• (The)Study of the Eastern Classic
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• no.54
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• pp.213-233
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• 2014

The present study examines Bangsanjib(舫山集, Collected Works of Bangsan) written by Heo Hun (許薰, pen name: Bangsan), a scholar of the late Joseon Dynasty. Chapter 2 reviews the author's life and his academic orientations against the backdrop of his times. Chapter 3 goes on to select some of his essays and analyze their contents and characteristics. In Chapter 2, Bangsan is portrayed as a hermit scholar who devoted his entire life to his scholarly achievements. Although he tried to develop his academic theories based on both the Geungi and Yeongnam Schools of Neo-Confucianism, the scholar was more inclined to the Geungi School. Chapter 3 analyzes Bangsan's essays in Classical Chinese with a focus on two themes: The first is the author's loyalty to the academic tradition of the Geungi School, which is demonstrated by his positivistic and pragmatic approach to philosophical issues. The second is his awareness of self-reliant national defense as is revealed by his assertion that Joseon should have knowledge, and provide education, on new weapons in order to be better equipped with such military equipment and become a powerful nation.

• Journal of Korean Classical Literature and Education
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• no.39
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• pp.181-220
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• 2018

I analyze Seo Kyung Duk's (徐敬德, 1489-1546) phonetic essay and deduce whether it is related to the Tang poetry style [唐詩風], which was popular in the 16th century. Seo Kyung Duk was known as a Ki[氣]-oriented scholar and a kind of numerologist. He taught people regardless of their status differences, which gave them an open-minded attitude. Most of them were active in the areas near Seoul. Around this time, the Tang poetry style began to be popular in the Yi dynasty. Most of the leading writers of this literary trend were his students. He thought that the universe was made up of the movement of Ki[氣] and that the movement followed the correct order of numbers. Ki[氣] is active, automatic, and inevitably creates the universe in the order of numbers. The reasons for their existence are clear. All present existences, including human beings, fit together and collectively harmonize by themselves. Beyond the present discrimination, the Great Body [本體] returns to a clean and transparent unity. As such, the school presented the political stance of taking the differences of the present world into harmony and the literary position of trying to experience the clean and transparent unity of the Great Body through an aesthetic experience.

• (The)Study of the Eastern Classic
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• no.69
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• pp.205-232
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• 2017

In the former half of the 18th century, For this period the literary people who led the literature of Nam'in were Sadaebu named the so-called Munoepa. There were Gang Pak(姜樸), Lee In-bok(李仁復), Lee Jung-hwan, Oh Gwang-un(吳光運), and Gang Pil-shin(姜必愼) in Munoepa(門外派). All these people as Sadaebu of Nam'in kept company with families of each other, had close relations from early childhood, and shared with same opinions in various ways like politics, culture, etc. They had intimate relationships not only in politics but also in literature, and primarily acted their part regarding the development of literary circles in the first half of the 18th century. Many individual poets who achieved the outstanding literary accomplishment appeared in the late period of Joseon Dynasty, especially in the eighteenth and nineteenth centuries. They actively made progress in their literary works with Sisa. The poets in similar positions had the Sisa to show their literary ability and check on their view about the literature. They briskly tried to express their own literary intention in activities of Sisa. Gang Pil-shin is a literary representative of the late period of Joseon Dynasty Nam'in. Through the exchange relationship of Gang Pil-shin, we can confirm certain aspects of his literary world. People who have tied up with Gang Pil-shin are largely divided into three. First, it is a literary person in Geungi Nam'in literati, typified by Backryeonsidan, Jinju Gang family, Gyeongsang Provinces area that was a place of residence. The exchanges of Gang Pil-shin were done via a poetry club. a poetry club was basically conducted mainly on relatives such as Gang Pak. However, the members of a poetry club changed according to the area where you live. Gang Pil-shin made a poetry club while coming back and forth between Seoul and Gyeongsang Provinces. This means that Gang Pil-shin also had special attention as Geungi Nam'in (近畿 南人), but also had a positive nature as Yeongnam south person. A closer look at what linguistics of Gang Pil-shin Geungi Nam'in and Yeongnam Nam'in had special characteristics late period of Joseon Dynasty It is possible to confirm the special characteristics of Seoul and the local literary exchange. For this reason, it seems that more detailed examination of the literature of Gang Pil-shin is necessary.

