• Koreanishche Zeitschrift fur Deutsche Sprachwissenschaft
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• v.9
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• pp.129-151
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• 2004

In der vorliegenden Arbeit wird versucht, sowohl die Gemeinsamkeiten bzw. $\"{A}hnlichkeiten$ als auch Verschiedenheiten der deutschen und koreanischen Phrasologismen festzustellen, wobei die interkultuellen Unterschiede der beiden Sprachgemeinschaften besonders $ber\"{u}cksichtigt$ werden sollen. Dabei wird von den deutschen Phraseologismen ausgegengen und es werden die Entspechungen in den koreanischen gesucht. Die $Entsprechungsm\"{o}glickeiten$ lassen sich wie folgl feststellen: 1) Gemeinsamkeiten von deutschen und koreanischen Phraseologismen (Auge um Auge, Zahn um Zahn; Augen zudrucken) 2) Entspechung von deutschen Phrasologismen und koreanischen Einzellexemen (Grund und Boden; Knall und Fall) 3) Interpretation deutscher Phraseologismen in koreanische Sprache (in Fleisch un Blut $\"{u}bergehen$; eine $H\"{a}nde$ $w\"{a}scht$ die andere) $\"{A}hnlichkeiten$ bzw. Gemeinsamkeiten bestehen vor allem in den Phraseologismen, deren gemeinsame Quelle auf die $\"{U}bernahme$ desselben Kulturgut wie die Antike, die Bibel und die Weltliteratur $zur\"{u}ckzuf\"{u}hren$ ist. Die $\"{A}hnlichkeiten$ zeigen sich auch bei den vielen somatischen Phraseologismen der beiden Sprachen, da manche somatischen Bezeichnungen die gleichen Symbolwerte haben. Hingegen beruhen Verschiedenheiten vorwiegend auf den interkulturellen Unterschieden der beiden Sprachgemeinschaften, die sich historisch­gesellschaftlich unterschiedlich entwickeln und keine Gemeinsamkeiten in Sitten und $Volksbr\"{a}uchen$ haben. Insbesonders bei den phraseologischen Vergleichen kommen viele Tierbezeichnungen als Einheit der Phraseologismen vor, die sich einander stark unterscheiden (dt. arbeiten wie ein Pferd $\to$ kr. arbeiten wie ein Rind; dt. wie Hund und Katze leben $\to$ kr. wie Hund und Affe leben). Die Zwillingsformeln der deutschen Phraseolgismen sind im Koreanischen als Einzellexem oder durch die Redupulikation $auszudr\"{u}cken$(Haus und Hof; klipp und klar; mit $H\"{a}ngen$ und $W\"{u}rgen$). Einige Redewendungen und $Sprichw\"{o}rter$ im Deutschen entsprechen den aus 4-Buchstaben bestehenden Redewendungen im Koreanischen, die aus der chinesischen Kultur stammen(viele Hunde sind des Hasen rod; Gelegenheit macht Diebe). Es sind naturlich manche Redewendungen bzw. $Sprichw\"{o}rter$, deren unterschiedliche Ausdrucksweisen auf die interkulturellen Verschiedenheiten $zur\"{u}ckzuf\"{u}hren$ sind (die $W\"{a}nde$ haben Ohren; der Apfel $f\"{a}llt$ nicht weit vom Stamm)

• Journal of fish pathology
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• v.6 no.2
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• pp.133-142
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• 1993

