• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.1-36
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• 2017

The purpose of this article is to investigate the future prospects for establishing the True Donghak phase of Daesoon Thought. The True Donghak refers to 'the future prospect of having a true life, true thinking, and true living' in which enjoying the world in a state of good fortune became a true reality after the death of Suwun, according to faith in Gucheon Sangje. The correlation between "Attending to the Lord of Heaven" in Donghak, and "The Reordering Works of Heaven and Earth" in Daesoon shows the prospect of achieving the Daesoonist transformation into energy to gain true life and re-creation. The correlation between "Nourishing the Lord of Heaven" in Donghak and "Attending to Study and Attending to Law" in Daesoon show the transformation of Daesoon-reason into true thinking and renewing. The correlation between "Humanity is Divine" in Donghak and "The Salvation of Humanity is the Will of Heaven" in Daesoon show transformation into the practice of Daesoon for the true living and renewing. This investigation utilizes the literature review and the generation theory of life-philosophy to examine revelations regarding the conversation between Spirit and Mind. This is the future prospect for the establishing the True Donghak phase of Daesoon thought. It consists of a threefold connection among life, thinking, and living. The "public-centered spirituality of Daesoon Truth" which connects and mediates among people appears in three aspects. Firstly, it is thought to be the vision of the true life through the 'renewal of active, energetic power' bestowed by Gucheon Sangje. Secondly, it is thought to be the vision of true thinking through the "renewal via freedom from delusion". Thirdly, it is thought to be the vision of true living through the "renewal of true mind". To bring about the creation of true Donghak, Gucheon Sangje incarnated to the Korean peninsula instead of Suwun and the salvation of the world salvation now centers on Korea with regards to the threefold connection future prospect. Gucheon Sangje's revelation addresses and solves the postscript problem of Chosun and further establishes a Utopia. Suwun established Donghak but failed later on due to his lankiness. At last the true Donghak has been opened for the future by Gucheon Sangje and Jeongsan's fifty years of religious accomplishments. In the long run, it has been developed further by Woodang's Daesoon Jinrihoe.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.165-197
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• 2018

The purpose of this article is to investigate communal action in the Ox Seeking Pictures of Daesoon Thought as an expression of future prospects. The Ox Seeking Pictures in Daesoon Thought seeks out renewal of thought, renewal of life, and true living. Here, the Ox Seeking Pictures symbolize a world in which good fortune comes true according to faith in Gucheon Sangje. The correlation between searching for the ox and the supporting teachings of the Reordering Works of Heaven and Earth in Daesoon shows the transformation of Daesoon prospects for achieving the renewal of thought. The correlation between Deep Contemplation Leading to Awakening and Finding and Following Heavenly Teachings shows the transformation of Daesoon reason into a practice implemented in daily life. The correlation between a human being's awareness and the heavenly paradise of the Later World shows transformation into true living based on everyday practice and the practical transformation of one's livelihood. In this investigation, we can say that the Ox Seeking Pictures of Daesoon symbolizes the realization of human dignity and respect for lives. No life should be destroyed or violated by another. Heaven, Earth, and Humanity can be changed and born anew. The visions of the realization of the heavenly paradise of the Later World show that this paradise in the world results from Daesoon principles. This provides a unique insight when compared to the bodhisattva ideal conveyed through the Ox Seeking Pictures of Mahayana Buddhism. Daesoon's Ox Seeking Pictures consist of a three-way interlocking of renewal of thought, implementation in life, and the practical transformation of one's livelihood. The communal spirituality based in Daesoon Truth connects and mediates among people and appears in three aspects. Firstly, it is thought to be a vision of the renewal of thought through the 'Virtuous Concordance of Yin and Yang.' Secondly, it is thought to be the vision of a new life based upon the spirit of Mutual Beneficence. Thirdly, it is thought to be a vision of true living through the realization of human dignity. Because of the appearance of the Ox Seeking Pictures of Daesoon Thought, this narrative picture shows the oxherd as searching for an ox which is the symbol of Daesoon Truth and Dao. Even though he catches the ox, he is still holds the rope to tie the ox to himself. He makes an effort to keep the ox steady. Finally, the oxherd's enlightenment becomes the source of responsibility to help unenlightened people in their struggles. In conclusion, it is necessary to interpret these paintings as the start of the Later World.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.37-72
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• 2017

