Buddhism that has arisen in India began to build the Stupa to enshrine body and Sari of Buddha as an object of worship. The stupa existed as a tome of holy leaders even before the birth of Buddha, which was called stupa or tupa in the Sanskrit and the Pali, the ancient language of India. The stupa was renamed accordingly in each Buddhism transmitted countries such as Ceylon, Tibet, Nepal, Myanmar, Thailand and China and also reshaped according to their own formative style. But its original meaning and type are kept unchanged. The stupa was established in the 4 holy places including the birth place of Buddha, the place where Buddha found enlightenment, the place where Buddha preached for the first time, and the place where Buddha died. Thus, a pagoda to commemorate holy ancient places is called Chaitya, which became differentiated from the stupa in which Sari is enshrined. The stupa means Nirvana, the eternal body of Buddha, and also a place filled with teaching and preaching of Buddhism. It signifies the symbol of Buddha who escaped from the death and rebirth, to achieve complete extinction, i.e. parinirvana, and to reach ultimate eternal world, rather than simply means death. During the non-statue of th Buddha period, people built the stupa to embody Nirvana of the Buddha, and worshipped the tomb where body of holy saints was enshrined. On the other hand, they also sanctified memorial things such as tools that holy saints used, the Bo tree under which one achieved Nirvana, Dharma cakra that implied words, footprint that carried out mission work, and a way to reach to heaven.

The Korean National Residue Program consists of three sampling plans for domestic and imported foods of animal origin : monitoring, surveillance/enforcement and exploratory testing. Monitoring and surveillance/enforcement testing programs are routinely implemented by 17 Provincial Veterinary Services for domestic products and two regional offices of Animal, Plant and Fisheries Quarantine and Inspection Agency (QIA) for imported products, respectively. The exploratory testing is designed to test substances which are not included in the list of monitoring and enforcement testing programs controlled by headquarter of QIA. In 2010, the exploratory testing was carried out in domestic and imported foods of animal origin for 24 veterinary drugs including florfenicol, clavulanic acid, four quinolones (nalidixic acid, difloxacin, marbofloxacin, orbifloxacin), two anthelmintics (closantel, levamisole), two sedatives (azaperone, carazolol), six glucocorticoids (dexamethasone, betamethasone, flumethasone, prednisone, prednisolone, methylprednisolone), eight non-steroidal anti-inflammatory drugs (phenylbutazone, paracetamol, carprofen, flunixin, ketoprofen, meloxicam, tolfenamic acid, acetylsalicylic acid). In the total of 1,153 domestic samples, only florfenicol was detected from 17 pig muscles at levels of 0.2～614 ng/g. Of 17 positive pig muscles, 16 samples were non-violative and one sample was violative. In the total of 1,065 imported samples, florfenicol was detected at 0.4 ng/g in one pork. Also, flunixin was detected at 22 ng/g in one beef.

Glutamate-induced oxidative injury contributes to neuronal degeneration in many central nervous system (CNS) diseases, such as Parkinson’s disease, Alzheimer’s disease, epilepsy and ischemia. Inducible heme oxygenase (HO)-1 acts against oxidants that are thought to play a role in the pathogenesis of these diseases. The EtOH extracts of Viola mandshurica (NNMBS274), Viola patrinii (NNMBS275) and Viola papilionacea Pursh (NNMBS276), origin plants of Violae Herba, showed the potent neuroprotective effects on glutamate-induced neurotoxicity. Among them, NNMBS275, the extract of V. patrinii possessed the protective effects against glutamate toxicity by inducing the expression of heme oxygenase (HO)-1 in the mouse hippocampal HT22 cells. These results suggest that extracts of V. patrinii could be the effective candidates for the treatment of ROS-related neurological diseases. Furthermore, it is suggested that the protective effects of V. patrinii extract due to inducing the expression of HO-1 as an antioxidant/cytoprotective target

