• Title/Summary/Keyword: Sect

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The Biosynthesis Pathway of Swainsonine, a New Anticancer Drug from Three Endophytic Fungi

  • Ren, Zhenhui;Song, Runjie;Wang, Shuai;Quan, Haiyun;Yang, Lin;Sun, Lu;Zhao, Baoyu;Lu, Hao
    • Journal of Microbiology and Biotechnology
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    • v.27 no.11
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    • pp.1897-1906
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    • 2017
  • Swainsonine (SW) is the principal toxic ingredient of locoweed plants that causes locoism characterized by a disorder of the nervous system. It has also received widespread attention in the medical field for its beneficial anticancer and antitumor activities. Endophytic fungi, Alternaria sect. Undifilum oxytropis isolated from locoweeds, the plant pathogen Slafractonia leguminicola, and the insect pathogen Metarhizium anisopliae, produce swainsonine. Acquired SW by biofermentation has a certain foreground and research value. This paper mainly summarizes the local and foreign literature published thus far on the swainsonine biosynthesis pathway, and speculates on the possible regulatory enzymes involved in the synthesis pathway within these three fungi in order to provide a new reference for research on swainsonine biosynthesis by endophytic fungi.

Carex poculisquama Kük. (Cyperaceae) and its distribution in Korea (장군대사초(사초과)와 그 분포)

  • Hong, Jeong-Ki;Kim, Sun-Yu;Kim, Jin-Seok;Nam, Gi-Heum;Kim, Jung-Hyun
    • Korean Journal of Plant Taxonomy
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    • v.46 no.1
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    • pp.124-127
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    • 2016
  • Carex poculisquama $K{\ddot{u}}k$., recorded only in the literature in Korea, was confirmed to be distributed in limestone zones in the country. Carex poculisquama is most similar to species in the section Occlusae, such as C. ligulata Nees, but it differs in its rhombic-elliptic perigynium and by the presence of short hairs on the veins of its utricles. We provide here a description, illustrations, and photographs of C. poculisquama and a key to the species.

A new record of Carex rugata Ohwi (Cyperaceae) in Korea (한국 미기록 식물: 주름청사초(사초과))

  • Ji, Seong-Jin;Jung, Su-Young;Choi, Kyung;Kim, Jonghwan;Yang, Jong-Cheol
    • Korean Journal of Plant Taxonomy
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    • v.44 no.2
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    • pp.81-83
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    • 2014
  • An unrecorded species, Carex rugata Ohwi, was found in Jeollabuk-do and Jeollanam-do. This species is distinguished from Carex breviculmis R. Br., C. mitrata Franch., C. polyschoena H. Lev. & Vaniot, C. genkaiensis Ohwi, C. formosensis H. Lev. & Vaniot and C. kamagariensis K. Okamoto by having achenes with excavated faces. Carex rugata Ohwi was named 'Ju-reum-cheong-sa-cho' in Korean based on its specific epithet. In this study, a description, illustrations and photographs of the species are provided.

Wilde the "Pervert": Oscar and Transnational (Roman Catholic) Religion

  • McCormack, Jerusha
    • Journal of English Language & Literature
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    • v.60 no.2
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    • pp.211-232
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    • 2014
  • In late Victorian England, a "pervert" meant two things. One meaning designated a person who "turned" or converted from one sect of Christianity to another. In Wilde's time this referred specifically to converts from the established state Church of England to the transnational Roman Catholic Church. The other, newer meaning designated someone who turned from conventional heterosexual relations to a (as yet unnamed) homosexual orientation. In the context of the late Victorian empire, both were considered dangerous. The rising social and political influence of Roman Catholicism appeared threatening as a transnational Church invading a national one. For the Anglican Church of England, this crisis was played out what came to be known as the Oxford Movement, still influential during Wilde's time as a student there from 1874 to 1878. What is interesting in Wilde's life, as in his work, is the way he himself played with the dangerous transgressions inherent in being a "pervert." Sexually, he was converted to same-sex love while still a married man. In terms of religion, he remained fascinated with Catholicism, allegedly converting on his death-bed. But what is provocative is way that Wilde used one "perversion" to play into another: so that in such works as The Picture of Dorian Gray and Salome, his version of a kind of anti-Catholic Catholicism becomes a site of sexual desire, and sexual desire expression for that kind of spirituality, which, as unrequited longing, can ultimately n find no object adequate to its imagination.

