To cope with automobile exhaust gas regulations, ISG and charging control systems are applied to HEV vehicles for the purpose of improving fuel economy. These systems require quick charge-discharge performance of high current. Therefore, a Module of the AGM battery with high energy density and EDLC(Electric Double Layer Capacitor) with high power density are constructed to study the charging and discharging behavior. In CCA, which evaluates the starting performance at -18 oC & 30 oC with high current, EDLC contributed for about 8 sec at the beginning. At 0 oC CA (Charge Acceptance), the initial Charging current of the AGM/EDLC Module, is twice that of the AGM lead acid battery. To play the role of EDLC during high-current rapid charging and discharging, the condition of the AGM lead-acid battery is optimally maintained. As a result of a Standard of Battery Association of Japan (SBA) S0101 test, the service life of the Module of the AGM Lead Acid Battery/EDLC is found to improve by 2 times compared to that of the AGM Lead Acid Battery.

Purpose: This study compares the chest compression quality, and the willingness and confidence to perform cardiopulmonary resuscitation (CPR) before and after education between the compression only CPR (COCPR) group and the standard CPR (STCPR) group using manikins. Method: This study employs a randomized controlled trial design. A total of 219 and 214 individuals were randomly assigned to the COCPR and STCPR groups, respectively. Both groups were asked to perform CPR for 2 min before and after education. The willingness and confidence to perform CPR were surveyed through a questionnaire. Results: Before education, the STCPR group had a significantly higher mean chest compression depth and accuracy than the COCPR group for the entire 2 min. After education, the STCPR group had a significantly higher mean chest compression depth for 2 min and higher compression accuracy for late 1 min than the COCPR group. However, no significant difference in the willingness and confidence to perform CPR according to the compression method was evident. Conclusion: Repeated training is required to maintain chest compression quality. CPR education improves willingness and confidence to perform CPR.

최근 한국사회에는 웰빙과 힐링이 본격적인 문화코드로 자리 잡았다. 이 과정에서 많은 사람이 요가와 명상에 관심을 보였다. 그런데 이들은 모두 초심자들이 몸의 고통을 경험한다는 문제를 안고 있다. 이에 대한 대안을 모색하기 위해 이 논문에서는 소마라는 개념에 근거한 소마사무 량심예술명상을 소개하고, 이를 움직임이라는 요소를 중심으로 요가와 비교하여 다음과 같은 결론을 얻었다. 현재 한국사회에서 유행하고 있는 요가는 본연의 목적에서 벗어나 몸에 치우쳐 있다는 한계를 드러내고 있다. 또한 요가의 움직임은 정형화 된 자세를 만들어내는 것을 강조하기 때문에 마음에 의해 몸이 변화할 수 있는 가능성을 충분히 실현하지 못하고 있다는 문제도 갖고 있다. 반면, ‘소마사무량심예술명상’은 동작의례(MR)의 즉흥 움직임과 동작의례(MR)를 하는 동안 내적인 경험으로 떠오른 이미지를 시각화하는 작업으로 마무리한다는 점에서 정형화된 요가의 움직임과 차이가 있음을 확인하였다. 또한 ‘소마사무량심예술명상’은 움직임에 사무량심이라는 마음현상의 이미지와 상상, 기억 등을 다른 예술매체로 변형하여 다채 롭게 표현하는 더 적극적인 명상이라 할 수 있다. 따라서 마음의 변화를 즉흥적인 움직임으로 표현하고, 그 움직임을 따라가며 마음의 다양한 변화 및 움직임을 알아차리는 소마사무량심예 술명상은 심신의 통합적 수련에 있어서 보다 적합한 대안으로 검토할 수 있을 것이다.

