• The Korean Journal of Mycology
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• v.37 no.1
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• pp.65-72
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• 2009

For the breeding purpose, in this study we attempted to select a new Lentinula edodes strain by comparing mycelial growth rate, fruit-body quality and mushroom productivity per substrate weight of hybrid strains with parent strains. Nineteen hybrid strains were made by cross of di-karyotic and mono-karyotic to develop strains suitable for sawdust cultivation of L. edodes. Among the nineteen strains, ten were selected by comparing mycelial growth rate on PDA media and wood rot on sawdust-based substrates. The most mushroom harvesting was achieved by 100 days incubation from KFRI 960, KFRI 961, KFRI 962, KFRI 963, KFRI 964, KFRI 971, KFRI 973 and 125 days from KFRI 968, 970. Experiment of incubation periods with the ten strains showed that there were productivity differences between 100 and 150 days incubations. Through comparison of hybrid strains' mushroom productivity it was found that there was no difference in mushroom productivity through crossing high temperature types with high temperature types, crossing low temperature types with high temperature types and crossing unknown temperature types with high temperature types, but there was difference through crossing middle temperature types with high temperature types. Hybrid strains showed better productivity compared with parent strains. Fruiting temperature type analysis of hybrid strains confirmed that strains of high temperature types have a dominant character.

• (The)Study of the Eastern Classic
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• no.36
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• pp.333-374
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• 2009

Korean traditional education emphasizes moral education than any other country or culture. Education is recognized as practical task for self-realization and self-transcendence in traditional Confucian community. This study starts from two questions. First, how moral education in Korea from late in the 19th, when the modernized schooling started, to now can be classified according to social and political circumstances? Second, what is the main issue of moral education in the progress of Korean education after independence from Japanese imperialism? Especially, this study focuses on reflecting and reviewing these issues by context of Eastern moral education. After late in the 19th century, moral education in Korea is divided into three types: "Education for loyalty and filial piety and Moral cultivation", "Citizenship education and Education for anti-communism", and "Moral education and Character education". This study mainly insists these types of moral education distort the sprit by political interests rather than inherit and develop sprit or basic value of moral education. Furthermore, this study discusses characteristic of moral education and way to improve based on important two issues in Korean society; "Nationalism in moral education" and "Western biased education" Making individual's free will into group consciousness in accordance with political power group's interests rather than developing moral community based on each one's character building, nationalism in moral education deepens self-alienation. Western biased education makes self-negation as it considers western as core, and Korea and other traditional ideas as side. This study emphasizes reanalysis Eastern moral education and need effort for understanding of Eastern moral education to overcome Western biased education in Korean moral education.

• Journal of Digital Convergence
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• v.11 no.8
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• pp.349-358
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• 2013

This thesis is a study on Zhuang-zi's theory of self-cultivation. "Mind" is an important concept in Zhuang-zi's philosophy. According to Zhuang-zi "mind" has dual character and its basic state includes the mind which is in keeping with Tao and the mind which is not. They separately refer to mind's natural state(靈府靈臺 之心) and unnatural state(成心). The former is compatible and harmonious while the latter is contradictory. The accomplishment of mind eventually means transcending unnatural mind and attaining mind's natural state. To realize natural mind, Zhuang-zi propose xinzhai(心齋)and zuowang(坐忘).

• Proceedings of the Korean Society of Crop Science Conference
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• 2017.06a
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• pp.108-108
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• 2017

The objective of this study was to know prospect and present state of new variety breeding of Forage and Grassland in South Korea. The industry of forage in Korea is going up to expend through utilization of good quality forage, Italian ryegrass, forage corn and oat rather than rice straw. Especially, since 2007, Italian ryegrass(IRG) had been very important major winter forage crop in South Korea and developed 13 varieties including very early maturity variety (three varieties), early maturity variety (three varieties), medium maturity variety (one variety) and late maturity variety (six varieties). But the disadvantage of Italian ryegrass was weak winter hardness and drought but has good advantage of forage nutritive value, high-yielding and high sugar content, and like livestock as like hanwoo, dairy cattle, goat so on. The Ko-variety (Korea developed variety) of Italian ryegrass has high cold-tolerant and adaptability more than any other country developed variety, and expend to cultivation area from southern area (below Daejeon) to middle-northern area (upper Han river). Although the cultivation area of Italian ryegrass of South Korea was 21,700 ha in 2007, right now, that of Italian ryegrass is about 123,600ha due to expend cultivation area and know famer to good forage crop and have a various maturity varieties (very early, early, medium, late) according to local situation (before-crop harvesting stage or double cropping system). The seed market of Italian ryegrass in South Korea becoming extended to around 100 million Korean won and seed export get nearer to foreign country. We are going to develop of new variety for stress tolerant and high yield and quality forage variety, good adaptability to the Korean environmental conditions including reclaimed area, make self-sufficiency system for forage seed (Italian ryegrass), export our seed to foreign countries.

