• Journal of Microbiology and Biotechnology
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• v.22 no.6
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• pp.742-753
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• 2012

Copper-containing compounds are introduced into the environment through agricultural chemicals, mining, and metal industries and cause severe detrimental effects on ecosystems. Certain microorganisms exposed to these stressors exhibit molecular mechanisms to maintain intracellular copper homeostasis and avoid toxicity. We have previously reported that the soil bacterial isolate Achromobacter sp. AO22 is multi-heavy metal tolerant and exhibits a mer operon associated with a Tn21 type transposon. The present study reports that AO22 also hosts a unique cop locus encoding copper homeostasis determinants. The putative cop genes were amplified from the strain AO22 using degenerate primers based on reported cop and pco sequences, and a constructed 10,552 base pair contig (GenBank Accession No. GU929214). BLAST analyses of the sequence revealed a unique cop locus of 10 complete open reading frames, designated copSRABGOFCDK, with unusual separation of copCD from copAB. The promoter areas exhibit two putative cop boxes, and copRS appear to be transcribed divergently from other genes. The putative protein CopA may be a copper oxidase involved in export to the periplasm, CopB is likely extracytoplasmic, CopC may be periplasmic, CopD is cytoplasmic/inner membrane, CopF is a P-type ATPase, and CopG, CopO, and CopK are likely copper chaperones. CopA, B, C, and D exhibit several potential copper ligands and CopS and CopR exhibit features of two-component regulatory systems. Sequences flanking indicate the AO22 cop locus may be present within a genomic island. Achromobacter sp. strain AO22 is thus an ideal candidate for understanding copper homeostasis mechanisms and exploiting them for copper biosensor or biosorption systems.

• Journal of the Korean Home Economics Association
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• v.17 no.1
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• pp.30-44
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• 1979

The main objective of the present study is to examine the traditional concepts of women's virtues which originated mainly from Confucian ethical thoughts. According to Naefoon, a moral text for women which was highly respected in the Yangban society of Yi dynasty, the main virtues for women were as follows : 1. Fidelity ; A woman had to be faithful for life to only one man who was, or was going to be, her husband. 2. Filial piety ; Sons and daughters were supposed to dedicate their hearty love and respect to their parents, parents in law, and whole ancestors. 3. Obedience ; A woman was required to be completly obedient to her husband as well as to her father. She was also supposed to be obident even to her sons when she was old. 4. Diligence and Thrift ; It was highly advisable for a woman to work hard for household matters. 5. Hospitality ; Hearty hospitality for domestic guests was one of the main duties of women in traditional Korean society. 6. Maternal wisdom ; a mother was supposed to be both stern and merciful to her children. 7. Kindness to relatives ; Special Kindness to her husband's relatives was required as a duty to a married woman. The above mentioned seven main virtues cannot be said to be fit , as such to the contemporary Korean society. Many of them are unacceptable when we evaluate them form the democratic viewpoint . But we still find some valuable ideas at the bottom of the concepts of these virtues. If we properly modify them so that they fit to our own age, they might become a source of wisdom even for the contemporary moral life. It's tried to give some suggestions concerning how to modify the concepts of women's virtues in question, and them gave a sketch of an ideal figure of women in this industrial society.

• Genomics & Informatics
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• v.20 no.1
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• pp.11.1-11.20
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• 2022

Vibrio harveyi belongs to the Vibrio genus that causes vibriosis in marine and aquatic fish species through double-stranded DNA virus replication. In humans, around 12 Vibrio species can cause gastroenteritis (gastrointestinal illness). A large amount of virus particles can be found in the cytoplasm of infected cells, which may cause death. Despite these devastating complications, there is still no cure or vaccine for the virus. As a result, we used an immunoinformatics approach to develop a multi-epitope vaccine against most pathogenic hemolysin gene of V. harveyi. The immunodominant T- and B-cell epitopes were identified using the hemolysin protein. We developed a vaccine employing three possible epitopes: cytotoxic T-lymphocytes, helper T-lymphocytes, and linear B-lymphocyte epitopes, after thorough testing. The vaccine was developed to be antigenic, immunogenic, and non-allergenic, as well as having a better solubility. Molecular dynamics simulation revealed significant structural stiffness and binding stability. In addition, the immunological simulation generated by computer revealed that the vaccination might elicit immune reactions in the actual life after injection. Finally, using Escherichia coli K12 as a model, codon optimization yielded ideal GC content and a higher codon adaptation index value, which was then included in the cloning vector pET2+ (a). Altogether, our experiment implies that the proposed peptide vaccine might be a good option for vibriosis prophylaxis.

