Jin, Soojung;Oh, You Na;Son, Yu Ri;Bae, Soobin;Park, Jung-ha;Kim, Byung Woo;Kwon, Hyun Ju
Journal of Life Science
/
v.31
no.2
/
pp.199-208
/
2021
Euonymus porphyreus, a species of plant in the Celastraceae family, is widely distributed in East Asia, especially in Southern China. The botanical characteristics of E. porphyreus have been reported, but its antioxidative and anticancer activities remain unclear. In this study, we evaluated the antioxidative and anticancer effects of ethanol extracts of E. porphyreus (EEEP) and the molecular mechanism of its anticancer activity in human lung adenocarcinoma A549 cells. The total polyphenol and flavonoid compound contents from EEEP were 115.42 mg/g and 23.07 mg/g, respectively. EEEP showed significant antioxidative effects with a concentration at 50% of the inhibition (IC50) value of 11.09 ㎍/ml, as measured by 2,2-diphenyl-1-picrylhydrazyl (DPPH) radical scavenging assay. EEEP showed cytotoxic activity by increasing the SubG1 cell population of A549 cells in a dose-dependent manner. Apoptosis in A549 cells treated with EEEP was evident due to increased apoptotic cells and apoptotic bodies, as detected by Annexin V and 4,6-diamidino-2-phenylindole (DAPI) staining, respectively. EEEP-induced apoptosis resulted in increased expression of the First apoptosis signal (Fas), p53, and Bax, with decreased expression of Bcl-2 and subsequent activation of caspase-8, -9, and caspase-3, leading to cleavage of poly (ADP-ribose) polymerase (PARP). Collectively, these results suggest that EEEP may exert an anticancer effect by inducing apoptosis in A549 cells through both intrinsic and extrinsic pathways.
Ha, Tai-Moon;Jung, Gu-Hyun;Kim, Jeoung-Suk;Choi, Jong-In;Kim, Jeong-Han;Lee, Yong-Seon;Jeong, Yung-Kyeoung
Journal of Mushroom
/
v.19
no.2
/
pp.88-95
/
2021
This study was carried out to breed new variety of Pleurotus nebrodensis. We have collected and tested characteristics of genetic resources from domestic and abroad since 2015. The varieties of P. nebrodensis from China are grown by farmers, but those have been unstable fruiting and are weak against bacterial diseases. To solve this problem, we bred the unique domestic variety 'Uram' of P. nebrodensis and the results of the characteristic test for the new 'Uram' are as follows. The proper temperature for the mycelial growth was 26~29℃ and fruit body growth temperature was 15~18℃. It was similar to the control variety KME65035 of P. nebrodensis in the pileus form of a flat and white color. The number of days required for initial fruting was 5 days for bottle cultivation and 6 days for bag cultivation which was 2-4 days shorter than that of the control variety. The pileus diameter was 32.6-37.0 mm which was smaller but the fruit body length was 130.4 mm, which was longer than those of the control variety. The effective number of fruit bodies was 1.8 in bottle cultivation and 2.9 in bag cultivation, which was more than those of the control variety. The yield rate was 93.3-100%, which was more stable than those of the control variety. In bottle cultivation and bag cultivation, the yield was 173.1 g/bottle (1100 cc) and 283.4 g/bag (1.2 kg), respectively, which was 25-44% higher than those of the control variety 138.0 g/bottle (1100 cc) and 197.4 g bag (1.2 kg). When incubating the parent and control varieties of 'Uram', the replacement line was clear and as a result of mycelial DNA RAPD-PCR reaction, the band pattern was different from that of the parent and control varieties, confirming the hybrid species.
