• Journal of Applied Biological Chemistry
• /
• v.63 no.1
• /
• pp.111-116
• /
• 2020

Total polyphenol contents, flavonoid contents, 1,1-diphenyl-2-picrylhydrazyl (DPPH) free radical scavenging activities of ethanol extracts of 20 herbal plants (sage, turmeric, mace, bayleaf, fenugreek, oregano, blackpepper, whitepepper, clove, marjoram, cinnamon, coriander, basil, dillseed, mustard, cadamon, thyme, celery, rosemary, cumin) were analyzed for the screening of high flavonoid-containing plant resource. Thyme extract, showing the highest flavonoid content and a high degree of antioxidant activity, was selected as a bioactive cosmetic material. The total polyphenols and flavonoids contents of thyme extracts were measured as 6.90 mg chlorogenic acid equivalent (CAE)/100 g and 1.71 mg naringin equivalent (NE)/100 g, respectively, and DPPH radical scavenging activities was 90%. Among the tested organic solvents, hexane gave the highest extraction yield. Thus hexane was selected as the most suitable solvent for the extraction of thyme. Response surface method was used to obtain optimized extraction conditions for thyme: reaction temperature of 35.9 ℃, raw material to hexane ratio of 1.63:25 (w/v), and reaction time of 192 min. These predicted extraction conditions was validated by a total flavonoid extraction experiment showing a value equivalent to 96.3% of the predicted total flavonoid content. It is expected that the optimized solvent extraction conditions could be used for the production of flavonoid using thyme.

• Journal of Navigation and Port Research
• /
• v.30 no.8 s.114
• /
• pp.711-719
• /
• 2006

A series of geotechnical centrifuge model tests and numerical modelling have been performed to study engineering characteristics of the composite ground reinforced by both the Sand Compaction Piles(SCPs) and the deformation-reducing sheet piles. The research has covered several key issues such as the load-settlement relation, the stress concentration ratio and the final water content of the ground Totally three centrifuge tests have been conducted by changing configuration of the sheet piles, i.e., a test without the sheet pile, a test with the sheet pile at a single side and a test with the sheet piles at the both sides. In the model tests, a vertical load was applied in-flight on the ground surface. On the other hand, class-C type numerical modelling has been performed by using the SAGE-CRISP to compare the centrifuge test results using an elasto-plastic model for SCPs and the Modified Cam Clay model for the soft clay. It has been found that the sheet piles can restraint failure of foundation, thereby increasing yield stress of the ground. The stress concentration ratio was in the range of $2{\sim}4$. In addition, numerical analysis results showed reductions both in the ground heave($20{\sim}30%$) and in the horizontal movement($28{\sim}43%$), demonstrating the deformation-reducing effect of the sheet piles.

• Korean Journal of Food Science and Technology
• /
• v.35 no.1
• /
• pp.1-6
• /
• 2003

Chemical compositions of several herbs (rosemary, mint, thyme, sage, and lavender) cultivated in Korea were analyzed. Approximate compositions were as follows: moisture $69.92{\sim}82.10%$, crude ash $2.48{\sim}6.15%$, crude fat $0.40{\sim}2.46%$, crude protein $0.84{\sim}1.57%$, and crude fiber $2.48{\sim}6.15%$. Total contents of phenolics determined by Folin-Dennis's method were in the range of $73.24{\sim}197.79mg%$. Contents of minerals, Na, Ca, Mn, P, Mg, Zn, and Fe determined by ICP-AES were $43.0{\sim}112.5,\;177.5{\sim}304.0,\;0.5{\sim}1.5,\;74.0{\sim}218.5,\;57.0{\sim}116.0,\;1.0{\sim}2.0$ and $3.0{\sim}5.0mg%$, respectively. Free sugar contents determined by HPLC were: sucrose $0{\sim}7.61$, glucose $0.94{\sim}15.92$, and rhamnose $0.64{\sim}7.99mg%$. Fatty acids including palmitic, stearic, oleic, linoleic, linolenic, and arachidonic acids were identified by GC. Linoleic and linolenic acid contents were higher than those of palmitic and stearic acids. Aroma components identified by GC-MS were 1,8-cineole, ${\alpha}-phellandrene,\;{\alpha}-terpinene,\;{\beta}-pinene,\;{\beta}-thujone$, borneol, butan-1-ol, cis-sabinene hydrate, ${\delta}-carene,\;{\gamma}-terpinene$, and verbenone.

