• Knowledge Management Research
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• v.22 no.4
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• pp.261-282
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• 2021

As the MZ generation, who values work-life balance, became a member of the organization, leader-oriented leadership centered on goal achievement and company profit made it difficult to achieve good results in the organization in the mid-to long-term. The company must strengthen the leadership that can be helpful for the self-leadership where the members of the organization move on their own and the organizational culture that enhances the employees' job satisfaction and organizational commitment. Therefore, this study analyzed the effect of the team leader's servant leadership on the team member's self-leadership and organizational effectiveness. In addition, it was studied whether the executive officer's emotional leadership interacted with the team leader's servant leadership and had a moderating effect on the team member's self-leadership. Also, the difference in path coefficient between the MZ generation and the non-MZ generation was verified. To this end, the research model was statistically verified using the PLS (Partial Least Square) structural equation. A survey was collected from 357 team members among office workers online. As a result of the analysis, the team leader's servant leadership had a significant effect on organizational effectiveness and team member's self-leadership. Also, in the relationship between the team leader's servant leadership and the team member's self-leadership, the emotional leadership of the executive officer had a positive (+) moderating effect. The MZ generation differed from the non-MZ generation in the path where the team leader's servant leadership positively affected the self-leadership of the team member and the path where the team leader's self-leadership had a mediating effect between the team leader's servant leadership and organizational effectiveness. The results of this study will suggest various theoretical and practical implications so that executive officers, team leaders, and team members within the company can develop leadership that increases organizational effectiveness in their respective positions.

• Korean Chemical Engineering Research
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• v.60 no.1
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• pp.116-124
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• 2022

In this study, waste air containing ethanol and hydrogen sulfide, was treated by an integrated hybrid system composed of two alternatively-operating UV/photocatalytic reactor-process and biofilter processes of a biofilter system having two units with an improved design (R reactor) and a conventional biofilter (L reactor). Both a pressure drop (△p) per unit process of the integrated hybrid system and a microbe-population-distribution of each biofilter process were observed. The △p of the UV/photocatalytic reactor process turned out very negligible. The △p of the L reactor was observed to increase continuously to 4.0~5.0 mmH₂O (i.e., 5.0~6.25 mmH₂O/m). In case of R reactor, its △p showed the one below ca. 16~20% of the △p of the L reactor. Adopting such microbes-carrying biofilter media with high porosity as waste-tire crumb media, and the improved biofilter design, contributed to △p of this study, reduced by ca. 37~50% and 40~53%, respectively, from the reported △p of conventional biofilter packed with biofilter media of the mixture (50:50) of wood chip and wood bark. In addition, the △p of R reactor in this study, reduced by ca. 80% from the reported △p of conventional biofilter packed with biofilter media of the mixture (75:25) of scoria with high porosity and compost, was mainly attributed to adopting the improved biofilter design. On the other hand, in case of L reactor, the CFU counts in its lowest column was analyzed double as much as those in any other columns. However, in case of R reactor, its CFU counts were bigger by 50% than the one of L reactor and its microbes were evenly distributed at its higher and lower columns of R_dn reactor and R_up reactor. This phenomena was attributed to an even moisture distribution of 50~55% of R reactor at its higher and lower columns. Therefore, R reactor showed superb characteristics in terms of both △p and microbe-population-distribution, compared to L reactor.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.209-242
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• 2021