• The Magazine of the Society of Air-Conditioning and Refrigerating Engineers of Korea
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• v.29 no.7
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• pp.28-35
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• 2000

LNG 냉열 이용은 일본초저온(주)의 냉장보관 사업의 에너지절감 (65%)형 초저온 (-55$^{\circ}C$) 대형냉장고로 일본 뿐만 아니라 세계적으로 최초의 냉장업체이다. 회사 건설시는 입지선정, 경제성검토, 기술성, 공해상의 검토 등을 거쳐 완성된 업체로써 시설규모는 냉장 20,000 M/T, 1일 LNG 공급량 90M/T으로 현재 가동중이며 대부분의 동결 및 냉장 품목은 참치(마구로)가 83%를 차지하고 기타가 17% 였다. 냉장고의 가동율은 75%로 매우 높은 편이였다, LNG식 냉동장치의 가장 큰 장점은 일반적인 냉동방식 전력비의 1/3 밖에 소요되지 않는다는 것이다. L$N_2$의 내열이용 업체는 근기냉열(주)은 오사카의 천북에 있으며, L$N_2$를 자가 생산하여 면류 생산공장으로 직송하고 동결제조 하여 품질의 고급화 및 위생식품을 제조 판매하고 있다. 규모는 년간 2,000만식을 생산하고 주 생산제품은 조리면 및 냉동우동 등이다. L$N_2$의 소비가격은 전기식 냉동기에 비하여 5~9배의 고액이 소요되는 것이 결점이라고 할 수 있다.

• The Journal of Korean Philosophical History
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• no.32
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• pp.161-183
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• 2011

Lee Ik(李瀷) had put emphasis on the achievements by self-regulated academic learning through doubts, and at the same time that it was all-embracing. His academic attitude had set an example among the members of Seongho school(星湖學派), and his disciples had strived to emulate his style. The greatness of Seongho(星湖)'s study had been revealed by development of Seongho school(星湖學派) right after his death. He had argued that the six strokes of I-Ching should be read having it divided into inward and outward divine signs. He had stated his view clearly that the divine signs ranging from one stroke to six strokes were not connected, same as Shao yong(邵雍)'s method, but, the three strokes of inward divine sign as well as the three strokes of outward divine signs were independent from each other. Seongho(星湖) also had raised many questions about Shifa(筮法), and Bianyao(變爻) and Zhuzi(朱子)'s Shifa(筮法), or Yixueqimeng("易學啓蒙") "Kaobianzhan("考變占")". In view of the Shifa(筮法), Seongho(星湖) had helped Dasan(茶山) to present 'Shiguafa(蓍卦法)' by proposing different divination rule from Zhuzi(朱子)'s Method of Divination by Shiyi("筮儀"). Seongho(星湖) had not professed something significantly different from Zhuzi(朱子) in his I-xue. His study on I-xue had been accomplished under his goal of achievements by self-regulated academic learning through doubts. "Shiguakao("蓍卦攷")" is also same. I-xue of Seongho(星湖) had made a great contribution to form Dasan(茶山)'s I-xue in the later years.

• The Journal of Korean Philosophical History
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• no.41
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• pp.9-38
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• 2014

Hanhweon-dang Kim Goeng-pil(1454~1504) sublimated ethics whose lead was opened up by Jeong Mong-ju in late Goryeo as one scholarly tendency. Kim Goeng-pil was called 'the father of ethics in Joseon' and has been respected as a model of ethicist for 400 years since then. Following Kim Goeng-pil, Confucian scholars of Joseon cultivated perseverance through Xiaoxue and the perseverance was sublimated to Confucian scholars' energy and then that of state, which served as driving force to keep the national legacy. Kim Goeng-pil suggested how to study with Xiaoxue and sought moral human beings and ethically ideal societies based on strong practicability which is required in Xiaoxue. Individuals' cultivation and social reform are not at a different dimension. Spirit of 'self-cultivation' that Kim Goeng-pil himself demonstrated advanced to pursuit of ethical, ideal state when reaching a level of Jo Kwang-jo. Kim Goeng-pil thought that teaching in Xiaoxue could be achieved through 'Gyeong (敬, respect).' It is the key of Neo-Confucianism in Joseon to control one's mind through the cultivating method of 'Gyeong.' Kim Goeng-pil settled Joseon's Confucianism as 'practical ethics(心學).' Before Kim Goeng-pil, no scholars had well presented the aspects of practical ethics. After King Myeongjong and Seonjo, Confucianism in Joseon worked as the cornerstone of practical ethics. Since mid-17th century, the system of practical ethics had been firmly established with focus on 'Gyeong. Literary men of Kim Goeng-pil and scholars they fostered led the academic and political world of Joseon after mid-16th century. They played the lead in Sarim faction's(士林派) ruling after King Seonjo came to throne. The very foundation which sublimated Joseon to the ethically ideal state and made the Dynasty a 'state of Sarim' was actually laid by Kim Goeng-pil.