• Biomolecules & Therapeutics
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• v.31 no.5
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• pp.484-495
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• 2023

Idiopathic pulmonary fibrosis (IPF) can be defined as a progressive chronic pulmonary disease showing scarring in the lung parenchyma, thereby resulting in increase in mortality and decrease in the quality of life. The pathophysiologic mechanism of fibrosis in IPF is still unclear. Repetitive microinjuries to alveolar epithelium with genetical predisposition and an abnormal restorative reaction accompanied by excessive deposition of collagens are involved in the pathogenesis. Although the two FDA-approved drugs, pirfenidone and nintedanib, are under use for retarding the decline in lung function of patients suffered from IPF, they are not able to improve the survival rate or quality of life. Therefore, a novel therapeutic agent acting on the major steps of the pathogenesis of disease and/or, at least, managing the clinical symptoms of IPF should be developed for the effective regulation of this incurable disease. In the present review, we tried to find a potential of managing the clinical symptoms of IPF by natural products derived from medicinal plants used for controlling the pulmonary inflammatory diseases in traditional Asian medicine. A multitude of natural products have been reported to exert an antifibrotic effect in vitro and in vivo through acting on the epithelial-mesenchymal transition pathway, transforming growth factor (TGF)- β-induced intracellular signaling, and the deposition of extracellular matrix. However, clinical antifibrotic efficacy of these natural products on IPF have not been elucidated yet. Thus, those effects should be proven by further examinations including the randomized clinical trials, in order to develop the ideal and optimal candidate for the therapeutics of IPF.

• Journal of Korean Philosophical Society
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• v.137
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• pp.323-356
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• 2016

The present study examines Nietzsche's critique of Schopenhauer with regard to the problem of morality and the basis thereof. Schopenhauer's philosophy that each written life as objectification of the will, had an important impact on the early development of Nietzsche's philosophy. But nevertheless Nietzsche criticized Schopenhauer because he denies life in the value of earthly life. Schopenhauer asserts that life is a painful matter because the blind govern all life, and pushes. But unlike Nietzsche, Schopenhauer buoyed the meaning of life, which increases again with the will to power and carry out. Of course there is some resemblance between Schopenhauer and Nietzsche, namely equiprimordiality as both distance themselves from the traditional philosophy that characterizes the man as a rational being and understands. They both destruct the idea of philosophy as a science, and try together to build another philosophical horizon. But in terms of interpretations of life and morals, they have taken different paths. According to Schopenhauer, our life is ultimately sad and agonizing. To overcome this situation, we must deny the will to live and renounce it absolutely. He believes that the moral can eliminate the displacement of the blind will to live and overcome. But in comparison, Nietzsche claims that morality or any moral act is always driven out of resentment. But this resentment is nothing more than a revenge or retribution, which was invented by the weakness. But according to Nietzsche, the feeling of resentment clear will to live. The present paper examines whether Nietzsche's moral critique of Schopenhauer is possible and if so, such a moral critique of Nietzsche can be performed.

• The Journal of Korean Philosophical History
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• no.25
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• pp.333-354
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• 2009

Zhuangzi contends that one of the reasons to cause life difficulties is mistaking the truth of cosmos and the existence meaning of human. There is no difference of value between the existence of human and universal creatures. However, "human mind" can not being peaceful because of " ChengXin(成心)" causes the difference of right and wrong. Zhuangzi contends the ideal world is "ZhiDe zhi World(至德之世)" of unmoved mind. Because of the value of "RenYiDaoDe(仁義道德)" in politics, the status of ideal existence of human and creatures is destroyed, i.e., disturbing the status of peaceful mind. This is also a reason of life difficulties. Zhuangzi contends the reasonable relationship of human and creatures is to recognize creatures as creatures, and therefore, there is no difference of value between creatures. Additionally, one shall understand the concept of "universal creatures are the same(萬物?一)" is based on the fact of continuous change of universal creatures. The socalled concept of "universal creatures are the same(萬物?一)" in Zhuangzi's thought is based on three dimensions: one is the materials of forming universal creatures; one is the same meaning of "Hisn" between human and creatures, and universal creatures are continuously changing. Therefore, one shall get a clear understanding of the nature of things, and one may treat the universal creatures in the concept of "universal creatures are the same(萬物?一)".

