We carried out basic study on the major odor substances from livestock waste treatment plant to design high efficiency offensive odor treatment facility. We choose Y and G-treatment plants and measured each samples from pre-treatment facility, water treatment facility, sludge treatment facility and offensive odor treatment facility. The odor was mainly produced from pre-treatment facility from above measurements. The concentration of hydrogen sulfide was very high as 1,200 ppm from impurity treatment facility. The concentration of hydrogen sulfide was detected as 100 ppm in waste water treatment facility(aeration facility and head) and 160∼252 ppm in sludgy treatment facility (retaining facility and scum tank). The offensive odor treatment facility was composed of washing tower using NaOCl as washing material and bio-filter. Efficiency of the offensive odor treatment facility on the hydrogen sulfide was 5∼33% and the efficiency on the ammonia was low except Y-treatment facility’s vortex mixer washing tower which is 98%. Reduction efficiency of hydrogen sulfide was increased from 14.7% to 96.3% by changing washing material, NaOH, at Y-treatment facility’s vortex mixer washing tower.

최근 구조물의 사용성이 설계시 중요한 항목으로 대두되면서 구조물의 안전성 뿐만 아니라, 구조물 내 거주자 및 고가의 장비에도 영향을 주는 기계진동을 저감시키기 위한 연구가 활발히 진행되고 있다. 기계진동은 기초의 질량과 가진 질량의 비로 나타낼 수 있는 질량비에 의존하게 되는데, 이러한 질량비는 사용성 기준에서 제시한 구조물의 가속도 허용치 내에서 결정할 수 있다. 본 논문에서는 진동 사용성에 대한 문제를 해결하기 위해 수치적인 접근과 실제 구조물의 적용성을 검증하고, 대형 진동대 장비가 설치된 시설에 적용하여 실험한 해석적 연구를 바탕으로 인체진동특성에 대한 사용성을 평가함과 동시에 최적의 질량비를 확인하였다. 단자유도로 수치해석한 결과값은 실제 구조물을 유한요소 해석한 결과와 잘 부합하여 Spring-Damper Model로 이상화하는 것이 유효한 것으로 판단되었다. 또한 ISO 2631 기준에서 제시한 사용성 한계인 0.8 m/sec^2과 비교한 결과, 실제 구조물의 자중을 고려한 진동대와 콘크리트 기초의 최적 질량비는 0.013이하여야 함을 확인하였고, 예제 실험 시설은 진동실험에 대해 적정질량비를 가지고 있음을 확인하였다.

This paper aims to deal with the background of emergence of the missional church, to analyse changing cultural context in Korea, to suggest indicators of the missional church, and to delineate the essence, leadership and ministry, and structure of the missional church. In conclusion, it simply evaluates the Korean church based on the practical discourse of the missional church and suggest a future outlook of the Korean church. The emergence of the missional church(or the missional ecclesiology) orginated from Lesslie Newbigin's mission work and his mission theology. It has been expanded to the movement, so-called “the Gospel and Our Culture conversation” in the early 1980s in England. The missional challenge Lesslie Newbigin faced was the missional response in between the gospel and western worldview. Influences of the movement has spread by American missiologists as it formed a “network” in the mid 1980s in north America. In the early 1990s north American churches had been loosing social credibility due to the influences of materialism and secularism. In this situation “Gospel and Our Culture Network” became spreading its influences on the church and society by producing books and articles which contained missional insights and analyses of the north American church and American culture. The church's reaction to changing cultural context can be shown in three modes: (1) relevancy; (2) resistance; and (3) adaptation. But these approaches distort the essence of the gospel and cannot properly cope with the rapidly changing context. So we need a new approach in order to overcome the limits of these approaches. This must be a missional church that is grounded on the Bible and sensitively responds rapid culture change, and is created and led by the Holy Spirit. The missional church that firmly responds to a changing cultural context is a forming and reforming church as being called by the triune God and sent to the world. That is, the church must be both confessional and missional. The missional church reveals the triune God in the encounter between the gospel and culture. The very reason that the missional church exists in the world is not because of human purpose or hope, but the result of creating and redeeming work of God in the world. Therefore to participate in the mission of triune God(Missio Dei ) who calls the church, sends it to the world, and renews it in the power of the Holy Spirit is a long journey that A key of the formation of a missional community is missional leadership. The essence of the church, being the church, determines the ministry and structure of the church. The missional leadership is incarnational(servant leadership) and apostolic leadership. The holistic leadership that mobilizes believers to various ministries is closely related to the doctrine of priesthood of all believers and is a leadership form which equips believers to be ministers. The five leadership roles, apostle, prophet, evangelist, pastor, and teacher, which are shown in the book of Ephesian, are decisive factors determinating on the church's ministry. These concepts of Christian ministry claims a paradigm shift from clergy-centered hierarchical leadership to divine gift-centered lay leadership. In order to verify the fact that the church is missionary in essence, the church must rediscover the gospel. A church trying to restoring the gospel can find crucified and risen Jesus Christ, and firmly realizes the meaning of Christian discipleship in carrying out the great commission, and is empowered to live out the gospel in every sphere of its life.

