text:
Talk:Korean Buddhism

Blanking
Acmuller, who had originally created this text (which he thereby licensed under the GFDL) now wants this article to be removed. He replaced the article text on September 30, 2004 by the following:

 * To Wikipedia Editors:

 * I have removed this entire article, as it is in copyright violation. I am the author of the original article, which is located at

 * http://www.hm.tyg.jp/~acmuller/kor-bud/korbud-overview.html

 * I have removed it in the past, and it was returned. Please do not return it. If someone would like to make a link to that article, fine, but do not roll back to this page.

 * Charles Muller (acmuller@gol.com)

I'd just like to point out that since he licensed his own text under the GFDL, our use of it here on Wikipedia is quite legal, not infringing his copyright, and AFAIK he has no way of revoking that GFDL license.

I have thus reinstantiated the text. Lupo 11:20, 30 Sep 2004 (UTC)

The earliest version of the external web page at the www.archive.org is from February 15, 2004: http://web.archive.org/web/20040215174502/http://www.hm.tyg.jp/~acmuller/kor-bud/korbud-overview.html and has a cc-by-nc-sa (V1.0) license. Lupo 11:20, 30 Sep 2004 (UTC)

 * The text in our article has been written originally on August 15 and August 19, 2003, i.e. about 6 months before the archiving at www.archive.org took place. Acmuller has contacted Jimbo about this. See also my talk page. Lupo 12:34, 30 Sep 2004 (UTC)

---

I am an extensive contributor to Wikipedia, including over 200 entries.

A while back, I contributed this lengthy article on Korean Buddhism, but after finding it being copied around the Web without attribution, I decided I was not happy about this, and took the article down (but leaving a link to the original site). The edits done during the interim added nothing to the content, consisting only of the chopping of long paragraphs into little one.

The Wikipedia editors tell me that I have lost my rights to this material by originally posting it under the GFPL. If this is so, it is a sad case, and certainly does not seem reflective of the spirit of cooperation we would expect to see from Wikipedia. Regardless of the legalities of the matter, it seems that out of common decency, as the author of the total piece, I should have the right to decide I don't want it on Wikipedia. This is a special case, and I have not, and do not intend to repeat it with any of the other hundreds of pieces I have contributed.

--

In any case, it was a bad idea just to re-paste the article from the original site (without the author's permission), because this is legally no longer a document that was originally contained and edited on the Wikipedia site, but an article that was demonstrably copied directly from a copyrighted work. My suggestion is to remove it immediately, to avoid legal problems. (The author)

 * You had better explain this in more detail. Acmuller uploaded his own text, and has thus re-licensed it under the GFDL. So cut the crap with "copyright violations". This is not a copyright violation at all. Lupo 09:35, 2 Oct 2004 (UTC)

-

It's not, if it's a rollback (which it is now), but someone had just gone to my site and copied the present article as is, which would not have been kosher. User:Acmuller

 * Ah, ok; I had missed that. Lupo 15:17, 2 Oct 2004 (UTC)

A rewrite
I have done a pretty complete rewrite of this whole text, including the later developments after 1392, which Acmuller simply had cut off without moving them anywhere else (at least I didn't find it anywhere). I have been working from this revision of our text.

Basically, I have tried to:
 * Remove redundancies and opinions.
 * Summarized to some extent virtually all sections. I have tried not to drop information in the process, but sometimes I had to try to judge what was important and what was less so. For instance, in the "Unified Silla Period", I cut most of the diuscussion of Weonhyo's work and replaced it with a very brief summary. Most of his achievements are covered in Weonhyo anyway.
 * I also removed some of the interspersed mini-biographies on various monks: these can go to separate articles on them.
 * Added some of the Chinese names from the external link given, especially on red links or where they are not prominently given in the article pointed to. (Note: these are names, i.e. facts, i.e. information that cannot be copyrighted — one cannot copyright spelling, and thus this cross-import should be safe.)
 * Replaced the intro with an abstract of what follows.

The text is now 26KB large, and, in my opinion, still contains most of the relevant facts.

Acmuller, could you please review the article to make sure I didn't inadvertently introduce factual errors or omit important things? After all, you are the expert, not me :-) Lupo 10:45, 4 Oct 2004 (UTC)

 * At the risk of missing something obvious: would you care to explain what the abbreviation "fl." is supposed to mean (as in "Beomnang (fl. 632-646)")? Lupo 14:17, 4 Oct 2004 (UTC)

 * This article could use a "literature references" section. If you could add one or two books (with ISBN, please), preferrably relatively easily accessible and understandable by the laypeople, that'd be great. Lupo 06:52, 5 Oct 2004 (UTC)

 * Are there any differences in the acceptance and the development of Buddhism since 1945 between North Korea and South Korea, and if so, what's their nature? Lupo 11:24, 5 Oct 2004 (UTC)

 * Some of the extlinks I added mention that Buddhism in Korea integrated some elements of the Shamanistic beliefs prevalent earlier. I think the article should elaborate a little bit on that topic, too. Lupo 11:32, 5 Oct 2004 (UTC)

Strange sentence
What is this (from the article) supposed to mean:

thus making the influence of Buddhism in Korea steadily into decline, as the number of Christian converts increases.

 * Good question. It was added on Dec 18, 2004. I've removed it, and corrected the grammar in the first part of the sentence. Lupo 22:59, 25 Dec 2004 (UTC)

 * I think that person was trying to say something. It is indeed true that Christians made heavy inroads in South Korea after the war. And some of those advances were I think at the expense of Buddhism. So maybe a sentence or so about it would be appropriate, the point is, what to write, and how to write it? --Oleg Alexandrov 23:15, 25 Dec 2004 (UTC)

 * Oh, I quite agree that somebody was trying to say something. The problem is, I can't figure out what. So I chose removing the incomprehensible bit instead of trying to figure out what could have been meant. (Since you've already put it here on talk, it is preserved for future clarifications.) If Christianism gained at the expense of Buddhism in Korea, I guess somebody better qualified than me will need to write those two sentences. Lupo 23:23, 25 Dec 2004 (UTC)

 * I left a message on User talk:Chan Han Xiang asking him what he meant with his sentence about Christianity. --Oleg Alexandrov 01:26, 26 Dec 2004 (UTC)

 * I am not happy with the recent addition by User talk:Chan Han Xiang about Christianity vs. Buddhism. Badly explained. However, something has to be said about this. It is quite true I think that the number of Christians has been increasing, sometimes at the expense of Buddhism.