Journal of the Korean Institute of Traditional Landscape Architecture
/
v.29
no.4
/
pp.70-77
/
2011
This study takes road landscape of traditional Chinese Kangnam gardens in Suzhou as the object. It compares the relations and differences between preferences of Korean and Chinese on road landscapes with different rockery ratios, and studies the differences between Korean and Chinese's adjective visual characteristics of road landscape of traditional gardens and impacts of visual characteristics on preference. The following is the research process: Firstly, the theoretical survey of road landscape of traditional Chinese Kangnam gardens is conducted, pictures of the road landscape of gardens in Suzhou are taken, and 15 pictures are selected based on rockery ratio. Secondly, in order to grasp the visual preference and landscape characteristics of road landscape of garden in Suzhou, 15 pictures and 21 pairs of adjectives are adopted for the questionnaire survey. Thirdly, in order to grasp the differences between preferences of Korean and Chinese on road landscape of traditional Chinese Kangnam gardens, thet-test analysis is conducted. In order to grasp the impacts of rockery ratio on preference, and after the classification of landscape pictures based on rockery occupancy, the average analysis, factor analysis of results of questionnaire survey for Korean and Chinese are conducted respectively. In order to grasp the differences of incentives of landscape preference, the incentive analysis of results of questionnaire survey for Korean and Chinese is carried out. In order to grasp the impacts of various factors on the preference, The results are as follows: The results of analysis of differences between Korean and Chinese's preference on road landscape of traditional Chinese Kangnam gardens show that the overall preference of Chinese is higher than that of Korean. The results of the landscape preference analysis show that the ranking order of average value of Korean and Chinese's preference on rockery ratio categories is: medium ratio, very small ratio, small ratio, large ratio, very large ratio. The results of analysis of relations between rockery ratio of traditional Chinese Kangnam gardens and preference show that the preference increases as the rockery ratio decreases, and the rockery ratio variation causes greater impacts on Korean. Results of the analysis of visual characteristics, factors of visual characteristics of Koreans are "aesthetic factor", "comfort factor", "neat(orderly) factor", and "fun factor". The visual characteristics of Chinese has three factors, namely "psychological factor", "comfort factor", and "neat factor".
On May 9, 2018, regime change took place in Malaysia. It was the first regime change that took place in 61 years after independence in 1957. The regime change was an unexpected result not only in Malaysian experts but also in political circles. Moreover, the outcome of the election was more shocking because the opposition party was divided in this general election. The regime change in Malaysia was enough to attract worldwide attention because it meant the collapse of the oldest regime in the modern political system that exists, except North Korea and China. How could this have happened? In particular, how could the regime change, which had not been accomplished despite opposition parties' cooperation for almost 20 years, could be achieved with the divided opposition forces? What political implications does the 2018 general election result have for political change and democratization in Malaysia? How will the Malaysian politics be developed in the aftermath of the regime change? It is worth noting that during the process of finding answers, a series of general elections since the start of reformasi in 1998 tended to be likened to a series of "tsunami" in the Malaysian electoral history. This phenomenon of tsunami means that, even though very few predicted the possibility of regime change among academia, civil society and political circles, the regime change was not sudden. In other words, the regime in 2018 was the result of the desire and expectation of political change through a series of elections of Malaysian voters last 20 years. In this context, this study, in analyzing the results of the election in 2018, shows that the activation of electoral politics triggered by the reform movement in 1998, along with the specific situational factors in 2018, could lead to collapse of the ruling government for the first time since independence.
Taoism is very political orientation from the start have. Internal alchemy has several factions, but southern school and northern school of taoism is typical of this. southern school begun from Zhang Bo-duan in north Song dynasty. Northern school is under Jin dynasty rule by Wang Chung-yang been established. Southern school did not create the platform, but northern school is developed mainly by the denomination from the first. Taoism is basically seek eternal life. Internal alchemy was created a unique discipline to reach the such stage with only Internal alchemy. Southern school's training methods were an elaborate series of logical structure with a counterpart, but northern school's methods is somewhat lacking logically. Southern school claim a training methods from the physical to mental through how to achieve it's ultimate goals, northern school took from mental to spiritual retreat methods that the way to achieve objectives. But northern school's theory of ascetic Practice is difficult to see that the contents are pure. Also, the labours of penance during his training process is the other way with Southern school. These differences are they closely associated with Confucianism and Buddhism, to understand the point of view. Southern school put a primary objective in the personal Practice, while northern school is fundamental to the relief of the people. This can see that has how long life times in southern school and northern school's main members. Because the members of southern school enjoyed great longevity, but northern school's main members was not enjoyed longevity. As a result, the southern school's flow is cut off and northern school became the center form a major organization in the history of china taoism. The southern school assimilated to the northern school. In a pure sense, host and guest's changed.
