• Tuberculosis and Respiratory Diseases
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• v.44 no.3
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• pp.611-620
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• 1997

Objectives : The differentiation of tuberculous effusion from the other causes of exudative pleural effusion remained difficult even with aids of biochemical analyses and pleural biopsy. As the pathophysiology of tuberculous pleural effusion is an enhanced cell mediated immunity, Adenosine deaminase(ADA) and various eytokines including Inteferon-$\gamma$, tumor necrosis factor alpha(TNF-$\alpha$) are considered as useful diagnostic tools in differentiating exudative pleural effusion. The author would like to demonstrate the diagnostic usefulness of TNF-$\alpha$ in the differentiation of exudative pleural effusion, and compared the discriminating ability of TNF-$\alpha$ with ADA. Methods : Pleural fluids obtained from 80 patients (tuberculous : 39, malignant : 31, parapneumonic : 10) with exudate pleural effusions were processed for cell counts and biochemical analysis including ADA and TNF-$\alpha$. Results : Tuberculous pleural fluid showed higher levels of ADA and TNF-$\alpha$, $48.7{\pm}32.7U/L$ and $184.1{\pm}214.2pg/mL$ than that of non-tuberculous effusion $26.0{\pm}41.3U/L$ and $44.1{\pm}114.2pg/mL$, respectively (ADA, TNF-$\alpha$, p < 0.05, p < 0.01). Receiver operating characteristics(ROC) curves were generated for ADA and TNF-$\alpha$ and the best cut-off value for adenosine deaminase and TNF-$\alpha$were considered as 30U/L and 15pg/ml, respectively. Comparing the area under the ROC curves, there was no significant difference between ADA and TNF-$\alpha$. Conclusion : For the differential diagnosis of tuberculous pleural effusion from the other causes of exudative pleural effusions, TNF-$\alpha$ as well as ADA was considered as useful diagnostic method. However adding TNF-$\alpha$ to ADA has no further diagnotic benefit than ADA alone.

• Economic and Environmental Geology
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• v.47 no.6
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• pp.571-588
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• 2014

It consists of the Precambrian Jirisan metamorphic complex and Sancheong anorthosite complex and the Mesozoic granitoids which intrude them in the Sancheong area, the Jirisan province of Yeongnam massif, Korea. The study area is located in the western part of the stock-type Sancheong anorthosite complex. We performed a detailed fieldwork on the Sancheong anorthosite (SA) and Fe-Ti ore body (FTO) which constitute the Sancheong anorthosite complex, and reinterpreted the origin of FTO foliation and the genetic relationship between them from the foliations, shear zones, occurrences of the SA and FTO. The new structural characteristics between them are as follows: the multilayer structures of FTO, the derived veins of straight, anastomosing uneven types and block structures related to the size reduction of SA, the gradual or irregular boundaries of SA blocks and FTO showing bulbous lobate margins and comb structures, the FTO foliation and linear arrangements of flow occurrence which is not ductile shear deformation, the discontinuous shear zone of SA, the orientation of FTO foliations parallel to the boundaries of SA blocks, the predominance of FTO foliations toward the boundaries of SA blocks and being proportional to the aspect ratio of plagioclase xenocrysts and SA xenoblocks, and the flow folding structures of FTO foliation. Such field evidences indicate that the SA is not fully congealed when the FTO is melt and the fracturing of partly congealed SA causes the derived veins of FTO and the size reduction of SA. Also the gradual or irregular boundaries of SA blocks and FTO result from the mutual reaction between the not fully congealed SA blocks and the FTO melt, and the FTO foliation is a magmatic foliation which was formed by the interaction between the FTO melt and the partly congealed SA blocks. Therefore, these suggest that the SA and FTO are not formed from the intrusion of different magmas in genesis and age but from a coeval and cogenetic magma through multiple fractionation. We predict that the FTO will show an very irregular occurrence injected along irregular fractures, not the regular occurrence like as the intrusive vein and dike. It can be applied to the designing of Fe-Ti mineral resource exploration in this area.

• Applied Biological Chemistry
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• v.31 no.2
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• pp.169-176
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• 1988

