• Journal of the Korean Chemical Society
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• v.21 no.5
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• pp.307-319
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• 1977

The crystal structure of $N-({\alpha}-dimethyl\;{\beta}-hydroxy)ethyl\;N'-cyclohexyl\;thiourea,\;C_{ll}H_{22}N_2OS)$, has been determined by X-ray diffraction method. The compound crystallizes in the orthorhombic space group Pbca with a = 10.33(3), b = 11.82(3), c = 22.57(4)${\AA}$ and Z = 8. A total of 1414 observed reflections collected by the Weissenberg photographs and was solved by heavy atom method and refined by block diagonal least-squares methods to the R value of 0.13. The cyclohexane ring has a normal chair conformation and the thiourea unit is planar. The primary alcoholic group O-H bonded to C(l) makes an intramolecular hydrogen bond with N(2), which leads to stablize the molecule. There are two independent hydrogen bonds in the structure. One of them is of the type N-H${\cdot}{\cdot}{\cdot}$O intramolecular hydrogen bond with the length 2.71${\AA}$, another is of the type O-H${\cdot}{\cdot}{\cdot}$S intermolecular hydrogen bond with the length 3.21${\AA}$ parallel to the b axis. Apart from the hydrogen bonding system the molecules are held together by van der Waals forces in the crystal.

• Journal of Korean Philosophical Society
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• v.142
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• pp.145-164
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• 2017

In his Phenomenology of Perception, Merleau-Ponty raises a question of why he has to ask what phenomenology is again. This study assumes that the question can be answered in a new understanding of the "nature" concept and finds its possible grounds in the nature concepts of Schelling and Merleau-Ponty. Schelling and Merleau-Ponty develop philosophical thinking from a critical point of view on the Cartesian and Kantian philosophies "Thing-in-itself" by Kant is, in particular, one of important questions that has to be answered in the philosophy of Schelling since Kant further solidifies a dualistic world by leaving thing-in-itself. Schelling solves the question with the concept of identity and Merleau-Ponty solves the question with body-subject. What we notice in this article is the understanding of Shelling and Merleau-Ponty about nature. Schelling believes there are the creative activities of unconscious intelligence in nature, but spirit or intelligence in his nature concept cannot induce an existential being. Here we see that Schelling is still beyond the traditional epistemological framework. To restore the original nature of nature, we must begin with an understanding of the totality of nature. Nature must also be explained through relationships with humans. Merleau-Ponty shows the entanglement of nature and spirit through the body-subject. In Merleau-Ponty's phenomenology, the body is the equivalent of nature. Understanding the forces of nature that Schelling and Merleau-Ponty are trying to show, and at the same time explaining the problem of how the mind or human beings emerge from nature, we will be able to discover the true nature of nature.

• Journal of Korean Philosophical Society
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• v.139
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• pp.133-167
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• 2016

Happiness is no more than a pleasant mental state that we can feel everyday. How to seek happiness is the key subject of positive psychology, for which we also need a clear neural system so that our emotional life can be accomplished. This is an issue in people with neural problems (such as psychopathy or hypochondria) as they can not achieve such emotional clarity. In this sense neuroscience is thought of as a new approach that can replace the traditional rational insight which has been aimed at completing a virtual life. But there is also a limit: we can not reach a virtual life with only a confirmation of our transitive state. A practice of virtue which our moral ethos aims at, has been a problem of rational insight. Here is a gap between our emotional life and our rational insight in which an anguish of psychology results. So a task we should combine organically is band between neuroscientific fact and ethical practice; a new addition to psychology. But unfortunately psychology can not solve this problem by itself, for it is a meta-question arising beyond psychology. Thus an explication of this meta-question is, I believe, a new theory of moral philosophy; one that can only be explored using an interdisciplinary approach.

