• The Journal of Korean Philosophical History
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• no.41
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• pp.9-38
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• 2014

Hanhweon-dang Kim Goeng-pil(1454~1504) sublimated ethics whose lead was opened up by Jeong Mong-ju in late Goryeo as one scholarly tendency. Kim Goeng-pil was called 'the father of ethics in Joseon' and has been respected as a model of ethicist for 400 years since then. Following Kim Goeng-pil, Confucian scholars of Joseon cultivated perseverance through Xiaoxue and the perseverance was sublimated to Confucian scholars' energy and then that of state, which served as driving force to keep the national legacy. Kim Goeng-pil suggested how to study with Xiaoxue and sought moral human beings and ethically ideal societies based on strong practicability which is required in Xiaoxue. Individuals' cultivation and social reform are not at a different dimension. Spirit of 'self-cultivation' that Kim Goeng-pil himself demonstrated advanced to pursuit of ethical, ideal state when reaching a level of Jo Kwang-jo. Kim Goeng-pil thought that teaching in Xiaoxue could be achieved through 'Gyeong (敬, respect).' It is the key of Neo-Confucianism in Joseon to control one's mind through the cultivating method of 'Gyeong.' Kim Goeng-pil settled Joseon's Confucianism as 'practical ethics(心學).' Before Kim Goeng-pil, no scholars had well presented the aspects of practical ethics. After King Myeongjong and Seonjo, Confucianism in Joseon worked as the cornerstone of practical ethics. Since mid-17th century, the system of practical ethics had been firmly established with focus on 'Gyeong. Literary men of Kim Goeng-pil and scholars they fostered led the academic and political world of Joseon after mid-16th century. They played the lead in Sarim faction's(士林派) ruling after King Seonjo came to throne. The very foundation which sublimated Joseon to the ethically ideal state and made the Dynasty a 'state of Sarim' was actually laid by Kim Goeng-pil.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.68 no.4
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• pp.285-293
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• 2023

This study was conducted to determine the sowing limit period and predict growth in the northern region based on accumulative temperature for each growth stage of soybean cultivated in the southern regions of the Korean Peninsula. First, the results of a demonstration test in the central region (Yeoncheon) of the Korean Peninsula were very similar to the predicted and actual values on the date by growth stage obtained through cultivation. This method was then applied to seven agricultural climatic zones in the northern Korean Peninsula. The results predicted that regardless of ecotype, soybean could be grown and harvested in the southern and northern parts of Mt. Suyang, south of the East Sea, and in the central and northern inland areas. However, it was predicted that no ecotype could be grown and harvested normally in the northern alpine region. Furthermore, north of the East Sea, the prediction indicated that early and mid-maturing cultivars could be grown and harvested normally, but middle-late maturing cultivars appeared to lack the number of growth days. The sowing limit period also varied depending on the ecotype, although it was reached earlier as higher latitudes were approached; the period ranged from May 16 to June 26 in the northern and southern parts of Mt. Suyang, north and south of the East Sea, and central and northern inland areas. Furthermore, all ecotypes of the northern alpine region, as well as mid-late maturing cultivars in the north of the East Sea, were predicted to be unable to grow normally owing to the lack of number of days required for soybean growth and development.

• (The)Study of the Eastern Classic
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• no.48
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• pp.225-252
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• 2012

