The transesterification of rapeseed oil, soybean oil, and mixed fat were conducted at 65℃ with Al2O3-supported CaO, 0.8 wt% KOH, 1 wt% NaOH and mixed catalyst. The overall conversion(%) of rapeseed oil indicated to be 96% at the 12:1 molar ratio of methanol to oil, 8 wt% CaO and 2 wt% water. The pH ranges of biodiesel for mixed fat using four catalysts and for three fats using 8wt% CaO were 7.3-9.1, 7.3-7.5, respectively. The volumes of water needed to wash biodiesel from rapeseed oil using 0.8 wt% KOH and 8 wt% CaO were 15 mL and 3 mL.

식물공장 내 생육과 안토시아닌 함량을 동반 제고시킬 수 있는 최적 광조사 방법을 구명하고자 적색광과 청색광의 비율 및 단기간 광질변화 조건을 달리하여 어린잎 상추의 생육 및 안토시아닌 색소발현 양상을 비교 평가하였다. 적색광 단일파장에서 어린잎 상추의 생육이 가장 좋았으며 혼합광, 청색광 및 형광등의 순으로 생육이 억제되었다. 어린잎 상추의 엽내 총 안토시아닌 함량은 청색광과 적색광의 혼합광(R57-B43) 처리에 의해 적색광 단일광원 조건에 비해 4.1배, 형광등(FL) 조건에 비해 6.9배 각각 증가되었다. 청색광의 혼합비율이 43%까지 순차적으로 높아짐에 따라 생육은 억제되었으나 상대 엽록소 함량과 적색도의 발현은 크게 증가하는 경향을 보였다. 수확전 9일간 적색 단일광으로의 광질변환시 생육은 크게 증진된 반면 색소는 급격하게 소실되었으며 반대로 혼합광으로의 광질변환시에는 생육속도는 감소한 대신 안토시아닌 색소함량은 형광등과 적색광에 비해 크게 높아졌다. 따라서 수확 전의 단기간 광질변환 시 적색광의 비율이 높은 광원조건에서 생육을 촉진시킨 후 적색과 청색의 동등 혼합광원으로 변환할 경우 생산성을 유지하면서 고품질의 고색도 상추를 생산할 수 있을 것으로 판단되었다.

Although scholarly terminology should have clear meanings as signs, Korean pagoda terminology has become jargon and is creating difficulties in communicating meanings which are far from the originally intended meanings; this terminology is sometimes notated in dead language, meaning old Chinese characters, or Japanese styled Chinese characters. Nobody has asked questions on the terminology itself which has long been commonly used for a century, since the Japanese-ruling period. One of the main reasons for this error is that the Indian Buddhist scriptures in Sanskrit has been translated into Chinese with vague understanding of form and meaning of stupa since 3rd Century A.D. On the other hand, the English-language terminology, already built by Indology scholars since the beginning of the 20th century, consists of easier language and clearer meanings. This paper examines misunderstanding and mistranslation of the original Indian stupa terms and suggests new terminology in current, easier language.

The continuous transesterification of mixed fat was done on the plug flow reactor packed with the static mixers. The transesterification using 0.5 wt% KOH, 0.8 wt% TMAH and mixed catalyst[40 v/v% KOH(0.5 wt%)+60 v/v% TMAH(0.8 wt%)] was conducted with the changes of molar ratios, weight percentage of beef, flow rates and number of static mixer's elements at 65℃. The overall conversion of mixed fat at 1:8 molar ratio, 50 wt% of beef and 24 of static mixer's elements increased until 0.7mL/min of flow rate. The overall conversion of mixed fat showed 96% at those conditions. So, the optimum operating conditions on tublar reactor were 1:8 molar ratio, 50 wt% of beef, 0.7 mL/min of flow rate and 24 of static mixer' s elements.

