• (The)Study of the Eastern Classic
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• no.70
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• pp.157-183
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• 2018

Mokjae Lee Samhwan's "MaengHoEum" is the three poems of the Chinese quatrain of 5word 7poetry created according to the previous age. This poem is distinguished from the poem of the general "MaengHoHaeng" series because of it was created in the form of modern-style poetry of series, not a poetry of 5word or 7word or length phrase in a poem. The "MaengHoEum" of MokJae seems to have been built around 1801year when he was 73 years old. Therefore, his "MaengHoEum" can be called an allegory poetry or a society poetry and his poetry can be said that it was created under the criticism of the corrupt political power of the contemporary society, and the 'fierce tiger' which appeared in his poem refers to the factions of Noron Byek line which was the ruling power at that time. However, if you look at the "MaengHoEum" of MokJae, you will see a criticism of the real world, but the feeling is not intense or the description is not concrete. Although his poetry depicts the absurdity of the present reality, but he does not show positive criticism of reality or strong resistance. This characteristic, which can be seen in his poem "MaengHoEum", is the result of the study he pursued for the his life and is thought to be due to the weight of reality. The contradictions of the time of the Mokjae were never silent to him, but on the other hand he could not reveal his own struggle on the surface of the poem. Between his descendants, influenced by his actions, and the stinging gaze watching him, he had no choice but to end his feelings internally.

• The Journal of the Convergence on Culture Technology
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• v.8 no.4
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• pp.435-444
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• 2022

There are three focuses in the paper. Firstly, the study identified what channels were most viewed by YouTube users to watch the 'Daejang-dong scandal,' which was the most powerful agenda to influence the candidate preference among voters during the 20th presidential election. Secondly, the study analyzed whether the political tone of the first videos was in line with that of the subsequent videos. Finally, we compared the sentiment of comments on the first and subsequent videos. The results showed that TBS 'News Factory' and 'TV Chosun News' represented liberal and conservative factions, respectively. Secondly, the political tone of channels that were viewed subsequently was neutral, but the conservative channel users left more negative comments and that was significant statistically. In addition, about 80% of the conservative and liberal channel users shared the same political tendency with the channel they watched first, and more than 90% of the comments left at the subsequent videos in line with that of at the first news. Based on these results, the study concluded that the voters tended to seek political news that was similar with their political ideology, and it was considered a sort of echo chamber phenomenon on the YouTube. The study suggests that the performance of high-quality journalism by traditional news outlet might contribute to decrease the negative influence of political contents on YouTube users.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.109-136
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• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• The Korean Journal of Mycology
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• v.29 no.1
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• pp.15-21
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• 2001

This study was conducted to investigate the immunomodulatory activities of proteoglycan extracted from cultured mycelia of Ganoderma lucidum IY009. The proteoglycan contained two polymer peaks, one was the higher MW peak of 2,000 kD and the other was low peaks of 12kD. To understand the part of strong pharmaceutical activity between two peak, the proteoglycan was separated by ultrafiltration and column chromatography and then examined the various pharmaceutical effects. High molecular weight fraction possesing high content of ${\beta}-linked$ glucan was exhibited high antitumor activity, against sarcoma 180 bearing ICR mouse. And also, anticomplementary activity was highly observed in high molecule fraction than low it fraction. When the raw 264.7 and murine peritoneal macrophage treated with low fraction, high fraction and other stimuli. The activities inducing tumor necrosis factor of the high factions were $2.2{\sim}2.5$ times stronger than that of low fraction.

