• Journal of Korean Philosophical Society
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• v.129
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• pp.1-22
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• 2014

Columns 12-18 record a conversation between an aged Confucius and his disciple Zi Gong concerning the Changes and especially the role of divination in its use. The last section, from the bottom of column 24, concerns the hexagrams Sun損, "Decrease," and Yi益, "Increase," which Confucius is here made to regard as the culmination of wisdom in the Zhouyi. The conversation between Confucius and Zi Gong, and especially Zi Gong's apparent misunderstanding of Confucius's interest in the text, has already attracted considerable scholarly interest. Zi Gong criticizes Confucius for changing his teaching about the importance of the Zhouyi and for performing divinations. Confucius responds that while he does indeed perform divinations. there is a major difference between his use of the text and that of others: he regards the I Ching as a repository of an ancient wisdom. This would seem to signal recognition of a dramatic change in the function and status of the text. Zi Gong said: "Does the Master also believe in milfoil divination?" The Master said: "I am right in only seventy out of one hundred prognostications. Even with the prognostications of Liangshan of Zhou one necessarily follows it most of the time and no more." The Master said: "As for the Changes, I do indeed put its prayers and divinations last, only observing its virtue and property. Intuiting the commendations to reach the number, and understanding the number to reach virtue, is to have humaneness and to put it into motion properly. If the commendation do not lead to the number, then merely acts as a magician; if the number does not lead to virtue, then one merely acts as a scribe. The divinations of scribes and magicians tend toward it but are not yet there; delight in it but are not correct. Perhaps it will be because of the Changes that sires of later generations will doubt me. I seek its virtue and nothing more. I am on the same road as the scribes and magicians but end up differently. The conduct of the gentleman's virtue is to seek blessings; that is why he sacrifices, but little; the righteousness of his humaneness is to seek auspiciousness; that is why he divines, but rarely. Do not the divinations of priest and magicians come last!" Although Confucius says two ways of the symbolic numbers and virtue-property, he emphasizes his way of virtue and property more important. In fact he who wrote in Yao 要, "essentials," Confucius's saying describes his own viewpoints of the Changes throughout the conversations between Confucius and his disciple Zi Gong, and is only to borrow the name of Confucius. Furthermore, quoting the original text in Yao 要, "essentials," in sequence, also comparing the materials of "the Analects of Confucius論語," with "the Shih chi史記," this thesis will be centered to a great extent on the relative similarity and differences between the Mawangdui Boshu Zhouyi Manuscript and the received text, and discussed the authencity of Yao 要, "essentials," of the contents shown in the chapter of 'Confucius became aged, and liked "The Book of Changes."' the relation of Confucius and the Changes will be clarified naturally through this progress.

• (The) Research of the performance art and culture
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• no.20
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• pp.339-367
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• 2010

Despite that it is relatively difficult to compare the movements in eastern and western dancing, this study approached hand-foot coordination movements, which involve lifting both an arm and a leg to stand on one foot, from a figurative point of view. In ballet, arabesque, developpe, and attitude were recognized as the example hand-foot coordination movements, and in Korean Dance, Oesawi, Gyeopsawi, and Meongseokmari of Mask Dance were classified into the hand-foot coordination movements. The figurative characteristics of these dances were approached from the aspects of racial traits, philosophies of dancing, and forms of movements. The following summarizes the findings about hand-foot coordination movements of this study. First, in relation to human physiology, eastern and western races have different traits. The forms of dancing have developed differently according to the builds and figures of dancers. Ballet is an elegant form of dancing using long legs and arms and its arabesque, developpe, and attitude movements emphasize stretching the body for an elegant and beautiful presentation. On the other hand, Korea was an agricultural society and lived closer to the land. As its people developed petite figures, its dancing movements, especially the hand-foot coordination movements, involved 'twisting' and 'walking down and up.' Second, despite that the hand-foot coordination movements are identical for east and west, ballet aims at the heaven and Korean Dance aims at the land according to the differences in the views of nature. Although the principle of hand-foot coordination movements is about aiming at the land, western philosophies and aesthetics pursue the heaven. Third, in ballet, the focus of beauty is the presentation of beautiful movements. Therefore, the hand-foot coordination movements precisely control the position and angle of arms and legs for the perfect balance of the body. On the other hand, the hand-foot coordination movements of Korean Dance are mostly rooted from natural daily movements and movements that enhance the efficiency of labor. Therefore, it is considered beautiful techniques even if the body looks rather unbalanced.