Vitamin B6(pyridoxine, pyridoxamine. and pyridoxal) is a dietary requirement in relatively small quantities for growth, health, and function in animals and fish. The metabolically active B6 is pyridoxal-5-phosphate(PLP). It does function as a coenzyme in number of enzymes(PLP-dependent enzymes) in which amino acids are metabolized, including decarboxylases, aminotransferases, sulfhydrases, tryptophanase, and hydroxylases. Vitamin B6 requirement is higher for fish because fish are fed much higher protein diet than land animals. B6 is also involved in metabolism of carbohydrates and lipids and essential for the synthesis of heme and serotonin. Deficiency signs in fish develop quickly, in cluding nervous disorders, convulsions, poor swimming coordination, skin lesions, edema, exophthalmos, and tetany. The conversion of vitamin B6 to metabolically active form(PLP) is catalyzed by pyridoxal kinase and pridoxine(pyridoxamine) oxidase. In this review, we summarized in detail the enzymatic studies on vitamin B6 metabolism and about the mechanisms and properties of a PLP-dependent enzyme.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.28-37
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• 2011

In this study, the series-poem, Bihaedangsasippalyoung(48 poems for beautiful scene of Bihaedang), written by scholars of Jiphyonjeon for Bihaedang garden of Anpyung-Daegun(Prince Anpyung, 1416-1453), was analyzed focusing on scenery lexeme to interpret the meaning of scenery and gardening culture of Sadaebu(noblemen) during the first term of Chosun Dynasty. The study result is as followings. First, the subtitle of Sasippalyoung(48 poems) written by Anpyung-Daegun while he grew Bihaedang garden on the foot of Inwang Mountain showed repetitive nomativity comparing joining of yin and yang, such as life and form of animal and plan, time and space, meaning and symbolism, etc. Among scenery lexemes, 38 are represented plant and flowers, and 8 are represented gardening ornaments and animals. Second, the names of gardens were expressed as Wonrim, Jongje, Imchon(Trees and Ponds), or Hwawon(Flower garden), or also presented as Gongjeong(Empty garden), Manwon(Full garden), Jungjeong(Middle garden), Huwon(Backyard), Wonrak(Inner court), or Byulwon(Seperated garden) depending on density and location. In addition, there were pavilions and ponds, stepping stones and stairs, a pergola, a flat bench, flowerpots, an artificial hill, oddly shaped stones, wells, aviary, flower beds, or hedges. A gardener was called Sahwa(flower keeper), planting and gardening of garden trees were called Jaebae(cultivation), a pond island was called Boogoo(floating hill), and miniature landscapes were called Chukjee(reduced land). Third, willows were planted on the outdoor yard, and plum trees were planted in front of the library, which led to bamboo woods road. Peony, camellia, tree peony and crepe myrtle were planted on the inner court with mossy rocks, small artificial hills, glass rocks, flower pots. There were rectangular ponds, while breeding deer, dove, rooster, and cranes. Fourth, landscape elements were enjoyed as metaphysical symbolic landscape by anthropomorphism, such as (1) gentlemen and loyalty, (2) wealth and prosperity, (3) Taoist hermit and poetical life, (4) reclusion and seclusion, (5) filial piety, virtue, introspection, etc. In other words, the garden presented a variety of gardening culture appreciating meaningful landscape, such as investigation of things, reclusion and seclusion, and building orientation of a fairyland yearning eternal youth and Mureungdowon(Taoist Arcadia) by making a garden blending beautiful flowers and trees, with precious birds and animals. Fifth, there were many landscape appreciation schemes, such as Angkyung(looking-up), Bukyung(looking-down), Jeokyung(looking-under), Chakyung(bringing outer space into inside), Yookyung(flower viewing), Yojeong(walking around the garden enjoying flowers), Hwasaekhyangbyuk(flower gardening), and Garden appreciation enjoying landscape through time and seasons with different inspirations.

