• Economic and Environmental Geology
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• v.19 no.4
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• pp.243-264
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• 1986

This work is a metallogeny on gold-silver deposits in South Korea based on the close examination of the author's own data and a broad review of existing literature available. The metallogenic epochs in Korea are temporarily connected with the history of tectonism and igneous activities, and are identified as the Precambrian, Paleozoic, Jurassic to early Cretaceous, late Cretaceous to early Tertiary, and Quaternary epochs, whereas the metallogenic provinces are spatially associated with some of the felsic to intermediate igneous rocks, lacking mineralization related to basic and ultrabasic rocks. The metallogeny on the gold-silver deposits is mostly related to the granitic rocks intrusives. Epigenetic gold-silver mineralization in South Korea ranges in metallogenic epochs from Precambrian through Triassic, Jurassic and Cretaceous to Eocene (?), in genetic types from hypothermal through mesothermal and epithermal quartz-sulfide veins to volcanogenic stockworks, with some disseminated types. Reporting on metallic association from gold without silver, gold-silver, silver-gold, silver without gold, and gold or silver as a by-product from other metallic ores. The most representative genetic types and metal associations of gold-silver deposits are hydrothermal quartz veins associated with the Daebo and Bulgugsa granitic magmatism. The most closely associated paragenetic metallic minerals in gold-silver hydrothermal quartz-sulfide vein type deposits are: copper, lead, zinc, pyrite and arsenopyrite. More than 560 gold-silver mines are plotted in the distribution map grouped within the 10 different metallogenic provinces of South Korea. Specific mineralizations with related mineral association in both sulfides and gangues observed selected from 18 Korean and 8 Japanese Au-Ag deposits. The 7 selected individual gold-silver mines representing specific mineralization types are described in this report.

• Tuberculosis and Respiratory Diseases
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• v.57 no.3
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• pp.234-241
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• 2004

Background : There has been a gradual increase in the number of newly diagnosed cases of Mycobacterium avium complex (MAC) pulmonary disease. However, the optimal therapeutic regimen for the disease has not yet established and there is no report about the treatment outcome of MAC pulmonary disease in Korea. This study examined the effect of clarithromycin-based regimen in patients with pulmonary MAC disease without a HIV infection. Materials and Methods : Fifty-six patients with pulmonary MAC disease were diagnosed according to the American Thoracic Society criteria from January 2000 to December 2003 at this hospital. Of these patients, 15 were treated with clarithromycin, rifampin, and ethambutol for more than 6 months, together with streptomycin initially (first 6 months) in 8 patients. Results : Six months after the treatment, the sputum cultures converted from positive to negative in 8 patients (53%) and the radiological findings improved in 10 (67%). At 12 months 4 patients (44%) achieved sputum negative conversion and 6 patients out of 9 patients (67%) who were treated for more than 12 months showed radiological improvement. Overall, the sputum findings converted to negative in nine patients (60%) who underwent medical treatment. A pulmonary resection was successfully performed in one patient. Only one patient discontinued the treatment due to side effects such as gastrointestinal intolerance and optic neuritis. Conclusion : A combined regimen containing clarithromycin is relatively safe and tolerable even in the elderly outpatients. However, the results of this combined chemotherapy were unsatisfactory and new companion drugs for MAC pulmonary disease are needed. A resection may be considered for localized disease.

• Journal of The Korean Ophthalmological Society
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• v.54 no.9
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• pp.1445-1451
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• 2013

