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This experiment was conducted to breed the Boxthorn varieties with resistance to Anthracnose, good quality and high yielding potential in 1984 to 1986(3 years).The character of "Yu seong 1" with resistance to Anthracnose and "Yu seong 2"with good quality and high yielding potential are fellows;1, The plant type of "Yu seong 1" was semi-elect type but became to electtype after 60C" rediation and yield was decreased because of the number of flowers.2. The yield of "Yu seong 2" was the highest of all varieties.3. The quality(Extract and Betain contents) of "Yu seong 2" was the best ofall varieties and visible character was good.The results of this experinent showed that "Yu seong 1" should be promisinglines in south area because of resistance Anthracnose and "Yu seong 2" should bepromising lines in north area.hracnose and "Yu seong 2" should bepromising lines in north area.orth area.

This article analyzes Yu Hyun-mok’s experimental exploration and cinematic style within the context of the 1960s Korean film industry by conducting a comparative study of his film The Empty Dream (1965) with its original screenplay and scenes from the Japanese film Daydream (1964). What sets this study apart is its textual analysis through an examination of both the films and their respective screenplays. While both films are erotic in nature, explicit eroticism dominates in Daydream. The aesthetic achievement of Daydream lies in its treatment of reality using a fantastical atmosphere, a sophisticated mise-en-scene that expresses the structural circulation of reality and fantasy. The Empty Dream had two different screenplays: the screenplay for the Film Production Declaration, which replaced the opening and closing scenes of the Japanese version, and the final screenplay for dubbing, which returned the opening and closing scenes but differentiated itself from the Japanese version by the use of montage techniques and an expressionistic style. In directing The Empty Dream, Yu selectively incorporated visual elements from both versions of the screenplay, creating an experimental artistic film rare in South Korean cinema at the time. While film scholarship has often discussed The Empty Dream as a representative text in the history of censorship of obscenity, this article argues that the creative essence of the film is its combining imitation of the Japanese screenplay with the director’s artistic experimentation.

This article reexamines Yu Young-mo’s religious and inculturated theology and its eco-political implications in terms of Byntang (빈탕, emptiness) and Keuneul (그늘, shade), comparing it with other Asian religious and Western concepts, such as emptiness or nothingness. Yu’s articulation of special terms of Byntang and Eopshi-Gyeshin Haneunym (없이-계신 하나님, non-existent existing God), inflecting the Asian understandings of 무(nothingness, 無), 공 (emptiness, 空), and 도(Tao, 道) which are basic to almost all Asian religious traditions, develops his own theology of life. Here, to bring Yu’s philosophical theology of life and his elaboration of the depth of the divine into conversation with recent theological works, is conducive to seeking an alternative to resolving the conflicted and perilous situation. In this multicultural context, it creatively reappropriates a permeable relationality between the divine and the non-divine, widening the horizons of Christian theology. Especially, his theological emphasis on Keuneul (그늘, shade) and Eopshi-Gyeshin Haneunym (non-existent existing God) relocates Korean indigenous theology as an eco-political theology, developing it as a sort of a cosmological liberation theology. This article, readdressing the divine that vitalizes and enlivens all things, and signaling toward the beauty and fragility of life, will provide a more adequate view for a re-reading of the divine within East-West comparative dialogue.

James Palais (1934-2006) did more than anyone else has done in Englishlanguage academia to publicize the political philosophy and reform proposals of Yu Hyeongwon (1622-1673). Palais’ massive study, Confucian Statecraft and Korean Institutions : Yu Hy?ngw?n and the Late Chos?n Dynasty, remains one of the most influential works on Korea’s Joseon era written in English. This work is particularly important for its challenge to the widelyaccepted view that Yu was part of a silhak (“practical learning”) school which arose in the second half of the Jose?n period. Even though he recognized that Yu was the first scholar in Joseon to produce a comprehensive analysis of the problems Joseon faced in the 17th century, Palais denied that Yu’s reform proposals display the modernizing elements he is often credited with. Instead, Palais argued that, for example, Yu’s proposal for more equitable land redistribution was more a reflection of traditional Confucian assumptions than it was a manifestation of a budding modernity. We see in Palais’s discussion of Yu Hyeongwon’s reform proposals a distinction between identifying problems, which Palais agrees Yu did, and correctly identifying the causes of those problems and well as coming up with effective ways to solve them, none of which Palais believed Yu did.