• (The)Study of the Eastern Classic
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• no.62
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• pp.145-176
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• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.

• Sijohaknonchong
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• v.19 no.1
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• pp.207-234
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• 2003

The purpose of this research paper is to study the characteristics of Huang Yunseok's sijo and it's implications for his poetic intentions. Huang Yunseok's sijo is didactic in its presentation of facts and ethical lessons. The two main facts it presents are royal favors and his clan's pride. Royal favors concern. for example, encouragement of the king, the king's birthday and deathday, and securing a government position by the king's order. His clan's pride concerns, for example, the geographically wonderful place of Huang Yunseok's ancestor's tomb, his ancestor's great conduct, his clan's beautiful tradition, his birth place, and his birth dream. The main content of the ethical lessons concerns cultivation of the human mind and practicing Confucian ethics. Examples of the former describe the purpose of Confucian study, the ethical doctrine that human being's inborn nature is good, the character of the human mind, and the method of cultivating the human mind. Examples of the latter describe the moral rules to govern the Five Human Relations, separation between husband and wife, and discrimination between males and females. The poetic intention of Huang Yunseok's sip consists of political and economic self-promotion and theoretical devotion to Confucian ideology. Proud of his educated, high Confucian clan, he tries to get self-promotion politically and economically by vowing loyalty to the king. He implies devotion to the Confucian ideology through his description of the practice of the Confucian moral rules, the clinging to traditional Neo-Confucianism, and his insistence on the Neo-Confucian theory that all human beings and animals are the same in their original nature. In conclusion, the didactic character of Huang Yunseok's sip stems from his intention to promote himself politically and economically and his theoretical devotion to Confucian ideology. The way of indicative expression originates from the didactic character of Huang Yunseok's sijo.

• Proceedings of the Korean Society of Organic Agriculture Conference
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• 2009.12a
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• pp.314-314
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• 2009

The effects of mixtures of each of rice hull charcoal and wood charcoal with pyroligneous acid on the cultivation and antioxidant activities of rice were investigated. Results of the total phenolic compounds, DPPH radical electron-donating ability and xanthine oxidase stress activity analyses revealed that the environment-friendly materials increased the total antioxidant capacity in rice. In the case of palatability of rice, total amylose blue value and starch-I2color reaction analyses, data showed that environment-friendly materials generally decreased the amylose content of rice. Also, the environment-friendly materials improved the rice endosperm quality.

• Magazine of the Korean Society of Agricultural Engineers
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• v.26 no.2
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• pp.47-58
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• 1984

The study results of the mosture consumption character and irrigation effect of tomato, red pepper and chinese cabbage, in case the soil moisture is kept with different moisture content by the soil properties(loam, sandy loam, sand), are summarized as follows: 1. The available rainfall under bare soil condition had an order of sand>sandy loam> loam and their average was 64.2%. 2. Total moisture consumption under bare soil condition had an order of loam>sandy loam>sand and their average was 4.2mm. 3. The amount of irrigated water to keep certain soil moisture under bare soil condition showed minimum in sand and maximum in loam. It is considered because the capillary phenomenon was more developed in loam. 4. Total moisture consumption of tomatoes under premature cultivation showed 925mm in maximum and had on order of loam>sandy loam>sand. In the aspect of re-irrigation point, it had an order of PF 1.5> PF 1.7>PF 2.1. In case the twenty years's drought frequency was taken into account, the target amount of irrigation water meeded for premature cultivation was 916mm and its average daily moisture consumption was 10.8mm. 5. Total moisture consumption of red pepper under open cultivation showed 1145mm in maximum and had an order of loam>Sandy loam>sand. In the aspect of re-irrigation frequency was taken into consideration the target amount of irrigation water was 1,174.8mm and its average daily moisture consumption was 8.0mm. 6. Total moisture consumption of autumn chinese cabbages was 349mm in maximum and had an order of loam>sandy loam>sand. In the aspect of re-irrigation point, it had an order of PF 1.5>PF 2.1>PF 2.7. In case the twenty year's drought frequency was taken into account, the target amount of irrigation water needed for chinese cabbage cultivation was 259.5mm and its average daily moisture consumption was 6.5mm. 7. It is effective to keep the soil moisture of tomato from PF 1.5 to PF 2.1 in loam and the soil moisture control was effective in sandy loam than red pepper and chinese cabbage. In sand, the production was severaly decreased and the re-irrigation point of PF 1.5 was effective.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.54 no.1
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• pp.104-118
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• 2009