This paper is to examine philosophy of Jurye(周禮, national rituals) described on GyeongJeMunGam and GyeongJeMunGamByeolJip. As it is widely known, Sambong Jeong Do-Jeon (三峯 鄭道傳), regardless of evaluation by posterity, is definitely a figure who established 500 years of Joseon with almost everything handled by his own hands from presenting founding principle of Joseon to organizing the bureaucratic system. In the third year of King Taejo (1394) with Jurye as an ideological model for social innovation, Jeong Do-Jeon wrote Joseongyeonggukjeon and offered it to the king. Joseongyeonggukjeon is a sort of guide for new codes written by Jeong Do-Jeon as a part of defining culture and institutions of the new dynasty, which is based on Confucianism, the ruling idea of the new dynasty. GyeongJeMunGam supplements the section ChiJeon(治典: Articles for Governing) of JoSeonGyeongGukJeon(the first constitution of Joseon Dynasty) mainly to specify the duties and jobs of the prime minister; and also the duties and jobs of the highest secretaries of the kings, and provincial and county governors, whereas GyeongJeMunGamByeolJip consists of the section GunDo specifying the duties and jobs of the kings and the section Euiron additionally explaining about the kings' duties and jobs in the viewpoint of the philosophy of the Book of Change. That is, GyeongJeMunGam finely describes not only the changes, advantages and disadvantages of prime minister system of every dynasty of China and Korea but also the prime minister's duties/jobs and attitude for kings; and it also specifies the duties and jobs of the kings' highest secretaries, guards, provincial and county governors; on the other hand, GyeongJeMunGamByeolJip says that the king should play the symbolic figure setting their mind in right ways and train themselves with virtue through the idea of GunJuSuShin (君主修身: ) to point out a good and capable prime minister and make him govern the country without using their power fully.
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.
This papers focuses on the Confucian classics for the correct orientation of education as a basic task of the Confucian classics will as a necessary whether the need for education, to identify the natural history study will attempt to have. In East Asia means that classics, the classicalization process of looking at Chinese culture, classicalization of review of the cultural meaning. And this papers focuses on the historical evolution of education, and education in China and Korea in the modern world the meaning of the Confucian classics education about and looked at two dilemmas. And outside the scope of Confucian five ethical thoughts as main moral to find new values and new interpretations about the legitimacy and philosophical thinking of the meaning of the Confucian classics Education. In addition, the development of educational content to the new Confucian classics on the subject of three applies to the existing approach and to propose a new type of comparison?Review. As primitive Confucian classics is not determined by a priori, the modern understanding of the Confucian classics also thorough review process of reflection and understanding the new system will have to be reconfigured. Furthermore, in the richness of modern society as the training methods as well as the development of relevant content for the modern society that values education's development is a very important issue. In this respect, should not be overlooked here is not about education, the effect of Confucian classics is concerned about the review. To this, first of all the Confucian classics need education about the content and strict screening operation. In addition, the ability to function in modern society, modern reinterpreted and the need to find a new educational element is. Because we did not give a realistic benefits and future view and any history or civilization, is always disappear in history. This series of problems will be a reason of require that philosophical thinking of Confucian classics education.