This study was conducted to investigate the effect of dietary sericite(SC) on laying performance, feed conversion ratio, egg quality and fecal ammonium nitrogen. Three hundreds and sixty 92-wk-old, Lohman Lite layers were randomly divided into 20 groups of 18 birds each and assigned to five experiment for 4 weeks (72 birds per treatment). Dietary treatments were Control (control diet), SC 0.5 (control diet +0.5% sericite), SC 1.0 (control diet +1.0% sericite), SC 1.5 (control diet +1.5% sericite), and SC 2.0 (control diet +2.0% sericite). Hen-day egg production tended to increase by the SC 1.0%, SC 1.5% and SC 2.0% supplementation in the diets. Egg weight also tended to increase by the SC 1.0% addition in the diets. Feed intake was increased (p<0.05) in SC 1.5 and SC 2.0 but feed conversion was improved (p<0.05) only in SC 1.0 (p<0.05). Digestibility of nutrients were not linearly affected by dietary supplementation of sericite although there was an inconsistent difference. Egg shell strength, albumin height, yolk color, and egg shell thickness were not affected (p<0.05) by treatments. Fecal NH3-N concentration was decreased (p<0.05) by dietary sericite supplementation compared to control. This study showed that dietary 1.0% sericite supplementation can be beneficial to improve egg production, egg weight and feed conversion and to decrease fecal NH3-N concentration.

The esterification of palmitic acid in Jatropha Oil using 8wt% p-TSA catalyst was done at the 1:8 molar ratio of oil to methanol and 65℃. The conversion of palmitic acid appeared to be 95.3% in 60min. After that, the continuous transesterification of the oil using 0.5wt% KOH, 0.8wt% TMAH mixed catalyst[40vol% KOH(0.5wt%) + 60vol% TMAH(0.8wt%)] and 1.1wt% TMAH was conducted with the flow rates and the molar ratios at 65℃. The overall conversion of Jatropha Oil increased with the decrease of flow rate and showed 95.6% with 9ml/min of flow rate at the 1:8 molar ratio of oil to methanol and 65℃. But it showed 87% with 15ml/min of flow rate at the same conditions. The recovery of methanol(%) appeared to be 86% at the 1:8 molar ratio of oil to methanol, mixed catalyst and 65℃.

The esterification of the reactants of Jatropha oil and methanol added by propyleneglycol was done using p-TSA catalyst. And then the emulsification of triglyceride and methanol was conduced by 1.0vol% GMS. The emulsified reactants were transesterified at 65℃ using TMAH and mixed catalyst (50wt%-TMAH+50wt%-NaOH) respectively. The esterification conversion at the 1:8 molar ratio of free fatty acid to methanol using 8.0wt% p-TSA was 94.7% within 80min. The overall conversion at the 1:8 molar ratio of mixed fat(50wt% Beef Tallow) to methanol and 65℃ using mixed catalyst was 95.4% The cloud point of Biodiesel decreased with the addition of petroleum diesel.

So far, most of online games has been produced from their scratch. Recently some games which was already released in the format of retail-box or packages have been produced as online version and its' trends will be popular in a near future. The paper focuses on the characterization of such online game conversions from original single-play game in Korea game market. The paper will contribute systemizing online game production process by characterizing such re-production from a single-play game.

The UCC (User Created Contents) culture has evolved through the game. Video sites Photo specialized UCC the UCC, real-time broadcasting, such as flash-based discusses a range of the UCC. This phenomenon is not an exception in the game too. Games, especially the 'Mercy nima (Machinima)' the words evolved as a form of one of our shows in the UCC. Games like this are a lot of video UCC and the service model, but efficient video content for the service based on the server side of the codec is not much research on automation technology. In this paper in order to improve the server-side based on the automatic translation system, has developed a codec, video game technology in the future will have to contribute to the development of the UCC.

