• Mycobiology
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• 제41권3호
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• pp.131-138
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• 2013

We collected nearly 70 specimens of Amanita species during a diversity study of Korean mushrooms conducted in 2012. In this study, we primarily investigated 23 Amanita specimens belonging to sections Amanita and Vaginatae. Based on sequence data of the internal transcribed spacers and partial large subunit of ribosomal RNA and morphological characteristics, we identified the following 15 phylogenetic species: A. alboflavescens, A. ceciliae, A. farinosa, A. fulva, A. griseofolia, A. ibotengutake, A. melleiceps, A. orientifulva, A. pantherina, A. rubrovolvata, A. sinensis, A. subglobosa, A. vaginata, A. cf. vaginata f. alba, and an undescribed Amanita species. In this study, four of the identified Amanita species (A. griseofolia, A. ibotengutake, A. orientifulva, and A. sinensis) were reported for the first time in Korea.

• 대순사상과 동아시아종교
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• 제3권2호
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• pp.35-54
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• 2024

This article focuses on the image of the ancestor of Quanzhen Daoism from a narrative perspective and also evaluates the influence of this image on the development of Quanzhen Daoism in terms of belief, genealogy, and the compilation of sacred history. Quanzhen Daoism has a rich tradition of narrating andwriting its history. In fact, narrating history is actually a form of constructing history. From the recounting of events such as the birth of the founder of the religion, Wang Chongyang (王重陽, 1112-1170), his conversion to Daoism, his practice and preaching, and his 'ascent to immortality' in Quanzhen historical hagiographies, readers can observe the recording of miracles as a narrative feature. The narratives of religious texts differ from ordinary historical narratives in that the former maintain the core concern of simultaneously promoting belief in miracles and strengthening the religious lineage of the respective tradition. Therefore, exploring the relationship between the narrative of the image of the ancestor and the development of the Quanzhen Sect, along with the establishment of beliefs, is the starting point of this article.

• 식물분류학회지
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• 제34권4호
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• pp.321-333
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• 2004

Krigia속 7종 모두와 근연속인 Nothocalais cuspidata 1종에 대해 과피 해부학적 형질을 조사하여 분류학적 유연관계를 추론하였다. 과피 해부학적 형질 중 과피의 모양, 늑의 수는 Krigia속 모든 종이 같은 형질을 공유하고 있으나, costa 의 모양, costa와 intercosta에서 중과피를 이루는 libriform 섬유세포와 fiber-sclereid 세포층의 수와 이들 세포층의 발달정도가 종간에서 차이점이 나타났다. Krigia biflora, K. cespitosa, K. occidentalis와 K. wrightii는 costa와 intercosta에서 libriform 섬유세포가 잘 발달되어있는 반면에 K. dandelion, K. montana와 K. virginica는 잘 발달되어있지 않고, 대부분 fiber-sclereid 세포로 이루어져있다. 이전 분류체계에서 Krigia 절에 속했던 K. biflora는 과피 해부학적 형질상의 차이로 볼 때 Cymbia절에 더 많은 유사성을 가지고 있다.

• 식물분류학회지
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• 제44권4호
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• pp.247-249
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• 2014

사초과의 미기록 귀화식물인 한석사초(Carex scoparia Schkuhr ex Willd. var. scoparia)가 강원도 인제군 한석산에서 발견되었다. 타래사초절에 속하는 본 종은 북아메리카 원산으로, 유럽과 뉴질랜드에 도입되어 분포하고 있고, 암꽃의 비늘조각이 피침형이며, 과포가 큰 특징으로 인해 아시아에 분포하는 근연종인 C. leporina L. 그리고 타래사초와 뚜렷이 구분된다. 국명은 채집지의 이름을 따서 '한석사초'로 명명하였으며, 형태적 특징에 대한 기재, 도해, 생태사진 및 검색표를 제시하였다.

