• Horticultural Science & Technology
• /
• v.34 no.1
• /
• pp.142-153
• /
• 2016

The present study investigated identification of cultivars through phylogenetic analysis of 108 Citrus varieties and related cultivars using simple sequence repeat (SSR) markers. Two hundred three SSR primer pairs were used to detect polymorphic markers among 8 Citrus cultivars consisting of 4 mandarins, 1 orange, 1 tangor, 1 tangelo, and 1 pumelo. Eighteen SSR primer pairs were reproducible and showed highly polymorphic alleles. These markers were applied to assess genetic variations of the 108 varieties. Each marker detected 5-14 alleles, with an average of 9.28. The polymorphism information content varied from 0.417 to 0.791 with an average of 0.706. Cluster analysis with SSR markers resulted in 13 major groups reflecting cultivar types and pedigree information. Twelve orange cultivars in the $I-1^{st}$ sub-cluster and 23 mandarin cultivars in the $II-1^{st}$ sub-cluster, respectively, were not discriminated using the SSR markers. This could be due to narrow genetic backgrounds originated through bud mutation or nucellars seedlings. The SSR profile database of Citrus cultivars will be useful as a tool for protection of plant breeders' intellectual property rights in addition to assessing genetic diversity in Citrus cultivars and germplasms.

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

• Cross-Cultural Studies
• /
• v.51
• /
• pp.25-44
• /
• 2018

Modern Japanese "Anti-war poetry" originates from Sino-Japanese war and Russo-Japanese war period. Sino-Japanese war was started by an Imperial rescript of war declared and ordered by the Japanese Emperor to the Japanese citizens. With this declaration, the Emperor gave a message to the population that Objection was not acceptable. This Declaration of Imperial Rescript (Shousho) became justified as being a Crusade or Holy war. Any Anti-war stance was considered an ideology of revolt against the Emperor and his order of Imperial rescript (Okotoba). This was why when Akiko Yosano's "Don't you dare lay down your life" (1904) was published, it received harsh criticisms such as "be punished in the name of the nation". Anti-war poetry as a way of free speech was suppressed. Short poem was especially targeted. Because it is seen as a minor genre, short poem has been passed over. It needs to be reappraised for its importance as a category of anti-war poetry. Notably, modern short poem (New Senryu) has been under oppression and relentless surveillance because of its stance of criticizing politics and society in general by making full use of satire and irony. A supreme example of satirizing of Imperial Rescript on education was the "An anti-war poetry" by Akiri Tsuru. This treatise is a study of how ironical technique from "An anti-war poetry" inverts the meaning of "Imperial decree" and "Imperial rescript".

• Journal of vocational education research
• /
• v.33 no.3
• /
• pp.105-125
• /
• 2014

The purposes of this study are to develop the standardized tests of career preparation behavior of career preparation behavior for college students. For these, the 'Career Preparation Behavior Scale for College Students' which was developed in 2011 was reviewed and revised. After 609 students were involved and analyzed for the pretest, 1,244 subjects were collected by taking into account gender, grade, major, and location of colleges for developing a standardized test. The Career Preparation Behavior Scale consisted of 3 subareas and 30 items: 11 items for learning area, 12 items for counseling and information collecting area, 7 items for employment action area. The levels of reliabilities, construct validity, discriminant validity, and the concurrent validity were relatively high. Also, the suitability index of the structural model was analyzed to check the structural significance. The degree of career reparation behavior among norm groups was increased in general according to the grades. Scores of students majoring in humanities and social sciences received significantly high scores compared with those of majoring in science and technology or in art and music. But the levels of satisfaction on career preparation behavior were no difference according to gender, grade, and major. 'The Standardized Career Preparation Behavior Scale for College Students' would be used for conducting career education or programs for college students in the future.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.277-321
• /
• 2016

