• The Journal of the Petrological Society of Korea
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• v.25 no.3
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• pp.211-230
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• 2016

Detailed mapping along the Keumwang fault reveals a complex history of multiple brittle reactivations following late Jurassic and early Cretaceous ductile shearing. The fault core consists of a 10~50 m thick fault gouge layer bounded by a 30~100 m thick damaged zone. The Pre-cambrian gneiss and Jurassic granite underwent at least six distinct stages of fault movements based on deformation environment, time and mechanism. Each stage characterized by fault kinematics and dynamics at different deformation environment. Stage 1 generated mylonite series along the Keumwang shear zone by sinistral ductile shearing during late Jurassic and early Cretaceous. Stage 2 was a mostly brittle event generating cataclasite series superimposed on the mylonite series of the Keumwang shear zone. The roundness of pophyroclastes and the amount of matrix increase from host rocks to ultracataclasite indicating stronger cataclastic flow toward the fault core. At stage 3, fault gouge layer superimposed on the cataclasite generated during stage 2 and the sedimentary basins (Umsung and Pungam) formed along the fault by sinistral strike-slip movement. Fragments of older cataclasite suspended in the fault gouge suggest extensive reworking of fault rocks at brittle deformation environments. At stage 4, systematic en-echelon folds, joints and faults were formed in the sedimentary basins by sinistral strike-slip reactivation of the Keumwang fault. Most of the shearing is accommodated by slip along foliations and on discrete shear surfaces, while shear deformation tends to be relatively uniformly distributed within the fault damage zone developed in the mudrocks in the sedimentary basins. Fine-grained andesitic rocks intruded during stage 4. Stage 5 dextral strike-slip activity produced shear planes and bands in the andesitic rocks. ESR(Electron Spin Resonance) dates of fault gouge show temporal clustering within active period and migrating along the strike of the Keumwang fault during the stage 6 at the Quaternary period.

• Journal of Korean Philosophical Society
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• v.105
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• pp.321-350
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• 2008

The purpose of this paper is to identify the difference between Sangsan-Simhak(象山心學) and Yangming-Simhak(陽明心學). This means that the whole history of Sung Confucianism needs to be understood based on changing philosophical paradigm according to the times, not general perception which regards the whole history of Sung Confucianism as Li-Hak (理學) and Sim-Hak(心學). This kind of perception is caused by the general perception which divides Sung Confucianism into Sim-Hak and Li-Hak. We regard the former as Chung-Chu study and the latter as Liu-Yang study. Because of this, Sangsan study is recognized as the former stage study of Yangming study and can not be placed in independent position in whole history of Sung Confucianism. And Sang is regarded that it takes diametrical opposition with Chuhsi study. So it is said that there is no point of sameness among them. But Sangsan study was generated from 'Song-Hak(宋學)' based on paradigm of Li-Hak and Yangming study was generated from 'Ming-Hak(明學)' based on paradigm of Sim-Hak. The difference between 'Song-Hak' and 'Ming-Hak' is generated from proposition called 'Sim is Li (心卽理)' that most research has overlooked. To identify these things, this paper examine the philosophical difference between 'Song-Hak' and 'Ming-Hak' and analyze the proposition 'Sim is Li(心卽理)' that regards Sangsan study and Yangming study as same philosophical system. And this paper identify the philosophical difference between Sangsan study and Yangming study by examining the method that the concept of 'Sim is Li(心卽理)' is applied in moral cultivation. This paper shows that the difference of interpretation about the concept of Li(理), between 'Song-Hak' based on Li paradigm and 'Ming-Hak' based on Ki-Hak(氣學) paradigm, causes different meaning in 'Sim is Li(心卽理)'. Through these, this paper demonstrate the difference between the paradigm of 'Song-Hak' that Chuhsi study and Sangsan study have and the paradigm of 'Ming-Hak' that Yangming study has and the fact which Sangsan study is systematic philosophy of Sung Confucianism in itself not former stage of Yangming study.

