• The Journal of Korean Philosophical History
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• no.54
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• pp.77-113
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• 2017

In late Chosen(朝鮮), the concept of illustrious virtue(明德) became an important issue of debate. However, previous studies did not focus on how the concept emerged as an issue. This paper aimed to explore the problem, and for this purpose, paid attention to Horak(湖洛) debate. Oiam(巍巖) Yi Gan(李柬), in the course of discussion with Namdang(南塘), finally argued that mind(心) clearly distinguishes from temperament(氣質). The goals of the claim were to clearly divide mind and temperament, and to emphasize mind's control of temperament. Through this, he wanted to reject the possibility of being affected by temperament in aroused state(未發). And he presented the concept of illustrious virtue as a critical evidence supporting his argument. He argued that because mind is same with illustrious virtue, it has a special status that essentially distinguished from the temperament, even if both mind and temperament are all material force(氣). This argument led to new discussion trend in the debate. it was to form a definition of the mind, based on defining the relationship between spiritual perception(虛靈知覺), temperament and illustrious virtue. The trend was reflected in the debate on 'Whether illustrious virtue is the same for everyone or varies from person to person(明德分殊)'. Through the process of analysis in this paper, we could detect a tendency that definition of mind has become an independent subject.

• (The)Study of the Eastern Classic
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• no.34
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• pp.7-38
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• 2009

This paper attempts to explore the theory of moral leadership in the Great Learning. There are two fundamental contents in the elements of moral leadership's human nature in the Great learning. These are meaning of general principle(綱領指趣) - studying, self cultivation and social authority from rectifying name, and category of concrete learning(學問綱目) - the scheme of manifesting original nature (明德之方) and the scheme of loving the people(親民之方). In this, there are two principles. One is the principle of stage. In the theory of moral leadership of the Great learning, there are stages from self-cultivation to making the world tranquil. The other is the principle of stop at the highest good in manifesting nature and loving the people. In the meaning of general principle, moral leader must have good nature that he or she preforms his or her original nature and accomplishes self-cultivation. For this he or she must learn and study, and endeavors self-polishing. In the category of concrete learning, at first, in the scheme of manifesting original nature, there are investigation things-extending knowledge and making the will sincere-rectifying the mind as the pre conditions of the self-cultivation, and moral leader must carry out harmonization peoples and accomplishing public morals as the result of self-cultivation. The harmonization people means that everyone has equal position and lives with each other in harmony In the scheme of loving the people, there are the connected ethics of self cultivation-regulating the family(修身齊家) and the connected ethics of regulating the family-ordering the state(齊家治國) by effect of self-cultivation.

• Horticultural Science & Technology
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• v.17 no.3
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• pp.346-351
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• 1999

According to their flower color and the shape of petal, sepal, and lip, Calanthe species native to Cheju Island are named as follows; 'Arang', 'Cheongsu', 'Sara', 'Aeyeol', 'Darigot', 'Saebaengi', 'Andeok', 'Setbyeol', 'Kyorae', 'Jasujeong', 'Baekrok', 'Seokwang', 'Deokcheon', 'Seonheul', 'Saechimi', 'Jokduri', 'Baedal', 'Noksu', 'Noeul', and 'Dansim for 20 cultivars of Calanthe discolor; 'Hwanghee', 'Waheul', 'Illchool', 'Hwangryong', 'Dabo', 'Hwangjinee', 'Daeha', 'Chwikwang', 'Seokyang', 'Eunpa', 'Chwiseon', 'Sinbaram', 'Ara', 'Dano', 'Pakae', and 'Sojeob' for 16 cultivars of Calanthe sieboldii; 'Dongkwang', 'Myeongdeok', 'Wangdolseon', 'Myeongryeok', 'Kwibuin', 'Semi', 'Cheonwangsa', 'Mandeok', 'Seolmundae', 'Kyeongok', 'Darangsi', 'Byeolbang', 'Honghak', 'Dongbaeksan', 'Chejudo', 'Samda', 'Kwandeok', 'Youngjusan', 'Tamra', 'Koyeongdi', 'Yongduam', and 'Jeolbuam' for 22 cultivars of Calanthe bicolor.