• Cross-Cultural Studies
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• v.52
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• pp.277-312
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• 2018

First-order cybernetics during the 1940s and 1950s aimed for control of an observed system, while second-order cybernetics during the mid-1970s aspired to address the mechanism of an observing system. The former pursues an objective, subjectless, approach to a system, whereas the latter prefers a subjective, personal approach to a system. Second-order observation must be noted since a human observer is a living system that has its unique cognition. Maturana and Varela place the autopoiesis of this biological system at the core of second-order cybernetics. They contend that an autpoietic system maintains, transforms and produces itself. Technoscientific recreation of biological autopoiesis opens up to a new step in cybernetics: what I describe as third-order cybernetics. The formation of technoscientific autopoiesis overlaps with the Fourth Industrial Revolution or what Erik Brynjolfsson and Andrew McAfee call the Second Machine Age. It leads to a radical shift from human centrism to posthumanity whereby humanity is mechanized, and machinery is biologized. In two versions of the novel Demon Seed, American novelist Dean Koontz explores the significance of technoscientific autopoiesis. The 1973 version dramatizes two kinds of observers: the technophobic human observer and the technology-friendly machine observer Proteus. As the story concludes, the former dominates the latter with the result that an anthropocentric position still works. The 1997 version, however, reveals the victory of the techno-friendly narrator Proteus over the anthropocentric narrator. Losing his narrational position, the technophobic human narrator of the story disappears. In the 1997 version, Proteus becomes the subject of desire in luring divorcee Susan. He longs to flaunt his male egomaniac. His achievement of male identity is a sign of technological autopoiesis characteristic of third-order cybernetics. To display self-producing capabilities integral to the autonomy of machinery, Koontz's novel demonstrates that Proteus manipulates Susan's egg to produce a human-machine mixture. Koontz's demon child, problematically enough, implicates the future of eugenics in an era of technological autopoiesis. Proteus creates a crossbreed of humanity and machinery to engineer a perfect body and mind. He fixes incurable or intractable diseases through genetic modifications. Proteus transfers a vast amount of digital information to his offspring's brain, which enables the demon child to achieve state-of-the-art intelligence. His technological editing of human genes and consciousness leads to digital standardization through unanimous spread of the best qualities of humanity. He gathers distinguished human genes and mental status much like collecting luxury brands. Accordingly, Proteus's child-making project ultimately moves towards technologically-controlled eugenics. Pointedly, it disturbs the classical ideal of liberal humanism celebrating a human being as the master of his or her nature.

• Korean Journal of Breeding Science
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• v.42 no.6
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• pp.632-637
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• 2010

'Hanseol' is a new very early-maturing, cold tolerant and high quality japonica rice variety developed from a cross of 'Jinbu24' and 'Jinbu25' by the rice breeding team of National Institute of Crop Science (NICS), Rural Development Administration (RDA) in 2009. The heading date of this variety is July 25, which is four days earlier than check variety, 'Jinbubyeo'. 'Hanseol' has 65 cm of culm length, 99 spikelets per panicle, 82.9% of ripened grain rate, and 21.5 g of 1,000 grain-weight of brown rice. This variety shows susceptibility to bacterial leaf blight and virus diseases, and insect pests. It is tolerant to cold stress in terms of less heading delay and high fertility in cold water irrigated cultivation. This variety shows delayed leaf senescence and considerable tolerance to viviparous germination at ripening stage. The milled rice of this variety exhibits translucent, clear non-glutinous endosperm and medium-short grain. 'Hanseol' showed low gelatinization temperature and 6.1% protein content, 19.1% amylose content and good palatability of cooked rice. The milled rice yield of this variety is about 5.43 MT/ha at ordinary culture in local adaptability test for three years. 'Hanseol' would be highly adaptable to mid-north and mid-mountainous areas, and mid-northern alpine area in Korea.