본 논문은 벡터오차수정모형(VECM)을 사용하여 8개 나라의 각 산업별 지수의 수익률 사이에 정보전달 과정을 분석하였다. 공적분검정 결과 각 산업별 지수 간에 정상적인(stationary) 장기 균형관계가 존재함을 발견하였다. 분산분해(variance decomposition) 분석과 충격반응(impulse response) 분석 결과 국제주식시장은 산업단위에서 강한 상호작용을 하고 있음을 발견하였다. 회귀분석 결과 국제 시장가치비율(global market value ratio)이 높을수록 다른 나라의 주식 시장에 미치는 영향이 더 큼을 알 수 있다.

전라남도 보성의 북부산지를 대표하는 천봉산(608m)일대에 자생하는 관속식물들을 밝히고 주요 식물들을 파악하였다. 2005년 3월부터 2005년 10월까지 총 4차례 현지조사를 통해 밝혀진 소산식물은 104과 307속 446종 3아종 56변종 6품종의 511종류로 조사되었다. 이 중 한반도 특산식물은 총 12분류군이 확인되었으며, 산림청 지정 한국 희귀식물은 8종류가 조사되었다. 환경부 지정 특정 식물종은 V등급 2종류, IV등급 1종류, III등급 8종류, II등급 7종류, I등급에는 28종류 등 총 46종류가 분포하고 있음을 알 수 있었다. 귀화식물은 총 38분류군, 귀화율은 7.4%로 전남지역의 평균 귀화식물분포보다 높게 나타났다.

기업은 경쟁우위를 확보하고 지속적인 성장을 이끌기 위해 기술개발을 위한 R&D 투자 및 혁신활동에 집중해야 한다. 그러나, 기업의 이러한 활동은 언제나 성공하는 것이 아니며, 기술개발의 위험도가 높고 이익의 전용가능성이 낮거나 기업내부의 역량이나 자원이 부족할 경우, 기업의 혁신활동은 저해되기 쉽다. 이러한 상황에서 외부파트너와의 연구협력은 이러한 문제들을 해결할 수 있는 좋은 전략이라고 할 수 있다. 본 연구에서는 한국의 제조업체를 대상으로 각 기업이 기술혁신을 위해 연구협력을 선택할 때 어떤 요인들이 연구 협력결정에 영향을 미치는지를 분석하였다. 이를 위해서 과학기술정책연구원(STEPI)에서 수행한 기술혁신조사 데이터를 활용하였으며, 분석결과 기업의 규모가 클수록, 과거의 연구협력경험이 많을수록, 하이테크 기업에 속한 기업일수록 연구협력을 통해 제품혁신을 수행하는 것으로 나타났으며, 혁신실패의 위험성, 자금조달의 어려움, 조직내부의 역량부족, 외부환경요인 등과 같은 혁신활동저해요소들은 제품혁신활동 수행시 외부와의 연구협력에 영향을 미치지 못하는 것으로 나타났다.

색에 의한 맛의 연상과 관련된 선행 연구에 의하면 사람은 제한된 특정 색만을 맛과 연관지어 생각한다고 한다. 그리고 그 연관성은 음식물의 색에 대한 개인적인 경험의 종류와 정도에 의해 결정된다고 한다. 그리하여 본 연구에서는 특정 맛을 연상시키는 특정 색이 있을 것이라 가정하고, 색과 맛의 연상에 관한 특성을 파악하기로 하였다. 보다 객관적이고 일반적인 연구를 위해 "우리말 색 이름 사전"과 "표준 국어 대사전"을 활용하여 일반인들이 흔히 접하고 사용하는 24개의 색과 24개의 미각 형용사를 추출하였다. 그리고 색과 맛에 민감하면서도 그 어휘를 모두 구사할 수 있는 20명의 대학생을 대상으로 각각의 24개의 색 샘플을 보여준 후, 각각의 24가지의 미각형용사가 얼마나 느껴지는지 7점 척도로 측정하였다. 그렇게 수집된 정보는 다차원 척도법을 이용하여 분석하였다. 실험 결과, 색과 미각의 5가지 분명한 관계가 발견되었다. 이 연구 결과를 통해 미각을 연상시키는 색은 한정되어 있다는 것을 알 수 있고, 또 한정된 색들도 한정된 미각만을 연상시킨다는 것뿐만 아니라 그것은 성별에 따라 다를 수 있음을 도출해낼 수 있다. 본 연구는 특정 색과 특정 미각의 연관성뿐 아니라 다른 특정 색들과의 관계도 나타내므로 효과적인 식품 패키지 디자인, 광고 등에 활용될 수 있을 것이다.

