• Journal of Popular Narrative
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• v.25 no.2
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• pp.73-116
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• 2019

In recent years, television dramas have adopted an emerging approach of imagining a just society via fantasy. This study set out to examine by stages the patterns of social justice in I Hear Your Voice, Pinocchio, and While You Were Sleeping written by Park Hye-ryeon, who has been leading this trend. I Hear Your Voice shows why social justice is needed, as it is set against the backdrop of a society in which legal justice has collapsed. In this drama, the collapse of the legal justice system indicates that democratic society is falling apart at the roots. As a result, pain and suffering is propagated among the petit bourgeois, with social justice being demanded as an alternative to this problematic reality. The supernatural power of reading the thoughts of others is used to remind viewers of the value of truth and trust and raises the possibility of the existence of a true heart as an alternative from a social justice perspective. Set in a society in which media justice is distorted, Pinocchio makes an attempt at changing ideas about social justice. In this drama, the corrupt media justice covers up truth and becomes a parasite to power, creating victims that are falsely accused. In this situation, the Pinocchio Syndrome, which makes people hiccup when telling a lie, shows paradoxically that truth can be distorted, and ultimately destroys absoluteness that is not truth. Finally, While You Were Sleeping inherits the world views of the two previous dramas and proposes a type of social justice called 'common good' as an alternative. A completely unfair society is created when legal justice collapses and media justice is distorted. In this situation, the ability to see the future is an ability to imagine a world of possibilities. Altruistic choices based on trust in others help us to realize a positive future. Social justice as common good to enable solidarity among subjects in a way that transcends the limitations of time and space is proposed as an alternative to overcome the problem of an unfair society. Given the recent reality of South Korean society, this common good and these ways of life might literally seem like a fantasy. When social justice is represented by efforts and reconstruction processes to overcome the current social issues and make a better future, common good based on the understanding and sympathy of others can be an alternative to improve a reality that is problematic at its root. Ultimately, Park's three works explore the feasibility of a just society that is yet to come from the aspect of the common good.

• Journal of Korean Philosophical Society
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• v.152
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• pp.59-79
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• 2019

The main purpose of this paper is to critically examine the intractable problems of Peirce's notion of 'symbol' as a higher and perfect mode of sign, and present a more appropriate account of the higher status of symbol from an experientialist perspective. Peirce distinguished between icon, index, and symbol, and suggested symbol to be a higher mode of sign, in that it additionally requires "interpretation." Within Peirce's picture, the matter of interpretation is to be explained in terms of "interpretant," while icon or index are not. However, Peirce's conception of "interpretant" itself remains fraught with intractable opacities, thereby leaving the nature of symbol in a misty conundrum. Drawing largely on the experientialist account of the nature and structure of symbolic experience, I try to explicate the complexity of symbol in terms of "the symbolic mapping." According to experientialism, our experience consists of two levels, i.e., physical and symbolic. Physical experience can be extended to symbolic level largely by means of "symbolic mapping," and yet is strongly constrained by physical experience. Symbolic mapping is the way in which we map part of certain physical experience onto some other area, thereby understanding the other area in terms of the mapped part of the physical experience. According to this account, all the signs, icon, index, and symbol a la Peirce, are constructed by way of symbolic mapping. While icon and index are constructed by mapping physical level experience onto some signifier(i.e. Peirce's "representamen"), symbol is constructed by mapping abstract level experience onto some signifier. Considering the experientialist account that abstract level of experience is constructed by way of symbolic mapping of physical level of experience, the symbolic mapping of abstract level of experience onto some other area is a secondary one. Thus, symbol, being constructed by way of secondary or more times mapping, becomes a higher level sign. This analysis is based on the idea that explaining the nature of sign is a matter of explaining that symbolic experience, leaving behind Peirce's realist conception of sign as a matter of an event or state of affairs out there. In conclusion, I suggest that this analysis will open up new possibilities for a more appropriate account of the nature of signs, beyond Peirce's complicated riddles.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.581-587
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• 2022

