반복성 염기서열을 응용한 PCR법인 REP-PCR을 사용하여 식중독 미생물의 분리와 동정을 위한 연구에 적용하기 위하여 주요 식중독 유발세균 5속(genus), 6종의 균주를 사용하여 실험을 실시하였다. PCR 구성성분인 MgCl2, dNTPs, REP sequence primer, 주형 DNA의 농도를 최적화하기 위한 연구 결과, MgCl2의 농도가 2.0 mM과 2.5 mM일 때, 균주들의 fingerprinting pattern의 변화가 없거나 적은 것으로 관찰되어, 모든 속의 균주를 단일조건으로 분리?동정하기 위해서 MgCl2의 농도는 2.5 mM이 최적인 것으로 결론을 내렸다. dNTPs는 50 μM의 농도를 적용하였을 때부터 전체 fingerprinting pattern범위의 주 단편들을 나타내는 균주들도 있었으나 총 단편의 수가 완벽하게 나타나지는 않았고, 200 μM의 적용시점에서 6종의 균주 모두 단편의 수나 강도의 변화가 관찰되지 않았기 때문에 fingerprinting pattern의 파악을 위한 목적에는 200 μM의 dNTPs 농도만으로도 충분하였다. REP primer는 적용한 농도가 증가함에 따라 단편의 수와 강도가 증가하였으며 Vibrio를 제외한 5종의 균주가 2.0 μM의 primer를 적용했을 때 고유한 fingerprinting pattern을 나타냈다. 주형 DNA의 양을 변화시켜 적용하였을 때 DNA 양의 비율이 2배에서 5배까지 증가하여도 초기 미량 적용 시 생성되었던 fingerprinting pattern은 많은 차이를 보이지는 않았다. 그러나 적용되는 DNA 양에 따라 단편들의 강도와 수가 약간씩 점증하는 양상을 보였다.

고온기 분식 칼랑코에 재배에 있어 문제는 고온 스트레서에 의한 생장의 억제로, 본 연구는 지하부 및 지상부의 생장을 촉진을 시킬 수 있다고 알려진 근권 생장촉진미생물(Pseudomonas sp. B와 Pseudomonas sp. D2)을 선발하여 사용하였으며 천연물로서는 alginoligosaccharide와 glucosamine oligosaccharide를 사용하였다. 또한 이들의 AG-용액과 단일 및 복합 처리하여 재배 온도차이를 부여한 경우 칼랑코에의 생장에 미치는 영향을 조사하였다. 상이한 지하부 온도조건은 25℃, 30℃ 및 35℃로 처리하여, 2주후 초장, 엽장,엽폭, 엽면적, 엽중, 지상부 생체중, 근장, 근중을 조사하였다. 25℃처리구에서는 초장, 엽면적, 엽중, 근중 모두 Pseudomonas sp. B와 glucosamine oligosaccharide를 혼합한 처리구가 가장 높았고, 30℃의 경우 초장과 엽중은 glusosamine oligosaccharide처리에서, 엽면적과 근중은 Pseudomonas sp. D2와 algin-oligosaccharide를 처리구에서 가장 좋은 생장 효과를 나타내었다. 35℃의 경우는 초장, 엽면적, 엽중, 근중 모두 Pseudomonas sp. B와 glucosamine oligosaccharide를 혼합한 처리구에서 효과가 컸다. 이상의 결과로 보아 고온기 칼랑코에의 분화 재배시 문제가 되는 생장억제현상은 천연제재와 미생물 제재를 혼합처리 함으로써 크게 개선시킬 수 있었다.

나리속(屬) 식물의 엽초는 품종에 따라 엽위별 형태와 숫자가 큰 차이를 보여 품종별로 식재깊이에 따른 엽초수를 조사하고, 엽초를 제거한 후 생육 반응을 알아보았다. 품종별 엽초는 0cm로 식재한 경우 'Jolanda'는 6매엽, 'Dream Land'는 5매엽과 'Casablanca'는 11매엽으로, 6cm로 식재한 경우 'Jolanda'는 6매엽, 'Dream Land'는 5매엽과 'Casablanca'는 14매엽으로 밝혀져 'Jolanda'와 'Dream Land'는 식재깊이에 따라 엽초수의 차이가 없었으나 'Casablanca'는 6cm로 식재한 것이 0cm로 식재한 것에 비해 엽초가 3장이 더 많아졌다, 한편 엽초를 제거함으로써 'Le Reve'와 'Casablanca' 두 품종 모두 초장이 작아졌으며 stem root의 생육이 나빠졌다. basal root의 생육과 꽃수는 품종별로 다른 양상을 나타냈으며 줄기 직경, 개화소요일수와 꽃의 크기는 차이가 없었다.