• Journal of Korean Medical classics
• /
• v.13 no.1
• /
• pp.184-232
• /
• 2000

The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Di Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of 〈Si Qi Tian Shen Da Lun·Huang Di Nei Jing Su Wen〉 which is quoted frequently and using it for appendix and comparing each views of annotators, I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follow. That is, when the day is long, things act energetically and emit the warmth of life and expand the vigor of growth. On the other hand, when the night is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.

• Archives of design research
• /
• v.17 no.4
• /
• pp.97-106
• /
• 2004

Oukjuk becomes to known to the people and valuates due to the importance of the effect of the medicine. Known as taoist hermit plant, Oukjuk tea has called as a Solomon's Seal Tea in the western countries. Dissimilarly from other herb teas, it contains a high percentage of minerals. Because of the utility value of this, people used to use Oukjuk as an oriental medical treatment for various kinds of the condition of illness as for nutritive food or tonic material. According to the records, a sage of old or people seeking after truth had enjoyed the tea very much. In spite of these all effects, public has only a superficial understanding of the matter, Comprehending the problems, this study analyses ways and means of the functional packaging for the Solomon's Seal tea. In this research, the most problems came out with the quality of the products and the level of their packaging which is not variously in forms and not properly developed in materials and designs. As a conclusion the paper pointed out the importance of keeping the traditional high quality in product and having an appeal to packaging for customer's needs.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.29 no.1
• /
• pp.51-66
• /
• 2001

The purpose of this study is to suggest the ecological management based on ecological characteristics of urban forest in Bucheon city. The actual vegetation area in the survey sites(7,426,587$m^2$) consisted of Robinuia pseudoacacia forest(61.6%; 5,574,168 $m^2$), Pinus rigida forest(6.1%), Quercus mongolica community(3.2%), Q.spp.community(2.9%), etc. According to the importance value of artificial planting forest, 58(/300$m^2$) survey plots were divided into 6 groups; 1) R. pseudoacacia forest, 2) R. pseudoacacia-Q.serrata community, 3) R. pseudoacacia-Q.mongolica community, 4) P.rigide forest, 5) P.rigida-Q.serrata community, 6) P.rigida-Q. mongolica community. As the result, the artificial planting forest was expected to the proceeded to Q. serrata community and Q.mongolica community. The ecological succesion stage in the survey sites (7,426,587$m^2$) was divided into 5 states based on actual vegetation, succession trend of artificial planting forest in Bucheon; 1) Stage of impossible succession(4.7%, 2)Stage of inducible succession(78.7%), 3) Stage of progressive succession(2.7%), 4)Sage of last succession(1.4%), 5)Stage of native plant forest(12.5%). The ecological management of urban forest was suggested as the management method for succession promotion, according to density controlling and native species planting in Bucheon. Individual numbers of R. pseudoacacia might be reduced to 6~8 individuals/300$m^2$ at canopy, 9~21 individuals/300$m^2$ at under-story by selective cutting in order to keep 63~70% of total basal area at R. pseudoacacia forest. Individual numbers of P.rigida might be reduced to 8~9 individuals/300$m^2$ at canopy, 27~30individuals/300$m^2$ at under-story by selective cutting in order to keep 68~75% of total basal area at P. rigida forest. 24 species that were selective by constancy analysis were chosen as the ecological appropriate species. Since, this studyis discussing the ares of urban forest and botanical ecology, it is suggested that a study on the relations between of environmental factors such as soil, climate, and vegetation will be performed in the future.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.439-462
• /
• 2016

This Article's aim is to articulate Confucius's theory of poetics in analects. Confucius tried to establish Humanism and educate the idea of 'learning to become a sage' based upon six classics. He empathized with the education of The Book of Poetry. Sze-ma Tseen said that the old poems amounted to more than 3,000. Confucius removed those which were only repetitions of others and sang to them with his lute, bringing them into accordance with the appropriate musical style. This is the first notice which we have of any compilation of the ancient poems by Confucius. Confucius said, "If you do not learn the Odes, you are not fit to converse with. The Odes 1) serve to stimulate the mind, 2) may be used for purposes of self-contemplation, 3) teach the art of sociability, 4) show how to regulate feelings of resentment, 5-6.) 'From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. and from them we become largely acquainted with the names of birds, beasts, and plants.' Confucius' said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence-- "Having no depraved thoughts."' This sentence is the final definition of Poetics.