디지털시대에 영화는 새로운 형식의 문학이 되었다. 텍스트는 물리적 세계를 초월한 창조와 상상의 세계를 구축한다. 우리는 영화 <그랜 토리노>와 영화 <창문 넘어 도망친 백세 노인>에서 두 가지 유형의 노인을 발견한다. 전자는 희 생하는 노인이고, 후자는 순례하는 노인이다. 이들은 노인에 대한 사회적 편견 과 차별로부터 자유와 생명을 추구한다. 먼저 영화 <그랜 토리노>에서는 한국 전쟁에 참전했던 월터 코왈스키가 흐몽족 소년 타오와 친구가 되고 그와 그의 가족을 악한들로부터 보호한다. 그는 그리스도처럼 자신을 희생하여 사랑하는 이들의 생명을 구하는 비폭력에 의한 폭력에 대한 극복을 보여준다. 한편 영화 <백세 노인>에서 알란 칼슨은 100세가 되는 날 양로원을 탈출한다. 그는 역사 적 사건과 중요한 인물을 회상하고 여행에서 만나는 친구들에게 그의 지혜와 도움을 제공함으로써 행복의 경지에 이를 수 있도록 돕는다. 영화적 상상력에서 자동차, 마당, 돈가방, 폭탄은 남성적 힘과 자존감의 상징으로 역할을 한다. 결 론적으로 영화에서 노인은 죽음과 폭력의 위협에도 불구하고 지혜의 스승과 구 원자의 긍정적 이미지로 노인의 영성과 불멸을 드러낸다.

This paper is to propose the possibility of new issues in mission studies by examining new religions in a phenomenological way. The phenomenology of religion emphasizes the stopping of value judgment and the empathetic understanding of religious essence. Though scholars in mission studies pay attention to the study of world religions including Islam and Buddhism, they seem to have overlooked the necessity and importance of the study of new religions such as Unification Church and Mormonism. The scholars in the West, especially, the USA, UK, Italy, and Sweden, initiated the study of new religions in order to give proper information on new religions to the public, government, and churches. Anticultist's criticism on new religions often distorted the contents and image of new religion, so we need more objective research on new religions based on the analysis of text analyses, interviews, and field works. The death of Mun Sun Myung(19202012), the founder of the Unification Church, recently increased the public concern to new religions. Considering its influence on Korean society and the world, scholars should study new religions existing in the world. According to tradition, the six classification of new religions is possible: ① Christian tradition, ② Islamic tradition, ③ Asian religious tradition, ④ UFO tradition, ⑤ selfcultivating tradition and ⑥ New age tradition. New religions have different views on religious authority, scriptures, family, and the role of women from existing majority religions. Their mission strategies focus on the youth group and the elite intellectuals seeking for the new meanings through individual contacts and mysterious experiences. Like the case of 1978 mass suicide of the People's Temple, new religions sometimes shows the destructive respect. Therefore, more objective and scientific studies on new religions are necessary for us to protect the security of society and the health of religion from its fanaticism. In conclusion, the author proposes three possible issues related to new religions in mission studies. First, the updated information on new religions is needed. Second, the publication of documents, the training of religious experts, and the establishment of academic institutes on new religions are necessary. Third, rather than theological debate, ethical engagement should be considered.

This paper is intended to explore three models of Islam mission from a perspective of religious studies. Instead of traditional overemphasis on sudden conversion, these new models seek for social transformation. among Muslims. Due to the prejudice and misconception of Islam, we often fail to understand Muslims from their points of view. The comparative studies of the Bible and Qur'an and the field research and interview of Mosque and Muslim communities help us to understand Islam sympathetically. Traditional studies of Christian-Muslim relations pay more attention to similarities between Islam and Christianity than differences. In order to enhance openness to Islam, partners in dialogue should be honest to their own faiths. Sharing faith with partners will lead to the mission of dialogue. This dialogue is not a tool for evangelism but the mission itself. World Council of Churches and Roman Catholics have particular guidelines for Islam mission. In conclusion, mission studies includes religious studies. Various methods of religious studies will strengthen Islam mission and its strategies in different areas.

