• Proceedings of the Korean Information Science Society Conference
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• 2004.10a
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• pp.739-741
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• 2004

최장 공통 부분 스트링이란 주어진 두 개 이상의 스트링에서 가장 길게 일치하는 공통 부분 스트링을 계산하는 문제이다 최장 공통 부분 스트링은 스트링 프로세싱이나 생물정보학 분야에서 널리 사용되고 있는 중요한 문제이지만, 현재까지 연구된 동적 프로그래밍이나 써픽스 트리를 사용한 방법은 저장 공간을 많이 차지하므로 효율적이지 못하다 따라서 적은 저장 공간을 차지하면서도 최장 공통 부분 스트링을 빨리 구할 수 있는 알고리즘이 필요하며, 본 논문에서는 이를 위해 써픽스 배열을 도입하였다. 본 논문에서 제시한 알고리즘은 선형 시간, 공간 복잡도를 가지며, 써픽스 트리의 최하 공통 조상(LCA, Lowest Common Ancestor) 연산이나 써픽스 배열에서 사용하는 그와 비슷한 구간 최소 값 질의(RMQ, Range Minima Query)를 전혀 사용하지 않으므로 매우 효율적이다.

• Journal of the Korean Society of Food Culture
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• v.3 no.4
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• pp.359-367
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• 1988

Historical review on Korean vegetables was performed to illustrate the important position of the vegetables in Korean food culture. It is assumed that the cultivation of vegetable crops had been begun along with crop production. Korean people placed great importance on quality of vegetables including flavor and texture. It was also confirmed that vegetables had been cultivated and preserved by scientific methods. They grew vegetables at their leisure and knew to utilize medicinal effects of vegetables. This review reveals Korean ancestor's wisdom to use vegetables as foods for the relief of the sufferers from famine at the time of spring food shortage or crop failures.

• Journal of architectural history
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• v.30 no.4
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• pp.17-29
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• 2021

Young-dang(影堂) is a ritual pavilion where figures of a dedicated person is enshrined. According to literature, establishment of Young-dang architecture is thought to have the affinity with Buddhist tradition in the beginning of its history. A tradition of enshrining figure could be found especially in Buddhism. Until the mid Joseon dynasty, enshrining figure made of wood, clay and bronze was quite often at Young-dang. In Confucian ritual tradition, a pavilion where enshrining ancestor's sprit tablet called Sadang(祠堂) or Myo(廟). In regarding portrait is a sort of figure, it has to be concerned with Buddhist ritual tradition. For this reaseon, Young-dang started to be distinguished from older aspect of existence in mid Joseon dynasty when the study of Confucian courtesy widely spread. It show the transformation process of Young-dang architecture from Buddhist tradition to Confucian tradition in J oseon dynasty.

• 중국학논총
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• no.67
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• pp.43-60
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• 2020

This paper explores the upper and lower contexts of the literature, and examines the meaning that the context intends to say and the era indicated by '古'. This not only helps to objectively and concretely recognize and interpret the "old" era, it can also be used to dig deeper into the meaning of the literature. In particular, such research is expected to play an even greater role in the literature that needs to clarify historical facts. '古' can be specified differently depending on the literature. In this paper, in particular, focusing on this point, in order to examine more closely how the periodic interpretation of '古' was done, the interpretation and usage examples of '古' were intensively examined. Notable items in the meaning of '古' are the meanings of beginning, ancestor, always, forever, and so on. In particular, in historical literature, the first beginning of civilization was viewed as 'old'. It is emphasized that the age of pay wages is viewed as the "old" at the base point.

• American Studies
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• v.43 no.2
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• pp.111-136
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• 2020

This paper aims to reveal how the fundamental assumptions informing race and gender issues in contemporary society have remained relatively unchanged by examining how such issues pervade Octavia Butler's Kindred. By exploring the protagonist of the novel, Dana's actions in her present (1976 Los Angeles) and the antebellum past in addition to her maternal ancestor, Alice's actions, a clear picture of contemporary and antebellum views of race and gender is provided. Particularly interesting are the reactions of the characters to Dana's and Alice's interracial relationships and the circumstances on the Weylin plantation. By juxtaposing the two times, a deeper commentary on the lack of fundamental change in the present treatment of such issues is then revealed. Furthermore, a potential path to addressing this lack of change is suggested by Butler through Dana and Kevin's successful interracial relationship.

