• The Journal of Korean Philosophical History
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• no.23
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• pp.155-180
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• 2008

Suam(遂庵) Kwon Sang-Ha(權尙夏) was a very important character in the late Chosoen Dynasty. He was a representative of the academic circles(school of Uam) and political circles(Nolon; 老論) after Uam(尤庵) Song Si-Yeol(宋時烈, 1607-1689). He represented learning and thought and undertaking of his academic circles and political circles, and handed down to his pupils. He thought his mission was "lighting the laws of heaven and aligning the human mind," "stopping the heretical study and repulsing uncivilization", to reform good virtues of humanity and justice. Kwon Sang-Ha was a successor of Song Si-Yeol, He succeeded learning and thought of his teacher and practiced "Upright"(直) and the Thought of ChunChu(春秋). He emphasized "Upright" as a fundamental principle, like his teacher. He thought ChuHsi(朱熹, 1130-1200) was the master who had inherited the spirit of Confucianism and Chosoen was the only country to successfully inherit this spirit of Confucianism. He declared any study counter to the study of ChuHsi as a rebellious pursuit. Therefore he rejected all other studies. He tried to "stop the heretical 'ism' and repulse uncivilization" and present this ideology as 'the Right way of Human Society(世道)'. He made efforts to reorganize books of ChuHsi to make perfect Book of righteousness with Song Si-Yeol. And he established Hwayang shrine, MandongMyo(萬東廟), Deabodan(大報壇) etc, in memory of fidelity and large rightness. Kwon Sang-Ha did these undertaking to establish 'Public morals and the Right way of Human Society(世道)' with self-confidence. In Dispute on the nature of man and animal(人物性同異論), he gives his approval to Han Won-Jin's opinion. Han Won-Jin's opinion was "the nature of man and animal is Different"(人物性異論). Whenever serious political accidents occurred, he took the lead to protect his teacher, Song Si-Yeol. The reason he did this was not because of his personal feelings for his teacher, but because of promoting 'Public morals(世道)' and 'Confucianism.' Kwon Sang-Ha regarded Mind control Law of "Upright" and the thought of ChunChu as his moralities, and was concerned about real politics and opposed social irregularities. Kwon Sang-Ha succeeded Song Si-Yeol's thought of "Upright" and volition of making an inroad on the Chung(淸), and gave to his political circles(Nolon; 老論) as a law of mind and mission.

• The Journal of Korean Medical History
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• v.29 no.1
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• pp.71-78
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• 2016

"Saengsanbibang" is Obsterics technical books published in 1915. After the publishing of first edition, it was published 15 times so I supposed that this book was very popular in that times. And this book is also valuable because Obsterics books written in Korea are uncommon. But there had not been enough detailed study on this book, so I tried to study on the formation of this book. For that, I compared the formation between this book and 4 kinds of typical Obsterics technical books in Qing dynasty, "Taesansimbub", "Taesanbiseo", "Daesaengyoji", and "Dalsaengpyeon". As the result, "Saengsanbibang" refered to "Dalsaengpyeon" for the contents that the reason and prevention of distocia, the basic principle for antenatal care, and the formulae to tonify blood. The contents that the taking methods of Saenhwatang (生化湯) accroding to the diseases, are mainly affected by "Taesanbiseo". Some contents which had been refered in "Taesansimbub", "Daesaengyoji" weren't refered to "Saengsanbibang". So "Saengsanbibang" is valuable because this book easily summarized the medical knowledge for spreading it to ordinary people. I look forward to more specific study for "Saengsanbibang".

• The Journal of Korean Obstetrics and Gynecology
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• v.23 no.2
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• pp.85-94
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• 2010

Purpose: This study aimed to investigate a clinical effect of Coo-Sun activity focusing on improvement of quality of life in female cancer patients. Methods: The subject of study consisted of 5 female cancer patients at the East-West Cancer Center of OO Oriental hospital. The survey methods of this study are Functional Assessment of Cancer Therapy-General (FACT-G) and State-Trait Anxiety Inventory (STAI). Patients performed Coo-Sun activity 6 times a week and filled out FACT-G and STAI questionnaire after every 3 times training. Results: In FACT-G questionnaire, physical well-being and emotional wellbeing was improved significantly after Coo-Sun activity. And change of social/family well-being and functional well-being score were not significant statistically. In STAI questionnaire, STAI1 was improved significantly after Coo-Sun activity. And change of STAI2 score was not significant statistically. Conclusion: After Coo-Sun activity, quality of life (QOL) in female cancer patients was improved and anxiety was decreased. But this study have limitation to prove effects of Coo-Sun activity completely in female cancer patients. So well designed prospective cohort study will be needed to prove its benefits.