• The Korean Journal of Blood Transfusion
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• v.29 no.3
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• pp.253-261
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• 2018

Background: A massive blood transfusion (MT) requires significant efforts by the Blood Bank. This study examined blood product use in MT and emergency O Rh Positive red cells (O RBCs) available directly for emergency patients from the Trauma Center in Ajou University Hospital. Methods: MT was defined as a transfusion of 10 or more RBCs within 24 hours. The extracted data for the total RBCs, fresh frozen plasma (FFP), platelets (PLTs, single donor platelets (SDP) and random platelet concentrates (PC)) issued from Blood Bank between March 2016 and November 2017 from Hospital Information System were reviewed. SDP was considered equivalent to 6 units of PC. Results: A total of 345 MTs, and 6233/53268 (11.7%) RBCs, 4717/19376 (24.3%) FFP, and 4473/94166 (4.8%) PLTs were used in MT (P<0.001). For the RBC products in MT and non-MT transfusions, 28.0% and 34.1% were group A; 27.1% and 26.0% were group B; 37.3% and 29.7% were group O, and 7.5% and 10.2% were group AB (P<0.001). The ratios of RBC:FFP:PLT use were 1:0.76:0.72 in MT and 1:0.31:1.91 in non-MT (P<0.001). A total of 461 O RBCs were used in 36.2% (125/345) of MT cases and the number of O RBCs transfused per patient ranged from 1 to 18. Conclusion: RBCs with the O blood group are most used for MT. Ongoing education of clinicians to minimize the overuse of emergency O RBCs in MT is required. A procedure to have thawed plasma readily available in MT appears to be of importance because FFP was used frequently in MT.

• Journal of Korean Philosophical Society
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• v.148
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• pp.213-238
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• 2018

The purpose of this paper is to study logical status and meaning of '$l{\grave{e}}i$[類]' in integrated concept system of 'míng[名]'. The subordinate relationships and integrated systems between genus and species are made up 'míng[名]' in pre-Chin's logical arguments. And '$l{\grave{e}}i$[類]' is a concept that designate what kind of category in all names of sorts and kinds in early China. The logical argumentations of early Chinese philosophers reflect subordinate relationship and integrated system of 'míng[名]'. And then early Chinese philosophers use the 'míng[名]' in other to denote a general concept that totally indicate meanings of genus and species like as Confucius' '$zh{\grave{e}}ng$ míng[正名]'. However early Chinese philosophers make philosophical issues of correspondence between míng[名] and shí[實], not subordinate relationships between genus and species. And then they use the 'míng[名]' in other to denotes not a general concept but a kind of category. Therefore the concept of 'míng[名]' used as a meaning of general concept and sorted out integrated concept system of 'míng[名]' as two categories of míng[名] and shí[實] at the same time in logical argumentations of early Chinese philosophers. The '$l{\grave{e}}i$[類]' of pre-Chin difference from genus of Aristotle spontaneously and conceptually. It is not a concept that in other to compose subordinate relationships and integrated systems. It is not a kind of genus. It divide a kind of denotation that means some kind of aggregations into existence and nonexistence. And it divide a kind of connotation that means some kind of attributes into same and difference. When early Chinese philosophers make distinction and demonstration the correspondence between míng[名] and shí[實], so to speak distinction mean to divide and classify into correspondence or non-correspondence, and demonstration mean to argue about the division and classification. Therefore the concept of '$l{\grave{e}}i$[類]' is a criteria that is to divide and classify the correspondence between míng[名] and shí[實] in integrated concept system of 'míng[名]'.

