• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.189-234
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• 2023

The most common and prevailing system of virtue ethics is based around the idea of personality rather than external behavior and it grew out of the Aristotelian system of virtue ethics. The purpose of this study is to find out the characteristics of the virtue ethics found within Daesoon Thought through comparison to Aristotelian virtue ethics. This can serve as a basis to establish the virtue ethics of Daesoon Thought in further studies. The systems of virtue ethics posited by the two traditions are similar in that they are both teleological as the virtues they recognize are related to human nature in the context of certain metaphysical assumption and they both exhibit the characteristic tendencies of seeking to realize the highest human good. Therefore, in the Aristotelian context, virtues can be defined as "characteristics needed for the realization of eudaimonia," and for Daesoon Thought, virtues are "characteristics needed for the realization of the Resolution of Grievances for Mutual Beneficence." The representative virtues examined in this comparative study will be the Aristotelian Golden Mean, and the the concepts of guarding against self-deception and great benevolence and great justice in Daesoon Thought. In comparison to Aristotelian virtues, these differ in three main ways. First, Aristotelian virtue is not an innate aspect of character the way it is assumed to be in Daesoon Thought wherein the original human heart bestowed by Heaven is already virtuous. Second, mental virtue in the Aristotelian context centers the mind upon reason whereas in Daesoon Thought, the heart-mind exhibits both reason and emotional concern for others. Third, eudaimonia is a concept limited to humans and their societies whereas the Resolution of Grievances for Mutual Beneficence is a good that includes all beings including divine beings, animals, plants, and Heaven and Earth. Despite the differences, both require practical reason, continuous education, and effort to succeed in the cultivation of virtues and the proper implementation of virtuous living.

• Sim-seong Yeon-gu
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• v.28 no.2
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• pp.107-138
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• 2013

The purpose of this article is to awaken our colleagues to the culture and mind issues that have been forgotten or neglected by contemporary psychiatry under the prevalence of materialistic orientation. Cultural psychiatry too, though it has been contributed a great deal to widen the mental vision of psychiatry, has revealed several limitations in its approach. In the course of one sided search for culture specific factors in relation to mental health, conventional cultural psychiatry has neglected an effort to explore the common root underlying the different cultures and the common foundation of human mind. Cross sectional comparisons of the cultures alone have inevitably prevented the global considerations to culutre and mind in historical aspects and the dynamic interactions between mind and culture more in depth. The author suggested that the total view of mind and total approach of analytical psychology of C.G. Jung might be capable to replenish those limitations. Author explained the ways of C.G. Jung's observations and experiences of non-western culture and his concepts of culture and mind. The author demonstrated Jung's view of culture with the example of Filial Piety, Hyo, the Confucian moral norm which can be regarded as components of the collective consciousness though connected with archetypal patterns of behavior of intimacy between parent and child. In regard to the coexistence of multi-religious cultures in Korea the author made a proposal of 'culture spectrum' model for understanding value orientations of person in religious cultures. He identified in case of the Korean 4 types of cultural spectrums: Person with predominantly the Buddhist culture; with the Confucian; with the Shamanist; and with the Christian culture. The author also made an attempt to depict the dynamic interactions of different religious cultures in historical perspectives of Korea. Concepts of mind from the Eastern thoughts were reviewed in comparison with Jung's view of mind. The Dao of Lao Zi, One Mind by Wonhyo, the Korean Zen master from the 7th century, the Diagram of the Heaven's Decree by Toegye, a renowned Neo-Confucianist of Korea from the 16th century and his theory of Li-Ki, were explored and came to conclusion that they represent certainly the symbol of the Self in term of C.G. Jung. The goal of healing is 'the becoming whole person'. Becoming whole person means bringing the person as an individual to live not only within the specific culture but also to live in the world beyond the culture which is deeply rooted in the primordial foundation of human mind.

• Korean Journal of Weed Science
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• v.17 no.1
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• pp.1-9
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• 1997