• The Journal of Korean Philosophical History
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• no.59
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• pp.9-38
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• 2018

Joseon Neo-Confucianism had important disputes throughout its hundred years of history. Starting in mid-16th century, Four-Seven Dispute focused on 'Qing (情, emotion)' while Horak Dispute that emerged in early 18th century put emphasis on whether people and things have the same 'Xing (性, nature).' These two disputes lasted until late Joseon. In that process, their issues were clearly recognized and consequently, characteristics of Joseon Neo-Confucianism were well demonstrated. With Western power surging in since mid-18th century, Joseon Neo-Confucianism should develop logic to cope with the Western power. One of responding logics was Zhulilun (主理論, theory of reason) in Neo-Confucianism. Diverse discussions particularly on 'Xin (心, mind)' were expansively made. From the notion of Xin Tong Xing Qing (心統性情) that Xin converges with Xing and Qing, an argument that Xin should be seen as 'Li (理, reason)' and another that Xin is basically 'Qi (氣, force of nature)' were up against each other. The academia heated up with issues raised such as whether Xin and Mingde (明德, bright virtue) are the same notion and whether Mingde should be seen as 'Li' or 'Qi', etc. Defining morality dispute in the late Joseon along with Four-Seven Dispute and Horak Dispute as 'three major disputes in Joseon Neo-Confucianism,' this paper focuses on clarifying their status, actuality and significance. Morality dispute was not only a theoretical dispute. It has significance in the aspect of 'topicality.' It directly and indirectly affected movements against Western and Japanese power, loyal troop's activities and independence movement as well. Compared to Four-Seven Dispute and Horak Dispute, morality dispute is more complex and expansive. In addition, it requires systematic organization of data. Intercomparison of three major disputes is one of key topics to determine characteristics of Joseon Neo-Confucianism.

• Korean Journal of Food Science and Technology
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• v.17 no.3
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• pp.208-212
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• 1985

The residence time distributions were measured experimentally to determine the effect of reverse screw elements at various screw configurations in twin screw extruder. A simple model was used to estimate the number of filled C-chamber on the forwarding screw. The inclusion of reverse-screw elements resulted in the increase of median residence time and the broadening of color distribution. True residence time was affected by using the reverse screw elements just before the die. The number of filled C-chamber was decreased with the increase of screw revolution speed at the same screw configuration.

• Korean Journal of Food Science and Technology
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• v.28 no.3
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• pp.593-599
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• 1996

The effects of high pressure on alliinase and on flavor of garlic (Alliiium sativum L.) were investigated. After pressurized at 150 MPa, 300 MPa, and 500 MPa for 10 min, the activities of purified alliinase were reduced approximately 30%, 80%, and 100%, respectively, while the enzyme activities of pressurized garlic cloves were reduced 0%, 7%, and 100%, respectively. This indicated that the intact garlic has a protective effect against pressure-inactivation of alliinase. Alliinase was more effectively inactivated when high pressure treatment was carried out at high ($>40^{\circ}C$) or low temperature ($>10^{\circ}C$) than ambient temperature. Pressure treated garlic at 500 MPa had little pungency and sulfuryl odor compared to raw garlic indicating that high-pressure processing can be used to produce garlic without pungent flavor.

• Journal of The Korean Association For Science Education
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• v.39 no.4
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• pp.563-571
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• 2019

The purpose of this study is to analyze the safety contents presented in high school science textbooks of the 2015 revised national science curriculum. For these, we found safety contents in the inquiries and appendices of 63 science textbooks: integrated science, science inquiry experiment, physics I, II, chemistry I, II, biology I, II, and earth science I, II. We analyzed these safety contents using six safety factors based on the seven standards for safety education. The main results are as follows: First, 81(46.0%) inquiries among 176 curriculum inquiries contain safety contents, and these contents are mainly found in chemistry textbooks, and the least in 'science inquiry experiment' textbooks. Second, safety contents are found the most in 'laboratory safety rule', followed by 'safety symbol' and 'usage of protection equipment'. Third, the safety contents of appendices are mainly in 'laboratory safety rule' and 'accident treatment'. Based on these results of this study, it is concluded that these textbooks have problems; that there is a big difference in describing safety contents in each textbook; that these safety contents are not presented in detail and that the educational effect is reduced. Furthermore, the safety symbol is not standardized. We also discussed ways to improve the safety contents of science textbooks.