Friedrich Nietzsche's philosophy embraces characteristics of existential philosophy and philosophical anthropology. In his book "Thus Spoke Zarathustra", Nietzsche defined human beings as an existence with innate possibility for change, beings that stand at the borderline between "the last man" and "the ${\ddot{u}}bermensch$", raising a question over the meaning of human being's existential healthiness. The anthropological symptoms that Nietzsche's philosophy deals with trigger existential problems, and healing these anthropological symptoms is a precedent to healing an existence. In Nietzsche's philosophy, the ${\ddot{u}}bermensch$ is presented as a prototype of practical man with a healthy existence, born from endeavors to heal the last man prototype of a decadence that was prevalent throughout Europe at the time. Nietzsche found the root cause of nihilism found in Europe in philosophy, religion, metaphysics, and Christianity, and attempted a genealogical investigation on this aspect. In so doing, a philosophical problem surfaced whereby only one truth was used to force diverse existential styles into a uniform style. Nietzsche intensively criticized philosophy and philosophers that only studied truths from metaphysical-Christian-moral perspectives, as they overlooked the foundation of true existence and presented human beings of a feeble mind and will as a result. Nietzsche emphasized the practical role of philosophy that can contribute to the human being's ascent and growth based on realistic conditions of human existence described as the earth, that philosophy that can serve as a basis for existential transformation of human beings and their lives. The task of philosophers is to lay the groundwork for the possibility of changes for all human beings and their realization. This existential practical foundation of philosophy can be called the ${\ddot{u}}bermensch$, as it is healthy man, the "greatest reality" as Nietzsche desired.

• Korean Journal of Heritage: History & Science
• /
• v.38
• /
• pp.223-284
• /
• 2005

Gwaebul, created during late Joseon dynasty, especially from 1885 to 1926, now exist 18 ones. And 12 of them are owned by Buddhist temples located in Seoul city and Gyeonggido province. Royal Tomb praised and Royal household praised Buddhist temples in early Joseon dynasty were supported by Royal Family. As a renovation of Buddhist temples by king Taejong's reign(1400-1418), they became impoverished with reduced Buddhist ceremony. But they maintained their lives in intimate connection with royal family, and went prosperous from late 18th century. At that times, a new trend in Gwaebul appeared, which have popular idea for wishing peace of the dead, the nation and the royal family. The new composition of painting expressed in Gwaebul starts in Amitabha-Triad paintings which carved in first volume of ${\ll}$Amita-yohaegyeong${\gg}$ made of wooden plate. And Gi-heoh(A.D. 1820-1872) carved it in 1853 at Naewonam Buddhist hermitage of Samgaksan mountain And a return of Suwolgwaneumdo which had been popularized in late Goryo dynasty is worth noticing as a new issue of late Joseon dynasty. It is related with a composition of Gwaebul that expressed 'a leading the dead to the good', a Buddhist consciousness of falsehood and fancy. The saturated and blurred style of painting, the fact that centralization-powered lineage of painter who used composition of multi-used basic pattern, are characteristics of this period.

• Korean Journal of Heritage: History & Science
• /
• v.40
• /
• pp.137-167
• /
• 2007

This paper is aimed to study the late Neolithic Age in North Korea in order to closely examine a transition process into the Bronze Age in the Korean peninsula. Thus, the pottery with lightning design was selected as target data. Since the pottery with lightning design is fundamental data that North Korea's archeologists have used for chronological recordings of the late Neolithic Age in the northwest region, the parallel relationship between the eastern and the western region was established with comparison of pottery with lightning design in the northeastern region. The examination focuses on data that cover the target region of the pottery with lightning design of the adjacent Southern Primorskii region including the counterpart of the northwestern and the northeastern region. As a result, some attribute analyses revealed that the pottery with lightning design was affected by the counterpart of the northwestern region near the Yalu River. Prior to genealogical and chronological recordings of the pottery with lightning design in the northeastern region, the pottery with lightning design in the northwestern region was recorded chronologically in order to examine its specific development process. Consequently, in the second period of the Neolithic Age, the pottery with lightning design in the northwestern region was assumed to have an impact on the counterpart in the northeastern region. The classification of the pottery with lightning design in the northeastern region shall be based on 4-period development. According to this classification, the pottery, which was found in the Tumen river basin, was thought to belong to the first period. The pottery went through genealogy differentiation in the second period and when entering into the third period, the pottery spread to inland of south Primorskii. The pottery was assumed to exist in the southern Primorskii region until the tip end (the fourth period) of the Neolithic Age. It is assumed that considering the fact that climate change led to the agriculture movement, Zaisanovka culture, i.e. the late Ne Neolithic Age, moved to the southern Primorskii region along the Tumen River basin.