This paper is to examine Yun Chi-ho’s public theology in terms of Diakonia mission. Though the separation of politics and church is emphasized in the public area, the religious view of politicians and public servants actually plays an important role of deciding political issues and transforming social life. As a case study, I explore the characteristics of Yun's Diakonia mission by analyzing his diaries. First, before his conversion to Christianity, Yun served as servant at the Ministry of Foreign Affair. He tried to reform society by introducing Western educational and medical system into Korea. His political exile helped himself to experience Western civilization in China and the USA. Under the new worldview of Christianity, Yun realized the importance of education for the future of Korea. Second, after his overseas study and visit to Europe, Yun became the leader of the Independence Club to reform Korean government from the absolute monarchy into a constitutional one. King Gojong dissolved the party and appointed Yun as a local government officer. He encouraged his people to organize the systematic resistance against the injustice of Japanese settlers in Wonsan. He criticized the unlawful deed of Catholic missionary and mad him recalled home. He believed that a Korean servant of Confucian government should act partially to religious issues and that a particular religion, even Christianity, must not have any absolute position in Korea. Third, Yun didn't overlook the racial and cultural arrogance of Western missionaries. His perspective of mission has been formed under the influence of other religions. He owed the corruption and impoverishment of Korea to the egoism and classism of Confucianism. Putting the gradual transformation over the sudden conversion, Yun argued that the motive of conversion should be based on the fear of God, not on the freedom from the oppression of corrupt officers. He proposed the new directions of Korean mission in the 20th century: ① the cooperation and union of churches for mission, ② the concentrated mission in Songdon, ③ the importance of vocational education, ④ the education of women, and ⑤ the contextual mission strategy. Fourth, Yun's Diakonia mission focused on the need of Korean people rather that that of missionaries. His pen name means “a serving old man”, who contributed to the formation and development of Christian education in Korea. Yun's visit to Hawaii also reminds us of his vision for the independence based on the moral and economic development. In conclusion, reflecting on the legacy of Yun Chi-ho, I suggest three viable agenda for the 21st century mission: ① Diakonia mission under lay leadership, ② the cooperation of churches and the dialogue among religions, and ③ the paradigm shift toward the solidarity between missionary churches and indigenous churches.

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.

This study was conducted to investigate the effect of periods of sperm preincubation, concentrations and storage periods of miniature pig sperm on in vitro penetration of porcine follicular oocytes. High concentration (1×105, 2.5×105, 5×105, 1×106, 5×106 and 1×107) did support sperm penetration than low concentrations (P<0.05). However, polyspermic oocyte rates were increased with high concentrations of sperm. On the other hand, sperm preincubated during 1, 2 or 5h could be penetrated than sperm preincubated during 0, 3 or 4h (P<0.05). When sperm were storaged with different periods, in vitro pentration rates were significantly higher 0～2 days than 3～4 days of sperm storage (p<0.05). These results indicate that sperm treatment factors can effect in vitro penetration in miniature pig.

해난사고의 발생으로 표류중인 조난선박을 구조하는데 있어서 가장 중요한 작업은 조난선박의 현재 표류위치를 정확하게 추정하는 것이다. 표류지점을 예측하는데 현재 사용되고 있는 방법들은 기본적으로 해류와 바람의 영향을 벡터적으로 합성하여 수색범위를 결정한다. 여기서 해류보다 바람의 영향에 의한 표류(leeway)를 예측하기가 어려운데 leeway는 주로 실물을 이용한 현장실험을 통하여 결정한다. 본 연구에서는 우리나라의 연안용 소형선박을 대상으로 제주 북방해역에서 실제 표류실험을 하였는데, leeway 산출에는 지금까지의 기법과는 달리 표류선박에서 측정된 상대유속과 유향 그리고 상대풍속과 풍향을 사용하였다. 실험자료로부터 산출된 leeway는 풍속의 약3% 부근이며 leeway angle은 자료중 80%가 -65˚에서 -15˚사이였다.

증량제의 특성 중 Sumithion 분제의 주성분 분해에 영향을 미치는 요인을 밝힐 목적으로 시험하여 다음과 같은 결과를 얻었다. 가. 증량제의 특성 중 수분함량, 흡습성, C.E.C. 활성천, 염기총량, 표면적 등이 Sumithion 분제의 주성분 분해에 영향을 미치는 요인이 됨을 알았고, 나. 증량제에 의한 Sumithion의 분해산물은 Dimethyl phosphorothionate와 3-methyl-4-nirophenol 및 이의 유연화함은, n-hexane, ethyl ether 불용, methyl alcohol, ethyl, alcohol가용의 화함물이 있음을 알았다. 다. 증량제의 종류별로는 벤토나이트, 규조로, 카올린, 활석의 순으로 분해율이 높았다. 라. 그리고 증랑제의 Sumithion 분제 주성분 변화에 영향을 미치는 특성 중 수분과 염기가 가장 대표적인 주성분 분해 요인으로 보인다.

