• The Journal of Korean Philosophical History
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• no.38
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• pp.39-62
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• 2013

Zhuxi explains that the relationship between weifa已發 and yifa已發, is basically that between the homogenious whole and the brilliant tiaoli條理; the nature in its weifa state exists as an undifferentiable entirety, while its respective tiaoli is brilliant but inherent. According to this idea, we will find that the core of the self cultivating theory in Zhuxi's philosophy is cunyang存 養 and xingcha省察. Cunyang is the gongfu工夫 of the jingshi靜時 or weifa; applying the means to the extremes; it is a perfecting the whole of the substance, its contents is to preserve the heavenly principles and the method is keeping oneself gravely as if think carefully. Xingcha is the gongfu of the dongshi動時 or yifa, applying he和 to the extremes; it is a contemplation of ji幾, its contents is to curb human desires and the method is in not deceiving oneself.

• Journal of Mushroom
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• v.18 no.4
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• pp.317-322
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• 2020

This experiment was conducted to solve the failure of fruiting body production in the bottle cultivation of the oyster mushroom cultivar 'Heuktari'. The effects of incubation temperature on primordium formation and fruiting body yield of the oyster mushroom cultivar 'Heuktari' were investigated. The proper temperature for mycelium growth of 'Heuktari' on potato dextrose agar (PDA) medium is 23-26℃. The mycelial growth of 'Heuktari' was faster than that of Chunchu 2ho. During mycelial culture in sawdust medium, the temperature of the medium in the bottle initially increased, reached the highest point in the middle of the culture, and then decreased. The higher the set temperature, the shorter the incubation period. When the incubation temperatures were 20℃ and 24℃, respectively, the undeveloped primordium formation rates were low (1.8% and 4.2%, respectively). However, the rate of undeveloped primordium formation increased, and the yield decreased at incubation temperatures of 16℃ and 28℃. Mushroom farms that set incubation temperatures to 18℃ and maintained the medium temperature at less than 28℃ showed undeveloped primordium formation rates ranging between 0.3-0.8%. The rate of undeveloped primordium formation increased and the yield decreased in the farms with high incubation temperatures (above 28℃). We found that in order to reduce undeveloped primordium formation, the air inside the incubation room should be circulated continuously so that the temperature of the medium does not rise above 28℃, and dense incubation conditions should be avoided.

• Korean Journal of Food Science and Technology
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• v.42 no.5
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• pp.632-636
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• 2010

The level of ${\gamma}$-aminobutyric acid (GABA) in pigmented rice was quantitatively and qualitatively determined by high pressure liquid chromatography/fluorescence detection (HPLC/FLD). In this study, the recovery rate and limit of detection (LOD) of GABA were 122.4${\pm}$2.4% and 0.23 ${\mu}g/g$, respectively. The geminating pigmented rice samples, which were harvested in Paju, Korea, were soaked in water at $18^{\circ}C$ for 20 hr. After soaking, the samples were germinated at $30^{\circ}C$ for about 24 hr. GABA content was highest (293.0 ${\mu}g/g$) in the germinated red rice. Furthermore, GABA levels in the germinated rice increased significantly by up to 11.1 and 24.7-fold as compared to non-germinated rice and milled rice, respectively. The GABA concentrations of non-germinated rice, with the exception of red rice, were significantly higher than those of milled rice by 7.6-20.6-fold.

• (The)Study of the Eastern Classic
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• no.54
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• pp.7-44
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• 2014

