• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.171-200
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• 2016

This paper will analyze the filial piety based ethics of Daesoonjinrihoe (大巡眞理會) and the traditional filial piety of Confucianism (儒敎), Buddhism (佛敎) and Taoism (道敎) through comparing and contrasting their unique systems. The traditional Korean ethics regarding filial piety are in great need of reformation as the relationship between the parents and children should not be vertical or unilateral but parallel and reciprocal. However, there have not been sufficient in-depth studies on this specific ideology and alternative approaches. Regarding this prospect, one representative Korean indigenous new religion, Daesoonjinrihoe has emerged and directly engages in the collision between traditionalism and modernity. The modernity of Daesoonjinrihoe, enables the observation of how the filial piety based ethics have developed within a system of doctrine and thereby provides an exemplary model of traditional filial piety reimagined in accordance with modern sensibilities. A brief summary of comparative findings is as follows: First, Daesoonjinrihoe and Confucianism have taken serving parents with respect as an ethic within filial piety, but Confucianism engenders this ideal through the unilateral and unconditional sacrifice of younger people based on patriarchal feudalism whereas Daesoonjinrihoe has rejected such unilateral sacrifice and instead promotes mutual beneficience between parents and children. This difference occurs, in part, due to the filial piety of Confucianism rising in the midst of the feudal order whereas the ideology of Daesoonjinrihoe contains ideals such as "the reciprocation of favor for mutual beneficence (報恩相生)" and "respect for humanity (人尊)," both of which serve as key principles of the new religious world as envisioned by Daesoonjinrihoe. Second, filial piety in Buddhism and Taoism tends to be passive and inactive and is often expressed by praying for happiness and longevity for one's parents while they are alive and later praying for the heavenly rebirth of one's parents after they die. The filial piety of Daesoonjinrihoe also partially contains such ideas, however; they are extended much further and arrive upon novel and profound expressions. The spectrum of the filial piety in Daesoonjinrihoe expands to the extent children perform actions to resolve their parent's sins and pave a new road for their parents. This filial piety requires a cultivation practice from both parents and children. This system of dual cultivation was established because the world-view of Daesoonjinrihoe enables both parents and children to enjoy happiness and wealth both of which are achieved through the completion of religious objectives following cultivation practice. Third, Confucianism and Daesoonjinrihoe hold memorial services for ancestors with sincerity as an expression of filial piety. Filial piety in the Confucian context excludes ideas from Shamanism and thereby memorial services are held for impersonal entities, however; in the Daesoonjinrihoe context, memorial services are held for personal-entities. Accordingly, holding a memorial service for ancestors with sincerity has a greater sense of realism in Daesoonjinrihoe than it does in Confucianism. Fourth, while Confucianism and Daesoonjinrihoe both aim to requite the grace received from ancestors, the contents of grace and reciprocation of favors (報恩) are viewed differently. In Confucianism, since the ancestors existed previously and bestowed the gift of life to their children and indirectly, all of their descendents. Therefore, memorial services for ancestors are held to convey gratitude and filial piety. However, in Daesoonjinrihoe, ancestors not only bestowed the gift of earthly life to their descendents, in the spirit realm, ancestral spirits also spend sixty years accumulating the merit necessary to imbue each of their descendents with spiritual insight. Consequently, filial piety is expressed through memorial services as well as spiritual cultivation. Fifth, in Confucianism, achieving the fame and prestige indicative of success in the mundane world can be an act of filial piety as it would bring pride to one's ancestors, but in Daesoonjinrihoe, succeeding in religious objectives through spiritual cultivation is considered to be a higher form of filial piety. Sixth, Confucianism, Buddhism and Taoism all observe filial piety as system of familial ethics based in morality. This is likewise true of Daesoonjinrihoe, however; Daesoonjinrihoe confers greater importance on filial piety as an essential form of ethics for religious redemption. This is due to the Daesoon interpretation that the absence of filial piety was the direct cause which led to the sickened state of the world and its collapse. Forgetting the grace of parents who have given the gift of life or the grace of ancestral spirits who have accumulated merit on behalf of their descendents are acts of ingratitude which are unacceptable during the period of Reordering of the Universe. Judging from these findings, Daesoonjinrihoe embraces parts of traditional filial piety as it exists in Confucianism, Buddhism and Taoism, but it does so on the ground of its own unique culture. Through re-interpretation and re-creation, ideas regarding filial piety are being further developed. Namely, filial piety in Daesoonjinrihoe is regulations founded upon the reciprocation of favors for mutual beneficence and respect for humanity. Therefore, it is understood as a concept wherein one's own cultivation practice is performed in order to reach religious objectives, the perfection of personal character, and spiritual insight. This requires that even recipents of filial piety (i.e., parents) perform certain cultivation practices to enjoy happiness and wealth. Additionally, filial piety in Daesoonjinrihoe manifests a reinforced religious character and also serves as a system ethics which is soteriologically essential for salvation during the period known as the Reordering of the Universe.

