• Journal of agriculture & life science
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• v.51 no.2
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• pp.117-126
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• 2017

Hanwoo young bulls are selected based on performance test using the weight at 12 months and pedigree index comprising marbling score. Pedigree index was not based on the progeny tested data but the breeding value of the proven bulls; resulting a lower accuracy. The progeny testing of the young bulls was categorized into testing at farm and at the test station. The farm tested data was difficult to compare with those from test station data. Farm tested bulls had different slaughter ages than those for test station bulls. Therefore, this study had considered a different age at slaughter for respective records on ultrasound traits. Records on body weight at 12 months, ultrasound measures at 12 and 24 months(uIMF, uEMA, uBFT, and uRFT), and carcass traits(CWT, EMA, BFT, and MS) were collected from steers and bulls of Hanwoo national improvement scheme between 2008 and 2013. Fixed effects of batch, test date, test station, personnel for measurement, personnel for judging, and a linear covariate of weight at measurement were fitted in the animal models for ultrasound traits. The ranges of heritability estimates of the ultrasound traits at 12 and 24 months were 0.21-0.43 and 0.32-0.47, respectively. Ultrasound traits at 12 and 24 months between similar carcass traits was genetically correlated at 0.52-0.75 and 0.86-0.89, respectively.

• The Journal of Korean Philosophical History
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• no.43
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• pp.267-293
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• 2014

This paper is aimed at analyzing the characteristics of Image-Meaning theory focused on image in the early days of the Joseon Dynasty and SongMing period. Zhouyi' theory in the early days of the Joseon Dynasty was constructed on the basis of Zhouyi' theory of SongMing period. The characteristics of Image-Meaning theory in the early days of the Joseon Dynasty can be explained largely by two routes. One is the perspective of critical succession on Zhouyi'theory of focusing on meaning that led Chengyi(程?) and Yangwanli(楊萬裏). As the representative of this route, Gwongeun and Toegye not only asserted Image-meaning theory focused on meaning, but also developed a perspective of taking all the image and meaning. The other is the active succession and creative transformation about Image-Meaning theory of Tushuxue that led Chentuan(陳?) and Shaoyong(邵雍). As the representative of that route, Yulgok and Yeohun explained the schematic diagram of the universe of the universe by using methodology of Tushuxue. Furthermore, they actively succeed Shaoyong' Zhouyi theory to expand Image-Meaning theory focused on number. In addition, Cho, Haoyi(曺好益)described the propositions - "meaning is not out of image area, image equipped with meaning all, then there is no law of limitation in image adopted theory. Those propositions are opposed to Chengyi(程?) and Zhuxi(朱熹)' ZhouYi' theory.

• The Journal of Korean Philosophical History
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• no.42
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• pp.133-164
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• 2014

In "Lu's Spring and Autumn", the ideas of all the schools before Qin Dynasty were compiled and the diagram of the Trinity of heaven, earth and man using the category of Yin-yang and the five elements of the universe since the ancient times was established. This can be assessed to be the blueprint for a unified empire closely connecting time and space, and objects in heaven and on earth centered around human beings. In specific, Yin-yang and the five elements of the universe were combined to categorize and schematize all things in the universe, and connect them to human affairs at the same time. Its contents convert almost all academic fields including politics, economics, society, military, astronomy, geography, medical science, education and history. Particularly, the documents popular during the age of civil wars and the ideas of Jikha scholars were synthesized and specified. Yet, it went beyond simple collection of the thoughts and documents since the ancient times in terms of contents and forms, and the method of 12 months for 1 year was selected and prescript was expanded to the various fields of politics and the society. In the Twelve principle, Yin-yang and the five elements, and the ten celestial stems and the earthly ones were combined, the contradiction from the process was solved, and the Rules of Four Seasons Thought was completed. Therefore, even though some parts of the idea of Yin-yang and the five elements in "Lu's Spring and Autumn" is found here and there from other documents, the unificative systematization of the whole has an important meaning in the history of thought. In summary, it has been proved that the Rules of Four Seasons Thought in "Lu's Spring and Autumn" was not limited to the physical unity of Yin-yang and the five elements of the universe, but qualitatively specified particularly in the aspects of agriculture from the people's side and politics from a leader's position.