본 연구의 목적은 잘 알려진 광물과 암석의 한국어, 조선어, 영어, 중국어, 일본어 용어의 유래를 분석하는 것이다. 광물과 암석의 영어와 중국어는 모두 표준화되어 있지만, 일본어, 조선어, 한국어 중 일부분은 표준화되어있지 않다. 한국의 많은 연구자들은 이러한 상황을 인식하고 용어를 표준화하기위해 노력하고 있지만, 대부분의 광물과 암석 용어는 연구되지 않은 채 사용되고 있다. 광물 용어는 28가지 지질학적 성질 중 주로 화학 조성, 색, 모양, 물질을 기초로 명명되었으며, 암석 용어는 30가지 지질학적 성질 중 주로 광물 조성, 성인, 물질, 모양을 기초로 명명되었다. 124종의 영어 용어 중 23종이 사람 이름이나 지역 이름에서 기원한 것이고, 동양에서는 오직 3종만이 지역 이름에서 명명되었다. 동양 용어는 동일 영어 용어에 비해 더 복합적인 지질학적 성질로 구성되는 경향이 있다. 복합적인 지질학적 성질을 가진 광물 용어의 경우, 영어는 2종, 동양 용어는 평균 28종으로 동양 용어가 압도적으로 많으며, 암석 용어의 경우, 영어는 5종, 동양 용어는 평균 9.25종으로 동양 용어가 많은 것으로 분석된다. 일부의 한국어 용어는 일본어나 영어 용어를 어떠한 고려도 하지 않고 그대로 반영되었기 때문에 학생들이 이해하기 매우 어렵다. 그러므로 선행적으로 용어의 의미와 적절성에 대해서 논의되어야 한다.

Halitosis is a major problem on social interactions in many people, and oral hygiene control is a major treatment for halitosis. However, medication may be the choice of method for non-oral origin halitosis. The present study evaluated the efficacy of chlorophyllin medication for oral malodor patients with GERD (gastroesophageal reflux disease). 26 patients with halitosis visited Department of Periodontology of Seoul National University Bundang Hospital. VSCs (Volatile Sulfur compounds) level was evaluated according to Chlorophyllin medication after 20 days’ medication. Scaling was conducted after medication, and VSCs level was measured 28 days after scaling. Chlorophyllin medication on the halitosis patients with GERD showed a statistically significant efficacy (P > 0.05). There was no significant effect on the patients without GERD (P>0.05). There was no significant effect s caling before o ne month ( P>0.05). Chlorophyllin was e ffective in t he halitosis patients with GERD. There was no significant difference one month after scaling.

In that the Buddhism is the religion founded by Buddha, the settlement of Buddha's existence is very important in the temple building arrangement which symbolizes the Buddha's world. What symbolizes the Buddha in the temple are the pagoda and the Buddhist image. Among them, the Buddhist image is directly connected with the Golden Hall. This kind of double structure is settled as a typical pattern for the arrangement of buildings such as halls and pagodas. The earlier one between the pagoda and Buddhist image is the pagoda, of course. It can be inferred that, through the gradual expansion of the Buddhist images, the gravity was transferred from the pagoda to the Golden Hall. But, if the Buddhist image can be connected with the Golden Hall in that it was the product reflecting the requests on the Buddha and his teaching, the internal origin of the Buddhist image should also go back to the early Buddhism. In fact, the gravest building in Veṇuvana - vihāra or Jetavana - anāehapiṇḍasyārāṃa was the Golden Hall, the Buddha's residence. And in the summit of Gṛdhrakūṭa or Jetavana - anāehapiṇḍasyārāṃa where Buddha stayed long, there is the gandha - kuṭī the Buddha's place till now. It means that the symbolic request on the Buddha and his teaching had existed even before the Buddhist image and that this tendency could be connected with the generation of Buddhist image. This paper is to show that the hall / pagoda structure generalized in the building arrangement of later age was originated not just from the Buddhist image and the sarira pagoda but from the gandha - kuṭī and the hair pagoda, and therefore the two should coexist inevitably. It is an attempt to develop a little more in the ideological perspective the general theory that the pagoda and the Buddhist image were fused into one precinct of temple later in their respective origins. That is, it tries to recognize the relation of pagoda and hall not as the conflicting one but as the complementary one.