A taxonomic study of the genus Fimbristylis Vahl (Cyperaceae) in Korea (한국산 하늘지기속(사초과)의 분류학적 연구)

  • KIM, Jonghwan;KIM, Muyeol
    • Korean Journal of Plant Taxonomy
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    • v.48 no.4
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    • pp.301-330
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    • 2018
  • A morphological study of Korean Fimbristylis was conducted in order to clarify the taxonomical position and scientific names among species. It was determined that the anther size and style length are important characteristics for the species-level identification of Fimbristylis. It was confirmed that Fimbristylis ovata (Burm.f.) J. Kern, which is recorded in the literature but which has no sampling specimens in Korea, grows on the grassland on Marado Island. According to this study, the genus Fimbristylis in Korea is classified into a total of 21 taxa, including four sections, nineteen species, and two varieties.

A Study on the Building Composition of Buddhist Temples Belonging to Jinpyo's Beobsang School (진표계 법상종 사원의 가람 구성에 관한 연구)

  • Han, Ji-Man
    • Journal of architectural history
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    • v.30 no.4
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    • pp.53-66
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    • 2021
  • In the study of Buddhist architecture before the Goryeo Dynasty, the analysis of sectarian viewpoints is one of the effective means. In the study of Buddhist architecture before the Goryeo Dynasty, analyzing from the point of view of a Buddhism sect is one of the effective means. Until now, compared to the importance of the Beopsang school before the Goryeo period in the field of research on the history of Buddhist architecture, research on its temples was the least compared to those of other denominations. In this study, as one of the studies on Beopsang school temples, Geumsansa(金山寺), Beopjusa(法住寺), and Donghwasa(桐華寺), which were built as the Jinpyo's Beopsang school temple in the late 8th century and maintained until the Goryeo Dynasty, were targeted. And I tried a rudimentary analysis on the building composition of those temples from the viewpoint of the beliefs and teachings of Beopsang school. This study is meaningful in that it is the first attempted study in the field of architectural history on the Buddhist temple of the Beopsang school, which led non-Zen sects of Buddhism along with the Hwaeom school until the Goryeo Dynasty.

Experience of Religion-making in Modern Japan: In the Case of Konko-kyo and Hukko-shinto (近代における <宗教> 化体験 - 金光教と復古神道を事例として -)

  • 桂島宣弘
    • Journal of the Daesoon Academy of Sciences
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    • v.18
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    • pp.81-99
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    • 2004
  • This text discusses trends in the construction of religions since the Meiji Era, using Konkokyo and Restoration Shintoism as examples. The construction of religions is applied here as the process of a deliberate acceptace of religious images as a discourse of "Civilization" endowed with "kyougi" or "Doctrine" and "kyousoku" or "Rules of Instruction." Winding through a meandering path, these constructed religions do not take precedence over "Jikyou" or "State Religion." Yet, "Jikyou" for a while was fixed in its own fragemented self-imagery. As for Shinto, in 1900, the Office of Shinto Shrines became independent from the Office of Shrines and Temples in the Department of Domestic Affairs, and clearly Shinto and Shinto Shrines were part of secular state ideology. In the Bakumatsu and Meiji Periods, it ultimately was cut off from Restoration Shinto, thereby achieving this development on its own. This tells of the formation of an entirely new and modern Shinto within a secular "Jikyou." Konkokyo, moreover, as a religion establishes "kyousoku" and "kyougi." As a Shinto sect, it takes steps on the path toward recognizing a self-identity, namely as religious Shinto. As a result, dogmatization and systemization progress, and "Byoukinaoshi" or "illness-recovery" from the Tokugawa Period weathers. Also, as for progress in the Shinto religious order, from its foundation, the characteristics of a unified state and religion emerge, and thus there is an acceptance of significant restrictions. This dillema continues to persist as a problem in postwar Japan. Shedding light on Tokugawa Era practice also sheds light on where we can now take religious concepts.

