• Korean Journal of Optics and Photonics
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• v.31 no.1
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• pp.1-6
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• 2020

The chest wall, an organ directly affected by environmental particles through respiration, consists of ribs, a pleural layer and intercostal muscles. To diagnose early and treat disease in this body part, it is important to visualize the details of the chest wall, but the structure of the pleural layer cannot be seen by chest computed tomography or ultrasound. On the other hand, optical coherence tomography (OCT), with a high spatial resolution, is suited to observe pleural-layer response to talc, one of the fine materials. However, intensity-based OCT is weak in providing information to distinguish the detailed structure of the chest wall, and cannot distinguish the reaction of the pleural layer from the change in the muscle by the talc. Polarization-sensitive OCT (PS-OCT) takes advantage of the fact that specific tissues like muscle, which have optical birefringence, change the backscattered light's polarization state. Moreover, the birefringence of muscle associated with the arrangement of myofilaments indicates the muscle's condition, by measuring retardation change. The PS-OCT image is interpreted from three major perspectives for talc-exposure chest-wall imaging: a thickened pleural layer, a separation between pleural layer and muscle, and a phase-retardation measurement around lesions. In this paper, a rabbit chest wall after talc pleurodesis is investigated by PS-OCT. The PS-OCT images visualize the pleural layer and muscle, respectively, and this system shows different birefringence of normal and damaged lesions. Also, an analyisis based on phase-retardation slope supports results from the PS-OCT image and histology.

• Journal of Fisheries and Marine Sciences Education
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• v.10 no.1
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• pp.15-30
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• 1998

The variation of the catches of Skipjack(Euthynnus pelamis) and the relationships between the SST and the fishing ground is examined using the catches data of skipjack obtained by Iwawada Fisheries Cooperative of Chiba Prefecture in Japan from 1982 to 1988. The annual mean catch for Skipjack was 151,375.1kg. the annual fluctuation of catch was that the catch in 1984 was increasing, but it was decreased less than 50% in 1985, and was repeated after being a little recovered in 1986, and it was recovered with the level of 1984 in 1988. The fluctuation of catch for Skipjack in every fishing term is that daily mean catch of the primary fishing term (January, February and March) is 894.6kg, but the middle fishing term(April and May) more than four times of the primary fishing term is 3,666.0kg, the last fishing term(June and July) was decreasing at 767.9kg and the fishing ground gradually becomes extinct. The annual mean SST in fishing ground was an extent of from $19.0^{\circ}C$ to $20.2^{\circ}C$, the mean SST of every year except 1983 was from $19.0^{\circ}C$ to $19.9^{\circ}C$. It is said that the optimum SST of Skipjack in Sotobo sea area is the degree of $19.0^{\circ}C$. Therfore, the thing which will guess the time and the location appeared the optimum SST is the very important factor to operate efficiently. About the extent of SST in fishing ground, it was from $17.0^{\circ}C$ to $19.0^{\circ}C$ on March, from $17.5^{\circ}C$ to $20.5^{\circ}C$ on April and from $17.5^{\circ}C$ to $23.5^{\circ}C$ on May, which the extent of SST was gradually larger and larger, on June from $21.0^{\circ}C$ to $23.5^{\circ}C$, fishing ground was formed only the degree of SST more than $21.0^{\circ}C$.

• Journal of Soil and Groundwater Environment
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• v.14 no.4
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• pp.23-32
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• 2009