• 한국사회정책
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• v.23 no.2
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• pp.49-81
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• 2016

This study agrees with the idea that a situation centered perspective provides a useful contribution in understanding women's attitude on organizations. Women's occupational experiences are less related to their "femaleness" than to the structural constraints inherent in the occupational positions women fill. So characteristics of the organizational situation including gender composition and hierarchical status may "shape and define" women's experience on the job. The present study examined the managerial level's gender gap and "glass ceiling" of the corporation. According to Kanter, if the ratio of women to men in organizations begins to shift, as affirmative action and new hiring and promotion policies promised, forms of relationships and corporate culture should also change. However, the mere presence of women on workplace may not, in itself, result in women-friendly work condition. This study analyzes "Korean Women Manger Panel survey(2010 3rd. wave)" to examine how much gender gap of the managerial level persists and when the glass ceiling effect emerges. Using t-test and ANOVA, various aspects of the gender gap within managerial level were verified. The most significant finding is the glass ceiling effect starts from very low level of management. Policy implications from the statistical analysis of the Panel survey are: 1) We need to increase the absolute number of the women managers for securing middle level women leadership pipe line. 2) We need to confront the fact that the glass ceiling starts from the very low managerial level, and to explore more realistic way to break up the vicious circle for the tokenism. and 3) We need to looking beyond numbers in approaching women's matter at work. At the cultural and institutional level, work-family programs and policies, women's ratings of their competence, and family-friendly organization's climate should be considered.

• (The)Study of the Eastern Classic
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• no.69
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• pp.563-592
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• 2017

This paper is to examine philosophy of Jurye(周禮, national rituals) described on GyeongJeMunGam and GyeongJeMunGamByeolJip. As it is widely known, Sambong Jeong Do-Jeon (三峯 鄭道傳), regardless of evaluation by posterity, is definitely a figure who established 500 years of Joseon with almost everything handled by his own hands from presenting founding principle of Joseon to organizing the bureaucratic system. In the third year of King Taejo (1394) with Jurye as an ideological model for social innovation, Jeong Do-Jeon wrote Joseongyeonggukjeon and offered it to the king. Joseongyeonggukjeon is a sort of guide for new codes written by Jeong Do-Jeon as a part of defining culture and institutions of the new dynasty, which is based on Confucianism, the ruling idea of the new dynasty. GyeongJeMunGam supplements the section ChiJeon(治典: Articles for Governing) of JoSeonGyeongGukJeon(the first constitution of Joseon Dynasty) mainly to specify the duties and jobs of the prime minister; and also the duties and jobs of the highest secretaries of the kings, and provincial and county governors, whereas GyeongJeMunGamByeolJip consists of the section GunDo specifying the duties and jobs of the kings and the section Euiron additionally explaining about the kings' duties and jobs in the viewpoint of the philosophy of the Book of Change. That is, GyeongJeMunGam finely describes not only the changes, advantages and disadvantages of prime minister system of every dynasty of China and Korea but also the prime minister's duties/jobs and attitude for kings; and it also specifies the duties and jobs of the kings' highest secretaries, guards, provincial and county governors; on the other hand, GyeongJeMunGamByeolJip says that the king should play the symbolic figure setting their mind in right ways and train themselves with virtue through the idea of GunJuSuShin (君主修身: ) to point out a good and capable prime minister and make him govern the country without using their power fully.

• The Journal of Korean Philosophical History
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• no.25
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• pp.197-222
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• 2009

In this treatise, the researcher closely examined the I-Xue(易學) compiled and edited by YulGok(栗谷) with a focus on the concept, namely Communication(疏通). I-Xue(易學) compiled by YulGok(栗谷) adopted the discourses of I-Xue(易學) or changes in the Song Dynasty of ancient China, and engrafted his own logics, dubbed Liqizhimiao(理氣之妙), thereunto. In YulGok(栗谷)'s I-Xue(易學), Liqizhimiao(理氣之妙) expresses a state of exchanging information and Communication(疏通), and, at this time, Communication(疏通) encompasses not only the meaning of communication between two heterogeneous factors but also the broader meaning of Communication(疏通) that embrace the Communication(疏通) between heaven and human beings. In his theories in relation to Tiyongyiyuan(體用一源) and Heluoxiangshulun(河洛象數論), YulGok(栗谷) also applied the logic of Communication(疏通). Although YulGok(栗谷) admits the general theory that substance and function have the same source, which understands principle and phenomenon as two forms of existence, he tried to place emphasis more on the aspect of Communication(疏通) by interpreting Li(理) and Xiang(象) in terms of the issues concerned with Li(理) and Jian(踐). In his theory concerned with Magic Squares and Circles, Images and Numbers, such a standpoint is being applied likewise. By emphasizing the fact that Hetu("河圖") may turn out to be Luoshu("洛書"), and vice versa, YulGok(栗谷) stressed that there are communicative relations that are required in order to communicate ideas to one another. In YulGok(栗谷)'s I-Xue(易學), the logic of Communication(疏通) is culminated with the discourse of Tianrenjiaoyu(天人交與). YulGok(栗谷), in his book Ishuce(易數策), uses such expression as Tianrenjiaoyuzhimiao(天人交與之?), and, at this time, he used this expression bearing Liqizhimiao(理氣之妙) in mind. The reason for using the expression, such as Jiaoyu(交與), in lieu of Heyi(合一) is that YulGok(栗谷) tried to emphasize such relations as that heaven and humans are required for interrelated relationship. Tianrenjiaoyu(天人交與) is an expression to indicate the close relationship between heaven and human beings, meanwhile, however, YulGok(栗谷) puts more emphasis on human efforts than those that of heaven. The reason for introducing human as the subjective figure in the Tianrenjiaoyu(天人交與) is that YulGok(栗谷) tried to stress practical efforts of humans.