• (The)Study of the Eastern Classic
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• no.69
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• pp.45-82
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• 2017

This paper aims at concrete examination of the 'Official Road(官路)' of the late Joseon Dynasty through government administration of the 17th - 18th century 'Junsangseo(典牲署)'. Until now, the study of the central political system in the Joseon Dynasty was mainly studied by the politically important bureaucrat 'Dangsanggwan(堂上官)', and even if he studied the 'Official Road(官路)', he was a student from the a graduate of Mungwa(文科) and the 'Clean and imfortant Official(淸要職)' connected with it It was examined mainly. As a result, this research attempts to elucidate the routes of 'non - Clean and imfortant Official(非淸要職)' who have not been studied so far. However, it is difficult to deal with all the 'lower officials(參下官)' reaching 263 in total, so it was targeted at the 'Junsangseo(典牲署)' where the 'List of official(先生案)' exists in the 17th - 18th century. In chapter 2, we examined the historical value of 'List of official(先生案)' and were able to secure the confidence of the materials. In Chapter 3, we specifically examined the origins of officials from the 'Junsangseo(典牲署)', the official route, and the occupation. As a result, the 'Junsangseo(典牲署)' 'lower officials(參下官)' was predominantly from the 'Munum(門蔭)'. In addition, I confirmed that I was stepping on a public road that roughly promoted one rank. The number of days in office has also been promoted satisfying the court occupation days. Although this is an analysis limited to 'Junsangseo(典牲署)', it seems that 'lower officials(參下官)' of 'Junsangseo(典牲署)' had gone through routes and routes that were roughly similar to the 'lower officials' of the main office. If we can assume this, we can understand the character of the late Joseon Dynasty 'lower officials(參下官)' by understanding the character of 'lower officials(參下官)' of 'Junsangseo(典牲署)'. To declare this, more case analysis is necessary, and it is necessary to convert a lot of 'List of official(先生案)' data scattered nationwide into DB.

• The Journal of Korean Philosophical History
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• no.31
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• pp.7-32
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• 2011

Cheng Yi(程?, 1033~1107) understood that nature is full of "changes(易)". And he noted that human being as part of nature also exists only in a series of changes, i.e. birth, growth, extinction and death. All things including human being arise from the same principle, or "Heavenly Principle." Hence human being can fundamentally be one with all other beings, or nature. It is called "Unity of all things(萬物一體)" and "Unity of heaven and human(天人合一)." This philosophical perspective cannot be regarded as being unique to Cheng only; neo-Confucian predecessors called "the five masters of the Northern Song(北宋五子)" anticipated Cheng's vision already. Nevertheless, Cheng elaborated on the shared vision, revealing his philosophical uniqueness. Cheng maintains that only human being receives the principle in the unstained form, and thereby is capable of being one with nature. The one who realizes her/his potential to be one with nature is a sage(聖人); for Cheng, the order and pattern found in nature is nothing other than moral principle that human beings have to live up to and vice versa. Cheng's idea on the principle which human being receives from Heaven no doubt relates to Mencian notion of the innate goodness of human nature(性善); the innate goodness of human nature is no other than Heavenly Principle, and to become a sage depends on whether one can realize her/his potential - human nature, i.e. Heavenly Principle in her/himself. For Cheng, human nature tantamount to Heavenly Principle has no evil quality; all the evil in the world comes from imperfect "physical endowment(氣質)," or "capacity(才)" which is various from person to person, making various personalities. Accordingly, the task of moral cultivation in Cheng's theory can translate into the matter of rectification of one's physical endowment.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.263-295
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• 2021