Christianity vs. Buddhism
Wikipedians, my intention to write this is not to denounce Christianity of whatsoever case or supporting Buddhism just because I am one, but my main intention is just to point out the current status of Buddhism in an more accurate detail. For I, taking me as a neutralist, was unable to elaborate my opinions about the fate of Korean Buddhism, which is in decline. I am not an anti-Christian at all, neither I'm pushing someone's agenda. If anyone is able to improve the content or language of the paragraph:

Today, estimates of the percentage of active Buddhists in the entire Korean peninsula today run around only forty to fifty percent. However, as Buddhism faces an steady decline in its percentage of adherents as active Christian Proselytization upon Koreans in South Korea takes over Buddhism as the country's leading religion in the mid-90's, both Korean Buddhism and Shamanism faces a rather grim future.

But what is written must oblidge to the neutral point of view.

User:Chan Han Xiang

I think we can keep the paragraph -- it just needs to be polished a little and have a slightly less editorial tone. - Nat Krause 03:27, 27 Dec 2004 (UTC)

Good. If you can find a way to make it look good and accurate. Oleg Alexandrov 03:54, 27 Dec 2004 (UTC)

 * Then let's modify it and put it up as soon as possible, guys! User:Chan Han Xiang. 20:42, 27 Dec 2004 (UTC)

 * Now the holyday season is on, at least in the western world. You might need to have patience for several weeks. Oleg Alexandrov 16:03, 28 Dec 2004 (UTC)

 * Let's move aside everything. How then, are you going to improvise this paragraph and put it up? It can't stick around here permanently, User:Chan Han Xiang. 16:29, 28 Dec 2004 (UTC)

 * I made it clear that I can't do it. Let's wait for the maintainers of this article to get to it. If you get tired of waiting, you can insert the paragraph yourself, I will not remove it anymore, but that might not be a good idea, because that paragraph needs cleanup. Oleg Alexandrov 18:01, 28 Dec 2004 (UTC)

 * A few points:
 * We need hard numbers if we're going to state that Christianism was overtaking Buddhism as the prevalent religion in Korea. How many Christians are there in Korea today, 50 years ago, 100 years ago? How many Buddhists? How many (Neo-)Confucians? Other Religions? For current figures, the CIA factbook (last update: Dec 16, 2004) gives "no affiliation 46%, Christian 26%, Buddhist 26%, Confucianist 1%, other 1%" for South Korea; for North Korea, they say "traditionally Buddhist and Confucianist, some Christian and syncretic Chondogyo".
 * Did the percentage of Buddhists really go down ("dwindle to", as the paragraph claims)? 40 - 50% after 500 years of suppression looks pretty impressive to me...
 * Anyway, are we talking about South Korea only, or about both states? I already asked before whether there was a difference between the development in the two states. I think that whole section on the time from 1945 on should be rewritten to make clear what it is about.
 * While Shamanism was an early influence on Korean Buddhism, is it really warranted to mention it in a paragraph on today's situation? Does Shamanism still play a role today at all?
 * Is the analysis expressed in this paragraph (namely the implication that Christian proselytization was the only cause for a decline of Buddhism in Korea) true, and if so, backed by what external sources? And even if it was not the only cause, what external sources do back this claim at all?
 * Lupo 08:16, 30 Dec 2004 (UTC)

Remarks about article style
Overall, the wording is a bit dense. It's not very interesting to the nonexpert. Someone should add a paragraph about how Korean Buddhism compares to other traditions in the modern context. Contrasting on points of belief about shunyata and the importance of different texts and practices would be useful. I edited for style. As an article, this is not ready for feature. --Defenestrate 01:26, 31 Dec 2004 (UTC)

Added an introduction piece
In an attempt to address the objections I raised in the peer review page, I added an introduction section. This section should be revised and enlarged, and should explain why anyone would want to read the rest of the article. --Defenestrate 01:46, 31 Dec 2004 (UTC)

rise of christianity
It's sad that buddhism and shaminism is dying in korea. --Dangerous-Boy

copy edit/NPV?
I've done as much proofing as I can but some paragraphs need more than a copy editor. The last 4 paragraphs of "Buddhism as state religion in the Goryeo period (918-1392)" don't seem neutral to me, and even less so is the paragraph in "Turbulence and Decline" dealing with Syngman Rhee. I don't know the facts well enough to even start to fix these. Zagloba 16:11, 2 May 2005 (UTC)

Groups of Korean Buddhism not mentioned in this article
The following groups, most of which have at least 1 % of the Korean population as adherents are not mentioned in this article: Sarcelles 06:05, 15 May 2005 (UTC)
 * Chogyejong
 * Taigojong
 * Chontaijong
 * Mitajong
 * Chongwhajong
 * Kwanumjong
 * Bulgyonwoi
 * Won
 * Ilkwando
 * Hoa Hao
 * Pophwa
 * Yongwhagyo

Korean Buddhist God: Music Group
There is an important Japanese punk rock/new wave group named "Korean Buddhist God" that is dedicated to talking about Korean Buddhism in a punk rock format. The group is intellectually oriented. What is the political response of the page's authors to a disambiguation? I am not actually an expert on this band, so I only wrote a sub-stub. I assume that there could be a clash in the tone of the two articles involved. This is mainly just FYI. Tx.--McDogm 16:49, 26 May 2005 (UTC)

NPOV
I've added an NPOV tag to the Turbulence and Decline (1945-present) section. I feel the section could use a more neutral tone, as well as more citation. Generally, it needs to discuss facts...what has happened, with citation, and discuss opinions in the context of the views of certain groups or individuals, with citation....to say "so and so person feels that such and such is true [cite]" is better than to outright say "some people think such and such is true". I hope that makes sense.EvilPhoenix 01:42, May 31, 2005 (UTC)

I don't know a lot about the facts of the situation, but I tried to make this section be more cogent and less NPOV. It's still NPOV. The problem is that it attributes Buddhism's decline to malintent by Christians. Mr. Tan has an axe to grind with Christians, which is fine, but a bit of balance and fact would make the section more useful. --Defenestrate 1 July 2005 21:49 (UTC)

 * I took out a lot of the spurious claims, added more information and provided a reference. If/when things are to be added back, the should be done with a reference.  uriah923(talk) 07:33, 24 November 2005 (UTC)

What is this supposed to mean?
"led galvanized Koreans to defragmantize the Buddhist powers"??? AnonMoos 02:19, 8 November 2005 (UTC)

Protestant/Catholic distinction
I removed the content recently added that distinguished between Buddhist relations with Protestants and Catholics in Korea as it was completely unsupported and unverifiable. If the content is to be re-added, please do so with a reference. uriah923(talk) 22:15, 4 December 2005 (UTC)

Unique traditions and practices of Korean Buddhism
While the article mentions some of the philosophical differences it would be interesting to see some of the practical differences. What practices are unique to Korean Buddhism? Temple design? the practice of bowing, etc. —Preceding unsigned comment added by 67.39.200.92 (talk) 23:40, 24 December 2007 (UTC)

Master Kim, Kim Ho-shang, (Chin ho shang) 金和尚
I would appreciate some help with the Kim Ho-shang article from a specialist. I also request assistance in integrating this key figure in their impact upon Chinese and Tibetan Buddhism.