• Korean Journal of Breeding Science
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• v.42 no.6
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• pp.649-653
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• 2010

'Dacheong', a new japonica rice variety developed from a cross between Iksan450 having a good eating-quality and multi-disease resistance, and YR21258-GH3 having insect resistance, was developed by the rice breeding team of Department of Rice and Winter Cereal Crop, NICS, RDA in 2008. This variety has about 125 days growth duration from transplanting to harvesting in west-southern coast, Honam and Youngnam plain of Korea. It has 87 cm culm length and tolerance to lodging. In reaction to biotic and abiotic stresses, it shows resistance to blast, bacterial blight pathogen races from $K_1\;to\;K_3$, stripe virus and brown plant hopper. The milled rice of 'Dacheong' exhibits translucent, relatively clear non-glutinous endosperm and medium short grain. It has slightly lower amylose content of 18.8% and lower protein content of 5.7%, and good palatability of cooked rice compared with Nampyeongbyeo. The milled rice yield performance of this variety is about 5.91 MT/ha in local adaptability test for three years. 'Dacheong' would be adaptable to west-southern coast, Honam and Youngnam plain of Korea.

• Korean Journal of Breeding Science
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• v.42 no.6
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• pp.668-673
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• 2010

A new black seed coat soybean cultivar, 'Heugseong' was developed at the National Institute of Crop Science (NICS) in 2008. The goal to breed the black seed coat soybean is to develop the cultivar with large seed size, high yield, lodging tolerance, and resistance to disease such as soybean mosaic virus (SMV), and bacterial pustule. 'Heugseong' was selected from the cross between 'Gnome85', showing yellow seed coat, lodging tolerance, and high yield, and 'Cheongja', showing green cotyledon, and black seed coat. The preliminary, advanced and regional yield trials for this cultivar were carried out from 2004 to 2008. It has determinate growth habit, purple flower, brown pubescence, brown pod color, black seed coat, yellow cotyledon, elongated seed shape, oval leaf shape and large seed size (29.2 grams per 100 seeds). It was 4 days later in maturity than the check cultivar 'Ilpumgeomjeongkong'. 'Heugseong' was better than the check cultivar in the seed quality of isoflavone contents(1,913 ${\mu}g/g$). It has good adaptability for cooking with rice in ratio of water absorption and seed hardness, for physics of black tofu, and for fermented black soybean paste. The average yield of 'Heugseong' was 2.37 ton per hectare in the regional yield trials carried out in six locations of Korea from 2006 to 2008.

• Korean Journal of Breeding Science
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• v.41 no.2
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• pp.149-153
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• 2009

Junamjosaeng is a new japonica rice cultivar developed in 2006 from a cross between Milyang165*3 and Koshihikari at the Department of Functional Crop Science, NICS, RDA. This cultivar is suitable for the double cropping system (i. e., before and after the cash crop). Heading date of Junamjosaeng is 6 days earlier than Keumobyeo under the late transplanting cultivation on July 10. It has a high grain fertility under cold conditions and low premature heading. One of the distinguishing characteristics of this variety is its resistance to major diseases like leaf blast, bacterial blight races ($K_1$, $K_2$, $K_3$) and rice stripe virus disease. However, it showed susceptibility to major insect pests. Milled rice kernels are translucent with non glutinous endosperm and have 6.7% protein and 19.8% amylose contents. Milling recovery of head rice is 75.7%. The palatability of cooked rice is better than Keumobyeo. The milled rice yield of Junamjosaeng in local adaptability tests after harvest of the cash crop was $4.43\;tons\;ha^{-1}$. This cultivar is suitable for planting in the plain paddy fields of Honam and Yeonnam regions in Korea.