내장산국립공원 백양사지구와 남창지구의 탐방객을 대상으로 설문조사를 통해 산쓰레기 관련 행태와 의식을 비교하였다. 미리 설정한 3개 연구가설에 의해 행락위주의 이용자와 등반위주의 이용자 그룹 간에 이용목적 등 행태의 차이와 ‘자연공원내 쓰레기통 철거’에 대한 호응도 그리고 ‘산쓰레기 처리 등 산행윤리 의식의 차이’를 검증하였다.백양사지구의 이용자특성상 연령과 거주지 및 재탐방율 등의 차별성이 드러났으며 탐방 주목적 역시 ‘자연경관감상’(백양사지구)과 ‘등산’(남창지구)으로 차별화된 결과를 보였다. 남창지구에서는 백양사지구와 달리 요구 탐방정보는 ‘쓰레기 처리정보’의필요성이 상대적으로 크게 나타났으며 등반 위주의 탐방이 이루어지는 남창지구는 도시락 지참율이 높고, 행락 위주의 백양사지구탐방객 보다 긍정적 측면에서 산쓰레기 처리에 능동적인 것으로 나타났다. ‘국립공원 내 쓰레기통 철거’에 대한 인식도 분석결과 백양사지구 탐방객은 남창지구탐방객에 비해 부정적이었으나 인지도나 만족도 그리고 불만족 이유에 대해서는 2개지구 탐방객의 의식 차이는 발견되지 않아 산쓰레기 관련 쓰레기통 철거에 대한 인식은 산행목적과는 관련이 없는 것으로보인다. 이와 함께 ‘자연공원내 쓰레기통 철거 시책’ 관련 인지도는 50% 수준을 밑돌아 “쓰레기통 철거에 따른 지속적인홍보”가 요구된다.한편 백양사지구 탐방객에 비해 남창지구 탐방객의 산행윤리는 상대적으로 강한 것으로 분석되었는데 이는 행락위주의탐방객과 등반위주의 탐방객 차이에 따른 의식의 차이로 확인되었으며 남창지구의 등반위주 탐방객은 산행 중 발생한 ‘쓰레기처리’를 중요한 산행윤리(에티켓)로 인식하고 있다는 점에서 행락위주의 탐방객과는 다른 차원의 산행 윤리의식을 보였다.

邵雍의 觀物 사상은 그가 우주만물과 인류역사를 연구하는 인식방식 이고, 또한 그의 시에서 중요한 창작 사유이다. 본고는 그가 철학과 시에서 언급한 관물 내용에 근거해서, 그의 관물사상을 以物觀物, 因靜照 物과 因閑觀時, 通物, 以物喜物과 以物悲物 네 가지 범주로 분류하였다. 이 네 가지 관물 방식을 통해 그의 산수자연시의 내용 특징 및 그의 시가에 나타나는 시적화자와 자연의 관계를 설명하고자 하였다. '이물관물'은 인간의 주관의식으로 자연의 현상을 관찰하는 것이 아니라, 자연의 본성으로 자연현상을 관찰하는 인식방식이고, 산수자연현상을 관찰하는 기본인식태도로 그의 시가에 나타난다. '인정조물'과 '인한관시'는 만물 의 근원이 현현되는 조건으로서 그의 시가에 나타난다. '통물'은 인간의 본성과 만물의 본성이 서로 융합되는 인식태도로 그의 시가에 나타난 다. 소옹은 상술한 세 가지 관물방식으로 산수자연현상을 관찰하여 존재의 근원을 체득하고 心性의 근원을 발견하고, 人生自樂의 흥취를 발 견한다. 본고는 그의 관물사상이 현대사회에서 자주 보이는 인간과 자연의 모순 관계를 해결할 수 있고, 또한 자연에 대한 그의 관물사상의 인식방식이 인간과 자연의 관계를 상호 소통과 융합의 관계로 변화시킬 수 있다고 제기하고자 한다.