Until recently, academic consensus held that Zhou Dunyi's Taijitu (Taiji Diagram) originated from Cantongqi. However, a new debate has arisen wherein some scholars question that theory and related theories. They criticize these previous theories because the books and charts used as evidence in those theories were published after the lifetime of Zhou Dunyi, and this disqualifies their influence on his thought. However, identifying certain authors as being of a slightly later period than Zhou Dunyi does not definitively answer whether or not Zhou Dunyi's diagram was based on Cantongqi. I approached this problem from a different perspective. Zhou Dunyi's Taijitu is based on the system of taiji (Taiyi), yin-yang, and the five movements. Consequently, the formation of this system should be traced back historically. In the process of tracing it back, I intended to explain that the main character of Cantongqi is closely related to the formation of the system of taiji (Taiyi), yin-yang, and the five movements. The system of taiji (Taiyi), yin-yang, and the five movements was first established as a religious theological system in the Han Dynasty. In this process, yin-yang and the five movements were combined by Dong Zhongshu, and the five movements were introduced by Han Dynasty scholars as a method of interpreting the I-ching. However, Han Dynasty scholars did not form this system. In the late Han Dynasty, Cantongqi adopted the theological system of yin-yang and the five movements to theoretically form the system of taiji (Taiyi), yin-yang, and the five movements. Cantongqi was able to form this system because of the logic that yin-yang is the essence of the I-ching. Cantongqi does not have the same schematic as Taijitu. However, the system of taiji (Taiyi), yin-yang, and the five movements appears and extracts the components that make up Taijitu. Therefore, I do not think we should hastily agree with the recent claims made by scholars.

• (The)Study of the Eastern Classic
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• no.34
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• pp.339-362
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• 2009

If we try to define the concept of beauty in the large sense, as Kant and Chaung-tzu all agree, It can not be fixed in the one sense, but whose connotation and denotation should be extended infinitely. In this sense, I would like to say that the beauty is liberty. Aesthetics of Kant is oriented toward subjective and reflexive dimension, while that of Chuang-tzu is oriented toward natural and practical one. The difference between aesthetics of the two philosophers begins from their philosophical methodology. If the transcendental methode which is proper to Kant's philosophy prefers to discriminate and devide everything especially from dichotomic viewpoint by langage. But Chuang-tzu' methode called Za-Mang criticizes such a dichotomic division and langage itself. Even so, the two in the long run agree as to the foundation of beauty. But Kant's liberty is one of will or transcendental, meanwhile that of Chuang-tzu is based on recognize the fact that we are all production of nature. according to Chuang-tzu, in the great beginning, there was non-being. It had neither being nor name. The One originates from it. When things obtain it and come into existence. As the One, Tao is in the excrement and urine. Everything is under the constant flux. All species have originative or moving power. Although the universe is vast, its transformation is uniform. Because all things are one. Vacuity, tranquillity, mellowness, quietness, and taking no action characterize the things of universe at peace and represent the ultimate of Tao and virtue. The material was transformed to be form, form was transformed to become life, and now life has transformed to become death. A basic principle of Chuang-tzu's art is expressed in the phrase "taking off clothes and squatting down bare-backed". The key of Chuang-tzu's aesthetics is to dedicate to the expression of inner spirit instead of physical verisimilitude, and painting should be a spontaneous and instantaneous flow of the brush. Kant's concepts such as "disinterested" and "purposiveness of nature" seem to imply in the long run the unification of nature and human being which is fundament to Chuang-tzu's aesthetics.

• Geotechnical Engineering
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• v.1 no.2
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• pp.17-26
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• 1985

This study was carried out for the purpose of comparing in reference to sand drain in the next three different cases. First, The case of drain material (sand pile) has some rigidity during embankment and consolidation. Second, In usual case of no rigidity as a paper drain without permeability during embankment and consolidation Third, Check up clay behavior when above the two cases carried out respectively. This FEM analysis is consisted with Biot's consolidation equation when it is used for Christian Boehmer's numerical technique. The main results are obtained from above the Analysis When sand drain has some rigidity, the lateral and vertical deformation of clay foundation is restrained considerable amount and .exhibited bearing capacity of load as a pile According to the foundation in drained condition and untrained condition, the results are much variable in this analysis method. Also, The behaviors of stress path and pore water pressure met our expectation during , consolidation. This analysis should be considered to put into use of sand drain and design in future.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.42 no.4
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• pp.392-402
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• 1997

