• Journal of the Society of Cosmetic Scientists of Korea
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• v.34 no.3
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• pp.189-200
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• 2008

In this study, the antioxidative effects, inhibitory effects on elastase, and components of Quercus glauca extracts were investigated. The free radical (1,1-diphenyl-2-picrylhydrazyl, DPPH) scavenging activity $(FSC_{50})$ of extract I fractions of Quercus glauca leaf was in the order: 50% ethanol extract $(12.45{\mu}g/mL)$ < ethyl acetate fraction $(10.47{\mu}g/mL)$ < deglycosylated flavonoid aglycone fraction $(8.57{\mu}g/mL)$. Reactive oxygen species (ROS) scavenging activities $(OSC_{50})$ of some Quercus glauca leaf extracts on ROS generated in $Fe^{3+}-EDTA/H_2O_2$ system were investigated using the luminol-dependent chemiluminescence assay. The order of ROS scavenging activity was 50% ethanol extract $(OSC_{50},\;4.2{\mu}g/mL)$ < deglycosylated flavonoid aglycone fraction $(1.58{\mu}ug/mL)$ < ethyl acetate fraction $(0.66{\mu}g/mL)$. Ethyl acetate fraction showed the most prominent scavenging activity. The protective effects of extract / fractions of Quercus glauca leaf on the rose-bengal sensitized photohemolysis of human erythrocytes were investigated. The Quercus glauca leaf extracts suppressed photohemolysis in a dose dependent manner, particularly deglycosylated flavonoid aglycone fraction exhibited the most prominent celluar protective effect $({\tau}_{50}$, 398.67 min at $50{\mu}g/mL$). Aglycone fractions obtained from the deglycosylation reaction of ethyl acetate fraction among the Quercus glauca leaf extracts, showed 2 bands in TLC and 2 peaks in HPLC experiments (360 nm) as well. Two components were identified as quercetin (55.77%), and kaempferol (44.23 %). TLC chromatogram of ethyl acetate fraction of Quercus glauca leaf extracts revealed 6 bands $(QG1{\sim}QG6)$, Among them, isoquercitrin (QG3), hyperin (QG4), and rutin (QG6) were identified. The inhibitory effect of aglycone fraction on tyrosinase $(IC_{50},\;73.5{\mu}g/mL)$ and elastase $(IC_{50},\;16.2{\mu}g/mL)$ was high. These results indicate that extract / fractions of Quercus glauca can function as antioxidants in biological systems, particularly skin exposed to UV radiation by scavenging $^1O_2$ and other ROS, and protect cellular membranes against ROS. And component analysis of Quercus glauca leaf extract and inhibitory activity on tyeisinase and elastase of the aglycone fraction could be applicable to new functional cosmetics.

• Korean Journal of Remote Sensing
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• v.37 no.6_1
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• pp.1559-1572
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• 2021

The response of vegetation under the crop stress condition was evaluated using structural, biochemical, and physiological vegetation indices based on unmanned aerial vehicle (UAV) images and field-spectrometer data. A high concentration of herbicide was sprayed at the different growth stages of garlic to process crop stress, the above ground dry matter of garlic at experimental area (EA) decreased about 46.2~84.5% compared to that at control area. The structural vegetation indices clearly responded to these crop damages. Spectral reflectance at near-infrared wavelength consistently decreased at EA. Most biochemical vegetation indices reflected the crop stress conditions, but the meaning of physiological vegetation indices is not clear due to the effect of vinyl mulching. The difference of the decreasing ratio of vegetation indices after the herbicide spray was 2.3% averagely in the case of structural vegetation indices and 1.3~4.1% in the case of normalization-based vegetation indices. These results meant that appropriate vegetation indices should be utilized depending on the types of crop stress and the cultivation environment and the normalization-based vegetation indices measured from the different spatial scale has the minimized difference.