왕양명 철학의 개념과 구조는 "대학"과 밀접한 관계를 맺고 있다. 왕양명은 "대학"에 대한 새로운 해석을 시도하여 마침내 주희의 "대학" 해석과는 다른 자신만의 학문 체계를 형성하기에 이른다. 이와 더불어 그는 "중용"에 대한 해석에 있어서도 희노애락 등 감정의 미발이발과 중화 등 "중용"의 개념 설명에서 주자와는 다른 견해를 제시하고 있다. 왕양명은 "대학"과 "중용"의 관계에 대해 "자사가 "대학" 전체의 뜻을 총괄하여 "중용"의 첫 번째 장을 지었다."고 평가할 만큼, 왕양명 사상에 있어 "대학"과 "중용"은 매우 긴밀한 관계를 맺고 있다 하겠다. "대학"과 "중용"은 공부 방법에 있어 같은 목적을 추구하고 있으니, "대학"은 성의 공부를 통하여 지선한 경지에 오르는 것을 추구하고 있으며, "중용"은 성신 공부를 통해 지성의 경지에 도달하는 것을 추구하고 있다. 이와 같이 "대학"과 "중용"은 성실하게 한다[성(誠)]는 하나의 공부를 통해 지극한 경지에 오르는 것을 공동의 목표로 삼고 있는 것이다. 이처럼 양명에게 있어 "대학"과 "중용"은 서로 분리하여 말할 수 있는 대상이 아니다. 양명의 "중용" 관련 언급 가운데 가장 많은 분량을 차지하고 있는 것은 "중용"1장에 관해서이다. "중용" 1장은 "대학"의 전체 의미를 포괄하고 있기 때문이다. "중용"에서는 성(誠)이라는 개념을 통해 본체와 공부를 설명하고 있다. 양명은 "중용" 1장을 풀이하면서 본체에 대한 깨달음보다는 수도 공부를 통해 본체를 파악하는 공부를 중시하는 입장을 취하고 있다. 그는 이러한 수도 공부로 '경계하여 삼가면 두려워한다'는 계신공구를 제시하고 있으니, 양명에게 있어 계신공구는 신독이고 치중화이며 치양지 공부에 다름아니다. 여기에서 양명은 "중용"의 공부 방법을 "대학"의 그것과 연관시키고 있음을 알 수 있다.

• (The)Study of the Eastern Classic
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• no.54
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• pp.125-153
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• 2014

이 글은 다산 정약용의 "중용자잠"과 "중용강의"를 주자의 "중용장구" 및 "중용혹문"과 비교 고찰함으로써, 다산의 "중용"의 해석에 나타난 경학적 특징을 드러내는 것을 목적으로 한다. 다산의 "중용"해석을 살펴보려는 우리는 우선 "중용"에 대한 다산의 분장절(分章節), 그리고 "중용"이란 책의 성격을 규정하는 데에서 출발하였다. 주자는 "중용"을 이학(理學)의 관점에서 이해하였지만, 다산은 천명(天命)으로 일관된 책으로 규정하면서 '소사상제지학(昭事上帝之學)'으로 규정하고 있다. II장에서는 '중용(中庸)'을 어떻게 규정하고 있는지를 살펴보았다. 주자는 '중(中)'을 불편불의무과불급지명(不偏不倚無過不及之名)으로 규정하고, 용(庸)은 평상(平常)이라고 정의했다. 이에 대해 다산은 중용(中庸)의 연원에 천착하면서, 중(中)에 대한 주자의 정의는 수용하지만, 용(庸)에 대한 해석에는 반대의 입장을 표명하면서 용(庸)이란 경상(經常) 혹은 항상(恒常)으로 해석해야 한다고 주장한다. III장에서는 주자와 다산의 "중용" 해석에서 가장 큰 대비 점을 이루는 구절을 살펴보았다. 그것은 곧 수장(首章)의 구절에서 "군자(君子) 계신호기소불도(戒愼乎其所不睹) 공구호기소불문(恐懼乎其所不聞)"에서 '불도불문(不睹不聞)', "막견호은(莫見乎隱) 막현호미(幕顯乎微)"에서 '은미(隱微)와 신독(愼獨), 그리고 "희노애락지미발(喜怒哀樂之未發) 위지중(謂之中) 발이개중절(發而皆中節) 위지화(謂之和)"에서 '미발(未發)'이라는 구절을 어떻게 해석할 것인가와 연관된다. 여기서 주자는 이학(理學)의 관점에 입각한 해석을 제시했으며, 다산은 상제학(上帝學)의 관점에서 실천지향적 해석을 제시함을 고찰하였다. 주자는 성정(性情)의 체용론의 관점에서 이 구절을 해석했지만, 다산은 모두 상제(上帝)의 조임(照臨)을 자각한 신독군자의 계신공구(戒愼恐懼)로 해석함을 살펴보았다.