• Journal of Korean Philosophical Society
• /
• v.148
• /
• pp.49-72
• /
• 2018

In this paper, I tackle the question as to why the Confucian tradition in East Asia failed to generate democracy. In the first section, I discuss various forms of Confucianism and come up with a most suitable one before I define democracy. I then consider the view that, even though Confucianism, thus defined, had the democratic ideals, it could not generate democracy because it failed to secure democratic institutional structure. I call this view 'No Institutions' View. However, there are two versions of it. First, a thin version of the view holds that the theoretical resources are clearly found in Confucianism yet they failed to provide the democratic institutions. Second, there is the view (a thick version of 'No Institutions' View), according to which the theoretical resources do exist in the Confucian tradition, though only as potentiality and not as a historical reality, and this is why the tradition failed to produce democracy. Third, some hold the view (which I call 'No Ideals' View) that Confucianism simply lacks not only the practical institutions but also theoretical ideals of democracy. In the conclusion, I discuss the reason why I reject these views and offer my own view. In particular, I offer a hybrid view concerning the relationship between Confucianism and democracy.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.29 no.4
• /
• pp.40-48
• /
• 2011

Mt. Hee-yang is located in Mungyeong-si, Gyeongsangbuk-do, South Korea. Through the analysis and interpretations of twenty-two different ancient writings which covers Mt. Hee-yang, and three times of field studies, I tried to analyze the cognition of our ancestors in those days regarding Mt. Hee-yang. Since Mt. Hee-yang goes very deep in the mountain range, Mt. Hee-yang was recognized as appropriate place for seclusion or operating Byeolseo. From the era of Silla, in terms of Fengshui, Mt. Hee-yang was also interpreted as an image of either a phoenix flying into the sky(鳳凰登天) or a valley of a phoenix and dragon(鳳巖龍谷). This cognition comes from its formations of topographical features, and continued to the era of Joseon Dynasty. The purposes of excursion were to retrace the course of predecessors, to attain one's long-cherished desire to visit, or to enjoy holidays. From the analysis of Mt. Hee-yang's visitors, the average social status of them is lowered a lot around the end of Joseon Dynasty, compared with the early period of Joseon Dynasty. Studying the visitor's route of Mt. Hee-yang, I could see the places that are highly-recognized were the top of Mt. Hee-yang, Seonyudong(仙遊洞), Bakundae(白雲臺), Yayuam(夜遊岩). Mt. Hee-yang was recognized as Sun-kyung(仙境) where Sin-seon(a taoist hermit with miraculous powers; the sage of old) lives, and mostly it was main destination of visit while Bakundae(白雲臺) was perceived diversely on each visitor because of its strange scenery.

• The Journal of Korean Philosophical History
• /
• no.41
• /
• pp.185-222
• /
• 2014

Nog-Moon Yim Seong-Joo(녹문 임성주) is a philosopher of late Choseon Dynasty of the 18th Century. He concluded that the debates between the school of Ho and that of Rack originated from the seclusion of Li(理) and Ki(氣), and theorized the new Li and Ki theory according to his own perspective. The prime point of Nog-Moon's Philosophy is said to be Li-Ki dongshil(理氣同實), Mind and Nature ilchi(心性一致) ; he proves his prime potints based on his pure and clean Ki substance. Thus Li-Ki is reduced to monism from dualism, and Mind-Nature(心 性) is reduced to mind. Since the basis of the existence of Mind is Ki(氣), Nog-moon's theory of Substance is concluded to be Ki-monism. Nog-Moon presents his great philosophy of Ki monism suggested by Jeong Myeong-Do's monistic methodology; he explains the universality of Substance and the diversity of Phenomenon with the logical structure of ilwonbunsu(一原分殊). The characteristics of Nog-Moon's philosophy is that ilwon(一原) and bunsu(分殊) are bonnyeon(本然) identical, which means Substance and Function(體用) are identical, or bonmalilchi(本末一致). It means Mind and Nature are bonnyeon(本然) identical, Ki and Mind and Nature are identical. With the expression of seongrihak (性理學) Gijil(氣質) is not different from bonnyeon(本然). Therefore 1 define the philosophy of Nog-Moon had been built on the context of a sage.