This manuscript started with the purpose of producing research that investigated and verified how Buddhism was understood by Seongdam (性潭) Song Hwan-gi (宋煥箕), the founder (宗匠) of Horon (湖論) who was active around the early 19 th century. Song Hwan-gi, Uam (尤菴) Song Si-yeol (宋時烈)'s fifth generation, was a scholar who had a deep sense of duty to inherit the Theory of Uam (尤菴學), and he adhered to the Confucian theory of genealogy (道統論) and Anti-Heresy Discourses. Thus, this manuscript expressed curiosity about Song Hwan-gi's understanding of Buddhism, which was the representative heresy. This manuscript examined the naming method of Buddhist clergy (僧侶), degree of pedagogical knowledge, and critical statements that were made concerning Buddhist tales (說話). Meanwhile, it is noticeable that the terms of address for Buddhist clergy were composed of four categories: general terms, honorific forms, palanquins [輿], and miscellaneous terms of address. This scheme conforms to the Buddhist-friendly aspects of Song Hwan-gi. Examples of these terms of address include Danseung (擔僧) and Yeoseung (輿僧), both of which were Buddhist clergy who carried palanquins. Naturally, Song Hwan-gi was helped by Buddhist clergy when he went sightseeing on famous mountains. In the meantime, Song Hwan-gi's pedagogical knowledge can be shown to be not especially profound based on his understanding of The Diamond Sutra, The Avatamska Sutra, and The Shurangama Sutra. Cheongnyansan Travel Records (淸凉山遊覽錄) and Dongyu Diary (東遊日記) make it clear that Song Hwan-gi had no interest in taking refuge in the three treasures of Buddhism (佛法僧 三寶). It is rather the case that he was deeply critical of Buddhism. On the other hand, Song Hwan-gi expressed profound sadness when he encountered the dilapidated remains (古蹟) of Buddhist temples and hermitages. Consequentially, it can be concluded that Song Hwan-gi's understanding of Buddhism contained examples of affirmation, acceptance, denial, and exclusion.

• Korean Journal of Food Science and Technology
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• v.54 no.3
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• pp.297-305
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• 2022

The goal of this study was to evaluate the anti-obesity effect of radish leaf extracts (MU-C) and radish leaf extracts with 3% citric acid (MU-CA) in a high-fat diet (HFD)-induced C57BL/6 mice. The effects of radish leaf extracts on adipogenesis were also investigated using 3T3-L1 adipocytes. As determined by Oil red O staining, MU-C inhibited adipogenesis in 3T3-L1 adipocytes. Four-week-old male C57BL/6 mice were fed an HFD for 6 weeks and then treated with radish leaf extracts (500 mg/kg, p.o.) for 6 weeks. Then, the serum levels of Aspartate aminotransferase, Alanine aminotransferase, Total cholesterol, Triglyceride and low-density lipoprotein cholesterol in the mice were measured using an automatic chemical analyzer and enzyme-linked immunosorbent assay. Administration of MU-C significantly reduced the fat weight when compared with HFD controls. As confirmed by histopathologic analysis, adipose tissue size markedly decreased in mice treated with MU-C. Therefore, this study could provide a basis for investigating the clinical use of MU-C as an agent for preventing obesity.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.359-392
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• 2020

In this paper, we examined the development of Chinese Taoist architecture, its cultural implications, and comprehensively summarized the core principles of the Taoist ecological ideas that are reflected in Taoist architecture. This is a groundwork for exploring an ideological model for sustainable ecological architecture in modern cities. Taoist architecture has a long history that has led to changes, developments, and a gradual maturation. Zhi (治), Lu (廬), and Jing (靖), were the first architectural forms of the early Taoist body. These formed the basis for the future development of Taoist Courts (宮觀). The state-sponsored government-run Taoist Courts established from the time of the North and South Dynasties to the time of Tang Dynasty led to a constant standardization of the rites, and these Courts gradually became more and more formalized. Since the establishment of Quanzhenjiao (全眞敎) in the early 12th century, a movement that emphasized putiy training, architecture for the ascetic practice emerged in remote natural spaces suitable for strict ascetic practices. Meanwhile, in Taoist architecture, the type and structure of buildings were strengthened in order to worship various gods. The various Taoist Courts established through this historical process embody the elements, institutions, and ecological ideas of Taoist culture. Taoist architecture basically pursued the idealism of Paradise in a Deep Cave (洞天福地) and adopted a feng-shui theory of using natural terrain artfully in selecting a place and building a layout. This was reflected through their ecology. Meanwhile, Taoist architecture does not destroy the balance of nature by emphasizing the utilization of local natural resources whenever possible while selecting building materials according to the principles of yinyang and the five movements (陰陽五行). In addition, Taoism aims to select simple places for practising asceticism and ancestral rituals whenever possible because of the need to maintain a simple mind, suppress desire, and return to a state of purity. This attitude is an indication of a kind of simple ecological ideas and value of frugality easily found in Taoism. The ecological ideas of Taoism provide abundant resources for considering solutions to the ecological crisis that arises in the creation of residential environments. Through the ecological ideas of Taoism, we can find a direction to understand the relationship between human beings and nature while creating new, sustainable residential environments.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.187-242
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• 2022

