• Journal of Korean Philosophical Society
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• v.144
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• pp.339-369
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• 2017

Mengzi's biological analogies of man's moral tendency need to be analyzed in order to understand his ethical perspective because he uses lots of analogies to advocate his own moral naturalism. The biological analogies he uses are composed of human body, plant's seeds and sprouts. First, Mengzi thinks that human beings have inborn moral nature as if our bodies are given and plants can be grown from their seeds. His ethical approach to define morality in terms of natural properties such as the Four Sprouts(四端) causes a philosophical debate with Gaozi who thinks that morality cannot be described by natural property. Second, we have a moral preference as if we have a physical desire. This kind of moral sentimentalism emphasizing the preference is continued to Jeong Yakyong's ethical theory that nature is a preference(性嗜好說). Third, if we examine our preference and desire, then we can find that the moral preference is more valuable than the physical desire. Fourth, the biological analogies accepts monism that mind and body are composed of material force(氣). For this reason, the innate moral tendency is manifested on body such as a facial expression, a visceral reaction, and affect. Finally, Mengzi's theory of Four Sprouts causes two different interpretation. One is Zhuxi's interpretation that Duan端 is the visible end(緖) of a thread out of pack, the other is Jeong Yakyong's interpretation that Duan端 is a starting point(始) to cultivate virtues. While Zhuxi considers the Four Sprouts as a clue to find virtues in one's mind, Jeong Yakyong believes that we can cultivate our virtues by preserving the Four Sprouts.

• 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.

• Journal of the Korean Applied Science and Technology
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• v.36 no.2
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• pp.434-447
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• 2019

Polyethylene glycol (PEG) is widely used in cosmetics as a surfactant, detergent and emulsifier. During the manufacturing process, 1,4-dioxane, which is toxic to humans, can be produced as a by-product by dimerization of ethylene oxide. As consumers' interest in cosmetic ingredients has increased, the need for safe emulsion research without PEG ingredients in the personal care market has increased. With increasing consumer interest in cosmetic ingredients, the need for safer emulsion research without the PEG ingredient in the personal care market has increased. In this study, we aimed to develop and stabilize nanoemulsion formulation without PEG. Response Surface Methodology (RSM) was used to develop optimized nanoemulsion formulations. Surfactant content (2~4%), oil content (4~8%) and polyol content (12~24%) were set as independent variables as a result of preliminary experiments for determining independent variables and ranges. The particle size, zeta potential, turbidity, and polydispersity index of the formulation were measured as response variables. As a result of measurement of the prepared nanoemulsion by FIB (Focused ion beam), spherical particles were found to have a size distribution of 100 to 200 nm. The stability of each formulation was evaluated for 30 days at each temperature ($4^{\circ}C$, $25^{\circ}C$, and $45^{\circ}C$). The optimal formulation considering the optimum particle size, turbidity, polydispersity index and zeta potential was found to be surfactant (2%), oil (8%) and polyol (24%).

• Cross-Cultural Studies
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• v.47
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• pp.77-100
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• 2017

Memoirs of Hadrian is a representative historical novel of Yourcenar which focuses on the personal history of the Emperor Hadrian of Rome and on his inner side. This study focuses on the love story of Hadrian and Antinous, and examines the specificity of their love in relation to the homosexual culture of ancient Greece, especially pedophilia. Through this topic, we have analyzed the causes of the tragic death of Antinous by capturing the progression of a cycle of pedophilia, a young boy (Eromenos), that grows into manhood as Erastes. This study defines the emperor's efforts to restore Antinous in his own way after a failed love, as a passion toward totality. Therefore, we see the two figures as a process of mythology in which the pie of tragic destiny is transferred to the myth of androgyny that becomes one body and one unity in pedophilia. We see this ancient myth as a concept contrasting with the sense of pedophilia of the emperor, who arbitrarily distinguished between love and pleasure, and believed that the affection calculated with calmness and indifference was a harmony of love. This study explains the intention of Yourcenar in her work to present the value of empathic love, especially sacredness and sublime, which should be a part of sensual love. It also reminds us of the importance of sagacity that a person with power must hold in the happiest and most loving moments of life.

• The Journal of Korean Philosophical History
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• no.41
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• pp.9-38
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• 2014

Hanhweon-dang Kim Goeng-pil(1454~1504) sublimated ethics whose lead was opened up by Jeong Mong-ju in late Goryeo as one scholarly tendency. Kim Goeng-pil was called 'the father of ethics in Joseon' and has been respected as a model of ethicist for 400 years since then. Following Kim Goeng-pil, Confucian scholars of Joseon cultivated perseverance through Xiaoxue and the perseverance was sublimated to Confucian scholars' energy and then that of state, which served as driving force to keep the national legacy. Kim Goeng-pil suggested how to study with Xiaoxue and sought moral human beings and ethically ideal societies based on strong practicability which is required in Xiaoxue. Individuals' cultivation and social reform are not at a different dimension. Spirit of 'self-cultivation' that Kim Goeng-pil himself demonstrated advanced to pursuit of ethical, ideal state when reaching a level of Jo Kwang-jo. Kim Goeng-pil thought that teaching in Xiaoxue could be achieved through 'Gyeong (敬, respect).' It is the key of Neo-Confucianism in Joseon to control one's mind through the cultivating method of 'Gyeong.' Kim Goeng-pil settled Joseon's Confucianism as 'practical ethics(心學).' Before Kim Goeng-pil, no scholars had well presented the aspects of practical ethics. After King Myeongjong and Seonjo, Confucianism in Joseon worked as the cornerstone of practical ethics. Since mid-17th century, the system of practical ethics had been firmly established with focus on 'Gyeong. Literary men of Kim Goeng-pil and scholars they fostered led the academic and political world of Joseon after mid-16th century. They played the lead in Sarim faction's(士林派) ruling after King Seonjo came to throne. The very foundation which sublimated Joseon to the ethically ideal state and made the Dynasty a 'state of Sarim' was actually laid by Kim Goeng-pil.