• Horticultural Science & Technology
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• v.32 no.1
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• pp.129-132
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• 2014

A new resistant cabbage variety 'CT-171' to Fusarium wilt was bred by crossing $A337MSBC_5$ with resistance to the disease and 397-$G_6$ with good density and color. 'CT-171' was selected after combining ability, seed gathering and regional adaptability test in 2008. For breeding of resistant varieties, we investigated the development of Fusarium wilt on cabbage seedlings inoculated with Fusariumoxysporum f. sp. conglutinans by root dipping inoculation method. As a result, 'CT-171' showed higher resistance to Fusarium wilt than 'Asiaball' used as control. The maturity of new variety was 58 days and was faster than control and well suited for autumn cultivation because of cold resistance. The anthocyanin pigment of plant was not revealed. The weight, height and width of head were 1.5 kg, 14 cm and 15 cm, respectively and the core size was 5.7 cm and stable in various cultivation environments. 'CT-171' which showed good agricultural character and resistance to Fusarium wilt filed for variety protect right in Korea Seed & Variety Service on February 2013. The new variety will be appropriate for export and domestic consumption.

• (The)Study of the Eastern Classic
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• no.72
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• pp.265-298
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• 2018

This paper examines the contents and meaning of the education reform theory among the social reform theory of Wie Baek-gyu(1727~1798), a representative Confucian scholar of Honam in the 18th century, and suggests the moral educational implications of his educational reform theory. Wie Baek-gyu, who lived through the Yeongjo and Jeongjo eras, diagnosed the contradictions and problems of society at that time as the absence of morality. And emphasized the reform of school education as a center of ways to overcome social disruption. The educational reform theory he envisioned was to systematize the process from child education to higher education centered on the system reorganization of the school, and to formulate school education in conjunction with the selection of talent. He emphasized the cultivation and practice of moral character in the course of admission and curriculum of the school, and suggested a system that reflects the opinions of the local people in the admission process, thereby establishing the school as the center of the local society. His educational reform theory, which embodies the school system based on moral education and further shapes the school system and educational contents as the center of edification and recruitment of talented people, is a big indication of the curriculum of the current moral curriculum that emphasizes the cultivation and practice of inner morality based on personality education. In this paper, I summarized and reviewed the general contents of his perception of the times and social reform theory, the diagnosis of the educational reality that is the basis of his educational reform theory, and the specific contents of the education reform theory. Based on this, I presented the meaning to the current moral and curriculum.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.18 no.7
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• pp.529-538
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• 2017

This study examines the effects of reading and story sharing through fairy tales on young children's character development in their role play using natural materials. To achieve this, 40 5-year-old children at early childhood educational institutes in Daejeon were tested 16 times for 8 weeks. The results were as follows. First, their role plays using natural objects through reading and talking had a positive effect on their personality cultivation. Second, there was no experimental difference in their prudence and filial piety of basic behavioral items, but their cleanliness and patience were proven effective in the experiment. Third, all their justice, conscience and service indicating their sociality-related friendship, kindness, gentleness and morality were proven effective in the experiment, which their role plays using natural objects through reading and story sharing through fairy tales had an educational effect on improving their sociality and morality through peer interaction. This suggests that their mind to improve social virtues with an exchange of emotions, particularly, treat natural role play in a friendly way, their public promises to cherish life, and their ethical virtues to obey the rules in the process of consideration, appreciation, understanding and help through mutual communication and cooperation in forest experience activities are very effective from an educational perspective.