• Applied Biological Chemistry
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• v.20 no.2
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• pp.188-204
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• 1977

The studies on the saponins of Korean ginseng, Panax ginseng C.A. Meyer, were performed according to the cultivating locations, sampling seasons, plant parts, and growing stages. The changes in saponin content in the course of manufacturing Red ginseng and Ginseng extract were observed. In this paper, a new method for the determination of the total and the individual saponin glucosides was proposed and applied to the samples under study. The method employing Digital Densitorol DMU-33C (Toyo electric Co., Japan) followed the separation of the saponins by means of a preparative thin layer chromatography. The saponin contents and their fractional distribution were summarized as follows: 1. The average concentrations(% plant dry weight) of semi-purified saponins in the roots of Korean ginseng planted in the various locations were 5.0%(Keumsan), 6.0% (Kimpo), and 5.4% (Pocheon), respectively. 2. There were 3.3% saponins in White ginseng(Rhizome) and 12.7% saponins in Ginseng tail (Fibrous root). 3. Regarding the year of growth, the contents of saponins were 90.3mg (2-year-old ginseng), 254.4mg (3-year-old ginseng), 404.2mg (4-year-old ginseng). 999.6mg (5-year-old ginseng), and 1377.1mg (6-year-old ginseng) respectively, and the saponin factions containing panaxatriol as an aglycone increased. 4. Thin layer chromatography revealed that Red ginseng yielded many saponins which Shibata et al. designated as $ginsenoside-Rb_1$ (22.1%), $-Rb_2(15.4%)$, -Rc(12.6%), -Re (15.7%), and $-Rg_1$, (9.3%). 5. 29.9% of crude saponins were isolated from ethanolic extract of Panax ginseng fibrous root and their extraction yield was 94.2% of fibrous root saponin.

• The Korean Journal of Physiology
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• v.2 no.1
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• pp.23-30
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• 1968

Tissue homogenates of 12 kinds of human cancer tissues were incubated separately in medium containing $C^{14}-1-glucose$ and $C^{14}-6-glucose$ as a substrate in order to observe the oxidative pathway of glucose in the tumor tissues. At the end of 3 hours incubation in the Dubnuff metabolic shaking incubator, respiratory $CO_2$ samples trapped by alkaling which was placed in the center well of incubation flask were analysed for total $CO_2$ production rates and their radioactivities. The tissue homogenate samples after incubation were analyzed for their concentrations of glucose, lactate and pyruvate. Calculations were made on the glucose consumption rate and accumulation rates of lactate and pyruvate. Fractionation of oxidative pathway of glucose was carried out by calculating $C^{14}O_2 yields from C-1 and C-6 carbon of glucose. The following results were obtained. 1. In 12 kinds of human cancer, total $CO_2$ production rates were less than $8{\mu}M/gm$ except 2 cases. These lower values impressed that oxidative metabolism in the tumor tissues generally inhibited as compared with that in normal tissues. On the other hand, fractions of $CO_2$ derived from glucose to total $CO_2$ production rates (RSA) were less than 10% in every case. These facts showed that oxidation of glucose into $CO_2$ was remarkably inhibited in the tumor tissues. 2. Factions of glucose disappeared into $CO_2\;(RGD_{CO_2})$, lactate $(RGD_L)$, pyruvate $(RGD_P)$ to glucose consumption rates were as follows. $RGD_{CO_2}$ were less than 2% in cases of in this experiment and $RGD_L$ showed more than 5% except in 2 cases. These facts showed that anaerobic degradation of glucose into 3 carbon compounds was easily proceeded but further degradation into $CO_2$ via the TCA cycle was greatly inhibited resulting in accumulation of lactate. There are large variation in values of $RGD_P$ in different kinds of tumor tissue but relatively higher values in $RGD_{CO_2}$ were obtained in the tumor tissues as compared with those of normal tissues. 3. The oxidative pathway of glucose in tumor tissues were analyzed from the values of RSA which were obtained in $C^{14}-1\;and\;C^{14}-6-glucose$ incubation experiments. It was found that 3% of $CO_2$ derived from glucose were oxidized via the principal EMP-TCA cycle and the remainder were via alternate pathway such as HMP in the liver cancer and values in other cancer tissues were as follows; 4% in the tongue cancer, 6% in the colon cancer, 6% in the lung cancer, 9% in the stomach cancer, 11% in the ovarian cancer, 12% in the neck tumor, 22% in the uterine cancer, 22% in the bladder tumor, 32% in the spindle cell sarcoma and 65% in the brain tumor. These values except later 2 cases showed less than 30% which is the lowest value among the normal tissues. Even in the brain tumor in which showed highest value in the tumor group. It is reasonable to suppose that this fraction was remarkably decreased because values in normal brain tissue was more than 90%. From the above data, it was concluded that in tumor tissues, oxidation of glucose via TCA cycle was greatly inhibited but correlation between degree of inhibited oxidation of glucose via TCA cycle and malignancy of tumor were not clarified in this experiments.

