• Journal of Life Science
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• v.32 no.11
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• pp.865-871
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• 2022

Tenebrio molitor larvae is well known as edible insect. Then, although it has been widely studied that Tenebrio molitor larvae has various bioactive functions such as antioxidant, anti-wrinkle, and anticancer. Nevertheless, antioxidant effects of Tenebrio molitor larvae water extract (TMH) has not been well described in Adult Retina Pigment Epithelial cell line (ARPE-19). In this study, we demonstrated that antioxidant effects of TMH against H₂O₂-induced oxidative stress in ARPE-19. Thus, we selected for our studies and performed a series of dose-response assay to determine the working concentration that lead to a consistent and high degree of cytotoxicity, which we defined as the level of H₂O₂ that killed 40% of the ARPE-19 cells. ARPE-19 cells were pre-treated with various concentrations of TMH (0.1 up to 2 mg/ml) before exposure to 300 µM H₂O₂. As we expected, TMH effectively prevented ARPE-19 cells from 300 µM H₂O₂-induced cell death in a dose-dependent manner. Furthermore, TMH inhibited the phosphorylation of mitogen-activated protein kinases (MAPKs) such as extracellular signal regulated kinase (ERK), c-Jun N-terminal kinase (JNK), and p38. Overall, the inhibitory effects of TMH on H₂O₂-induced apoptosis and oxidative stress were associated with the protection cleaved caspase-3, Bax, Bcl-2, and HO-1. The TMH suppressed H₂O₂-induced cell membrane leakage and oxidative stress in ARPE-19 cells. Thus, these results suggest that the TMH plays an important role in antioxidant effect in ARPE-19.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.141-175
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• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.37-67
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• 2023

This paper aims to examine the loyalty and filial piety pursued by Taoists, focusing on the concept of loyalty and loyalty shown in Wenchang Filial Piety Classic and General Collection of Jingming on Loyalty and Filial Piety. After the Han Dynasty, the concept of loyalty and filial piety became the representative virtues that led the country and society to follow the ideology of Confucius as the dominant ideology. This applied to everyone from emperor to each individual. Taoism had different reasons for promoting the concept of loyalty and filial piety and these even varied from sect to sect, but generally, Taoism could also be said to emphasize loyalty and filial piety. Depending on the sect of Taoism, filial piety might be valued on its own or filial piety might be valued in conjunction with loyalty. In particular, defining Taoism was criticized for "forgetting the desirable behavior required in the human network of the world and severing relationships with various objects encountered in life." In this respect, the concept of loyalty and filial piety in General Collection of Jingming on Loyalty and Filial Piety, could be observed to emphasize 'filial piety' in conjunction with 'loyalty', and this shows the influence of Confucius' concept of loyalty and filial piety. At the same time, this shows the concept of loyalty and filial piety as reimagined by Taoism. The most fundamental aim of Taoism is to pursue immortality. However, as a prerequisite for becoming such a god, loyalty and filial piety, were practiced alongside 'gentleness' and 'humanity and trustworthiness.' Here, the Taoist emphasis on 'loyalty and filial piety', 'gentleness', and 'humanity and trustworthiness' is essentially the same as in Neo-Confucianism. However, seeking to become an immortal through these values represents a motivation that is different from Neo-Confucians who denied the pursuit of immortality. In this paper, loyalty and filial piety as understood and practiced by Neo-Confucian scholars will be compared with the same concepts in the Taoist context and the findings will be summarized via three categories. First, in the Taoist model longevity and the pursuit of immortality are seen as being closely related to filial piety. The reason why achieving longevity and pursuing immortality was considered closely related to filial piety is because this is a modified and enhanced reimagining of the Neo-Confucianist concept of loyalty and filial piety. The other is that Taoism's concept of loyalty and filial piety is richly supplemented with content about 'interactions between heaven and humankind.' When filial piety is practiced in this context, the principle of responding to the gods of heaven and earth is emphasized. At the same time, Taoism presents consequences for insufficient filial piety to parents or insufficient loyal to the king; disasters will be brought down by heaven. Finally, it is argued that the practice filial piety is necessary and should extend not only to parents to all phenomena in the world without distinguishing based on one's degree of intimacy to those phenomena.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.137-173
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• 2019