• Korean journal of applied entomology
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• v.55 no.3
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• pp.257-266
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• 2016

Subtropical insect pests expand their habitats by migration to temperate zones along with global climate change. A subtropical insect pest, Maruca vitrata, is infesting leguminous crops including azuka beans in Korea and gives significant economic damages. Its great genetic variation raised an issue of the origin of a Korean M. vitrata population. To understand the genetic character of the Korean population, its cytochrome oxidase subunit 1 (cox 1) gene was sequenced and phylogenetically analyzed with other regional populations. The world populations of M. vitrata were grouped into three clusters: Asia-African, American, and Oceanian. The Korean population was classified into Asia-African cluster. To characterize the insecticide susceptibility of the Korean population, seven different insecticides (4 neutoxic insecticides, 1 insect growth regulator, 2 biopesticides) were assessed. Young larvae of M. vitrata were relatively susceptible to all tested insecticides. However, old larvae were much less susceptible than young larvae. No test insecticides effectively (> 50%) killed the old larvae of M. vitrata within 7 days.

• Journal of Elementary Mathematics Education in Korea
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• v.24 no.2
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• pp.187-205
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• 2020

The purpose of this study is to develop the elementary mathematics education program for the cultivation of humanistic imagination and characters through the link between mathematics and literature to find out its effectiveness. This study has verified the effectiveness of mathematics academic achievement, humanistic imagination and characters with the program development and preliminary program and application of this program for two years. After conducting classes on proportional expression and proportional distribution for 79 sixth-grade elementary school students (39 in the experimental class and 40 in the comparative class) in Seoul and Gyeonggi-do under this program, the researcher analyzed how the application of the program affects students' perception using pre- and post-examinations on mathematics academic achievement, humanistic imagination, and characters, including interviews with students, and analysis of outputs of the students. Studies have shown that the application of the elementary mathematics education program to foster humanities imagination and characters did not make any significant difference in mathematics academic achievement, and there were statistically significant differences in the subcategories of "reflection on life", "positive self-consciousness" and "humanistic imagination" categories, and there were no statistically significant differences in the "purpose of life" and "human relations" categories. However, the responses from the students' interviews showed that their perspectives of humans and the world has become wider and deeper. It also did not produce significant results for characters. As suggestions, the ministry should present the need to develop and distribute concerning materials for teachers, secure time for creative experience activities for convergence subjects, and operate practical and long-term training programs for teachers.

• (The)Study of the Eastern Classic
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• no.32
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• pp.189-213
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• 2008

