• The Journal of Korean Philosophical History
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• no.59
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• pp.89-120
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• 2018

This paper is a study of the beginning pattern of simseul argument in the 19th century, based on the letter written by Hanju(1818~1886) and Mangu(1837~ 1902). In the text, I analyzed the theoretical differences between Mangu and Hanju that inherited from the study of Jungjae, is to expand the scope of the dispute between the Hanju and Mangu which to provide the beginning pattern of simseul argument. By revealing the theoretical difference between Hanju and Mangu, in the opposite direction, the content of the simseul argument between the Hanju and Jungjae's developed could be clearer. In the Hanjujip, there are nine letters to Mangu, there are also three letters to the Mangujip. These letters show a certain difference in the learning of the two people. So the text focuses on the content of these letters and reveals their theoretical differences, eventually it is confirmed that their theoretical differences lead to the beginning pattern of simseul argument. In particular, interpretation of LiKi leads to interpretation of Sim. Sim interpretation centers on the interpretation of the Zhuxi's 'Ki of Jungsang' meaning, while Hanju emphasizes to see as Lee, Mangu emphasizes that as the sum of Liki. 'Ki of Jungsang' is an interpretation of Zhuxi' Sim, and in the end, interpretation of 'Ki of Jungsang' means interpretation of Sim. Thus, while Hanju tried to see of Li, Mangu wanted to see at the sum of LiKi. This is simseul argument between Hanju and Man-gu, which was unfolded in the extension of the 19th century's simseul argument of erection. Through their argument, they are going to use it as an opportunity to review details of how the debate started in the Toegye school.

• The Journal of Korean Philosophical History
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• no.59
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• pp.65-88
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• 2018

Lee Hang Ro's Mind-theory(心說) is an important theory comparable to it of Gi Jeong Jin, Lee Jin Sang and Jeon Woo. In this paper, I examined the influence of the Western-school(西學) in the process of formation of Lee's theory. Since the Western-school had flowed in the beginning of the 17th century, in the 18th century it was subject to Confucian intellectuals along with social stability. However, listed in the 19th century, along with the turmoil of the East Asian international order, the Western-school was also rejected. The Western-school was a tool to analyze the cause of Western invasion(西勢東漸) in him. Lee saw The Western-school from the standpoint of Christianity mainly. Especially Christianity was recognized as a religion that emphasizes God rather than humans. In contrast, Confucianism was understood as a thought system that emphasizes human moral subjectivity rather than God. In this process mind was expanded to the subjectivity of human. However, Lee only emphasized the traditional Confucianism order and ignored the rationality of the Western-school. He could not accommodate western civilization actively and properly respond to the world order in that time. On the other hand, we are now in the era of a new civilization called the Fourth Industrial Revolution. To this the remarks of Lee's Mind-theory will be an important suggestion point for organizing the new civilization actively.

• The Journal of Korean Philosophical History
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• no.59
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• pp.39-63
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• 2018

Kiho Academic in the late Joseon Korea, the negative effect of the Horak debate is amplified and the division within the academic is accelerated. However, the scholars of the Kiho Academic field put forth efforts to unify the academics with the same sense of responsibility to end the schism. Nevertheless, the scholars of the Kiho Academic have shown various differences in the process of accepting Neo-Confucianism, which creates new schools. Therefore, Kiho Academic in the late Joseon Korea coexisted with various schools with different academy positions. Some of the representative groups are Hwaseo, Nosa, Ganjae, Yeonjae, and Uuidang Schools. In addition, through the scholarly differentiation and the school division of the Kiho Academic, the debate on the mind that characterizes Neo-Confucianism of the late Joseon Korea has developed. However, there was a common value that everyone pursued in the middle of the debate: the construction of a moral ideal society, the ultimate goal of Neo-Confucianism. In conclusion, though the purpose they pursued was not fulfilled, it can be seen from the debate on the mind that they fiercely demanded that these requests were urgent in the late Joseon Korea This paper, therefore, the situation of the Kiho academic in the late of Joseon Korea, the problem consciousness of the scholars of the Kiho academic, and the issue and development of debate on the mind.

• 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.

• (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".