Lipid contents, fatty acid compositions and free sugar contents of dried ginsengs grown for different years were studied. The lipid and free sugar were separated and quantified by silicic acid column chromatography, thin layer chromatography, gas liquid chromatography and high performance liquid chromatography. Ginseng contained $1.07{\sim}67%$ crude lipid and the hightest lipid content was shown in 3 year old root. The lipid fractions obtained by silicic acid column chromatography were mainly composed of neutral lipid$(51.35{\sim}72.30%)$. The contents of phospholipid and glycolipid in total lipids were $15.03{\sim}34.59%$ and $11.83{\sim}20.72%$, respectively. As the ginseng grew, neutral lipid content increased gradually but glycolipid decreased to the half of the one year old root. Seven components of neutral lipid separated by thin layer chromatography were identified but the other two components were not able to be identified. Triglyceride content was $14.42{\sim}23.91%$, sterol ester and unidentified material(II) were $13.58{\sim}21.26%$ and $7.13{\sim}15.83%$ respectively. The major fatty acids were linoleic acid, palmitic acid, oleic acid and linolenic acid. Linoleic acid content of total and neutral lipid was $61{\sim}65%$ palmitic acid content in phospholipid was $26{\sim}39%$ and one year old root showed the hightest contents. The fatty acid composition of neutral lipid was similar to the pattern of total lipid. Linolenic acid content of glycolipid decreased gradually. Free sugars were composed of rhamnose, fructose, glucose, sucrose, maltose and an unidentified material. The content of sucrose was $92{\sim}94%$ of total free sugars. Two year old root showed the highest sugar content and it decreased since then.

• Korean Journal of Weed Science
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• v.31 no.1
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• pp.41-48
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• 2011

This survey of weed population by different soil moisture with paddy-upland rotation was conducted to investigate information on weed flora and its ecology between two years. Weed species were assessed in April : 2009, 2010. Soil samples were taken from each study plot to assess the impact soil moisture on the occurrence and abundance of dominance weed species. Soil water of poorly drained field ranged from 10.2~18.2% more than 11.8~14.3% of somewhat poorly drained field. Weeds of fields composed of 19 species belonging to 12 families. Among 12 families, 6 weed species belonged to Compositae (31.6%) were the biggest family, Cruciferae were 2 species (10.5%), and Rubiaceae were 2 species (10.5%), respectively. Youngia japonica had the highest summed dominance ratio(SDR) (97.0%) and followed by Conyza canadensis (92.1%), Galium spurium (35.3%) and Hemistepta lyrata (28.4%) of somewhat poorly drainage in 2009. Artemisia princeps the highest SDR (100%) and followed by Stellaria alsine(55.2%), Y. japonica (38.3%) and Nasturtium officinale (28.5%) of poorly drainage in 2009. And, Stellaria alsine had the highest SDR (86.8%) and followed by Alopecurus aequalis (77.7%), Astragalus sinicus (68.7%) and Y. japonica (46.3%) of somewhat poorly drainage in 2010. S. alsine the highest SDR (93.7%) and followed by A. aequalis (78.6%), Nasturtium officinale (31.3%) and Y. japonica (30.4%) of poorly drainage in 2010. Simpson's index was calculated to 0.12~0.23, which showed that weed occurrence with different soil moisture in paddy-upland rotation and between years was various. Similarity coefficient between years was 43.0% (2009) and 74.2% (2010), which indicate a low diversity because of the moisture in the agro-ecosystem.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.18 no.4
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• pp.206-213
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• 2013

Glass eels (Anguilla japonica) are caught in the west coast of Korea on their migratory route from the breeding grounds in the Mariana Trench along the North Equatorial Current and the Kuroshio Current. To identify the food source of natural glass eels, we analyzed the stable C and N isotopes of glass eels caught in April 2012 and investigated possible food sources in the survey area. In particular, with respect to the stable C and N isotopes of particulate organic matter, we extended the surveying area to the northern parts of East China Sea as well as the west coast of Korea. The stable C and N isotope ratios of the glass eels caught in the west coast were found to be $-20.7{\pm}0.1$‰ and $5.0{\pm}0.2$‰, respectively. The stable C and N isotope ratios of the particulate organic matter in the west coast of Korea, in which the glass eels are assumed to eat the particulate organic matter as food source, were estimated to be $-24.0{\pm}0.3$‰ and $2.8{\pm}0.4$‰, respectively. Similar data were obtained from the northern part of the East China Sea, $-24.5{\pm}0.5$‰ and $0.8{\pm}0.3$‰. The stable isotope ratios showed values differing from the stepwise increasing rates up the food web in natural aquatic ecosystem, showing that particulate organic matter in the west coast of Korea and East China Sea was not served as the glass eels food source. This result suggested that the glass eels caught in the west coast might not assimilate nutrition from the marine environment during long migration.