Purpose: To report long-term changes in the average retinal nerve fiber layer (RNFL) thickness in 2 patients who had intravitreal bevacizumab (IVB) injection for diabetic papillopathy. Case summary: A 36-year-old patient with diabetes complained of decreased visual acuity (20/200) in the right eye. The fundus examination showed optic disc swelling in both eyes. The average RNFL thickness based on optical coherence tomography (OCT) increased to $278{\mu}m$ and Goldmann perimetry showed nasal visual field defect in the right eye. The IVB was injected into the right eye. Three weeks after the IVB injection, RNFL thickness decreased to $135{\mu}m$ and visual acuity improved to 20/25 in the right eye. However, RNFL thickness increased from 126 to $207{\mu}m$ and visual acuity decreased to 20/32 in the left eye. Thus, IVB was injected into the left eye. In week 3, RNFL thickness decreased to $147{\mu}m$ and visual acuity improved to 20/20 in the left eye. At 12 months after IVB injection, RNFL thickness was $87{\mu}m$ in the right eye and $109{\mu}m$ in the left eye. A 57-year-old patient with diabetes complained of decreased visual acuity (20/200) and showed optic disc swelling in the right eye. The average RNFL thickness increased to $252{\mu}m$ and Goldmann perimetry showed an enlarged blind spot in the right eye. IVB was injected into the right eye. After 3 weeks, RNFL thickness decreased to $136{\mu}m$ and visual acuity improved to 20/70 in the right eye. Six months after IVB injection, RNFL thickness was $83{\mu}m$ in the right eye. Conclusions: Visual acuity progressively improved within 3 weeks and RNFL thickness measured by spectral domain OCT showed progressive thickness reduction in 2 cases of diabetic papillopathy patients who had IVB injections.

• The Journal of Korean Philosophical History
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• no.58
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• pp.201-243
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• 2018

Understanding the theory of how a religion accepts the perspective on death is a prerequisite to grasp the identity and characteristics of such religion. Furthermore, contemplating the perspective on death, itself has a significant meaning as the contemplation provides an insight on how religion has, currently is and how it would influence the practical life of the human race. This current study compares and analyzes the perspective on death accepted by New Religions of Jeungsan, Confucianism and Taoism. By comparing the perspectives on death, this study seeks to conclude the similarity and discrepancy of New Religions of Jeungsan, Confucianism and Taoism. The objective of this study is to summarize the religious characteristic and identity of New Religions of Jeungsan, and the social role of New Religions of Jeungsan. How does New Religions of Jeungsan preach afterlife? This question implies varieties of questions including: In what shape or form does human exist in afterlife?; Does human maintain their original identity in afterlife?; What happens to relations with family members in afterlife?; What is one's role in afterlife, and what would one experience in afterlife? or Does soul transmigrate or are reborn? This current study compares the answers to these questions one by one with Confucianism and Taoism.In general, this current study was conducted with a non-religious methodology. Death can be explained in three different domains: the psychological domain explaining the individual psychological awareness upon encountering death; the philosophical-religious domain explaining the death through the philosophical understanding of the human concept; and the socio-cultural domain explaining death through the social ceremonies upon death.This current study focuses on the philosophical domain of the perspective on death accepted by New Religions of Jeungsan, with a comparison of the socio-cultural significance. To understand the perspective on death preached by New Religions of Jeungsan, It is indispensable to explain the five key elements of Hon(魂), Baek (魄), Shin(神), Young(靈) and Seon(仙) that construe death. The perspective on death preached by New Religions of Jeungsan imposes a multi layer of acceptance and overcoming. This current study complements the problems and limits of previous studies by comparison with Confucianism and Taoism. Throughout this process, this current study intends to highlight the key elements of the perspective on death preached by Deasunjinrihoe, and identify the aspects of each key element. With the sophisticated discussion of the perspective on death provided by New Religions of Jeungsan with clarity, this current study will provide grounds for future studies to extract, in detail, the aspects of the perspective on death preached by New Religions of Jeungsan, in further subjects including: discussions on death such as rituals for death, treatment of bodies, funerals, educating death, euthanasia, or suicide; discussions on the existence of hell; discussions on psychological aspects of ones who encounter death; or discussions on rebirth of those who died during the creation era. This current study will provide an overview on what kind of perspective on death does those who are faithful to New Religions of Jeungsan have and currently are living their life with.