• Korean Journal of Ecology and Environment
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• v.47 no.spc
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• pp.66-73
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• 2014

In order to determine whether vegetation would be one of the factors for the selection of otter home range, vegetation structure and other potential factors were studied in Hwacheon, Korea. Thirteen sites, otter's activity found and not found, were investigated in North Han River and connected tributary streams of Hwacheon-gun. Three types of vegetation were classified by cluster analysis, which is short grass, tall grass and shrub type. Vegetation zone of each channel is composed of either one type, or mosaic of tall grass and shrub type. Short grass type is common in Lake Paro and upper North Han-river where water level is highly variable throughout a year. Therefore, annual species such as Persicaria nodosa, Fimbristylis dichotomam and Chenopodium ficifolium are the most dominant. Shrub type is common at the downstream sites of Jichon stream and along mainstream of North Han River down Lake Paro. A shrub species, Salix koreensis, is the most common. Tall grass type is dominant occupying the most vegetation zone of the tributary channels. Phragmites japonica is absolutely dominant. Due to its dense cover, a few plant species are co-existed. Otter activity was found in all three vegetation types and no marked activity was found at some sites of tall grass type. There is no difference in species composition and physiognomy between tall grass sites with and without otter activity, while it shows significant difference in fish availability between two groups. Overall we found that home range of otters in the region is along the mainstream and downstream of tributary streams with high fish availability in all vegetation types and in various human activity levels.

• Economic and Environmental Geology
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• v.52 no.2
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• pp.199-212
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• 2019

In the machine learning techniques, the sampling strategy of the training data affects a performance of the prediction model such as generalizing ability as well as prediction accuracy. Especially, in landslide susceptibility analysis, the data sampling procedure is the essential step for setting the training data because the number of non-landslide points is much bigger than the number of landslide points. However, the previous researches did not consider the various sampling methods for the training data. That is, the previous studies selected the training data randomly. Therefore, in this study the authors proposed several different sampling methods and assessed the effect of the sampling strategies of the training data in landslide susceptibility analysis. For that, total six different scenarios were set up based on the sampling strategies of landslide points and non-landslide points. Then Random Forest technique was trained on the basis of six different scenarios and the attribute importance for each input variable was evaluated. Subsequently, the landslide susceptibility maps were produced using the input variables and their attribute importances. In the analysis results, the AUC values of the landslide susceptibility maps, obtained from six different sampling strategies, showed high prediction rates, ranges from 70 % to 80 %. It means that the Random Forest technique shows appropriate predictive performance and the attribute importance for the input variables obtained from Random Forest can be used as the weight of landslide conditioning factors in the susceptibility analysis. In addition, the analysis results obtained using specific sampling strategies for training data show higher prediction accuracy than the analysis results using the previous random sampling method.

• KSBB Journal
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• v.25 no.3
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• pp.244-250
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• 2010

This study characterized the anti-Helicobactor pylori activity of Xanthium strumarium L. extract obtained by lactic acid fermentation. The growth of the Lactobacillus strains was typically robust upon lactic acid production in monocultures containing Xanthium strumarium L. extract. Lactic acid fermentation in mixed cultures of Lactobacillus brevis KCTC 3498 and Lactobacillus casei KCTC 3109 produced higher of anti- H. pylori activity than monocultures. Concerning antioxidant activity of fermented extracts, total polyphenol contents were the highest in co-cultures of Lactobacillus brevis KCTC 3498 and Lactobacillus helveticus KCTC 3545. Electron donating ability using diphenyl picryl hydrazyl (DPPH) showed 70% scavenging in Lactobacillus casei KCTC 3109.