• Journal of Korean Philosophical Society
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• v.130
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• pp.277-304
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• 2014

Der vorliegende Beitrag zielt darauft ab, zwei Perspektiven $f{\ddot{u}}r$ die Kunst bei Kant und Nietzsche und ihre Schlussfolgerungen zu $er{\ddot{o}}rtern$. Kants Kritik der Urteilskraft hat eine enorme Rolle in der Geschichte der ${\ddot{A}}sthetik$ gespielt. $F{\ddot{u}}r$ Kant sollen ${\ddot{a}}sthetische$ Urteile ebenso wie Erkenntnis- und Moralurteile $allgemeing{\ddot{u}}ltig$ sein, obwohl sie auf einem $pers{\ddot{o}}nlichen$ Geschmack beruhen. Die $Allgemeing{\ddot{u}}ltigkeit$ des $Sch{\ddot{o}}nen$ sei $m{\ddot{o}}glich$, weil sie nicht auf dem Gegenstand, sondern auf dem transzendentalen Subjekt basiere. Die $sch{\ddot{o}}ne$ Kunst als Kunst des Genies soll uns wie die $Natursch{\ddot{o}}nheit$ ohne Interesse wohlgefallen. Nietzsches Stellungnahme zu Kants ${\ddot{A}}sthetik$ ist sehr kritisch. Nietzsches erster Kritikpunkt richtet sich gegen das 'interesselose Wohlgefallen'. Gegen Kant behauptet Nietzsche, dass die $Sch{\ddot{o}}nheit$ sehr wohl mit Interesse verbunden ist. Grund $daf{\ddot{u}}r$ ist, dass das $Sch{\ddot{o}}ne$ wesentlich aus dem Willen zur Macht entspringt. Der zweite Kritikpunk Nietzsches liegt darin, dass in Kants ${\ddot{A}}sthetik$ die Moral im Vordergrund steht. Das $Sch{\ddot{o}}ne$ ist $f{\ddot{u}}r$ Kant durch die Moral gerechtfertigt. Nietzsche dreht diese Stellung der Moral zur Kunst um. Der dritte Kritikpunkt Nietzsches ist, dass Kant statt von der Erfahrung des $K{\ddot{u}}nstlers$ (Schaffenden) aus das ${\ddot{a}}sthetische$ Problem zu betrachten, allein vom Zuschauer (Empfangenden) aus ${\ddot{u}}ber$ die Kunst und das $Sch{\ddot{o}}ne$ nachgedacht habe. $F{\ddot{u}}r$ Nietzsche ist die Kunst $prim{\ddot{a}}r$ vom $K{\ddot{u}}nstler$ aus zu verstehen. Nietzsches Physiologie der Kunst ist mit dem Begriff 'Leib' $verkn{\ddot{u}}pft$, d.h. Nietzsche behauptet, dass physiologische und ${\ddot{a}}sthetische$ Prozesse wesentlich $zusammenh{\ddot{a}}ngen$. Die Schlussfolgerung der Physiologie der Kunst lautet: erstens, jeder Mensch ist $K{\ddot{u}}nstler$, sofern er schaffend ist, und zweitens, die Welt selbst ist nichts als Kunst. Nietzsches Physiologie der Kunst hat einen $gro{\ss}en$ Einfluss auf die $gegenw{\ddot{a}}rtige$ Kunst $ausge{\ddot{u}}bt$ und kein anderer Philosoph hat auf die $gegenw{\ddot{a}}rtige$ Kunst nachaltiger gewirkt.

• Journal of Korean Philosophical Society
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• v.117
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• pp.327-354
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• 2011

