‘Gongi-1ho’ a new variety of oyster mushroom, fitting for the bottle culture, was bred and by mating between monokaryons isolated from Kimjae-7ho and Samgu01. In the major characteristics of fruit body, the pilei were thick and dark-gray and the stipes were thick and long with softness. It was great in elasticity and cohesivness of tissue as compare to chunchu-2ho. The optimum temperature for the mycelial growth was around 26~29℃ and that for the pinheading and growth of fruitbody was around 14~18℃. In the bottle culture, it was required around 33 days in incubation period and 5 days in primordia formation. The fruit body was grew vital and uniform. The yield were shown by 140.6g/850cc bottle.

In this research, I compared and analyzed the ‘factors of style’ that expresses and visualizes the ‘characteristics of characters’ and the characters from three movies each that was filmed with Kang Ho Song and Keong Ku Seol who acted in many movies both. As the result, for the factors for actors’ makeup design, since they have limited choices of textures, colors, and the range of changes, changing the tone of skin to light to dark implied the images of characteristics. Somewhat dark skin tone that was like tanned skin expressed the life style of the character who works for an active profession not for an intellectual position. For the factors of hair style, medium sized wavy hair that goes straight down forehead expressed the character’s familiar and informal personality while short cut sized all back style hair expressed confidence, sociality, and logical personality of the character. The actors’ costume was important to express the characteristics of characters such as changes of their mind, especially the costumes delivered symbolic meanings of the role of their social class, profession, and their financial state. In addition, there were common factors to create and design a character in terms of the changes of the actors’ body shape; when the actor acted the character who has conflicts inside and sarcastic personality, they lost weight on purpose while they gained weight and made a barrel shaped body to act the character who is positive in every occasion and does not realize the real world or who is greed.

본고는 우원 이호빈목사의 전기적 바탕에서 그가 한 평생 추구한 예수 살기 공동체운동을 역사적으로 검토하고, 오늘 위기 상황에 있는 한국교회에 어떠한 개혁적 대안을 제시하는가 하는 점을 논구하려는 데 그 목적이 있다. 우원 이호빈목사의 한 생애는 그의 가족 경험과 신학의 시절 공동체생활(communal life)을 기초한 예수 공동체영성에 있다. 그의 영성은 교회 개혁을 위한 예수 교회운동으로, 그리고 교회와 사회 개혁을 위한 중안 신학교 설립 운동으로, 마지막에 교회와 사회, 세계의 개혁을 위한 흘리에 자연 공동체운동으로 확대되고 발전하였다. 우원의 삶은 예수를 따르는 것이다. 그것은 곧 예수와 함께 혈연을 넘어선 새로운 가족 공동체로서 예수 공동체를 이루는 것이었다. 운동은 일회적일 수 없다. 우원은 부단히 예수 공동체형성을 위한 노력을 기울였다. 그 결과에 대해 후학들이 무엇이라 평가하든지 그는 예수 공동체운동을 한국 교회 역사 속에서 일관되게 꾸준히 추진한 실천가요, 영성가이다.

이 글은 우원 이호빈 목사(友園李浩彬, 1898-1998)의 독립운동과 토착적 신앙운동으로서 예수교회운동을 창조적으로 해석하여 인류보편사적이고 민족사적이고 한국교회사적인 맥락과 의미를 밝히려는 작업을 시도했다. 우원의 기독교 복음에 바탕을 둔 새로운 생명운동과 평화운동은 근대 제국주의와 서구적인 근대 기독교 패러다임을 넘어선 지평에서 주체적인 한국기독교인의 삶의 세계를 열어냈다. 이것을 선교사들의 ‘서도서기 패러다임’과 초기 한국기독교의 주체적인 입장인 ‘대도대기 패러다임’을 넘어선 ‘한도한기 패러다임’으로 파악했다.

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.

세계 각국은 관광과 문화 사업을 21세기 국가 전략 사업으로 육성하고 있다. 관광 선진국들의 사례를 비춰볼 때 국민소득이 2만~3만 달러 이상 증가하면 육상 관광과 레저에서 해양 관광과 레저로 추이가 이동함을 볼 수 있다. 또한 주 5일 근무제의 시행으로 근로시간 단축에 따라 가족 지향형 가치관의 형성으로 가족단위의 여가활동 및 여행수요 증대의 보편화가 나타나고 있다. 이러한 환경변화에 따라 해양레저를 즐기고자하는 수요는 증가하고 있으나, 기반시설 부족으로 활성화가 이루어지지 못하고 있는 실정이다. 특히 우리나라 서남해안 해역은 수많은 다도해가 자연방파제 역할을 하고 있으므로 해양레저 산업을 활성화 시키는데 적합한 천혜의 자연조건을 보유하고 있으나 기반시설 부족으로 활성화가 이루어지지 못하고 있는 실정이다. 본 연구에서는 우리나라 해양레저 기반시설의 현황과 문제점을 분석하고, 서남해안 해양레저 산업 활성화에 필요한 친환경 해양레저 기반 시설 구축 방안에 관하여 논한다.