The paintings of the Eight Drunken Immortals refer to the paintings based on an influential poem called "The Song of the Eight Drunken Immortals" by Du Fu, a Chinese poet from the Tang Dynasty. This poem is about the eccentricity of the Eight Immortals known for their love of drinking. The Eight Drunken Immortals have been widely appreciated among East Asian intellectuals, and their stories have also been translated into paintings. Greatly influenced by Li Gonglin's Painting of the Eight Drunken Immortals, people in China have the tendency to create similar scroll paintings, using contour drawing tools. Meanwhile, in Korea, the paintings of the Eight Drunken Immortals have been widely appreciated both as a type of visual art embodying the Drunken Immortals' taste for the arts and as a meaningful object conveying the people's wish for longevity and eternal friendship. According to historical records, the paintings of the Eight Drunken Immortals from the Ming Dynasty were drawn on eight-fold folding screens using a sophisticated ink wash painting technique. In the meantime, the Painting of the Eight Drunken Immortals appreciated by King Jeongjo from the Joseon Dynasty was a colored landscape painting with small human figures on an eight-fold folding screen. Since the recent discovery of Yi Han-cheol's Painting of the Eight Drunken Immortals on an eight-fold folding screen, it has now become possible to imagine how renowned artists such as Kim Hong-do and Kim Yang-gi would have made the narrative figure paintings. In particular, the story of Li Bai, one of the Eight Immortals, was the most famous one often told in the paintings. After the 19th century, there was even an entire panel of narrative folding screen made about Li Bai. As painting manuals and outline drawings were pervasively used, the narrative paintings on Li Bai were mass-produced among commoners. As you can see from this, the Eight Drunken Immortals have been visually represented as thirsty souls who are not disconnected from the world, as honest men of refined taste for the arts, and as protagonists of an object that conveys the people's wish for longevity and eternal friendship. In other words, the paintings of the Eight Drunken Immortals embody multiple undertones: as paintings based on Du Fu's poems and as narrative paintings on the Eight Immortals.
Most of Korea's Kyungmaedorock(auction book: 競賣圖錄) and pictorial record of exhibitions in the modern times were usually published in the 1930s. Although 1930s were periods of the Great Depression when economic slump continued because of the aftereffect of the slump in the stocks issued by the US in 1929, during this period, Japan began regular continental invasion starting from invasion of the northeastern area of China. To curio dealers, the 1930s were 'boom period of curio transaction' and in urban cultural aspects, the period is evaluated as the one when the first step of modernism was formed. Collection, photo-printing and arrangement of the data related to modern exhibitions including the Auction Book being published at that time are very important because they enable us to know characteristics of fine arts in the transition period from paintings & writings to fine arts in addition to enabling us to revert the circulation history of our paintings & writings and curios. Furthermore, these data will become important data for reconstitution of the circulation history of the Eastern Asia's modern art works. Although the pictorial record of Joseon's Exhibitions of Chinaware and Wooden Works(朝鮮陶磁木工展) is a small and thin one, it records our country's high level chinaware and wooden works. Although we can't know the exact time for 'Joseon's exhibitions of chinaware and wooden works', they are assumed to have been held in Tokyo, Japan in the 1930s and there seems to have been sale of works, too. As such, studies of the books such as the auction book and exhibitions under Japanese imperialism have the first importance in the fact that through which we can examine the course of outflow of our art works to Japan. Furthermore, they can be studies of art-sociology that examine flow and phase of recognition and taste of art works of those days. And from now on, comparative studies of auctions and exhibitions being held in Japan such as Tokyo, Osaka and etc. as well as art markets in Seoul during modern times would also be necessary.
이메일무단수집거부
본 웹사이트에 게시된 이메일 주소가 전자우편 수집 프로그램이나
그 밖의 기술적 장치를 이용하여 무단으로 수집되는 것을 거부하며,
이를 위반시 정보통신망법에 의해 형사 처벌됨을 유념하시기 바랍니다.
[게시일 2004년 10월 1일]
이용약관
제 1 장 총칙
제 1 조 (목적)
이 이용약관은 KoreaScience 홈페이지(이하 “당 사이트”)에서 제공하는 인터넷 서비스(이하 '서비스')의 가입조건 및 이용에 관한 제반 사항과 기타 필요한 사항을 구체적으로 규정함을 목적으로 합니다.
제 2 조 (용어의 정의)
① "이용자"라 함은 당 사이트에 접속하여 이 약관에 따라 당 사이트가 제공하는 서비스를 받는 회원 및 비회원을
말합니다.
② "회원"이라 함은 서비스를 이용하기 위하여 당 사이트에 개인정보를 제공하여 아이디(ID)와 비밀번호를 부여
받은 자를 말합니다.
③ "회원 아이디(ID)"라 함은 회원의 식별 및 서비스 이용을 위하여 자신이 선정한 문자 및 숫자의 조합을
말합니다.
④ "비밀번호(패스워드)"라 함은 회원이 자신의 비밀보호를 위하여 선정한 문자 및 숫자의 조합을 말합니다.