This study was carried out to classify Korean soybean varieties base on maturity group (MG) and to find character relationships according to planting date for high quality soybean seed production adapted to early season cultivation environment of Miryang. Results of maturity grouping of Korean soybean varieties showed that Keunol (3 cultivars), belonged to Group 0; Seonnok and Danmi in Group II, Shinrok in Group III, Seonyu (17 cultivars), in Group IV, Taekwang (44 cultivars) in Group V, Daewon (25 cultivars) in Group VI, and Kwangdu and Keumdu in Group VII. Agronomic characteristics of 100 soybean varieties were compared based on MG, cultivation year and seeding date. Soybean varieties belonging to the MG $VI{\sim}VII$ showed longer days to flowering and growth period, high lodging density and higher yield. Seed quality analysis revealed that as maturity was delayed, seed weight becomes heavier while seed cracks become abundant. In addition, occurrence of purple seed and phomopsis were higher in MG $0{\sim}III$. Protein content was higher in MG $0{\sim}III$, and isoflavone content was higher as maturity was delayed. On the other hand, lipid content was generally similar across MGs. Correlation analysis of major agronomic characters showed positive relationships between days to flowering and growth days, seed weight and lodging in MG $IV{\sim}V$, seed crack and growth days in MG $0{\sim}III$, seed crack and days to flowering in MG $IV{\sim}V$ and MG $VI{\sim}VII$, seed crack and lodging in MG $IV{\sim}V$ and MG $VI{\sim}VII$, seed crack and seed weight in MG $IV{\sim}V$ and MG $VI{\sim}VII$, purple seed and growth days in MG $IV{\sim}V$, purple seed and seed weight in MG $VI{\sim}VII$, phomopsis and growth days in MG $IV{\sim}V$ and MG $VI{\sim}VII$, and phomopsis and purple seed in MG $IV{\sim}V$ and MG $VI{\sim}VII$. In contrast, a negative relationship was observed between seed weight and lodging in MG $0{\sim}III$. Correlating yield and major characters revealed negative relationships between days to flowering and growth days in MG $0{\sim}III$ and MG $IV{\sim}V$, whereas positive relationships were obtained on MG $VI{\sim}VII$ seeded on April 30. Lodging, seed weight and seed crack were all negatively correlated with yield in the MG $IV{\sim}V$ and MG $VI{\sim}VII$. Soybean cultivars identified as adaptable to early season planting for production of high quality soy curd and fermented soybean paste were Seonyu, Kwangdu, and Soho while those suited for the manufacture of soybean sprouts were Sobaeknanul, Kwangan, Sowon, and Bosuk. Geomjeong 2 chosen as best for mixing with rice.

• Journal of Korean Philosophical Society
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• v.116
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• pp.437-464
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• 2010

The article, focusing on the theory of Zhong-He, sheds a new light on the philosophy of Daizhen. The theory of Zhong-He, according to the philosophical system of Zhuxi, serves as the theoretical foundation in erecting the apriori moral nature and guiding mental cultivation of subjects. Daizhen, on the contrary, criticizes the doctrine of Zhonghe in Zhuxi's philosophy as it produces negative side-effects of moral dogmatism. Zhuxi's doctrine, according to Daizhen, as it reduce the origin of morality to apriori condition of consciousness and delimit the range of cultivation to psychological realm of subjects, restricts moral subjects in the fortress of their own subjectivity. In this vein of his criticism, Daizhen attempts new interpretation on Zhonghe. The character Zhong (中), according to him, does not refer to apriori moral state or metaphysical moral substance as it does in the doctrine of Zhuxi. On the contrary, it denotes the state in which diverse existent beings are placed in their own position by their own dispositions. Similarly, the other character He (和) does not refer to the condition where an individual's consciousness is in equilibrium, but to the process of achieving the harmony of entire society in which diverse existent beings are communicating to each other. With his novel interpretation of the theory of Zhong-He, Daizhen could dissolve the tradition of Weifa (未發) and moral subjectivism in Zhuxi's philosophy and provide a way of establishing reciprocal communication and harmony between various individuals. It is in his ethics of rational mutual understanding where the significance of Daizhen's philosophy should be found.