• Korean Journal of Remote Sensing
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• v.37 no.5_1
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• pp.947-958
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• 2021

This study was conducted to provide basic data for crop monitoring by comparing and analyzing changes in reflectance and vegetation index by sensor of multi-spectral sensors mounted on unmanned aerial vehicles. For four types of unmanned aerial vehicle-mounted multispectral sensors, such as RedEdge-MX, S110 NIR, Sequioa, and P4M, on September 14 and September 15, 2020, aerial images were taken, once in the morning and in the afternoon, a total of 4 times, and reflectance and vegetation index were calculated and compared. In the case of reflectance, the time-series coefficient of variation of all sensors showed an average value of about 10% or more, indicating that there is a limit to its use. The coefficient of variation of the vegetation index by sensor for the crop test group showed an average value of 1.2 to 3.6% in the crop experimental sites with high vitality due to thick vegetation, showing variability within 5%. However, this was a higher value than the coefficient of variation on a clear day, and it is estimated that the weather conditions such as clouds were different in the morning and afternoon during the experiment period. It is thought that it is necessary to establish and implement a UAV flight plan. As a result of comparing the NDVI between the multi-spectral sensors of the unmanned aerial vehicle, in this experiment, it is thought that the RedEdeg-MX sensor can be used together without special correction of the NDVI value even if several sensors of the same type are used in a stable light environment. RedEdge-MX, P4M, and Sequioa sensors showed a linear relationship with each other, but supplementary experiments are needed to evaluate joint utilization through off-set correction between vegetation indices.

• Journal of Bio-Environment Control
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• v.30 no.4
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• pp.419-428
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• 2021

In order to develope a mobile-based greenhouse energy calculation program, firstly, the overall thermal transmittance of 10 types of major covers and 16 types of insulation materials were measured. In addition, to estimate the overall thermal transmittance when the cover and insulation materials were installed in double or triple layers, 24 combinations of double installations and 59 combinations of triple installations were measured using the hotbox. Also, the overall thermal transmittance value for a single material and the thermal resistance value were used to calculate the overall thermal transmittance value at the time of multi-layer installation of covering and insulating materials, and the linear regression equation was derived to correct the error with the measured values. As a result of developing the model for estimating thermal transmittance when installing multiple layers of coverings and insulating materials based on the value of overall thermal transmittance of a single-material, the model evaluation index was 0.90 (good when it is 0.5 or more), indicating that the estimated value was very close to the actual value. In addition, as a result of the on-site test, it was evaluated that the estimated heat saving rate was smaller than the actual value with a relative error of 2%. Based on these results, a mobile-based greenhouse energy calculation program was developed that was implemented as an HTML5 standard web-based mobile web application and was designed to work with various mobile device and PC browsers with N-Screen support. It had functions to provides the overall thermal transmittance(heating load coefficient) for each combination of greenhouse coverings and thermal insulation materials and to evaluate the energy consumption during a specific period of the target greenhouse. It was estimated that an energy-saving greenhouse design would be possible with the optimal selection of coverings and insulation materials according to the region and shape of the greenhouse.

• Korean Journal of Remote Sensing
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• v.37 no.5_2
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• pp.1259-1268
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• 2021

The 2nd Geostationary Ocean Color Imager (GOCI-II) is the successor to the Geostationary Ocean Color Imager (GOCI), which employs one near-ultraviolet wavelength (380 nm) and eight visible wavelengths(412, 443, 490, 510, 555, 620, 660, 680 nm) and three near-infrared wavelengths(709, 745, 865 nm) to observe the marine environment in Northeast Asia, including the Korean Peninsula. However, the multispectral radiance image observed at satellite altitude includes both the water-leaving radiance and the atmospheric path radiance. Therefore, the atmospheric correction process to estimate the water-leaving radiance without the path radiance is essential for analyzing the ocean environment. This manuscript describes the GOCI-II standard atmospheric correction algorithm and its initial phase validation. The GOCI-II atmospheric correction method is theoretically based on the previous GOCI atmospheric correction, then partially improved for turbid water with the GOCI-II's two additional bands, i.e., 620 and 709 nm. The match-up showed an acceptable result, with the mean absolute percentage errors are fall within 5% in blue bands. It is supposed that part of the deviation over case-II waters arose from a lack of near-infrared vicarious calibration. We expect the GOCI-II atmospheric correction algorithm to be improved and updated regularly to the GOCI-II data processing system through continuous calibration and validation activities.