• Journal of fish pathology
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• v.9 no.2
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• pp.177-183
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• 1996

A new RNA virus isolated from abnormally swimming behavior has caused mortalities in salmonid fish (Oh et al., 1995 a), A reverse transcriptase (RTase) activity of the virus was determined by using poly r(A) : oligo d(T) as templete : primer. This RTase activity was associated with virus particles of buoyant density of 1.16 g/ml. The virus particles in sucrose fractions were enveloped and were about 85 nm diameter with central electron-dense core. The brain and kidney samples of artificially infected fish showed RTase activity. Virus particle associated proteins about 120, 80, 65, 61, 48, 42, 35, 30, 25, 19, and 15 kDa were observed when examined by polyacrylamide gel electrophoresis analysis. This study showed the presence of a new retrovirus in salmonid fish, which tentatively called RVS (Retrovirus of salmonid).

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.4
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• pp.67-80
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• 2022

SipWooDo (十牛圖: Painting of Ten Bulls), a Buddhist painting, is a kind of Zen Sect Buddhism painting, which is shown as a mural in many of main halls of Korean Buddhist temples. MokWooDo has been painted since Song Dynasty of China. It paints a cow, a metaphor of mind and a shepherd boy who controls the cow. It comes also with many other types of works such as poetry called GyeSong, HwaWoonSi and etc. That is, it appeared as a pan-cultural phenomenon beyond ideology and nation not limited to Chinese Buddhist ideology of an era. This study, therefore, selects MokWooDo chants that represent Confucianism, Buddhism and Taoism to compare the writing purposes, mind discipline methods and ultimate goals of such chant literatures in order to integrate and comprehend the ideologies of such three schools in the ideologically cultural aspect, which was not fully dealt with in the existing studies. In particular, the study results are: First, the SipWooDo of Buddhist School is classified generally into Bo Myoung's MokWooDo and Kwak Ahm's SimWooDo (尋牛圖: Painting of Searching out a Bull). Zen Sect Buddhism goes toward nirvana through enlightenment. Both MokWooDo and SimWooDo of Buddhist School are the discipline method of JeomSu (漸修: Discipline by Steps). They were made for SuSimJeungDo (修心證道: Enlightenment of Truth by Mind Discipline), which appears different in HwaJe (畫題: Titles on Painting) and GyeSong (偈頌: Poetry Type of Buddhist Chant) between Zen Sect Buddhism and Doctrine Study Based Buddhism, which are different from each other in viewpoints. Second, Bo Myoung's MokWooDo introduces the discipline processes from MiMok (未牧: Before Tamed) to JinGongMyoYu (眞空妙有: True Vacancy is not Separately Existing) of SsangMin (雙泯: the Level where Only Core Image Appears with Every Other Thing Faded out) that lie on the method called BangHalGiYong (棒喝機用: a Way of Using Rod to Scold). On the other side, however, it puts its ultimate goal onto the way to overcome even such core image of SsangMin. Third, Kwak Ahm's SimWooDo shows the discipline processes of JeomSu from SimWoo (尋牛: Searching out a Bull) to IpJeonSuSu (入鄽垂手: Entering into a Place to Exhibit Tools). That is, it puts its ultimate goal onto HwaGwangDongJin (和光同塵: Harmonized with Others not Showing your own Wisdom) where you are going together with ordinary people by going up to the level of 'SangGuBori (上求菩提: Discipline to Go Up to Gain Truth) and HaHwaJungSaeng (下化衆生: Discipline to Go Down to Be with Ordinary People)' through SaGyoIpSeon (捨敎入禪: Entering into Zen Sect Buddhism after Completing a Certain Volume of Doctrine Study), which are working for leading the ordinary people of all to finding out their Buddhist Nature. Fourth, Shimiz Shunryu (清水春流)'s painting YuGaSipMaDo (儒家十馬圖: Painting of Ten Horses of Confucian School) borrowed Bo Myoung's MokWooDo. That is, it borrowed the terms and pictures of Buddhist School. However, it features 'WonBulIpYu (援佛入儒: Enlightenment of Buddhist Nature by Confucianism)', which is based on the process of becoming a greatly wise person through Confucian study to go back to the original good nature. From here, it puts its goal onto becoming a greatly wise person, GunJa who is completely harmonized with truth, through the study of HamYang (涵養: Mind Discipline by Widening Learning and Intelligence) that controls outside mind to make the mind peaceful. Its ultimate goal is in accord with "SangCheonJiJae, MuSeongMuChee (上天之載, 無聲無臭: Heaven Exists in the Sky Upward; It is Difficult to Get the Truth of Nature, which has neither sound nor smell)' words from Zhōngyōng. Fifth, WonMyeongNhoYin (圓明老人)'s painting SangSeungSuJinSamYo (上乘修真三要: Painting of Three Essential Things to Discipline toward Truth) borrowed Bo Myoung's MokWooDo while it consists of totally 13 sheets of picture to preach the painter's will and preference. That is, it features 'WonBulIpDo (援佛入道: Following Buddha to Enter into Truth)' to preach the painter's doctrine of Taoism by borrowing the pictures and poetry type chants of Buddhist School. Taoism aims to become a miraculously powerful Taoist hermit who never dies by Taoist healthcare methods. Therefore, Taoists take the mind discipline called BanHwanSimSeong (返還心性: Returning Back to Original Mind Nature), which makes Taoists go ultimately toward JaGeumSeon (紫金仙) that is the original origin by changing into a saint body that is newly conceived with the vital force of TaeGeuk abandoning the existing mind and body fully. This is a unique feature of Taoism, which puts its ultimate goal onto the way of BeopShinCheongJeong (法身淸淨: Pure and Clean Nature of Buddha) that is in accord with JiDoHoiHong (至道恢弘: Getting to Wide and Big Truth).