Modern scientists are trying to find the basic unit of order, fractal geometry, in the complex systems of the universe. Fractal is a term often used in mathematics or physics, it is appropriate as a principle to explain why some models of ultimate reality are represented as multifaceted. Fractals are already widely used in the field of computer graphics and as a commercial principle in the world of science. In this paper, using observations from fractal geometry, I present the embodiment of ultimate reality as understood in Daesoon Thought. There are various models of ultimate reality such as Dao (道, the way), Sangje (上帝, supreme god), Sinmyeong (神明, Gods), Mugeuk (無極, limitlessness), Taegeuk (太極, the Great Ultimate), and Cheonji (天地, heaven and earth) all of which exist in Daesoon Thought, and these concepts are mutually interrelated. In other words, by revealing the fact that ultimate reality is embodied within fractal geometry, it can be shown that concordance and transformation of various models of ultimate reality are supported by modern science. But when the major religions of the world were divided along lines of personality (personal gods) and non-personality (impersonal deities), most religions came to assume that ultimate reality was either transcendental or personal, and they could not postulate a relationship between God and humanity as Yin Yang (陰陽) fractals (Holon). In addition, religions, which assume ultimate reality as an intrinsic and impersonal being, are somewhat different in terms of their degree of Holon realization - all parts and whole restitution. Daesoon Thought most directly states that gods (deities) and human beings are in a relationship of Yin Yang fractals. In essence, "deities are Yin, and humanity is Yang" and furthermore, "human beings are divine beings." Additionally, in the Daesoon Thought, these models of ultimate reality are presented through various concepts from various viewpoints, and they are revealed as mutually interrelated concepts. As such, point of view regarding the universe wherein Holarchy becomes a models in a key idea within perennial philosophy. According to a universalized view of religious phenomena, perennial philosophy was adopted by the world's great spiritual teachers, thinkers, philosophers, and scientists. From this viewpoint, when ultimate reality coincides, human beings and God are no longer different. In other words, the veracity of the theory of ultimate reality that has appeared in Daesoon Thought can find support in both modern science and perennial philosophy.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• 한국노년학
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• v.31 no.1
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• pp.33-47
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• 2011

The purpose of this study was to examine the moderating and mediating effects of social support and social activity on the relationship between depression and quality of life in elderly women living alone. Subjects were 129 elderly living alone at K city in C province, from June to July, 2010. The data was analyzed using the SPSS program for descriptive statistics, Pearson's correlation coefficient and stepwise multiple regression. The degree of depression of elderly living alone was above the average(2.65), and that of quality of life was average(2.80). The correlated factors of quality of life among elderly women living alone included depression(r=-.745, p=.004), social support(r=.544, p=.000), leisure activity(r=.480, p=.024), and economic activity(r=.711, p=.001). Social support was an important mediator between the depression and quality of life in elderly women living alone. The moderating effects of social support and social activity between depression and quality of life in elderly women living alone were not significant. This study suggests that social support considered in enhancing the quality of life programs designed for elderly living alone. Further research needs to be done to refine moderating and mediating effects of social support, social activity including leisure activity, economic activity and volunteer activity.