The sorption of europium (Eu (III)) onto kaolinite and the influence of humic acids over a range of pH 3 ~ 11 has been studied by batch adsorption experiment (V/m = 250 : 1 mL/g, $C_{Eu(III)}\;=\;1\;{\times}\;10^{-5}\;mol/L$, $C_{HA}\;=\;5{\sim}50\;mg/L$, $P_{CO2}=10^{-3.5}\;atm$). The concentrations of HA and Eu(III) in aqueous phase were measured by UV absorbance at 254nm (e.g., $UV_{254}$) and ICP-MS after microwave digestion for HA removals, respectively. Results showed that the HA sorption onto kaolinite was decreased with increasing pH and their sorption isotherms fit well with the Langmuir adsorption model (except pH 3). Maximum amount ($q_{max}$) for the HA sorption at pH 4 to 11 was ranged from 4.73 to 0.47 mg/g. Europium adsorption onto the kaolinite in the absence of HA was typical, showing an increases with pH and a distinct adsorption edge at pH 3 to 5. However in the presence of HA, Eu adsorption to kaolinite was significantly affected. HA was shown to enhance Eu adsorption in the acidic pH range (pH 3 ~ 4) due to the formation of additional binding sites for Eu coming from HA adsorbed onto kaolinite surface, but reduce Eu adsorption in the intermediate and high pH above 6 due to the formation of aqueous Eu-HA complexes. The results on the ternary interaction of kaolinte-Eu-HA are compared with those on the binary system of kaolinite-HA and kaolinite-Eu and adsorption mechanism with pH was discussed.

• Journal of Korean Philosophical Society
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• v.116
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• pp.389-410
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• 2010

Augustin wurde sozusagen von der Rhetorik zum Christentum bekehrt. Der einstmalige Rhetorikprofessor (bis 386) distanziert sich von seiner $fr{\ddot{u}}heren$ Kunst. Aber er $kn{\ddot{u}}pft$ als Bischof im vierten Buch seiner weniger bekannten Schrift "De doctrina Christiana" (DDC; abgef. 427) wieder an die antike Rhetorik, speziell an Cicero, an. So wird die augustinische $Sp{\ddot{a}}tschrift$ $f{\ddot{u}}r$ eine antike Rhetorik in christlicher Verwendung gehalten. Es stellt nun die Frage, was Augustin zur $R{\ddot{u}}ckkehr$ zu seiner $fr{\ddot{u}}heren$ Kunst bewegte. Neuere Forschungen sehen in Augustins Werk eine Grundlage der mittelalterlichen Predigttheorie oder einen $blo{\ss}en$ Versuch, die Rhetorik vom Makel des Sophistischen zu befreien. Gewiss ist seine Einstellung zur "leeren Beredsamkeit" der Sophistik eindeutig, aber dies war eine Haltung, die letztlich von allen seinen christlichen Zeitgenossen geteilt wurde und folglich eines geringen Beweises bedurfte. Die Aufmerksamkeit, die Augustins $sp{\ddot{a}}terem$ Einfluss und seiner Ablehnung der Zweiten Sophistik geschenkt wird, kann den Blick $tr{\ddot{u}}ben$ $f{\ddot{u}}r$ seine Rolle bei der $L{\ddot{o}}sung$ eines christlichen Dilemmas aus dem vierten Jahrhundert. Augustin sah die Gefahren einer entgegengesetzten rhetorischen $H{\ddot{a}}resie$. Die $S{\ddot{u}}nde$ des Sophisten besteht darin, dass er die Notwendigkeit des Inhalts verneint und glaubt, nur die forma alleine sei $w{\ddot{u}}nschenswert$. Der gegenteilige Fehler, dem Geschichtsschreiber der Rhetorik niemals einen Namen gegeben haben, beruht auf dem Glauben, dass derjenige, der im Besitz der Wahrheit ist, auch ipso facto in der Lage ist, die Wahrheit anderen zu ${\ddot{u}}bermitteln$. Es handelt sich um eine $ausschlie{\ss}liche$ $Abh{\ddot{a}}ngigkeit$ von der materia. Augustin erkannte eine Gefahr und benutzte DDC dazu, eine Verbindung von Inhalt und Form in der christlichen Predigt voranzutreiben. Nur wenn man daher das Buch als einen Teil der $gro{\ss}en$ Debatte des vierten Jahrhunderts ansieht, tritt seine historische Bedeutung klar hervor. Der Leser ist beeindruckt davon, dass der Autor darauf insistiert, es sei eine Torheit, dem Feind ein $n{\ddot{u}}tzliches$ Instrument zu ${\ddot{u}}berlassen$. Augustin $erkl{\ddot{a}}rt$, dass die Kunst der Beredsamkeit rege in Gebrauch genommen und nicht kurzerhand abgelehnt werden solle, weil sie mit dem Makel des Heidentums behaftet sei. Kurz gesagt, geplant ist das vierte Buch von DDC als eine ratio eloquentiae Christianae.