• Sijohaknonchong
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• v.21
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• pp.207-239
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• 2004

Jungchull(정철) was a very famous poet of Kasa(가사), Sijo(시조) and Hansi(한시) during the middle period of the Chosun kingdom. He has been studied by modern scholars mainly as a poet of Kasa(가사). These days, however, his Sijos are being studied as an important literary achievement. The purpose of this study is to analyze the pursuit of reality and elegance expressed in Jungchull's Sijo in order to understand his Sijos more deeply. In the process of this discussion, I will take a look at some of his Kasa(가사), Hansi(한시) and biography also, and I will compare his Sijo(시조) with that of his teacher's, friend's and senior's. Jungchull considered it important to become an official in the royal court because he was a Confucian scholar who believed in jugi-theory (주기론), in which all realistic phenomena is evaluated(Confucianism is very realistic in essence), and he had a happy life in the royal household until he was ten years old. I found that characteristics of his "realistic pursuit" are represented in his Sijo by two situations: the one is when he is apart from the King, and the other when he is together with the King. In all situations, though, he pursued an official position in the royal court. When he was apart from the king, his absolute resolution to follow the King was expressed in his not being able to sleep. In his sijo, he asks the wild duck to inform him of the King's welfare. He tries to flap his wings, to be the water or the moon in order to reach the royal household where the King was living. When he recognizes it's impossible, he expresses his perfect loyalty to the King in his Sijo by using literary paradox. According to this, he describes himself as not an able scholar, but also not a flattering scholar. In his sijo, he reminisces about working for the King in the royal household, when he had a good relationship with the King. But when he was an official in the province in a good relationship with the King, he expressed his intention of coming back to the royal household in order to be with the King again. From this we can ascertain that his pursuit of reality means to occupy an official position in the royal household, to serve the King and to have political power among of the officials. His elegance, expressed in his sijo, is deeply related to his absolute political pursuit of the King. He describes two kinds of elegance: nature related elegance and drinking alcohol related elegance. Two kinds of nature related elegance were delineated in his sijo, depending upon his political situation. When he had a good relationship with the King, occupying an official position, he delineated his gladness and free-heart in harmonizing with nature. But when he lost his official position. he expressed his purity using nature, and exclusion from nature. These kinds of nature related elegance were different from that of the usual Confucian scholar, for example, contemporaries Lee Hwang Next, two kinds of drinking alcohol related elegance were delineated in his sijo depending upon his political situation. More often he depicted excitement and composure of mind in his sijo by drinking alcohol in good situations than in efforts to overcome his agony in bad situations. The tradition of overcoming one's agony by drinking alcohol in bad situation was discovered by this writer in Jungchull's teacher's, and also his junior's sijo. Lastly in my next research paper future, I will look at the reason why certain various themes are represented in Jungchull's sijo, and what their the relationships are, to understand his literary works as a whole.

• Journal of Korean Society of Forest Science
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• v.70 no.1
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• pp.1-6
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• 1985

The purpose of this experiment lies in finding the most appropriate cutting condition of Taxus cuspidata Sieb. et Zucc. which has been considered valuable tree species in gardening. Statistical analysis was focused on the comparison of the average ratios of rooting between greenhouses and fields, based on the observation rooted autogenis. To conduct this survey, hardwood cutting of Taxus cuspidata Sieb. et Zucc. were performed at both places of experiment above on April 20, 1982 with rooting results calculated on October 31, 1982. After formation of cuttings, it was soaked in IBA 200 ppm for 12 hours and than put in a bed. A summary of the result is presented as follows; 1) Cutting at the greenhouse showed higher average rate of rooting than at fields. Same tendency was found regardless of the differences in treatment. 2) It was clear that IBA-treatment contributed remarkably to causing higher average rooting rate. As an evidence, when twenty centimeter cuttings were inserted sandy media, IBA-treated area resulted in eighty six percent of average rooting rate, as compared with only twenty three percent in nontreatment case. In case of field cutting, IBA-treatment brought about fifty three percent of rooting in comparison with eleven percent nontreatment. 3) When sandy soil, loam and brown soil were separately used as cutting media, the highest rooting rate was found in case of sandy soil, without any difference between the two experimental places above. 4) As a result of the analysis to seek the impact of the length of cuttings on rooting, the range of length form fifteen to twenty centimeter was apparently most appropriate. It was also found that the rate of rooting declined beyond twenty five centimeter. 5) Two kinds of rooting pattern were observed. One was the case that callus cell lump was created on the lower cut side of cuttings. Importantly, root radical were formed inside the lump to influence the germination of root system. The other relates to the case that adventitious root which look like lateral roots appeared at the stem region. In abstract, first, sandy soil was effectively recommended in case of hardwood cutting in April. Second, the most appropriate length of cuttings ranged between fifteen and twenty centimeters. Third, high density IBA treatment was clearly effective. Forth, for proper environmental management, both pre-disinfection of sail by sterilizer and maintenance of high relative humidity were essentially required.

