• KOREAN JOURNAL OF CROP SCIENCE
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• v.32 no.3
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• pp.277-286
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• 1987

Abscisic acid (ABA) content of the seed and endocarp during stratification were analyzed and then examined in relation to the embryo growth and germination. In mature red fruitlet, the ABA content was remarkably higher in sarcocarp than those in both seed ans endocarp. During the stratification before dehiscence, ABA content was gradually decreased in both seed and endocarp. After 90 days(dehiscent percentage; 96%) it came to 90 pmol/ g DW(69% decrease) and to 41 pmol/ g DW (80% decrease) in seed and in endocarp, respectively. The ratio of free from to total ABA content showed constant decrease in seed, but remained at higher level in endocap than in seed. Correlation between the decrease of ABA content and embryo growth showed higher significance in seed than in endocarp. During the stratification after dehiscence, ABA content in seed was gradually decreased at 4$^{\circ}C$ and 15$^{\circ}C$, After 90 days it came to 28 pmol/ g DW (69% decrease) and to 46 pmol/ g DW (49% decrease) at 4$^{\circ}C$ and at 15$^{\circ}C$, respectively. The ratio of free form to total ABA content was gradually increased at 4$^{\circ}C$, but remained almost constant at 15$^{\circ}C$. Correlation between the decrease of ABA content and days to first germination showed positive singificance only at 4$^{\circ}C$, whereas the correlation between the decrease and mean germination percentage per day showed negative significance at 4$^{\circ}C$, but positive significance at 15$^{\circ}C$. The above results indicate the ABA of the seed end endocarp during the stratification before dehiscence seems to be concerned with the immature embryo growth, but that of the seed during the stratification after dehiscence seems to show little effect on the germination capability(degree of breaking physiological dormancy).

• Journal of the Korean Wood Science and Technology
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• v.11 no.3
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• pp.58-69
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• 1983

This research is performed to compare lignin compounds isolated in Pinus koraiensis Sieb et Zucco, with those compounds which have been already isolated. and to elucidate IR spectra of functional groups and aromatic nucleus for chemical structure of lignin. In vanillin and dehydrodivanillin having carbonyl group ill ${\alpha}$-position. characteristic absorption band of carbonyl group was confirmed in 1665 $cm^{-1}$. Absorption band of vanillic and syringic acid with carboxyl group were indicated in 1675 and 1690 $cm^{-1}$ respectively. Syringic acid showed low wave number because this was affected by methoxyl group. Characteristic absorption bands of guaiacyl, syringly and guaiacyl-syringyl co-polymer nucleus were clearly disclosed in diarylpropane compounds. It were reconfirmed that absorption band of guaiacyl showed longer wave number than of syringly nucleus.

• The Journal of Korean Institute of Communications and Information Sciences
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• v.23 no.8
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• pp.2052-2063
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• 1998

Various full-scale radio location systems have been developed since ground-based radio navigation systems appeared during World War II, and more recently global positioning systems (GPS) have been widely used as a representative location system. In addition, radio location systems based on cellular systems are intensively being studied as cellular services become more and more popular. However, these studies have been focused mainly on macrocellular systems of which based stations are mutually synchronized. There has been no study about systems of which based stations are asynchronous. In this paper, we proposed two radio location algorithms in microcellular CDMA systems of which base stations are asychronous. The one is to estimate the position of a personal station at the center of rectangular shaped area which approximates the realistic common area. The other, as a method based on road map, is to first find candidate positions, the centers of roads pseudo-range-distant from the base station which the personal station belongs to and then is to estimate the position by monitoring the pilot signal strengths of neighboring base stations. We compare these two algorithms with three wide-spread algorithms through computer simulations and investigate interference effect on measuring pseudo ranges. The proposed algorithms require no recursive calculations and yield smaller position error than the existing algorithms because of less affection of non-line-of-signt propagation in microcellular environments.