전라남도 해남군에 위치한 달마산 및 인근지역에 자생하는 관속식물상을 밝히고 주요 식물들의 분포를 파악하였다. 2005년 3월부터 10월까지 총 4회 조사를 실시한 결과 달마산 일대의 관속식물은 112과 322속 473속 3아종 60변종 9품종의 총 545 분류군으로 조사되었다. 그 중 한반도 특산식물은 12분류군이었며, 희귀 및 멸종위기식물이 4분류군이 분포하였다. 또한 환경부 지정 특정식물종으로는 IV등급 5분류군, III등급 17분류군 등 총 85분류군이 조사되었다. 한반도 미기록 식물로 '초록별꽃(신칭)'이 관찰되었고, 차꼬리고사리, 수수고사리, 금억새, 처진물봉선, 서울민바랭이 5분류군은 이번 연구를 통해 한반도 내 자생지가 새롭게 확인되었다. 본 조사지역의 귀화식물은 29분류군으로 전체분류군의 5.3%를 차지하여 전남지역의 평균 귀화식물분포 수와 비슷한 수치로 조사되었다.

The purpose of this article is to suggest John Wesley’s attempt to church renewal in the 18th century England through exploring his ecclesiology. This article deals with patterns of church renewal as it uses Wesley’s ecclesiology and Howard Snyder’s mediated model of church renewal, and attempts to rediscover of the essence of the church, and finds out clues of renewal and transformation of the Korean church along with the lessons given to the Korean church today. John Wesley constructed a very creative ecclesiology which was integrated various insights given by innovative renewal movements in the early church and the church history along with the understanding of the traditional church. Therefore John Wesley's understanding of the church can be understood through his renewal movement. Also his ecclesiology emphasizes the community for renewal of the church. In fact, Wesley's original intention was to form a organic community, that is, “ecclesiola in ecclesia.” In order to achieve his church renewal ministry Wesley suggested a integrated(holistic) renewal model that would keep the balance between institution and movement. Some characteristics of a renewed church is a living organism not just a institution or organization. The renewed church is charismatic community. Church renewal movement can not be separable with the kingdom of God. In this sense, Howard A. Snyder suggests five dimensions of John Wesley’s church renewal movement. First, it is individual renewal as it takes place in believer's personal repentance and conversion. It is spiritual renewal. But it is not just spiritual but communal. Unless there is no true community, individual renewal cannot be taken place. Second, communal renewal means a shared faith in a community as it happened when the church experiences God's transforming work. Third, conceptual renewal(or theological renewal) means a paradigm shift in theology. In this aspect, every great renewal movements are closely related to conceptual renewal. Fourth, structural renewal is to change forms and structures of which the church uses. Thus, the church must be changed in cultural contexts. Institutionalized and rigid structures of the church can often hinder the work of the Holy Spirit. Even though structural change is not the starting point of renewal, it can keep the renewal movement continue. Fifth, missional renewal of the church is about passion of proclaiming the gospel as the essential call of the church. Missional renewal can be accomplished when the church rediscover the essence of mission. This is not for the church itself but for the kingdom of God. The church that is internally renewed must have missional renewal. In this sense, the Korean church can learn from John Wesley’s renewal movement which attempted to renew the church by forming the authentic community connected with the kingdom of God.

The goal of this study is to investigate the circumstances of using foreign words and foreign characters in newspaper. Loan words are used more frequently than new foreign words in all three sections of the newspaper investigated, namely, the financial, social and sports pages. Loan words are found most often in sports page while new foreign words are used most often in the financial page. When representing the new foreign words, the Roman alphabet is used exclusively for the most part. The form of the Korean alphabet along with the Chinese character in the parentheses is found more frequently than the exclusive use of the Chinese character in the financial and social pages. On the contrary, the form of the exclusive Chinese character is used more frequently than the Korean alphabet along with the Chinese character in the sports page of newspaper.