• The Journal of Korean Philosophical History
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• no.42
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• pp.197-232
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• 2014

Taoism is very political orientation from the start have. Internal alchemy has several factions, but southern school and northern school of taoism is typical of this. southern school begun from Zhang Bo-duan in north Song dynasty. Northern school is under Jin dynasty rule by Wang Chung-yang been established. Southern school did not create the platform, but northern school is developed mainly by the denomination from the first. Taoism is basically seek eternal life. Internal alchemy was created a unique discipline to reach the such stage with only Internal alchemy. Southern school's training methods were an elaborate series of logical structure with a counterpart, but northern school's methods is somewhat lacking logically. Southern school claim a training methods from the physical to mental through how to achieve it's ultimate goals, northern school took from mental to spiritual retreat methods that the way to achieve objectives. But northern school's theory of ascetic Practice is difficult to see that the contents are pure. Also, the labours of penance during his training process is the other way with Southern school. These differences are they closely associated with Confucianism and Buddhism, to understand the point of view. Southern school put a primary objective in the personal Practice, while northern school is fundamental to the relief of the people. This can see that has how long life times in southern school and northern school's main members. Because the members of southern school enjoyed great longevity, but northern school's main members was not enjoyed longevity. As a result, the southern school's flow is cut off and northern school became the center form a major organization in the history of china taoism. The southern school assimilated to the northern school. In a pure sense, host and guest's changed.

• The Journal of Korean Philosophical History
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• no.54
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• pp.9-42
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• 2017

It is as necessary as ever to make constant efforts to overcome the regional strife between the eastern and western parts of Korea and come to a mutual understanding. To achieve this, we must endeavor to correct Korean people's distorted understanding of the history of Korean philosophical thoughts. Ordinary Koreans commonly and mistakenly associate the academic circles of Korean Neo-Confucianism with certain regions by which to divide them into Giho School and Yongnam School and then go as far as associating the schools and parties and pegging them 'Namin'(南人) to refer to as the followers of Yongnam School and 'Seoin'(西人) as the followers of Giho School. Such false notions must be corrected. During the reign of King Seonjo, political factions of Joseon were split into Yongnam and Giho, or East and West. At the time, the two cardinal directions East and West were only used to refer to the eastern and western parts of Seoul, and not Yeongnam(East) and Giho(West) of the Korean Peninsula. Therefore, the factional split at the time has nothing to do with regional cleavages. In fact, a majority of scholars representing Korean Neo-Confucianism maintained a friendly relationship regardless of the school, party, and region. Many leading scholars in the middle of the Joseon Dynasty namely Jo Sik(曺植)/Seong Woon(成運), Lee Hwang(李滉)/Ki DeaSeung(奇大升), Lee Hwang(李滉)/Lee Yi(李珥), Noh Susin (盧守愼)/Lee Yi, the ones in the late Joseon Dynasty -Jeong Gyeong Se(鄭經 世)/Kim Jang-Saeng(金長生), Jeong Gyeong Se(鄭經世)/Song Joon Gil(宋浚吉), and also those at the end of the Joseon Dynasty such as Kwak JongSeok(郭鍾錫) and Kim BokHan(金福漢) deeply respected each other and had a close friendship rooted in their academic commitment. The friendship between the leaders of Giho and Yongnam is a testimony to the high level of their character, academic achievement, and intellect. More than ever, such intangible intellectual and cultural resources drawn from Korean tradition must be utilized to the fullest. From this point on, we need to further promote the friendship and mutual understanding the scholars of Yongnam(Gyeongsang-do), Gyeonggi, Honam (Jeolla-do), and Hoseo(Chungcheong-do) enjoyed, and use them as a cognitive basis for harmony between the eastern and western parts of the country. These invaluable assets can be specifically used in the promotion of exchange between the local autonomous governments of the regions where above-mentioned scholars built an amicable relationship, joint commemorative events, exchange between families of the scholars of both regions, opening of special exhibitions dedicated to the harmony between Yongnam and Giho at museums in the two regions, co-organization of local festivals, joint operation of culture programs, and relationship and exchange between the 'seowons' in both regions, through which to promote the long history of exchange between the scholars of the past and utilize it in joint projects.