• Journal of Korean Philosophical Society
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• v.130
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• pp.219-246
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• 2014

Do the particular good and the common good stand in relation of opposition or superiority each other? With regard to this question, some argue that the relevant Thomas texts reveal the superiority of the common good over the particular good, while others argue for the superiority of the particular good. The argument of this articles is, however, that closer examination of texts shows that Thomas Aquinas seeks to the unity of the common good and the particular good instead of seeing the conflict between them. It is true that Thomist moral and political theory emphasizes the value of the individual, but it should be noted that for Thomas the individual as individual does not exist, but shares specific formal determination with other members of the same species and, therefore, is the individualized, concrete universal. Good, meanwhile, means perfection which each being pursues and a thing is called good in the absolute sense when it actualizes its potentialities as a whole. An individual person is said to pursue only partial good, if it only seeks its perfection as an individual. The nature of individual person should be fully realized only in and through the community pursuing the common good. But the aim of living together which is rooted in the nature of human being as a rational being is for its members to live virtuously. The political community is said to try to bring its individual members to perfection, since the virtues are what renders human beings and their acts good. In this sense the particular good of the individual person is achieved through the pursuit of the common good and the common good is realized through the pursuit of the particular good so that they coincide each other. But this unity remains imperfect, when it would not be rightly ordered to its due end which is non other than the highest good, that is God. Accordingly the goodness of the human being in an absolute sense lies in the unity of the particular good and the common good rightly oriented towards the highest good, which is also called common good which every being pursues.

• Journal of Food Hygiene and Safety
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• v.34 no.2
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• pp.191-198
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• 2019

This study investigated the residual characteristics of bifenthrin and chlorothalonil in crown daisy and suggested pre-harvest residue limits (PHRLs) based on their dissipation patterns and biological half-lives. The samples for residue analysis were harvested at 0 (3 hr), 1, 3, 5, 7, 9, 11, 13, 15, 18, 22 and 26 days after treatment, and analyzed by $GC/{\mu}-ECD$ and TOF/MS. The limit of quantitation (LOQs) of bifenthrin and chlorothalonil were 0.0046 mg/kg and 0.0007 mg/kg, respectively. Recoveries ranged from $88.67{\pm}7.97%$ and $99.90{\pm}16.03%$, showing that this method is appropriate for the analysis of the pesticide residues in crown daisy. Being well within first order kinetics, the biological half-lives of the pesticide residues in crown daisy were 9.63 days for bifenthrin and 6.54 days for chlorothalonil. The PHRLs of bifenthrin and chlorothalonil were recommended as 11.70 mg/kg and 24.10 mg/kg for 26 days before harvest, respectively.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.1-18
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• 2011

