• Economic and Environmental Geology
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• v.52 no.3
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• pp.223-230
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• 2019

The calcination of oyster shells have been studied as the possible substitute for the limestone used as an absorbent of $SO_2$ gas. However, since pure shells can not be used in calcination process, some impurities are contained and the changes in the characteristics of the calcination products are expected. In this study, the surface characteristics of the calcination products are investigated by mineralogical analysis according to the contents of NaCl, which can be derived from sea water, and sediments on the surface of the shell as impurities. The marine sediments on the shells were mainly composed of quartz, albite, calcite, small amounts of amphibole and clay minerals such as ilite, chlorite and smectite. After calcination of oyster shells mixed with 0.2-4.0 wt% sediments at $900^{\circ}C$ for 2 hours, regardless of the dehydration, dehydroxylation, and phase change of these minerals at the lower temperature than this experiment, no noticeable changes were observed on the specific surface area of the calcined product. However, when mixed with 0.1 to 2.0 wt% NaCl, the specific surface area generally increases as compared with the shell sample before calcination. The specific surface area increases with increasing amount of salt, and then decreases again. This is closely related to the changes of surface morphology. As the amount of NaCl increases, the morphology of the surface is similar to that of gel. It changes into a slightly angular, smaller particle and again looks like gel with increasing amount of NaCl. Our results show that NaCl affects morphological changes probably caused by melting of some oyster shells, but may have different effects on the specific surface area of calcination product depending on the NaCl contents.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.35-78
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• 2020

This study aims to reveal the overall Fengshui figuration and geomantic features of Daesoon Jinrihoe's Geumgangsan (Mt. Geumgang) Toseong Training Temple Complex from the Hyeonggi (Energy of Form) Theory in Fengshui. This study first looked at the mountain landscape viewable from the surface, examined the influence of Qi (Energy) flowing inside it, comprehended the flow of its vitality in terms of its strengths and weaknesses, and gauged the depth of the energy produced from mountain streams to determine fortune and misfortune. There is a special significance to this site due to Sangje's teaching that "⋯ it will be prosperous with 12,000 Dotonggunja (Dao-empowered Sages)," and it is also known as a efficacious grounds for cultivation among ascetics due to it housing the royal mausoleum of Dojeon (interpreted by some as Maitreya). Concerning this, this study explores the geomantic symbolism and growth-supporting land of Geumgangsan Toseong Training Temple Complex as it corresponds to Fengshui theory, and in keeping with this, the topography and conditions are likewise examined. The mountain range and its energy pathways (veins) harmonize with the pure water energy coming from the East Sea. The mountain terrain of Mount Geumgang, and the geomantic location, topography, and energy pathways that influence Daesoon Jinrihoe Geumgangsan Toseong Training Temple Complex are all explored. The Baekdudaegan Mountain Range extends through Mount Geumgang to Sinseonbong Peak, and one range extends to Geumgangsan Toseong Training Temple Complex whereas the other range extends through Sangbong Peak down to Misiryeong Valley and Mount Seorak. Thus, this study demonstrates that Daesoon Jinrihoe has always strongly considered the relationship between its temple complexes and their surrounding environment. The order has always selected locations that exhibit optimal conditions which suit the construction of sacred spaces. The determinations in this paper were made through an academic approach that drew upon various theories of Fengshui while examining Daesoon Jinrihoe's Geumgangsan Toseong Training Temple Complex. The in-depth analysis was specifically based on Hyeonggi Fengshui. At the same time, this study also looked into the surroundings of Geumgangsan Toseong Training Temple Complex. In particular, the mountains and flow of nearby bodies of water were comprehensively examined to show how the surrounding topography corresponds to the principles of Fengshui. An integral approach combining all major theories of Fengshui revealed that Geumgangsan Toseong Training Temple Complex starts from Sinseonbong Peak, and its energy flows through the main mountain range, going through numerous geographical changes of yin and yang. When the range flows down, the water flows accordingly, and where the water whirls, the mountains are shaped accordingly. Eventually, this energy reaches Geumgangsan Toseong Training Temple Complex. From the organic relationship between mountains and bodies of water, which can be said to be the essence of the order of nature, it can be judged that the most prominent geomantic feature of Geumgangsan Toseong Training Temple Complex corresponds to traditional theories of Fengshui in that it forms a configuration wherein optimal water energy supports the Virtuous Concordance of Yin Yang and harmonizes the Blue Dragon with the White Tiger.