The Gankyil symbol is a key polysemic teaching tool of the Dzogchenpa, the peak of the Nyingmapa and Bonpo:. I also know that the symbol has cultural relevance to Korea. I would appreciate any iconographic or symbolic assistance with information or citations etc, that anyone may render to progress this matter.

Blessings in the Mindstream

B9 hummingbird hovering (talk • contribs) 08:32, 23 January 2008 (UTC)

Editorial Tone in the 'Persecution' section worrying
Protestant antagonism against their Buddhist neighbours in Korea is certainly there, but it's nowhere close to meriting the label 'persecution' as the 'Persecution' paragraph calls it. Besides, the paragraph uses one or two sources that have long been proven to be incorrect - mainly the one with the Korean Christian insulting a Buddhist monk (it was later found that the monk wasn't a Buddhist monk at all, and was a lowlife financing his drink-addled life with alms collected from real, honest Buddhists).

In light of this, I decided to make some changes to the paragraph, and basically make the paragraph less controversial and omit the reference to the source above. If anybody has concerns, they can talk to me. - 1tephania (talk) 00:39, 6 November 2009 (UTC)

inconsistencies
The first sentence suggests that Korean Buddhism is unique among other Buddhist schools in its attempts to resolve internal inconsistencies. I believe this to be inaccurate. There are abundant examples of this in Chinese and Tibet traditions. Even going back into India, one could argue that the evolving schools were precisely formulated around the catalyst of attempting to resolve inconsistencies in philosophical ideas. — Preceding unsigned comment added by 12.46.189.10 (talk) 15:56, 12 October 2011 (UTC)

How can President Chun Doo-hwan be described as a Methodist when wiki's article on him lists him as a Buddhist, and he even spent some time between 1988 and 1990 "living" at a Buddhist temple? (I am not saying that bad things did not happen to Buddhism when he was President, but the fact that he was Buddhist himself makes the whole scenario more complicated, and interesting.) — Preceding unsigned comment added by 211.192.21.37 (talk) 12:09, 15 March 2012 (UTC)

Influence on Tibetan Buddhism
Recent research has revealed that Korean Buddhism was formative in the development of Tibetan Buddhism, especially during the Tang Dynasty (618–907). See Kapstein, Matthew T. (2002). "From Korea to Tibet: Action at a Distance in the Early Medieval World System" in The Tibetan Assimilation of Buddhism: Conversion, Contestation, and Memory. Oxford University Press. Shrigley (talk) 02:55, 24 November 2012 (UTC)

External links modified
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title: Talk:Korean Buddhism


text:
Talk:Sassafras

Source
Information about sassafras oil and uses of sassafras

http://www.erowid.org/archive/rhodium/chemistry/3base/safrole.plants/fafopo/sassafras_oil.html

Taxo
Sassafras randaiense(Hayata)Rehder is better classified as Yushunia randaiensis (Hayata)Kamikoti, because has flowers with bilocellate anthers, while all others Sassafras species have tetralocellate anthers, beyond others minor diferences.Berton 00:09, 7 December 2005 (UTC)
 * Interesting, though the Draft Flora of China retains it in Sassafras - do you have references for the above points? MPF 01:12, 7 December 2005 (UTC)

In the work cited:"cells of 1st whorl 3, the upper cell infertile, or 2 all fertile, but those of 2nd and 3rd whorl 2", is the same criterion used to separate Genus such as Phoebe from Apollonias, Sinosassafras from Parasassafras, Williamodendron from Mezilaurus, etc. In this case was used to separate (in the key) the two species, but also Sassafras albidum has tetralocellate anthers. Other important diference is "those of 3rd whorl each with a pair of sessile glands at the base" in Sassafras randaiense, and this no occur with Sassafras tzumu. If this is not yet sufficient, see: Kamikoti, Sizuka (1933). Ann. Rep. Taihoku Bot. Gard. 3, pp.78, paper where the new Genus Yushunia is publicated. Berton 00:09, 13 December 2005 (UTC)

From Nie, Z.-L., Wen, J. & Sun, H. (2007). Phylogeny and biogeography of Sassafras (Lauraceae) disjunct between eastern Asia and eastern North America. Plant Systematics and Evolution 267:191-203: "The differences among the three Sassafras species also led some botanists to assign them to separate genera. Sassafras tzumu was considered as belonging to Pseudosassafras, to distinguish it from the North American species (Lecomte 1912). Because of the 4- (vs. 2-) sporangiate separation anthers in S. randaiense, this species from Taiwan was proposed to be the sole member of the genus Yushunia (Kamikoti 1933). Previous phylogenetic analyses of Lauraceae (e.g. Chanderbali et al. 2001) did not sample Sassafras randaiense from Taiwan. The primary difference between S. randaiense and S. tzumu is the locular number in their anthers, a character that used to be considered important for the Lauraceae taxonomy (Rehder 1920) and has been discussed repeatedly by many authors (e.g. Rohwer et al. 1991, van der Werff 2001)." Berton 22:27, 27 September 2007 (UTC)

 * Very useful, thanks! - MPF 09:10, 28 September 2007 (UTC)

Insect repellant
It says the oil is an insect repellant but is the growing plant also an insect repellant (and therefore "nice" to have in the yard)? Nurg 05:44, 15 March 2006 (UTC)

Root beer, usage in
I don't think they put sassfras in root beer anymore, since, as the article states, safrole is a carcinogen. Edit-- on further research, it seems that sassafras is available without safrole. 67.110.214.131 01:21, 23 May 2006 (UTC)

Not really, after all, imitation sassafras is no longer sassafras....