• Korean Educational Research Journal
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• v.40 no.2
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• pp.17-33
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• 2019

This study examines the fundamental ethics of practice that Dasan Jung Yak-yong(1762-1836) argued at the book, "Dàxuégōngyì大學公議, The Public debate of Great Learning", by investigating the relationship between main agents of education. "Dàxuégōngyì", the book that Dasan wrote when he was 53 years old at his exiled place, Gangjin. As the title suggested, Dàxuégōngyì, it could be recognized as the impartial view based on the critical perspective to Zhūxǐ(朱憙)'s opinion. Zhuxi focused on the importance of "Great Learning 大學" as a study of the Great people and argued that "Great Learning" is the study for all the people should learn. On the other hand, Dasan claimed that "Tàixuézhīdào太學之道" in "Great Learning" is the study for the prince, not for the normal people. And he also interpreted "Dàxué 大學" as the school for teaching prince. In addition, "Great Learning" suggested the three practical principles; to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. However, Dasan argued different way and emphasized three ethics of practice; filial piety(孝), admiration(弟), mercy(慈) and regarded as illustrious virtue of "Great Learning." He denied the three principle of "Great Learning" that Zhuxi reorganized and suggested including renovating the people(新民), and provided that close to the people(親民) is one of the main principles of "Great Learning." According to Dasan, if the king practices these three ethics of practice including filial piety, admiration, and mercy, so that the people will practice these ethics voluntarily. In other words, he indicated that the practice of three ethics is not only for the prince in the loyal family, but also for principles to educate the people in the nation. Thus, three ethics by Dasan including filial piety, admiration, and mercy could be recognized as the symbol of humanity. In other words, Dasan's three ethics in "Great Learning" can be recognized as the practical principles including educational issues and educational interactions. If these three ethics can be referred as the symbol of humanity as mentioned above, the implicit educational interactions are specifically constructed within the basic assumptions. Therefore, it is possible to clarify the specific ethics of practice by the indicating specific subjects and objects in the educational interactions between these three ethics of practice. Also, it helps more clear comprehension about the "Dàxuégōngyì大學公議, The Public debate of Great Learning", by Dasan.

• (The)Study of the Eastern Classic
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• no.34
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• pp.257-286
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• 2009

Yi, Hang-no said that taiji(=li) was Myeong-deok(illustrious virtue), the core of mind and heart, emphasizing the sides of superintendent and mysterious ability of li. It seems that he aimed to stress the upper status of li than qi, out of earlier general theory on mind and heart recognizing both li and qi consisted in the mind and heart. Through it, he wanted to say that only human being had moral mind like taiji and upper moral status than animals which human being should keep. The reason that Yi, Hang-no emphasized the difference between li and qi was because of a critical mind that the upper value of li than qi should not be changed and it would be the most dangerous situation if the value collapsed. Like this, Yi, Hang-no's attitude emphasizing li in his theory of mind and heart eventually aimed to explain the theory of Insim(Desire to be) and Dosim(Moral Mind). Yi, Hang-no's disciples testified that their teacher, Yi, Hang-no had cost his whole life to study the theory of Insim and Dosim. This means that Yi, Hang-no had tried to discriminate between Insim and Dosim, and to block private desires in Insim. The fact that Yi, Hang-no stressed the importance of the theory of Insim and Dosim had to do with the special situation that Western Power approached Joseon dynasty. Because Yi, Hang-no opposed the Westerner's moral consciousness for individual desires, against heavenly orders. To overcome the Western challenge, Yi, Hang-no strived to notice that taiji was the core of human mind. The point that Yi, Hang-no wanted to say was that Dosim(Moral Mind) was just the heavenly orders which human being couldn't disobey. Yi, Hang-no thought that Joseon couldn't defence Western flow without this theory of Insim and Dosim. Just after French invasion(1866), Yi, Hang-no was selected as a high-leveled bureaucrat, so he insisted his opinions for rejecting heterodoxy by the letters to the throne several times. The letters also contained his theory of Insim and Dosim mainly. Insisting fight against Western Power and prohibition of trade with Western Power, Yi, Hang-no eventually emphasized the king's right mind(Dosim) as a main and sole means to achieve all the goals he said. In conclusion, Yi, Hang-no's theory on mind and heart was as it is reflected in his letters to the throne. Therefore we can see that Yi, Hang-no's theory on mind and heart had harmonized with his movement to "Rejecting Heterodoxy".