• Journal of Korean Society of Forest Science
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• v.85 no.2
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• pp.300-308
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• 1996

This study was conducted to identify factors involved in rooting of Japanese larch cuttings. Cuttings were taken every week from June 24th to July 25th before and after the 10th of July which supposed to be best time for cutting. The content of IAA, carbohydrate, nitrogen and inorganic elements such as $Mg^{{+}{+}}$, $K^+$ and $Ca^{{+}{+}}$ within cutting materials were analyzed. After the cuttings were planted, the root development was observed every week. Cuttings of easy-to-root clones were higher in IAA contents than the cuttings of hard-to-root clones at the time of cuttings were taken. There were significant differences in moisture content of cuttings taken on June 24th and July 25th between easy-to-root and hard-to-root clones, however no significant differences in moisture contents were observed between them taken on the 8th and 15th of July which supposed to be the best time for cutting. Inorganic matters and carbohydrate contents of cuttings taken from hedged trees were higher than those of non-hedged trees. The ratios K/C and C/N of cuttings taken from hedged trees were higher than those of non-hedged trees. Cuttings taken from easy-to-root clones showed higher content of carbohydrate and nitrogen than those of hard-to-root clones. The contents of inorganic elements, such as $Mg^{{+}{+}}$, $K^+$, and $Ca^{{+}{+}}$ in cutting taken from hard-to-root clones were slightly higher than that of easy-to-root clones. The ratio C/N and K/C of cuttings which were taken from easy-to-root clones have shown a similar trend of carbohydrate and nitrogen. These data indicate that there was no one dominant factor that affect rooting of cutting, but many factors such as contents of IAA, carbohydrate, nitrogen, phosphate, and ratios of C/N and K/C appeared to affect on rooting of cuttings variously. Most of root initials were formed from phloem tissue within one week after cutting, and few were formed from callus tissue. Root primordia were developed from root initials within two weeks after cutting, and most of new roots were developed from root primordia within about five weeks after cutting.

• Journal of Korean Philosophical Society
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• v.146
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• pp.137-162
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• 2018

Zen Psychology refers to the psychology of Zen Buddhism as a field of Buddhist psychology. This paper examines the psychology of human beings, focusing on the "Platform Sutra" written by Huineng, the founder of Patriarchal Zen, and the southern Zen school. According to the classification of Buddhist psychology, Zen psychology is divided into theory of Zen mind, theory of Zend mind function, and Zen psychotherapy. In theory of Zen mind, Huineng explains the mind based on self-nature, and explains the theory of dharma, theory of humanity, theory of dependent origination, and worldview though self-nature. Every human mind has its own original character of self-nature. When one's own mind with self-nature is revealed, it is the basic mind. When it is covered, it is the mind of common people. Self-nature is characterized by dharma construction, incompetence, non-naming, cleanliness, equality, and self-Buddhahood. In the theory of dharma, dharma is non-dual and is equal. The theory of humanity is divided into two groups according to the sharpness and dullness or capacity of the human being. From theory of dependent origination, you can see the mobility of cover and revealment, enlightment and delusion, sacred and common. In the worldview, the world and phenomena are the functions of self-nature and one's own mind. The theory of Zen mind function deals with wisdom and defilement of common people. The function of wisdom is to know the whole and one at the same time, and is intangible. Defilement of common people is an inner common people that cover the functions of wisdom. In Zen psychotherapy, in order to eliminate the gap between human and dharma, seeing into self-nature is suggested and the goal. In teleology, the goal is to reveal and see the self-nature covered by defilements. As a methodology from cover to revealment, Huineng interprets the traditional methodology as a new interpretation from the viewpoint of the mind, and presents Sammu as its own methodology. Based on the absence of attachment, Huineng proposed a methodology of No-abiding, No-thought and No-form, to gather mind on reality and treat all things equally. Based on this, Huineng proposed a new methodology for dealing with karma through repentance and vows, and a methodology for edification. In view of the Four Noble Truth, it is the phenomenon that self-nature is covered, the cause of defilement and the mind, the aim of seeing the self-nature which is covered, and the way of revealing the covered self-nature is presented. In this sense, the Zen Psychology of Platform Sutra is psychology of self-nature.