• Journal of Korean Philosophical Society
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• v.137
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• pp.151-191
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• 2016

Kant and Lacan strongly criticized the epistemological premise of formal logic. However, Lacan was opposed to Kant in terms of subject, object, knowledge and truth. From the viewpoint of Kant's transcendental logic, formal logic does not have the ability to represent the nature of truth. On the other hand, from the viewpoint of Lacan's psychoanalytic logic, Kant's transcendental logic misunderstands or only partially represents the state of things. But I would like to try to criticize the epistemological premise of the two forms of logic. Transcendental logic takes the evident and new function in that it has studied the necessary condition of content rather than the form of thinking which formal logic considers as his object of study. Transcendental logic evidently studies the categories which dominate our way of thinking. Can we say that the 12 categories which Kant provided are sufficient in explaining the necessity of thinking? Lacan's psychoanalytic logics tells us that Kant's categories are only a kind of metaphor related with hypothesis that tries to explain the possibility of synthetical judge a priori. Is Lacan's psychoanalytic logic sufficient in explaining the possibility of science? It is not sufficient in explaining the objectivity and strictness of science, for it depends on metaphor and metonymy which are useful to literature and unconsciousness. I would like to try to synthesize Kant's transcendental and Lacan's psychoanalytic logic in terms of structure-constructivism which combines both formal and dialectical logic, which is consistent with the ideal of human science, and not blinkered science. My conclusion is that Kant's ethical and esthetical theory should be modified though Lacan's psychoanalytic logic, and Lacan's theory of the unconsciousness revised by Kant's transcendental logic.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.133-163
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• 2017

It is the aim of this paper to elucidate the meaning of 'Sangsaeng' in Daesoon Thought on the basis of its relation to Life and Spirit in the philosophy of Hegel. To achieve this aim, this article compares three important concepts from Daesoon Thought, namely the 'gods of heaven and earth,' 'Haewon', and 'Sangsaeng' with Hegel's 'Life,' 'Spirit,' and the 'struggle for recognition.' This paper will clarify the commonalities as well as the differences between Daesoon Thought and Hegelian philosophy. The comparison between Hegel's concept of 'life' and the 'gods of heaven and earth' shows a specific relationship between a life and a soul which is characterized by duality. The point of similarity is that the two thoughts regards the soul as the basis of all things in nature including the life itself and spirit. This is the duality of the soul in nature and spirit as the truth of nature. But the difference is that Hegel does not reduce all things in nature including life itself to the soul as the truth of nature. This paper will argue that Hegel's idea of spirit returning from nature to itself has a similarity with the essence of Haewon in Haewon-sangsaeng. Hegel insists that spirit submerges initially in nature just as human beings in Daesoon Thought have inherent Won. The realization of the spirit in the Subjective Spirit shows that the spirit sublimates this initial submergence in nature und reveals itself in corporeality. This study will suggest that this realization of spirit including the struggle for recognition may be interpreted as the meaning of Sangsaeng.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.349-392
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• 2019

In the 1960s of Korea, the normalization of diplomatic relations between Korea and Japan led to a sense of a vigorous anxiety and fear that "Japan will once again come to the Korean peninsula". As a reaction to this, the discourse on the criticism of 'Japanese Style' strongly emerged. If the prior discourse of criticism was to express the national antipathy toward the colonial remnants that had not yet been disposed of, the critical discourse of the 1960s was the wariness of the newly created 'Japanese Style' in popular culture, and to grasp it as a symptomatic phenomenon that 'evil-minded Japan' was revealed. Thus, this new logic of criticism of the 'Japanese Style' had a qualitative difference from the existing ones. It was accompanied by a willingness to inspect and censor the 'masses' that grew up as consumers of transnational 'mass culture' that flowed and chained in the geopolitical order under the Cold War system. Therefore, the topology of 'popular things=Japanese things=consuming things' reveals the paradox of moral demands that existed within Korean society in the 1960s. This was to solidify the divisive circulation structure that caused them to avoid direct contact with the other called 'Japan', but at the same time, get as close to it as ever. It is a repetitive obsession that pushes the other to another side through the moral segregation that strictly draws a line of demarcation between oneself and the other, but on the other hand is attracted to the object and pulls it back to its side. This paper intends to listen to the different voices that have arisen in the repetitive obsession to understand the significance of the dissonance that has been repeated in the contemporary era. This will be an examination of the paradoxical object of Japan that has been repeatedly asked to build the internal control principle of Korean society, or to hide the oppressive and violent side of the power, and that can neither be accepted nor destroyed completely as part of oneself.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.77-108
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• 2019