제 3 조 (이용약관의 효력 및 변경)
① 이 약관은 당 사이트에 게시하거나 기타의 방법으로 회원에게 공지함으로써 효력이 발생합니다.
② 당 사이트는 이 약관을 개정할 경우에 적용일자 및 개정사유를 명시하여 현행 약관과 함께 당 사이트의
초기화면에 그 적용일자 7일 이전부터 적용일자 전일까지 공지합니다. 다만, 회원에게 불리하게 약관내용을
변경하는 경우에는 최소한 30일 이상의 사전 유예기간을 두고 공지합니다. 이 경우 당 사이트는 개정 전
내용과 개정 후 내용을 명확하게 비교하여 이용자가 알기 쉽도록 표시합니다.
제 4 조(약관 외 준칙)
① 이 약관은 당 사이트가 제공하는 서비스에 관한 이용안내와 함께 적용됩니다.
② 이 약관에 명시되지 아니한 사항은 관계법령의 규정이 적용됩니다.
제 2 장 이용계약의 체결
제 5 조 (이용계약의 성립 등)
① 이용계약은 이용고객이 당 사이트가 정한 약관에 「동의합니다」를 선택하고, 당 사이트가 정한
온라인신청양식을 작성하여 서비스 이용을 신청한 후, 당 사이트가 이를 승낙함으로써 성립합니다.
② 제1항의 승낙은 당 사이트가 제공하는 과학기술정보검색, 맞춤정보, 서지정보 등 다른 서비스의 이용승낙을
포함합니다.
제 6 조 (회원가입)
서비스를 이용하고자 하는 고객은 당 사이트에서 정한 회원가입양식에 개인정보를 기재하여 가입을 하여야 합니다.
제 7 조 (개인정보의 보호 및 사용)
당 사이트는 관계법령이 정하는 바에 따라 회원 등록정보를 포함한 회원의 개인정보를 보호하기 위해 노력합니다. 회원 개인정보의 보호 및 사용에 대해서는 관련법령 및 당 사이트의 개인정보 보호정책이 적용됩니다.
제 8 조 (이용 신청의 승낙과 제한)
① 당 사이트는 제6조의 규정에 의한 이용신청고객에 대하여 서비스 이용을 승낙합니다.
② 당 사이트는 아래사항에 해당하는 경우에 대해서 승낙하지 아니 합니다.
- 이용계약 신청서의 내용을 허위로 기재한 경우
- 기타 규정한 제반사항을 위반하며 신청하는 경우
제 9 조 (회원 ID 부여 및 변경 등)
① 당 사이트는 이용고객에 대하여 약관에 정하는 바에 따라 자신이 선정한 회원 ID를 부여합니다.
② 회원 ID는 원칙적으로 변경이 불가하며 부득이한 사유로 인하여 변경 하고자 하는 경우에는 해당 ID를
해지하고 재가입해야 합니다.
③ 기타 회원 개인정보 관리 및 변경 등에 관한 사항은 서비스별 안내에 정하는 바에 의합니다.
제 3 장 계약 당사자의 의무
제 10 조 (KISTI의 의무)
① 당 사이트는 이용고객이 희망한 서비스 제공 개시일에 특별한 사정이 없는 한 서비스를 이용할 수 있도록
하여야 합니다.
② 당 사이트는 개인정보 보호를 위해 보안시스템을 구축하며 개인정보 보호정책을 공시하고 준수합니다.
③ 당 사이트는 회원으로부터 제기되는 의견이나 불만이 정당하다고 객관적으로 인정될 경우에는 적절한 절차를
거쳐 즉시 처리하여야 합니다. 다만, 즉시 처리가 곤란한 경우는 회원에게 그 사유와 처리일정을 통보하여야
합니다.
제 11 조 (회원의 의무)
① 이용자는 회원가입 신청 또는 회원정보 변경 시 실명으로 모든 사항을 사실에 근거하여 작성하여야 하며,
허위 또는 타인의 정보를 등록할 경우 일체의 권리를 주장할 수 없습니다.