The morphological traits of different types of primary trisomics(2n=28＋1) in durum wheat, Triticum durum var. hordeiforme(2n=28 AABB) were compared with disomics (2n=28) through the examination of reciprocal gene action on the extra chromosomes. However it was not easy to distinguish morphologically the trisomies containing A genome from those containing B genome. These results suggested that the chromosomal location of the major genes for some morphological traits exists on homoeologous chromosome. It is important that these results revealed the homoeology and linkage groups of both A and B genomes in durum wheat. These primary trisomies will be valuable materials for the trisomic analysis and genetic mapping on the chromosome of both A and B genomes in durum wheat. Furthermore, it must be useful for the evolutionary study of Triticum durum(AABB) and Triticum squarrosa(DD) by way of the ancester species of Triticum aesitivum(AABBDD).

• 한국유가공학회:학술대회논문집
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• 1996.11a
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• pp.18-29
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• 1996

1. CWPC중의 새로운 생리활성물질의 검색 Mouse 임파세포의 증식효과를 지표로 하는 면역기능을 검토하여 CWPC중의 면역 부활작용을 갖는 새로운 성분의 검색을 실시하였다. CWPC를 여러 가지 분획법으로 분획하여 mouse 임파세포의 증식효과를 지표로 면역 활성성분을 검색하였다. 그 결과 gel filtration, 음이온교환법을 사용하여 분획한 당을 다량 포함한 부분에 강한 면역부활담당세포에 대하여 증식활성을 나타내는 물질을 발견하였다. 이 물질은 SDS-PAGE상에서 분자량이 약 16kDa에 위치하여 Ca, P 및 당쇄를 포함한 물질이며, 이것을 GPP로 하였다. GPP에는 우유케이신의 trypsin분해물이며 Ca와 무기인을 풍부하게 포함하는 ${\beta}$-CPP와 유사한 phosphoserin 영역을 갖는 성분과 갖지 않는 성분의 2종류가 존재하며, 각각의 면역 부활활성이 인정되었다. 각 성분의 아미노산 분석, 당 분석의 결과에서 지금까지 보고된 우유중의 면역 담당세포에 대한 증식활성을 갖는 물질과는 상이한 성분인 것으로 밝혀졌다. 더욱이 이 활성물질 (GPP)은 PP cell에서도 동등한 활성이 있는 것으로 판단되었다. 이러한 결과를 종합하여 보면 CWPC중에서 지금까지 알려지지 않았던 새로운 면역 부활물질이 존재하며, 그 성분에는 CPP와 유사한 phophoserine 영역이 존재하는 성분이 포함되어 있고, N-글리코실 결합의 당쇄가 존재하는 것으로 시사되었다. 이 성분은 전신면역의 지표인 비장세포에 대해서만이 아니고, 장관면역계에 중요한 역할을 담당하는 PP cell에서도 활성이 있는 것으로 보아 전신 및 국부적인 면역기능의 부활성분으로서 응용의 가능성이 시사되었다. 2. GPP의 면역담당세포에 대한 증식활성의 메카니즘의 검토 CWPC중의 GPP의 면역담당세포증식활성의 메카니즘을 해명하기 위해 먼저 이 성분중의 어느 부분이 활성에 관여하는지를 pronase 분해 및 phophoserine 영역을 인식하는 항체를 사용하여 검토하였다. 그 결과 pronase 분해처리에서도 활성의 감소를 나타내지 않았으므로 이러한 활성에는 당이 필수 불가결하다는 점이 시사되었다. 또한 phosphoserine 영역을 인식하는 항체에 의해서도 활성은 감소하지 않는 것으로 보아 phosphoserine 영역이 세포증식활성에 관여하지 않는 것으로 판단되었다. 또한 분획한 면역담당세포에 대한 증식활성을 측정하는 것으로 이 성분의 표적면역담당세포를 동정하여, B세포에 대해서만 특이적으로 증식활성을 나타내는 것으로 밝혀졌다.