The purpose of this paper is to clarify the characteristics of 'Podeok' in Daesoon Jinrihoe. The term Podeok can cause some misunderstanding as the same word Deok (德 virtue) has long been used in the Eastern Tradition. In other words, for most people who are used to traditional thought, Podeok may be conflated with the similar word 'Deok (virtue)' as used within Confucianism. People who are familiar with Confucian culture might thereby misunderstand the term Podeok as an aspect of Confucian moral ethics, or they could misconstrue Daesoon Jinrihoe as having appropriated and misused Confucian ideas. Furthermore, there are other problems that could arise if people compare Daesoon Jinrihoe's 'Podeok' with 'Deok (virtue)' as used by Laozi. While Deok in Laozi's usage represents the ability of an individual who can exercise his or her rationality with excellence, Deok in Daesoon Jinrihoe indicates the idea of actualizing Mutual Beneficence and the conditions that enable Mutual Beneficence. If one understands Deok as used by Laozi to contain the meaning of Mutual Beneficence, then it is possible to think that the two tradition share a similar meaning of Deok as Podeok in Daesoon Jinrihoe pursues Mutual Beneficence as its ultimate value. In order to preemptively correct these misunderstandings, I need to clarify how the idea of Deok was born out of traditional thought and what meanings it embodies. Additionally, it is necessary to examine how it became meaningful in Confucianism, and how it was criticized and ascribed new meanings in Laozi's thought. Through these clarification, it will become clear that Deok originally indicated a religious ritual that the king of the Zhou Dynasty performed after receiving the heavenly mandate and assuming rule over the nation. Later, this idea was transformed into a moral virtue and norm by Confucius. This moral virtue and norm was criticized by Laozi as an unnatural form of control as it was understood by Laozi as a teleological argument justifying whether or not lives were to be saved or sustained based on the perceived merits of each individual. On the contrary, Deok in Daesoon Jinrihoe and traditional thought stand on a totally different theological bases. Deok in Daesoon Jinrihoe is a means to practice and realize the truth of the earthly paradise of the Later World and the truth of Mutual Beneficence which were posited to the world through Kang Jeungsan's Works of Haewon (grievance resolution) that resolved the pattern of mutual conflict that characterized the Former World. Therefore, the idea of Podeok in Daesoon Jinrihoe gains completion only on the premises of Haewon Sangsaeng (resolution of grievances for mutual beneficence) and Boeun Sangsaeng (reciprocation of favors for mutual beneficence), and the way to practice Podeok is to practice Haewon Sangsaeng and Boeun Sangsaeng. In addition, the subordinate virtues such as loyalty, filial piety, and faithfulness that exist within Daesoon Jinrihoe's religious practice are not same as those of traditional thought. They are new concepts of virtues drawn from the cosmological laws of Daesoon Jinrihoe. To be specific, the virtues of Daesoon Jinrihoe are not rules that create discrimination and mutual conflict, but are instead ethical rules established upon the basis of Heaven and Earth having been newly organized, and thus, they will bring virtuous concordance, harmonious union, and mutual beneficence. The idea of 'Podeok' in Daesoon Jinrihoe can be understood as a religious practice that requires doctrinal understanding and tangible practice in daily life of followers. In other words, it is not the same Deok of earlier traditional thought in East Asia, but is instead a religious truth by which practitioners realize the truth of Sangje's Works of Haewon in human world as they practice Haewon Sangsaeng and Boeun Sangsaeng.