• Korean journal of food and cookery science
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• v.22 no.5 s.95
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• pp.690-701
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• 2006

Classifying vegetables recorded in Sikgamchalyo of Jeongjoji of Limwonsibyukji and Tangaekpyeon of Donguibogam and comparing the types features, efficacy and side effects based on Kimi Theory(氣味), we found forty one leafy vegetables, six root vegetables, nine fruit vegetables, nine mushrooms, seven seaweeds and two other vegetables in Limwonsibyukji and thirty five leafy vegetables, eight root vegetables, eight fruit vegetables, one mushroom, two seaweeds and one another vegetable in Donguibogam. According to the literature, vegetables are classified by five conditions(五氣) and five tastes(五味) and many are cold with sweet and bitter taste or warm with hot taste. They are efficacious in protecting the five viscera, building up energy, controlling heat, calming febrile diseases, promoting urination and excretion, calming cholera morbus, improving skin condition, calming the stomach, neutralizing poisonous effects and improving eyesight. To help prevent and cure diseases, those with cold physical constitution must take warm vegetables to vitalize their physiology and those with hot physical constitution cold vegetables for balance. To improve their physical health, our ancestors tried to control their bio rhythm with food and medicinal material and promoted health and prevented diseases by taking such food. We therefore expect that we can have a healthy dietary life by taking advantage of the five conditions and five tastes of vegetables and continuing the spirit of Yacksikdongwon(藥食同源).

• Journal of the Korean Society of Food Culture
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• v.11 no.1
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• pp.83-96
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• 1996

The purpose of this paper is to examine the various kinds of recipes of pheasant through classical cookbooks written from 1670 to 1943 which are the basic materials to the meat cooking. The recipes of pheasant are found 39 times in the literature, which can be classified into eleven groups. Chronologically, the recipe of mandu (ravioli) was first appeared, and guk, tang (soup), kui (roasted), jang (salted meat), chim (steamed), po (dried meat), whe (raw meat), gijim (boiled in soy sauce), cho (sparkly heated in soy sauce and sugar), jolim (hard boiled in soy sauce), and jungol (meat with vegetable cooked in pan) followed in the records. Kui was the most popular one with the frequency of 43.6%, which proves that kui is the most suitable one for pheasant among all of recipes. Mandu and guk, tang were 10.2%, chim and po were found with the same rate of 7.7% and the next ones were jang, gijim, cho, and jungol with the rate of 2.6%. The recipes of pheasant were recorded much less than those of beef, chicken, pork, lamb, and dog meat. Particularly, in comparison with chicken belonging to fowls, the frequency of pheasant cooking did not reach even to one third of that. The Korean recipes of pheasant have been independently developed with originality, having nothing to do with the Chinese ones. The recipes of pheasant before the late 1800s have based on the strict recipe principles along with the spirit of art and sincerity, but they were deteriorated to simple and easy ones discarding principles. The main ingredient was the flesh of pheasant and the sub-ingredients such as flour, pinenut, buckwheat powder, and mushroom were included in common. In additon, oil, soy sauce, black pepper, and stone leek were frequently used as main seasonings.

• Journal of Korean Medical classics
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• v.20 no.3
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• pp.49-56
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• 2007

The "Somun Jogyongron(素問 調經論)" describes excess and deficiency syndromes. The study suggests that excess syndrome(實證) is caused by vigorous pathogenic fire(火邪)(the spirit(神)), pathogenic dryness(燥邪)(Gi(氣)), pathogenic wind(風邪)(blood(血)), pathogenic dampness(濕邪)(physique(形)) or pathogenic coldness(寒邪)(will(志)). When pathogenic fire is dominant within the body, Gi and blood becomes excessive and come out of the body, but the body cannot take them back, leading to the symptom in which the patient cannot stop laughing. When pathogenic dryness prevails, the lung(肺) cannot function properly. This means that the convergence(收斂) function of the clearing the lung and descending Gi(肅降) is deteriorated, and the patient shows symptoms of dyspnea and cough. Strong pathogenic wind increases the ascencling Gi in the liver(肝氣) and fuel angry emotion when the patient becomes upset. When pathogenic dampness is dominant, spleen(脾) function drops due to lumping effects, and the patient will experience abdominal distention(腹脹), which will disturb urination and defecation. When pathogenic coldness prevails, abdominal distention occurs due to condensating effects, and Yang Gj(陽氣) in the kidney(腎) is disturbed, leading to digestion disorders and eventually water-grain dysentery. Deficiency syndrome is caused by the lack of essential Gi(精氣) in the five viscera(五藏). Deficiency of sprit means the lack of Gi in the heart(心氣), so the patient becomes vulnerable to sadness. Deficiency of Gi means the lack of Gi in the lung(肺氣), so the patient may have breathing disorders. Deficiency of blood means the lack of Gi in the Liver(肝氣), so the patient can be easily scared. Deficiency of physique means the lack of Gi in the spleen(脾氣), making it difficult to use arms and legs. Deficiency of will means the lack of Gi in the kidney(腎氣), so Gowl syndrome(厥證) can ensue.