• Journal of Christian Education in Korea
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• v.74
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• pp.189-208
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• 2023

Spiritual direction is not a product created and developed by an individual, but a historical product that includes the church, believers, society, and the contexts of the times. Among the social changes related to spiritual direction, this study pays attention to monasticism and the Reformation. Focusing on these two social changes, this study analyzes the social dimension of spiritual direction indicated by the occurrence and change of spiritual direction and discusses its meaning. Around the time Christianity was officially recognized by the Roman Empire, monasticism began its long history, and Athanasius spread his ideal of monastic life and at the same time pursued the unity of the church and the monastic movement. Through this process, spiritual disciplines and educational models interacted and changed. During the Reformation period, Protestantism began to form new spiritual education and training. The Catholic Church pursued renewal through new concepts and practices of spiritual direction. Spiritual direction is being formed and recognized as a means of helping the spiritual life of individual Christians. The origin and change of spiritual direction mean that spiritual direction can be understood and applied differently reflecting the contexts and situations due to social interaction. Also, it should not be overlooked that spiritual direction can act as a cause of integration or division of the Korean Protestant churches.

• Food Science and Preservation
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• v.16 no.3
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• pp.392-399
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• 2009

Recent studies indicate that green tea may have anticancer, antioxidant, and antihypertensive effects, and aids body weight control and the promotion of various desirable physiological functions. However, few studies have investigated the antimicrobial effects of green tea. We sought to determine the antimicrobial activity of green tea extract against food spoilage microorganisms. The extract showed remarkable antimicrobial effects against a wide spectrum of putrefactive and food spoilage microorganisms when used at concentrations greater than $500{\mu}g/ml$. The extract showed thermal and pH stability in the range of $40{\sim}150^{\circ}C$ and pH 3.11, respectively. Green tea extract seems to be an ideal natural antimicrobial, considering both efficacy and thermal and pH stabilities. Antimicrobial substances in green tea extract were investigated using electron microscopy and a $\beta$-galactosidase assay. The data showed that the extract contains several efficacious materials, and that their activities are not synergistic but are instead independent. Our data indicate that hydrophilic antimicrobial substances in green tea extract might control food spoilage microorganisms owing to perturbation of the microbial cell membrane.

• Korean Journal of Social Welfare
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• v.65 no.1
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• pp.109-126
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• 2013

This paper aims to define Mecius's people-care theory(保民論), and aims to recognize the characteristics of social security contained in Mecius's people-care theory. Mecius considered to the public relief as King's obligation. So to speak, the King protects to the property of the people. Especially his people-care theory implicate to continuity of safety life, a relief fund on the property, protection of disaster damage. Continuity of safety life means to enabling the people procurable food, clothing and bury dead persons without difficulties. It's may be said that implicated to the theory and system of modern social-welfare. It is reason for his opinion that a state should construct in the minimum social safety network by taking responsibility for basis needs of life. He was a humanist so much. He thought about the pursuit of the human happiness and the improvement in quality of life. Therefore his idea nearly means to the social security system in a modern sense. His thought is not only an ideal background on the public assistance and a social relief security in the contemporary but also a relief activity system such as Jindaebup called historical prototype of social welfare. It is an important fact that his people-care theory implicate to social security system.

• The Journal of Korean Philosophical History
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• no.30
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• pp.259-282
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• 2010

Ethical value of Confucianism seeks to realize the ideal of life to the reality, through ethical life. It is discussed based on myself, which is the main ethical agent, in relationship with the others. These traditional values include universality in the homogeneous aspect such as humanism that has been commonly sought by the human race, or awe toward the absolute one. 'Pursuit of universality in the Korean context' ultimately seeks 'Korean ethics', that prevailed in Korea, based on the Korean traditional culture. Therefore, we should comprehensively understand this universality and diversity, so called 'us'. Through the understanding, we should play an active role of culture creators as noble persons that realize fraternity, along with respect to each culture. Studies on traditional ethics will not only be an important opportunity to look at the history and current status of ethics, but also it will be a cornerstone to understand the Korean mind-set based on the Korean culture. Recently, establishing Korean identity and recovery of ethics damaged due to anomie of value are key social issues. Studies on traditional value are not separated from this issue. If our adolescents are able to correctly understand the traditional ethics and pursue a life recreating it, they will be able to enjoy healthier life, contributing to a healthier society.