The purpose of this article is to study the prospect of implementing a public common practice of ethics based on the 'Reordering Works of Heaven and Earth.' The 'Reordering Works of Heaven and Earth' demonstrated the prospect of a public common practice of ethics through the shared public action that would connect and mediate both the public domain and the private domain. In addition, the 'Reordering Works of Heaven and Earth' of Gucheon Sangje (九天上帝) provided us with a complete transformation, meaning the opening of a new era, transforming heaven and earth from their state in the Prior World to their optimized state in the Later World. This culminates in a new manifestation of a peaceful world revealed a prosperity and the prospect of common happiness and common order for the public. In addition, the 'Reordering Works of Heaven and Earth' has a public value as a religious culture that responds to social change and social needs. The 'Reordering Works of Heaven and Earth' revealed the prospect of a public common practice of ethics, placed importance on creating a new foundation, and restoring phenomena back to its original order. The 'Reordering Works of Heaven and Earth' presented various multi-faceted, multi-layered outlets of soteriology while exploring solutions to public issues and revealing human dignity. Through the new construction of Heaven and Earth, Gucheon Sangje had intervened in projects for human relief. The public ethical indicators of 'the actor' here are in line with those of the 'Non-action Tao' of Laozi. As the cosmos enters into the new epoch, humans have living together with the previous cosmic principle. Now we can expect the Prior World to open into a different era as humans embrace a cosmic life of 'Non-action Tao.' The active conjunction of the virtues of yin and yang is an idea of horizontal communication related to reordering of the universe. The harmonious union of divine beings and human beings suggests the way of enabling vertical communication. The resolution of grievances for the mutual beneficence of life is an ethics of peace that aims at achieving coexistence and prosperity. The private realization of Tao and the completion of the Tao in the world suggest the prospect of a common practice of ethics as means of implementing human dignity.

• Research in Plant Disease
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• v.28 no.4
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• pp.221-230
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• 2022

The fire blight caused by Erwinia amylovora (Ea) was first reported in 2015 in Korea, and the disease has rapidly spread to 22 regions until 2021. In Korea, all host plants in the apple and pear orchards where fire blight occurred should be eliminated and buried by the Plant Protection Act. To prevent the spread of the disease, all burial sites were prohibited from planting the new host plants for the next three years. To confirm the eradication efficiency of Ea and the reoccurrence of fire blight, the surveillance facilities were established on three burial sites from 2019 to 2020 in Anseong-si, Gyeonggi-do, and Chungju-si, Chungcheongbuk-do. As host plants, five apple trees of fire blight-susceptible cultivar 'Fuji', were planted in each facility. All facilities were enclosed with fences and nets and equipped with two CCTVs, motion sensors, and several other sensors for recording weather conditions to monitor the environment of the sentinel plants in real-time. The sentinel plants were checked for the reoccurrence of fire blight routinely. Suspicious plant parts were collected and analyzed for Ea detection by loop-mediated isothermal amplification polymerase chain reaction and conventional polymerase chain reaction. Until November 2022, Ea has not been detected in all sentinel plants. These results might support that the burial control of infected plants in soil works efficiently to remove Ea and support the possibility to shorten the prohibition period of host plant establishment in the burial sites.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.29 no.2
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• pp.191-197
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• 1984