This article was conducted with the purpose of finding the religious meaning of Jeongeup (井邑) by paying attention to two areas of inquiry. The first examines religious interpretations of the place names of peaks, mountains, and villages that have already existed have existed since ancient times. The second area of inquiry looks into religious narratives about Jeongeup that appear in scriptural records of the Reordering Works of Heaven and Earth (1901~1909) as performed by Kang Jeungsan. Looking at these to areas of inquiry together, the place names and topography inherent in Jeongeup and Kang Jeungsan's various Jeongeup-related Reordering Works, can be summarized as embodying characteristics of 'beginning (始)' and 'origin (本)' which can be further likened to the meaning of 'water (水)' in a 'well (井).' First, Jeongeup equates to the heavenly origin of the Gucheon Sangje (Supreme God of the Ninth Heaven) faith in Jeungsan Thought. Mangje (Emperor-awaiting) Peak is a peak that represent the wish for the Lord's descent to earth. Seonmang (Immortal-awaiting) Village is a village that was waiting for an immortal. Jeung (Steamer-on-Cauldron) Mountain (Jeungsan 甑山) is a mountain on the earth and also the honorific name later taken by Kang Il-Sun. In relation to Jeungsan, it is interpreted that Jeungsan was born and incarnated in the village as a human in response to a plea from all divine sages, buddhas, and bodhisattvas, who had existed since the dawn of time and came to wish for salvation of humankind. This is because both Mangje Peak and Seonmang Village are connected to the meaning of 'mang (望 to await).' Second, the Reordering Works of Jeungsan which related to Jeongeup show that Jeongeup has carries the meaning of 'beginning (始源)' and 'origin (本源).' The character, Jeong (井), in Jeongeup is seen as a place that contains water energy, and symbols and allusions referring to this can be found in various Reordering Works. As a symbol or allusion, the well can be seen as a new start, the lives of all people of the world, the purification of the world, and returning to the original root everything. These symbolic images can be found in the life of Kang Jeungsan from his incarnation to his passing into Heaven. This is because Jeong can allude to the origin by the Ninth Heaven, the beginning of the Later World's paradisiacal land of immortals, and the end of the Former World (Seoncheon 先天).

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.215-247
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• 2021