• Journal of Venture Innovation
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• v.3 no.2
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• pp.41-76
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• 2020

This study confirmed factors affecting smart factory technology acceptance through empirical analysis. It is a study on what factors have an important influence on the introduction of the smart factory, which is the core field of the 4th industry. I believe that there is academic and practical significance in the context of insufficient research on technology acceptance in the field of smart factories. This research was conducted based on the Unified Theory of Acceptance and Use of Technology (UTAUT), whose explanatory power has been proven in the study of the acceptance factors of information technology. In addition to the four independent variables of the UTAUT : Performance Expectancy, Effort Expectancy, Social Influence, and Facilitating Conditions, Government Assistance Expectancy, which is expected to be an important factor due to the characteristics of the smart factory, was added to the independent variable. And, in order to confirm the technical factors of smart factory technology acceptance, the Task Technology Fit(TTF) was added to empirically analyze the effect on Behavioral Intention. Trust is added as a parameter because the degree of trust in new technologies is expected to have a very important effect on the acceptance of technologies. Finally, empirical verification was conducted by adding Innovation Resistance to a research variable that plays a role as a moderator, based on previous studies that innovation by new information technology can inevitably cause refusal to users. For empirical analysis, an online questionnaire of random sampling method was conducted for incumbents of domestic small and medium-sized enterprises, and 309 copies of effective responses were used for empirical analysis. Amos 23.0 and Process macro 3.4 were used for statistical analysis. For accurate statistical analysis, the validity of Research Model and Measurement Variable were secured through confirmatory factor analysis. Accurate empirical analysis was conducted through appropriate statistical procedures and correct interpretation for causality verification, mediating effect verification, and moderating effect verification. Performance Expectancy, Social Influence, Government Assistance Expectancy, and Task Technology Fit had a positive (+) effect on smart factory technology acceptance. The magnitude of influence was found in the order of Government Assistance Expectancy(β=.487) > Task Technology Fit(β=.218) > Performance Expectancy(β=.205) > Social Influence(β=.204). Both the Task Characteristics and the Technology Characteristics were confirmed to have a positive (+) effect on Task Technology Fit. It was found that Task Characteristics(β=.559) had a greater effect on Task Technology Fit than Technology Characteristics(β=.328). In the mediating effect verification on Trust, a statistically significant mediating role of Trust was not identified between each of the six independent variables and the intention to introduce a smart factory. Through the verification of the moderating effect of Innovation Resistance, it was found that Innovation Resistance plays a positive (+) moderating role between Government Assistance Expectancy, and technology acceptance intention. In other words, the greater the Innovation Resistance, the greater the influence of the Government Assistance Expectancy on the intention to adopt the smart factory than the case where there is less Innovation Resistance. Based on this, academic and practical implications were presented.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.14 no.4
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• pp.213-228
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• 2009

This study was conducted to investigate spatio-temporal changes in macrobenthic community structure and benthic environmental conditions in Geoje-Hansa Bay, which is the greatest oyster producing site in Korea. Field survey for benthic environment and macrobenthos was seasonally carried out at 15 stations covering oyster farming sites and non-farming sites from February to November, 2008. The grain size of surface sediments was dominated by very fine silt with the mean phi of about $9\;{\Phi}$ and TOC was 1.9% on average. Mean dissolved oxygen content was 8.1 mg/L and lowest in August corresponding to the 2nd degree in seawater quality criteria. Total species number was 351 and mean density was $3,675\;ind./m^2$, both of which were dominated by polychaete worms. Spatio-temporal variation in above two biological variables was great with higher values seasonally in spring and spatially in channels rather than inner bay. Dominant species were Lumbrineris longifolia (21.3%), Aphelochaeta monilaris (17.8%) and Ericthonius pugnax(6.1%), all of which are typical species of organically enriched area. From the multivariate analyses, the whole macrobenthic community was distinguished into two groups of channel and inner bay group. Spatio-temporal changes of macrobenthic community in Geoje-Hansan Bay were related to those of TOC and acid volatile sulfide (AVS). Our results showed that Geoje-Hansan Bay should be intermediately affected by organic pollution, and that such organic enrichment was more remarkable at farming stations in the inner bay.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.241-279
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• 2023

