Pepper cultivation requires a great amount of manual labor, especially for varieties needing support stakes to prevent them bending or breaking in heavy winds or rain. In Korea, it is recommended to secure support stakes and string lines carefully, so as to minimize the risk of damage caused by typhoons. The harvesting of peppers is a labor-intensive process with low rates of mechanization.The removal of stakes is particularly time-consuming during mechanical harvesting, and lodging is a major issue during cultivation and mechanical harvesting. Given increased mechanization during pepper harvesting, it is important to consider these issues when undertaking variety development and cultivation method improvements. Further research and development are required to improve cultivation practices and develop pepper varieties that are more resistant to lodging. Therefore, this study aimed to investigate the impact of different cultivation methods on pepper lodging, thus broadening our knowledge on the desirable architecture of pepper plants required for lodging tolerance.

The term ‘lodging’ in agriculture is usually used when the crops fall from their upright position before harvesting. Various factors may be responsible, including inherent weaknesses in the stem, resulting from low lignin content or small root systems.Weather, such as strong winds or rains, will also likely increase lodging. Insect or disease damage can also weaken the plants, and cultural practices, such as fertilization, irrigation, and cultivation techniques, may increase the risk. Most of the research studies on lodging have been undertaken on cereal crops, but this is also an issue with many vegetable crops, and especially those that require mechanized harvesting. In this review, the issue of lodging in solanaceous vegetable crops is discussed, with an emphasis on the key risk factors and potential areas for future research that can identify damage mitigation strategies.

This study was conducted to investigate growth characteristics of paprika seedlings according to various qualities of LED light (red : blue = 10 : 0, red : blue = 8 : 2, red : blue = 2 : 8, white). Plant height and stem were significantly longer or thicker as red light ratio increased. Leaf area of paprika seedlings with red light was larger or no significant differences in a mixed light of red and blue. Dry weight of seedling was in the same with the result of leaf area. Seedlings with White light was significantly less than others in all characteristics. As red light ratio was increased, relative growth rate increased. As blue light ratio was increased, the net assimilation amount increased. Considering plant height, leaf area and production ability of dry matter per unit leaf area, the using mixed red and blue lights was suitable, especially at a mixed red : blue = 8 : 2.

This thesis is an experimental proposal to a new theological paradigm by understanding the Christian Holy Spirit from Gi philosophy. The writer intends to develop a living theology of feeling, experience, communication, and empathy rather than to follow the traditional Christian speculative theology. Also, the writer intends to develop the Spirit-oriented Trinity by focusing on its free movement and extending one’s understanding of the Spirit to the non-personal realm. For the theoretical basis, the writer will borrow the concept of ‘creativity’ by Alfred North Whitehead and the East Asian concept of Gi. Whitehead understands creativity as the principle of universal of universals transcends the actual entity, and at the same time, through the efficient cause and the final cause, is imminent in each actual entity. Creativity, as the principle of universal of universals, transcends God, but creativity in God’s immanent structure functions as the superjective nature of God which unites the primordial nature of God and the consequent nature of God and gives itself to God-self and the world. Creativity of process philosophy corresponds to Gi of East Asian philosophy. In the Li-Gi dualism, Gi is regarded as the material principle. But in the philosophy of Gi, Gi as non-being is the possibility of being or the whole of being, while Li is the principle that Gi is manifested in all beings. In this perspective, the appearance and disappearance of all beings are the manifestation and scattering of Gi. One’s understanding of the Holy Spirit, from the perspective of Gi philosophy, makes it possible to change the paradigm from God the Father oriented trinity to God the Spirit oriented trinity. It also helps one to approach reality with a non-dualistic way of thinking. Furthermore, from the perspective of the whole-part structure of Gi, one’s understanding of the Holy Spirit contributes to the development of ecumenical and ecumenic theology. Finally, Spirit-centered theology makes it possible to develop a Christian theology focused on feeling, experience, communication, and empathy rather than mere speculative theology.