69.69.213.157 (talk) 18:43, 17 December 2007 (UTC)

The article implies that damage to humans from drinking safrole has been studied/observed. I do not believe that is the case, nor are the animal studies extensive enough to establish the danger of safrole oil in the concentrations found in Sassafras tea or Sassafras flavored root beer to humans. Why are no references to these studies given? —Preceding unsigned comment added by Paulsnx2 (talk • contribs) 17:00, 29 May 2009 (UTC)

 * I suspect that it is just a matter of whether anyone has gotten around to citing them and writing up something. The main caveat I'd mention is the neutral point of view and the difficulties of drawing conclusions from animal studies (related largely to dosage, the short time periods in animal studies, etc).  The article Safrole might be a better place for this material. Kingdon (talk) 15:10, 1 June 2009 (UTC)

Trader Joe's has a root beer with sassafras, & not imitation either.

Why does the Sassafras have three different types of leaves?
Just wondering...does anyone know? Thanks.

Because it just grows that way. Thanks. —Preceding unsigned comment added by 75.25.20.38 (talk) 22:44, 4 December 2007 (UTC)

Redundant?
This page seems to have some of the same content as Sassafras albidum, but with fewer details. Perhaps this can be used more as an index? I was initially confused when reading this, as this seems to have information, but not much. XXV 16:50, 10 November 2007 (UTC)

 * Concur: recommend merging this information with Sassafras albidum and deleting this entry. —Preceding unsigned comment added by Landarski (talk • contribs) 14:53, 4 May 2010 (UTC)

 * I do not think this article should be deleted. There are references to the page on other parts of wikipedia which relate to the culinary use of Sassafras (pretty sure it's references to the genus... not of any one particular species of the genus). Deleting this entry would mess up those references, as having them pointed to a specific species of Sassafras would not be correct.

 * Also, deleting this entry deletes the page for a whole genus of plants which I think have many notable references. Maybe you can give me a little time to think about how we can clean up this page so it's not just a duplicate of some other page's information? (Too busy with work at the moment.) Any other folks have ideas? Fallendarling (talk) 19:54, 9 August 2010 (UTC)

 * There really isn't any chance of this article being deleted, both for the reasons you noted and because it is general policy to have both genus and species level articles for any living taxa which are not monotypic, thus having more then one species. Yes this means that there will be information duplication to some degree, but there with be info that is relevant to the genus that is not to the species. -- Kev  min  § 20:58, 9 August 2010 (UTC)

Number of species in genus?
The first sentence of the article says there are four species in the genus sassafras, but the "Species" section lists only three. Which is wrong or incomplete? --Jim Henry (talk) 15:16, 7 March 2008 (UTC)

Deleted nonsense text
I have removed nonsense text - "dfghdfghf fghdh" —Preceding unsigned comment added by 152.91.9.114 (talk) 04:40, 20 June 2008 (UTC)

can you tell me the best results for multiply rhe tree .. branche cuttings or seeds —Preceding unsigned comment added by 84.90.197.112 (talk) 05:59, 24 January 2009 (UTC)

WikiProject Food and drink Tagging
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Pop Culture Section
How is mentioning the mentioning of Sassafras in Lyrics a useful addition to the article? If it is, please do also include Aerosmith' "Love in an elevator", Green Day's "Sassafras Roots" and Bubble Puppy's "Hot Smoke and Sassafras", as well as the Sassafras Song performed in Zoey 101. -91.0.126.172 (talk) 10:45, 21 August 2008 (UTC)

 * I agree with the removal of this section. See "In popular culture" articles for much more discussion of the subject in general, but I don't see how a list of songs which mention sassafras enhances this article. Kingdon (talk) 04:00, 22 August 2008 (UTC)

Wrong Height "Sassafras trees grow from 15–35 m (50–120 feet)"
I have been around Sassafras trees for 20 years they do not generally grow to 120 feet 60-80 would be more accurate for someone researching Sassafras trees, do a little research and fix it?

Sassafras at pollenlibrary.com Azcen (talk) 21:30, 22 January 2009 (UTC)

 * Well, says "to 35 m".  I wonder if that is just an error, as the champion S. albidum in Kentucky seems to be only 76 feet tall: . Alternately, perhaps one of the two Asian species is larger? Kingdon (talk) 19:33, 23 January 2009 (UTC)

 * For what it is worth, the questionable data was added here: . Kingdon (talk) 19:37, 23 January 2009 (UTC)

Anticoagulant
The Culinary Uses section contains the line "Sassafras tea can also be used as an anticoagulant", on its own without any context. It's not clear whether this is a historical observation based on an Old Wives' Tale, or whether it actually is an effective anticoagulant, and in the latter case it would be interesting to find a good solid reference for this. Otherwise it would be better written as "Sassafras has historically been used as an anticoagulant"; I would change this myself, but I imagine it's a controversial subject. -Ashley Pomeroy (talk) 17:07, 22 June 2010 (UTC)

The ban of Sassafras from root beer
I heard that sassafras was banned as an ingredient under the pretext that it was "carcinogenic" because safrole was being used to induce abortions which were legal at the time of the ban (1960's)but in reality although only anecdotal evidence, a can of beer is as cancer causing as a can of sassafras containing root beer. I just don't know where I could cite the history from. - User:Apclass123 09/25/10

 * Unfortunately without any reliable supporting references this isn't information that can be added to the article. If you can find ref's that support this then post them and we will see where they can be integrated.-- Kev  min  § 17:19, 25 September 2010 (UTC)

 * I read a similar story in a book on artificial sweeteners which was in my tiny high school library... 207.241.137.116 (talk) 04:30, 30 November 2011 (UTC)

Deleted Silly Text
Deleted silly text at the beginning about how sassafras "is a huge an an a huge monstrosity". This has nothing to do with the plant. —Preceding unsigned comment added by 206.53.59.22 (talk) 18:16, 1 February 2011 (UTC)

Sassafras randaiense
I think some of the information in this article is too specific. Sassafras randaiense (Taiwanese Sassafras) is hemaphroditic and protogynous as described in this paper: http://ceeb.econbot.org/2008029.pdf Also if you look at these images: http://www.arkive.org/sassafras/sassafras-randaiense/image-G102201.html you can see that Sassafras randaiense doesn't seem to have trilobate or bilobate leaves. — Preceding unsigned comment added by Ittiz (talk • contribs) 00:55, 3 May 2012 (UTC)