• (The)Study of the Eastern Classic
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• no.35
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• pp.387-414
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• 2009

This paper looks into the Confucius customs of Yiphu and Seungjung, that is respectively a problem of deciding the successor of the family and a matter of establishing Jongtong (宗統: the proper inheritance line of the family), especially concerning the funerary and ancestor memorial services through Seongho Lee Ik's discussion on proprieties, whose Yeahak (禮學: Studies on Proprieties) is representative of the eighteenth century Yeahak. Seongho Lee Ik sees that there is one penetrating principle that should apply the same concerning Jongtong, regardless whether it is for the state or for a family or whether it is for the royal family or for the gentry in or out of the state service. To establish this one penetrating principle, he emphasizes the manners that fit one's circumstance and social standing, proposed as the theory and practice of 'Seoin-garyea (庶人家禮: Proper customs that even common people with no official titles can practice in marking their important life events like coming-of-age, marriage, and death)'. These two aspects of Seongho seem at odds with each other at a glance. Yet given that he considers that keeping proprietary manners for their own social standings would help secure the fundamental social order, which is of supreme importance to him, it makes sense. Next, the most problematic issues about Seongjung and Yiphu are the timing when one can declare the 'absence of the patriarch' and the manner how one substitutes oneself for the absent patriarch. Seongho sees that it is one thing to 'inherit the Jongtong' and it is another to 'become a next patriarch'. Basically, he does not separate the problem of Jongtong by one's social standings. The real situation involved can be different based on one's social standing, he readily acknowledges. Yet, 'the unchangeable ethical principle between the father and the son' would prevail over the same regardless of classes, he insists. This attitude of his is in line with his philosophy of proprieties and his practical guidance that proposes 'Seoin-Garyea' with an appeal to establish fundamental social order based on the practice of proper manners in accordance of one's social standing as he philosophizes the rules of Jongtong on the base of the one penetrating principle.

• Sim-seong Yeon-gu
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• v.25 no.2
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• pp.224-264
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• 2010

A brief story of the tale follows : Mokdoryung was a son of an arbor tree and a fairly. When the boy was 7-8 years old, mother-fairy returned to the sky. By using father-tree, Mokdoryung survived from the flood where he saved ants, mosquitos, and a boy with the same age. They arrived on top of the highest mountain, met an old woman with two daughters, worked as servants. With help of insects, Mokdoryung passed the trials, married to a wise daughter and 2 couples became the ancestor of the mankind. Interpretation of the tale starts with amplification of tree which symbolizes Self and Libido. As the son of the tree-spirit and a fairly from the sky, Mokdoryung is a kind of 'divine child' which represents a psychic possibility to understand archetypal nature of unconscious. Adversities of early childhood due to mother's absence regarded as necessary condition for 'divine child' to attain highest good. Flood can be compensation of absence of feminine as well as to bring a new life. The notion of father·tree becomes a kind of life-boat has to do with union of opposite(vertical phallic tree and horizontal feminine boat). Ants and mosquitoes represent upper and lower level of unconsciousness, they mediate divine power. Therefore respecting insects means respecting unconscious, and reward of insects means salvation come from unconscious. The boy saved from the flood presents emergence of psychic energy in its latent unconscious condition to create mental dynamism. The old woman is Great Mother or anima, the controller or guider of unconscious. Working as servants can be an active service for the divine marriage. Trials of separating millet from sand, and finding right direction relate to separatio, means one needs to be separated from unconscious before conunctio, union of opposite. Two sets of couple becoming ancestor of man-kind has to do with number 4 (quaternity) as well as regeneration. Although the tale includes both positive couple (Mokdoryung, wise daugther in east room). and negative couple(shadow side of Mokdoryung, step daughter in west room)as ancestors of mankind, "Good" seems to be more valued than "evil".

• Korean Journal of Ichthyology
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• v.21 no.4
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• pp.291-298
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• 2009

A molecular phylogenetic relationship inferred from mitochondrial cytochrome b gene sequence was developed based on analysis of Zacco species distributed in Korea as well as China, Japan and Taiwan. A maximum parsimony (MP) tree showed that Korean Z. temminckii and Z. koreanus formed a monophyletic clade, but the populations of Z. temminckii and Z. koreanus in the 'South Korean Subdistrict' region had genetic similarity with Japanese Z. temminckii. Korean Z. platypus had a closer relationship with Japanese members of the clade than with Chinese Z. platypus, which was more closely related to Opsariichthys uncirostris amurensis. The analysis of neighbor joining (NJ) tree may support a hypothesis that the clade of Z. platypus had genetically diverged from the common ancestor of Zacco species comprising Z. koreanus, Z. temminckii, Z. sieboldii and other species; thereafter a cladogenesis of Z. koreanus and Z. temmminckii had occurred from the ancestor of Z. sieboldii. Moreover, the Chinese Z. platypus had diverged far from the Korean Z. platypus and formed a phylogenetic relationship with O. uncirostris amurensis. Therefore, a more detailed study of the taxonomy and systematics of Zacco species in regard to their zoogeographical distributions is needed.