곤충자원의 대량사육을 위한 병 발생 예방과 해충의 효과적인 방제를 위하여 흰점박이꽃무지 이병충으로부터 곤충병원 사상균을 분리하였다. 전자현미경 관찰 결과 분리균주 KMA-1은 Metharizium속의 전형적인 쇠사슬형의 분생자를 paliside-like masse에 형성하였다. 따라서, 정확한 동정을 위하여 28S rRNA와 ITS염기 서열을 바탕으로 제작한 특이 프라이머쌍을 사용하여 PCR 반응을 수행하였다. 각각의 프라이머쌍을 사용한 PCR반응으로부터 특이 밴드가 검출되었으며 이 증폭 산물들의 염기 서열을 결정, 비교하였다. 분리 균주 KMA-1의 PCR산물인 28S rRNA와 ITS DNA염기서열을 GenBank데이터베이스에 등록된 염기서열 정보와의 상동성을 검색한 결과, 모두 Metarhizium anisopliae와 가장 높은 서열 상동성을 보였다. 이상의 결과로서 본 실험에서 분리 명명된 KMA-1는 M. anisopliae로 동정되었다.

한국산 흰깍지벌레속(진딧물아목, 깍지벌레과)의 5종에 대해 암컷 성충의 외부 형태를 바탕으로 형태적 특징을 기술하고 도해하였고, 검색표도 작성하였으며,각 종에 대한 기주식물을 나열하였다. 이중 청미레덩굴흰깍지벌레(신칭)는 한국에서 처음으로 기록되는 종이다

In the earlier papers we analyzed the axisymmetric, nonstationary electrodynamics of the central black hole and a surrounding thin accretion disk in an active galactic nucleus. Based on those papers we analyze the axisymmetric, nonstationary force-free black hole magnetosphere and the motion of the plasma. We concentrate on deriving the relations between the velocity components of the plasma and those of the accreting magnetic field lines. We conclude that the former are given by the sum of the latter and the magnetic field terms.