These experiment was conducted to find the superior strain selection, cultivation technique and optimum environmental condition of NAMEKO mushroom culture using plastic container. The results was following as: Mycelium of Pholiota nameko grown well at MCM and Hamada media, and its media acidity was pH 5~6. The optimum temperature condition for growing mycelium was 25℃. Under 15℃ and above 30℃ of temperature condition, mycelium growing speed was delayed remarkably. Among the 29 strains of NAMEKO mushroom, the most productive strains was JNM19007, JNM19026, JNM19027 and JNM19028. The optimum media composition rate for produce fruitbody was pine sawdust 80%+wheat bran 20%. In this condition, the average fruitbody amount was 188g per 1,100cc container. The optimum post-culturing period was 50 days and mushroom sprout appeared 7 days after old mycelia removed. The suitable temperature was 12℃ for induce sprout, growing period was 16℃ and the optimum relative humidity was 95% in all culturing periods.

This article aims to analyze and apply to the Great Revival Movement of Pyugyang 1907 by using the revitalization movement model of Anthony Wallace with the complement of the innovation model of Homer Barnet. Socio-cultural change is the result of any transformation of customs, values, and ways of thinks or behaviors in a society. The religious meaning of this change is the worldview change in a society as a form of religious conversion. Wallace defines revitalization movement as “a deliberate, organized, conscious effort by members of a society to construct a more satisfying culture.” In the process of revitalization there are three factors presented: (1) the perception of the culture as a system; (2) dissatisfaction with that system; and (3) an organized effort to change that system. The process of revitalization movement shares a common structure, consisting of the following five stages: (1) steady state; (2) period of increased individual stress; (3) period of cultural distortion; (4) period of revitalization(in this period there are six functions: formulation of a code, communication, organization, adaptation, cultural transformation, and routinization); and (5) new steady state. Anthony Wallace’s anthropological model of revitalization movement, in combination with Homer G. Barnet’s model of innovation can provide a useful framework for examining and understanding of the Great Revival Movement of Pyengyang 1907. He defines an innovation as “any thought, behavior, or thing that is new because it is qualitatively different from existing forms.” The emphasis in this model is on the reorganization of ideas rather than on quantitative variation. Culture change takes place not when there is just more or less of the same thing, but when idea, a behavior pattern or a material object is qualitatively different from existing forms. He has contributed to the understanding of culture change as he suggested the theory focusing on the innovator’s behavior pattern. As an outsider the role of the missionary is important, but the change agent is the indigenous leadership, the one who mainly influences on the decision on the reception of the socio-cultural change. The change by the outsider(or missionaries) may be destructive so that the cross-cultural witness should attempt to contextualize the gospel through a careful examination of the local culture, because they are the persons who use to bring sociocultural changes as well as individual change. In the end of the Chosen Dynasty, people had experienced a religious vacuum. The reasons were because Korean traditional religions, Buddhism and Confucianism, has lost their ability to provide people mental framework. This religious vacuum caused people to desire for fervently seeking a new religion. Also the Tonghak revolution and Chinese-Russian war and following the assassination of the queen Min drove people into fear and frustration. The year 1884 was one of the darkest eras in the Chosen history because there was no sign to resolve the current situation. Endemic disease spread all around the country accelerated the crisis and fear felt by the people. So people were trying to seek some solution to resolve the crisis. The stress level of people became increased, in fact, facing the crisis the colonial Japan began to occupy the country with power. In this circumstances there was a candle ignited for a revival by American Methodist missionary Hardie from Wonsan in 1903 August. In his confession we can find a transforming code for overcoming the national crisis and desperate situation, which was radical and super cultural. The revival movement started from Wonsan became spread to Kangwon province, Seoul, Gaesung, Pyugyang, and all around the country. Finally this movement exploded at Changdaehyun church in 1907 January. At that time, there were around 1,000 men for bible studying meeting and missionaries gathered for noon prayer meeting. Then how can the code as a spiritual awakening be interpreted and communicated by the Korean believers? The revival movement as a renovative code was interpreted and communicated as means of salvation, and it was diffused to beyond Pyungyang. The leaders of the movement included Korean church leaders such as Kil Sunju, Chun Kyeeun, and Chung Chuhsoo as well as foreign missionaries. They had lead revival meetings with a clear motivation to breakthrough the desperate situation in faith, which were combined with the prayer meetings of the missionaries. In fact, the Korean church leaders were involved in the revival movement with a strong desire to find a clue of overcoming the crisis, while the missionaries started the revivals with repentance and reflect of their mission works. But these two different motives were directly connected to the Great Revival, and they were finding a new code and goal culture. The Great Revival movement had played an important role to rapidly grow churches and to encourage evangelism among Korean churches through making young people to commit their lives for ministry, and to develop church structure. A turning point made by the Great Revival movement was the organization of the church structure, the unity of denominations, and missionary endeavor such as working together for medical and educational mission works. The Great Revival was really successful, and it had influenced on the development of the church structure, theology, and church growth. It can be evaluated that not only did it include repentance and awakening in a spiritual dimension, but it was closely related to socio-cultural transformation. So it is a crucial factor to examine the socio-cultural and political dimensions of the Great Revival movement. From a missiological perspective, socio-cultural change must include a transforming factor of the gospel. Any socio-cultural change in Christianity is not merely the change of individual's mind and behavior, but should be extended to social and cultural movements. During socio-cultural changes, the role of the church is to provide a valid biblical framework in order for people to change their worldview to biblical one and to suggest an alternative theological agenda for a relevant contextual theology to overcome the gospel reductionism and syncretism. To some extent, critical evaluation to the Great Revival movement might be something that it had done in an American form of Christian faith. In this reason, from the beginning the Korean Christianity had difficulties to indigenize and contextualize the gospel, difficulty that it was to transplant the gospel message into the Korean soil. In this respect it is suggested a problem that the movement has hardly contributed to the contextualize the gospel for the Korean church. Though there are both positive and negative aspects to the Great Revival movement, it must be the crucial event that the Korean church today reexamines and rediscovers as the event that has a huge contribution for the formation of Korean believers’ faith pattern in the critical time when the country lost her national right and identity. The challenge the Korean church are facing is that the church has to attempt to discover a new code and ideal culture that can inspire in believers’ mind and diagnose the today’s crisis through the Bible and the church history.