• 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 Food Hygiene and Safety
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• v.38 no.5
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• pp.390-401
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• 2023

Major components of lac coloring include laccaic acids A, B, C, and E. The Korean Food Additive Code regulates the use of lac coloring and prohibits its use in ten types of food products including natural food products. Since no commercial standards are available for laccaic acids A, B, C, and E, a standard for lac pigment itself was used to separate laccaic acids from the lac pigment molecule. A standard for each laccaic acid was then obtained by fractionation. To obtain pure lac pigment for use in food by High performance Liquid Chromatography Photo Diode Array (PDA), a C8 column yielded the best resolution among various tested columns and mobile phases. A qualitative analytical method using High Performance Liquid Chromatography (HPLC) Tandem Mass(LC-MS/MS) was developed. The conditions for fast and precise sample preparation begin with extraction using methanol and 0.3% ammonium phosphate, followed by concentration. The degree of precision observed for the analyses of ham, tomato juice and Red pepper paste was 0.3-13.1% (Relative Standard Deviation (RSD%)), degree of accuracy was 90.3-122.2% with r²=0.999 or above, and recovery rate was 91.6-114.9%. The limit of detection was 0.01-0.15 ㎍/mL, and the limits of quantitation ranged from 0.02 to 0.47 ㎍/mL. Lac pigment was not detected in 117 food products in the 10 food categories for which the use of lac pigment is banned. Multiple laccaic acids were detected in 105 food products in 6 food categories that are allowed to use lac color. Lac pigment concentrations range from 0.08 to 16.67 ㎍/mL.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• Analytical Science and Technology
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• v.29 no.1
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• pp.19-28
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• 2016

The objective of this study was to determine the acidification of precipitation in the Jeju area. Precipitation samples were collected from the Jeju area from 2009-2014, and the major ionic species were analyzed. In the regression analysis, through a comparison of ion balance, electric conductivity, and acid fraction, the correlation coefficients showed a good linear relationship within the range of 0.927~0.983. The volume-weighted means of the pH and electric conductivity were 4.9 and 22.7 µS/cm, respectively. The ionic strength of precipitation was 0.27±0.38 mM, indicating about 35.9 % of total precipitation within the pure precipitation criteria. The volume-weighted mean concentrations (ìeq/L) of the ionic species in the precipitation were in the order of Na⁺ > Cl⁻ > nss-SO₄²⁻ > NO₃⁻ > NH₄⁺ > Mg²⁺ > H⁺ > nss-Ca²⁺ > PO₄³⁻ > K⁺ > HCOO⁻ > CH₃COO⁻ > NO₂⁻ > F⁻ > HCO₃⁻ > CH₃SO₃⁻ . The acidification contributions by sulfuric and nitric acids were 54.5 % and 36.5 %, respectively. Meanwhile the acidification contributions by formic and acetic acids were 4.8 % and 4.2 %, respectively. Thus, it was found that the acidification of the precipitation in the Jeju area was mainly due to the inorganic acids. The neutralization factors by NH₃ and CaCO₃ were also 33 % and 20 %, respectively.

• Asian-Australasian Journal of Animal Sciences
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• v.28 no.3
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• pp.382-390
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• 2015

