• Korean Journal of Soil Science and Fertilizer
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• v.22 no.4
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• pp.285-289
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• 1989

Interrelationships between yields of Burley 21 variety and meteorological factors such as precipitation, duration of sunshine, and evaporation in Suweon, Chungju, Daegu, and Jeonju were investigated during the growing seasons from 1976 to 1985. Cultivation period from the 41st to the 60th day after transplanting which showed the highest transpiration by the tobacco plant was corresponding to relatively dry season in Korea from the middle of May to early of June. The meteorological factors during the middle stage of the tobacco growth, especially the 41st to the 80th day after transplanting, seemed to have higher correlation with tobacco yield, than any other periods. This result implied that the middle stage of the growth when tobacco plant consume more soil moisture by transpiration proved to be a important growth stage having a great influence upon tobacco productivity.

• Journal of Korean Philosophical Society
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• v.131
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• pp.353-381
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• 2014

"The four types of temperament" (hereinafter "Sa-Sang Constitutional Medicine") is applied to not only medicine, but also various fields like management, politics, education, etc. Despite that "Sa-Sang Constitutional Medicine" is "Mind-Body Medicine" which is fundamentally based on "Controling Mind and Body", though, it was rarely used for psychotherapy in practical. Practical treatment on clinical medicine is limited to only medicine-treatment or acupuncture-therapy. However treatment on illness and pathological phenomenon suggested by "Sa-Sang Constitutional Medicine" keeps individual's nature in control, and it governs environmental facts: age, region, and socio-cultural factors: alcohol, debauchery, riches, authority(酒 色 財 權). Especially, "Moral Cultivation" in "Sa-Sang Constitutional Medicine" emphasizes the importance of properly understanding vice(邪心) and laziness(怠行) concealed in natural temperament of human being, and pursuing "Understanding Each Other(博通)" and "Upright Conduct by Oneself(獨行)". Furthermore, because "Sa-Sang Constitutional Medicine" is developing medical theory based on "Understanding Others(知人)" and "Straighten Oneself(正己)" doing try integral approach, it has great implications for the present generation that forms much of social connection. Similarly, Ken Wilber who is one of representatives of "World Philosophy" and "Integral Psychology" is suggesting "Integral Life Practice" (hereinafter ILP) - applies practical and heuristic "Integral Approach" to individual experiences. ILP is the only practical discipline for development of viable whole-area. ILP says that there are four core modules: body, mind, shadow, spirit(靈), and five auxiliary modules: morals(倫理), gender(性), work(일), emotion(情緖), relationships(關係性). These nine modules could apply mind-body treatment of "Sa-Sang Constitutional Medicine", and thereby more developed mind-body treatment would be found.

• Korean journal of applied entomology
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• v.58 no.3
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• pp.239-249
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• 2019

This study was carried out to compare on the time of occurrence of 6 major rice insect pests [Lissorhoptrus oryzophilus Kusche, Oulema oryzae Kuwayama, Sogatella furcifera (Horvath), Nilaparvata lugens Stal., Cnaphalocrocis medinalis (Guenee), Mythimna separata Walker] in northern part of the Korean peninsula. Using growing degree days of the insects, we evaluated the number of occurrence generations and the time of occurrence. Over-wintering insects such as L. oryzophilus and O. oryzae showed different occurrence periods in northern regions. The occurrence period of the first generation adults was later in northeast regions than in Korean middle regions and more later both in northern alpines and in northern parts of east sea. In addition, the first adults of S. furcifera, N. lugens, C. medinalis, and M. separata occurred between June and early August. However, from late August to September, these insects showed the different occurrence periods in northern regions. Especially, the second adults of N. lugens were not occurred and the second to third generation adults of S. furcifera, C. medinalis, and M. separata showed similar occurrence properties. Based on these properties, the occurrence of major rice insect pests will be less in northeast regions, northern regions of east sea, northern inlands, and northern alpines of the Korean peninsula. However, comparing with their occurrences in northern regions of Gyenonggi and Gangwon provinces, the rice insect pests may show similar occurrence pattern in mid-korean mountains except for pyunggang and yangduk regions as well as in the southern and northern regions of Suyang-san.

