• (The)Study of the Eastern Classic
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• no.67
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• pp.327-344
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• 2017

Zhou Dunyi is regarded as a precursor of Li-Xue, which is called Neo-Confucianism. So, it could be say that Zhou Dunyi is a precursor of Song-Ming-Li-Xue. As is well known, Zhu xi is a synthesizer of Li-Xue in Song Dynasty, which is called Dao-Xue; Wang Yangming is a synthesizer of Li-Xue in Ming Dynasty, which is called Xin-Xue. Dao-Xue and Xin-Xue were engaged in an unyielding confrontation for many centuries in Asian areas. It is certain that Dao-Xue and Xin-Xue both succeed to the resources of Zhou Dunyi together, but it is not easy to confirm that the resources of Zhou Dunyi are common to both sides taking an unyielding confrontation into consideration. Usually, Zhou Dunyi is recognized as a Master of Dao-Xue rather than Xin-Xue. But in this paper, I try to give a question to this prevalent view, like this: Yang-Ming-Xin-Xue much absorbed and developed the Thought of Zhou Dunyi than Zhu-Xi-Dao-Xue did. In order to prove this assertion, I take two steps. The first is about Daotong, the second is about sincerity. In conclusion, while Wang Yangming build his own thought of moral philosophy, he fully absorbed Zhou Dunyi's thought of sincerity, and concreted his typical moral philosophy, which is Liangzhi-Xue. I could say that besides the viewpoint of Zhu xi, there is another viewpoint of Wang Yangming to understand the thought of Zhou Dunyi properly.

• (The)Study of the Eastern Classic
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• no.62
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• pp.177-207
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• 2016

This essay is dealing with Yang-Ming Studies' fundamental ideas, which are the goal of learning, the cultivation theory, and the ultimate goal in Yang-Ming-Xin-Xue. The first, what is the goal of learning in Yang-Ming-Xin-Xue: It is generally accepted idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. But there are different suggestions about the ideas above. The reason is like this: Zhu-Zi-Studies was eager to be a sage through its cultivation theory. Yang-Ming-Xin-Xue criticized the cultivation theory in Zhu-Zi-Studies. Therefore, some people don't agree with the idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. In this essay, I try to demonstrate that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. The second, What is the major cultivation theory in Yang-Ming-Xin-Xue: The core cultivation theory is the Zhi-Ling-Zhi(Fulfillment Innate Knowledge of Goodness). For this, there is no question, but it is difficult how to learn and practice Zhi-Ling-Zhi in the daily life. I try to explain the right meaning and practice over Zhi-Ling-Zhi. The third, what is the ultimate goal in Yang-Ming-Xin-Xue: It is general method in examine Yang-Ming-Xin-Xue that is comparing with Zhu-Zi-Studies. So there is a natural tendency focusing on the differences and similarity between Yang-Ming-Xin-Xue and Zhu-Zi-Studies. But If I say, what is the ultimate goal in Yang-Ming-Xin-Xue? That is the realization of Ren, Which is the harmony with all things in heaven and earth.

• The Korean Journal of Pain
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• v.36 no.4
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• pp.473-475
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• 2023

• The Journal of Korean Philosophical History
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• no.38
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• pp.63-96
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• 2013