The esterification of free fatty acid in Jatropha oil added by propylene glycol using p-TSA catalyst was done, and then the transesterification of Jatropha oil added by 1.0vol% GMS as an emulsifier using TMAH, and mixed catalyst(60wt%-TMAH+ 40wt%-KOH) respectively was followed at 60℃. The esterification conversion at the 1:8 molar ratio of free fatty acid to methanol using 8.0wt% p-TSA was 94.7% within 60min. The overall conversion at the 1:8 molar ratio of Jatropha oil to methanol and 60℃ using mixed catalyst was 95.4%. The kinematic viscosity of Biodiesel using TMAH and mixed catalyst in 24h met the ASTM D-6751 above 30℃, and showed a little more than its criterion.

Yun Chi-ho(1865-1945) was the first Korean to study theology in the United States of America. After returning to Korea, he contributed largely to Korean independence movement and Christian higher education. This paper examines Yun’s thought on mission and education, claiming that Yun was a pioneering theologian of mission in paving a way to renewing the Christian education for life. He criticized the racially-distorted theological position of Western missionaries and changed the direction of mission from evangelism for conversion to transformation in individual life and social structure. As his diary shows, Yun’s early experience of the USA allowed him to recognize the racial prejudice of American missionaries toward indigenous people in mission fields. He argued that non-Christians should be treated as the same spiritual and intellectual beings as the missionaries. For him, Christian mission was a necessary step for widening the freedom of religion among non-Christians because it gave them more options to cultivate themselves both intellectually and morally. He believed that it was not human agents but God that was the ultimate subject of mission. His participation at the World’s Parliament of Religions strengthened his confidence in Christian mission. At the World Missionary Conference in 1910, Yun presented his ideas of mission to Western missionaries and theologians. According to him, Korean Christianity was Bible and common people centered. Pointing out three dangers(① the revival of Buddhism and Confucianism, ② the introduction of Western philosophy, and ③ the emphasis on sudden conversion), he put the principle of Christ over the first principle in the matter of financial planning and distribution decision. He believed that the self-determination of indigenous leaders through the cooperation with missionaries was more important than the needs of missionaries and their home churches. For Yun, Christian mission was deeply related to Christian education for life. He contended that Christian life was the life of faith and community open to culture and the world. In conclusion, Yun proposed a viable form of Korean Christianity which seemed to be more sympathetic to the hearts of Korean people and their culture in the early 20th century Korean context. His contemporaries, however, failed to recognize the importance of vision and strategy developed by Koreans themselves.

  Future war needs a lot of changes for military organization. Specially, concept of the “Speed” is raised importantly after Iraq war of U.S. Armed Forces. So, He is a lot of studying supply chain for logistical support speed improvement. Korea Marine Cor