This study has a key assumption that 'characteristics of discouse can be found in not its inside, but its outside'. The prism through which we can see those characteristics was provided by Foucault and Bakhtin who were introduced in the study. As an effort co probe the outside of discourse, the study is briefed 'the three attributes of discourse' that were suggested by Foucault First, discourse has the principle of selection and exclusion, which is based on power relations. Second, discourse is not transparent at all since it is always offensive towards other discourses and defensive against selected ones Third, discourse which is naturally accepted because of its dailiness had a deep structure secretly hidden in it. Based on the above attributes, Foucault and Bakhtin paid their attention to the outside of discourse. Specifically, they considered discourse fundamentally and went beyond it, and reflected the procedures of discourse. This study focused on 'Socrates', something common in the two scholars' works with discourse. In dealing with discourse, Bakhtin started with 'Socratic dialogue' that is based on the dialogic nature of human thoughts which purse the truth. For Foucault, it was Socrates who had the 'courage to cell the truth' and practiced 'self-consideration'. According to Foucault, the ethics of self-practice originated from the philosopher. The ethics is neither the precise representation of individual life that is withdrawn towards the inner self, nor the skills of happiness. It is just relational and cross-sectional. For a better understanding, this study pointed out that Kafka created a variety of 'dialogic voices' focusing on the outside of discourse. Dialogues found in his writings are 'interminable dialogues' that truly 'communicate with different times and different spaces'. For example, his novel, 'Der Prozess' opens the possibility of discussing in various ways the court which is look beyond conventions and extraordinary. Kafka's novels have a structure that their starting point found at the introduction reappears at the termination, presenting multi-vocal dialogues.

• Journal of Korean Philosophical Society
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• v.137
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• pp.81-108
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• 2016

In Medieval and Christian history, disputation between Augustine and Pelagius originated from different perspectives regarding the free-will of humans and the grace of God. This debate has continued throughout the Middle-Ages and the Reformation to date. In this regard, the purpose of this article is to investigate the implication of opposition and disputation between Augustine and Pelagius on today's society. Overemphasis on human capacity and free-will leads to humanism, while the arguments supporting the grace of God can encourage evasion of the ethical obligations of humans. Augustine and Pelagius had opposing views on this subject. Pelagius emerged in the Roman Empire, emphasizing the ethical responsibility of humans with free-will. On the other hand, Augustine argued that human nature and free-will had been damaged. With a pessimistic outlook on human capacity, he emphasized the grace of God. Shocked by the self-indulgence and ethical negligence of the Church of Rome which was the center of Christian nations at that time, Pelagius strongly urged Christians of the Roman Church to take moral responsibility. However, the theology of Augustine justified the status quo of the Roman Church while Pelagius focused on the necessity of an ethical life of humans based on free-will. Viewing Pelagius' strict moralism as a humanist view that emphasizes human capacity and action, Augustine showed strong opposition to such a view and instead emphasized God's grace. Pelagius was condemned as a heretic as his belief in free-will did not follow Augustine's Doctrine of Grace. However, Pelagianism penetrated Christian history and still poses a threat to Christianity to date. Societal corruption and depravity is still prevalent in today's society as it was in the time of Pelagius. South Korea for instance is exposed to serious moral corruption and a lack of social responsibility as shown in the sinking of the MV Sewol in April 2014. For those reasons, Christian society emphasizes Christian ethics and requires an honest leader who will set an example of Christian life. In this light, I want to examine the implications of disputation between Augustine and Pelagius on today's society.

• Journal of Korean Philosophical Society
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• v.123
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• pp.57-86
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• 2012