$L{\ddot{u}}Zuqian$(呂祖謙) was one of the famous philosophers during the Southern Song period, and is called one of DongNamSanXian(東南三賢) together with ZhuXi(朱熹) and ZhangShi(張?). With his profound knowledge transmitted and uphold by JiaXue(家學), $L{\ddot{u}}Zuqian$(呂祖謙) established his learning system, interacting with scholars of those days. Principally, $L{\ddot{u}}Zuqian$(呂祖謙)'s XinLun(心論) was based on Mengzi(孟子)' theory of LiangXin(良心) and BenXin(本心). $L{\ddot{u}}Zuqian$(呂祖謙) explained the meaning of such a conscience through ChuXin(初心) and Inner NeiXin(內心). According to $L{\ddot{u}}Zuqian$(呂祖謙), ChuXin(初心) arouses when one encounters external things, and this one's intention enables us to make the right judgments over the outside objects. NeiXin(內心) means LiangXin(良心) and BenXin(本心) that recovered the ability of moral awareness. The important significances of $L{\ddot{u}}Zuqian$(呂祖謙)'s XinLun(心論) are XinWai WuDao(心外無道), and XinWaiWuTian(心外無天). Through these, $L{\ddot{u}}Zuqian$(呂祖謙) emphasized that Tian(天), Dao(道), and Li(理) are one. $L{\ddot{u}}Zuqian$(呂祖謙) arranged a meeting of EHuSi(鵝湖寺), and exerted efforts to negotiate the academic differences between ZhuXi(朱熹) and LuJiuyuan(陸九淵). However, compared with LuJiuyuan(陸九淵) who asserted FaMingBenXin(發明本心), $L{\ddot{u}}Zuqian$(呂祖謙) put the emphasis on DaoWenXue(道問學) with self-awareness of conscience. Meanwhile, $L{\ddot{u}}Zuqian$(呂祖謙) valued much of Jing(敬) like ZhuXi(朱熹). But, to $L{\ddot{u}}Zuqian$(呂祖謙), Jing(敬) meant WuJianDuan(無間斷) of ChunYiBuZa(純一不雜) DaoDeXin(道德心), and implied the same as Cheng(誠). $L{\ddot{u}}Zuqian$(呂祖謙) stressed the reading and pursuit of study, however, he also asserted that Li(理) could be understood and realized through self-awareness of one's mind and its reflection, and working without interruption. $L{\ddot{u}}Zuqian$(呂祖謙)'s academic tradition of the XinXueDe XueFeng(心學的 學風), which reveals through compromise and confrontation with ZhuXi(朱熹), can be said that it will have a significant meaning of idealism of dispute in the Southern Song period.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.85-85
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• 2000

Following is the result through translating. studying, and analyzing 『San Zhi Shan(三指禪)』, the book worked by Zhou Xue Ting(周學霆). 1. The chapter of 『Mai Xue Yuan Liu(脈學源流)』 explains thc Xiang Shu Xue(象數學) viewpoint, the part that pulse is based on Lu guan(律管). 2. The chapter of 『Liu Bu Mai Jie(六部脈解)』 explains that emphasizing Shen(神) through understanding the shape of pulse(脈象) is more important than the locating the area of thc shape of pulse(脈象). 3. The chapter of 『Zuo Xin Tan Zhong Can Dan Shen Xiao Chang You Fei Xiang Zhong Pi Wei Ming Da Chang Bian($좌심단중간담신소장{\cdot}우폐흉중비위명대장판$)』exhibits the different view about the position of pulse from Li Shi Zhen(李時珍)'s. the chapter in which Zhou(周) arranges Heart{\cdot}Small\;Intestine{\cdot}Liver{\cdot}Gall\;Bladder{\cdot}Kidneys{\cdot}and$ Bladcler($心{\cdot}小腸{\cdot}肝{\cdot}膽{\cdot}腎{\cdot}膀胱$) in left hand and $Lungs{\cdot}Large{\cdot}Intestine{\cdot}Spleen{\cdot}Stomach{\cdot}Kidney{\cdot}and$ The gate of Vitality($肺{\cdot}大腸{\cdot}脾{\cdot}胃{\cdot}腎{\cdot}命門$) in right hand. From the above results, I'm sure that 『San Zhi Shan(三指禪)』which has headed down to descendants as the special book about the study of pulse has developed the theory of pulse. Therefore I expect that the more profound study about this will be going on.

• The Journal of Korean Philosophical History
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• no.36
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• pp.293-317
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• 2013

The purpose of this paper is to examine the development of the content of Dao-tong during the Tang and Song Dynasties. This paper examines the transition of Dao-tong in the following three stages. First, Han-yu(韓愈) defined that Ren-Yi(仁義) is the content of Dao-tong. Second, Sun-fu(孫復) and other Confucian scholars in the Northern Song Dynasty stipulated that a broader meaning of Confucian Dao is the content of Dao-tong. Third, Qi-song(契嵩) and Dao-xue-jia(道學家) in the Northern Song Dynasty insisted that Zhi-Zhong(執中) should be a content of Dao-tong. This Confucian Orthodoxy is changed into the philosophical theory of human-nature and heart by Dao-xue-jia in the Northern Song Dynasty.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.86-95
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• 2000

