• Journal of Gifted/Talented Education
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• v.20 no.2
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• pp.395-426
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• 2010

The purpose of this study was to delve into parents who turned their children into creative achievers in the East and the West in an attempt to determine the cultural generality and specificity of the rearing of gifted children. The subjects in this study were Western parents, who brought up Marie Curie, Einstein, Edison and Newton, and Eastern parents, who raised Lee Hwang, Lee lee, Jeong Yak-yong and Heo Nanseolheon. To compare their parenting characteristics, common denominators and differences, a variety of data were investigated, including historical records about the parents, biographies, critical biographies, autobiographies and letters. As to the common features of the parenting style of the eight Asian and Western parents, they were talented themselves or capable of educating their children in their talent areas, and provided them with optimal learning environments or chances without pushing them. They accentuated independent spirits and emphasized renovative and open way of thinking. And at least one parent in each family showed absolute support for their child. Regarding differences in parenting style between the East and the West, the Western parents urged their children to develop their talents with more intention, rather the Asian parents prized the well-rounded personality and growth of their children. The former interacted with their children in an horizontal manner, but the latter had a vertical relationship with their children. The former expressed their feelings in an active way, but the latter had their emotion in control. Besides, the Western parents disclosed themselves to their children by showing them even their mistakes or improper behaviors, whereas the Asian parents strived in everyday life to give their children a good example or a good role model.

• Korean Journal of Medicinal Crop Science
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• v.25 no.6
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• pp.361-366
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• 2017

Background: In the herbal medicinal industry, Angelica gigas Nakai, Angelica sinensis (Oliv.) Diels. and Angelica acutiloba (Siebold & Zucc.) Kitag. are often confused, because the roots of the three species can not be distinguished by their appearance. This confusion can cause serious side effects. In this study, we determined the origins of Angelica roots distributed in the Korean market using the simple sequence repeat (SSR) markers developed based on the A. gigas chloroplast DNA sequence. Methods and Results: We collected twenty seven A. gigas and three A. acutiloba samples from the Seoul, Daegu, and Cheongju herbal medicinal markets. Fifty sections of one collection were mixed and ground to make a powder, which was used for DNA extraction using the cetyl trimethylammonium bromide (CTAB) method. Chloroplast based SSR markers were applied to the DNA for the determination of the species. In addition, polymorphism was found in eight samples. The phylogenetic analysis showed that the A. gigas roots collected from herbal medicinal markets were clearly discriminated from A. sinensis and A. acutiloba even though they were grouped into four clusters. Conclusions: This study showed that chloroplast based SSR markers would help the discrimination of Angelica roots in the Korean herbal medicinal industry and the markers are useful to prevent confusion between Angelica roots.

• The Journal of Korean Philosophical History
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• no.35
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• pp.131-164
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• 2012

This paper is to make a generalization of Keyongyegimunrok(經義記聞錄) by Namdang Han Wonjin(1682~1751) whose historical positions of philosophy were contained, and to examine its established periods and the summaries of Ligi-Simseong Doseol(理氣心性圖說, illustrated Account of principle, Vital force, and Heart-mind) given in Appendix of Chap. 6. Total seventeen explanatory diagrams cover over the theory of principle and material force, theory of Heart-mind, theory of cultivation. These explanatory diagrams were produced systematically and easily to understand the pursuits of study, so-called Ho-hak(湖學), since Namdang becoming a member of the Yellow River(黃江) school. The philosophical argumentations of Namdang was usually succeeded by the orthodox stream of Ki-ho(畿湖) School transmitted from Ii, Song Si-yeol, Gwon Sang-ha. Ligi-wollyu-do(理氣源流圖), Ligi-dongjeong-do(理氣動靜圖), irwon-bunsu-do(一原分殊圖, 4 diagrams) are diagrams equivalent to Ki-ho School's ontology. As Ki-ho School's theory of Heart-mind, there are Seongjeong-hoenggan-do(性情橫看圖), Seongjeong-sugan-do(性情竪看圖), Seongjeong-chonghwoi-do(性情總會圖), Oseonghoju-do (五性互主圖), Oseongchubon-do(五性推本圖), Simseongmyohap-do (心性妙合圖), Simseongiji-do(心性二岐圖), Jungyongcheonmyeong-do(中庸天命圖), Insim dosim-do(人心道心圖), focusing on Simtongseongjeong-do(心統性情圖), and last diagram is Wihakjibang-do(爲學之方圖), which adapted from the diagram established by Ii and Song Si-yeol. The significance of Keyongyegimunrok(經義記聞錄) is comprehensive of the pursuits of the Yellow River school's studies, and provides evidence of a leading figure in Ho-hak.

