• Korean Journal of Medicinal Crop Science
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• v.2 no.2
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• pp.127-132
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• 1994

This experiment was carried out to clarify the effects of planting date and mulching material on the yield characters and tuber yields of Rehmannia glutionsa LIBOSC HIZ on experimental fields of Chungbuk Provincial Rural Development Administration from 1985 to 1987. Emergence period had no difference among planting dates, but it was late about 10 days in rice straw mulching compared with that of others. Leaf length and width showed no differences among planting dates and mulching materials, and no. of fresh leaves was decreased in the order of April 25, May 10 and April 10 with planting dates. Sugar content of tuber was highest on May 10 planting and in open fields. Tuber yield increased 8% on April 25 planting and it decreased 2% on May 10 planting compared with April 10 planting. The white P. E. mulching and rice straw mulching brought yield increase as 22% and 17%, respectively, compared with that from the open field.

• Journal of The Korean Society of Grassland and Forage Science
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• v.24 no.2
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• pp.93-104
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• 2004

This pot experiment was conducted to investigate the effects of combined micronutrient application($T_1$; control, $T_2$; Fe, $T_3$; Fe+Mn, $T_4$; Fe+Mn+Cu, $T_5$ ; Fe+Mn+Cu+Zn, $T_6$ ; Fe+Mn+Cu+Zn+Mo, T$_{7}$; Fe+Mn+Cu+Zn + Mo + B) on forage performance of pure and mixed cultures of orchardgrass and white clover. The fifth part was concerned with the changes in the total and relative contents, uptake amounts, and mutual ratios. of micronutrients in forages. The results obtained are summarized as follows: 1. The relative contents(total contents of 6 micronutrients = 100%) of Fe and Mn were considerably influenced by the antagonism between Fe and Mn, and also were influenced by the differences in Mn-absorption between orchardgrass and white clover. Compared with pure culture, orchardgrass showed high relative contents of Mn, and low relative contents of Fe and B in mixed culture. White clover, however, tended to be exactly opposed to the above trends. In relative contents, the T$_6$ 6/ resulted generally in decrease of Fe. However the $T_7$ resulted in increase of Mn and B. In addition, the $T_7$ resulted in decrease of Cu and Zn in orchardgrass, and Mo in white clover. 2. In general, there were differences in the tendency between the yield changes and the uptake amounts of micronutrients. General differences have been showed in the uptake amounts and mutual ratios of micronutrients based on the forage species, pure/mixed culture, additional fertilization, and antagonism. The uptake amounts of total micronutrients were generally increased by the treatments with increased combination. In uptake amounts, the $T_7$ resulted in the increase of Mn and B, and decrease of Mo. 3. The mutual ratios of Fe/Mn, Fe/Cu, and Mn/Cu were considerably influenced by the antagonism between Fe and Mn. At the $T_7$ , very low ratio of Fe/Mo affected by the T6 tended to be somewhat improved because of the decrease of Mo content． The poor growth of forages at the $T_6$ was improved by the $T_7$ . This fact was likely to be caused by the adequate B/Mo ratio.

• 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.

• Korean Journal of Soil Science and Fertilizer
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• v.22 no.4
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• pp.290-295
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• 1989

An incubation study was conducted to examine the effect of soil pH and temperature on nitrification potential of 8 different soil series applied with no-N and 200 ugN/g soil as a compound fertilizer at 60 % moisture content of maximum water holding capacity for 8 weeks, whose series were ranged from acid to mild alkali as Gopyeong(Jincheon, pH 4.51), Yesan(Jincheon, pH 4.54), Jigog(Eumseong, pH 4.71), Songsan(Goesan, pH 5.01), Angye(Seongju, pH 5.34), Banho(Seongju, pH 5.73), Weongog(Jincheon, pH 5.93), and Banho(Seongju, pH 7.70), respectively. Interrelationship between the nitrifiable and the net $NO_3-N$(N added plot-no-N plot) accumulated in the soil and tobacco yield in the no fertilizer plot were investigated as well. 1. Nitrification response was various according to soil characteristics at each temperature condition showing that nitrifiable $NO_3-N$ values of the soils were much higher at $25^{\circ}C$ than $15^{\circ}C$. And difference of nitrification potential affected by temperature was markedly distinguishable from 2 weeks after incubation and was showing a tendency to reduce with increasing of soil pH. 2. At each temperature condition, net $NO_3-N$ accumulated at 2 and 4 weeks after incubation was positively correlated with soil pH. 3. Tobacco yield in the no fertilizer plot was more highly correlated with the values of nitrifiable and net $NO_3-N$ accumulated at $15^{\circ}C$ similar to soil temperature in rhizosphere of early stage of tobacco growth than those at optimum temperature($25^{\circ}C$).