• (The)Study of the Eastern Classic
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• no.43
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• pp.7-31
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• 2011

Danjong had suffered the worst misfortune in the history of Lee Dynasty. His throne was usurped by Sejo, his uncle and he was banished to Youngwol where he ended his life for good. Youngwol remembers the last moment of this tragic person clearly through the various traditional stories passed down from the past. In this study, the works assumed to be formed in the contemporary times among Danjong-related stories were targeted. Time of story creation is not known but it could be assumed that the time when heroine of the story was lived may be coincided with the time of traditional story creation, in this story created in a form of experience story. If any objects or elements that may lead to time of traditional story are contained in the story, we may be able to identify the time of traditional story. All of , and were created in the contemporary times. However, these traditional stories are not new at all. If any personal experience story is added on the existing transmitted traditional story, deviation of traditional story near to recreation is taken place. Traditional Danjong story created like this in the contemporary times have some characteristics. First, transmission power of maintaining Danjong story up to the present times was expanded from a nature of misfortune and holiness to general eccentricity. Ability of deity derived from Danjong's grief and grudge is weakened as time goes by and this story is substituted by an amazing things that can be experienced by anybody. Second, at present, Danjong story is transformed to a form of folktale. Danjong story has developed into a myth through deification from a personal legend. This myth is transformed into a folktale everybody can experience in the contemporary times. Third, this story has been recreated in a form of experience story, not a modification. It is said that as the personal experience story is combined with existing traditional stories, a new work of traditional story is created. It could be observed that through contemporary Danjong story, traditional story of historical person could be created in the contemporary times as well and additionally, a process that personal experience story is positioned as a traditional story could be observed. Now is the time to pay attention to various traditional stories being created in the contemporary times like experience stories.

• (The)Study of the Eastern Classic
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• no.69
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• pp.349-371
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• 2017

"Hajaeilgi(荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon(司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life events he did see or hear about. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about folklore. Ji Gyu-sik wrote in his "Hajaeilgi" about things related to folklore, for example, seasonal customs, folk plays, rituals, or folk beliefs that were actually practiced then as a person not belonging to the yangban class. Such diaries are rare, and its value is highly appreciated as a material, and it is meaningful in the aspects of folklore as well. Therefore, as part of the work to look into folklore found in "Hajaeilgi", this author focuses on national rituals and folk beliefs in it. The things that have been discussed earlier can be summed up as follows: About national rituals, it is sorry that it only deals with the emperor's enthronement and emperor and crown prince's birthday in garye(嘉禮); however, it is meaningful to know that the people faithfully carried out national ceremonies and celebrations then. Particularly, it is noteworthy that during the national ceremonies or celebrations, students were asked to sing the national anthem. About hyungrye(凶禮), only it deals with the court funeral rite. Aside from Minbi's funeral rite, the court funeral rite was performed properly at the right time according to the procedure like before, and also, it seems that the people fulfilled it faithfully by order of the government. Also, it can be learned from it that Japanese killed Minbi, burned the body with oil, and left the ashes behind. About folk beliefs, the branch held a memorial service at the shrine of the town regularly. The town, too, performed Gocheongsinsa each year. The money needed for the memorial service was collected from the town people differently according to their financial situations, and they prepared for jesu for the ancestral rite altogether. The memorial service was carried out in Sansindang or Bugeundang, too, and it was common that they summoned a shaman to perform a gut. The diary is valuable as material. After being a Christian, Ji Gyu-sik once tried to abolish sinsa jesa held in hoesa and get rid of saesin(賽神), that is, a gut or pudakgeori, but he had no choice but to follow the precedent. Meanwhile, it is also noteworthy that when the town suffered from floor and infectious disease, Ji Gyu-sik installed an altar in front of his house for the town's wellbeing and health, prepared for jesu including offerings and drinks, and held a memorial service to Hwangcheonhuto(皇天后土; the gods of heaven and earth) accompanied with the town people. Also, when he had any hardships in his family, Ji Gyu-sik summoned a shaman for a gut or offered a devout prayer to the mountainous god. Such shamanism or the things like worshiping Gwanseongjegun(關聖帝君) mostly in the beginning of January and telling fortunes about the year were all folk beliefs. This was very popular among the people, and it seems that it was deeply rooted in his life as well. Also, Ji Gyu-sik supported Fengshui beliefs, and it seems that it is not different from the people's general tendencies, either. As described above, "Hajaeilgi" dealing with national rituals and folk beliefs in it is valuable as material and is meaningful for research on forklore, and moreover, it is also significant in the aspects of forklore as well.