This study was conducted to investigate the flowering habit for the botanical types of peanut (Arachis hypogaea. L) in cultural limiting region. Eight peanut varieties pertaining to virginia, Spanish, Valencia, Shinpung type were used in this study. Shinpung type, a new erect type was developed at Crop Experiment Station, ORD. Appearance of the first flower of peanut plants is observed at a relatively early growing stage. Number of days to first flower were 41 days under vinyl-mulching while non-mulching culture took 55 days. Number of days to first flower were delayed in order of Valencia, Spanish, Shinpung, Virginia type. Flowering durations were distinguished among botanical types and days of those were Virginia 85-93, Spanish 101-105, Valencia 106-113, Shinpung 82-88 days, respectively. The Spanish and Valencia types produced more flowers than Virginia and Shinpung types. The maximum flowering stage of Shinpung and Virginia types reached early and ceased by one cycle, while Spanish and Valencia types came late and showed maximum stage through the early and late stage during the growth stage. By vinyl-mulching, the maximum flowering stage was shortened by 20 days than that of non-mulching. Distribution of flowers for each of branch positions to total flowers occupied 52-53% in two cotyledonary branchs, 23-27% in 3rd to 5th branchs, 20-25% in over. 6th branchs. Shinpung type was considered more favorable botanical type than the other types for the breeding of early maturing high yielding variety because of shortening of days to first flower, flowering duration and distribution of lower branch of effective flowers.

• Korean small business review
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• v.41 no.4
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• pp.1-36
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• 2019

The purpose of this study is to identify the relationships among purposes and contents of smart factory building and continuous utilization of smart factory. Specifically, this study identifies two types of purposes of smart factory building as follows: (1) improving productivity, (2) increasing flexibility. In this study, three aspects of smart factory building contents were suggested like this: (1) automation area (facility automation vs. work automation), (2) big data system focus (radical transformation vs. incremental improvement), and (3) value chain integration area (internal value chain integration vs. external value chain integration). In addition, we looked at how firm size moderates the purposes - contents - continuous utilization of smart factory relationship. A questionnaire survey was conducted on 151 manufacturing companies. More specifically, out of 151 companies, 100 are small-and-medium-sized enterprises and 51 large-sized enterprises. All questionnaires were targeted at companies with Smart Factory level above level 2. The analysis results of this study using Smart PLS statistical programs are as follows. First, the purposes of smart factory building including increasing productivity and flexibility had positive impacts on all of the contents of smart factory building. Second, all of smart factory building contents had positive impacts on the continuous use of smart factory except big data system for incremental improvement of manufacturing process. Third, the impacts of smart factory building purposes implementation on smart factory building contents varied depending on whether the purpose is productivity improvement or flexibility. Fourth, it was founded that firm size moderated the relationships of purposes - contents - continuous utilization of smart factory in such a way that large-sized firms tend to empathize the link between flexibility and smart factory building contents for continuous use of smart factory, while small-and-medium-sized-firms emphasizing the link between productivity and smart factory building contents. Most of the previous studies have focused on presenting current smart factory deployment cases. However, it is believed that this research has made a theoretical contribution in this field in that it established and verified a research model for the smart factory building strategy. Based on the findings from a working-level perspective, corporate practitioners also need to have a different approach to smart factory building, which should be emphasized depending on whether their purpose of building smart factory is to increase productivity or flexibility. In particular, since the results of this study identify the moderating effect of firm size, it is deemed necessary for firms to implement a smart factory building strategy suitable for their firm size.