• Journal of Conservation Science
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• v.28 no.1
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• pp.63-73
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• 2012

In this study, the 89 components of the gases emitted from grave goods at Sim Seol(1570-1630) tomb identified and quantitatively analyzed using a thermal desorption system integrated with gas chromatography-mass spectrometer. The concentration of major components show the levels of alpha-pinene 4,113ppbv, beta-pinene 2,510ppbv and limonene 2,424ppbv, that of the others orderly show p-menth-2-ene, acetone, isolongifolene and isoborneol. The functional groups of high concentration level cover 65% of terpenes and 25.8% of alcohols. The expected odor intensity orderly show 35.1% of terpenes, 33.4% of aldehydes and 8.8% of alcohols. Terpenes have generally effect of a perfume, antifungal and antimicrobial activity, and could come out of the pine(Pinus densiflora) coffin, aldehydes and alcohols could be come out of both the Sim Seol mirra and Pinus densiflora for a long time. The analyses of gases emitted from a excavated properties or a tomb are assessed that it can pc001 provide a scientific basis on a counterplan against harmful gases, a method of conservation treatments and a evaluation of effectiveness in conservation of cultural properties in a tomb.

• Journal of Sericultural and Entomological Science
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• v.46 no.1
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• pp.1-5
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• 2004

Rutin has many beneficial effects on human health. It was established that rutin antagonizes the increase of capillary fragility associated with hemorrhagic disease, reduces high blood pressure, decreases the permeability of the vessels, and has an antiedema effect, reduces the risk of arteriosclerosis, and shows antioxidant activity. Rutin analysis with mulberry fruits was carried out by high-performance liquid chromatography (HPLC) to reveal the possibility of source of functional food. As a result, mean content of fifty accessions was 0.14±0.050% DW. Among the tested fifty accessions, 'Sabangso' was showed the highest rutin in 0.29%DW, whereas 'Simseol' was the lowest content in 0.05% DW. Also, we researched the change of rutin content according to harvested date. The rutin contents of earlier harvested groups were higher than later harvested groups. Simultaneously, fruity characteristics as well as rutin content were researched and analyzed to select the functional mulberry varieties for the production of fruit. From the six accessions which were contained high rutin content, we selected three suitable varieties such as 'Ficus', 'Kangsun', and 'Palcheongsipyung'.

• Journal of Sericultural and Entomological Science
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• v.47 no.2
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• pp.51-55
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• 2005

Resveratrol is naturally occurring phytoalexin compounds produced by grape berries, peanuts, and their products in response to stress such as fungal infection, heavy metal ions or UV irradiation. The objective of this study was to develope a reliable high performance liquid chromatographic (HPLC) method for the quantitative determination of trans-resveratrol in mulberry fruit. Samples were extracted in 80% MeOH and filtered with $0.45{\mu}m$ syringe filter. The transresveratrol was separated Waters $C_{18}$ column, using a mobile phase containing 0.025% trifluroacetic acid in 5% acetonitril and 0.035% trifluroacetic acid in 50% acetonitril, detected by photodiode array detector (PDA) at 254 nm and the flow rate was 1ml/min. Under this analytical condition, the mean content of mulberry fruits (fifty varieties) was $777.3{\pm}585.9ppm$. Among the tested samples, 'Mansaengbaekpinosang (II)' was the highest level in 3450.6 ppm. However four accessions including 'Gukbu', 'Sabangso (I)', 'Simseol' and yield mulberry fruit were not able to detected. Eight suitable varieties selected for the production of fruit were 'Jeolgokchosaeng (Chungbuk)' 777.8 ppm, 'Dangsang 7' 771.1 ppm, 'Jangsosang' 133.9 ppm, 'Susungppong' 31.1 ppm, 'Suwonnosang' 639.7 ppm, 'Palcheongsipyung' 1475.9 ppm, 'Kangsun' 864.0 ppm, and 'Jukcheonchosaeng' 1458.5 ppm. 'Daesungppong' which was the first authorized variety for the production of mulberry fruit was 1236.7 ppm. In conclusion, these results suggest that mulberry including fruit and leaf may a good new resource for resveratrol production.