• Parasites, Hosts and Diseases
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• 제22권2호
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• pp.253-258
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• 1984

Naegleria fowleri를 마우스 비강을 통하여 감염시킨 뒤 P.A.M. 발생율 및 발병후 생존기간을 마우스 주별 체중별, 성별, 접종아메 바수에 따라 비교하여 다음과 같은 성적을 얻었다. 1. N. fewleri를 감염시킨후 P.A.M. 발생은 ICR마우스보다 BALB/C마우스에서 많았으며 감염후 평균생존기간은 차이가 없었다. 2. 마우스 성별에 따른 N. fowleri감염후 P.A.M.발생율 및 발병후 평균생존기간은 차이가 없었다. 3. 체중이 다른 여러 실험군에서 P.A.M. 발생율 및 사망율은 차이가 없었으나 발병후 마우스의 평균생존 기간은 체중이 가벼운 실험군에서 짧았다. 4. 감염시킨 아메 바수에 따른 P.A.M. 발생율은 영양형 Ix104이상 감염 군에서는 차이가 없었으나 0.5x104인 경우 P.A.M 발생이 현저히 감소하였다.

• 한국식품저장유통학회지
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• 제5권2호
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• pp.191-197
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• 1998

Garlic is an important condimental vegetable which has many minerals and numerous organic sulfur compounds. Owing to these components, garlic has many medicinal properties and physiological activities on human health. It can lower sect lipid levels and reduce the severity of cholesterol-induced atherosclerosis. And it appeals to protect against mutagenic and carcinogenic effects. Today's our eating habit is concentrated on the physiological function in floods rather than their taste or mutagenic. To improve garlic's value as a flood or a vegetable, further scientific researches about its volatile and nonvolatile sulfur compounds through the biochemical approach are needed. In addition to that, both areas that the development of garlic-processed goods and utilization of garlic as materials for medicine must be actively studied.

• 대순사상논총
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• 제18권
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• pp.81-99
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• 2004

This text discusses trends in the construction of religions since the Meiji Era, using Konkokyo and Restoration Shintoism as examples. The construction of religions is applied here as the process of a deliberate acceptace of religious images as a discourse of "Civilization" endowed with "kyougi" or "Doctrine" and "kyousoku" or "Rules of Instruction." Winding through a meandering path, these constructed religions do not take precedence over "Jikyou" or "State Religion." Yet, "Jikyou" for a while was fixed in its own fragemented self-imagery. As for Shinto, in 1900, the Office of Shinto Shrines became independent from the Office of Shrines and Temples in the Department of Domestic Affairs, and clearly Shinto and Shinto Shrines were part of secular state ideology. In the Bakumatsu and Meiji Periods, it ultimately was cut off from Restoration Shinto, thereby achieving this development on its own. This tells of the formation of an entirely new and modern Shinto within a secular "Jikyou." Konkokyo, moreover, as a religion establishes "kyousoku" and "kyougi." As a Shinto sect, it takes steps on the path toward recognizing a self-identity, namely as religious Shinto. As a result, dogmatization and systemization progress, and "Byoukinaoshi" or "illness-recovery" from the Tokugawa Period weathers. Also, as for progress in the Shinto religious order, from its foundation, the characteristics of a unified state and religion emerge, and thus there is an acceptance of significant restrictions. This dillema continues to persist as a problem in postwar Japan. Shedding light on Tokugawa Era practice also sheds light on where we can now take religious concepts.