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.36-59
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• 2021

This study infers the origin and production period of the , which is in the Onyang folk museum, through analysis and interpretation of the Haeju Palgyeong and exploration of the landscapes and traditions contained in the painting. The first collection of landscapes to Haeju was identified as Haeju Palgyeong by Ku Sa-meng (1531-1604). Yoo Man-ju, writing in 1782, referred to it as Go-palgyeong in 『Heumyeong』 while Haeju Palgyeong was defined as Geum-palgyeong (今八景), which is the Haeju Palgyeong in the earliest period confirmed by literature. is 'Boating on the Nam river (南江泛舟)', 'Lotus viewing at Buyongdang (芙蓉賞蓮)', 'Foot washing at Gwangseokcheon (廣石濯足)', 'Seokbyul at Haeunkyo (泣川送客)', 'Fishing at Haeunjeong (東亭釣魚)' and 'Sea view at Namsan( 南山望海)', and the final two contain a picture that contains 'Viewing the moon at Yeonghaeru (瀛海玩月)' and 'Writing contest and Archery at Baeklimjeong (栢林觀德)' The Suyang Chaemi(首陽採薇), Shingwang-jeoljeol (神光霽雪), and Jiseong falls (池城瀑布) of Gopalgyeong, which were excluded from Haeju Palgyeong, are all landscapes unfolding as a grand site of Suyangsan Mountain. is a result of the reorganization of Seunggyeong centered on Eupchi (邑治), away from the Suyangsan area. It has emerged as a seunggyeong of Haeju. The elaborateness of trying to contain the detailed prizes representing Haeju, such as the specialty sake of Haeju, is revealed. Most of the landscapes depicted in are historic and outstanding spots in Haemok, but the scenes of life related to daily life are properly arranged. In addition, Foot washing (濯足), Fishing(釣魚), Doing laundry (漂母), Lotus viewing (賞蓮), Sending guests (送客), Drinking (飮酒), sea viewing (望海), Moon viewing (玩月), Archery (射藝), Poetry (詩作), Drinking tea (飮茶), and Dancing (歌舞) are of various styles. Compared with the Gopalgyeongs, Haeju Palgyeong did not take into account the distribution of landscapes in the four seasons, and the small-sized view was also broken. When considering the time of the construction of Haeunjeong and the deterioration of Yeonghhoeru, it is believed that was produced in the early- to mid-18th century. is considered to be a painting that contributed to strengthening the sense of intimacy with the local people and promoting the pride of Haeju by showing the representative scenery of Haeju, such as scenic spots and customs, away from the ideal utopia.

• (The)Study of the Eastern Classic
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• no.68
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• pp.379-408
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• 2017

What I wish to show in this paper is the moral educational implication on "The Minor Annotations of Elementary Learning(小學枝言)" in a position to consider the alternatives about personality education problems by searching viewpoints on moral training theory on the book. "The Minor Annotations of Elementary Learning(小學枝言)" was written by Dasan Jeong-yakyong(茶山 丁若鏞, 1762-1836). In the oriental philosophy, a moral training theory is built on the base of human nature theory. Dasan's moral training theory was also built on his human nature theory. Undoubtedly we could consider that his difference from the moral training theory of Confucianism is reflected in his moral training theory putting stress on practice. Dasan criticized the moral training theory of Confucianism because of its static aspect contemplating mind internally. He stands on the position that the virtue can be come true by the concrete practice. The establishment ground of Dasan's moral training theory is on his theory of human nature's preference(性嗜好說). Dasan didn't consider benevolence, righteousness, propriety, and wisdom(仁義禮智) as human nature. He considered that the human nature prefers goodness. So there is no perfect human nature or principle originally to human beings but also directionality to be displayed. We can say that the virtue building by cultivation of directionality get connected to moral training theory. Dasan considered ?The Minor Annotations of Elementary Learning(小學枝言)? as a practice book for moral training which develops individuals' personality through practice in the reality. He thought that the book cause individuals to follow 'the elementary way(小道)' and to learn 'the elementary art(小藝)' more than academic pursuit. From this viewpoint he showed the practice(行事) of judgment(權衡) by keeping the attitude for the scripture interpretation to pursue the right principles(義理) based on Chinese exegetics(訓?) and the historical evidences(考證) through the whole book. And in the book he suggested the standard of the whole-person education to develop the human nature based on his theory of human nature's preference(性嗜好說), to cognize relationship as an ethical existence, and to pursue the harmony with graphonomy(字學) and Ethics(道學). So we can regard that he realized his practice centered moral education philosophy in the book.