The theories of Korean Public Art originated by the artists who were against dictatorship and they associated with democratic politicians. They criticized the Fine art that were supported by the dictatorship and gave their efforts for restoration of ‘resistance paintings(against dictatorship)’, ‘proletarian painting’, ‘realism painting’. In addition, they participated new social ideology(democracy) movement and demonstrated for their rights in arts. These became the main kernel the public art theory was initiated. The public artists splitted into several different parts and participated in the democratic social movement as well as the art movement for freedom. They opened various art exhibitions within different genre, diverse space for various art section such as an exhibition hall, a factories, a university, or a congregation square. Furthermore, the public art theorists published their divergent views through newspaper/broadcasting or unauthorized printed materials. Most of the public artist and the theorists kept their relationship strongly until 1985, the time when ‘ National Arts Association’ started. In 1983 and 1984, they were clearly separated into two parts; artists(move only in art museums) and activists(move in public spaces like school, convention square etc). Their ideological separation also took out national problems. The division; professional artists and armatures, became the social issue as a social stratification matter. And in creating method, there are also other conflicts; critical realism, and public realism as well as western painting and traditional one. These kinds of separation and conflicts made different Public artists associations, under divergent names; ‘Reality and Speak’(R&S), ‘KwangJu Art Association’, ‘Durung’, ‘Dang(Land)’, and ‘Local Youth Students Association’. In addition, their ideology and pursuit toward art movements were very difference. However, the differences and conflicts weakened When the oppression of democratic education from new dictatorship(Pres. Jun, Doo Hwan) came out. In August. 1985 the government opened to the public so called, 'The draft of School stabilization law'(Hankwon Anjung Bup) to control the teachers' rights and that initiated bigger street demonstration and conflicts between police and educators. In November.1985, assembly meeting of National Arts Association in democracy opened as ‘ONE’ combined organization. In this presentation, I'd like to summarize the stream of art movement until 1984, and clarify the main art theories that lead the Public Art Movements in 1980s. The main theories in 1980s are crucial because they become the origin of public art theories. This presentation started with O,youn's ｢Hyunsil Dong In the first declaration｣ and explained the absent of practice in 1970s. In addition, Won, Dong Suk 's theory was mentioned as all over struggles in theories before 1980s. GA and R&S 's founding declarations in 1970s were the start of public art theorists' activities and this article reported the activities after the declarations. First, realism base on the consciousness of reality. Second, practice art democratization based on the ideology. Third, the subject of public art movement based on understanding people's social stratification structure. Fourth, the matters of national forms and creative ways in arts based on showing reality. Fifth, the strong points in arts that the practitioners accepted. About the public art theories around 1984, I discussed the dividing point of public art theories that were shown in ‘generation theory’, ‘organization theory’, and ‘popularization theory’ by the practitioners. The public realism theory that subjects the contradiction of reality and point out the limits of critical realism not only showing the new creative ways but also giving the feeling of solidarity to the public art activist groups. After that, public art movements expressed ‘Dismentlement of Capitalism’ and ‘Public revolution’. In addition, the direction of public art movements were established strongly. There were various opinions and views during the start and formation of the public art theories. The foundation of theorists activities derived from the practitioners who had the concept based on stratification and nationalism. The strong trend of group division spreaded out by practitioners who opened art work together in factories, universities, squares and rural areas. Now many lively active practitioners are gone to the other field not related with arts, and others join into professional art field not public art one with unknown reason. The theorists have the same situation with the practitioners. It means to me that theory always have to be based on the practice.

