbo)

  • 김정희
    • 공연문화연구
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    • 제35호
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    • pp.125-174
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    • 2017
  • 본고의 목적은 일제강점기의 천덕송에 대해 "천도교회월보"를 중심으로 살펴보고, 천덕송의 역할과 위상 및 시대적 의미에 대해 조명하는 것이었다. 그 결과는 다음과 같다. "월보"에는 악보가 수록된 경우와 노랫말이 수록된 경우, 그리고 천덕송 관련 기사들이 있다. 음악양식에서 부분적으로 5음계나 전통장단 풍의 리듬이 쓰였으되, 대부분의 곡에서 서양음악어법이 지배적이며, 1931년 이후로 기독교의 찬송가식 4성체가 보편화되었다. 이는 신문물 수용은 강조된 반면, 전통은 계승보다 극복의 대상으로 인식되었던 당시의 경향을 보여준다. 노랫말에는 종교적 내용뿐 아니라 일본제국주의를 극복하고 민족자존을 회복하며 세계평화에 기여하고자 하는 시대정신을 담고 있으나, 1920년대를 기점으로 일제에 의해 유입된 것으로 의심되는 7.5조의 운율이 번지고 있다. 천덕송은 3대 기념일을 비롯한 각종 기념일과 시일식, 행사, 강연회 등에 항상 수반되었으며, 그 양상과 종류가 다양하고 그 위상이 매우 높다. 특히 부인들을 대상으로 한 포덕과 교화에 적극적으로 천덕송을 활용하였다. 당시 격변하고 있던 국내외의 동향과 시대적 요구를 교리와 연결하여 적극적으로 반영하였으며, 기성 종교의 기복성에서 벗어나, 깨달음을 통한 자아완성과, 이를 바탕으로 한 사회개혁까지 노래할 수 있었다는 점에서 당시의 천덕송은 큰 의미를 갖는다. 다만 우리 전통음악에 대한 연구가 부족했던 시기라는 현실적 한계로 인해 근대적 요소는 적극 반영한 반면, 민족적 양식과 전통적 요소는 온전히 계승하지 못하였다. 이는 천덕송의 향후 과제이기도 하다.

포스트-미디엄과 포스트프로덕션 : 포스트모더니즘 이후 현대미술의 '동시대성(contemporaneity)' (Post-Medium and Postproduction: Contemporaneity of Contemporary Art)

  • 정연심
    • 미술이론과 현장
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    • 제14호
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    • pp.187-215
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    • 2012
  • In recent studies of art historical methodology, such as Critical Terms for Art History and The Art of Art History, subjectivity, identity, abjection, and other terms have been placed safely in the genealogy of contemporary art history. This paper questions the contemporaneity in the story of contemporary art in our time in relation to two other critical terms that have been regularly cited by contemporary critics, not only in Euro-American fields but also in Korea. The terms are postmedium and postproduction, respectively, as used by Rosalind Krauss and Nicolas Bourriaud. This paper stems from the critical condition in which art criticism and theory have their power in the rise of neo-liberalism. But this paper does not deal with the contemporary as a chronological term for art history but rather examines the three critical terms-contemporaneity, post-medium, and postproduction-that have garnered scholarly attention. I would like to put aside postmodernism for the moment; I don't disregard the postmodern condition although the death of postmodern critical terms has resulted in the loss of its polemical power in art worlds such as in exhibitions, etc. To look at "the postproduction in the age of post-medium age after postmodernism," I first explore Krauss's notion of post-medium because, unlike media artists like Lev Manovich and Peter Weibel, Krauss's post-medium condition is different and insists on medium specificity. In this sense, Krauss has turned out to be another Greenberg in disguise. For her, photography and video are expanded mediums after Greenberg, because Krauss has spent her life explicating those mediums. Under the Cup, her recent publication, came out in 2011, and discusses her desire to defend medium-specificity against the intermedia of installation art found ubiquitously in international exhibitions and biennales. Her usage of post-medium has been taken up by Weibel as postmedia in a broader sense. But whether the post-medium condition or the postmedia age, we nonetheless enter the new age of the contemporary. Consequently, this paper questions what constitutes contemporaneity in our times. It is said that there is nothing new on earth, yet I find original artistic strategies among the younger generation in the postmedia age. The contemporary justifies its place in art fields and criticism by keeping its distance from postmodernism although we still find the remnants of postmodern artistic practices and theoretical foundations. By looking at materials written by Terry Smith, I would like to examine contemporaneity as a rhetoric where artists, critics, and curators endeavor to set up a new spirit of criticism, distant from the past of modernism and postmodernism. In discussions, modernism and postmodernism act as catalysts interacting with each other while justifying their own place. In conclusion, my paper reaches to delineate where the contemporary finds its place among artists' responses and working methods. It explores the postproduction of the Internet and the World Wide Web generations, where images become data rather than representation (of modernism) and appropriation (of postmodernism). This paper analyzes Bourriaud's text, as well as relevant artists like Pierre Huyghe, Liam Gillick, and others. By examining the aforementioned critical terms, I would like to reconsider our own contemporary art in Korea, especially among young artists influenced by digital media and the World Wide Web in the 1990s.

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