In this paper, the writer examined the procedural changes of Zhuzi(朱子)'s theory of ZhongHe(中和), and also investigated the evaluations thereof made by the later generations. In the stage of ZhongHeJiuShuo(中和舊說), Zhuzi(朱子) ignored the theory of Lidong(李?), which was traditional theory argued by DaoNam School(道南學派). He met Zhangshi(張?) of HuXiang School(湖湘學派) and followed the school's philosophy, 'XianChaShiHouHanYang(先察識後涵養)', meaning what you should do first prior to making great efforts in self-cultivation is to examine the past, when desiring to know yourself. Even though Zhuzi(朱子) had learned the method of moral cultivation from Lidong(李?), he was fascinated by such method of moral cultivation as 'XianChaShiHouHanYang(先察識後涵養)' advocated by HuXiang School(湖湘學派) through discussion with Zhangshi(張?). This tells that he only recognized the fact that there were no achievements WeiFa(未發), but only the achievements YiFa(已發). In the stage of ZhongHeXinShuo(中和新說), he realized the mistakes committed in the time of ZhongHeJiuShuo(中和舊說), and put emphasis upon the achievements in the time WeiFa(未發). Zhuzi(朱子) had explained the relationships among mind, nature, and emotional bond as by his theory, 'XinTongXingQing(心統性情)', meaning that mind controls humans' original nature. Also he followed self-cultivation of Respect, no longer believing the Huhong(胡宏)'s XianChaShiHouHanYang(先察識後涵養). Such a method of self-cultivation means that his method of moral cultivation centered on the achievements YiFa(已發), which was originated from HuXiang School(湖湘學派), had been changed into the method of moral cultivation with a focus on the achievements WeiFa(未發), which was theory argued by DaoNam School(道南學派). However, Zhuzi(朱子)'s theory of ZhongHe(中和) that had seemed perfect began to be discussed and polished again during Joseon Period through the debates between Ligu(栗谷) and Niuxi(牛溪) in the 16th century, and through the debates between Youan(尤庵) and Yuxuan(寓軒) in the 17th century, also through the HuLuoLunZheng(湖洛論爭) represented by Nantang(南塘) and Weiyan(巍巖). Since Zhuzi(朱子)'s theory of ZhongHe(中和) had some flaws, it had to put through such debates as mentioned above. Those debates were generated because imperfections were found in the theory of ZhongHe(中和) by Zhuzi(朱子).

• KOMUNHWA
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• no.32
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• pp.3-13
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• 1988

Stone artefacts when flaked or used retain traces. It is my objectives to analyze such traces as observed on the artefacts collected and excavated from Chongong-ni and Suyanggae sites attributed to palaeolithic ages. Observations were made with 1) naked e

• Proceedings of the Korean Society of Crop Science Conference
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• 1990.05a
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• pp.84-85
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• 1990

• Sijohaknonchong
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• v.21
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• pp.165-183
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• 2004

This paper aims to compare meaning of the seclusion which appeared in Samgukyusa with Kangho-Sijo. There is true meaning of seclusion so that a Bodhisattva implements a spirit. And in Samgukyusa, it has a dialectics logic. There is true meaning of seclusion in order to solve a trouble of a participation-retirement through the moral training. And in Kangho-Sijo, it has a plane-divided logic.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.38 no.2
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• pp.166-173
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• 1993

Seed infection to pod and stem blight (Diaporthe phaseolorum) is severe at summer type soybeans maturing at hot and humid conditions. In order to increase germination and plant stand, this experiments were evaluated the effects of fungicide Benoram(Benomyl 20% ${\pm}$ Thiram 20%) seed treatments with different seed sizes on emergence yield at field conditions, and with different infection degrees to pod and stem blight on germination in laboratory. Benoram treatment on seed was improved emergence rate and elongated hypocotyl not increased growth and yield. It was clearly improved length but germinations and germination speed by Benoram fungicide treatment on severely infected seed however was not improved germination rate at good quality of seeds and the effect was higher at large seed cultivar than small ones.

• Korean Journal of Environment and Ecology
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• v.15 no.1
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• pp.17-25
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• 2001

본 연구는 조경수목의 목질 내부의 상태 진단과 변색 및 부후 부위의 탐색을 통하여 병든 부위를 조기에 제거. 병의 확산 방지 및 효율적인 예방관리를 위해 Shigometer의 이용가능성을 제시하고자 하였다. 본 연구대상지는 충남 천안시 성환흡 수향리에 위치한 연암축산원예대학으로 하였으며, 대학 구내에 식재된 조경수를 대상수종으로 하였다. 대상수종은 침엽수 7종과 활엽수 16종으로 총 23종을 선정하였다. 조사한 조경수목의 내부 전기저항치는 수종별로 매우 다양하게 나타났다. 평균 내부 전기저항치가 500k$\Omega$이상인 수종은 은행나무, 섬잣나무, 소나무, 단풍나무, 중국단풍. 홍단풍이었으며, 개체간 차이와 측정 깊이에 따른 차이도 심하지 않았다. 그러나 메타세쿼이아, 수양버들, 자귀나무, 회화나무는 200k$\Omega$이하의 낮은 내부 전기저항치를 나타냈다. 측정 깊이에 따른 변화가 심한 수종은 전나무, 메타세쿼이아, 수양버들, 느티나무, 튤립나무, 목련, 일본목련, 핀오크, 벚나무등으로 이들은 측정 깊이에 따라 전기저항치가 갑자기 하락하는 부위를 포함하고 있었으며, 전기저항치가 갑자기 하락하는 부위의 목재는 부후되어 있었다. 결론적으로 Shigometer는 가시적인 피해증상이 나타나기 전 초기단계에서 목재의 변색 및 부후 부위를 찾아내는데 유용하게 이용될 수 있을 것으로 판단된다.