• The Journal of Korean Philosophical History
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• no.23
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• pp.217-244
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• 2008

This research studied Minor Annotation of Elementary Learning("小學枝言") and Private Examination of Classic of the Mind("心經密驗") from the ethical perspective. Minor Annotation of Elementary Learning and Private Examination of Classic of the Mind are writings that play a role of bridge between Chinese classics(經學) and Theory of Statecraft(經世論). These two essays were written for the purpose of putting virtue into practice, which had been attained by studying Chinese classics, through a vehicle called Theory of Statecraft. If Minor Annotation of Elementary Learning called as a book of cultivation of outward morality or outward behavior, then Private Examination of Classic of the Mind is the book for cultivation of inward temperament. The 'practice' emphasized by Dasan through these two essays denotes ceaseless efforts toward goodness or virtue. Such efforts can be interpreted as 'ethical practice', if looked at from the perspective of aggressive struggle toward virtue. Dasan, in these two essays, had stressed to practice Good(善) through positive and lively actions. The matter of Good and Bad(善惡) in humans is not associated with their mind, but related to their practice. That is to say, humans may turn out to be good through means of 'ethical practice'. For Dasan, 'ethical practice' toward Good should have to be continued and upheld not only in the course of self-cultivation, but also in 'establishing relationship' with others. Such an assertion of Dasan was to lay emphasis on accomplishment of 'ethical practice' toward Good amid close relationship between personal and social ethics. Also, Dasan had emphasized free will(自由意志) in humans. This means that Good and Bad will be determined according to humans' free will, and to the same extent, that humans are responsible for its consequence. It is noted that Dasan had stressed that any human having free will should have to be a 'man of virtue'(君子) through means of 'ethical practice'.

• (The)Study of the Eastern Classic
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• no.57
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• pp.331-357
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• 2014

This paper is to examine Okdong Lee Seo's historical view through analyzing Yeokdaega("歷代歌"), Okdong's full-length historical epic. As long as Okdong Lee Seo was a Confucian scholar holding moral cultivation as the highest value, his Yeokdaega is hard to explain separately from the Confucian world view. Okdong's Yeokdaega is a long old-style sino-korean poem consisting of 526 7-syllable verses, yet it considerably differs in structure from other historical epics known so far. Okdong's Yeokdaega consists of two parts: the first narrates Chinese historical facts from the beginning to the fall of Ming dynasty, and the second describes the social irrationality of the time and reveals his strong social criticism. It is very different from an ordinary historical epic piece narrating the orders and disorders and the rise and fall of historical facts. It is thought that Okdong's Yeokdaega was written based on his Confucian historical view. It seems that for Okdong the rise and fall of Chinese historical dynasties did not merely mean historical facts but functioned as a tool explaining the reason for people to persue moral cultivation. Okdong summed up his knowledge of the rise and fall of Chinese historical dynasties, his sharp criticism on social irrationality, and his stimulation about the necessity of moral cultivation, and then created a long 526-verse historical epic Yeokdaega. For the reasons, it is not easy to say that Okdong's Yeokdaega is the result of pure literary activities only for artistry. However, Okdong's Yeokdaega is not inferior to other historical epic pieces written by the time in literary value. Especially, Okdong's Yeokdaega can be said to be more meaningful since it was, over its literary value, not only a tool to strengthen his own study and will but also a educational tool for others around himself.