Following is the result through translating. studying, and analyzing San Zhi Shan(三指禪), the book worked by Zhou Xue Ting(周學霆). 1. The chapter of Mai Xue Yuan Liu(脈學源流) explains the Xiang Shu Xue(象數學) viewpoint, the part that pulse is based on Lu guan(律管). 2. The chapter of Liu Bu Mai Jie(六部脈解) explains that emphasizing Shen(神) through understanding the shape of pulse(脈象) is more important than the locating the area of the shape of pulse(脈象). 3. The chapter of Zuo Xin Tan Zhong Can Dan Shen Xiao Chang You Fei Xiang Zhong Pi Wei Ming Da Chang Bian(左心膽中肝膽腎小腸 右肺胸中脾胃命大腸辨) exhibits the different view about the position of pulse from Li Shi Zhen(李時珍)'s. the chapter in which Zhou(周) arranges Heart{\cdot}Small\;Intestine{\cdot}Liver{\cdot}Gall\;Bladder{\cdot}Kidneys{\cdot}and$ Bladcler(心 小腸 肝 膽 腎 膀胱) in left hand and $Lungs{\cdot}Large{\cdot}Intestine{\cdot}Spleen{\cdot}Stomach{\cdot}Kidney{\cdot}and$ The gate of Vitality(肺 大腸 脾 胃 腎 命門) in right hand. From the above results, I'm sure that San Zhi Shan(三指禪)which has headed down to descendants as the special book about the study of pulse has developed the theory of pulse. Therefore I expect that the more profound study about this will be going on.

• The Journal of Korean Philosophical History
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• no.57
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• pp.151-181
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• 2018

This thesis is composed mainly of Wang Pang王?'s Nan Hua Zhen Jing Xin Zhuan南華眞經新傳 interpretation. I have focused on four chapter of Wang Pang王?'s Nan Hua Zhen Jing Xin Zhuan南華眞經新傳. The four chapters are just Xioa Yao You逍遙遊 and Qi Wu Lun齊物論 and Yang Sheng Zhu養生主 and Ren Jian Shi人間世. In the first chapter, I pointed out the errors and ambiguous topic setting of Japanese research papers. As a result of reading and analyzing these chapters, I have come to the conclusion that it is a fusion of Zhuang Zhi莊子 reading. This is the content of the second chapter. And in the third chapter, I pointed out that his the interpretation of Ideal personality in Zhuang Zhi is not a spiritual being but the supreme power of reality. As above, he interpreted the Zhuang Zhi from a mixed viewpoint and attempted to read the Zhuang Zhi again from a Confucian point of view.

• BMB Reports
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• v.41 no.8
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• pp.587-592
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• 2008

Cotesia vestalis is an endoparasitoid of Plutella xylostella larvae and injects a polydnavirus (CvBV) into its host during oviposition. In this report we characterize the gene, CvBV3307, and its products. CvBV3307 is located on segment S33 of the CvBV genome, is 517 bp, and encodes a putative protein of 122 amino acids, including a serine-rich region. The expression pattern of CvBV3307 in parasitized larvae and the subcellular localization of CvBV3307 only in granulocytes indicated that it might be involved in early protection of parasitoid eggs from host cellular encapsulation and in manipulating the hormone titer and developmental rhythm of host larvae. Western blot analysis showed that the size of the immunoreactive protein (about 55 kDa) in parasitized hosts at 48 hours post parasitization (h p.p.) is much larger than the predicted molecular weight of 13.6 kDa, which suggests that CvBV3307 undergoes extensive post-translational modification in hosts.

• Mycobiology
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• v.46 no.2
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• pp.168-171
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• 2018

In 2016, a severe leaf spot disease was found on Iris ensata Thumb. in Nanjing, China. The symptom was elliptical, fusiform, or irregularly necrotic lesion surrounded by a yellow halo, from which a small-spored Alternaria species was isolated. The fungus was identified as Alternaria iridiaustralis based on morphological characteristics. The pathogenicity tests revealed that the fungus was the causal pathogen of the disease. Phylogenic analyses using sequences of ITS, gpd, endoPG, and RPB2 genes confirmed the morphological identification. This study is the first report of A. iridiaustralis causing leaf spots on I. ensata in China.