• Journal of Chest Surgery
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• v.31 no.9
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• pp.837-844
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• 1998

Background: Adenosine is secreted by myocardial cells during myocardial ischemia or hypoxia. It has many beneficial effects on arrhythmias, myocardial ischemia, and reperfusion ischemia. Although many investigators have demonstrated that cardioplegia that includes adenosine shows protective effects in myocardial ischemia or reperfusion injury, reports of the optimal dose of adenosine in cardioplegic solutions vary. We reported the results of beneficial effects of single dosage(0.75 mg/Kg/min) adenosine by use of self-made Langendorff system. But it is uncertain that dosage was optimal. The objective of this study is to determine the optimal dose of adenosine in cardioplegic solutions. Material and Method: We used a self-made Langendorff system to evaluate the myocardial protective effect. Isolated rat hearts were subjected to 90 minutes of deep hypothermic arrest(15$^{\circ}C$) with modified St. Thomas' Hospital cardioplegia including adenosine. Myocardial adenosine levels were augmented during ischemia by providing exogenous adenosine in the cardioplegia. Three groups of hearts were studied: (1) group 1 (n=10) : adenosine - 0.5 mg/Kg/min, (2) group 2(n=10): adenosine -0.75 mg/Kg/min, (3) group 3 (n=10) : adenosine -1 mg/Kg/min. Result: Group 3 resulted in a significantly rapid arrest time of the heart beat(p<0.05) but significantly slow recovery time of the heart beat after reperfusion(p<0.05) compared to groups 1 and 2. Group 2 showed a better percentage of recovery(p<0.05) in systolic aortic pressure, aortic overflow volume, coronary flow volume, and cardiac output compared to groups 1 and 3. Group 1 showed a a better percentage of recovery(p<0.05) in the heart rate compared to the others. In biochemical study of drained reperfusates, CPK and lactic acid levels did not show significant differences in all of the groups. Conclusion: We concluded that group 2 [adenosine(0.75 mg/Kg/min) added to cardioplegia] has better recovery effects after reperfusion in myocardial ischemia and is the most appropriate dosage compared to group 1 and 3.

• Korean Journal of Food Science and Technology
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• v.50 no.1
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• pp.28-36
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• 2018

Studies on suspected endocrine disrupting pesticide (EDP) residues in agricultural products were carried out in 2016 in Busan, Korea. Twelve different EDPs, ranging in concentration between 0.003-2.049 mg/kg, were detected in 19.5% of 462 samples. About 0.2% of agricultural product samples exceeded the maximum residue limits (MRLs). Risk indices of all of the EDPs were less than 10% of the acceptable daily intake (ADI). The outcomes indicated that the risk groups at highest risk of exposure to diazinon (found in Korean cabbages) and carbendazim (found in apples) were females aged 40 to 49 and young males less than 10 years old, respectively. Based on the stochastic assessment at $95^{th}$ percentile (P95), risk index in these risk groups accounted for 8.38 and 2.98% of ADIs. The results showed that the occurrence of EDP residues in agricultural products could not be considered a public health problem.

• Journal of Korean Home Economics Education Association
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• v.20 no.3
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• pp.107-129
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• 2008

The purpose of this study was to get insights and data from home economics teachers for the development of an in-service educational program on practical problem focused home economics program, which was planned to be held from January 21st and to 29th, 2008. For this, focus group interview, one of qualitative research methods, was used. One session of pilot and three sessions of main focus group interview in which total of 18 from October 31st, 2007 to November 14, 2007. Home economics teachers that participated were carried out. Participants requested the followings contents of an in-service educational program regarding the practical problem focused home economics curriculum. First, most of participants strongly desired to participate in an in-service educational program when a program provided. The participants wanted to be a professional, who is able to explain logically with philosophical background and knowledge about the practical problem focused home economics curriculum. Second, participants requested the followings regarding practical problem focused home economics curriculum for the contents of an in-service educational program: philosophy of home economics, setting a perspective on each content areas, development of practical problem, watching a sample class unit, developing teaching materials and motivation stimulating questions, designing of instruction and lesson plans, class presentation and peer evaluation, constructing paper and pencil test items, and feedback from expects on the practical problem focused home economics curriculum. Third, participants wanted an in-service educational program to be a combination of theory and practice, and at least 50% of it allotted to practice. Participants thought that both peer participants and experts from university would evaluate them whether they achieved the objectives of the in-service educational program if an in-service program has to evaluate participants. Participants would evaluate an in-service educational program excellent when they become empowered to teach other home economics teachers the theoretical aspects of the practical problem focused home economics curriculum and the practical aspects as well. Based on the results of this study a framework of the 30 hours practical problem focused home economics curriculum was proposed.