• (The)Study of the Eastern Classic
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• no.50
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• pp.139-178
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• 2013

본 논문은 조선시대의 장여헌(張旅軒)과 일본 에도(江戶) 시대의 이토 진사이(伊藤仁齋)의 사상, 특히 도(道)에 관한 견해를 중심으로 인간론과 도덕론을 고찰하여 그 둘의 사상적 특징을 밝히고자 하는 시도이다. 논의의 진행은 먼저 도(道)에 관한 여헌과 진사이의 이해를 주자학적 논의와의 원근 거리와 천도(天道) 인도(人道)와의 관계에서 살펴보았고, 다음으로 인간관에 있어서는 자기와 타인과의 관계를 중심으로 인간에 관한 이해를 논하였으며, 다음으로 마음과 경(敬), 서(恕)에 관한 두 사상가의 상반된 이해를 소개하면서 도덕론을 논하였다. 이하 요점을 추려보면 다음과 같다. 진사이는 도를 천지의 도와 단절된 인륜일용의 인간의 도로 한정하였고 인간에 대해서도 개적 존재를 사상시킨 관계적 존재에 초점을 두고 파악하였다. 그런 관점 위에서 개인 수양의 출발점이 되는 마음이나 경에 대해서도 큰 비중을 두지 않았고, 그것은 개인의 자율성보다는 외적인 규범에 보다 많은 신뢰를 두고 그것에 자신을 맞추어 가는 일종의 타율적인 관계(집단) 속의 도덕론의 전개로 나타나고 있음을 논하였다. 여헌은 도(道)를 천지만물과 사람 모두가 의거하는 총체적인 개념으로 파악하였고, 더 나아가 사람의 도가 능동적으로 천도와 지도를 구현하는 중심이라고 하였다. 이런 관점 위에서 여헌은 인간은 몸(형기(形氣))을 가진 개적 존재이지만 동시에 그 몸의 일부인 천지만물과 통하는 마음을 갖고 있다는 점에서 보편적인 존재라고 정의하며, 그 마음을 다스리는 경(敬)공부를 개인 수양의 기본임과 동시에 천지만물의 보편적 이치를 체득하는 근본적인 실천공부로 중시하였다. 이러한 여헌의 도와 인간에 대한 이해는 도덕의 실현에 있어서 자신이 중심이 되어 그것의 확장으로 모두가 하나가 되는 동심원적 파동의 도덕론으로 전개되고 있음을 고찰하였다.

• Clinical and Experimental Pediatrics
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• v.48 no.9
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• pp.986-990
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• 2005

Purpose : Certain strains of lactobacilli are known to accelerate recovery from acute diarrhea. Lactobacillus reuteri is isolated from human breast milk and a commonly occurring Lactobacillus species with therapeutic potential in acute diarrhea. The purpose of the present study was to investigate the therapeutic effect of L. reuteri in acute diarrhea in young children. Methods : Fifty patients between 6 and 36 months of age hospitalized with acute diarrhea (rotavirus in 40 percent) were randomized into two groups to receive either $10^8$ colony-forming units of L. reuteri or a matching placebo, twice a day for their length of hospitalization, or for up to 5 days. Antidiarrheal drugs were not prescribed to either group. The clinical outcome of diarrhea was evaluated. Results : The mean duration of watery diarrhea after initiation of treatment was 2.3 days for the L. leuteri group(n=25) vs. 2.9 days for the placebo group(n=25)(P=0.072). By the second day of treatment, watery diarrhea persisted in 64 percent of patients receiving L. reuteri, compared to 84 percent of those receiving placebo(P=0.006). On the second day, the mean frequency of watery diarrhea was 1.9 in the L. leuteri group and 3.4 in the placebo(P=0.046). Also, vomiting continued to the second day in 16 percent of patients receiving L. reuteri and 40 percent of those recieving placebo(P=0.031). Conclusion : L. reuteri is effective as a therapeutic agent in acute diarrhea in children.