• (The)Study of the Eastern Classic
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• no.36
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• pp.31-56
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• 2009

The core thought of Confucius("論語") is 'Ren(仁)'. Then, how ought we to interpret this 'Ren(仁)'? In this study, the researcher has interpreted 'Ren(仁)' from the perspective of Xiujizhiren(修己治人), which is the doctrine of Confucianism and its ideal. At first, the researcher closely reviewed Ren(仁) on the viewpoint of Xiuyang (修養). Ren(仁) is the most fundamental virtue that enables general populace to equip with their qualification as a human being. Specifically, to live like a human being, Ren(仁) is a must. That is to say, it will suffice if we only can expose well what was already cherished inside us, rather than exerting efforts to attain Ren(仁), in some contexts, that must achieve in order to live like a human being. The reason that we exert our efforts for self-cultivation is to bring this Ren(仁), which is foundation of human life, before the public. Even in relationship-building, Ren(仁) is necessary. Human being is not an existence that can live alone, but at all times, humans are required to build a relationship with others. To make this relationship-building lead into right direction, we need to think of that the standpoint of oneself and the other are identical. That is, when I myself and the other person are in the most optimal situation, then a right relationship-building can take place. This most optimal status is Ren(仁). The ideal of Confucianism is to establish a society where all people can enjoy their comfortable life. To accomplish such a society, each individual and society ought to be benevolent and to cherish humanity at the first place. That is to say, people should attain Ren(仁) from both aspects of Xiuji(修己) and Zhiren (治人). If Ren(仁) has not been attained from any of either side, then it is hard to say that the ideal of Confucianism is completely realized. However, Zhiren(治人) must be backed up by Xiuji(修己). For this reason, Kongzi(孔子) presented three steps in connection with this cultivation process, to wit, 'Cultivation of himself in reverential carefulness'(修己以敬) ${\rightarrow}$ 'Cultivation of himself so as to give rest to others'(修己以安人) ${\rightarrow}$ 'Cultivation of himself so as to give rest to all the people'(修己以安百姓). It is noticeable that Xiuji(修己) is included in all three phases. The society that Kongzi(孔子) longed for is still valid in this modern world. Therefore, Ren(仁) which was edified by Kongzi(孔子) is necessary for today's society. If we don't interpret Ren(仁) as with a fixed term lying stagnant in one place, then its definition shall be interpreted newly so as to suit the times and the situation of civil society, thus this Ren(仁) shall be the foundation for building a desirable society for humans.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.323-367
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• 2013