• Journal of Korean Philosophical Society
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• v.145
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• pp.91-117
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• 2018

This paper aims to clarify the similarities and differences between the Zhouyi and artificial intelligence. The divination of the Zhouyi is rooted in the oldest system of human knowledge, while artificial intelligence stands at the cutting edge of modern scientific revolution. At first sight, there does not appear to be any association that links the one to the another. However, they share the same ground as seen from a semiotic standpoint because both of them depend on the semiotic system as a means of obtaining knowledge. At least four aspects can be pointed out in terms of similarities. First, artificial intelligence and the Zhouyi use artificial language that consists of semiotic signs. Secondly, the principle that enables divination and artificial intelligence lies in imitation and representation. Thirdly, artificial intelligence and the Zhouyi carry out inferences based on mathematical algorithms that adopt the binary system. Fourth, artificial intelligence and the Zhouyi use analogy as a means of obtaining knowledge. However, those similarities do not guarantee that the Zhouyi could arrive at the scientific certainty. Nevertheless, it can give us important insight into the essence of our civilization. The Zhouyi uses intellect in order to get new information about the unknown world. However, it is hard to know what kind of intellect is involved in the process of divination. Likewise, we do not know the fundamental character of artificial intelligence. The intellect hidden in the unknown subject is a mystic and fearful existence to us. Just as the divination of the Zhouyi inspires the sense of reverence toward the supernatural subject, we could not but have fear in front of the invisible subject hidden in artificial intelligence. In the past, traditional philosophy acknowledged the existence of intellect only in conscious beings. Nonetheless, it becomes evident that human civilization ushers into a new epoch. As Ray Kurzweil mentioned, the moment of singularity comes when artificial intelligence surpasses human intelligence. In my viewpoint, the term of singularity can be used for denoting the critical point in which the human species enters into the new phase of civilization. To borrow the term of Shao Yong(邵雍) in the Northern Song Dynasty, the past civilization belongs to the Earlier Heaven(先天), the future civilization belongs to the Later Heaven(後天). Once our civilization passes over the critical point, it is impossible to go back into the past. The opening of the Later Heaven foretold by the religious thinkers in the late period of Joseon Dynasty was a prophecy in its own age, but it is becoming a reality in the present.

• Cross-Cultural Studies
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• v.42
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• pp.7-22
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• 2016

Since the Taoyuanming of Confucius an Arcadia (Taohuayuan), utopia imagined in China has continued to this day. Such utopian imagination has been shaped by a variety of literary texts. These works depict the human desires and frustrations that form the utopian imagination. Typically, an Arcadia (Taohuayuan) has been recognized as a symbol of East Asian utopia. An Arcadia (Taohuayuan) anarchism is the utopian character of this small country, based on sensitization of the Lao strong. An Arcadia (Taohuayuan) world ruling class does not exist. But Confucius thought a utopian world is possible to imagine on the premise of 'Virtuous Policy' (德治). By the late Qing Dynasty (淸末), Kangyouwei (康有爲) had written and presented a utopia realized through the system of the "East-West stand." The literary text on utopia information in continued to experiment with implementation of the 'imagined' in the literature as "reality" of everyday life, immediately following the 1911 revolution in the People's Republic of China. As an Avant garde writer, Gefei's "Renmiantaohua" was influenced by the reflexive nature of the report on the point of the experiment. Gefei's "Renmiantaohua" has been rated as an outstanding work depicting the implementation process and the frustration of the utopian imagination. He is an inspiration to vanguard artists who focus on the desire and the frustration of the utopian imagination through the "Renmiantaohua" myths and stories that are comparable to the Sijipuseu story, which in itself perpetuates utopia in literature. In this paper, we explored the trails to implementation of a utopian imagination that has persisted since the ancient Chinese in current literary text. An Arcadia (Taohuayuan) of Confucius and Taoyuanming accompanied Gefei in the 21st century in describing the process of desire and frustration to realize utopia through a variety of traditional shape figures among other favorites. The author interprets those frustrations and desires of the human life course as just utopian imagination.