맛버섯의 우량균주를 선발하고 병재배에 적합한 환경조건과 재배기술을 찾고자 시험한 결과는 다음과 같다. 맛버섯 균사는 MCM배지와 Hamada배지에서 잘 자랐고, 배지의 적정산도는 pH6~7이었다. 균사생육에 가장 적합한 온도는 25℃였으며, 15℃ 이하와 30℃ 이상의 조건에서는 균사생육이 현저하게 늦어졌다. 맛버섯 균주 29계통 중 생산성이 좋은 계통은 JNM19007, JNM19026, JNM19027과 JNM19028이었다. 자실체 생산을 위하여 가장 적합한 배지조성비는 미송톱밥 80%와 밀기울 20%(V/V) 혼합배지로 1,100cc 병당 평균 188g의 자실체가 생산되었다. 최적 후배양기간은 50일 이었으며, 균긁기 후 7일 만에 발이 되었다. 발이유기동안 적정 온도는 12℃이었고, 생육기에는 16℃였다. 맛버섯 전 재배기간 동안 적합한 상대습도는 95%였다.

These experiment was conducted to find the superior strain selection, cultivation technique and optimum environmental condition of NAMEKO mushroom culture using plastic container. The results was following as: Mycelium of Pholiota nameko grown well at MCM and Hamada media, and its media acidity was pH 5~6. The optimum temperature condition for growing mycelium was 25℃. Under 15℃ and above 30℃ of temperature condition, mycelium growing speed was delayed remarkably. Among the 29 strains of NAMEKO mushroom, the most productive strains was JNM19007, JNM19026, JNM19027 and JNM19028. The optimum media composition rate for produce fruitbody was pine sawdust 80%+wheat bran 20%. In this condition, the average fruitbody amountwas 188g per 1,100cc container. The optimum post-culturing period was 50 days and mushroom sprout appeared 7 days after old mycelia removed. The suitable temperature was 12℃ for induce sprout, growing period was 16℃ and the optimum relative humidity was 95% in all culturing periods.

이 연구의 목적은 국제합작기업에서의 파트너 간 신뢰관계 형성의 요인을 분석하는 것이다. 국제합작기업을 설립한 파트너 간에 신뢰관계를 형성하는 중요한 요소로서 프로세스 공정성과 분배 공정성을 주목하고, 두 가지 공정성을 국제합작기업에 적용하기 위한 개념의 확장을 시도한다. 국제합작기업에 있어서, 프로세스 공정성으로서 공정한 공동 의사결정 프로세스와 문화적 적응을 제시하고, 분배 공정성으로서 공정한 결과물의 분배와 교섭력의 분배를 제시한다. 한국내 109개의 국제합작기업에서 구성된 표본을 사용해 실증분석을 실시한 결과, 프로세스 공정성과 분배 공정성이 국제 합작기업에서의 파트너 간 신뢰관계 형성에 영향을 미치는 것으로 밝혀졌다.