• Journal of the Korean Applied Science and Technology
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• v.35 no.4
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• pp.1197-1205
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• 2018

UV protection cosmetics belong to functional cosmetics and contain organic or inorganic UV blocking pigments. The inorganic UV blocking pigments are mainly zinc oxide and titanium dioxide. It is known that inorganic UV blocking pigment has a diameter of 60 to 100 nm and has good blocking ability of UVA and UVB. Also, it has high inactivity against sunlight including UV and is excellent in safety. In addition, it is not absorbed or accumulated on the skin like organic pigments and does not cause skin irritation or allergy. In this study, mica, a plate-shaped inorganic pigment, nanosized titanium dioxide, an UV blocking material, and hydrophobic silica were surface-treated with surfactants. And then, titanium dioxide nanoparticles and silica were physically adsorbed on the mica by non-chemical mutual attraction due to differences in charge. Thereafter, the mica complex was surface-treated with silane to prepare a hydrophobic UV blocking pigment complex. The plate-shaped UV blocking composite improves the cohesiveness of a general nanoparticle material titanium dioxide, enhances UV blocking effect due to uniform dispersion, and can greatly improve dispersion stability in cosmetic formulations by surface treatment with hydrophobic property. The surface charge of the pigment was evaluated by zeta potential. The properties of the UV blocking pigment complex were evaluated by FE-SEM, XRD, FT-IR and UV-VIS.

• Korean Journal of Plant Resources
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• v.32 no.4
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• pp.318-324
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• 2019

Angelica gigas Nakai (AGN) is a perennial herb belonging to the family Apiaceae. Its root has been utilized as a traditional medicine in Korea. Also, it contains decursin (D) and decursinol angelate (DA) as major active components. This study was performed to compare the change in content of active components and antioxidant activity between bolting and non-bolting AGN. Bolting AGN (B1) and non-bolting AGN (NB1) were harvested in the end of August. Additional non-bolting AGN (NB2) was harvested in the end of October. The total weight of B1 was 728.7 g, which was 98.5% of NB2 weight. Next, the AGN root (B1, NB1 and NB2) was divided into main root and lateral root. And the AGN aerial part (B1, NB1) was divided into flower, leaf and stem. The two active components, D and DA, and antioxidant activity were analyzed. The D content of B1 was 0.35-1.33% according to the plant parts and the DA content was 0.29-1.07%. In addition, B1 flower and leaf showed higher antioxidant activity than NB2 roots. The results show that B1 contained 15-56% of total major components compared with NB2 main roots, suggesting that B1 could be used as a potential material.

• The Journal of Korean Philosophical History
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• no.42
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• pp.39-70
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• 2014

Neo-Confucianism of Myungjae Yoon Jeung either accepted Yulgok Neo-Confucianism as it was or modified it. In this study, his Neo-Confucianism was divided into acceptance and modification in Yulgok Neo-Confucianism and examined. In the acceptance of Yulgok Neo-Confucianism, it was clarified that Neo-Confucianism of Myungjae Yoon Jeung thoroughly inherited characteristics of Yulgok Neo-Confucianism, including 'Yiguijimyo', 'Yitongguiguk' and 'Guibalyiseungildo'. However, Myungjae was not just satisfied with inheriting Yulgok Neo-Confucianism as it was, but modified and inherited the theory of Yulgok by suggesting his own original preaching. There were three original preaching of his in overall; 'emphasis on the control of Li', 'argument method on a theory of gaining knowledge by the study of things', and 'perception on moral mind, human mind and human desire'. Ultimately, it is concluded that Myungjae modified, inherited and developed Yulgok Neo-Confucianism to adjust a theory of Neo-Confucianism in a position of 'Yiguijimyo', based on 'a theory of Guibalyiseungildo' of Yulgok as a Confucian scholar of Giho school. It is consistent with his life philosophy that he avoided speculative arguments on Neo-Confucianism and pursued solid study(實工) with solid mind(實心). It is also consistent with his view of learning that he believed that theories of ancient sages were already rich that we should read them and practice their true knowledge(眞知), and making an effort on writing regardless of them was not a study of Mushil(務實). However, due to his younger students, he was classified as a scholar who emphasized the control of 'Li' the most in Yulgok school, and a new academic tie of Giho Soron was created. It is the most important significance that Neo-Confucianism of Myungjae has in that of Giho.

• The Journal of Korean Philosophical History
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• no.50
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• pp.9-36
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• 2016

This thesis aims to suggest probability of modern confrontation of Yulgok YiYi's thought. For this, find out the meaning of Li-Qi-Zhi-Miao(理氣之妙) and through the Qi-Fa-Li-Cheng-Yi-Tu(氣發理乘一途), and Li-Tong-Qi-Ju-Shou(理通 氣局說), Yin-Xim-Do-Xim-Shou(人心道心說), he creatively reveal the relation of Xin(心) Xing(性) Qing(情) Yi(意) continually. On one side he suggested the way of ideal man, on the other side he was showed adaptablity to the real world. So I think Yulgok had placed emphasis on the Zhongyong(中庸) and Yijing(周易), so he point out the meaning of ShiZhong (時中). Then he had high ideals practical Zhi-Zhonghe((致中和). So This paper is to find out his foundation of epistemology, and then to know It's modern meaning of methodology of moral Education's Implication on the relation of Xin(心) Xing(性) Qing(情) Yi(意). So We ca find out Ji(機) is very important the transition of Qi-Zhe(氣質).