The survey of weed community in paddy field was carried out to investigate the changes of weed species on 340 fields in Kyonggi Area in 1995, that is almost same condition as sampled in 1991. The weed species observed include 3 species of grasses, 5 species of sedges and 14 species of broadleaf and other weed. Herbicide treatment system in one time treatment vs more than two time treatment was 34:66 percentage. About 25 percentage among one time treatment system was used butachlor G. Ratio of annual weed vs perennial weed was 38:62, and then perennial weed ratio was high. Major dominant weed species were Sagitaria trifolia, Eleocharis kuroguwai, Echinochloa crus-galli, Bidens tripartita and Monochoria vaginalis. Weed occurrence was decreased as order of normal soil, poorly drained soil and saline soil. Dormant weed species were S. trifolia, E. kuroguwai, E. crus-galli and B. tripartita in normal soil and were S. trifolia, E. kuroguwai, E. crus-galli and Polygonium hydropiper in poorly drained soil, and were Scirpus planiculmis, S. trifolia and E. kuroguwai in saline soil. Weed occurrence was increased with delaying the transplanting time; dominant weed species were S. trifolia, E. kuroguwai, E. crus-galli and M. vaginalis in May transplanting field and were E. kuroguwai, S. trifolia, and C. serotinus in June transplanting field. Weed occurrence was decreased as order of non-plowing transplanting field, autumn plowing and spring plowing paddy field. Dominant weed species were S. trifolia, E. kuroguwai, E. crus-galli and M. vaginalis in autumn plowing, were S. trifolia, E. kuroguwai, E. crus-galli and B. tripartita in spring plowing, and were E. crus-galli, S. hotarui and S. trifolia in non-plowing transplanting field.

• Korean Journal of Poultry Science
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• v.16 no.2
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• pp.105-127
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• 1989

Although poultry industry in Japan has been much developed in recent years, it still needs to be developed , compared with developed countries. Since the poultry market in Korea is expected to be opened in the near future it is necessary to maximize the Productivity to reduce the production costs and to develop the scientific, technologies and management organization systems for the improvement of the quality in poultry production. Followings ale the summary of poultry industry in Japan. 1. Poultry industry in Japan is almost specized and commercialized and its management system is ： integrated, cooperative and developed to industrialized intensive style. Therefore, they have competitive power in the international poultry markets. 2. Average egg weight is 48-50g per day (Max. 54g) and feed requirement is 2. 1-2. 3. 3. The management organization system is specialized and farmers in small scale form complex and farmers in large scale are integrated.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.

• Journal of Science and Technology Studies
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• v.6 no.1 s.11
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• pp.119-152
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• 2006

This paper deals with the historical development of research community in Korea. As the former studies of the korean scientific community show, the government supported institutes played an important role in the formation of research community. Therefore the theme of this study is concerned with the historical development of the government supported institutes and the features of their researcher group. In this paper following questions will be answered: How the social status of these researcher group is changed, what kind of response on social problems or national politics they had, and which characteristic they showed with regards to the identity problem. After the korean liberation the government institutes, such as the Chungang Kongop Yonguso(industrial research center)and the Korean Atomic Energy Research Institute, contributed to the development of the first generation of research group. However this research group could hardly identify themselves as researcher, because they spent much time on testing, evaluation or education. The identity problem is also resulted from the deficiency of authority as research institute. The status of researcher had no difference from that of civil servant. With the establishment of KIST the korean research community came into blossom. The government supported institutes, which were founded after the model of KIST, allowed quantitative and qualitative growth of research community. Thanks to the guarantee of institutional authority and the new reward system, the researcher could get respect and improve its social status. During this period the researcher volunteered to help the government policies. We can find often the nationalistic statements in the research community. During 1990s the research group demonstrated different behaviors and attitude toward the government. The nationalistic ideology disappeared. Instead of that, the research group criticized the government policies and took actions against the government. Those changes are related with the lowered position of government supported institutes.

• Journal of Korean Society of Forest Science
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• v.31 no.1
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• pp.1-7
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• 1976

When haploid plant would be appeared by the anther culture, the large quantity of young plant multiplied maternal inheritance and the same pure line rapidly in the short length of time, which will be effected to cut down much expences efforts and time for the production of seeds or seedlings. Therefore, the development of the technique for this would be much profited in the country industry. In the late of a few years studies were early attempted in this field, but up this time there were a few success of plants only and none of perennial plant. In this status of the country condition required earnestly for the development of the green industry, this researcher attempted to culture the anther of late uninucleate microspore or early binucleate microspore of the Prunus mume and other three psecies, economic trees estimated specially economic, on the place of Modified Murashige and Skoog's medium supliment with Kinetine, 2.4-D, and N.A.A for inducing haploid plants. The obtained results were as follows: 1. 2,000 anthers were cultured and there were shown that 2N callus in Prunus mume had 82 as 4.1%, 2N callus in Prunus tomentosa 15 as 0.8%, 2 N callus in Prunus salisina 75 as 4% 2. N callus had shown 40 as 2% from Prunus armeniaca var. ansu only, and the other trees showed all 2N callus. 3. Callus had appeared in every tree but 2N callus appeared was all filaments and there showed from only connective tissue N callus appeared was all from anther locule inside. 4. Then Prunus armeniaca var. ansu only was not callus of somatic anther tissue origin, but as there was callus origined from microspore which was changed in to swollen microspores or polynucleate microspores, it was certained to need haploid plant.