This study has been examined characteristics of Yeoju Lee family, rich group at Miryang in the middle of the Joseon Dynasty, around Geumsidang(今是堂) Lee Gwang-jin remains as a cultural landscape appeared in pictures, poetry, and a strange story. Geumsidang Lee Gwang-jin returned to his old home abandoned the middle government post after the death of Moonjeong queen in socially confused stage and tried to manage an annex to a Geumsidang located in Baekgok of Eungchun riverside, and Geumsidang he managed was affected by his teacher and uncle Wolyoun Lee Tae of a view of nature, filial behavior, and nature management etc. Also, 'Painting of 12 landscapes to Geumsidang' is landscape painting with the actual view not like the '8 landscapes of So-Sang' or '8 landscapes of Sa-Si' which is abstract landscape and Lee Gyeong-hong drew 12 landscapes of Geumsidang that includes Angbong(鶯峰: nightingale peak), Yongdu mountain(龍頭山), Mubong Buddhist temple(舞鳳寺), Maam mountain(馬巖山), Wolyeon-dae(月淵臺), Saindang village(舍人堂村), Youngnam-ru(嶺南樓), Miryang eubseong(密陽邑城), Eyeonso(梨淵沼: pear tree deep water), Yullim(栗林: chestnut tree forest), Miryang river(密陽江), Sammundong fields(沙門野), land and government office owned by Yeoju Lee family as landscape objects. 'Poems of 12 landscapes to Geumsidang' by Lee Yong-gu 11th sons of Lee Gwang-jin was written based on 'Painting of 12 landscapes to Geumsidang', and sang for time, season, and changes of the weather. All 12 poems are all a quatrain with seven Chinese characters in each line consisted of all 28 words, but does not match completely with shown elements in pictures because it is not a simple description of pictures but it is recreated by writer's personality. Therefore these painting shows not only th meaning of filial behavior but also village owned by Yeoju Lee family rich group in Miryang, and these poem recreated the pictures by changing as certain scenic spot with the object of enforcing territory of Yeoju Lee family.

• The Journal of Korean Philosophical History
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• no.25
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• pp.197-222
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• 2009

In this treatise, the researcher closely examined the I-Xue(易學) compiled and edited by YulGok(栗谷) with a focus on the concept, namely Communication(疏通). I-Xue(易學) compiled by YulGok(栗谷) adopted the discourses of I-Xue(易學) or changes in the Song Dynasty of ancient China, and engrafted his own logics, dubbed Liqizhimiao(理氣之妙), thereunto. In YulGok(栗谷)'s I-Xue(易學), Liqizhimiao(理氣之妙) expresses a state of exchanging information and Communication(疏通), and, at this time, Communication(疏通) encompasses not only the meaning of communication between two heterogeneous factors but also the broader meaning of Communication(疏通) that embrace the Communication(疏通) between heaven and human beings. In his theories in relation to Tiyongyiyuan(體用一源) and Heluoxiangshulun(河洛象數論), YulGok(栗谷) also applied the logic of Communication(疏通). Although YulGok(栗谷) admits the general theory that substance and function have the same source, which understands principle and phenomenon as two forms of existence, he tried to place emphasis more on the aspect of Communication(疏通) by interpreting Li(理) and Xiang(象) in terms of the issues concerned with Li(理) and Jian(踐). In his theory concerned with Magic Squares and Circles, Images and Numbers, such a standpoint is being applied likewise. By emphasizing the fact that Hetu("河圖") may turn out to be Luoshu("洛書"), and vice versa, YulGok(栗谷) stressed that there are communicative relations that are required in order to communicate ideas to one another. In YulGok(栗谷)'s I-Xue(易學), the logic of Communication(疏通) is culminated with the discourse of Tianrenjiaoyu(天人交與). YulGok(栗谷), in his book Ishuce(易數策), uses such expression as Tianrenjiaoyuzhimiao(天人交與之?), and, at this time, he used this expression bearing Liqizhimiao(理氣之妙) in mind. The reason for using the expression, such as Jiaoyu(交與), in lieu of Heyi(合一) is that YulGok(栗谷) tried to emphasize such relations as that heaven and humans are required for interrelated relationship. Tianrenjiaoyu(天人交與) is an expression to indicate the close relationship between heaven and human beings, meanwhile, however, YulGok(栗谷) puts more emphasis on human efforts than those that of heaven. The reason for introducing human as the subjective figure in the Tianrenjiaoyu(天人交與) is that YulGok(栗谷) tried to stress practical efforts of humans.