한국의 대순진리회는 증산 성사의 가르침을 숭신하는 종교단체로서, 한국 사회에 상당한 영향력을 가지고 있다. 1969년 창설된 대순진리회는 포덕·교화·수도를 삼대 기본사업으로, '음양합덕·신인조화·해원상생·도통진경'을 종지로, '안심·안신·경천·수도'를 사강령으로, '성·경·신'을 수도의 삼요체로 삼고 있다. 또한 인간개조와 포덕천하·구제창생·보국안민을 통하여 지상천국을 건설하는 것을 목표로 한다. 대순진리회는 사상적 측면에서 무(巫)와 유(儒)·불(佛)·도(道)를 포용하고 있다. 이러한 대순사상을 바탕으로 대순진리회의 도인들은 근엄하고 세밀한 실천수도를 수행하는데, 그 내용을 살펴보면 중국 유·불·도의 양생문화와 많은 공통점이 있는 동시에, 또한 뚜렷한 한국 문화의 특색을 띠는 부분도 있다. 이런 면들은 모두 개인적 수도와 사회적 안정을 실현하는 데 큰 도움이 되고 있다. '안심·안신·경천·수도'의 사강령은 대순진리회의 도인들이 지켜야 할 가장 기본적인 행위규범이다. '성·경·신'의 삼요체는 사강령을 실천하기 위한 내면적 수양으로서 모든 수도활동의 근본이 되는 것이다. 삼요체 중에서 '성'을 가장 근본적인 것으로 생각하는데, 그 이유는 오직 '성'을 갖춘 사람만이 '경'과 '신'을 논할 수 있기 때문이다. 반대로 마음속에 망념이 있거나 경거망동을 하는 사람들은 상제에 대한 '경'과 '신'을 잃게 된다. '성실함'이라는 내면적 도덕 품성은 인간으로 하여금 더욱 정직하고 안정되며 오래 지속되게 한다. 뿐만 아니라 '성'은 수도자들로 하여금 더욱 순수해지고, 어리석음을 버리게 한다. 크나큰 도를 성취하려면 먼저 이렇게 얼핏 보기에는 어리석지만 끈기 있는 마음이 필요하다. '성'하면 기운이 솟구쳐 내면이 더욱 안정되고 번뇌는 사라진다. 성심을 수련하면 마음이 안정되고, 마음이 안정되면 정신이 안정되는데, 정신이 안정되면 걱정이 사라지기에 몸도 건강해진다. 삼요체중 '경'과 '신'에 있는 큰 의미 가운데 하나는 상제님에 대한 경배와 믿음을 끝까지 가지라는 것이다. '해원상생·보은상생'은 대순사상의 가장 중요한 대도(大道) 윤리로서 도인들의 수도를 인도하는 기본적인 법칙이다. 대순진리회에서 말하는 해원은 단지 개인 한 사람의 해원이 아니라 우주의 질서를 바로잡는 해원이라는 점에서 중요하다. 그렇기 때문에 대순진리회 도인들은 개개인으로 시작하여 자신의 원한을 해결할 뿐만 아니라, 땅의 원한, 천민의 원한, 여인의 원한 등 모든 원을 해결해 주고자 한다. 즉 삼계의 모든 불평등을 해소하고 불합리한 부분을 바로잡는 것이다. 해원의 다른 측면은 보은이라 할 수 있다. 해원과 보은은 상보상조의 관계에 있는데, 이는 곧 도인들이 행하는 수도의 양 날개라 생각된다. 해원을 통하여 과거의 장애를 제거하고, 보은을 통하여 현재의 덕을 쌓는 것이다. 보은을 하려면 항상 감사의 마음을 간직해야 한다. 그 의미는 인간관계에 있어서 다른 사람이 베푼 은혜를 항상 고맙게 생각해야 한다는 것이며, 더 나아가 천지가 우리에게 베푼 은혜도 감사하게 생각해야 한다는 것이다. 모든 원한이 풀어지고, 모든 은혜를 다 갚았을 때 삼계가 조화롭고 통하게 될 것이다. 대순진리회에서는 도인들의 실천수도 면에서 두 가지 측면을 강조하는데, 즉 포덕교화와 근언신행이다. 근언신행은 자아발전을 위한 도인들의 내적 수련이며, 포덕교화는 도인들이 외부 세상에 대순사상을 알리고 가르치는 것을 말한다. 양자는 동전의 양면과 같이 떨어질 수 없는 관계에 있다. 다른 사람을 포덕·교화 하려면 도인들 스스로가 먼저 말과 행동에 조심해야 한다. 왜냐하면 말과 행동을 조심하는 것 자체가 곧 포덕교화에서 다른 사람의 모범이 되기 때문이다. 인생을 살면서 추구해야 할 가장 높은 목표는 덕(德)을 세우는 것이고, 그 다음은 공(功)을 세우는 것이며, 그 다음은 언(言)을 세우는 것이다. 덕·공·언은 세월이 지나도 그 가치가 빛을 바래지 않는다. 이 세 가지 중 한 가지를 이룬 사람이면 불후하다고 할 수 있다. 성인들이 성인으로 칭송 받았던 이유는 모두 육체를 초월한 덕·공·언으로 세상을 풍요롭게 했기 때문이다. 그렇기 때문에 비록 그들이 세상을 떠났다 하더라도 마치 살아있는 것처럼 영원히 추앙되니, 이것을 통하여 영생을 얻는 것이다. '영생(永生)' 만큼 높은 경지에 도달하는 '양생'이 또 어디에 있겠는가? 대순진리회 실천수도의 최고목표는 바로 인간 내면의 수양을 최고의 경지로 끌어올리는 것으로서 이는 곧 음양합덕·도통진경이다. 다시 말해서 영원히 불후한 경지에 이르고 만세(萬歲)토록 영생하는 것이며 신(神) 그리고 성인이 되는 것이다.