When we say the core thought of the Analects of Confucius, we normally come up with 'Ren(仁)'. However, in the first phrase of Chapter One("學而") of the Analects, there is no mention about 'Humanity'. Then, why the editor of the Analects of Confucius had put the First Chapter at the opening of book? This paper aims to describe the fact that the First Chapter One of the Analects of Confucius implies the core thought of Kongzi(孔子). In the First Chapter One, the vocabularies, such as 'Pleasure'(說), 'Delight'(樂), and 'Confucian Gentlemen'(君子) are central to the phrasal structure. 'Pleasure'(說) is the phase to cultivate himself, or the phase to equip with a qualification in order 'to establish a righteous relation'. And 'Delight'(樂) is the stage to establish relationships with colleagues who share same value and ambition with himself. 'Confucian Gentlemen'(君子) is the stage to 'establish righteous relationships' with all people in the world, and it denotes an ideal human image presented by Kongzi(孔子). The core concepts of the First Chapter One are connected to the core thoughts of the Analects of Confucius, to wit, 'Ren'(仁), 'Shu'(恕), and 'Xiujizhiren'(修己治人). If 'Ren'(仁) and 'Shu'(恕) refer to specifically 'establishment of righteous relationship', then 'Pleasure'(說) is the stage to obtain qualification in order to 'establish righteous relationship', and 'Delight'(樂) is the stage to 'establish relationships' with brothers and colleagues, and 'Confucian Gentlemen'(君子) means a person who can build up 'righteous relationships' with all the people of the world. Regarding the Confucianism in 'Character building and guiding other souls' Confucius presents three phases, viz. 'Cultivation of himself in reverential carefulness'(修己以敬) ${\rightarrow}$ 'Cultivation of himself so as to give rest to others'(修己以安人) ${\rightarrow}$ 'Cultivation of himself so as to give rest to all the people'(修己以安百姓), and the se get through 'Pleasure'(說) ${\rightarrow}$ 'Delight'(樂) ${\rightarrow}$ 'Confucian Gentlemen'(君子) in the First Chapter One of the Analects of Kongzi(孔子). The human image, named 'Confucian Gentlemen'(君子) presented in the Chapter One is equated with the human who practices 'morality'(修養) that attained by means of 'cultivation'(實踐) through 'establishment of relationship'.

• The Korean Journal of Mycology
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• v.16 no.4
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• pp.235-241
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• 1988

This study was carried out to investigate some morphological characters of fruit bodies of Ganoderma lucidum and to classify the fungus on the bases of the genetic character. Some of the isolates of the fungus which originally have the kidney-shaped fruit bodies produced the antler-shaped fruit bodies on artificial media and the latter characters were inherited. Pattern of the pileus surface and thickness of the pileus of the fruit bodies were also considered to be hereditary. Although morphology of the pileus margin and fruiting mode of the fungus were variable among the isolates, they were greatly influenced by environment conditions. Ganoderma lucidum could be classified into two groups and four strains according to the morphology of the fruit bodies on artificial cultivation media. Electrophoretic patterns of esterase, peroxidase, leucine aminopeptidase(LAP) and proteins of fruit bodies and mycelia of Ganoderma lucidum showed high genetic variation. Isozyme patterns of esterase of the mushroom mycelia were applicable for the classification of strains of the fungus. Patterns of proteins, leucine aminopeptidase and peroxidase did not indicate any genetic relation among the fungus strains.

• Journal of Plant Biotechnology
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• v.31 no.1
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• pp.49-53
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• 2004

Shoot formation was investigated from in vitro cultivation of exotic hybrid poplar (Populus koreana ${\times}$ P. trichocarpa) with a specific stomatal character occurring both upper and lower surface of leaves. Two different explants (stem and leaf segment) of Peace poplar were cultured on half strength Murashige and Skoog (MS) basal medium supplemented with the various concentrations of thidiazuron as a plant growth regulator. Most adventitious shoots were produced from excised ends of stem or mid-veins of leaf segments. The highest average numbers of shoots were 7.1 and 5.3 with the treatments of 0.02mg/L TDZ in both explants of stem and leaf segment. The highest shooting rates were achieved to 83.3％ and 47.6％ with the concentrations of 0.01mg/L and 0.02mg/L TDZ by axillary bud and leaf cultures, respectively.

• Journal of Korean Library and Information Science Society
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• v.41 no.1
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• pp.295-318
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• 2010

Recently a reading education system has been developed to manage the accumulated reading activities and past records of individuals under the web environment using computers. And the reading education system, where we can have comprehensive reading education, has been developed and been applied to schools. The reading records in the reading education system can contribute to the improvement of reading activities and reading comprehension, the extension of thinking ability, and the cultivation of insight and character of the readers. The system will provide basic data for reading education for the teachers. The reading education system will accumulate the reading records of individuals. This system is not restricted by time and space. Also the system can support the reading education of children and students effectively. The menu of the reading education system is composed of a test of reading level, reading materials, activities after reading, reading certification, reading record management and instruction of teachers.