• 한국사회정책
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• v.20 no.3
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• pp.77-115
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• 2013

The purpose of this study is to present empirical evidence for discussion of financing social welfare via estimating optimal tax burden in the main member countries of the OECD by using Hausman-Taylor method considering endogeneity of explanatory variables. Also, the author produced an international tax comparison index reflecting theoretical hypotheses on revenue-expenditure nexus within a model to compare real tax burden by countries and to examine feasibility of tax increase in Korea. As a result of the analysis, the higher the level of tax burden was, the higher the level of welfare expenditure was, indicating the connection between high burden and high welfare from the aspect of scale. The results also indicated that the subject countries recently entered into the state of low tax burden. Meanwhile, Korea had maintained low burden until the late 1990s but the tax burden soared up since the financial crisis related to the IMF. However, due to the impact of foreign economy and the tax reduction policy, it reentered into the low-burden state after 2009. On the other hand, the degree of social welfare expenditure's reducing tax burden has been gradually enhanced since the crisis. In this context, the current optimal tax burden ratio of Korea as of 2010 may be 25.8%~26.5% of GDP based on input of welfare expenditure variables, a percent that Korea was investigated to be a 'high tax burden-low ITC' country whose tax increase of 0.7~1.4%p may be feasible and that the success of tax system reform for tax increase might be higher probability when compare to others. However, measures of increasing social security contributions and consumption tax were analyzed to be improper from the aspect of managing finance when compared to increase in other tax items, considering the relatively higher ITC. Tax increase is not necessarily required though there may be room for tax increase; the optimal tax burden ratio can be understood as the level that may be achieved on average when compared to other nations, not as the "proper" level. Thus, discussion of tax increase should be accompanied with comprehensive understanding of models of economic developmental difference from nations and institutional & historical attributes included in specific tax mix.

• The Journal of Korean Philosophical History
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• no.54
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• pp.9-42
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• 2017

It is as necessary as ever to make constant efforts to overcome the regional strife between the eastern and western parts of Korea and come to a mutual understanding. To achieve this, we must endeavor to correct Korean people's distorted understanding of the history of Korean philosophical thoughts. Ordinary Koreans commonly and mistakenly associate the academic circles of Korean Neo-Confucianism with certain regions by which to divide them into Giho School and Yongnam School and then go as far as associating the schools and parties and pegging them 'Namin'(南人) to refer to as the followers of Yongnam School and 'Seoin'(西人) as the followers of Giho School. Such false notions must be corrected. During the reign of King Seonjo, political factions of Joseon were split into Yongnam and Giho, or East and West. At the time, the two cardinal directions East and West were only used to refer to the eastern and western parts of Seoul, and not Yeongnam(East) and Giho(West) of the Korean Peninsula. Therefore, the factional split at the time has nothing to do with regional cleavages. In fact, a majority of scholars representing Korean Neo-Confucianism maintained a friendly relationship regardless of the school, party, and region. Many leading scholars in the middle of the Joseon Dynasty namely Jo Sik(曺植)/Seong Woon(成運), Lee Hwang(李滉)/Ki DeaSeung(奇大升), Lee Hwang(李滉)/Lee Yi(李珥), Noh Susin (盧守愼)/Lee Yi, the ones in the late Joseon Dynasty -Jeong Gyeong Se(鄭經 世)/Kim Jang-Saeng(金長生), Jeong Gyeong Se(鄭經世)/Song Joon Gil(宋浚吉), and also those at the end of the Joseon Dynasty such as Kwak JongSeok(郭鍾錫) and Kim BokHan(金福漢) deeply respected each other and had a close friendship rooted in their academic commitment. The friendship between the leaders of Giho and Yongnam is a testimony to the high level of their character, academic achievement, and intellect. More than ever, such intangible intellectual and cultural resources drawn from Korean tradition must be utilized to the fullest. From this point on, we need to further promote the friendship and mutual understanding the scholars of Yongnam(Gyeongsang-do), Gyeonggi, Honam (Jeolla-do), and Hoseo(Chungcheong-do) enjoyed, and use them as a cognitive basis for harmony between the eastern and western parts of the country. These invaluable assets can be specifically used in the promotion of exchange between the local autonomous governments of the regions where above-mentioned scholars built an amicable relationship, joint commemorative events, exchange between families of the scholars of both regions, opening of special exhibitions dedicated to the harmony between Yongnam and Giho at museums in the two regions, co-organization of local festivals, joint operation of culture programs, and relationship and exchange between the 'seowons' in both regions, through which to promote the long history of exchange between the scholars of the past and utilize it in joint projects.