• Journal of Korean Society of Forest Science
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• v.75 no.1
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• pp.25-31
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• 1986

In order to contribute to the Korean tea-plant culture and tea industry by means of increasing the production of tea-plants, I have performed the tissue culture of the organs of the anther, leaf and stem. As for the culture-material, I have used the anther of tea (Thea sinensis) at the tetrad uninucleate microspore stage and used medium of modified Murashige and Skoog as the basal medium supplemented with the growth regulators of NAA and 2, 4-D, yeast, kinetin and others at various concentrations. As for the handling of material, I have followed the common methods of sterilization and microtoming and paraffine imbedding method and observed systematically periodic changes of the microspores in culture. I have divided the leaf, stem and root into segments and sterilized them and used the modified Murashige and Skoog as the basal medium and observed the differentiation of roots and callus and the results are as follows. 1. In case of anther, I have found 2n callus was found in 30 out of 100 segments in M2 medium. 2. The differentiation of roots appeared in 24.5% of total leaf segments cultured and in 50.5% of stem and in 43.9% of root. 3. When the differentiation of stem in different parts was observed, the most frequent differentiation was found in the second part of all the 4 parts. 4. The most frequent formation of callus was noticed from the anther-walls in case of anther culture and from the veins in case of leaf culture. It is concluded that the seedlings of tea-plant could be multiplied most by means of tissue culture of the second part of the tea-plant stem and reduction in the expenditures of tea-plant propagation was possible through tissue culture.

• Journal of dental hygiene science
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• v.9 no.3
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• pp.311-317
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• 2009

The study conducted research investigating their about knowledge and attitude of toward elderly aimed at 251 students in the Department of Dental Hygiene located in some areas of Gyeongbuk and Gyeongnam. The total average score concerning knowledge about the elderly was found to be 11.78 out of a full score of 25 points, and the level of physical and physiological knowledge was the highest. As regards the total average of the attitude toward the elderly, it posted at 98.58 points out of a full score of 150 points and the attitude regarding the aspect of welfare was the most positive. About toward elderly correlation of knowledge and attitude between higher knowledge score more positive was attitude about toward elderly. From the above results, it would be necessary to reinforce not only the physical and physiological aspect of the elderly but also the education in the family and social areas during the development of educational contents for the Department of Dental Hygiene in relation to the elderly. Furthermore, it is deemed imperative to improve the relationship between the younger generations and the elder generation by having students practice in institutions related to the elderly, such as institutions for senior nursing and senior welfare centers and to develop a generational community program that will provoke positive interactions between them.

• Journal of agricultural medicine and community health
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• v.38 no.3
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• pp.163-173
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• 2013

Objectives: There has been an increase in the use of mind-body therapies to control cardiovascular risk factors recently. This trial was designed to determine whether the 'jeol'(Korean Buddhists' prostration) meditation program, as a new mind-body intervention, was effective in managing stress, depression and controlling cardiovascular risk factors in women working at a geriatric hospital. Methods: We conducted a randomized controlled trial to determine whether the 'jeol' meditation program could improve stress, anxiety, depression, and cardiovascular risk factors in women. We randomly assigned 57 participants to the intervention(29 participants) or control(28 participants) group. The subjects in the intervention group participated in a group Jeol meditation program once weekly, and practiced at home. The following variables were assessed: stress(Psychosocial Wellbeing Index), depression(Beck's Depression Inventory), body mass index(BMI), waist circumference, hemoglobin A1c(HbA1c), homeostasis model assessment(HOMA), low-density lipoprotein(LDL) cholesterol, high-density lipoprotein(HDL) cholesterol, and triglyceride were assessed. Results: After the 8-week program, 2 participants from the intervention group and 1 from the control group dropped out. The subjects in the intervention group exhibited decreased scores for stress(t=5.102, p<0.01), depression(t=5.259, p<0.01), BMI(t=2.942, p=0.007), and waist circumference(t=2.582, p=0.016); however these scores did not demonstrate a significant decrease in participants of the control group. The other variables showed no significant difference between the groups. Conclusion: The 'jeol' meditation program evidently reduced stress, anxiety, depression, body weight, and waist circumference in women, which suggests that this program could be employed as a mind-body therapies.