• 한국노년학
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• v.32 no.4
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• pp.1137-1146
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• 2012

The purpose of this study was to investigate differences on empowerment and YANGSAENG - traditional oriental health promotion - depression and non-depression for the elderly. This Study was a descriptive survey using convenience sampling. Elders(N=215), who agreed to participate in this study completed a self-report questionnaire from October to November of 2010. The collected data were analyzed with the SPSS 17.0 program, which was used for frequency, percentage, mean, standard deviation, t-test and Pearson correlation coefficients. The major findings of this study were as follows. 1) The mean(${\pm}$standard deviation) scores of each measure in this study were 6.61(${\pm}3.53$) for depression, 77.44(${\pm}11.87$) for empowerment, and 109.88(${\pm}18.19$) for YANGSAENG. 37.7% participants belong to the depression group. 2) There were significant differences between depression and non-depression on empowerment(t=6.62, p<.001), YANGSAENG(t=5.31, p<.001). 3) Specifically, among 8 subcategories of YANGSAENG, there were significant differences on Morality Yangsaeng(t=5.93, p<.001), Mind Yangsaeng(t=5.95, p.<001), Diet Yangsaeng(t=3.229, p=.002), Activity and Rest(t=2.21, p=.028), Exercise Yangsaeng(t=4.21, p.<001) and Sleep Yangsaeng(t=4.18, p<.001). 4) Lower depression scores were significantly related to having higher empowerment score(r=-.495, p<.001) and a higher YANGSAENG score(r=-.359, p<.001). Higher empowerment was significantly related to having higher YANGSAENG(r=.351, p<.001). In conclusion, Developing nursing intervention for the depression of the elderly needs more empowerment and more health promotion.

• The Korean Journal of Archival Studies
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• no.51
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• pp.235-278
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• 2017

Then, why was the system so thorough and strict? How could that be possible? I approached this question by explaining the task of the Joseon Dynasty for the construction of a Confucian community based on Sunglihak. Sunglihak meant the metaphysics of human nature and universe order, or the rule of heaven. The people who opened the Joseon Dynasty aimed at constructing a Confucian community based on propriety as the principle of the society. The records and archives played an administrative function, for example, controlling royal power, as well as the role of constructing a national community identity based on Sunglihak. This kind of records and records management practices of the Joseon Dynasty can be seen as conceptual construction and conceptual constructs, although they were physical entities in reality. They reflected the Sunglihak value system as, in the words of Michel Focault, an "episteme" and played a social role based on it. In particular, I explained it in light of the constructivism of Sunglihak and the semiosis concept of Charles Sanders Peirce.

• Journal of the Korean Institute of Landscape Architecture
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• v.46 no.6
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• pp.17-25
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• 2018

This study was conducted to calculate the optimum height of trees, estimating a model for the prediction of tree growth for the landscape improvement of the Gyeonghoeru area. For the verification of measures for management, this study conducted a photographic survey of the Gyeonghoeru area and used the Pressler's formula to examine the growth rate of the pine forest of Mansesan. The results of the study are as follows. First, as a result of a field survey and landscape analysis, trees in the Gyeonghoeru area are large ones with more than a diameter at breast height of 30cm, except for weeping cherry trees and persimmon trees, and especially, it is necessary to manage them or replace with small trees through the landscape of Mansesan, which screens the landscape and pruning the trees in the terraced flower garden in the north. Second, as a result of a measurement of the growth rate of trees, for 10 years on average, they grew up by 14% in source diameter and 5% in tree height 5% in south of Mansesan and by 7% in source diameter and 2.4% in tree height in the north of Mansesan. Furthermore, when a simulation was prepared based on the measured growth rate of trees, it was found out that 20 years later, on the landscape on the second floor of Gyeonghoeru, the pine forest of Mansesan would cut off the skyline of Mt. Inwang-san. Third, this study analyzed a landscape improvement simulation and proposed a plan for tree management to take a view of the landscape of the Gyeonghoeru area. This study has a significance that it drew an efficient planting maintenance policy, considering the landscape characteristics of the Gyeonghoeru area.