Deleted OR sources and External link
Deleted as sources two unpublished papers associated with the Lost Colony website. There are RS for this information (use of sassafras against STD and its value as an export in the early 17th c.). A lengthy footnoted paper on the potential role of sassafras in the settlement of the Lost Colony misused material published in a Virginia-Pilot article, suggesting that it supported a view that a skeleton found in Jamestown, VA in 2002 may have been Gosnold's. (The article clearly says that English researchers concluded it did not match one believed to have been his sister's.) Also deleted an external link to an elementary school project on sassafras.--Parkwells (talk) 16:46, 9 October 2012 (UTC)

Deleted contradictory sentence about sassafras as a food source
Deleted, "The fruits are an important food source for birds." No citation is provided, and this contradicts information properly cited in the next section, that Sassafras is not consumed in enough quantity to be an important food source. PurserSmith (talk) 22:09, 4 April 2015 (UTC)

Safrole oil?
This is confusingly structured and oddly phrased. I've literally never heard it described as "safrole oil" in any text. The actual Safrole page's first paragraph states: "It is a colorless or slightly yellow oily liquid typically extracted from the root-bark or the fruit of sassafras plants in the form of sassafras oil." The essential oils page also calls it "Sassafras oil" but the word Sassafras links to this article, and the word "oil" links to Safrole. Something seems odd about that, too, but shouldn't this page deal with the essential oil itself and link to the chemical Safrole rather than equate them? They Terk Err Jerbs (talk) 07:35, 14 May 2016 (UTC)
 * I've changed the name of that section and changed the "Sassafras oil" page to to the section. Also cleaned it up a bit.  Let me know if there are issues with this.  Moving the Sassafras oil related detailed information to that page would make for a very short article, and the trend thus far on Wikipedia seems to be that essential oils end up receiving similar treatment elsewhere more often than not and are on their plant page...   They Terk Err Jerbs (talk) 09:03, 19 May 2016 (UTC)

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Really a carcinogen?
Many food additives (particularly some food colorings) are carcinogenic either in very tiny or very large quantities. Why was sassafras tea banned in the USA? Has it truly been shown to be more carcinogenic than food coloring or other commonly ingested chemicals? Are sassafras shrubs banned from being sold by nurseries? When I was young, sassafras tea was freely available and tasted delicious. David Spector (talk) 19:00, 2 April 2018 (UTC)

replaced by artificial flavors ?
Article states "It is the main ingredient in traditional root beer and sassafras root tea..."

but states "...in 1960, everything changed. The sassafras root, a key ingredient in root beer, was ironically banned by the U.S. Food And Drug Administration because it was found to be a carcinogen. " Setenzatsu (talk) 12:32, 20 May 2019 (UTC)
 * There's no contradiction in this. Note that your first quote says "traditional" which does not mean that is what is currently used.— al-Shimoni  (talk) 17:41, 8 September 2021 (UTC)

Deleted inaccurate info on leaf drop
Deleted unsourced text stating that leaves drop when then plant can't absorb water because it is frozen in temperate zones. Leaf drop happens around the same time as other deciduous trees, usually after early changers like birch and sycamores but before late changers like oaks, all of which often happens before temps drop below freezing even at night. Treeguypgh (talk) 21:31, 21 November 2022 (UTC)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Talk:Sassafras


text:
Cinema of Korea

The term "Cinema of Korea" (or "Korean cinema") encompasses the motion picture industries of North and South Korea. As with all aspects of Korean life during the past century, the film industry has often been at the mercy of political events, from the late Joseon dynasty to the Korean War to domestic governmental interference. While both countries have relatively robust film industries today, only South Korean films have achieved wide international acclaim. North Korean films tend to portray their communist or revolutionary themes.

South Korean films enjoyed a "Golden age" during the late 1950s, and 1960s, but by the 1970s had become generally considered to be of low quality. Nonetheless, by 2005 South Korea became a nation that watched more domestic than imported films in theatres due somewhat to laws placing limits on the number of foreign films able to be shown per theatre per year, but mostly due to the growth of the Korean entertainment industry which quadrupled in size during this period. In the theaters, Korean films must be played for 73 days per year since 2006, a similar restriction that exists in countries like the UK and France. On cable TV 25% domestic film quota will be reduced to 20% after KOR-US FTA. It has been noted that Korean movies have consistently outperformed foreign with very few exceptions in the Korean box office.

Early period (until 1926)

According to the October 19, 1897 issue of The Times, "Motion pictures have finally been introduced into Joseon, a country located in the Far East. At the beginning of October 1897, motion pictures were screened for the public in Jingogae, Bukchon, in a shabby barrack that was borrowed from its Chinese owner for three days. The works screened included short films and actuality films produced by France's Pathe Pictures". There are reports of another showing of a film to the public in 1898 near Namdaemun in Seoul. However, these claims have been refuted by researcher Brian Yecies, who says that he was unable to locate such an issue of The Times, or any similar article, and considers the 1897 introduction date a myth.

American traveler and lecturer Burton Holmes was the first to film in Korea as part of his travelogue programs. In addition to displaying his films abroad, he showed them to the Korean royal family in 1899. An announcement in the contemporary newspaper, Hwangseong sinmun (The Imperial), names another early public screening on June 23, 1903. Advertised by the Dongdaemun Electric Company, the price for admission to the viewing of scenic photography was 10 jeon (coin).

Korea's first film studio, Dongdaemun Motion Picture Studio, was opened in 1903.

There are several competing claims for which is the first movie theater in the country. Dansungsa, which opened in Seoul in November 1907, is widely considered the first theater. However, a 2021 article in The Hankyoreh claims that the Incheon-based Ae Kwan Theater, which first opened as Hyŏmnyulsa in 1895, is the first. Before the creation of a domestic film industry, films imported from Europe and the United States were shown in Korean theaters. Some of the imported films of the era most popular with Korean audiences were D. W. Griffith's Broken Blossoms (1919) and Way Down East (1920), Douglas Fairbanks in Robin Hood (1922), and Fritz Lang's Nibelungen films, Siegfried and Kriemhilds Rache (both 1924).

Righteous Revenge, an October 27, 1919 kino-drama (stageplay with a film backdrop) is widely considered the first Korean film, although this label is disputed. It premiered at Dansungsa, on the same day and just after the premiere of the companion documentary film Panoramic View of the Whole City of Gyeongseong. The anniversary of its release is now considered Korean Film Day in South Korea.