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The Clothes, Food and Shelter Life Style of Burmese People (미얀마 버마족의 의식주 생활양식)

  • CHOI, Jae Hyun
    • SUVANNABHUMI
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    • v.1 no.1
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    • pp.51-74
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    • 2009
  • It has often been said that Myanmar is the most profound Buddhist country in the world. That may well be true, but the brand of Buddhism practised in this isolated land is unique on the face of the globe. Myanmar Buddhism is theoretically Theravada Buddhism, a sect of Buddhism adhering most closely to the Buddha's teachings, and is the dominant form of Buddhism throughout Southeast Asia. The customary law also has an indissoluble connection with Buddhism in the Burmese society. The family customs and law have been put in statutory form with Damathat. And Damathat which is a statute law plays a important role as a mirror of the popular society. In Burmese society, the network which connects an individual and an individual fulfills its more function than the relatives and families act with group. The human relation which is generally completed within home, for example, parents and children, brothers and sisters, husband and wife and so on is situated as a center of the network which spreads outside home also in Burmese society. And Burmese society is 'khin' and 'ana' society. Burmese people positively extend the human relation through the way of thinking of Myanmar language 'khin' translated 'intimate', but they also put on the brakes the extending human relation without ending by keeping its distance through the way of thinking of Myanmar language 'ana' translated 'refuse courteously.'

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A Comparative Study on Buddhist Painting, MokWooDo (牧牛圖: PA Comparative Study on Buddhist Painting, MokWooDo (牧牛圖: Painting of Bull Keeping) and Confucian/Taoist Painting, SipMaDo (十馬圖: Painting of Ten Horses) - Focused on SimBeop (心法: Mind Control Rule) of the Three Schools: Confucianism, Buddhism and Taoism -nd Control Rule) of the Three Schools: Confucianism, Buddhism and Taoism - (불가(佛家) 목우도(牧牛圖)와 유·도(儒·道) 십마도(十馬圖) 비교 연구 - 유불도(儒佛道) 삼가(三家)의 심법(心法)을 중심으로 -)

  • Park, So-Hyun;Lee, Jung-Han
    • 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).

A Study on Geungnakjeon(Paradise Shrine) of Bong-amsa Temple at Mountain Hiyangsan - Based on its applications and historical period of establishment - (희양산봉암사 극락전의 연구 -조성시기와 용도를 중심으로-)

  • Hong, Byeong-Hwa;Kim, Seong-Woo
    • Journal of architectural history
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    • v.16 no.5
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    • pp.7-20
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    • 2007
  • Bong-amsa Temple is a special temple in the custody of Jogye sect, a branch of Buddhism in Korea. Due to limited public access to this temple, its Geungnakjeon(paradise shrine) has been little known to outside. But it is known that the Geungnakjeon has been not yet explored from academic standpoints in terms of its historical establishment as well as applications, and it would be two-storied wooden pagoda or the like. In order to examine its historical establishment, this study investigated historical records related to Bong-amsa Temple and its intrinsic architectural style. As a result, it was estimated that the building was established around the transitional period ranging from the late Koryo dynasty to the early Joseon dynasty. And it was found that the Geungnakjeon is not the two-storied wooden pagoda, but the unique building including an incidental component called Chayanggan(遮陽間; a sort of stepped penthouse) in Korea. In order to examine its possible applications, this study compared this building with other Buddhist funeral articles in forms similar thereto, such as Buddhist pagoda(僧塔), sarira container(舍利器) and Gamnodo(甘露圖) which depicts Byeoknyeon Daeban(碧蓮臺畔; a palanquin carrying malignant spirit). Then, this study estimated its possible applications on the basis of relevant historical literatures. As a result, it was found that this building was used as Wondang(願堂; a sort of Buddhist prayer house) to wish royal family's going to Nirvana after death, and it was not Confucian-style architecture popularized in the era of Joseon dynasty, but Buddhist-style architecture built widely from the era of Koryo dynasty to the early Joseon dynasty.

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