본 논문은 20세기 중국 현대 문학의 선구자 위다푸 郁達夫가 창조했던 독특한 성애적인 “주체”와 소설 “형식”을 탐구한다. 그는 현대 일본의 사소설과 중국의 전통 자전을 혼합하여 고백의 서사를 창조하는데, 전자가 현대 개인의 서사라면, 후자는 민족주의와 정통 유교로서 자신을 정의하곤 했던 남성의 서사였다. 현대 중국의 남성 주체에게 고백은 섹슈얼리티와 민족의식을 구성하는 이중적인 과정이었다. 에로틱한 여성의 몸은 현대 중국 주체가 자신을 관음증적 주체로 구성하는 매개일 뿐 아니라, 그의 응시를 전복하고 의식을 조각내는 기능을 한다. 본 논문은 위다푸의 대표작인 “침륜 沈淪·”을 분석하면서, 첫째 어떻게 위의 서사 형식이 장르적으로 형성되었는가, 둘째, 위의 텍스트가 어떠한 종류의 성애적 주체를 생산하는가, 셋째, 여성의 몸이 어떤 문체로 그려지는가, 그리고 마지막으로 성애적 주체의 에로스와 타나토스는 무엇을 말하고, 무엇을 숨기는가를 살필 것이다. 결론적으로, 겉으로는 근대적이고 반전통적으로 보이는 위의 소설은 전근대의 가부장적 미학과 정치학을 유지하며, 남성 중심의 서사를 생산한다.

In order to change the impression of businessman, Zhang Hongrui engaged in business by ethics. He set up Xin Yu Lou in 1984, with the representation of honesty and credibility. This article begins with Xin Yu Lou’s ethics: honesty in business and credibility in nature, then exhibits its unique management feature: enjoyable work and happy life. Based to special governance structure, Xin Yu Lou gets along well with all the stakeholders: Xin Yu Lou regards customer as friend, shows consideration to staff, becomes friend with counterpart and safeguards profit of suppliers. The purpose of this case study is to illustrate the miracle of Xin Yu Lou. The first is the position of human nature ? unconditional return, no performance assessment, employee holiday in traditional festival, no heritage on stock which is linked with the post. The second is that desire is substituted by belief ? credibility is the premise, and honesty is the beginning. The third is the orientation of target ? transcending money, creating happiness, holy land in working, guiding development, all-round life fulfillment. Under the whole circumstance of low credibility in retailing industry, the big advantage of Xin Yu Lou depends on solving information asymmetry (such as guaranteed quality, trial commodity, unconditional return, and etc.), which can save transaction cost. The focus of this case analysis is win-win relations among all the stakeholders, including customers, staff, counterparts, suppliers, which is insisting on the principle of benefit sharing. Business longevity, staff happiness and successful life, customer satisfaction, growing up together with suppliers, joint development with business partners, consumer gains the benefit in the end as a result of win-win. The importance of study is to affirm that the most significant winner is the unit that has thought for others since the beginning in repeated game experiments.

The Joseon Guan Yu cult was a staple of informal and popular Korean histories written in the first half of the twentieth century. In these highly critical and often mocking accounts, the cult comes to signify an irrational refusal of the modern typical of the perceived Joseon failure to cope with the realities of global imperialism. The Guan Yu cult, however, was more than this. Qing military officers deployed to Seoul from 1882 to 1885 presented plaques to Joseon Guan Yu temples which, through the lens of the Guan Yu faith, located the legitimacy of the Joseon state in its submission of tribute to the Qing court. King Gojong composed ritual and stele texts that shared the Qing officers’ faith in Guan Yu but interpreted his divine interventions in Joseon affairs not as the product of Joseon loyalty to Qing but rather of the inherent legitimacy of the Joseon state and throne. The seriousness with which the Joseon throne took the Guan Yu cult is apparent in the controversy at court in 1893 concerning the punishment of an official who publicly condemned lavish state support for the cult. The facile dismissals of colonial-period histories obscure the fact that the cult was one arena wherein Joseon and Qing understandings of Joseon state legitimacy and the nature of the Joseon-Qing relationship clashed at time when the two states were engaged in an often tense process of redefining their relations in a rapidly changing geopolitical environment.