The objective of this article is to examine Korean consumers' perception level of the country-of-origin of brand (COB) of global restaurant franchises. Although global brands have rushed onto the Korean food service market since 1980, there has been little or no research conducted regarding consumers' perception of COB of global restaurant franchises. In this study, we surveyed consumers to determine their perception of COB for 27 foreign global restaurant brands; specifically, we attempted to determine whether or not Korean consumers could correctly recognize the COB of each brand. The results of this research revealed that Korean consumers correctly perceived the COB of certain restaurant brands, and incorrectly perceived some other brands. For instance, Korean consumers' perception level of the COB of McDonald's and KFC were quite high, and conversely their perceptions of the COB of Outback Steakhouse and Pohoa were relatively low. When consumers select a restaurant brand, COB image was shown to be more influential than brand image.

국내 대표적인 장석광산인 제천장석 광산과 부여장석 광산 모암의 암석학적 특성을 통하여 국내 장석광의 성인 및 광산유형을 분류하였다. 제천장석 광산은 거정질의 K장석을 함유한 반상화강암이 풍화되어 잔류물로 나타나는 거정질 K장석이 채취대상이 되는 전형적인 풍화잔류 광산이고 반상화강암의 형성 온도-압력은 840˚C, 5Kb를 나타내며 거정질의 K-장석은 변성기원이 아닌 화성기원이다. 반면 부여장석 광산은 우백질 화강편마암이 주변의 흑운모화강암의 관입으로 열수용액에 의한 교대변질 광산으로 순수한 알바이트 장석과 부수광물로서 석류석, 견운모가 나타나며 치밀하게 재결정화된 광물조직이 특징이다.

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.

Early Buddhist rock cave temples of India, in spite of being an origin of Buddhist temples, has little been studied in Korea. After field studies and an interpretation of their forms in conjunction with religious life, precedent theories are supplemented and refuted as follows. Starting from the 2nd century B,C., Buddhist ascetic disciples digged residential rock caves, called vihara, for protection from monsoon rain and hot weather, A typical arrangement was settled -a courtyard type, with 3 side rows of tiny one-person bedroom and a front veranda with columns. Also digged were Chaitya caves, in line with viharas, to worship, which is the tumulus of Buddha's relics. I suggest that the original type of chaitya a simple circle cave with a stupa, suitable for circumambulating ceremonies. I refute the existing theory presenting Barabar caves of Ajivika as a chaitya origin, featuring empty circular room without a stupa. I also interpret a typical apsidal plan as being a simple result of adding a place of worshipping rites in front of the stupa. Enclosing columns around a cylindrical stupa is a result of reinforcing both the divine space and circumambulating ceremonies, with elongation toward hall. Finally the chaitya came to have a grandeur apsidal plan with high vault ceiling nave and a side aisle as in Western cathedrals with large frontal horseshoe arch windows. The Buddha image, which had become a new worshipping object, was integrated into the stupa and interior surface. First the stupa and then the statue was introduced to residential Viharas. Therefore, I suggest that the vihara should be renamed as 'chaitya' as a worshipping place, by establishing statue rooms without bedrooms at all. The functionally changed vihara is similar in form to a 'rectangular type of chaitya', little known and developed in different routes. A columned inner courtyard gradually becama an offering place, like Hindu mandapa, Buddhist caves ware changed to a kind of Tantric and Hindu temple by means of statue worshipping offering rituals.

This contribution to the IV Korea-Mexico meeting deals with the hydrodynamics of the matter reinserted within super star clusters (SSCs) by both stellar winds and supernova explosions, results recently printed in The Astrophysical Journal (Silich et al. 2007). The motivation of such a project arose from the persistent presence of the small mass and compact HII regions that sit right on top of many massive and compact SSCs, from which one expects a large mechanical energy power. The data used for our calculations appear only recently (see Smith et al. 2006) for the massive and compact SSC M82-A1. We presented in our paper the calculated flow, derived through analytical and semi-analytical methods, which led to almost identical results. We have found out that the only way of accommodating a compact HII region (4.5 pc in radius, in the case of M82-A1) on top of a 6.3 Myr old and massive (>106M⊙) SSC with a half light radius of 3 pc, requires of two assumptions: a very low heating efficiency (< 10%) within the cluster, what leads to a bimodal solution (see Tenorio-Tagle et al. 2007) and a high pressure in the surrounding medium.