• The Journal of Korean Philosophical History
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• no.39
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• pp.29-52
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• 2013

Philosophy of respect righteousness advocated by Nammyung points to what first needs to be done to drive social changes. It is consistent with the Confucianism, which views the world from within oneself. After all, developing a proper view of the society starts from looking at oneself in the right perspective. The view that personal cultivation can develop into cultivation and eventually reform of the entire society is also present in Confucius' belief that one can only be at peace after disciplining oneself and observe good manners only after perseverance. Also, one can lead the world in peace only after disciplining one's body and mind. In other words, it suggests that individuals and the community where they belong to are not independent from one another. Rather, individuals gather to create a society and righteous individuals are the basis for righteous society. These principles of social system in Confucianism can be understood as a mutual or layered division and integration. The society is not conflicted with individuals or the nation but rather perceived as moral communities to co-exist. Hence, power of execution observed in the philosophy of respect and righteousness by Nammyung is identical to power of execution applied to the society. The power of execution shows up as 'the execution of righteousness' in Nammyung's philosophy of respect and righteousness. It is also demonstrated in the acts by Nammyung's disciples when the nation was at crisis. This is what differentiates Nammyung's new-Confucianism in Joseon Dynasty from Toegye or Yulgok as he tried to deliver 'the execution of righteousness.' It does not mean that neo-Confucian scholars did not emphasize the importance of execution, but Nammyung, in particular, warned how deceitful ideological or inner-directed thinking can be since they fail to come up with concrete solutions to social issues. In summary, Nammyung's moral discipline and training based on respect and righteousness cannot be evaluated in a state of vacuum separate from social and historical aspects but under the context of enlightening virtue and social execution. This can draw the conclusion that Nammyung's execution of respect and righteousness is in the starting point of the realistic 'theory of social reform' for creating a better world.

• Journal of Korean Philosophical Society
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• v.131
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• pp.165-197
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• 2014

In this paper, I investigate on the human nature in philosophy of Wang Yang-Ming and Buddhism from a Kantian point of view. The core argument of the philosophy of Wang Yang-Ming, Buddhism and Kant is that all human beings have the pure abilities a priori to overcome themselves, to realize their own potentialities. This is called immanent transcendence. At this time human beings can be free. Kant, Wang Yang-Ming and Buddhism claim that all human beings themselves will overcome their desires from their mind and body through the immanent transcendence, reflection and contemplation on their own. When we give up the external knowledges, throw away obsessions with the selfish desires and go back to our inside, we can see our original nature. To have an insight into this inner nature, to respect the moral law a priori, this is to overcome the ourselves, and to be a Grate Man(聖人) and a Buddha. This way is the only way to be a Grate Man and a Buddha. The main proposition of Wang Yang-Ming's philosophy is expressed 'There are no things without mind.'(心外無物) The core of Kant's transcendental philosophy is called the Copernican Revolution by himself. Copernican Revolution means the transition from the object-centered epistemology to the subject-centered epistemology. 'Innate Knowing'(良知) and 'Perform Innate Knowing'(致良知), 'All human beings have the mind of Buddha'(一切衆生悉有佛性) contain the apriority, immanence of Moral Law. In this respect, the theory of Innate Knowing in Wang Yang-Ming and mind of Buddha in Buddhism, pure Moral Law in Kant has the same structure grounded in subjectivity. Even if we have the mind of Buddha, innate Knowing, moral law a priori, the reason why we don't know our original nature is that we fall into the obsessions with selfish desires, and that we have inclination to external interests. So the moment you see our original nature, ordinary people themselves turn into a Buddha. These changes and transitions are immanent transcendence. All human beings have the ability to do this changes and transitions. Buddha does not exist outside of us, but it exists with our reflections on our human nature. Buddha can not existed without our insight into the our innate Ego. Where there is our original nature, there is a Buddha. So Buddha is called the another name of the original figure of human beings.

• Journal of Korean Philosophical Society
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• v.146
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• pp.137-162
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• 2018

Zen Psychology refers to the psychology of Zen Buddhism as a field of Buddhist psychology. This paper examines the psychology of human beings, focusing on the "Platform Sutra" written by Huineng, the founder of Patriarchal Zen, and the southern Zen school. According to the classification of Buddhist psychology, Zen psychology is divided into theory of Zen mind, theory of Zend mind function, and Zen psychotherapy. In theory of Zen mind, Huineng explains the mind based on self-nature, and explains the theory of dharma, theory of humanity, theory of dependent origination, and worldview though self-nature. Every human mind has its own original character of self-nature. When one's own mind with self-nature is revealed, it is the basic mind. When it is covered, it is the mind of common people. Self-nature is characterized by dharma construction, incompetence, non-naming, cleanliness, equality, and self-Buddhahood. In the theory of dharma, dharma is non-dual and is equal. The theory of humanity is divided into two groups according to the sharpness and dullness or capacity of the human being. From theory of dependent origination, you can see the mobility of cover and revealment, enlightment and delusion, sacred and common. In the worldview, the world and phenomena are the functions of self-nature and one's own mind. The theory of Zen mind function deals with wisdom and defilement of common people. The function of wisdom is to know the whole and one at the same time, and is intangible. Defilement of common people is an inner common people that cover the functions of wisdom. In Zen psychotherapy, in order to eliminate the gap between human and dharma, seeing into self-nature is suggested and the goal. In teleology, the goal is to reveal and see the self-nature covered by defilements. As a methodology from cover to revealment, Huineng interprets the traditional methodology as a new interpretation from the viewpoint of the mind, and presents Sammu as its own methodology. Based on the absence of attachment, Huineng proposed a methodology of No-abiding, No-thought and No-form, to gather mind on reality and treat all things equally. Based on this, Huineng proposed a new methodology for dealing with karma through repentance and vows, and a methodology for edification. In view of the Four Noble Truth, it is the phenomenon that self-nature is covered, the cause of defilement and the mind, the aim of seeing the self-nature which is covered, and the way of revealing the covered self-nature is presented. In this sense, the Zen Psychology of Platform Sutra is psychology of self-nature.