Animism was prevalent among people when Protestant missionaries first came to Korea. Since then, Protestant mission brought in great results among Koreans characterized by worshipping spiritual beings. Therefore, by examining the conversion pattern carefully in the materials written by missionaries as well as Korean Christians, one can easily find the significance of “power encounter”. Korean animists are very conscious of “power,” which is believed to be located in the spiritual beings, i.e. gods, ancestors and ghosts. Korean animists believe that the world is populated with lots of spiritual beings surrounding their environment. They not only have lots of traditions related to spiritual beings, but also serve many spirits in homes as well as in their villages. They are afraid of the spiritual beings and try to have good relationships with them. They also believe that anger or jealousy from the spiritual beings cause their everyday calamities. To overcome the problems, they either have to propitiate the spiritual beings with food or materials or coerce them through more powerful spiritual beings. In this context of spirit worship, the Gospel was very difficult to be accepted wholeheartedly by Korean animists. When they thought about accepting the Gospel, they had to deal with the retaliation from the spiritual beings they had formerly served. To accept Christ, they had to confront those spiritual beings. As soon as they accepted the Gospel, the title of the spiritual beings became negative such as “Satan” or “devil”. So they burnt fetishes like clothes, potteries, papers which were considered as the locations where the spiritual beings reside. Burning those fetishes terrorized lots of people who gathered around. Those who accepted the Gospel through such confrontation initially met persecutions from their family as well as their neighbors. But the early Korean Christians had persevered and ultimately overcame persecutions. Only when the family which had burnt those fetishes survived and ever thrived through the processes did family members confirm that God is more powerful than the spiritual beings. The story of the “power encounter” ran rapidly through relatives and neighbors. These kinds of illustrations of “power encounter” resulted in a paradigm shift among the people. They decided to accept the Gospel and became Christians. In short, “power encounter” engendered “people movement” toward Christ. Missiologist Alan R. Tippett’s thesis, the conversion of the animists are through the power encounter types of evangelism, is firmly proved by examining the Korean animists. As Tippett mentioned through his research among Melanesians and Polynesians that “power encounter” brought about “people movement” toward Christ, so did “power encounter” among Korean animists also result in “people movement” toward Christ. Although the animistic beliefs among Koreans nowadays are reduced in comparison to the period of first Protestant missions, many Koreans still resort to divinations and shamanistic rituals. Even many Buddhists seem to have animistic belief rather than the pure Buddhistic concept or perspective. So to approach the Buddhistic people with the Gospel, one has to be prepared with God’s power rather than with one’s knowledge about Buddhistic philosophy. Lessons we received from the Korean animists’ conversion experiences could be wisely applied when we evangelize the Buddhistic people. However, many cases of syncretism and backsliding to heretical movements are also found in Korean church history. When the process of “power encounter” is neglected or by-passed, chances of falling into such pitfalls are high. Without vivid confrontation with the deities which were served before, they cannot commit wholeheartedly to Christ. They can easily slide back to their traditional beliefs and become victims to heretical movements. To escape such negative influence from traditional belief systems, God’s servants working among animists have to examine carefully not to miss nor by-pass the process of “power encounter”. Also they have to consider carefully how to nurture believers with animistic backgrounds. Without appropriate nurturing, new believers with animistic backgrounds can easily backslide to their traditional beliefs. Upon the Word of God, their animistic perspectives and value systems have to be transformed to fit into the Biblical ones. Korean people were blessed when they accepted the Gospel and became God's people. They realized their mission sincerely and have tried to fulfill the great commission. They tried to be used by God especially for the worldwide evangelization. Even today there are many animists all over the world. For them, Koreans' experiences of turning from animists to God's people, can be utilized strategically. One who is thinking about evangelizing the animists over the world can use the “power encounter“ tactics and become a faithful servant of God. The conversion patterns of the Korean Christians can be used effectively in evangelizing the animists of the world when they get wisdom from early Korean Christians’ experiences.

The transesterifications of beef tallow and the mixture of beef tallow and rapeseed oil were conducted at 65℃ respectively using TMAH, NaOH and their mixed catalysts. The reactants were emulsified with 1vol% emulsifier and propylene glycol. The overall conversion of beef tallow was 95% at such optimum conditions as the 1:8 of molar ratio and 0.8 wt% TMAH. The overall conversion of mixed fat at the 1:8 of molar ratio and mixed catalyst of 70 wt% TMAH 30 wt% NaOH was close to 97% which appeared at 0.8 wt% TMAH in 80min. And the kinematic viscosity of biodiesel mixture using the mixed catalyst was 6.5mm2/s at 40℃.

The esterification of palmitic acid in rapeseed oil and methanol emulsified by propylene glycol with PTSA(p-toluene sulfonic acid) was followed by the transesterification of rapeseed oil into biodiesel with 1(w/v)% GMS(glycerol monostearate) as an emulsifier using TMAH(tetramethyl ammonium hydroxide) catalysts at 60℃. The former reaction was optimized at the 1:20 of molar ratio of oil to methanol and 5wt% PTSA, and the latter was optimized at the 1:8 of molar ratio of oil to methanol and 0.8wt% TMAH. The overall conversion into biodiesel was 98% after 60min of reaction time at the 1:8 of molar ratio, 0.8wt% TMAH and 60℃. TMAH was a good catalyst to control the viscosity of biodiesel mixture.