• Food Engineering Progress
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• v.13 no.2
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• pp.117-121
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• 2009

Detection of spoilage odors from beef during storage was investigated using sensory evaluation with R-index, and microbial assay for Pseudomonas. Beef samples were tested to measure the flavor changes, which were converted to R-index, and the Pseudomonas levels during storage. There was a steep rise in R-index until 36 hr after storage at 25$^{\circ}C$, and then a gentle rise from 48 hr, whereas, there was a steady rise in R-index in the whole range of storage at 5$^{\circ}C$. Detection time of spoilage odors according to R-index was statistically analyzed at $\alpha$=5% to be at 30.92${\pm}$3.47 hr and 169.80${\pm}$11.27 hr for 25 and 5$^{\circ}C$ storage, respectively, and analyzed at $\alpha$=1% to be 34.80${\pm}$4.01 and 176.41${\pm}$9.89 hr for 25 and 5$^{\circ}C$ storage, respectively. At the detection times of spoilage odors, the Pseudomonas levels were found to be almost the same, but less than 6-7 log CFU/g generally known as a standard level at occurrence of spoilage odors in beef. This indicated that some other factors than the Pseudomonas reactions could be associated with generation of spoilage odors.

• Journal of Food Hygiene and Safety
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• v.34 no.5
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• pp.454-462
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• 2019

A conventional Korean meal typically includes various roasted, steamed, stir-fried, and braised foods. For this study, we investigated the contents of water soluble vitamins, $B_1$ (thiamin), $B_2$ (riboflavin) and $B_3$ (niacin) in various roasted, steamed, stir-fried, and braised foods. Method validation for analytical data in this study showed a high linearity ($r^2$>0.999), and the limit of detection and quantification were 0.001-0.067 and $0.002-0.203{\mu}g/mL$, respectively. For accuracy and precision, analytical values using standard reference materials were in the certified ranges. Roasted foods contained 0.039-1.057 mg/100 g of thiamin, 0.058-0.686 mg/100 g of riboflavin and 0.021-21.772 mg/100 g of niacin. Steamed foods contained 0.049-1.066 mg/100 g of thiamin, 0.025-0.548 mg/100 g of riboflavin and 0.134-21.509 mg/100 g of niacin. Stir-fried foods contained 0.114-0.388 mg/100 g of thiamin, 0.014-1.258 mg/100 g of riboflavin and 0.015-2.319 mg/100 g of niacin. Braised foods contained 0.112-1.656 mg/100 g of thiamin, 0.024-0.298 mg/100 g of riboflavin and 0.322-2.157 mg/100 g of niacin. The data on water-soluble vitamins in this study can be used for a nutritional database of conventional Korean meals.

• Journal of Korea Port Economic Association
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• v.32 no.3
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• pp.95-108
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• 2016

China has recently advocated a national strategy called "One Belt One Road" and transferred to execution to refine it into detailed action plans and has continued to fix the complement. However, the Korean Peninsula, including the North Korea remains could not be included at all in the Chinese development policy and framework in terms of the International Logistics. Currently it is raised between Korea-China rail ferry system again and that is when we need to make effective policy development on international multimodal transport system in Northeast Asia. This paper introduces the K-LB (Korea LandBridge) as its execution plan and conducted a feasibility study on this. K-LB consists of a Korea-Russian train ferry system based in Pohang Yeongil New Port(light-wing) and a Korea-China train ferry system based in Saemangeum New Port(left-wing). These two wings are linked to the existing rail system in Korea. This study is convinced that the K-LB is an effective international logistics system in the current terms and conditions and also demonstrated that it is feasible to introduce th K-LB on the peninsula. More strictly speaking, through a linear programming under objective function that minimize the transport cost quantified prior to demonstrate the feasibility, the available ranges and conditions for the transportation costs that are ensured the effectiveness of the K-LB are presented as results. According to the results, if the transport cost of K-LB is cheaper about 34.5% than that of sea transport such as container transport, the object goods may be transported by K-LB on this route. It means that the K-LB system has a competitive advantage due to more rapid customs clearance as well as omitted loading and unloading procedures over container transportation system. It also noted that the threshold level may not be large. Therefore, K-LB has competitive enough to prove its introduction in the Northeast Asian logistics system.