• (The)Study of the Eastern Classic
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• no.36
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• pp.57-83
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• 2009

Confucius who lived an era as cosmic being 2500 years ago put an end to confusion of the time and proposed cultivating the self(修養) as a way to live everyone's human life. Confucius recognized that when one satisfies individual' desire and sticks to the self without knowing the self which is comic being, his home and further his nation must get into confusion. What Confucius put an end to the confused world and proposed how to live humanly is self-culture. Confucius considered that when one cultivates himself, he can obtain benevolence(ren(仁)) and be a wise man(君子) who can maintain his nature soundly. What Confucius proposed as a way of self-culture is to acquire by learning timely and practicing and live a practical life by looking back upon himself every minute for self-reflection(省察). Through this, he can be sound to practice benevolence, and finally get used to benevolence and stroll around benevolence. When one acquires benevolence, the key of one mind, actual and social confusion can be solved, from the viewpoint of Confucius. Through this, self-culture is the purposive key word to accomplish benevolence which is a key of Confucius thoughts, and the first step toward benevolence. That is why Confucianism says train myself to be a man of honor and let the others(the people) lead(Sugi Anin(修己安人)). The reason why overall the Analects of Confucius from "Hakyi(學而)" to "Yowal(堯曰)" discusses self-culture is that the self-culture is a basis to manage the world.

• Korean Journal of Clinical Laboratory Science
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• v.54 no.3
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• pp.217-223
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• 2022

Among various health functional foods, probiotics constitute the largest market. The interest in probiotics is increasing continuously according to the research results that gut health can control the immune function of the body, prevent diseases, and assist in treatment. In this study, dairy products and dressing sauces were developed using Ficus carica vinegar (FV), and their effects on colon cells were analyzed. When 5% FV was added to regular milk, the satisfaction with the resulting yogurt and ricotta cheese was high. The dairy product was Leuconostoc lactis, and the number of bacteria was more than 1.0×10⁷~1.0×10⁸ CFU/mL. The product satisfied the health food standards as probiotics. An examination of the cell viability of Caco-2 cells, which proliferate similarly to human intestinal epithelial cells, revealed an approximately 19% increase in the proliferation rate when treated with whey at 10%. An antioxidant activity of up to 58% was recorded when the cells were treated with whey at various concentrations. In addition, excellent adhesion was observed for L.latis isolated from whey. This study confirmed that dairy products made using traditionally fermented FV assist intestinal health effectively as the microbiome.

• Journal of Navigation and Port Research
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• v.47 no.1
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• pp.18-24
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• 2023

After the Great East Japan Earthquake, many reports and books that compiled testimonies of adult victims were published. Thus, refugee situations are well known, but information on the refugee situations of Japanese students is not. This is because what actions the students took and how they sought refuge from an earthquake or tsunami have not been fully recognized. The purpose of this study was to examine and analyze students' refuge behavior in the Great East Japan Earthquake and to predict the refuge behavior of students affected by future disasters. The results of the study showed that students passively acquired information about earthquakes and tsunamis and that their refuge behavior was highly dependent on adults. Immediately after an earthquake, people tended to protect themselves and stay in place until the shaking stopped. However, they tended to move to another place after the shaking occurred frequently. Students living on ria coastlines were likely to move to high places to escape the threat of earthquakes and tsunamis, whereas students living in plain regions were likely to move vertically to tall buildings, such as schools. As for the mode of movement to refugee shelters, the students arrived at the final refugee shelters in one move, and it is assumed that the refugee shelters should be decided in advance and the students should move there.

• Journal of Intelligence and Information Systems
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• v.28 no.1
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• pp.243-262
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• 2022

In this study, eye tracking was used for the appearance of the robot during the social robot design study. During the research, each part of the social robot was designated as AOI (Areas of Interests), and the user's attitude was measured through a design evaluation questionnaire to construct a design research model of the social robot. The data used in this study are Fixation, First Visit, Total Viewed, and Revisits as eye tracking indicators, and AOI (Areas of Interests) was designed with the face, eyes, lips, and body of the social robot. And as design evaluation questionnaire questions, consumer beliefs such as Face-highlighted, Human-like, and Expressive of social robots were collected and as a dependent variable was attitude toward robots. Through this, we tried to discover the mechanism that specifically forms the user's attitude toward the robot, and to discover specific insights that can be referenced when designing the robot.

• Sim-seong Yeon-gu
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• v.29 no.2
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• pp.127-156
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• 2014

This thesis is an psychological study investigating the meanings of skin from the perspective of analytical psychology. Skin, as the outermost layer of our body, protects the body and carries out essential physiologic functions. It is an organ of the body and also psychological contents can be expressed on it in various forms. We can find sociocultural connotations of skin, some of which are demonstrated in our language. Skin may become a carrier of persona which defines a person's role in the society. And it can be a place where ego is expressed. Eros is the principle of relationship by Jung's definition and skin is the space where eros is realized intensely. Skin may carry meanings as a symbol of transformation. Skin disease can be interpreted as a message from Self in certain cases. The theme of casting off skin in myths and dreams can be an analogy of an individual's sacrifice for individuation, and putting on a skin may imply taking special properties in psychological level.