• (The)Study of the Eastern Classic
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• no.70
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• pp.257-301
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• 2018

The purpose of the study is to examine righteous army activity and combat in Hapcheon during the Imjin invasion period. The resulting conclusions are as follows. First, Chung In-hong raised a righteous army in Hapcheon and Kim Myeon raised an army in Goryeong. Chung In-hong commanded the army and fought against Japanese army with a leadership of knowing the enemy and himself, and Kim Myeon commanded the army and fought against Japanese military with a leadership of harmony. Second, battles of Chung In-hong's righteous army are the first Mugye battle, the ambush battle in Sawon-dong, the Chogye Majin battle, the Aneon battle, and the third Seongju Castle battle. Battles of Kim Myeon's righteous army are the Yeongang battle, the Gaesanpo battle, the second Mugye battle, the Ucheok-hyeon battle, the Jirye battle, and the Sarangam battle. Battles that Chung In-hong and Kim Myeon united and fought are the first and second Seongju Castle battles. In Jeongyu Jaeran, Chung In-hong played a role of Jodosa who takes charge of provisions in the right area of Gyeongsang. In addition, Hapcheon was the access road and transport route where Japanese army entered Jeolla-do. Third, participation and role of Ming troops are part of restraint device against Japanese army with military tactics of ii chei(using foreigners to control foreigners) to remove Japanese army from Joseon and defend Yodong. After a victory of Li Rusong in Pyeongyang Castle in January, 1593(the 26th year of Seongjo), Ming troops pursued practical interest through peace talks rather than active battles. When there was practically Siege of Jinju, Yujeong troops of Ming entered with hand-to-hand martial arts of Sacheon soldiers in late June, 1593, but did not participate because they should wait for orders of Gyeongnyak Song Eung-chang and Admiral Li Rusong. Fourth, in the Imjin invasion period, Joseon suffered terrible damage such as ruin of the whole country by invasion of Japanese army and in need of aid of military rice from Ming troops, but righteous armies and the royal forces in each area cooperated so defeated Japanese army. It is understood through a case of Hapcheon in the right area of Gyeongsang. Especially, Joseon did not succumb to pressure of Ming troops that used full powers to two aspects such as settlement and battle with Japan during the war, and did not lose national confidence and pride by showing a fighting will to fight against Japanese army to the end with independence. Such a spiritual culture originated from homeland protection and loyalty to the king, and is national spirit of resistance that sublimates the united mind and spirit of community to protect a country against foreign invasion.

• (The)Study of the Eastern Classic
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• no.70
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• pp.303-345
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• 2018

In this article, how the Bangmok(榜目) documents, which are essentially lists of successful passers for the civil competitive examination system of the $Chos{\breve{o}}n$ dynasty, when rendered into digitalized formats, could serve as source of information, which would not only lets us know the $Chos{\breve{o}}n$ individuals' social backgrounds and bloodlines but also enables us to understand the intricate nature that the Yangban network had, will be discussed. In digitalized humanity studies, the Bangmok materials, literally a list of leading elites of the $Chos{\breve{o}}n$ period, constitute a very interesting and important source of information. Based upon these materials, we can see how the society -as well as the Yangban community- was like. Currently, all data inside these Bangmok lists are rendered in XML(eXtensible Makrup Language) format and are being served through DBMS(Database Management System), so anyone who would want to examine the statistics could freely do so. Also, by connecting the data in these Bangmok materials with data from genealogy records, we could identify an individual's marital relationship, home town, and political affiliation, and therefore create a complex narrative that would be effective in describing that individual's life in particular. This is a graphic database, which shows-when Bangmok data is punched in-successful passers as individual nodes, and displays blood and marital relations in a very visible way. Clicking upon the nodes would provide you with access to all kinds of relationships formed among more than 90 thousand successful passers, and even the overall marital network, once the genealogical data is input. In Korea, since 2005 and through now, the task of digitalizing data from the Civil exam Bangmok(Mun-gwa Bangmok), Military exam Bangmok (Mu-gwa Bangmok), the "Sa-ma" Bangmok and "Jab-gwa" Bangmok materials, has been completed. They can be accessed through a website(http://people.aks.ac.kr/index.aks) which has information on numerous famous past Korean individuals. With this kind of source of information, we are now able to extract professional Jung-in figures from these lists. However, meaningful and practical studies using this data are yet to be announced. This article would like to remind everyone that this information should be used as a window through which we could see not only the lives of individuals, but also the society.