• Journal of Christian Education in Korea
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• v.67
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• pp.11-44
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• 2021

In the early 21st century, the global COVID-19 pandemic, which has arisen during the development of the technological science of the Fourth Industrial Revolution, has been a great challenge in all fields including politics, economy, industry, education and religion in Korean society. To prevent the spread of the COVID-19 epidemic, the Korean government announced 'social distancing guidelines,' focused on the 'prohibition of three conditions'(crowd, closeness, airtight) for safety reasons. These quarantine guidelines made it more difficult for Korean churches and Sunday schools to operate. In general, looking at the statistical data of the major denominations of the Korean Church in the second half of the 20th century, shows that the Church has entered a period of stagnant or declining growth. Data also show that the number of students attending Sunday School is decreasing. The researcher identified four causes of the crisis faced by the Korean church and Korean Sunday school entering the 21st century. These trends are influenced by the tendencies of postmodernism, the deconstruction of modern universalism, the certainty and objectivity of knowledge, and the grand narrative and worldview of diffusion. Moreover, it is a phenomenon in which the young population decreases in contrast to the increasing elderly population in the age of population cliff in Korean society. Sunday Schools are also facing a crisis, as the youth population, who will become the future heroes of the Korean church, is declining. Finally, constraints of Church and Sunday school education activities are due to COVID-19 Pandemic. As analysis shows the loss of the Church's educational vision and a decrease in the passion for education. Accordingly, the researcher suggests four new strategies for the next generation of Korean Sunday schools, whose ranges from 200 members or less; this range covers the majority of Sunday School program run by churches in Korea. First, in the age of postmodernism, a time of uncertainty and relativism, Christian Societies requires teachers who are certain of absolute Christian truth and faith. Second, in an era of declining population cliffs for younger generations, a shift to a home-friendly Sunday school paradigm is needed. Third, during the COVID-19 pandemic, educational activities must appropriately utilize face-to-face and non-face-to-face communication. Finally, even in difficult times, Korean Sunday school should nevertheless remember the Lord's great commandment(Matthew 28:18-20) and restore the vision and passion of education to announce and teach the gospel. The researcher hopes that this study will provide small, positive steps in rebuilding Korean Sunday school educational activities for future generations in difficult times.

• Journal of Christian Education in Korea
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• v.67
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• pp.157-194
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• 2021

The issue of AI's ethical consciousness has been constantly on the rise. AI learns and imitates everything behavior human beings do, just like a child. Therefore, the ethical consciousness we currently demand from AI is first the ethical consciousness required of humans, and at the center of it is the dignity of humans. Thus, this study analyzed human identity and its problems according to the development of AI technology, apologized the theological premises and characteristics of human dignity, and sought the direction of human dignity education as follows. First, this study discussed the development of AI and its relation to human beings. The development of AI's technology has led to the sharing of "reason or intelligence" with machines called AI which have been restricted to the exclusive property of mankind. This raised the question of the superior humanity which humans would be remained to be distinguished from AI machines. Second, this study discussed transhumanism and human identity. Transhumanism has been argued for the combination of AI machines and humans in order to improve inefficient human intelligence and human capabilities. However, the combination of AI machines with humans raised the issue of human identity. In the AI era, human identity is to believe thoughts that God had when he built us. Third, this study apologized theological premise and characteristic about human dignity. Human dignity has become a key concept of the constitution and international human rights treaties around the world. Nonetheless, declarative conviction that human is dignified is difficult to be understanded without Christian theological premise. Theological premise of human dignity lies on the fact that human is dignified feature being granted life by Heavenly Father. This feature lies on longing for "Goodness" and "eternality", pursuit of beauty, a happy being in relationship with others. Fourth, this study presented the direction of human dignity education. The direction of human dignity education has to awaken what is identity of human and how human beings were created and how much they are precious. Furthermore, it lead human to ponder consciously and accept the highest value of what human beings are, how they were created, and how precious they are. That is about educating human identity, and its core is that regardless of the circumstances - the wealth gap, knowledge level, skin color, gender, age, disability, etc. - all people are in God's image and for the glory of God, thereby being very important to God.