• Journal of Korean Philosophical Society
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• v.116
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• pp.155-180
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• 2010

The three means of listening, reflection and meditation (${\acute{s}}raava{\d{n}}a$, manana and $nididhy{\bar{a}}sana$) which are central devices of practice in $Ved{\bar{a}}nta$ philosophy should be understood not as a continuative step but as a methodological extension on condition of having one and the same purpose. In other words, the three means should be interpreted in a listening-oriented manner, in which the process has to be methodologically extended to reflection and meditation only when the direct knowledge on the reality is not gained in listening. This kind of interpretation can be more justified by displaying significant characteristics of Indian philosophy implied in the three means. It can be easily said that $Ved{\bar{a}}nta$ belonging to the liberation-centric tradition is a project of 'regaining essential self' through which the self becomes essential self by knowing that self. In this case the listening-oriented interpretation coincides with the basic teachings of $Ved{\bar{a}}nta$, since listening alone can be a sufficient means for obtaining knowledge of the original self. Further, as the project of 'regaining essential self' is carried out by the three means, these can be called a sort of 'event' that is carried out according to the scenario of $Ved{\bar{a}}ntic$ metaphysics. In this case listening is a course of comprehending the scenario of event participated by oneself, and that participant can accomplish the project by way of listening the scenario alone judged as somewhat more effective for liberation. However, in the later $Ved{\bar{a}}nta$ there arises a meditation-oriented interpretation of which three means are regarded not as a methodological extension but as a continuative step, because of the emphasis on meditation under the lasting influence of other philosophical systems. This is a result of epistemic desire that tries to convert what is heard to what is specially perceived or what is given to what is accepted. It may be said that this interpretation emphasizing the phased transition from the indirect to the direct of knowledge is an attempt to rationalize the repetitive delay of event as the actual failure of project. Furthermore, an assertion of the later $Ved{\bar{a}}nta$ which refers the fourth means called $sam{\bar{a}}dhi$ is based on the logic that the self-realization is possible apart from and outside the text, and accordingly it is incompatible with an assertion of the early $Ved{\bar{a}}nta$ that the self-realization is a reproduction as it is of the scenario guided by the absolute text. After all, the standard interpretation on the three means in $Ved{\bar{a}}nta$ have to be the listening-oriented, but not be the meditation-oriented or the $sam{\bar{a}}dhi$-oriented.

• (The) Research of the performance art and culture
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• no.36
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• pp.693-724
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• 2018