The water god, Venerable Bhadra, Indian Tammola (Tamla as the 'mol' and 'ju' characters were eliminated) came to Tamla with 900 Arahants(The highest Buddhist monks) around 563-483 BC. It is the propagation of Buddhism through the world's most sacred water (Heiligkeit). The traces of the three surnames of Goyangbu are the first samsunghyeol and the dwelling of the den of Jonjaam(cave of venerable Bhadra) in Yeongsil, giving a glimpse into the era of living in caves. The second is a link that is in line with 3, the basic number in the decomposition of 900 (=3^*3^*100) disciples of Bhadra, considering that 3 and 3 of the three surnames in Goyangbu are three times 9. At this time, 3 is the person of heaven and earth, religiously, marriage, hope, or complete number, and Jeju culture is resting everywhere. For example, 3 of the samsunghyeol, 3 of the 1, 2, 3 Dodong, 3 of the 3 Dado, 3 of the 3 Mudo, 3 of the 3 disasters, 3 of the Goyangbu 3-surnames, 3 of the house Olle Jeongnang and, among 900 (=3^*3^*100) disciples of Venerable Bhadra, the common factor is 3. It is the 'island of 3'. These papers consist of 1 and 2 parts. In Part 1, the name of Tamla came from Tammola, India, and 900 Indian Buddhist Arahants estimated that the three surnames in Goyangbu were the ancestors. Part 2 highlights how the basic principle of jeonganag derived from Indian customs has evolved and is being used in modern mobile communication and DNA gene life science.

• Korean Journal of Poultry Science
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• v.50 no.2
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• pp.101-108
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• 2023

This study was conducted to investigate the appropriate levels of crude protein (CP) and phytase in the diet of broiler chicks in order to reduce nitrogen and phosphorus contents in feces while maintaining performance of broilers. Six hundred forty-eight 1-day-old male broilers (41.9±0.91 g) had a total of 3 × 3 complex factor of 3 levels of CP (22%, 21%, 20%) and 3 levels of phytase (1,000, 800, 500 FTU/kg) in the diet. Divided into 9 treatments, 4 replications per treatment, 18 birds per replication, were completely randomly assigned and reared in a metabolic cage for 7 days. Seven-day-old body weight (BW) and body weight gain (BWG) of broilers were significantly lower at CP 20% treatment (P<0.05), and feed conversion ratio (FCR) was significantly lower at CP 21% and phytase 800 FTU/kg treatment (P<0.05). Nitrogen and phosphorus contents in chicken excreta were significantly lower in CP 20% and phytase 500 FTU/kg treatment, respectively (P<0.05). Interactions between CP and phytase in the feed were shown for nitrogen and phosphorus in feces (P<0.05). In conclusion, considering the broiler performance and excretion contents of nitrogen and phosphorus, it is thought that CP and phytase levels of broiler chicks diet can be reduced by 21% and 800 FTU/kg, respectively.

• The Journal of Korean Academy of Prosthodontics
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• v.61 no.3
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• pp.179-188
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• 2023

Purpose. The purpose of this study was to evaluate the effect of surface treatments on the shear bond strength of two types of zirconia (3-TZP and 5Y-PSZ) with resin cement. Materials and methods. Two different types of zirconia specimens with a fully sintered size of 14.0×14.0×2.0 mm³ were prepared, polished with 400, 600, and 800 grit silicon carbide paper, and buried in epoxy resin. They were classified into four groups each control, sandblasting, primer, and sandblasting & primer. Cylindrical resin adhered to the surface-treated zirconia with resin cement. It was stored in distilled water (37℃) for 24 hours, and a shear bond strength test was performed. The normality of the experimental group was confirmed with the Kolmogorov-Smirnov & Shapiro-Wilk test. The interaction and statistical difference were analyzed using a two-way ANOVA. A post-hoc analysis was performed using Dunnett T3. Results. As a result of two-way ANOVA, there was no significant difference in shear bonding strength between zirconia types (P > .05), but there was a significant correlation in the sandblasting, primer, and alumina sandblasting & primer group (P < .05). Dunnett T3 post-test showed that, regardless of the type of zirconia, shear bonding strength was sandblasting & primer > Primer > sandblasting > control group (P < .05). Conclusion. There was no difference in shear bond strength between the types of zirconia. The highest shear bond strength was shown when the mechanical and chemical treatments of the zirconia surface was performed simultaneously.

• Journal of Korean Historical Folklife
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• no.33
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• pp.31-72
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• 2010

At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.

• Journal of the Korean Society of International Agriculture
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• v.31 no.3
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• pp.249-254
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• 2019

'Japonica 6' is a japonica rice variety developed from a cross between 'MS11', the beginning variety adaptable to tropical region, and 'IR86743-28-1-4', an elite line of high yield and good plant type by a Korea(RDA)-IRRI cooperative breeding program at IRRI in 2017. The growth duration of 'Japonica 6' is 121 days from sowing to harvest. It is 10 days later than that of the check variety 'MS11'. The culm length of 'Japonica 6' is 70 cm, and 1,000-brown rice grain weight is 26.7 g. It has a shorter culm and a larger grain. size than that of MS11. 'Japonica 6' is moderately resistant to blast disease but susceptible to bacterial blight, tungro virus and plant hoppers. The milled rice recovery rate of 'Japonica 6' is improved than that of 'MS11'. The head rice rate of 'Japonica 6' is significantly higher than that of 'MS11'. Yield of 'Japonica 6' is averagely 3.59 MT/ha of milled rice in 5 areas of the Philippines. The 'Japonica 6' was registered in Philippines and would be adaptable to the diverse regions of tropical Asia (Registration No in Philippines. BPI-NSIC-2017-Rc 484SR).