崇拜关羽的传统,大多起于 ≪三国志演义≫里面关羽的英雄形象。≪三国志演义≫里诸多有关关羽的故事, 对关羽形象进行了特别的美化, 使关羽成为代表忠义的人格典范。明朝时,关羽信仰也传播到了海外，朝鲜的关羽信仰始于1592年壬辰倭亂发生之后, 陳璘 (1543-1607)等明将被派赴朝鲜之际, 1598年战争结束之前，全国各地已经设立了几个关帝庙。关羽信仰虽为外来宗教, 为统一思想, 巩固和加强统治, 朝鲜的历代帝王如宣祖, 英祖, 肅宗, 经常亲临关帝庙祭祀, 以示明朝对朝鲜有再造之恩。因此，关羽的忠义形象也符合朝鲜官方意识形态。 讨论关羽信仰在朝鲜的传播,不可忽略壬辰战争时在民间广为流传的关羽故事，战争期间已大量出现的关羽打败日将的民间传说,对关羽信仰的传播和普及起到了一定的作用.。比如, ≪壬辰錄≫(The Record of the Black Dragon Year)里記載的以关羽为中心人物的故事, 常常将关羽描述成救国的英雄人物。 这些故事里的关羽, 本为中国三国时代之武将, 却被当时的朝鲜百姓视为打败夷狄、拯救祖国的民族英雄。 关羽作为朝鮮的守護神形象(guardian and benefactor of Korea)近三百年来不断被强化, 甚至1910-1945年日本占领韩国时, 日本人亦将关羽视为他们统治韩国的障碍。根据民间传说,当日本人要破坏在全州, 星州, 安東等地方的关帝庙时, 他们遭到关羽的惩罚,或死亡或逃跑.。关羽信仰在韩国如此根深蒂固, 而关羽在朝鲜民间传说或文学作品里的地位也明显比 ≪三国≫其他的英雄人物更高。 在当代韩国, ≪三国志演义≫的读者,虽然对 ≪三国≫里的人物有着不同的评价, 但许多读者都欣赏和支持关羽所代表的价值,因为他 “侯之死,有君臣之义,有兄弟之恩,有朋友之情,有久要不忘之节”。关羽和他所代表的价值观念在21世纪韩国依然很受欢迎。

Soil samples were screened for actinomycete strains capable of producing phospholipase D, and a strain, Streptomyces sp. YU100, showing a high transphosphatidylation activity was isolated. This strain secreted phospholipase D in a culture broth after 12 h of cultivation, and its productivity continued to increase for 36 h of fermentation. In addition, its transphosphatidylation rate of phosphatidylcholine to phosphatidylserine was almost $68\%$ within 1 h. The morphological and chemotaxonomical characteristics showed that this strain could be classified as a number of the Streptomycetaceae family, particularly due to the spiral form of its spore chain consisting of 60-70 smooth spores $(0.75{\times}1.0{\mu}m$) on an aerial mycelium, FA-2c type of fatty acid profile in the cell wall, and LL-DAP component in the cell wall peptidoglycan. A phylogenetic analysis of the 16S rDNA provided a clue that the strain YU100 was actually a member of the genus Streptomyces, because the determined sequence exhibited a higher homology with Streptomyes sp. ASB27, S. peucetius JCM9920, and S. griseus ATCC10137. A dendrogram based on the 16S rDNA sequences also showed a phylogenetic relationship between the strain YU100 and these strains. However, the strain YU100 has not yet been assigned to a particular species, because of absence of any other classified species with a high matching score.

This article examines Li Yu’s 李漁 (1611-1680) reconceptualization of the “investigation of things” (gewu 格物) as represented in his short story “Nativity Room” (Sheng wo lou 生我樓). Since the twelfth century, mainstream Neo-Confucianism has interpreted gewu as a method for intellectual practices used to find the essence of objects, believing that the accumulation of gewu ultimately leads practitioners to the realization of the transcendent principle (li 理). Li Yu adapts this old Confucian epistemology into fiction. At the same time, through his story, he modifies existing definitions of gewu. Li Yu reifies his thesis of the essence and conditions of correct recognition as having three aspects: the involvement of the body, the rectification of representations in general and the discernment of falsehood in particular, and completion by social institutions and interpersonal relationships that overcome the fallibility and limited knowledge of individuals. The engagement of the epistemological theme with the story’s setting, a time of dynastic transition, suggests that this story is the author’s ideological claim for his own historical period in the dynastic transition from Ming 明 (1368-1644) to Qing 淸 (1644-1912). The narrative, in which dismantled familial relationships are recovered through exertions in pursuit of correct recognition, envisions that the lives of individuals that have been disordered by the effects of the dynastic change can be reordered through new forms of epistemology by which individuals can live their everyday lives.

Chinese professor Yu Dan and her book Yu Dan Lunyu xinde, (Confucius from the Heart: Ancient Wisdom for Today's World), became an immediate cultural success, contributing to the promotion and the popularity of people's interest in the Chinese classics and national studies. As a work which bears the marks of both Confucian ideology and popular Confucian cultural traits, the Yu Dan phenomenon captures the development of the national studies craze, in particular those areas relevant to Confucian ideas and principles in contemporary China. Yu Dan's popularity indicates a recent revival of ancient Chinese cultural, philosophical, and moral traditions in their relationship with modern Chinese society, and their use by contemporary Chinese people. This article analyses the development of the Yu Dan phenomenon and the intense debate it has stimulated, reviewing its subtle collaboration with official discourse and propaganda, and its success as a cultural product. It also analyses the role the Yu Dan phenomenon plays in changing the social status and functions of intellectuals in the contemporary Chinese political-social-cultural milieu.