• Journal of fish pathology
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• v.11 no.2
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• pp.129-136
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• 1998

In March 1997, a new rhabdovirus was isolated from moribund cultured Japanese flounder Paralichthys olivaceus in sea water tank and cage culture systems in Kyung-Nam and Chun-Nam province, Korea. At temperature $15^{\circ}C$ the virus replicated and induced cytopathic effects (CPE), which progressed to eventual cytolysis, in susceptible cell lines, including RTG-2 and EPC. The CHES-214 cell line was refractory. Virus particles were bullet-shaped and measured $70nm{\times}100$ to 150 nm in size. The isolate was sensitive to pH 3, to diethyl ether, and to heat ($50^{\circ}C$ 5 min, $60^{\circ}C$ 1 min). Viral replication was not inhibited by $10^{-4}$ M 5-iododeoxyuridine. Virus infectivity was reduced by anti-HRV (8401-H) rabbit serum, but can not reduced by antisera against infectious hematopoietic necrosis virus (IHNV), chum salmon reovirus (CSV), retrovirus of salmonid (RVS) and infectious pancreatic necrosis virus (IPNV). HRV virus antigen was detected by fluorescent antibody test (FAT) in the cytoplasm of infected EPC cell. Purified isolates virions were composed of: polymerase (L), glycoprotein (G), nucleoprotein (N) and 2 matrix proteins (M1 and M2). Based upon their relative mobilities, the estimated molecular weights of the proteins were: L, 160 kDa; G, 55 kDa; N, 45 kDa; M1, 26 kDa; and M2, 22 kDa.

• Journal of Korea Water Resources Association
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• v.53 no.11
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• pp.939-949
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• 2020

Currently, the demand for farmland is steadily decreasing due to changes in the agricultural environment and dietary life. In line with this, the government adopted an integrated water management with the enactment of the Framework Act on Water Management on June 2019. Therefore, it is required to take a closer look at agricultural water demand that accounts for 61% of water use for efficient water resources management. In this study, the overal process was evaluated for estimating agricultural water demand. More specifically, agricultural water demand for paddy field, which comprises 67% to 87% of agricultural water demand, was reviewed in detail. The biggest issue in estimating the paddy field water demand is the selection of the method for potential evapotranspiration. FAO recommends Penman-Monteith, but, currently, our criteria suggest a modified Penman equation that shows over estimation. Also, the crop coefficient, which is the main factor in evaluating evapotranspiration, has an issue that does not consider the current climate and crop varieties because it was developed 23 years ago. Comparing the Modified Penman and Penman-Monteith equations using the data from Jeonju National Weather Service, the modified Penman equation showed a big difference compared to the Penman-Monteith equation. When the crop coefficient was applied, the difference between late May and late August increased, where the amount of evapotranspiration was high. The estimation process was applied to four study reservoirs in Gimje. Comparing the estimated water demand with the supplied water record from reservoirs, the results showed that the estimation accuracy depends on not just the potential evapotranspiration, but also the standard water storing level in paddy fields.