For the next few years, film production in Korea consisted of the kino dramas and documentaries. As with the first showing of a film in Korea, the first feature film produced in Korea also appears to be unclear. Some name a filming of Chunhyang-Jeon in 1921 (released in 1922) as the first Korean feature film. The traditional story, Chunhyang, was to become Korea's most-filmed story later. It was possibly the first Korean feature film, and was certainly the first Korean sound film, color film and widescreen film. Im Kwon-taek's 2000 pansori version of Chunhyang brought the number of films based on Chunyang to 14. Other sources, however, name Yun Baek-nam's Ulha ui Mengse ("Plighted Love Under the Moon"), released in April, 1923, as the first Korean feature film.

In 1925, the German priest Norbert Weber captured some of the most footage of Korea ever by a single person by that point. He did this in order to document Korean culture in case it was wiped out by the Japanese colonization. He then returned to Bavaria and edited the footage into a feature-length documentary, Im Lande der Morgenstille (lit. In the Land of the Morning Calm), as well as five other short films. The documentary aired until the 1930s in Germany and Austria, and was largely forgotten about until it was rediscovered in the late 1970s by South Korean researchers. The film has since been digitized and is now available for free online.

The Golden Era of Silent Films (1926–1930)
Korean film studios at this time were Japanese-operated. A hat-merchant known as Yodo Orajo established a film company called Choson Kinema Productions. After appearing in the Choson Kinema's 1926 production Nongjungjo, the young actor Na Woon-gyu got the chance to write, direct and star in his own film. The release of Na's film, Arirang (1926) is the start of the era of silent film in Korea.

Like the folksong "Arirang", on which its title was based, Na Woon-gyu's Arirang did not have an overtly political theme. However hidden or subtle messages could be magnified through the common use of a live narrator at the theater. A newspaper article of 1908 shows that this tradition of byeonsa (benshi in Japanese) appeared in Korea almost from the beginning of the showing of film in the country. As in Japan, this became an integral part to the showing of silent films, especially for imported films, where the byeonsa provided an economical and entertaining alternative to translating intertitles. In an interesting aspect of the byeonsa tradition in Korea, when Japanese authorities were not present the narrators could inject satire and criticism of the occupation into the film narrative, giving the film a political subtext invisible to Japanese government censors. Some of the more popular byeonsa were better-paid than the film actors.

The success of Arirang inspired a burst of activity in the Korean film industry in the late 1920s, causing this period to become known as "The Golden Era of Silent Films". More than seventy films were produced at this time, and the quality of film improved as well as the quantity.

Na Un-gyu followed Arirang with popular and critically respected films like Punguna (or Person of Destiny; 1926) and Deuljwi (or Vole; 1927). He formed Na Un-gyu Productions with Bak Seong-pil for the purpose of producing films by Koreans for Koreans. Though this company was short-lived, it produced important films like Jalitgeola (or Good bye; 1927), Beongeoli Sam-ryong (or Mute Samryong); 1929), and Salangeul chajaseo (Finding Love; 1929).

Another important director of this period, Shim Hun, directed only one film, Mondongi Tultte (먼동이 틀 때; At Daybreak). Though the reviews for this film were as strong as those for Arirang, Shim died at the age of 35 while directing his second film, based on his own novel, Sangroksu (상록수; The Evergreens). The novel was later filmed by director Shin Sang-ok in 1961 and by Im Kwon-taek in 1978.

A typical feature of movie theaters during this era was the presence of a “film narrator” known as "byeonsa.” The byeonsa operated as ”a narrator that introduces the characters and the setting, and explains the physical actions and psychological dilemmas during silent film screenings.” The byeonsa also functioned ”as a cultural intermediary during the Korean audience’s film-viewing experience, and utilized his narration to complement censorship or technological limitations during the silent film period.”

The later silent era (1930–1935)
The first half of the 1930s saw a decline in the domestic film industry in Korea. Censorship and oppression on the part of the occupying authorities played a part in reducing the number of films produced at this time to only two or three per year, and some filmmakers fled Korea for the more robust film-industry in Shanghai at this time.

Imported films largely replaced domestic films, although with Korean General Law No. 40 of 1933, the Japanese mandated that all foreign films distributed in Korea should be imported through Japan. “Although some  of  them  were  very  popular with  Korean  audiences,  the  supply  was  limited  overall,  and  some  of  those  coming from  Japan  were  so  worn-out  that  the  facial  expressions  of  the  actors  were  blurred. Narrators could  nevertheless  make  even  worn-out  movies  interesting  and  make  up  for  a  cinema’s  poor  offer.”

Perhaps the most important film of this era, Imjaeobtneun naleutbae (Ferryboat with no Ferryman) (1932), directed by Lee Gyu-hwan (1904–1981), starred Na Woon-gyu. Increasing governmental censorship meant that commentators have called this the last pre-liberation film to present a significant nationalistic message.

Early sound era (1935–1945)
Korea's first sound film was Lee Myeong-woo's 1935 Chunhyang-jeon. The sound technique was reportedly poor, but Korean audiences appreciated hearing their own language in the cinema.

The number of films produced increased during the latter part of the decade. Na Woon-gyu began making a larger number of films again with significant works like Kanggeonneo maeul (1935), and Oh Mong-nyeo (1937), before his premature death in 1937.

Korea was one of Japan's first and most important centers of colonial film production. Japanese-sponsored shorts, newsreels, and feature films heavily promoted cultural assimilation to colonized Korean audiences. To this end the Korean Colonial Cinema Unit (朝鮮総督府キネマ) was established to produce and distribute a mixture of films that promoted Japanese culture and customs as well as the benefits of modernization under the Japanese.

Coming as they did during the mid- to late-1930s, sound films in Korea faced much harsher censorship from the Japanese government-General than did the silent films before them. Also, the loss of the byeonsa narrators with the coming of sound film meant that anti-authority messages could no longer be sneaked around the censors in this way. On such example occurred with the importation of the American silent film Ben Hur (1927) into Korea. While Japanese colonial censors failed to find anything possibly inflammatory about the film, the byeonsa immediately recognized and alerted audiences to the obvious parallels between the conditions of the Jews onscreen with those of the Koreans under Japanese colonial rule resulting in the film setting off a near riot.