㵢溪兪好仁은 士林의 宗匠으로 추앙받는 김종직의 문하에서 수학한 新進士類로서 成宗으로부터 지극한 총애를 받은 관료문인이다.유호인의 ｢東都雜詠｣시는 儒家의 이념에 입각하여,작자가 처한 當代의 현실에 대한 反省的質問에 대한 대답을 구한 것으로,‘7言100句’로 된 巨篇이나,每4句마다 換韻을 하여 新羅의 建國과 王權의 전개,佛敎의 傳來와 弊害,역사적인 인물 등을 詩化하였고,마지막으로 작가가 처한 당대의 입장에서 신라의 역사에 대한 褒貶을 하였다.본고에서는 이를,첫째,‘推賢讓能한 王權의 擁護’,둘째,‘儒家의 이상적인 人間像의 褒賞’,셋째,‘新羅의 멸망과 鑑戒’로 나누어 살펴보았다.첫째,‘推賢讓能한 王權의 擁護’에서,작가는 朴赫居世,昔脫解,太宗武烈王등이 德望과 탁월한 업적을 쌓아 君臣들의 합의에 의해 왕으로 추대된 것으로,이는 儒家에서 이상적 왕으로 추앙받는 堯舜이 덕망과 능력을 갖춘 자에게 왕위를 禪讓한 것과 같다고 여겼다.또한 이는 고려 말 李成桂가 外患을 막고 內政을 개혁하자,고려의 군신들이 왕으로 추대한 것에 정당성을 부여하고자 한 寓意를 담고 있다.둘째,‘儒家의 이상적인 人間像의 褒賞’에서,작자는 조선의 사상적 기반이었던 성리학이 추구하는 이상적 인간상인 孝․悌․忠․信과 貞節,勤勉,安貧樂道를 실천한 인물로 보고,신라의 인물 가운데 忠(金歆運,朴堤上),貞節(박제상의 처),節約과 勤勞(嘉俳에 나오는 2명의 王女와 일반 여인),安貧樂道(百結先生)등을 실천한 인물들을 褒賞하여,작자가 살던 시대의 이상적인 인간상을 제시한 것이다.셋째,‘新羅의 멸망과 鑑戒’에서,작자는 신라가 멸망한 것은 여러 왕들이 荒淫에 빠지고,귀족들은 여기에 동참하여 국정을 돌보지 않아 民生을 도탄에 빠트려 民心을 잃게 되고,결국 天命마저 잃게 되어 나라를 잃게 되었다고 적시하고,신라의 멸망의 鑑戒가 고려에게 끼쳐 주었건만,高麗의 멸망도 이의 전철을 밟았으며,朝鮮의 멸망도 분명 이와 같을 것이니,이를 警戒하고자 하는 의도였다.

본 논문의 연구목적은 Choroidal neovascularization (맥락막 신생혈관) 모텔에서 HO-1 발현제와 억제재의 영향을 알아보고자 한다. 30마리의 Brown Norway rat을 각각 10마리씩 세 그룹， Hemin treated group, SnPP treated group, Contorl group으 로 나누어서 실험을 진행하였다. Hemin treat group은 10μmol/kg hemin(Frontier Scientific Inc. USA) 을 SnPP treat group은 10 μmol/kg SnPP(Frontier Scientific Inc. USA)을 laser 시술 2 일에서 14 일까지 복강내 주사하였고 Control군은 0.5 mß씩 식 염 수를 주사하였다. 14 일 후 안저사진촬영과 형광안저촬영을 실시하였다. SnPP treated group에서 Hemin treated group보다 더 많은 선생혈관이 생성되었다. Hemin treated group에서는 맥락막 신생혈관 형성의 정도가 정상대조군에 비교하여 저하됨을 알 수 있었다. 본 연구의 결과 HO-1 의 inducer 인 Hemin 이 맥락막의 신생혈관 억제에 영향을 미치는 것으로 보여진다.