This thesis critically analyzes the present condition of Christianity in Asia. It notes the shift of World mission from a Western perspective to Asian perspective. It also provides a descriptive analysis of the factors affecting the spread of Christianity in Asia. Concrete recommendations are drawn to fortify Asian missions. Furthermore, this thesis discusses the role of Korean Christians, as a majority, in the spread of the gospel. The Christian population in Asia is considered statistically as a marginalized denomination with less than ten percent (10%) share of the total world Christian population. However, considering the thirty percent (30%) Christians around the world, Asian Christians constitute a minute proportion to Ule face of the Christian faith. This is taken in the context of a global perspective that Christian Mission in Asiastill continues to be in the state of passivity despite the numbers of missions sent abroad to spread the gospel. The 21st century World Mission has shifted its target to the Asian third world countries. W. B?lman stressed that the center of mission is moving towards the 3rd world countries. Missions have taken into account the number of population and the di stinctive features of Asia. W. B?lman also noted that before the 21st century the Christian population among the whites is more overwhelming than the nonwhite Christians. In the turn of the 21st century, the growth has changed. This is manifested in the growth of non-white Chri stian population in Asia after the evangeli zation by the western missionaries. To date, the 3rd world Christians has taken quantum leaps to share the gospel to their neighboring countries. Despite the missions conducted by churches and Christians in Asia, the people has stayed steadfast to passivity to the acceptance of the gospel. One distinct feature of Asian roots is its various cultural heritage. These roots have been celebrated and preserved to take its truest color. The spirit evolved by this heritage enlivens the Asians. Throughout the years missions have approached these cultures in the light of western ideology and theology. The differences created a conflict and resulted to the passivity of Asians to Christian faith. The author agrees with Aloysius Pieris that poverty is a major factor in the resistance of the Asians to accept the gospel. The control of st ru ctured institutions, s uch as government, eco nomy and education, have hindered the influx of new fa ith. Aloysius Pieris calls this forced poverty. Asian countries have been the crad les of world religions. The growth of these religions all ied the growth of civilization, which strengthened believers in Asia. Some of these world religions are: Shintoism, Confucianism, Buddhism, Taoism, Islam and even Christianity. These religions have guided believers through their respective scriptures and the tides of civilization strengthened these faiths among Asians. Missions have been idealistic to penetrate the threshold of these major religions and make them accept the Christian faith. But the plurality of religions curtailed the light of Christian faith to the Asians. The Asian population plays a vital challenge to the world Christian Mission. It constitutes a big portion of the world population in which the Christian faith has not reached. The immersion of missionaries to do the task of sharing the gospel has been in vain. Passivity of Christians has always been the reason for the resistance. However, this research, P9sits that mission should be revolutionized to achieve its goal of sharing the gospel. Choan Seng Song suggests Transpositional Theology to carry out the mission. This is the change of approach to introduce the gospel based on Asian perspective. Aloysius Pieris calls this as Asian style gospel. Adaptation to the different cultures in Asia through mission research will play crucial role in the attainment of the task. With the adequate knowledge of the culture, genuine empathy to the experiences, situation, condition and status of Asians will ease the immersion of missionaries in a different culture. The establishment of oneness to the particular group of Asian will be timely for the inculcation of the Christian scripture. Thus, increasing the chance to spread the gospel successfully. Since oneness is very important to the spread of the gospel, Asians are more capable of understanding, adapting, empathizing with fellow Hinduism, Asians. This is called by Choan Seng Song as the 3rd ideology that only Asians can see the Asian roots. Theology school system should restructure its westernized method of teaching theology. Western missionaries have left Asian Theology schools with teachings designed in western context and it has effected the spread of the gospel by Asians also using the western approach. Students of theology will appreciate more the teachings of, the gospel when the context is based on their Asian background and experiences. Appreciative students will be potent instruments in the spreading of the truth. Forced poverty as stated earlier has been identified by Aloysius Pieris to hinder the spread of Christianity, which is in contrast to voluntary poverty. Voluntary poverty manifests the features of a true Christian. He who chooses to be poor truly believes in the doctrine and wholeheartedly serves for the spread of the gospe\. He is a selfless servant of the church and tries to live a life that of Jesus Christ. World mission is optimistic that the realization of its vision will be achieved. Asian Christians comprises only less than ten percent (10%) of the Asian population. Despite the Chri stianityis unpopularity in Asia, Korea has reached a majority in number. Recently, statistics shows that twenty five percent (25%) of the Korean population are Christians. Unlike other Asian countries with framed religions such as Japan (Shintoism), India (Hinduism/ Buddism), China (Confucianism), Korea has opened its horizon to other religions, which includes Christianity . Historically, Korea has its religious roots in Shamanism. In the passing of time, Christian missionarie have immersed with traditions and belief of Korea. Other philosophies (Confucianism, Buddhism, Shintoism, Hinduism) have also found their way to shape Korean belief. Since Christian population in Korea is overwhelming now , Christians are to take part in the spreading of the gospel in Asia. This is the role of the Korean Christians. With the recommendations above, Korean Missions are expected to prosper in its missiological task in religious plurality in Asia.

The theory-the doctrine of Confucius and Mencius was an objective existance in Chinese dietary culture history, but it was ignored in the last two thousand years. In addition, some people misunderstood Confucius' and Mencius' thoughts and statements. This paper believes that the doctrine of Confucius and Mencius is Confucius' and Mencius' diet opinions, thoughts, theories and basic style in their diet experiences. Confucius' diet experience and Mencius' diet experience were alike, and Mencius' experience carried on Confuius' and theirs were the same in some sections. They all stay their diet standard to their stomach and don't persue good meal. They all thought resolving people's diet was important for a country and for the politic problems. Mencius succeeded Confucius' diet thoughts and put them to the theories-diet principle, diet standard, and diet morality. This paper deeply discusses theory, developing history condition and the affection and position in Chinese diet history of the doctrine of Confucius and Mencius.