Japanese film censors replaced American and European films with Japanese films as part of the larger colonial project to culturally colonize Korea. Japanese films set in Korea appealed to audiences in Japan as a form of exotica. Suicide Troops of the Watchtower (望楼の決死隊, 1943), for instance, was one of several propaganda features that promoted the Japanese occupation notion of naisen ittai or "Japan and Korea as one body." Although Japanese film production in Korea began in the early 1930s, total mobilization and consolidation of the Korean film industry under the Japanese would not begin until after Japan's full-scale invasion of China in 1937. Film was an important way by which the Japanese maintained colonial control in Korea through the promotion of assimilationist policies. For example, in 1941 Japan's Shochiku Studios together with the Japanese-sponsored Korean Military Information Division co-produced the film You and I (君と僕). The film was directed by a Korean Hae Yeong who had worked extensively in the Japanese film industry using the name "Hinatsu Eitaro". You and I promoted the "volunteer" enlistment of Koreans into the imperial Japanese Army and carried as a subplot the interracial marriage between a Japanese woman and a Korean man. After the film was completed, Hae went to Java in Indonesia where he continued to make documentaries for the Japanese. After the war, he changed his name to Dr. Huyung, married an Indonesian woman with whom he had two sons, and produced three important Indonesian films. Before his death in 1952, he told a close friend, "If I returned to Japan now there wouldn't be any jobs for me and if I returned to Korea, I'd most likely be branded a Japanese collaborator." Although the Japanese Colonial Administration officially banned the Korean language, the Japanese film studios operating in Korea continued to make films with characters who spoke it until the end of the war.

After Liberation (1945-1954)
Most of the movies in 1946 and 1947 right after Korea's liberation from Japan's colonial rule were films that expressed the thrill of Korea's liberation. In 1946, Choi In-kyu founded the Goryeo Film Company and released Free Manse (자유만세), which was a huge success in the box office, followed by Lee Gu-young's Records of Ahn Jung-geun (안중근 사기), Yoon Bong-chun's Matyr Yunbong Gil (윤봉길 의사), Jeon Chang-geun's My liberated Hometown (해방된 내 고향), and Lee Kyu-hwan's Adventures of Ddol-ddol (똘똘이의 모험). Then in 1947, Yun Bong-chun's Yu Gwan-sun (유관순) and Shin Kyung-kyun's The New Oath (새로운 맹세) were released. The following year, in 1948, Choi In-kyu's Innocent Prisoner (죄없는 죄인), Lee Kyu-hwan's Seagulls (갈매기), and Han Hyung-mo's Break the Wall (성벽을 뚫고) were produced.

During the Korean War in 1950, the filmmakers were once again in a time of hardship, but in 1952 a number of films were produced, including Jeon Chang-geun's Nakdong River (낙동강), Lee Man-heung's Affectionate Mountains (애정산맥), Shin Sang-ok's Devil's Night (악야), and Jeong Chang-hwa's The Last Temptation (최후의 유혹). Returning to the capital in 1954, the filmmakers made the film persistently despite the new challenge of flooding foreign films. In 1954, Kim Seong-min's 41 degrees north latitude (북위 41도), Yun Bong-chun's Song of the hometown (고향의 노래), Hong Sung-ki's Sortie (출격명령), and Shin Sang-ok's Korea (코리아) were produced. In May 1955, tax exemption measures were implemented for Korean films, which later served as a major occasion for Korean films to enjoy the heyday. Lee Kyu-hwan's Chunhyangjeon (춘향전) was released in 1955 and caused the renaissance of Korean films.

Heyday (1955-1979)
In a comparison of the number of films produced in Korea, there were 166 films produced in the early period from 1919 to 1945, 86 films produced in the period from 1946 to 1953 and 2,021 films produced in the period from 1954 to 1970. The tax exemption measures, the introduction of the latest film making machine and increase of movie goers greatly encouraged filmmakers. New genres such as teen movies and literary films emerged from the early to the mid-1960s. Kim Ki-young's The Housemaid was released in 1960. Shin Seong-il earned stardom through films such as The Barefooted Youth (맨발의 청춘), Youth Classroom (청춘교실) and Rye (흑맥) around this time. In 1961, Shin Sang-ok's The Houseguest and My Mother (사랑방 손님과 어머니) and Yu Hyun-mok's Aimless Bullet (Obaltan, 오발탄) were produced. Lee Man-hee's Late Autumn (만추) in 1966 and Choi Ha-won's The Old Pottery Maker (독 짓는 늙은이) in 1969 improved the quality of Korean films. Jung So-young's Love Me Once Again (미워도 다시 한번) earned a huge success in the box office.

In the 1970s, however, the Korean film industry again faced a recession and began to look for breakthroughs with Lee Jang-ho's Heavenly Homecoming of Stars (별들의 고향) in 1974 and Kim Ho-sun's Winter Woman (겨울여자) in 1977. The emergence of Lee Jang-ho, Kim Ho-seon and Ha Gil-jong in the 70s was part of a generational shift in directors and a prediction of the young directors with new senses. In 1974, director Lee Jang-ho's Heavenly homecoming of Stars attracted as many as 470,000 viewers alone at Kuk-do theater in Seoul and marked sixth place in the box office among all films released in the 70s. In 1975, director Kim Ho-seon's Yeong-ja’s Heydays (영자의 전성시대) was also a huge box office hit, attracting 360,000 viewers. March of the Fools (바보들의 행진) directed by Ha Gil-jong was highly acclaimed for its sensuous portrayal of the romance and wandering of youth with college students in 1975.

The introduction of the import quota system for foreign films and the consequent import regulations under the 1970s prompted fierce competition to win the right to import foreign films rather than the development of Korean films, and the fall of Korean films began slowly in the mid-70s.

title: Cinema of Korea


text:
Talk:Korean Confucianism

In-line Resources

 * I had deleted the last comment on this article as I thought I had addressed the issue specified. Since the comment has been re-posted I am concerned that I may not understand what is being asked of me. I don't want to seem dense, but would it be possible to identify specific problems with that "citation needed" tag you folks have so I can narrow my focus to specific infractions. Thanks in advance....--Bruce W Sims (talk) 17:56, 24 March 2013 (UTC)

POV

 * “To a great degree the harmonic Confucian ideals of familial, local, regional, and national development in a peaceful way gave the Joseon dynasty both its strength, and its long reign of peaceful relations with its neighbours. But such Korean benevolence also made it both naive and vulnerable against bellicose states such as Japan which had no such moral restrictions after the decline of the samurai realpolitik and the limitless expansionism after the Meiji restoration.”