• Korea Trade Review
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• v.41 no.5
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• pp.325-351
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• 2016

This study empirically investigated the relationship among knowledge transfer, network(firm network and government network) and performance Korean MNCs' subsidiaries in terms of absorptive capacity and entry mode roles in China. For this, absorptive capacity was established as an independent variable, mediating variable, and moderating variable. And the entry mode was divided into single investment and joint venture and set to the moderating variable. Data for the analysis of actual proof was randomly selected from the companies which was established more than 3 years before KOTRA 'The overseas expansion Korean company directory (2014)'. Questionnaires to 138 Chinese subsidiaries of Korean MNCs were collected by FAX and E-mail. AMOS was utilized and collected data investigated the role of the absorption capacity and entry mode as the covariance structure analysis. The empirical analysis showed that absorption capacity has a direct influence on management performance as an independent variable with the network (firm network and government network). It only has a partial mediating role between enterprise networks and management performance, and no meaningful result was gained as its moderationg role bewteen the exogenous variable and management performance. And in terms of Korean companies' moderating role in entering China, they have a moderating role between government network, absorption capacity and management performance, but did not show a statistically significant result between knowledge transfer, enterprise network and management performance. Absorption capacity, as the variable affecting overseas subsidiary's management performance, should not be considered a mediating or moderating variable, but an independent variable. Since the joint venture is showing higher performance than single investment when going into the Chinese market, implication is provided for options in overseas expansion. But this research has the limitation in generalization because it is aiming at the subsidiaries of the Korean company investing in China. Therefore, it is more desirable in the future to conduct a study of the subsidiary of the Korean company entering several countries. It also has limitations in generalization, because the research was conducted using a limited number of variables, despite there are various factors affecting the management performance of Chinese subsidiaries.

• Journal of agriculture & life science
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• v.50 no.5
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• pp.163-172
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• 2016

Four growing Hanwoo cattle weighing 200±11.7kg were used within 4×4 Latin square design to establish nutrient requirements for Hanwoo growing steers under severe heat stress. The steers were fed four different energy level diets; 100%(control), 100%(E100), 115%(E115) and 130%(E130) of energy levels of growing Hanwoo steers based on total digestible nutrient level suggested by the Korea Feeding Standard for Hanwoo using timothy hay and commercial concentrate. The steers in the control were housed with no stress, whereas the steers in the other groups were under severe heat stress. The severe heat stress significantly decreased(p<0.05) true digestibility of dry matter(i.e. control 81.5% vs E100 79.1, E115 77.0 and E130 76.0, respectively). The severe heat stress and different energy intake levels did not affect blood physiological metabolites and body temperature of the growing steers. Based on changes in average daily gain by different energy intake level, the equation(Y=0.235X+115.03) of energy requirement of growing Hanwoo steers without changes in body weight was calculated, indicating that, compared with the present energy intake suggested by Korean feeding standard, 15.03% of dietary energy for maintenance of growing Hanwoo steers under severe heat stress should be increased.

• Journal of agriculture & life science
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• v.50 no.2
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• pp.107-116
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• 2016

The study was aimed to analyze pedigree structure and inbreeding coefficients for performance tested Holstein cows in Korea. A total of 400,029 Holstein cows data which born between 2002 and 2012 were obtained from Dairy Cattle Improvement Center of National Agricultural Cooperative Federation(NACF). Their related pedigrees, as obtained from Korean Animal Improvement Association(KAIA), consisted of 509,740 animals. Pedigree depth of the cows were traced back to 3 generations earlier. The percentage of cows with fully identified ancestors in various provinces of Korea were 55.18%(Gyeonggi-do), 23.49%(Gangwon-do), 47.83%(Chungcheongnam-do), 53.62%(Chungcheongbuk-do), 56.38%(Gyeongsangbuk-do), 51.35% (Gyeongsangnam-do), 26.58%(Jeollanam-do), 49.41%(Jeollabuk-do), and 56.90%(Jeju-do), whereas, it was about 63.20% as a whole in Korea. The average inbreeding coefficients showed increment across the consecutive years of birth such as, 0.43(2002), 0.44(2003), 0.58(2004), 0.64(2005), 0.78(2006), 0.93(2007), 1.08(2008), 1.23(2009), 1.46(2010), 1.77(2011), and 2.03 (2012). However, this coefficient was 0.93 in overall Korean population. An average generation interval for sire to daughter genetic path was 8.15 years; which was about 4.20 years considering dam to daughter genetic path. The estimated effective population sizes (Ne) were 56.5, 51.3, and 32.2 animals born in 2004, 2009, and 2012, respectively. These results indicated that an increased rate of inbreeding has led to a significant reduction in the Ne over the decade.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.121-155
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• 2015