• 복식
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• 제64권2호
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• pp.17-34
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• 2014

This is a theoretical and empirical study on Kasaya, the Buddhist monk's robe, which is one of the traditional Korean costumes that has kept it original form, as well as it being the most symbolic ritual costume in Buddhism. The purpose of the study is to see the different types of Kasaya, and the transitions it has gone through since Mid Joseon Dynasty. The analysis was performed after categorizing Kasaya in the following manner: layers, the way to wear, symbolism in construction, sewing, etc. Having a variety of Ilwolguangcheop(日月光貼) is a feature of Korean Red Kasaya. In the beginning, Its shape was very similar to shape of Hyungbae(胸背), and this was a royal gift and had the same meaning as an official uniform for a Buddhist monk. So designs of the Cheop(貼) could have been transformed from those of Hyungbae with a Buddhist twist. The conclusion of the study is as follows: Double layered Kasaya shows its transition from double layer to single layer. The fastening ornaments have been simplified in all materials from Yeongja(纓子). The latch type and three-paired Yeongja type transformed into hook type and one-paired Yeongja type. Color is the most common feature above all, and it is mainly in red. The form of Korean Kasaya has a significant relation with development of Buddhism. The integration of the Zen sect would have influenced the integration of Kasaya, which shows diversity throughout the period.

• 한국가구학회지
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• 제17권3호
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• pp.95-111
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• 2006

These series articles were written in order to understand rockers of today and to provide basic data of their designs and manufacture studying pattern changes in the West. In the first article of the series reports we already described the theoretical background of rockers and the Windsor and the Boston style among the American classic rockers from the eighteenth to the twentieth century. This article contained the characteristics of the styles of the Shaker rocker, the Wicker rocker, and the Platform rocker. The three periods associated with furnituremaking in the Shaker sect are; the Primitive Era, which lasted from 1790 to 1820; the Classical Era, from 1820 to 1860; and the Final Phase, from 1860 to 1935. The important skills the Shaker needed to make the Shaker rocker are woodturning joinery, seat braid weaving and steam bending for the slats. The Wicker rocker continues to be extremely popular furniture style as the wicker proved equally effective for translating the ornate vine-like motifs popular among Art Nouveau proponents. The Wicker rockers were developed for child's, gentleman's and lady's, and it represents the most diverse forms among the above mentioned styles. However the rocker skates were often clumsy and took up too much room, preventing the chair from being shoved close to the wall and out of the way. These problems were overcome by the Platform rocker. The most important innovation was the technical development of a stationary base, which allowed the chair to rock noiselessly, without skating along the floor. The Modernism of the modern furnitures in America and Europe were affected by the characteristics of the Shaker rocker, the Wicker rocker, and the Platform rocker.

• 한국철학논집
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• 제29호
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• pp.281-309
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• 2010

이 논문의 목적은 『단경』에 나타난 반야바라밀사상의 연원을 밝히는 데 있다. 남종선의 실천행인 ① 무념(無念)·무상(無相)·무주(無住) ② 일행삼매(一行三昧) ③ 좌선(坐禪) ④ 정혜일치(定慧一致)의 네 가지 모두 반야바라밀의 실천행으로 종합되기 때문이다. 무념(無念)·무상(無相)·무주(無住)의 행(行)은 말로 나타낼 수 없는 절대의 경지를 표현한 말로서, 이들이 바로 반야삼매이고 반야바라밀행이다. 일행삼매는 일상적인 모든 행위에서 항상 직심(直心)을 행하여 견성하는 것으로서, 견성의 내용을 반야바라밀의 실천으로 새롭게 전개한 것이다. 좌선(坐禪)은 반야바라밀의 실천에 의한 돈오견성을 주장한 것으로서, 불성사상과 반야사상을 새롭게 종합한 것이다. 정혜일체(定慧一體)는 자성의 본성 그 자체로서 체용(體用)의 이치를 두루 갖춘 견성(見性)의 뜻으로 통일되어 있다. 그런데 이러한 단경의 반야바라밀사상은 『반야경』·『유마경』·『열반경』 및 『대품반야경』에서 유래한 것이다. 그러므로 『단경』의 반야바라밀사상은 반야사상과 불성사상에 그 연원을 두고 있으며, 이들 사상은 『단경』에서 종합되어 선불교의 출발점이 되었고, 동시에 선불교의 사상으로 체계화되어 중국의 선종사상을 완성하게 되었다.