• The Journal of Korean Philosophical History
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• no.28
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• pp.387-415
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• 2010

This article examines Zhu Xi(朱熹)'s theory of I-Qing(易經) present in Yi Xue Qi Meng. Zhu Xi aims to establish a novel Confucian theory of I-Qing, examining the study of I-Qing in Han Dynasity and the Taoist theory of I-Qing. To this end, he embraces Shao Yong(邵雍)'s theory of Xian Tian. Adapting the notion of Xian Tian(先天) as developed by Shao, he completes the Image-Number(象數) Theory of Hetu-Luoshu(河圖洛書). While discussing Hetu Luoshu, Zhu Xi argues that the Image and Number are not merely a form of prognostication, but a medium that reveals the principles of the nature and the sagely ways of mind. In addition, by studing I-Zhuan(易傳) in authoring Yi Xue Qi Meng, Zhu Xi maintains that the notions of Image and Number as he understands were to be approved by Confucius. This leads to the unification of Sho Yong's Tai-Ji(太極), Zou Dun Yi(周 敦頤)'s Tai-Ji, and Tai-Ji in Hetu. Through this work, Zhu Xi attempts to construct a systematic philosophy that straddles ontology and value theory, while identifying Li (理) with Xiang (象) and Shu (數). The Image-Number Theory of Hetu-Luoshu has replaced numerous theories of Image and Number at the time of Zhu Xi. Based on this theory, he restores the method of divination as presented in Xi CI Zhuan(繫辭傳). By successfully applying his theory of Image and Number to interpreting a number of recorded examples of divination during the Spring and Autumn period and the Warring States period, Zhu Xi demonstrates that his theory is not only an abstract metaphysical theory, but also can function as an adaptable method of divination.

• The Journal of Korean Philosophical History
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• no.31
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• pp.289-319
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• 2011

Chutzu has established a theory of human mind and moral mind(人心道心說) by quoting the key of cultivation of mind comprised of sixteen letters(十六字心法) to a preface of Zhongyong(中庸章句序) and making comments on the key. Chutzu's theory of human mind and moral mind explains the supervision of mind that materializes chung-ho(中和), which is the core theme of Zhongyong(中庸). Supervision of mind is completed by consciousness. Chutzu defines consciousness as 'preparing the principle(理) and practicing the emotion(情)'. So, consciousness derives the reaction from the principle(理) in order to respond to the external stimulation. By being conscious, mind(心) reveals original nature(性) into emotion(情). An aspect that mind(心) keeps original nature prior to the external stimulation is un-awakened(未發). Once stimulation occurs, mind(心) becomes conscious of the principle which is proper to the situation. In sympathetic situation, sympathetic emotion is revealed by being conscious of benevolence(仁). In judgment situation, the emotion which judges right or wrong is revealed by being conscious of wisdom(智). An aspect of revealing the proper emotion relevant to the situation is wakened(已發). Mind(心) keeps all the original nature of benevolence, righteousness, propriety, wisdom(仁義禮智). It supervises original nature and emotion, and reveals chung-ho(中和) by being conscious of the proper principle(理). Moral mind must supervise to accomplish chung-ho(中和), and gewuzhizhi(格物致知) must be done first to enhance the supervision of moral mind. By establishing a theory of human mind and moral mind(人心道心說), Chutzu completes a theory of mind that covers both theories of chung-ho(中和說) and gewuzhizhi(格物致知說).