The purpose of this article is to study on the comparative relationship between mutual cooperation of the Dae-soon thought of Dae-soon jinrihoe and Shinnyo thought of Shinjo Ito. Dae-soon thought focuses on outspreading virtues and enlightenment teaching based on the saying of Jeong-san Sang Jae's Mutual cooperation without any grudge. According to the Buddha's nature thought of Shinjo Ito, 'Dharma kāya resident' is the source of touching upon buddhahood. The Shinyo-en is an outward manifestation of their deep resolve to help others by cultivating spiritual faculty and mind session. First, we can find the virtue action theory in the mutual cooperation of Dae-soon thought and the virtue nature theory in the Shinnyo thought of Shinjo Ito. From the perspective of comparative relationship, it was Jeong-san Sang Jae who laid foundation for the Posterior Grand Renewal. His idea is that the universe should be completed through the mutual communication between the earth and men following the Posterior Grand Renewal. It was Kyodoin-sama who laid the foundation for identifying the place Shinchoji was established. It was at the time that the power we call bakku-daiju as transversality and Shinnyo spiritual faculty were perfected through Shindoin-sama's passing. Second, based on Jeon-kyungn or Dae-soon Ji Chim, outspreading virtue is to awaken mutual cooperation without any grudge and the enlightenment teaching to practice according to mutual cooperation principle without any deceit toward one's own self. No deceit toward one's own self is to be sincere, to be respectful and to be faithful in Jeong-san Sang Jae. In the different context of Mahayana Buddhism, we can be aware that the immortal resident immortal of Dharma kāya is the source of permanent bliss in the Mahāyāna Mahāparinirvāṇa Sūtra' From the perspective of comparative relationship to pray toward Jeong-san Sang Jae and to participate in the Posterior Grand Renewal is to take part in Cheonji-Gongsa. It is a similar phenomena to be reflected suchness reality before the three personifications of buddhahood and the Shinnyo Stupa is the same meaning as meeting the ever present Buddha. Both of them, they focus to find religious altruism from real possibilities of mutual support. They argue that to dispense with altruism is to dispense with Sang Jae or Dharma for the divine transformation of human possibilities Third, Everybody possesses unique and wonderful abilities to be unified with Jeong-san Sang Jae. If we seek happiness by trying to get by without making much of an effort to take part in CheonjiGongsa, it will be difficult to attain the harmony and peace of mankind with outspreading virtues and enlightenment teaching. In the 'Mahāyāna Mahāparinirvāṇa Sūtra' tells us 'all sentient beings have Buddha nature' that could be the possibility to the fulfillment of buddhahood in the spiritual practice. From the comparative relationship, we can strive with open hearts and minds, in efforts that benefit others, and in ways we can work together to build a word of joy in which everyone can have an opportunity to cultivate spiritual faculty. This is based on mutually beneficial voluntary focused our principles into practice the spirit to build a mind session of Shinnyo as the civic clean precepts of 'Mahāyāna Mahāparinirvāṇa Sūtra'. Fourth, the disciples of Jeong-san Sang Jae are encouraged to acquire the Mutual cooperation manner of being considerate. It is important to accumulate virtue action by daily effort. It is the contrast to awaken virtue nature by daily practice. The Buddha's nature thought of Shinjo Ito is based on the thought of Mahāyāna Mahāparinirvāṇa Sūtra. It can be supported by the Shinnyo parents and the two Dojis to build a world of joy as the light dharma descending and the emphasis of Tathatā spiritual faculty. It's not that we can't do something we haven't attained a higher spiritual level. What counts is our continuos effort, act so we can cultivate our spiritual faculty through the way of mind session.