• Journal of Christian Education in Korea
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• v.66
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• pp.413-437
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• 2021

Humans are created as spiritual beings that can relate to God. However, when a human spirit refuses to transform through confronting God, it experiences a crisis. A spiritual crisis results from disconnecting with God, who is the ultimate foundation, but we humans try to overcome such absence through accomplishments and efforts. In this technological age, the ethics issues of AI (Artificial Intelligence), robots, and cloning are related to anthropology. The development of the mind, heart, and logic cannot suggest a basis for destruction and confusion as much as the development of the world. In fact, education focused on the human mind cannot be considered holistic. Mind, together with thought, will, and belief, plays a crucial role in making choices and leading a human life. So it is actively studied in other domains other than Christian education. However, although the human spirit takes care of some territory of humanity, unlike the mind, it can neither be partial nor fragmentary. Instead, it manages the transformation that influences the core of human life. Therefore, Christian education must clearly concentrate on the spirit rather than on other human elements, intentionally concerning spiritual transformation through encounters with God. In other words, Christian education is the passage connecting a human spirit to God's presence at work, which enables us to understand the human being as a whole. For this, we must put our efforts to increase the chances of encountering God through Christian education. While "Encounter" requires both parties' interaction, "Transformation" stresses God as the main agent and His proactive nature. I also want to emphasize "worship" as the opportunity to communicate and experience God in our daily lives. By examining the preparation and the process of the spiritual transformation of humans, this paper would offer a theological foundation for continued transformation of the human spirit in the faith community, rather than personal experience or conviction.

• Journal of Korean Philosophical Society
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• v.131
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• pp.303-330
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• 2014

Les avis des philosophes sur la mort sont $diff{\acute{e}}rentes$ selon leurs visions du monde. Certains essaient de surmonter la peur sur la mort, en $n{\acute{e}}gligeant$ la mort, et certains essaient de vivre le vraie vie par la $m{\acute{e}}ditation$ de la mort. Chez Kierkegaard la notion de la mort se $pr{\acute{e}}sente$ comme key-world $tr{\grave{e}}s$ important, et cela signifie qu'il parle par la mort une vie $s{\acute{e}}rieuse$ et vraie. Pour Kierkegaard la mort signifie d'abord la mort de la vie mondaine ou la $n{\acute{e}}gation$ de soi, cela est en faveur de sa conception de la nature humaine $o{\grave{u}}$ l'homme est fondamentalement un ${\hat{e}}tre$ $probl{\grave{e}}matique$ et ${\grave{a}}$ la fois ceuli qui a un rapport avec $l^{\prime}{\acute{e}}ternel$. Le $d{\acute{e}}sespoir$ de l'homme sur la vie $pr{\acute{e}}sente$ peut devenir 'la maladie qui entraîne la mort' c'est-${\grave{a}}$-dire la mort spirituelle, mais il peut donner aussi une chemin par laquelle l'homme se dirige en tant qu'individu vers l'Absolu. Chez lui ${\hat{e}}tre$ $s{\acute{e}}rieux$ signifie devenir existentiellement par la $n{\acute{e}}gation$ de soi. Et l'absence de la $sinc{\acute{e}}rit{\acute{e}}$ signifie l'absence de soi en tnat $qu^{\prime}{\hat{e}}tre$ spirituel. Ainsi la $pens{\acute{e}}e$ $s{\acute{e}}rieuse$ sur la mort $n^{\prime}{\acute{e}}tant$ autre chose que de penser la mort comme la partie de $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$, elle devient la source ${\acute{e}}nergique$ qui permet de vivre pleinement le $pr{\acute{e}}sent$ comme $r{\acute{e}}alit{\acute{e}}$ $li{\acute{e}}$ ${\acute{a}}$ $l^{\prime}{\acute{e}}ternit{\acute{e}}$. Sa $pens{\acute{e}}e$ $s{\acute{e}}rieuse$ sur la mort permet d'avoir une conviction religieuse par laquelle l'homme peut penser la mort corporelle comme aventure $li{\acute{e}}e$ ${\grave{a}}$ $l^{\prime}{\acute{e}}ternit{\acute{e}}$ et par laquelle l'homme peut penser aussi la vie $apr{\grave{e}}s$ la mort comme vraie vie que les justes avaient $d{\acute{e}}sir{\acute{e}}s$. Cette $pens{\acute{e}}e$ de Kierkegaard sur la mort signifie le sens $m{\acute{e}}taphysique$ sur la mort au sens $o{\grave{u}}$ elle est une $r{\acute{e}}alit{\acute{e}}$ $v{\acute{e}}cue$, et aussi la $pens{\acute{e}}e$ qui ${\acute{e}}claircit$ la sagesse des philosophes antiques ${\grave{a}}$ la perspective $chr{\acute{e}}tienne$ qui dit philosopher, c'est apprendre ${\grave{a}}$ mourir.