• (The)Study of the Eastern Classic
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• no.48
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• pp.225-252
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• 2012

In this paper, the writer examined the procedural changes of Zhuzi(朱子)'s theory of ZhongHe(中和), and also investigated the evaluations thereof made by the later generations. In the stage of ZhongHeJiuShuo(中和舊說), Zhuzi(朱子) ignored the theory of Lidong(李?), which was traditional theory argued by DaoNam School(道南學派). He met Zhangshi(張?) of HuXiang School(湖湘學派) and followed the school's philosophy, 'XianChaShiHouHanYang(先察識後涵養)', meaning what you should do first prior to making great efforts in self-cultivation is to examine the past, when desiring to know yourself. Even though Zhuzi(朱子) had learned the method of moral cultivation from Lidong(李?), he was fascinated by such method of moral cultivation as 'XianChaShiHouHanYang(先察識後涵養)' advocated by HuXiang School(湖湘學派) through discussion with Zhangshi(張?). This tells that he only recognized the fact that there were no achievements WeiFa(未發), but only the achievements YiFa(已發). In the stage of ZhongHeXinShuo(中和新說), he realized the mistakes committed in the time of ZhongHeJiuShuo(中和舊說), and put emphasis upon the achievements in the time WeiFa(未發). Zhuzi(朱子) had explained the relationships among mind, nature, and emotional bond as by his theory, 'XinTongXingQing(心統性情)', meaning that mind controls humans' original nature. Also he followed self-cultivation of Respect, no longer believing the Huhong(胡宏)'s XianChaShiHouHanYang(先察識後涵養). Such a method of self-cultivation means that his method of moral cultivation centered on the achievements YiFa(已發), which was originated from HuXiang School(湖湘學派), had been changed into the method of moral cultivation with a focus on the achievements WeiFa(未發), which was theory argued by DaoNam School(道南學派). However, Zhuzi(朱子)'s theory of ZhongHe(中和) that had seemed perfect began to be discussed and polished again during Joseon Period through the debates between Ligu(栗谷) and Niuxi(牛溪) in the 16th century, and through the debates between Youan(尤庵) and Yuxuan(寓軒) in the 17th century, also through the HuLuoLunZheng(湖洛論爭) represented by Nantang(南塘) and Weiyan(巍巖). Since Zhuzi(朱子)'s theory of ZhongHe(中和) had some flaws, it had to put through such debates as mentioned above. Those debates were generated because imperfections were found in the theory of ZhongHe(中和) by Zhuzi(朱子).

• The Journal of Korean Philosophical History
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• no.52
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• pp.281-310
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• 2017

This paper is a reflective study of contemporary Korean scholars' claims that they criticize the explanation of Zhu Xi(朱熹, 1130-1200)'s psychology in which he explains that the 24th Hexagram of $F{\hat{u}}$[復卦] shows the state that the mind has not happened yet[未發]. Zhu Xi explains the 24th Hexagram of $F{\hat{u}}$[復卦] with the theory of no mind yet[未發說]. Several scholars in modern Korea, however, raise the question of whether "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" of the 24th Hexagram of $F{\hat{u}}$ is enough to explain the state of no mind yet. And they think that "thoughtless[思慮未萌]" is appropriate to explain the state in which the mind has not yet occurred, but it is not to "being not dark to perception". In this study, we would like to show that Zhu Xi's interpretation of the 24th Hexagram of $F{\hat{u}}$[復卦] fully explains the fact that "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" explain the theory of no mind yet[未發說]. Zhu Xi's 'the theory of no mind yet[未發說]' is divided into two periods, a period of 'old theory on $zh{\bar{o}}ngh{\acute{e}}$[中和舊說]' and a period of 'new theory on $zh{\bar{o}}ngh{\acute{e}}$[中和新說]'. He develops 'the theory of no mind yet[未發說]' on the basis of 'the theory that nature is body and mind is action[性體心用說]' during the period of old theory, and develops the theory[未發說] based on 'the theory that mind controls nature and feelings[心統性情說]' during the new theory. Between the two periods, the status of the mind changes from "the mind has already happened[已發]" to "through which the mind has not yet arisen and the mind has already risen[未發已發]". And its role also changes from 'what nature is happened' to 'presiding on nature and emotion.' This change affects the interpretation of the idea that the mind has not yet happened, that thoughts have not budged yet[思慮未萌], perception is not dark[知覺不昧].