• Journal of Korean Philosophical Society
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• v.148
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• pp.213-238
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• 2018

The purpose of this paper is to study logical status and meaning of '$l{\grave{e}}i$[類]' in integrated concept system of 'míng[名]'. The subordinate relationships and integrated systems between genus and species are made up 'míng[名]' in pre-Chin's logical arguments. And '$l{\grave{e}}i$[類]' is a concept that designate what kind of category in all names of sorts and kinds in early China. The logical argumentations of early Chinese philosophers reflect subordinate relationship and integrated system of 'míng[名]'. And then early Chinese philosophers use the 'míng[名]' in other to denote a general concept that totally indicate meanings of genus and species like as Confucius' '$zh{\grave{e}}ng$ míng[正名]'. However early Chinese philosophers make philosophical issues of correspondence between míng[名] and shí[實], not subordinate relationships between genus and species. And then they use the 'míng[名]' in other to denotes not a general concept but a kind of category. Therefore the concept of 'míng[名]' used as a meaning of general concept and sorted out integrated concept system of 'míng[名]' as two categories of míng[名] and shí[實] at the same time in logical argumentations of early Chinese philosophers. The '$l{\grave{e}}i$[類]' of pre-Chin difference from genus of Aristotle spontaneously and conceptually. It is not a concept that in other to compose subordinate relationships and integrated systems. It is not a kind of genus. It divide a kind of denotation that means some kind of aggregations into existence and nonexistence. And it divide a kind of connotation that means some kind of attributes into same and difference. When early Chinese philosophers make distinction and demonstration the correspondence between míng[名] and shí[實], so to speak distinction mean to divide and classify into correspondence or non-correspondence, and demonstration mean to argue about the division and classification. Therefore the concept of '$l{\grave{e}}i$[類]' is a criteria that is to divide and classify the correspondence between míng[名] and shí[實] in integrated concept system of 'míng[名]'.

• Journal of Korean Philosophical Society
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• v.126
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• pp.109-132
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• 2013

The most important vocabulary in Advaita $Ved{\bar{a}}nta$, which is anthropology and soteriology on the self, is of course '${\bar{a}}tman$' or 'the self', to which '$an{\bar{a}}tman$' or 'the other' is in opposition. As $Ved{\bar{a}}ntic$ system revolves around the concept ${\bar{a}}tman$, it can be compared favorably with 'final vocabulary' of Richard Rorty. Moreover, $Ved{\bar{a}}ntic$ system can be termed as 'a return of self-identity', in which a process of returning is from a deceived self to the true and original self. After all, story of '$an{\bar{a}}tman$' or 'the other' in $Ved{\bar{a}}nta$ seems to have no significance at all. However, discourse about the other can also lead a something fruitful. There are such doctrines in $Ved{\bar{a}}nta$ that support a procedure of self-realization not according to the Hegelian dialectic but to the transposition and continuous antagonism between the self and the other, as a special meaning of viveka (discrimination) that fixes a boundary between the self and the other, a destruction of falsehood that is more important than establishment of truthfulness, a transposition of the true and the false before and after self-realization. Thus the other is not disappeared but only hidden, even after accomplishing its own methodological role, and the same is with discourse about the other. To revive forgotten vocabulary in $Ved{\bar{a}}nta$ is an attempt to reconstruct devaluated story by means of shifting the pivot of discourse from the self to the other. The essential thing in this attempt may be to revive the conceptions of 'effort' that is intently concealed and of 'self-inquiry' that has lost its true meaning. Out of these, a systematic and continuous self-inquiry, consists in having a scenario on the question 'Who am I?' and utilizing that scenario by experience without interruption. A work of reconstructing the lost narratives in $Ved{\bar{a}}nta$ can be feasible only when the history of self-inquiry is redescribed in the system itself, provided that object of inquiry is not 'a self as the self' but 'a self as the other'.