• The Journal of Korean Philosophical History
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• no.53
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• pp.255-281
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• 2017

This study examines the ways in which Confucianism developed in connection with other thoughts. Mythology especially had an great impact on the formation of Confucian thoughts. This study focuses on the concept of sage and examines how Confucianism and mythological thoughts influenced on formation and reformation of the concepts. In ancient religion, sages as a hierophantic figure, mediates human beings and gods, delivering the gods' messages to the human and the human's wishes to the gods. The fused role of shaman and ruler began to separate. A new type of leader without political power, but with a religious role with a moral authority is the Confucian concept of sage. A sage in Confucianism is an ideal person like Confucius, Mencius, and Xunzi, an ordinary person can attain with effort. Anyone can become a sage in Confucianism. The early Confucian sage was more like a hyper-human with unaccessible authority in mythology. Later, a sage in Confucianism began to be described as a model figure that any human being can become. The aspect of shamans and diviners (wushi 巫師) did not disappear, but merged into a kingly power and transformed into a sage-king with moral authority. The new images are reflected in Confucian ideology of statehood or its religiosity. This study has explored the ways in which Confucianism and mythological thoughts interacted and influenced to each other through a concept of sage as an ideal personhood.

• The Journal of Korean Philosophical History
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• no.31
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• pp.375-406
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• 2011

The paper investigates the ideal image and the ideological tendency of the traditional intellectuals in the East Asian Societies by analyzing the religious thoughts of Donghak, Tenrikyo and the Society of God Worshippers, which were the representative religious bodies in Korea, Japan and China. In particular, this paper focuses on the founders' thoughts of the religious organizations, such as Choi Jewoo(崔濟愚, 1824-1864) of Donghak, Nakayama Miki(中山みき, 1798-1887) of Tenrikyo and Hong xiuquan(洪秀全, 1814-1864) of the Society of God Worshippers. The results obtained from the study are as follows:Choi Jewoo's father was a teacher in a rural village, and so Choi Jewoo also wanted to be a teacher. Afterward when he had religious experiences, in the trance state, he became a teacher. Consequently, his religious thoughts were based on the ideal teacher's stance. Nakayama Miki respected her father, who was a low-ranking warrior or bushi(武士). And when she experienced strange experiences, she became a high-ranking warrior or shogun(將軍). On this account, many of her religious thoughts were based on the ideal bushi's position. Hong xiuquan's father was a low-ranking local official, therefore Hong xiuquan wanted to be a high-ranking official since childhood. Later, he took the civil service examinations only to failed. And so when he had religious experiences, he became an official appointed by God. And his religious thoughts, in many cases, depended on the ideal official's stance.

• (The)Study of the Eastern Classic
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• no.41
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• pp.91-120
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• 2010

In this paper, I tried to analyze the image of bamboo from Chang Hyun-kwang's poetry. Especially I focused on defining the symbolic meaning of bamboo as a poetic material. To achieve this, I inspected his view of world and politic life. He considered his contemporary period as 'ethically corrupted' world. During his life time, he served for three kings and also suffered from the fires of war four times. That means, he had to undergo the political unrest and national crisis during his life time. Due to the chaotic state of affairs, all the people were busy pursuing their own interests. It made Chang had no choice but retiring from active life. While Chang revealed his attitude to life through writing poetry, he used the image of bamboo as a completion of one's mature character. And the image of bamboo what he used was somewhat different from general one. Chang used the image of bamboo in two ways. The one is seeking live in retirement, and the other is chasing completion of his own mature character in academic way.

• (The)Study of the Eastern Classic
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• no.70
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• pp.9-31
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• 2018

Houshan's Comments on Poets and Poetry by Chen Shidao, one of the most famous comments on poets and poetry in the Northern Song Dynasty, is regarded as the early masterpiece of the literary critic genre called comments on poets an poetry. In particular, the theory on poetry of Houshan's Comments on Poets and Poetry reflected the overall literature fashion of the Song Dynasty, and captured the typical arguments of poetics in the Song Dynasty. The poet's character-building and accumulation of knowledge, the study of Du Fu and other poets and a quest for "No Trace" reveal the practice and aesthetics of the poets in the Northern Song Dynasty. So far, Chen Shidao has been known as a formalist poet, and he has actually focused on learning the rules of verse and learning classical poetry. But the final goal of his theory on poetry was a free creation, not the strict rules. He just thought that he could get the freedom of creation by constantly learning rules and building a poem. Therefore, his comments in Houshan's Comments on Poets and Poetry can not be regarded as simply formalist views. Because he wanted to achieve his ideal freedom of creation with elaborate formats and content.