Many contemporary philosophers argue that modern philosophy is only the philosophy being imprisoned in subject and consciousness without communicating other subjects with language. They criticize that it is solipsistic. Today, those who are taking part in the communication theory, hermeneutics, and de-constructivism are trying to overcome this problem. The practical philosophers, especially those who advocate communintarianism criticize that modern libertarianism is not free from the isolated autonomy and breaks the solidarity of the traditional community with treating formally others. They criticize Kant's philosophy in the same way. But it is unreasonable. Because Kant was not the philosopher who pursued the same philosophy of subjectivity and liberalism as the earlier modern philosophers pursued. He tried to criticize its limits and overcome them. Especially he did not remain within the modern subjectivity, but rather tried to come up with the inter-subjectivity communicating between subjects. He showed this side through the 'sensus communis'. He thought of a judgement of taste as an effect resulting from the free play between imagination and understanding, and postulated the 'sensus communis' as a ground of the universal validity of this judgement. Therefore this 'sensus communis' is the subjective principle of a judgement of taste. Furthermore, he did not treat this 'sensus communis' merely as a self-relation of a subject, but rather developed it into an communicative relation among subjects. This position of Kant enables us to seek the harmony between the aesthetic sphere and social-moral sphere, and to overcome the conflicts between the autonomy of the liberalism and the solidarity of the communitarianism. Especially, his 'sensus communis' can be developed into the 'critical hermeneutics' and the 'relational autonomy'. Therefore his 'sensus communis' has the possibility to overcome the negative points of the traditional community and the modern community, and to overcome the conflicts among the isolated selves occurring in today's society. Hence Kant's 'sensus communis' has still the important values in the contemporary philosophy, especially in the practical philosophy being now discussed over the relation between autonomy and solidarity.

• Journal of the Society of Cosmetic Scientists of Korea
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• v.45 no.2
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• pp.185-198
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• 2019

Human tissue undergoes aging by the oxidant damage via structural change and its physical properties. The skin aging process is well known and many evaluations have been conducted. However, studies on hair aging were relatively few and thus care for aging hair is difficult. This study aims to fabricate an aging hair and identify anti-aging effect with known ingredient in anti-aging. First of all, physical properties of aging hair of age 60s by physiologically intrinsic factors were compared to those of the hair made by various extrinsic factors such as several chemical reactions and iteration numbers of the treatments. The extrinsic aging hair of this study relates to the less amount of lipid and to the hair of perm treated once accordingly, wherein several physical properties, preferably comprise roughness and tensile strength, present a novel concept of the intrinsic aging hair. The penetration of peptide into the aging hair was leading the extrinsic hair towards more structurally directed a younger hair. In addition to the structural change, the penetration of the peptide enhanced texture and tensile strength of the aging hair. These patterns have been also found in addition of propolis. For the first time, these qualitative studies exhibit that indeed our extrinsic aging hair well describes the anti-aging efficacy as a receptor for a cross-linker and the ingredients of human hair.

• The Korean Journal of Air & Space Law and Policy
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• v.34 no.1
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• pp.39-77
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• 2019

Crew members engaged in international air transportation provide work in many countries due to the nature of their work. According to the Private International Act, the place where the employee habitually carries out his/her work plays an important role in the determination of the governing law of the international labor contract (Article 28, Paragraph 2) and in the decision of international jurisdiction (Article 28, Paragraphs 3 and 4). The concept of the place where the employee habitually carries out his/her work was proposed by the EU to determine international jurisdiction and governing law. In international aviation law, the legislative purpose of the place where the employee habitually carries out his/her work is different from that of home base, which is a concept introduced for fatigue management of the crew in order to secure the aviation safety; thus the place where the employee habitually carries out his/her work and home base are not the same concept. In order to determine the place where the employee habitually carries out his/her work, following matters should be considered comprehensively; (i) where the crew starts and ends work, (ii) where the aircraft the crew is performing work on is primarily parked, (iii) where the crew is informed of the instructions and organizes his/her work activities, (iv) where the crew is obliged to reside according to the labor contract, (v) where there is an office provided by the employer and available to the crew, (vi) where the crew is obliged to be when he/she is ineligible for the work or subject to discipline. However, since all of the above items are the same as the location of the home base, it is reasonable to consider the home base as the most important factor when deciding on the place where the employee habitually carries out his/her work. In contrast, the state where the aircraft is registered (Article 17 of the Chicago Convention), should not be regarded as a place of where the employee habitually carries out his/her work. In this case, CJEU provided the first judging standard for the concept of the place where the employee engaged in international air transportation habitually carries out his/her work. It is the interpretation of the Brussels regulations which became a model -for the Korean Private International Act,- so it would be helpful to understand the concept of the place where the employee habitually carries out his/her work.