② 당 사이트가 관계법령 및 개인정보 보호정책에 의거하여 그 책임을 지는 경우를 제외하고 회원에게 부여된
ID의 비밀번호 관리소홀, 부정사용에 의하여 발생하는 모든 결과에 대한 책임은 회원에게 있습니다.
③ 회원은 당 사이트 및 제 3자의 지적 재산권을 침해해서는 안 됩니다.
제 4 장 서비스의 이용
제 12 조 (서비스 이용 시간)
① 서비스 이용은 당 사이트의 업무상 또는 기술상 특별한 지장이 없는 한 연중무휴, 1일 24시간 운영을
원칙으로 합니다. 단, 당 사이트는 시스템 정기점검, 증설 및 교체를 위해 당 사이트가 정한 날이나 시간에
서비스를 일시 중단할 수 있으며, 예정되어 있는 작업으로 인한 서비스 일시중단은 당 사이트 홈페이지를
통해 사전에 공지합니다.
② 당 사이트는 서비스를 특정범위로 분할하여 각 범위별로 이용가능시간을 별도로 지정할 수 있습니다. 다만
이 경우 그 내용을 공지합니다.
제 13 조 (홈페이지 저작권)
① NDSL에서 제공하는 모든 저작물의 저작권은 원저작자에게 있으며, KISTI는 복제/배포/전송권을 확보하고
있습니다.
② NDSL에서 제공하는 콘텐츠를 상업적 및 기타 영리목적으로 복제/배포/전송할 경우 사전에 KISTI의 허락을
받아야 합니다.
③ NDSL에서 제공하는 콘텐츠를 보도, 비평, 교육, 연구 등을 위하여 정당한 범위 안에서 공정한 관행에
합치되게 인용할 수 있습니다.
④ NDSL에서 제공하는 콘텐츠를 무단 복제, 전송, 배포 기타 저작권법에 위반되는 방법으로 이용할 경우
저작권법 제136조에 따라 5년 이하의 징역 또는 5천만 원 이하의 벌금에 처해질 수 있습니다.
제 14 조 (유료서비스)
① 당 사이트 및 협력기관이 정한 유료서비스(원문복사 등)는 별도로 정해진 바에 따르며, 변경사항은 시행 전에
당 사이트 홈페이지를 통하여 회원에게 공지합니다.
② 유료서비스를 이용하려는 회원은 정해진 요금체계에 따라 요금을 납부해야 합니다.
제 5 장 계약 해지 및 이용 제한
제 15 조 (계약 해지)
회원이 이용계약을 해지하고자 하는 때에는 [가입해지] 메뉴를 이용해 직접 해지해야 합니다.
제 16 조 (서비스 이용제한)
① 당 사이트는 회원이 서비스 이용내용에 있어서 본 약관 제 11조 내용을 위반하거나, 다음 각 호에 해당하는
경우 서비스 이용을 제한할 수 있습니다.
- 2년 이상 서비스를 이용한 적이 없는 경우
- 기타 정상적인 서비스 운영에 방해가 될 경우
② 상기 이용제한 규정에 따라 서비스를 이용하는 회원에게 서비스 이용에 대하여 별도 공지 없이 서비스 이용의
일시정지, 이용계약 해지 할 수 있습니다.
제 17 조 (전자우편주소 수집 금지)
회원은 전자우편주소 추출기 등을 이용하여 전자우편주소를 수집 또는 제3자에게 제공할 수 없습니다.
제 6 장 손해배상 및 기타사항
제 18 조 (손해배상)
당 사이트는 무료로 제공되는 서비스와 관련하여 회원에게 어떠한 손해가 발생하더라도 당 사이트가 고의 또는 과실로 인한 손해발생을 제외하고는 이에 대하여 책임을 부담하지 아니합니다.
제 19 조 (관할 법원)
서비스 이용으로 발생한 분쟁에 대해 소송이 제기되는 경우 민사 소송법상의 관할 법원에 제기합니다.
[부 칙]
1. (시행일) 이 약관은 2016년 9월 5일부터 적용되며, 종전 약관은 본 약관으로 대체되며, 개정된 약관의 적용일 이전 가입자도 개정된 약관의 적용을 받습니다.