• Journal of Oriental Neuropsychiatry
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• v.15 no.2
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• pp.149-158
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• 2004

만성적이거나 반복적인 스트레스는 우울중이나 심신병 등의 발병 기전과 밀접한 관련이 있다. 전기적 자극(electric foot shock), 한랭 자극, 속박(immobilization), 투쟁(fighting), 에테르 노출 등과 같은 심한 스트레스 자극이 뇌 조직의 시상 및 시상하부, 편도체 등에서의 노르아드레날린(noradrenalin) 방출을 유의 하게 감소시키는 동시에 혈청 corticosterone을 증가시키는 것으로 알려져 있다. 한의학에서는 스트레스 인자에 대한 신체반응을 기(氣)의 변화로 인식하고 있고, 이러한 자극요인들은 신체에 대하여 병적 요인을 제공하여 제반 질환을 야기한다. 또한 질병 발생에 대한 근거로 정기(正氣)와 사기(邪氣)의 상호 관계 위주로 인식하는데, 내부의 기(氣)의 변조(變調)는 질병의 발생을 야기하는 기초가 된다. 실험에 사용된 연근(蓮根)은 연꽃과에 속한 수생초본인 연꽃의 뿌리부분으로 우(藕) 또는 우절(藕節)이라는 명칭으로 불리기도 한다. 성미(性味)는 감(甘) 삽(澁) 평(平) 무독(無毒)하고 폐(肺) 위(胃) 간경(肝經)으로 들어가며 수렴지혈(收斂止血) 화어(化瘀)의 효능이 있어 토혈(吐血) 객혈(喀血) 뇨혈(尿血) 편혈(便血) 등의 각종 출혈 증상에 사용되어져 왔다. 최근 연꽃의 부위별 추출물이 흰쥐의 지질 과산화 생성을 효과적으로 억제하는 것으로 보고되고 있어 연근(蓮根)에 대한 다양한 약리 효능의 검색이 필요할 것으로 생각되며 연꽃의 씨앗인 연자육(蓮子肉)이 양심안신(養心安神)의 효능이 있어 스트레스성 질환에 많이 응용되고 있는 것에 착안하여 본 연구를 착수하였다. 실험 동물은 ICR계 마우스를 이용하였으며, 사회 심리적 스트레스는 옆쪽 cage에서 다른 마우스의 신체에 가해지는 전기 충격을 하루 1시간 동안 지켜보게 하는 것으로 유발하였으며 이 상태에서 약물을 투여한 그룹을 실험군, 그렇지 않은 그룹을 대조군으로 하였다. 정상군은 아무런 자극 없이 하루 1시간 동안 일정 공간에 가두어 두는 것으로 하였다. 실험 결과 사회 심리적 스트레스를 받은 경우에 아무런 처치를 하지 않은 대조군에 비해 연근 추출물을 100mg/kg/day 용량으로 5 일간 투여한 실험군에서 혈청 중 corticosterone 함량이 유의하게 감소하였으므로 매우 효과적으로 스트레스를 해소하였음을 알 수 있다. 뇌세포 중에서 신경전달물질로 분비되는 노르아드레날린의 분비량은 전반적으로 증가되는 경향을 나타내었으나 유의성은 없었다. 신체적 또는 사회 심리적 스트레스가 간 조직 내 지질의 과산화를 유발하는 것으로 나타났으며 연근 추출물이 이 결과에는 영향을 주지 못하였다. 사회 심리적 스트레스로 인하여 간 조직 내 지질과산화 정도가 증가하였으므로 혈청 내 ALT 함량도 따라 증가할 것으로 추정되었으며 이에 대한 연근 추출물 경구 투여가 간 조직을 보호할 수 있는지를 확인하기 위해 분리한 혈청으로부터 ALT 함량을 측정한 결과 대조군에 비하여 유의한 감소를 나타내었다. 또한 연근 추출물이 혈청 내 지질 과산화물의 생성을 억제할 수 있다면 질병의 예방과 치료에 효과적일 것으로 추정할 수 있으므로 그 생성량을 측정하여 보았으나 대조군과의 차이가 나타나지 않았다. 이상의 결과들을 종합하여 보면 스트레스가 부하된 5일 동안 연근(蓮根) 추출물을 함께 투여한 결과 혈청 corticosterone 함량을 유의하게 감소시켰고 뇌 조직내 noradrenaline 함량을 증가시키는 경향을 나타내어 스트레스 해소에 도움이 될 수 있음을 시사하였다. 또한 혈청 내 ALT 함량을 유의하게 감소시켜 스트레스로 인해 발생하는 간 기능의 손상도 어느 정도 억제시키는 것을 확인할 수 있었는데 앞으로 연근(蓮根)의 이러한 작용에 대한 보다 자세한 연구들이 필요한 것으로 생각된다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.90-104
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• 2011