• Korean Journal of Breeding Science
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• v.42 no.6
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• pp.690-694
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• 2010

A new soybean cultivar for soy-paste, 'Daeyang', was developed from the cross among 'Jangyeobkong', 'Hwaeomputkong' and 'Suwon192' by the soybean breeding team at the National Institute of Crop Science (NICS) in 2007. A promising line, SS97214-80-1, was selected and named this line 'Milyang163'. It was prominent and had good result from regional adaptation yield trials (RYT) for three years from 2005 to 2007 and released as the name of 'Daeyang'. It has a determinate growth habit, purple flower, grey pubescence, yellow seed coat, yellow hilum, large spherical seed (25.2 g per 100 seeds). 'Daeyang' is resistant to soybean mosaic virus and moderately resistant to bacterial pustule, the major soybean disease in Korea. The average yield of 'Daeyang' was 2.58 ton per hectare in the regional yield trials (RYT) carried out for three years from 2005 to 2007 which was 3 percent higher than the check variety, 'Taekwang'.

• Cross-Cultural Studies
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• v.53
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• pp.103-130
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• 2018

The Chilean female writer María Luisa Bombal (1910 - 1980)'s "El ${\acute{a}}rbol$" (The Tree) (1939) tells the process of Brigida's epiphany. Brigida first tried to gain her father's love and failed, and later her husband's love and failed, then tried to substitute that love from men with solace from a tree. At the end of the novel, the epiphany occurs when the tree is cut down. In the present work, I explain the meaning of Brigida's epiphany, by comparing this Chilean short story with the Korean female writer Kim Chaewon(1946 - )'s "Trick of Water: A Kiss with Nothing" (2015). In this Korean short story, Kim insists that a woman who tries to find comfort in life through love with a man is destined to fail. I also examine the errors of the female characters' behaviors in these two short stories that led them to their self-destruction, trying to modify their behaviors in order to be loved by a man and their tendency to consider the man as everything in their life, and not as a part of their life. In order to explain the fated failure of finding comfort in life in the love of a man, I analyze the fleeting characteristic of acquiring an object of desire using Jacques Lacan's "Theory of Desire" and "The Destruction of the Elevated Object into the Dignity of the Thing." Thus, I conclude that women need to acknowledge that comfort in life cannot be found in the love of a man and that they should stop confining themselves to this fictitious characteristic of the dignified object called man.

• Cross-Cultural Studies
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• v.44
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• pp.87-121
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• 2016

Daehoon Ham's novel 'Cheongchunbo' features a studier as the main character who majored in Russian literature and admired the culture of the Soviet Union. From his viewpoint, the novel reproduces North Korean society before and after its independence from Japan. In this regard, it shows multilayered presence related to Russian culture and Soviet Russia. Such an aspect is based on the sense of sympathy that the main character has. The sense of sympathy is originated from the main character's admiration for the exoticism of Soviet culture which was forbidden during the late Japanese occupation. After Korea's independence from Japan, Russian was replaced by English. Such change also occurred in the main character's viewpoint. He underwent a change in his integrative viewpoint on Russian and Soviet under the name of Red Army. After defecting to South Korea, he began to put Russia down as a den possessed by the devil called 'communism.' In the meantime, Russia and Soviet have been separated from each other in ideological terms. The novel 'Cheongchunbo' stresses that the decisive cause of such changes is argued over trusteeship. The main character, fascinated by the presence of exotic Soviet, predicates that Soviet is a political symbol around the national division caused by the trusteeship. His change alluded to the life path of Korean authors who translated Russian literature after independence. During the Japanese occupation, Russian literature translated into Korea was a longing for forbiddance and admiration for Russia. However, the Russia presented in Daehoon Ham's novel before and after independence implies that the romantic translation has ended.