• Applied Biological Chemistry
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• v.5
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• pp.7-21
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• 1964

가잠(家蠶)(Bombyx mori)의 잠체(蠶體), 용체 및 견사선(絹絲腺)(후부(後部))에서 phenol법(法)으로 RNA를 추출(抽出)하여 RNA의 nucleotide 조성(組成)(mole ratio)을 살피는 한편, 견사선(絹絲腺)(후부(後部))에서 초원심법(超遠沈法)으로 r-RNA, s-RNA를 분리(分離)하여 이에 대(對)한 nucleotide조성(組成)을 조사(調査)하고 또 가잠견사선(家蠶絹絲腺)과 비교(比較)할 목적(目的)으로 거미 방적선(紡績腺)의 t-RNA를 분리(分離)하여 nucleotide성분(成分)을 측정(測定)하여 다음과 같은 결과(結果)를 얻었다. 1) 잠란(蠶卵)에 있어서 이것을 마수(磨粹), 탈지(脫脂) 후(後) lysozyme을 작용(作用)시키고 10% NaCl용액(溶液)으로 가열(加熱) 추출(抽出)하는 새방법(方法)을 고찰(考察)하여 RNA의 추출(抽出)이 극난(極難)한 잠란(蠶卵)에서 RNA를 분리(分離)하는데 성공(成功)하였다. 2) 가잠란(家蠶卵), 잠체(蠶體), 용체 및 견사선(絹絲腺)(후부(後部))의 t-RNA nucleotide 조성(組成)은 다음과 같다. 시료(試料) $\frac{G+C}{A+U}$ $\frac{G+U}{A+C}$ $\frac{Pu}{Py}$ 가잠란(家蠶卵)의 RNA 1.14 1.24 0.99 가잠체(家蠶體)의 RNA 1.40 1.36 0.80 용체의 RNA 1.40 1.33 1.35 후부견사선(後部絹絲腺)의 RNA 1.05 1.32 1.15 이로서 잠체(蠶體). 용체 및 견사선(絹絲腺)의 Pu/Py는 각각(各各) 차이(差異)가 있으나 G+U/A+C는 3자간(者間)에 1.3의 거이 동일(同一)한 수치(數値)를 보여주고 있다. G+C/A+U는 잠체(蠶體)와 용체에 있어서 동일(同一)하나 견사선(絹絲腺)의 그것과는 차이(差異)가 있다. 한편 잠란(蠶卵)에 있어서는 Pu/Py, G+C/A+U, G+U/A+C가 각각(各各) 잠체(蠶體), 용체 및 견사선(絹絲腺)에 있어서와 현저(顯著)한 차이(差異)를 보여주고 있다. G+C/A+U가 1.3이나 되는 RNA의 base ratio를 가진 생물(生物)에 관(關)해서는 아직 보고(報告)된 바 없고 다만 본논문(本論文)의 가잠(家蠶)에 관(關)한 RNA와 속편(續編)인 각종(各種) 패류(貝類) RNA의 nucleotide 조성(組成)에서 모두 1.3에 가까운 수치(數値)를 보여주고 있다. 3) 견사선(絹絲腺)(후부(後部)) t-RNA와 거미 방적선(紡績腺)의 t-RNA의 nucleotide molar ratio 및 견사선(絹絲腺)의 r-RNA, s-RNA nucleotide 조성(組成)은 다음과 같다. 재료(材料) $\frac{G+C}{A+U}$ $\frac{G+U}{A+C}$ $\frac{Pu}{Py}$ 가잠견사선(家蠶絹絲腺)(후부(後部)의 t-RNA 1.05 1.32 1.15의 r-RNA 1.12 1.30 1.20의 s-RNA 1.55 1.33 0.65 지주방적선(蜘蛛紡績腺)의 t-RNA 1.35 1.24 1.16 즉(卽) 가잠견사선(家蠶絹絲腺)(후부(後部))과 거미방적선(紡績腺)의 t-RNA nucleotide 조성(組成)은 Pu/Py가 1.15와 1.16으로서 거이 동일(同一)하지만 G+C/A+U, G+U/A+C에 차이(差異)가 있음을 보았다. 한편 가잠견사선(家蠶絹絲腺)(후부(後部)) r-RNA와 s-RNA의 Pu/Py와 G+C/A+U는 현저(顯著)한 차이(差異)가 있고, G+U/A+C에 있어서는 1.3으로서 거이 동일(同一)한 수치(數値)를 보여주고 있다. 4. 이상(以上)과 같이 잠체(蠶體)에 관(關)한 RNA의 nucleotide 조성(組成)은 소위(所謂) GC-type로서, 현재(現在)까지 문헌(文獻)에 보고(報告)된 각종(各種) 생물(生物)의 RNA의 base ratio에 관(關)하여 비교(比較) 검토(檢討)하였으며, RNA의 nucleotide ratio의 차이(差異)의 의의(意義)에 대(對)하여 고찰(考察)하였다.