• Journal of Ethics
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• no.80
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• pp.51-77
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• 2011

This study aims to explore how to establish any foundation of the value of the unification of the Korean Peninsula in multicultural society of Korea. Its main issue is related to Korean identity of a nation and its shared value among the mulitcultural members, in particular, of North Koreans including defectors, foreign workers, and immigrants of international marriage and their children. For this study, I would utilize a given research of the application of two concepts of culture to multicultural levels by criticizing its limit; as an alternative, furthermore, I would pay attention to the possibility of the concept of emotion in multicultural members. A short feature in a given study of two conceptions of culture in a multicultural society is as follows: the first is to regard it as the patterns of meanings and symbols, which is very useful to understand others or other culture; secondly, to see it as the lasting process of perfection in human life, which makes us recognize ourselves as a member, so to speak, identity. In application it to Korean muliticultural members, however, there are crucial and complicated problems according to the cases of their lives. For North Koreans, firstly, they tend to get the conception of Korean identity in terms of ideological policies and education of North Korean government. This means that they have a strong hatred towards the word multiculture, in the level of recognizing the self-culture. Secondly, North Korean defectors also have the recognition of the self-culture, but their serious problem is discriminative treatments by South Korean in terms of socio-economics, in the process of their settlement. Thirdly, parents and their children in multicultural family can have their identity as Korean. In parents, however, the level is double that they can have both identities of Korean as well as of their countries. The foundation, therefore, of the value of the unification in the Korean Peninsula is closely related to the issue of identity as Korean. To recognize it, it is possible only to consider and reflect all members' lives by applying the dual conceptions of culture to their multicultural lives. That is not of outer system, but of inner, relational and cultural emotion, which enables them to share their common value of unification.

• The Journal of Korean Philosophical History
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• no.28
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• pp.183-212
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• 2010

The purpose of this study is to provide a theoretical base for making a character education program and to develop a school violence prevention program and analysis the effects of the program in elementary schools. The prevention program was designed to target students, teachers, parents and community residents and utilized the above groups as participants. This study is developed on the basis of Social Emotional Learning as well as Emotional Intelligence which put on the importance on the role of emotion in the problem solving. In concrete, school violence prevention program based on the social and emotional learning, development of integrative programs articulating three key domains directly and indirectly influencing students' character formation, maximum use of the educational institutes' moral education curriculums and potential curriculums in the surrounding environment. To do so, bibliographical study and analysis of the research materials are carried out, and also the professionals' advice is received. The study object is 113 elementary school students of 2 elementary schools in Seoul. For them, the preparatory program is carried out from September 2009 to November 2009. And then, the analysis for the satisfaction degree of participation in the program and for the descriptive results of the school violence prevention education is carried out.

• Korean Journal of Breeding Science
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• v.51 no.4
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• pp.448-453
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• 2019

'Haedamssal' is an early maturing and rice stripe virus disease-resistant cultivar adaptable for early-transplanting cultivation that was developed by the rice breeding team of the Department of Southern Crop, NICS, RDA, in 2014. This cultivar was derived from the cross YR25869 (YR21247-B-B-B-49-1/Sasanishiki BL4//Koshihikari) and YR25868 (Unkwang//YR21247-B-B-B-49-1/Sasanishiki BL4) made in the 2005/2006 winter season and was advanced to the F₅ generation by a bulk breeding method using rapid generation advance. To incorporate rice stripe virus resistance, marker-assisted selection on the RSV gene was conducted in 3-way and 6-way cross F₁ generation using the tightly linked marker RM6897. From testing in the replicated yield trial in 2011, a promising line YR26258-B-B-B-33-3 was selected and it was designated as 'Milyang276'. A local adaptability test of 'Milyang276' was performed at three locations from 2012 to 2014 and it was named as 'Haedamssal', which was a good eating quality variety. The culm length was 67 cm in yield trials, which was 4 cm shorter than 'Jopyeong'. The number of spikelets per panicle was lower than 'Jopyeong', whereas the number of tillers per hill was higher. This variety was resistant to RSV disease, bacterial blight, and leaf blast disease. The milled rice yield of 'Haedamssal' was 5.48 MT per ha at the early transplanting in the local adaptability test. 'Haedamssal' is well adapted to early transplanting cultivation in the southern plain area (Registration No. 6811).