This article was started to find a way for creating a performance out of Gut. In order to find such way, the first thing that had to be done was to organize the Gut performances that had been made until now. It was to organize the existing study on the performances and to seek a different way from it, believing that the virtue of a performance is to 'create diversity'. However, it was not easy to organize the Gut performances, which became full-scale in the 1980s, because they were never organized before. Therefore, based on my direct and indirect experience, I have organized the most important performances in chronological order. Most importantly, as the planners of the performances (can sometimes be a group or an organization instead of an individual) are the ones who make the show possible, I have noted on them with keen interest. The National Folk Art Performance Contests in Korea, Theater 'Space Sarang', The Association of Gut, Theater 'Madangsesil', Seoul Nori Madang, and National Gugak center were the center space and planning body of the Gut performances. Recording the history of Gut is a worthwhile work of its own. However, it is a substantial amount of task to be done with individual effort, and it has to be progressed as a public project in order to promote and spread its value. Therefore, this article raises the need for it. Meanwhile, as stated earlier, this article has recorded the history of Gut performances as a precondition to finding a way to create a performance out of Gut. From the experimental organization of the Gut performances history, I could find out that most of the performances had the people who did Gut as the main body and the method of the Gut performance did not significantly deviate from just reenacting the original Gut at the time of when it was performed. Therefore, I have introduced Shinmyeong, the Nori-Pae (troupe), and TheGwangdae, the Korean Traditional Performance troupe, who create Madangguk from various Gut materials. By refining the wholly complicated performance elements of the Gut, it could escape from the 'reenacting' performance to becoming a material or a metaphor for a whole new performance.

• Journal of Korean Philosophical Society
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• v.117
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• pp.223-247
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• 2011

In der vorliegenden Arbeit geht es um das Primat des Seins und die Ereignisontologie, denen der Diskurshorizont zwischen der Ontologie der philosophischen Hermeneutik und der dichterischen $Repr{\ddot{a}}sentation$ der Seinsquelle in $H{\ddot{o}}lderlins$ spekulativem Gedicht, >Andenken<, das die spekulative Philsophie als eine Philosophie ${\ddot{u}}ber$ das Wissen um Ursein vor dem Denken darstellt, zugrunde liegt. $H{\ddot{o}}lderlins$ und Hermeneutische Ontologie nimmt erstens das Ursein, das die ontologische Voraussetzung des Denkens sei, als die nicht nur logische, sondern auch temporale Quelle auf Grund der Kritik an der reflexiven Struktur des modernen Denkens an. Zweitens suchen beide die $Gesinnungsm{\ddot{o}}glichkeit$ des Urseins, das niemals ein begreifbarer Gegenstand des Denkens war, deshalb immer schon ${\ddot{u}}ber$ das Denken ${\ddot{u}}bertrefflich$ ist, auf der ontologischen Seite aus der selbstnegierenden Bewegung des Seins, auf der erkenntnistheoretischen Seite aus dem sprachlichen Ausdruck des Seins: Insofern das reflexive Denken die analytische Unterscheidung zwn Prinzip hat, ist das Ursein deshalb der logische Ursprung des analytischen Denkens, weil das Unterschiedene aus dem Einen geteilt wird. Und das Ursein ist deshalb auch die geschichtsphilosophische Arsche, weil das Viele die geschichtliche Selbstentwicklung des Einen ist. Aus dessen Grund $l{\ddot{a}}sst$ das Sein, das allem vorausgeht, mit seiner geschichtlichen Selbsterscheinung als negativer $Selbstverkl{\ddot{a}}rung$ und darnit zugleich mit dem sprachlichen Ausdruck als der epischen Symbolisierung solcher Ereignissen sich selbst als etwas sein. Das Wort des Verstandes, das nur die Negationsbewegung der Analyse ist, kategorisch einbegrenzt ist, kann daher nicht das Verweilen bei dem Geschehen der $urspr{\ddot{u}}nglichen$ Seinsquelle sein. Das dichterische Wort, das der Stimme aus der Seinsquelle $zugeh{\ddot{o}}rig$ ist, ${\ddot{u}}bersetzt$ die Selbstbewegung des Urseins auf den hermeneutischen Sinnhorizont, in dessen Spielraum das Ursein sich selbst aussagt. $Schlie{\ss}lich$ hoffe ich damit, in dieser Arbeit davon ${\ddot{u}}berzeugend$ vorderseite zu legen, dass $H{\ddot{o}}lderlins$ Gedicht, >Andenken< nicht nur die poetische Gesinnung auf die Seinsquelle, sondern auch die hermeneutische Ontologie der Seinsquelle ist.