• Journal of Korean language education
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• v.29 no.4
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• pp.225-254
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• 2018

The purpose of this study is to contrast the patterns of realization and understanding of refusal speech acts between Korean and Thai learners. This study intends to answer the following questions: (1) Do Koreans and Thai learners perform refusal speech acts differently? (2) Do Koreans and Thai learners understand refusal speech acts differently? A DCT and a follow-up interview were conducted to collect data of two groups of 30 native Korean speakers and 30 native Thai speakers. For research question 1, we analyzed the refusal strategy and provided reasons given by Koreans and Thai learners depending on the context. For research question 2, we ran a chi-squared test on the elements of the follow-up interviews, such as the weight of burden of refusing, and whether the participant would actually refuse or not. The differences between the refusal strategies of the two groups could be categorized by the preceding inducing speech act. In refusing a request, the difference was prominent in the apologizing strategy, whereas in refusing a suggestion, the difference was mainly in the direct refusal strategy. When refusing an invitation, the most evident difference was the number of refusal strategies employed. When providing an explanation of refusal to people with high social status, Koreans gave more specific reasons for refusals, whereas Thai learners tended to use more vague reasons. Moreover, when refusing an invitation, Koreans primarily mentioned the relationship, and Thai learners showed the spirit of Greng Jai. When asked the weight of burden of refusing, Koreans felt pressured to refuse a request from people with high social status, and a suggestion or invitation from people with high level of intimacy while Thai learners found it highly difficult to make a refusal in all cases. In answering whether they would actually refuse or not, Koreans tried not to make a refusal to people with high level of intimacy, and such a trend was not evident among the Thai. This study can help us better understand the learner's pragmatic failure, and serve as a basis in establishing a curriculum for teaching speech acts.

• Korean Journal of Remote Sensing
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• v.26 no.1
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• pp.21-27
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• 2010

This paper presents a numerical simulation of the radar backscattering from oil spills on ocean surface. At first, a one-dimensionally rough sea surface is numerically generated for a given wind speed at HEBEI SPIRIT accident. Then, an oil-spilled sea surface is represented with a two-layered medium, which is generated by adding a thin low-dielectric oil layer on the randomly-rough highdielectric sea surface. The backscattering coefficients of various oil-spilled sea surfaces are obtained using the Method of Moments and Monte Carlo technique for various surface roughness, oil-layer thicknesses, frequencies, polarizations and incidence angles. The numerical method is verified with theoretical models for simple structures. The reduction of the backscattering coefficients due to the lowdielectric oil-layers on sea surfaces has been analyzed. These numerical results will help to detect any oil spills on sea surfaces, and consequently, to classify SAR images.

• Journal of Korean Philosophical Society
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• v.144
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• pp.1-15
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• 2017

As early as three thousand years ago, Chinese philosophers had discussed the metaphysics. Ancient Chinese philosophers call the "superficial" problem "Dao", as opposed to the specific thing.Accordingly, and come out as many everyday transaction processing "the way", "the law", and even intellectual proposed, they constructed themselves of repair, and the law of life skills such as "truth" were called "Dao". Therefore, the Chinese traditional culture, in fact, formed a "Dao culture". Among them, the "Dao" of Confucianism and Daoism, plus the later, the "Dao" of Buddhism, are the most far-reaching impact, become two thousand years, leading the vast majority of Chinese people "values", "moral standards" and "thinking mode" of the three invisible forces. This article aims to outline description "Overview of Chinese Dao cultural formation", and in the most simple way, the main spirit of "Confucianism", "Daoism" and "Buddhism", And then summed up the characteristics of the Chinese traditional "Dao" culture centered on Confucianism, Daoism and Buddhism. This paper is hoping to let the world have a clearunderstanding of the traditional "metaphysical" culture of China.