• The Journal of Korean Philosophical History
• /
• no.39
• /
• pp.143-168
• /
• 2013

The purpose of this paper is to study the succession and method of five-masters of southern school in transmitting the internal alchemy in Taoism which is established by Zhang Bo-duan. In history, the internal alchemy is divided into a few schools but all of them are under the umbrella of Zhang Bo-duan's alchemy. The five master's method has been consistent from Zhang Bo-duan to Seok Tae to Seol Do Gwang based on three reasons. First, they lived long while practicing the method. Second, they learned the method from their direct master secretly. Third, they kept practicing the individual method while staying in the secular world rather than in a religious body. I limit three of them Zhang Bo-Dan, Seok Tae, Seol Do Gwang as figures who practiced the pure internal alchemy. Thus I argue that the method stayed only for 200 years, arising from the late Dang Dynasty and disappearing in 1911, when Seol Do-Gwang was dead. This method can be instructed only to the appropriate figure, and the specific steps of method are taught through the oral instruction so that this method cannot be wide spread. Based on the fact that the time of practicing method is quite long and it needs intensive and constant efforts, it is difficult for a mundane person to practice and cope with the training. Jin Nam and Baek Ok Seom are believed that they belonged to the school of Shin So. Baek Ok Seom is regarded as a figure that made efforts to unite the school of Wei and the internal alchemy. However, he made lots of fabrication and discrepancy. Thus I state that Jin Nam and Baek Ok Seom need to be out in the succession and method of five masters of southern school in Taoism. Their changed method in quality needs to be organized in a new genealogy.

• (The)Study of the Eastern Classic
• /
• no.62
• /
• pp.263-289
• /
• 2016

Confucius, whose life coincided with the Warring States period of China, is one of the most respected sages in world history whose teachings and life produced countless disciples in China, Korea, and Japan. There are innumerable pictures, sculptures, and other artworks that portray memorable deeds of Confucius and interesting anecdotes that involve his pupils. One of the most popular subjects for these Confucian portrayals is the anecdote in which Confucius and his pupil, Zhi Ru, discover a tilting vessel at an ancestral shrine in the Lu dynasty and use it to understand the doctrine of the mean. The vessel becomes the basis for the famous Chinese expression, "the cautionary vessel beside one's seat," which is nowadays used to denote one's motto for life. Portraits of these tilting vessels can be divided between those showing the vessels only and others that show Confucius observing the vessels. The former serve as visual reminders, for rulers and policy makers, of the doctrine of the mean that is necessary to fair and righteous governance. The latter form part of the pictorial biography of Confucius with educational content and messages. Interestingly, portraits of Confucius observing or studying tilting vessels have been famous among members of the royal court and the literati, circulated either as single artworks or included in the folding screens of human portraits. Portrayals of other Confucian anecdotes are mostly found in albums that visualize the genealogy of the Way; in contrast, the portraits of Confucius and the tilting vessels were included in folding screens that were popular among the literati that enjoyed stylish works of art and antiques. The portraits of tilting vessels thus highlight the diverse functions and symbolic value of human portraits. This study classifies the portraits of tilting vessels into various forms, and analyzes the period-and objective-dependent changes and characteristics in these portraits. With its exploration of the diverse functions and aspects of portraits of Confucian anecdotes, this study will shed new light on how ancient artists reanimated the lives of great sages and how these artworks differ in their expressions and styles.

• (The)Study of the Eastern Classic
• /
• no.54
• /
• pp.213-233
• /
• 2014

The present study examines Bangsanjib(舫山集, Collected Works of Bangsan) written by Heo Hun (許薰, pen name: Bangsan), a scholar of the late Joseon Dynasty. Chapter 2 reviews the author's life and his academic orientations against the backdrop of his times. Chapter 3 goes on to select some of his essays and analyze their contents and characteristics. In Chapter 2, Bangsan is portrayed as a hermit scholar who devoted his entire life to his scholarly achievements. Although he tried to develop his academic theories based on both the Geungi and Yeongnam Schools of Neo-Confucianism, the scholar was more inclined to the Geungi School. Chapter 3 analyzes Bangsan's essays in Classical Chinese with a focus on two themes: The first is the author's loyalty to the academic tradition of the Geungi School, which is demonstrated by his positivistic and pragmatic approach to philosophical issues. The second is his awareness of self-reliant national defense as is revealed by his assertion that Joseon should have knowledge, and provide education, on new weapons in order to be better equipped with such military equipment and become a powerful nation.