This work was conducted to investigate the performance and meat characteristics of commercial Korean native duck (KND). A total of 180 1-d-old ducklings of 2-way crossbreds from A and B lines (from National Institute of Animal Science) were used in this work and divided into 4 groups (3 replicates/group, 15 birds/replicate). The four groups were 4 crossbreds as AA (A line [♀]${\times}$A line [♂]), AB (A line [♀]${\times}$B line [♂]), BB (Pure line B strains) and BA (B strains [♀]${\times}$A strain [♂]). Ducks were fed diets based on corn-soybean meal for 0 to 3 wk (22.4% crude protein [CP], 2,945 kcal/kg metabolizable energy [ME]) and 3 to 8 wk (18.4% CP, 3,047 kcal/kg ME). As a result of this study, average body weight of 4 crossbreds were 625, 1,617, 2,466, and 2,836 g at 2, 4, 6, and 8 weeks, respectively, and significantly increased over the period of time (p<0.05). Body weight of BB group was greater than other crossbreds at the age of 6 weeks (p<0.05). There was a significant difference in weekly body weight gains (p<0.05), which were 573, 991, 850, and 371 g at 2, 4, 6, and 8 weeks old, respectively. Uniformity of 4 crossbreds was 84.9%, 80.5%, and 72.5% at 6, 7, and 8 weeks, respectively, and there was no difference among crossbreds. Body weight gain of BB crossbred was highest among crossbreds (p<0.05). Weekly feed intake significantly increased with weeks as 669, 1,839, 2,812, and 3,381 g at 2, 4, 6, and 8 weeks respectively (p<0.05). Feed intakes of AA and BB crossbreds were higher at 2 to 4 weeks old than others and that of BB crossbred was highest at 4 to 6 weeks old (p<0.05). Weekly feed conversion ratios were 1.17, 1.86, 3.32, and 9.37 at 0 to 2, 2 to 4, 4 to 6, and 6 to 8 weeks old, respectively, and it increased with age (p<0.05). There was no significant difference in feed conversion ratio among crossbreds. Carcass yields of 4 crossbreds were 73.6%, 71.6%, 73.5%, and 71.7%, respectively, so there was no significant difference among crossbreds. There was no difference in wing, neck, breast and leg ratios among crossbreds. However, back ratios of 4 crossbreds were 17.6%, 18.0%, 15.8%, and 17.6%, respectively, and back ratio of BB was the highest among crossbreds. Finally, these results may provide the basic data on the production, carcass quality, fatty acid and amino acid composition of commercial KND with 2-way crossbreeding.

• Journal of Life Science
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• v.24 no.10
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• pp.1092-1101
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• 2014

In this study, the distribution patterns of Quercus mongolica and Q. serrata in Korea were investigated, and the possibility of introgressive hybridization and gene flow between Q. mongolica and Q. serrata in Mt. Seorak was inferred by flavonoid analyses. The most critical factor in the vertical and horizontal distribution patterns of Q. mongolica and Q. serrata was the temperature, in accordance with latitude and altitude. The species showed a zonal distribution, with a Q. mongolica zone in the upper area and a Q. serrata zone in the lower area. In Mt. Seorak, Central Korea, the range of the vertical distribution of Q. mongolica was generally above an altitude of 100 m, whereas that of Q. serrata was an altitude of 0-400 m (-500) and rarely above an altitude of 500 m. However, in Mt. Jiri, Southern Korea, Q. serrata was found up to an altitude of 1,000~1,200 m, whereas the frequency of Q. mongolica was reduced at lower elevations and the species was rare below an altitude of 300 m, although pure stands were found on higher mountain slopes above an altitude of 1,200 m. The altitudinal distribution of the two species overlapped, where the two species occurred together. The leaf flavonoid constituents of thirty-four individuals of Q. mongolica and Q. serrata in Mt. Seorak and Mt. Jiri, Korea were examined. Twenty-four flavonoid compounds were isolated and identified. These were glycosylated derivatives of flavonols kaempferol, quercetin, isorhamnetin, myricetin. Five compounds among the flavonoid compounds were acylated. Kaempferol 3-O-glucoside, quercetin 3-O-glucoside, quercetin 3-O-galactoside, and its acylated compounds were major constituents and present in all individuals. Quercus mongolica is distinguished from Q. serrata by the presence of quercetin 3-O-arabinosylglucoside, a high concentration of three acylated compounds (kaempferol 3-O-glucoside, quercetin 3-O-glucoside, and quercetin 3-O-galactoside), and a relatively low concentration or lack of rhamnosyl flavonol compounds. Intraspecific variations, however, were found in the flavonoid profiles of Q. mongolica and Q. serrata, and the flavonoid profiles of individuals belonging to the two species in a hybrid zone (sympatric zone) tended to be similar, qualitatively and quantitatively. These findings strongly suggest that gene exchange or gene flow occurs through introgressive hybridization between Q. mongolica and Q. serrata in Mt. Seorak.