• (The)Study of the Eastern Classic
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• no.32
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• pp.159-187
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• 2008

This article aims to investigate the change of theories of reading and its historical meaning in the later Joseon period. Three scholar who left major theories of reading are mainly analyzed for the sake of it. Park, Se-chae(1631-1695) was a Neo-Confucianist who had the theory of reading named Dokseo-Gungliron(讀書窮理論). It was totally based on the scheme of Neo-Confucianist instruction and concentrated on mastering the moral principles with relishing the sentences of the Confucian Canons. Jeong, Yak-yong(1762-1836) was a Practical learning scholar and then criticized the moral-centric theory of reading of Neo-Confucianism. He valued much of the Confucian Canons but also focused on erudite reading so as to enlarge practical knowledge. Hong, Gil-ju(1786-1841) was a stylist and presented a severe criticism against Neo-Confucianist theory of reading as much. He thought that what we could realize with reading are the principles of the individual, not of the whole. The change of theories of reading in the later Joseon period as above reveals us the fact that the intellectual history of that period was in the process of dynamical change.

• The Journal of Korean Philosophical History
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• no.53
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• pp.63-100
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• 2017

In this article, I researched Nam Dae-nyeon's(1887~1958) thought of Neo-confucian theories, interpretation of confucian canons, and evaluation of historical figures. First, from the side of Neo-confucian theories, he asserted that Qi(氣) had behaviors and Li(理) had not. About his teacher Jeon Wu's(田愚) theories, he thought that those were in tradition of Confucius(孔子) and Mencius(孟子), but not emphasized presidence of mind. And he criticized the theory of mind was Li(理). Second, from the side of interpretation of Confucian canons, Nam Dae-nyeon's study centered on Four Books(四書). This showed he was in tradition of Neo-confucianism. Through this studies he emphasized the importance of Confucian Ren(仁) and Filial piety(孝), self-consciousness as gentry(士). Third, from the side of evaluation of historical figures, Nam Dae-nyeon evaluated many Chinese and Korean scholars, for example, Qu Yuan(屈原), Lu Zhong-lian(魯仲連), Zhen De-xiu(眞德秀), Lu Long-qi((陸?其), Zhang Lu-xiang (張履祥) of China, and Jeong Mong-ju(鄭夢周), Zho Kwang-jo(趙光祖), Yi Hwang(李滉), Yi Yi(李珥), Jeon Wu(田愚) of Korea. And his criteria for evaluation of historical figures was fidelity and insight.

• The Journal of Korean Philosophical History
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• no.59
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• pp.313-342
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• 2018

Gubong Song Ik-pil could not behave according to his aspiration directly due to restrictions in his social standing. Despite that, he actually did so indirectly through either close friends or younger students by exhibiting 'cheobyeonwigwon (處變爲權) with the goal of jichijuui (至治主義). He insisted on people-oriented politics grounded on cheonmyeongsasang (天命思想) and also suggested the humbleness of the royal family and jinhyulchaek (賑恤策) based on love of the people. In addition, he promoted public welfare and stability to enhance patriotism and also insisted on the policy of strengthening national defense with seoeolgongsacheon (庶?公私賤)'s provision of military service through the enforcement of yangcheonjongbujongmobeop (良賤從父從母法). Also, according to the letter sent to Lee San-bo, he suggested public service ethics, for instance, personally, getting rid of ulterior motives, exhibiting diligence, integrity, and wisdom, and doing one's utmost to handle tasks fairly without causing any problems and externally, being actively involved in managing and utilizing persons of ability and also relieving the poor and managing masters as well. In brief, we can assume that Song Ik-pil's thought of statecraft (經世思想) is the concrete methodology to reach the politics of kingcraft called 'jichi (至治)' by stabilizing public welfare grounded on benevolent and benign administration. He is often compared to Jegalryang on account of his innate qualities and cleverness. He was equipped with the excellent capacity of gyeongse even referred to as the moju (謀主) of four persons, Yi Yi, Seong Hon, Jeong Cheol, and Lee Gwi, and harshly criticized as a slick evil (奸鬼), too. His gyeongsesasang, however, ended up being incomplete due to restrictions in his social status. He was a person who loved the people more than anyone else, kept suggesting innovative reform plans to stabilize the people's lives, and was capable of practicing them all. His ideal of jichi was left unfulfilled, however.