Now I’d like to abstract the statement as far and reach the conclusions by making clear the basic direction, of it’s characteristics, significance in the History of Korean Confucian Studies. Seong-Ho not only accepted the previous seience itself as private person 60 more years but also try to criticized the reality of politics, laying stress on the ratiinal innovation of real policies. He didn’t obey blindly ready-made congnition system, because of his objectified attitude for recognition of object, so he pursuited the rational congnition in accordance with reality. This attitude is a kind of characteristics and basic elements of his realistic development in Confucian studies. Therefore, I’d like to overview interpretation of Confucian classical canons which is basic element of his study. First, Seong-Ho emphasized that a man who studied the Confucianism ought to rearch for the original Confucianism with the attitude of throughout rearch for original understanding. If possible, as one want to study the classical canons of Confucianism, not only acquainted with the meaning of canons and supporting evidence, but also, not adhere to the previous interpretation. So it would be helful for researching the real problems. Seong-Ho insisted that scholia and prose poem never helful for real benefit, at same argument on Lee-Qi(理氣) would be more important things than any others. On this stand-point, it means that Confucian studies ought to return to the original Confucianism as a attitude for studing confucian canons. Second, Seong-Ho insisted that method for interpretation of Confucian canons would be more clear by means of historical research and meaning of worlds. This is cleary differentiated characteristic of Seong-Ho Confucian studies, compared with general way of thingking at that time which blindly followed the Zhu-Xi`s(朱喜) annotation. The other world, He made an effort to reinterpretated the classical canons, refered various theory, not depend on only one theory. Third, It was noted that the cardinal point of Seong-Ho’s studies was a means of manage and benefits for practical use, that is to say, ultimate goal in of Seong-Ho’s studies was benefit for pracrical use. I think characteristic of Lee-Yik’s view on the study of classical canons itself, rather consider it as a means of study, because his emphasise on the practical use and practice. This specific feature of Seong-Ho, Lee Yik’s was concreatly appeared in the Jil seu for the Four Books.

어류군집을 이용한 생물보전지수(Index of Biological Integrity, IBI)와 서식지 평가지수 (qoalitativeHabitatEvaluationlndex, QHEI)를 적용하여 금호강의 수서 생태계를 평가하였다. 총체적으로 금호강의 IBI값은 13-37 범위에 있었으며, 연 평균값은 23(n=25, Std. error=1.16)으로서 Karr(1981) 와 U.S. EPA (1993) 기준에 따르면 "Poor" 또는 "Very Po

Bong Joon-ho’s films have a unique narrative style and profound philosophy, and have repeatedly broken box office records with high commercial value, and are deeply recognized by the world film industry and loved by audiences. This article analyzes and summarizes Bong Joon-ho’s films, discusses the creative style and thematic connotation of Bong Joon-ho films, experiences the aesthetic style of “genre narrative strategy” and “problem awareness” of Bong Joon-ho films, and thinks about the trade-off techniques behind Bong Joon-ho’s high box office and high reputation, as well as the film development model.

Bong Joon-ho’s films have a unique narrative style and profound philosophy, and have repeatedly broken box office records with high commercial value, and are deeply recognized by the world film industry and loved by audiences. This article analyzes and summarizes Bong Joon-ho’s films, discusses the creative style and thematic connotation of Bong Joon-ho films, experiences the aesthetic style of “genre narrative strategy” and “problem awareness” of Bong Joon-ho films, and thinks about the trade-off techniques behind Bong Joon-ho’s high box office and high reputation, as well as the film development model.

This paper investigates factors impacting on sustainable fashion buying intention of consumers by reviewing studies about the topic and conducting a survey with consumers in Ho Chi Minh City. In detail, firstly, an interview with 15 respondents was conducted to check the understanding of concepts and questions and, secondly, the study used the convenient sampling method, with 172 samples collected and analyzed, of which young respondents accounted for the majority of the sample. The respondents tend to go shopping many times in a year, with the number of people buying fashion products from every week to every two months accounting for 65.2% totally. The findings suggest that the firms should prioritize strategies that can improve customer attitude toward sustainable fashion, making them feel good, pleasant, satisfied and favorable when engaging in sustainable fashion consumption. This study concludes that consumers need more information to enable them to make better ethical decisions. This study proposes that the major channels that consumers use to seek sustainable product information include public education, peer influence, and corporate marketing information about the products. This study concludes that public education and corporate marketing information on green consumption education is effective for improving consumer sustainable buying intention.