Active and prompt scale-up screening tests are essential to efficiently control the coronavirus disease 2019 (COVID-19) outbreak. The goal of this work was to identify shortcomings in the conventional screening system (CSS) implemented in the beginning of the outbreak. To overcome these shortcomings, we then introduced a novel, independently developed system called the Yeungnam University type drive-through (YU-Thru), and distributed it nationwide in Korea. This system is similar to the drive-throughs utilized by fast food restaurants. YU-Thru system has shortened the time taken to test a single person to 2?4 minutes, by completely eliminating the time required to clean and ventilate the specimen collection room. This time requirement was a major drawback of the CSS. YU-Thru system also reduced the risk of subjects and medical staff infecting one another by using a separate and closed examination system. On average, 50 to 60 tests were conducted per day when using the CSS, while now up to 350 tests per day are conducted with the YU-Thru system. We believe that the YU-Thru system has made an important contribution to the rapid detection of COVID-19 in Daegu, South Korea. Here, we will describe the YU-Thru system in detail so that other countries experiencing COVID-19 outbreaks can take advantage of this system.

The purpose of this article is to elucidate the influence that the fin-desiécle American version of reform social Darwinism had on the thought of Yu Kil-chun (1856-1914), a prominent reformist thinker and statesman in late Chosun dynasty. We argue that Yu’s unique combination of evolutionism and statism cannot be properly accounted for apart from his education in America, although brief, during the decade when laissezfaire, conservative Darwinism was being rapidly displaced by the reform social Darwinism. We also argue that this American influence had an enduring impact on Yu’s thought as one can see in his civic educational projects of his later years, which were unmistakably reflective of a distinctively American symbiosis of self-reliant bourgeoisie and public?spirited citizenship.

This paper discusses the evolution of the parallel prepositional connectives YU and JI((because YU and JI had many forms in the history of Chinese language, we hereby use theire Pinyin to represent them)in Archaic Chinese. Our viewpoint is based on an assumption that there is always differece between the so-called synonyms. That means theoretically, not a single word in Chinese has an identical copy. The differences between synonyms could be semantical, functional or stylistic. For instance, in Chinese, there are many words expressing the meaning of "OFTEN", such as: 經常, 常常 ; 總是, 老是 ; 通常, 往往 which mean "often", "always" and "usually" respectively. And also, among each group, of the two words sharing the same meaning, the one is more formal and of more literary style than the other. Another example is "他好些了", "他好多了". These expressions differ in the degree of recovery. And both of them are different in meaning from "他更好了". As a reflect on this phenomenon, Li(1980) has proposed a theory of "refinement" for diachronic linguistics claiming that languages are becoming subtler and subtler. Why there existed a greater amount of pronouns and parallel connetives in Archaic Chinese compared to modern Chinese? Can we differentiate them according to their functions as many linguists intend to do? The answer to the first question can be generalized as thatthe initial phase of a development is always in a chaotic status. The answer to the second question is "No". "Refinement" implies somthing need to be refined, i.e.to be clarified. At the first stage of development of a language,

To produce biopolymer, Metarrhizium anisopliae (Metschn.) Sorok was cultured in a medium containing glucose 1.0%, sucrose 2.0% , soluble starch 1.0%, yeast extract 0.5%, polypeptone 0.05%, K$_{2}$HPO$_{4}$ 0.1% MgSO$_{4}$ $\CDOT $ 7H$_{2}$O 0.02%. The culture broth was centrifuged and the polymer was harvested by adding methanol to the culture supermatant. When three times of methanol was added, the polymer was coagulated and precipitated. Then it was further purified through successive SK-1B, SA-20P, HP-20 column chromatographies. This polymer was designated as Biopolymer YU-122.C:H ratio of this Biopolmer YU-122 was 1:2 and small amount of N is detected by CHN analyzer. Glucose and glactose are main components of this polymer. Average molecular weight of this biopolymer was 1.7%$\times $10$^{6}$ by Sepharose 4B gel permeation chromatography. Optimal condition for biopolymer production was investigated. When 5% of mannitol was used as a carbon source, and polypepton as a N source, highest productivity of biopolymer was achieved. C/N ratio as nutrient was also a major factor in polymer production and its optimal ratio was 3.