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자바리, Epinephelus bruneus의 난 발생과 부화에 미치는 수온의 영향
양문호,최영웅,정민민,구학동,오봉세,문태석,이창훈,김경민,한석중,Yang, Moon-Ho,Choi, Young-Ung,Jung, Min-Min,Ku, Hag-Dong,Oh, Bong-Sae,Moon, Tae-Seok,Lee, Chang-Hoon,Kim, Kyong-Min,Han, Seock-Jung 한국발생생물학회 2007 발생과 생식 Vol.11 No.2
This study examined temperature effect in egg development and hatching of longtooth grouper, Epinephelus bruneus. Fertilized embryos was not growth after morula stage at $15^{\circ}C$, at 18, 21, 24 and $27^{\circ}C$, the required time from fertilized embryos to hatching were 70 h. 30 min., 44 h. 10 min., 29 h. 10 min. and 24 h. 30 min., respectively. The hatching rates at $24^{\circ}C$ were higher than the other conditions and the hatching was not occurred at $15^{\circ}C$. These results suggest that the water temperature range of egg development and hatching was $18{\sim}27^{\circ}C$. 이 연구는 실내 사육수조에서 자연산란 후 수정된 난을 대상으로 수온에 따른 난 발생속도와 부화율을 조사하였다. 부화에 이르기까지 각 수온조건에서 소요된 시간은 $15^{\circ}C$에서 상실기 이후 발생이 진행되지 않았고, 18, 21, 24, $27^{\circ}C$에서 각각 70시간 30분, 44시간 10분, 29시간 10분 그리고 24시간 30분이 소요되었다. 부화율은 $15^{\circ}C$에서 0%였고, 18, 21, 24 그리고 $27^{\circ}C$에서 각각 $8.3{\pm}1.2%$, $18.0{\pm}6.2%$, $24.0{\pm}4.0%$ 그리고 $17.0{\pm}7.2%$로 뚜렷한 차이 없이 $24^{\circ}C$에서 다소 높았고 21와 $27^{\circ}C$에서 비슷한 경향이었으며 $18^{\circ}C$에서 가장 낮게 나타났다. 이러한 결과에서 자바리의 난발생 수온범위는 $18{\sim}27^{\circ}C$로 제안된다.
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윤용택(Yoon Yong-taek),김동주(Kim Dong-joo),양연수(Yang Yeon-soo),이영웅(Lee Young-ung) 제주학회 2017 濟州島硏究 Vol.47 No.-
제주도에는 우리나라 전체 초지의 거의 절반에 이르는 풍부한 초지가 있어서 우리나라에서 유일하게 마을공동목장이 유지되고 있다. 이러한 마을공동목장은 `주변 지역에 비해 넓고 평평한 들판 또는 벌판`을 이르는 중산간지대의 `벵듸`를 중심으로 많이 분포해있다. 중산간 벵듸는 오름, 곶자왈과 함께 제주도에만 존재하는 독특한 지형으로 제주도의 소중한 자원이다. 해안과 한라산을 잇는 주요한 생태축 역할을 하는 중산간 벵듸는 땅 밑에는 동굴이 있고 땅 위로는 수많은 습지를 품고 있는 제주인의 주요 생활터전이자 제주 목축문화의 거점이다. 하지만 중산간 벵듸는 마을공동목장이 외지자본에 팔려나가 골프장과 레저단지 등으로 개발되면서 위기에 처해 있다. 이 연구를 통해 벵듸에 대한 학술적 개념을 정립하고, 중산간 벵듸의 다양한 가치를 드러내고, 그 보전방안을 제시하고자 한다. Jeju Island has a wide grassland, and the village communal ranches. Jeju people call the wide and flat area `Bengdui1. The village communal ranches are distributed around Jungsanganbengdui (Mid-Mountain Grassland). Jungsanganbengdui is a valuable resource of Jeju Island. It is a major ecological axis connecting the coast and Mt. Halla, with caves beneath the ground and numerous wetlands on the ground. It is also a major habitat for Jeju people and a base for 700 years of herding culture. However, It is in crisis because the village communal ranches are sold to the outside capital and developed as a golf course and a leisure complex. In this study, I establish the academic concept of Bengdui, reveal the various values of Jungsanganbengdui and propose the plan to conserve it.
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양자역학의 인과성과 실재성 문제에 대한 불교철학적 접근
현남규,양영웅 濟州大學校 基礎科學硏究所 1996 基礎科學硏究 Vol.9 No.1
The theoretical implication of quantum mechanics shows that in the microscopic systems there would be no such things that are completely independent from observation. It is true that there were some who argued that by the measurement problem we become forced to introduce human consciousness into physical reality or at least into a description of physical reality. Bell's theorem shows us that two seemingly 'independent' measurements should be thought to be correlated with each other. This mathematically proven theorem, published in 1964, later had some experimental supports. Thus one of the philosophical conclusions induced from this may be as follows; on the one hand, we have to deny, by the special theory of relativity, that the two measurement processes in the two labs have causal influences on each other, and in spite of that, on the other hand, we should accept that the two measurement processes are, in a sense, inseparable. This shows us a possibility of self-referentials for the description of physical reality. At least we could learn, from the situations, that the result of saying something on a microscopic physical system is correlated with the result of saying some other thing on it. Without considering the point, we could not describe the quantum world. Thus even in the theoretical aspect of physics, there could be some room for the self-referential structrue to be discussed.[1] Although nobody knows what a new, revised physics would be like, we can say that it may have a self referential structure. Therefore we wanted to find out some correlations in the problem of causality and reality in quantum mechanics with that in buddhist philosophy, since we think that it may be helpful to the forthcoming new physics. There were the pre-Buddhist concept of causation such as 'self causation' and 'external causation' Buddha found these concepts to be limited and inadequate to express reality. This was not because reality as he saw it was indescribable or transcendental but because people used these concepts to express only a part of reality, the part that fit their metaphysical predictions. Rejecting an Absolute or a transempirical reality. Buddha confined himself to what is empirically given. He recognized causality as the reality and made it the essence of his teaching. But Sarvastivadins engaged in endless analysis of dharmas into their minutest forms and accepted the view that dharma is a point in space and time: the buddhist school in India came to accept the theory of atoms and the theory of moment. Thus they came to believe in an underlying substratum considered to be eternal. Afterward Nagarjuna refuted the Sarvastivada concept of reality and wrote a book, starting from fundamental proposition in Buddhist philosophy that there is nothing in this empirical world that is not causally produced [2] and his idea has been well progressed toward the thought of Zen Buddhism in China. In this thesis we have found that there are some similarities in the problem of causality and reality in quantum mechanics with those of early buddhist philosophy. To sum up, in the theory of quantum physics we need not necessarily persist on the 'causality of Einstein', but may introduce the causality of Buddha(=causality as the reality).
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