In Buddhism, there are specific terms related to miracles and miraculous acts such as the Sanskrit term, abhijñā, which was translated as into Chinese characters as shintong (神通). This term implies the six supranormal powers. It originally meant 'direct knowledge,' 'high knowledge,' or 'knowledge beyond the common senses,' which was understood as a superhuman and transcendental ability possessed by Buddhas, Bodhisattvas, and noblemen. However, this took on different meanings and morphed into different terms later in India and China. This article analyzes the subject, object, type, and purpose of these shintong, focusing on the Sutra for the Householder Kaivarti (堅固經, Gyeonggo-gyeong, Kaivarti-sūtra) from the Longer Discourses (長阿含經, Jang-Ahamgyeong, Dīrghâgama) and exemplary Buddhist texts such as the Sanskrit, In Praise of the Acts of the Buddha (佛所行讚, Bulsohaengchan, Buddhacaritam) and the Chinese Records of Eminent Monks (高僧傳, goseungjeon) and Continued Records of Eminent Monks (續高僧傳, Sok-goseungjeon). The historical evolution and changes to the meaning of Shintong in Indian and Chinese contexts can be observed through these texts. In the Sutra for the Householder Kaivarti, the Buddha said that there are three kinds of Shintong: supranormal footedness (神足, shinjok, ṛddhi-pāda), mindreading (觀察他心, gwanchaltashim, anya-mano-jñāna), and education (敎誡, gyogye, anuśāsana). Among them, supranormal footedness (multiplying one's body, teleportation, flying, walking on water, etc.) and mindreading were denied because, at that time, claims of this nature were used to appeal to people's emotions and inspire sincerity, but this was of no use in conveying the Buddha's teaching. On the other hand, education, acquired only with through enlightenment, was sanctioned as a shintong unique to Buddhism. However, in In Praise of the Acts of the Buddha, supranormal footedness and mindreading were described as important ways to lead people to enlightenment, while education pertained to the whole of spiritual work. In China, Buddhism was a foreign religion at first, and it urgently sought to be accepted. After the increase of its religious influence, introspection on discipline and practice was meant to firmly deepen its roots. In line with this, shintong and miracles were transformed and expanded to suit the Chinese cultural context. Such changes in Buddhist history are well illustrated by the shini (神異, miraculous powers) described in Records of Eminent Monks and the gamtong (感通, penetration of sensitivity) detailed in Continued Records of Eminent Monks. In Records of Eminent Monks, the subject of shini was that of eminent monks and its objects were those who did not know of Buddhism or believe in it. In Continued Records of Eminent Monks, however, the monks themselves could be objects of shini. The change of object suggests that the purpose had shifted from edification to awareness and self-reflection. Shini focused on edification, whereas gamtong re-emphasized the importance of the pure discipline and practice of monks during the 6^th and 7^th centuries when China became predominantly Buddhist.

• Journal of Nutrition and Health
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• v.55 no.1
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• pp.155-173
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• 2022

Purpose: This study was undertaken to update the Nutrition Quotient for Elderly (NQ-E), which reflects dietary quality and behavior among Korean older adults. Methods: The first 29 items of the measurable food behavior checklist were obtained from a previous NQ-E checklist, recent literature reviews, and national nutrition policies and recommendations. One-hundred subjects (50 men and 50 women) aged ≥ 65 years living in the Seoul Metropolitan Area, including Gyeonggi Province, completed a pilot survey from March to April 2021. Based on the results of the pilot study, we conducted factor analysis and frequency analysis to determine whether the items of the survey were properly organized and whether the distribution of answers for each evaluation item was properly distributed. As a result, we reduced the number of items on the food behavior checklist and used 23 items for the national survey. Nationwide, 1,000 subjects (472 men and 528 women) aged > 65 years, completed the checklist survey, which was applied using a face-to-face survey method from May to August 2021. The construct validity of the NQ-E 2021 was assessed using confirmatory factor analysis, LISREL. Results: Seventeen food behavior checklist items were selected for the final NQ-E 2021. Checklist items addressed three factors: balance (8 items), moderation (2 items), and practice (7 items). Standardized path coefficients were used as the weights of items to determine nutrition quotients. NQ-E and three-factor scores were calculated according to the weights of questionnaire items. Conclusion: The updated NQ-E 2021 produced by structural equation modelling provides a suitable tool for assessing the dietary quality and behavior of Korean older adults.