흑마늘 음료의 기호성과 기능성 증진을 위해 흑마늘과 미나리의 배합비를 각각 3:0(BD-1), 2:1(BD-2), 1:1(BD-3), 1:2(BD-4)의 비율(w/w)로 달리하여 제조한 음료의 식품학적 특성과 항산화 활성을 비교 검토 하였다. 흑마늘 미나리 혼합음료의 pH는 미나리 첨가량이 증가함에 따라 증가하였으나, 당도는 감소하는 경향을 나타내었다. 색도는 L값과 b값은 유의적인 차이를 보이지 않았으나, a값은 미나리 첨가량이 증가함에 따라 2.40(BD-1)에서 6.46(BD-4)로 증가 하였다. 폴리페놀 함량은 BD-4에서 46.96 μg/mL으로 가장 높게 나타났으며, BD-3(42.36 μg/mL), BD-2(41.91 μg/mL), BD-1(28.48 μg/mL) 순으로 나타났다. SOD 유사활성은 BD-4에서 18.60%으로 가장 높은 활성을 나타내었으며, BD-3(15.53%), BD-2(12.53%), BD-1(10.27%) 순으로 활성을 나타내었다. ABTS 라디칼 소거능은 BD-1에서 28.72%로 가장 낮게 측정되었으며, 미나리 첨가 비율이 증가함에 따라 유의적으로 증가하여 BD-2는 39.43%, BD-3은 45.69%, BD-4는 52.51%로 나타났다. 철 이온 킬레이트 효과는 미나리 첨가량이 증가함에 따라 증가하였으며, BD-1(6.38%)에 비해 BD-4(39.94%)에서 6배 높게 측정되었다. 수용성 비타민(B1, B2, B6, C) 함량은 미나리 첨가량이 증가함에 따라 증가하는 경향을 나타내었으며, 특히 비타민 C의 경우 BD-1(130.10 μg/mL)에 비해 BD-4(806.21 μg/mL)가 6배 가량 증가하였다. 관능검사의 경우도 색, 향, 맛, 종합적 기호도에서 BD-4가 가장 양호하였다. 이러한 결과를 종합해 보면, 흑마늘 미나리 혼합 음료를 제조할 경우 흑마늘과 미나리를 1:2 비율(w/w)로 혼합하는 것이 생리활성과 관능적 품질 특성 측면에서 우수할 것으로 사료된다.

The antioxidant activity and amino acid composition of various Cheonggukjang extracts, such as the water extract from Cheonggukjang (CWE), the alcohol extract from Cheonggukjang (CEE), the water extract from Cheonggukjang with black garlic (BWE) and the alcohol extract from Cheonggukjang with black garlic (BEE), were examined to investigate the effect of black garlic on the sensory quality and functional properties of Cheonggukjang. The total polyphenol contents of various extracts were 7.03 mg/100 g (BWE), 3.64 mg/100 g (CWE), 2.88 mg/100 g (BEE) and 0.81 mg/100 g (CEE). The radical scavenging activity of the DPPH radical was highest in BWE (91.83%), followed by BEE (37.35%), CWE (25.54%) and CEE (14.80%), in that order. The SOD-like activity was highest in BWE (20.20%), followed by BEE (9.22%), CWE (7.91%) and CEE (6.45%). The thiobarbituric acid reactive substances (TBARS) were highest in BWE (35.18%), followed by BEE (28.33%), CWE (17.40%) and CEE ((14.93%). The total amino acid content of Cheonggukjang (CC) was higher than that of Cheonggukjang with black garlic (CCWB), but the essential amino acid content of CCWB (43.18%) was higher than that of CC (42.27%). The 27 kinds of free amino acid were found in CC, but only 23 kinds were found in CCWB. The L-lysine content was highest (9.23%) in CC, and the L-phenylalanine content was highest (23.14%) in CCWB. The free amino acids (L-threonine, L-serine, L-sarcosine, L-proline, L-alanine, L-valine and D,L-β-aminoisobutyric acid) were found in CC but not in CCWB. The γ-amino-n-butyric acid (GABA) was found in CCWB but not in CC. These results suggest that the addition of black garlic has beneficial effects on the functionality of Cheonggukjang without decreasing its sensory characteristics.