I think this paragraph should be rewritten to have a more neutral POV, have another POV added, or be deleted.—Wikipeditor 21:51, 15 March 2006 (UTC)
 * I am at a place where I could use in-put from Korean nationals who might have thoughts on what further directions this article might be taken. --Bruce W Sims (talk) 20:27, 3 March 2013 (UTC)

Word Correction Needed?
With apologies, as a first-timer, if I make a mess of this. I suspect the author meant "literati" (people well-versed in literature), not "illiterati," in the following sentence:

"Illiterati" is not a word in English, but it if it were, it would signify a group of illiterates (people who cannot read). I did not make the correction, on the off chance that there is some historical precedent for that specific designation -- but mostly because I was afraid to attempt it. --Hanes, JM (talk) 21:31, 4 June 2013 (UTC)
 * Got it.... and thanks for catching that. Best wishes.--Bruce W Sims (talk) 14:21, 9 June 2013 (UTC)

Illiterati
I think that illiterati, the ignorant poor, is what is meant here. But I could be wrong. Editor2020 (talk) 23:45, 9 June 2013 (UTC)

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title: Talk:Korean Confucianism


text:
Fluid power

Fluid power is the use of fluids under pressure to generate, control, and transmit power. Fluid power is conventionally subdivided into hydraulics (using a liquid such as mineral oil or water) and pneumatics (using a gas such as compressed air or other gases). Although steam is also a fluid, steam power is usually classified separately from fluid power (implying hydraulics or pneumatics). Compressed-air and water-pressure systems were once used to transmit power from a central source to industrial users over extended geographic areas; fluid power systems today are usually within a single building or mobile machine.

Fluid power systems perform work by a pressurized fluid bearing directly on a piston in a cylinder or in a fluid motor. A fluid cylinder produces a force resulting in linear motion, whereas a fluid motor produces torque resulting in rotary motion. Within a fluid power system, cylinders and motors (also called actuators) do the desired work. Control components such as valves regulate the system.

Elements
A fluid power system has a pump driven by a prime mover (such as an electric motor or internal combustion engine) that converts mechanical energy into fluid energy, Pressurized fluid is controlled and directed by valves into an actuator device such as a hydraulic cylinder or pneumatic cylinder, to provide linear motion, or a hydraulic motor or pneumatic motor, to provide rotary motion or torque. Rotary motion may be continuous or confined to less than one revolution.

Hydraulic pumps
Dynamic (non positive displacement) pumps

This type is generally used for low-pressure, high volume flow applications. Since they are not capable of withstanding high pressures, there is little use in the fluid power field. Their maximum pressure is limited to 250-300 psi (1.7 - 2.0 MPa). This type of pump is primarily used for transporting fluids from one location to another. Centrifugal and axial flow propeller pumps are the two most common types of dynamic pumps.

Positive displacement pumps

This type is universally used for fluid power systems. With this pump, a fixed amount of fluid is ejected into the hydraulic system per revolution of pump shaft rotation. These pumps are capable of overcoming the pressure resulting from the mechanical loads on the system as well as the resistance to flow due to friction. These two features are highly desirable in fluid power pumps. These pumps also have the following advantages over non positive displacement pumps:
 * High-pressure capability (up to 12,000 psi, ca. 80 MPa)
 * Small compact size
 * High volumetric efficiency
 * Small changes in efficiency throughout the design pressure range

Characteristics
Fluid power systems can produce high power and high forces in small volumes, compared with electrically-driven systems. The forces that are exerted can be easily monitored within a system by gauges and meters. In comparison to systems that provide force through electricity or fuel, fluid power systems are known to have long service lives if maintained properly. The working fluid passing through a fluid motor inherently provides cooling of the motor, which must be separately arranged for an electric motor. Fluid motors normally produce no sparks, which are a source of ignition or explosions in hazardous areas containing flammable gases or vapors.

Fluid power systems are susceptible to pressure and flow losses within pipes and control devices. Fluid power systems are equipped with filters and other measures to preserve the cleanliness of the working fluid. Any dirt in the system can cause wear of seals and leakage, or can obstruct control valves and cause erratic operation. The hydraulic fluid itself is sensitive to temperature and pressure along with being somewhat compressible. These can cause systems to not run properly. If not run properly, cavitation and aeration can occur.

Application
Mobile applications of fluid power are widespread. Nearly every self-propelled wheeled vehicle has either hydraulically-operated or pneumatically-operated brakes. Earthmoving equipment such as bulldozers, backhoes and others use powerful hydraulic systems for digging and also for propulsion. A very compact fluid power system is the automatic transmission found in many vehicles, which includes a hydraulic torque converter.

Fluid power is also used in automated systems, where tools or work pieces are moved or held using fluid power. Variable-flow control valves and position sensors may be included in a servomechanism system for precision machine tools. Below is a more detailed list of applications and categories that fluid power is used for:

 * Industrial (also known as fixed)
 * metalworking
 * injection molding
 * controllers
 * material handling
 * Aerospace
 * landing gears
 * brakes

Pneumatic and hydraulic systems compared

 * Cost: Pneumatics are less expensive to build and operate.  Air is used as the compressed medium, so there is no requirement to drain or recover fluid. Hydraulic systems use larger working pressures, and require larger parts than pneumatics.
 * Precision: Unlike liquids, gases change volume significantly when pressurized making it difficult to achieve precision.

Synchronizing
This circuit works off of synchronization. As a cylinder reaches a certain point another will be activated, either by a hydraulic limit switch valve or by the build-up of pressure in the cylinder. These circuits are used in manufacturing. An example of this would be on an assembly line. As a hydraulic arm is activated to grab an object. It then will reach a point of extension or retraction, where the other cylinder is activated to screw a cap or top onto the object. Hence the term synchronizing.

Regenerative
In a regenerative circuit, a double acting cylinder is used. This cylinder has a pump that has a fixed output. The use of a regenerative circuit permits use of a smaller size pump for any given application. This works by re-routing the fluid to the cap instead of back to the tank. For example, in a drilling process a regenerative circuit will allow drilling at a consistent speed, and retraction at a much faster speed. This gives the operator faster and more precise production.

Electrical control
Combinations of electrical control of fluid power elements are widespread in automated systems. A wide variety of measuring, sensing, or control elements are available in electrical form. These can be used to operate solenoid valves or servo valves that control the fluid power element. Electrical control may be used to allow, for example, remote control of a fluid power system without running long control lines to a remotely located manual control valve.

title: Fluid power


text:
Talk:Korean era name

any thoughts on merging this with Rulers of Korea? or making this an explanatory article (like Chinese era name, & merging the actual lists with the ruler lists? Appleby 23:23, 12 January 2006 (UTC)
 * Sounds good to me. -- Visviva 02:08, 13 January 2006 (UTC)

Contradiction
Please discuss at Talk:Korean calendar. --ChoChoPK (球球PK) (talk | contrib) 14:33, 14 November 2006 (UTC)

title: Talk:Korean era name