This study identified the scenic characteristics in Gugok and symbolism reflected in titles of the scenery of the season in Gugok from a perspective of Sundoism concentrated on Galeun Gugok in Goisan which is influenced most greatly by Sundoism hermit ideas in Korea, along with Seonyudong-Gugok. In addition, it suggested a measure for arrangement and narrative Storyboard of Galeun Gugok structure corresponding with promotion and propagation of Gugok cultural scenes and educational goals. According to analysis and interpretation of the various Gugoks forming Galeun Gugok in terms of their titles, names engraved in surrounding elements and the coherent symbolic meanings of its scenery and place through comparison with secenery of near Seonyudong-Gugok, the result shows that Galeun Gugok comprises wishes for eternal life in the forms of Taoist hermit-related scenery of the season within the range of stream and old stories based on environmental affordance. In figurative way, it ultimately presents the Wonyung(圓融) idea which seeks a harmonious combination of God and humankind. In particular, consciousness of longevity without problems is deeply inherent in the background of eternalness of plants, divinity of animals and natural homeostasis. Also, 9 Gok Seongukam set up at visual terminal reflect noticeably that a game Go is the amusement of the immortals, which describe 9 ranks of GO figuratively. Galeun Gugok is formed in a unity structure, which is hermit-oriented Sundoism and motif, such as longevity and immortality, divinity and enjoyment of Sundoism hermit rather than used as a method to achieve taste for the arts or ethics. Given the fact, it presents eternal longevity and atmosphere of seclusion in very strong way. Development of spatial Storyboard structure based on this is interpreted as 'Entering the world of hermits(Introduction)'-'Looking the world(Development)'-'Living with hermits(Turn)'-'Becoming hermit(Conclusion).' Finally, the scenery image of Galeun Gugok presented in surface structure is based on beauty of the immortal land scenery as well as beauty of pre-achieved space in Gugokdongcheon and arranged the vertical narrative structure as divine space of 9 ranks of GO. Taking those into account, scenery story board of Galeun Gugok was suggested in accordance with a theme of 6 cuts; Gnagsun(降仙)-Sungyeong(仙境)- Sunyak(仙藥)-Sunhak(仙鶴)-Sunyu(仙遊)-Eunsun(隱仙). It is obvious that hermit which live an eternal life as a representative of Sundoism, should be the main motif of scenery planning in a filed of modem landscaping. Therefore, the most valuable component in designing Korean landscape must be the homeostasis of surrounding landscape which supports the characteristics of invariability and divinity of nature.

• Journal of Food Hygiene and Safety
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• v.27 no.1
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• pp.42-49
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• 2012

This study was carried out to investigate the toxicity of food Red No.2 in the Sprague-Dawley (SD) female rat for 4 weeks. SD rats were orally administered for 28 days, with dosage of 500, 1,000, 2,000 mg/kg/day. Animals treated with food Red No.2 did not cause any death and show any clinical signs. They did not show any significant changes of body weight, feed uptake and water consumption. There were not significantly different from the control group in urinalysis, hematological, serum biochemical value and histopathological examination. In conclusion, 4 weeks of the repetitive oral medication of food Red No.2 has resulted no alteration of toxicity according to the test materials in the group of female rats with injection of 2,000 mg/kg. Therefore, food Red No.2 was not indicated to have any toxic effect in the SD rats, when it was orally administered below the dosage 2,000 mg/kg/day for 4 weeks.