The Scripture of Myriad Laws was first published in 1986 and then reprinted in 1994 and 1995. It gained widespread recognition as a mysterious text or a Buddhist document containing enigmatic content that deemed difficult to comprehend. Through the analysis of the content of The Scripture of Myriad Laws, it was revealed that the book was published by the Dragon Flower Order, a Jeungsanist religion founded by Seo Baek-Il (徐白一). Therefore, the various texts included in The Scripture of Myriad Laws can be classified as 'Songs of Jeungsanism' (Jeungsan-gyo Gasa 甑山敎歌辭). The contents included in The Scripture of Myriad Laws often mention terms unique to the Jeungsanist orders, such as 'the Reordering Works of Heaven and Earth' (天地公事), 'presiding over cures' (醫統), 'Degree Number' (度數), 'the West God' (西神), 'the nobility of heaven' (天尊), 'the nobility of earth' (地尊), 'the nobility of humanity' (人尊), 'ruling the world for 50 years' (治天下五十年), and 'the era of Resolving Grievances (解冤時代).' It also discusses the birthplace and birth date of Kang Jeungsan, his family name, and the duration of his existence. The contents directly quote the words spoken by Jeungsan and incorporate them into songs. They also mention unique Jeungsan terms such as 'Five Immortals Playing Baduk' (五仙圍碁), 'open-weight wresting match,' 'birth, growth, harvest, and storage' (生長斂藏), 'the god who listens to words' (言聽神), 'pillar of foundation' (基礎棟樑),' 'Ocean Seal' (海印), and 'the higher gods' (上計神). It is also notable that some verses of Chinese poetry that Jeungsan taught his disciples are directly quoted in this scripture. Furthermore, the scripture shows traces of Buddhist salvational beliefs; particularly those that emphasize faith in Maitreya Bodhisattva (彌勒信仰). However, The Scripture of Myriad Laws differs from traditional Buddhist beliefs in that it anticipates and emphasizes the birth of a specific individual endowed with the power and abilities of Maitreya Buddha. While emphasizing Maitreya Buddha (彌勒世尊) and the Dragon Flower Gathering (龍華會上), the scripture also specifically mentions Geumsan-sa Temple (金山寺) located on Mount Moak (母岳山) in North Jeolla Province, and these details are sung about in a special manner. This positive portrayal serves to affirm the belief of followers that Jeungsan, centered around Geumsan-sa Temple, was an incarnation of Maitreya Buddha. Moreover, The Scripture of Myriad Laws subtly asserts that Seo Baek-il, the leader of the Dragon Flower Order, who is mentioned in the scripture, is the absolute savior who has come to this world in place of Jeungsan. In support of this teaching, his birth date, birthplace, years of imprisonment, release date, and honorific name (號) are all recorded in precise detail.

• Korean journal of applied entomology
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• v.62 no.4
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• pp.227-243
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• 2023

The Asiatic pink stem borer, Sesamia inferens (Walker, 1856) (Lepidoptera: Noctuidae) is a pest that attacks rice stems. In this study, we estimated the annual generation of insect in several regions of the Republic of Korea. Adult trapping using a sex pheromone trap detected the occurrence of S. inferens adults in the three northernmost areas around 38° latitude and showed that the insect inhabits all of Korea. In most areas investigated, the seasons of the adult generations estimated using the single-sine degree-day model did not deviate from the corresponding observed seasons of adult occurrence. We estimated that the overwintering larvae hypothetically-estimated using the model could be originated from the last generation of adults. When larvae collected in paddy fields during the autumn season in a few middle and southern areas were reared at 25℃, ca. 70% of pupae did not show additional larval molting before their pupation. All larvae collected in early March in a southern area (Goseong, Gyeongsangnam-do) pupated without additional larval molting when reared at 25℃. Based on these results, we presumed that S. inferens could overwinter as mainly the last instar larval stage in the area. Taken together, we conclude that S. inferens primarily has two generations per year in areas around 38° latitude, and three generations in the areas between 35.3° and 37.3° latitude. In addition, approximately 35% of insects captured by the sex pheromone trap were species other than S. inferens, as determined by analyzing the nucleotide sequences of the cytochrome c oxidase 1 gene. These species were not morphologically misidentified as S. inferens.