• The Journal of the Convergence on Culture Technology
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• v.3 no.4
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• pp.1-19
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• 2017

Death culture continues to lead human history with complementarity in the sense that it is half of life culture. The three sacred gates and the two tombs are connected to the olegil space. In this space, the principle of complementarity in which coexistence exist between life and death is hidden in Jeju culture. It is a question and wait. Contrarily, the opposite is complementary. (Contraria Sunt Complementa Latin) This refers to the relationship of each other in relation to one another and in a mutually dependent relationship. The Jong Nang is used as basic logic in DNA codon of human body as well as communication principle. In addition, there is a pattern of similarity of the linkage between the square oval ear of the grave, the Korean Taegeukguk and 卦, the genome (DNA) 卦. The Jong Nang 'Batdam' and 'Sandam' are conneted like 'black dragon ten thousand', and stone walls are connected to each other as the stone network, which is called as the 'Goendam' (and conventionally is told as the 'Goendang') and is related to the Family networks. The relationship between the Tomb of the ancestors and their offspring is believed to be "Soul Synchronizing the Ancestor to Offspring" and becomes "Change in Future", and Genetic factors in the physical blood are transmitted directly to the children. The DNA RNA was represented by the determinant.

• The Research Journal of the Costume Culture
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• v.8 no.2
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• pp.237-260
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• 2000

According to the study of Jik-Ryoung(直領) consulting chronicles of the Chosun Era, Jik-Ryoung had been worn for various uses as official outfit, ordinary attire or clothes for the celebration of their coming of age, wedding ceremonies, funeral rites, and religious ceremonies, etc. from the beginning to the end of the Chosun Era. The conclusions are shown briefly as follows. 1. There are several terms of Po(袍) related to Jik-Ryoung in the chronicles under the name of Jik-Ryoung Ui(直領衣), Ui-Sal Jik-Ryoung(衣撒直領), and Jik-shin(直身). Jik-Ryoung Ui is the other name of Jik-Ryoung that they called it when it was used for funeral rites and religious ceremonies. The chinese Ye-Sal(曳撒) was called the Ui-Sal Jik-Ryoung in Korea, but this is different with Jik-Ryoung regarding its divided up and bottom style. Jik-Shin is almost same as Jik-Ryoung. 2. During the latter period of the Chosun Era, we can find diferent frequency in use of the Jik-Ryoung. Jik-Ryoung was shown constantly in the cases of that ding, Chinese Prince and lower-level constantly in the cases of that king, Crown Prince and lower-level officials wore it for funeral rites and lower-level officials, artisans, merchants, humbles and slaves wore it for official outfit. Uses of the Jik-Ryoung increased for military officers'outfits, in contrast to decreasing of uses for ordinary attires of king, Crown Prince, and the commons, and official outfits of civil officials. 3. These different aspects mean the change of estate and role. For the basic four ceremonial occasions the ceremonies of coming of age, marriage, funeral, and ancestor memorial-, it appeared constantly. Therefore the social role had been maintained also by then. As an official garb, the role for official uniform of petty official maintained by the end of the Dynasty. But from the latter 1600's to the former 1700's, the roles for official garbs of civil officials and military officers decreased and increased respectively. Before the Hideyoshi's Invasion of Korea in 1592, ordinary social clothes had orders by people's social status who wore them ; those were Dan Ryoung(團領), Hong Jik Ryoung(紅直領), Jik Ryoung(直領), Cho'l Rick(철릭) in the order named. After the war, various Po(袍), Shim Ui(深衣), Jung Chi Mak(中致莫), Chang Ui(　衣), Jang Ui(長衣), Ju Ui(周衣) and so on had been worn until the King Young Jo(英祖)·Jung Jo(正祖) period. In result, the social role of Jik-Ryoung was reduced as the uses decreased more and more. For a mourning dress, it had a same aspect as the case of ordinary social wear. 4. Considering the color, they used blue for the clothes for doing-up-the-hair ceremony, white for mourning clothes, and white, black for ancestor memorial ceremony clothes. On the official outfits of officials, dark blue and black were used mostly. And lower-level officials'clothes had white, red, and green on them. They used red and green for the plain dresses. 5. Examining the materials, clothes for the celebration of one's coming of age were made of high quality silks, Kwang Hwa Dan(廣禾緞). Also, they made clothes for funeral rites of rough and thick linen, and made clothes for religious ceremonies of linen and hemp. The official outfits were made of practical materials like cotton, hemp and ramie. Cotton, pongee and satin were used to make ordinary attire.