• Journal of Korean Philosophical Society
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• v.131
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• pp.1-32
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• 2014

This article aims to articulate, via Dilthey's concept of "understanding", that the three reflective conditions of interculturality are compatible with the three theses of "living-together". The former was proposed by Prof. Joo Kwang Sun and the latter is my assertion. In my point of view, the three theses of "living-together" are firstly 'consciousness of relationship to others', secondly 'reciprocity of relating', and thirdly 'sharing of same representation of mutual relationship'. Considering Dilthey's concept of "understanding", we can confirm that his concept includes firstly 'understanding is only for something constructed by spirit', secondly 'it is relation between expression and something expressed', and thirdly 'it means construction of one whole living-together'. Therefore I think Dilthey's concept of "understanding" could be regarded as a medium concept which enables us to integrate the three reflective conditions of interculturality with the three theses of "living-together". So I try to explain compatibility between the three conditions of interculturality and the theses of "living-together".

• Cross-Cultural Studies
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• v.31
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• pp.155-175
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• 2013

Meantime there has been a tendency to keep silent about the role of Afro-Ibero America Diaspora which contributed to the spirit of independence and the realization of country foundation ideology in the official history of Latin America. In some countries, although the collective resistance of Afro-Ibero America Diaspora, which intended to establish a liberal and equal society resisting against slavery and colonization system, was the foundation of independence and the establishment of a new country, their contribution has been difficult to leave an official trace in Caucasian criollo-centered history system. Along with the development of Hcienda in 17th Century, black slaves' collective resistance was developed mainly with el Virreinato de la Nueva Granada, the center of the Independence movement of Brazil and South America. The black people who escaped resisting against slavery formed communities and developed organized activities through various politics and social activities. However, such communities were mostly dispersed or destroyed by the colonial power, and the collective resistance of Afro-Ibero America Diaspora lost life. On the other side, in case of Colombia, a community of escaped black slaves which was formed in the early 17th Century is solely remaining in Latin America, moreover, Afro-Ibero America Diaspora's struggle for liberty and equality became the foundation for Comuneros revolution and Independence movement in the late 18th Century. Comuneros revolution which occurred in 1781 awoke self-awareness of liberty and equality, and became an ideological base for independence movement based on revolutional republicanism and philosophy of enlightenment. It is considered that South America's independence movement lead by $Sim{\acute{o}}n$ Boívar was a history that could not have started without historical base of Afro-Ibero America Diaspora's resistance against colonization system. Therefore, this study intends to discuss the role and achievement of Afro-Ibero America Diaspora in the process of independence of Latin America mainly with Colombia, which is the center of Independence movement of South America. Through this process, this study intends to revaluate historical contribution of Afro-Ibero America which has been relatively neglected meanwhile in the process of independence and the establishment of country.

• Journal of Digital Convergence
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• v.17 no.11
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• pp.475-482
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• 2019

Analyzing the inner meaning and expression of philosophy by analyzing the composition, symbolic expression, and style of the film with high artistic perfection, which contains the spirit of the times, considers human beings through society and history, and raises awareness of life and the present generation. It will be a very meaningful and valuable study in film as art. The movie 'Rome' was cut into the rest of the public's mind by being tempered, hidden and omitted, and the color was black and white. Many aesthetic attempts can be found through symbolic images expressing the ironic message of maid's daily life as a race, capital, socially oppressed history. It can be seen that he expresses his own authorism visual language by drawing symbolic expressions through many contrasts and symbolic expressions through objects. The analysis of commercial films containing these artistic values is expected to help in the future production as a measure of the progress of art films and precedents of authorism expression techniques.

• Journal of Digital Convergence
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• v.19 no.9
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• pp.323-333
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• 2021

Lil Miquela, who appeared on social media in 2016, is one of the most popular virtual influencers. In particular, Miquela is having a great impact on society by continuing to collaborate with many fashion brands through Instagram. As the activity of virtual influencers is emerging today, this study aims to derive the meanings of contemporary fashion through analyzing Miquela's social media case. This study analyzed Miquela's Instagram posts as research subjects. As a result of the above analysis, it was possible to classify the methods and devices for expressing fashion in Miquela's social media into three categories: storytelling, reality, and tags & hyperlinks. In addition, the meanings of fashion could be derived from three aspects: the object of experience, the direction of technology, and the realization of the spirit of the times. After appearing on social media, Miquela, who has gradually expanded her domain, is a virtual fashion influencer who has built her identity through fashion, and is expected to give new meaning to fashion in the future.