• Journal of Food Hygiene and Safety
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• v.36 no.6
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• pp.481-487
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• 2021

The purpose of this study was to provide safety management information by analyzing the survival and growth-related properties of foodborne pathogens from Romaine lettuce. After cultivating E. coli O157:H7 for 72 h on Romain lettuce via spray inoculation, the bacteria population increased by 2.0 log CFU/g from the initial population, confirming the possibility of survival and multiplication of the pathogen thereon. The study also revealed that there is no significant difference in the cultivation of E.coli O157:H7 after 72 h from inoculation on damaged and undamaged lettuce leaves. As a result of investigating distribution of E.coli O157:H7 on damaged lettuce leaves, it was found that the bacteria is unlikely to adhere on the smooth surface of undamaged leaves and, thus, results in a low population density, whereas the bacteria cluster on the rough surface of damaged leaves and easily enter through the damaged tissues. Furthermore, after 24 h of cultivation of the pathogenic microbe in the extract with concentrations of 10-100%, utilization of the lettuce extract by the pathogen was found to be 8.9 log CFU/mL E. coli O157:H7, 8.6 log CFU/mL L. monocytogenes, and 8.8 log CFU/mL P. carotovorum. The increase in the population of both the pathogenic microbe and foodborne pathogen reached over 4 log CFU/mL, implying the microbe can utilize the lettuce extract as a source of nutrition. Compared to the initial inoculation concentration in 0.1% lettuce extract, the final concentration has increased up to 2.7 log CFU/mL E. coli O157:H7, 1.3 log CFU/mL L. monocytogenes, and 2.9 log CFU/mL P. carotovorum. Accordingly, the study confirms that the minimal growth concentration of the pathogenic microbe is lower than 0.1% and that the pathogen possibly survive and multiply inside the lettuce leaves given the lettuce extract with concentration of 0.1% is consistently supplied through the damaged tissues.

• Korean Journal of Heritage: History & Science
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• v.55 no.2
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• pp.102-111
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• 2022

Termites are a group of social insects that are one of the primary causes of damage to wooden architectural heritage. Since termite damage impairs the authenticity and structural stability of cultural heritage, it is imperative to prevent it. This study examines the extent of termite damage to wooden architectural heritage as part of efforts to prevent termite damage to nationally designated wooden architectural heritage sites across the country. The extent of termite damage to each cultural heritage was assessed qualitatively and quantitatively and comparatively analyzed by region using the results of the "Investigation on Biological Damage to Wooden Architectural Heritages" conducted by the National Research Institute of Cultural Heritage from 2016 to 2019. It involved 362 nationally designated wooden architectural heritages(25 national treasures, 157 treasures, 180 national folklore cultural heritages) and 1,104 buildings. The results were as follows: termite detection dogs reacted at 317(87.6%) of the 362 wooden heritages, with visible termite damage observed in 185 cases(51.1%). Furthermore, termite damage was confirmed using one of two methods(detection dogs or visual inspection) in 324 cases(89.5%). Of the 1,104 buildings, termite detection dogs reacted at 668(60.5%), while 339(30.7%) showed visible termite damage. Employing one of the two methods, damage was confirmed in 702 buildings(63.6%). The country was categorized into nine regions(Seoul Metropolitan Area, Gangwon, Chungbuk, Chungnam, Jeonbuk, Jeonnam, Gyeongbuk, Gyeongnam, and Jeju) to examine the termite damage rate and the degree of damage to each cultural heritage according to location. Termite detection dogs reacted to more than 70% of the cultural heritage in all regions. Visible damage was minimal in the Seoul metropolitan area(32.1%) and Gangwon(21.4%) but severe in Chungnam(65.6%), Jeonnam(67.3%), and Gyeongnam(68.2%). By quantifying the degree of termite damage of each cultural heritage as a ratio of the absence of termite damage among the total absence, the average termite damage of the cultural heritage across the country was 9.2%. Regional variance analysis showed that the cultural heritage in Jeonbuk and Jeonnam showed a statistically significantly higher degree of termite damage than the cultural heritage in the Seoul metropolitan area, Chungbuk, and Gyeongbuk. This paper comprehensively analyzed termite damage to nationally designated wooden architectural heritage. The findings are expected to be valuable in establishing policies for the preservation and management of cultural heritage sites in the future.