• Journal of Animal Science and Technology
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• v.44 no.2
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• pp.221-232
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• 2002

This study was conducted to investigate the effects of deficiency of essential amino acid in diet on feed intake and concentrations of free amino acid in plasma and brain(prepyriform cortex, PPC), and thereby to know the brain area engaged in the mechanism of feed intake regulation. In all trials, experimental diets were formulated with pure amino acid mixture to level of 15% nitrogen. Rats were trained to eat a single meal for 6 hours daily(meal feeding, 17:00-21:00). Feed intake and body weight were measured hourly on and after 7th day of feeding. In Exp. 1, feed intake and body weight were measured every hour, and the free amino acid concentrations of plasma and PPC were analysed at 0, 1, 2, 3 and 6 h on the 11th day of feeding. In Exp. 2, the complete diet was replaced with lysine devoid diet at the 11th day, and feed intake, body weight and free amino acid concentrations in plasma and PPC were samely measured on Exp. 1. In Exp. 1, feed intake on complete diet was self-sufficiented to daily feed intake level(15g/day) from the 7th day. Free amino acid concentrations of plasma and PPC at the 11th day were plateau at 1 hour after feeding. In Exp. 2, feed intake was quickly reduced by the diet replacement(P$<$0.05), and the free lysine concentration of plasma and PPC was also significantly decreased at 2 hour after feeding. However, cumulative feed intake was significantly decreased at 4 hour after feeding. These results may indicate that the concentrations of free lysine in plasma and PPC, under the condition of devoided lysine in diet, were more quickly droped than the reduction of feed intake rate. Hence, it is expected that PPC in brain might be a part of response area for limited amino acid.

• Analytical Science and Technology
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• v.33 no.1
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• pp.33-41
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• 2020

Wet precipitation samples were collected in Jeju City and Mt. Halla-1100 site (a site at an altitude of 1100 m on Mt. Halla) during 2011-2013, and their major ionic species were analyzed to examine the chemical composition and characteristics. A comparison of ion balance, electric conductivity, and acid fraction of precipitation revealed correlation coefficients in the range of r = 0.950~0.991, thereby implying the high quality of analytical data. Volume-weighted mean pH and electric conductivity corresponded to 4.86 and 25.5 µS/cm for Jeju City, and 4.98 and 15.1 µS/cm for Mt. Halla-1100 site, respectively. Ionic strengths of the wet precipitation in Jeju City and Mt. Halla-1100 site corresponded 0.3 ± 0.5 and 0.2 ± 0.2 mM, respectively, thereby indicating that more than 30 % of total precipitation was within a pure precipitation criteria. The precipitation with a pH range of 4.5 - 5.0 corresponded to 40.8 % in Jeju City, while the precipitation with a pH range of 5.0 - 5.5 corresponded to 56.9 % in Mt. Halla-1100 site, thereby indicating slightly more weak acidity than that in Jeju city. The volume-weighted mean concentration (µeq/L) of ionic species was in the order of Na⁺ > Cl^- > nss-SO₄^2- > NO₃^- > Mg²⁺ > NH₄⁺ > H⁺ > nss-Ca²⁺ > PO₄^3- > K⁺ > CH₃COO^- > HCOO^- > NO₂^- > F^- > HCO₃^- > CH₃SO₃^- at Jeju City area, while it corresponded to Na⁺ > Cl^- > nss-SO₄^2- > NO₃^- > NH₄⁺ > H⁺ > Mg²⁺ > nss-Ca²⁺ > PO₄^3- > CH₃COO^- > K⁺ > HCOO^- > NO₂^- > F^- > HCO₃^- > CH₃SO₃^- at Mt. Halla-1100 site. The compositions of sea salts (Na⁺, Cl^-, Mg²⁺) and secondary pollutants (NH₄⁺, nss-SO₄^2-, NO₃^-) corresponded to 66.1 % and 21.8 %, respectively, in Jeju City and, 49.9 % and 31.5 %, respectively, in Mt. Halla-1100 site. The acidity contributions in Jeju City and Mt. Halla-1100 site by inorganic acids, i.e., sulfuric acid and nitric acid, corresponded to 93.9 % and 91.4 %, respectively, and the acidity contributions by organic acids corresponded to 6.1 % and 8.6 %, respectively. The neutralization factors in Jeju City and Mt. Halla1100 site by ammonia corresponded to 29.8 % and 30.1 %, respectively, whereas the neutralization factors by calcium carbonate corresponded to 20.5 % and 25.2 %, respectively. From the clustered back trajectory analysis, the concentrations of most ionic components were higher when the airflow pathways were moved from the continent to Jeju area.