• Korean Journal of Environmental Biology
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• v.40 no.4
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• pp.413-422
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• 2022

Barnea manilensis is a bivalve which bores soft rocks, such as, limestone or mudstone in the low intertidal zone. They make burrows which have narrow entrances and wide interiors and live in these burrows for a lifetime. In this study, the morphology and the microstructure of the valve of rock-boring clam B. manilensis were observed using a stereoscopic microscope and FE-SEM, respectively. The chemical composition of specific part of the valve was assessed by energy dispersive X-ray spectroscopy (EDS) analysis. 3D modeling and structural dynamic analysis were used to simulate the boring behavior of B. manilensis. Microscopy results showed that the valve was asymmetric with plow-like spikes which were located on the anterior surface of the valve and were distributed in a specific direction. The anterior parts of the valve were thicker than the posterior parts. EDS results indicated that the valve mainly consisted of calcium carbonate, while metal elements, such as, Al, Si, Mn, Fe, and Mg were detected on the outer surface of the anterior spikes. It was assumed that the metal elements increased the strength of the valve, thus helping the B. manilensis to bore sediment. The simulation showed that spikes located on the anterior part of the valve received a load at all angles. It was suggested that the anterior part of the shell received the load while drilling rocks. The boring mechanism using the amorphous valve of B. manilensis is expected to be used as basic data to devise an efficient drilling mechanism.

• Korean Journal of Heritage: History & Science
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• v.56 no.2
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• pp.172-203
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• 2023

<Cheongdamdo>(true-view landscape painting) was identified in this study to be a folding screen painting painted by Jeong Seon(a.k.a. Gyeomjae, 1676~1759) in the 32nd year of King Yeongjo(1756) while exploring the Cheongdam area located in Mt. Bukhansan near Seoul. Cheongdam Byeol-eop(Korean villa), consisting of Waunru Pavilion and Nongwolru Pavilion, was a cultural and artistic base at that time, where Nakron(Confucian political party) education took place and the Baegak Poetry Society met. <Cheongdamdo> is a painting that recalls a period of autumn rainfall in 1756 when Jeong Seon arrived in the Cheongdam valley with his disciple Kim Hee-sung(a.k.a. Bulyeomjae, 1723~1769) and met Hong Sang-han(1701~1769). It focuses on the valley flowing from Insubong peak to the village entrance. The title has a dual meaning, emphasizing "Cheongdam", a landscape feature that originated from the name of the area, while also referring to the whole scenery of the Cheongdam area. The technique of drastically brushing down(刷擦) wet pimajoon(hanging linen), the expression of soft horizontal points(米點), and the use of fine brush strokes reveal Jeong Seon's mature age. In particular, considering the contrast between the rock peak and the earthy mountain and symmetry of the numbers, the attempt to harmonize yin and yang sees it regarded as a unique Jingyeong painting(眞境術) that Jeong Seon, who was proficient in 『The Book of Changes』, presented at the final stage of his excursion. 「Cheongdamdongbugi」(Personal Anthology) of Eo Yu-bong(1673~1744) was referenced when Jeong Seon sought to understand and express the true scenery of Cheongdam and the physical properties of the main landscape features in the villa garden. The characteristics of this garden, which Jeong Seon clearly differentiated from the field, suppressed the view of water with transformed and exaggerated rocks(水口막이), elaborately creating a rain forest to cover the villa(裨補林), and adding new elements to help other landscape objects function. In addition, two trees were tilted to effectively close the garden like a gate, and an artificial mountain belt(造山帶), the boundary between the outer garden and the inner garden, was built solidly like a long fence connecting an interior azure dragon(內靑龍) and interior white tiger(內白虎). This is the Bibo-Yeomseung painting(裨補厭勝術) that Jeong Seon used to turn the poor location of the Cheongdam Byeol-eop into an auspicious site(明堂). It is interpreted as being devised to be a pungsu(feng shui) trick, and considered an iconographic embodiment of ideal traditional landscape architecture that was difficult to achieve in reality but which was possible through painting.