• The Journal of Korean Philosophical History
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• no.32
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• pp.43-78
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• 2011

The two schools which eventually came to form the "Northerners party" in the middle period of the Joseon dynasty, were Nam'myeong school and Hwadam school. Nam'myeong's philosophy, which emphasized the importance and merit of acting upon respect and righteousness(敬義), encouraged many people to organize righteous militias during the war with the Japanese in the 1590s, and when Jeong In-hong established himself as the leader of the Northerners party during the reign of King Gwang'hae-gun, the philosophy of the party and the school continued to thrive. Also, Hwadam's philosophy, which tried to understand Neo-Confucianism from a flexible point of view and demonstrated a level of openness toward it, had a considerable influence upon the Northerners school as well. It seems Nam'myeong Jo Shik and Hwadam Seo Gyeong-deok were the ones who ultimately enabled the Northerners party to be more active in their operations of the government and also to approach more freely toward the ideology of Neo-Confucianism. Prime examples of the party's stance and attitude, and also of the school's philosophy and perception of the world, were figures like Jeong In-hong and Heo Gyun from the 'Majority Northerners(大北) party,' and Kim Shin-guk and Nam I-gong from the 'Minority Northerners(小北) party.'Since the time of King Injo's ascension to the throne in 1623, the philosophical society of Joseon came to be occupied by schools who were deeply committed and dedicated to the teachings of Ju Hi and his Neo-Confucianism, such as the Twe'gye and Yulgok schools, and as a result the Northerners' philosophy was pushed away from its former formidable status. Their political philosophy was also partially responsible for their fall, as they believed only them were the ideal Confucian figures(君子黨), and never appreciated the stances of other political factions. In the middle of the 17th century, passing through a war with the Manchurian Qing dynasty as well, they further became a mere undercurrent. Yet their thinking and philosophy partially survived, as it managed to affect and influence the Southerner school scholars who were living in the vicinity of the capital in the mid and late 17th century, as well as the "Shilhak" scholars such as Yi Ik/李瀷 in the 18th century, on a certain level. The Northerners faction was a party and a school which led the political and philosophical societies of Joseon, alongside the Westerners and Southerners, in the middle period of the Joseon dynasty. Recently, studies of Jo Shik and Seo Gyeong-deok, figures who were the roots of the Northerners faction, and studies of how the Northerners' political philosophy was inherited to the following generations, have been published and announced. All these efforts will enrich future studies dealing with the political history and philosophical history of the middle and latter periods of the Joseon dynasty.

• The Journal of Korean Philosophical History
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• no.42
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• pp.71-103
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• 2014

Park Se-dang (朴世堂, 1629-1703) is a figure rebuked as a "disturbing enemy of the Confucian canon" (斯文亂賊), having composed the Namhwagyeong Joohaesanbo (南華經註解刪補), the sole commentary on every chapter of the Zhuangzi (莊子) in Joseon Dynasty. This article purports to articulate the significance of Park Se-dang's composition of the Namhwagyeong Joohaesanbo within Joseon Dynasty in the 17th century, through the comparison between him and Zhu Xi (朱熹, 1130-1200), the founder of Neo-Confucianism, the mainstream ideology of Joseon Dynasty, in their recognition of the Zhuangzi. Since Neo-Confucianism attained an absolute status as the canonical doctrine in Joseon Dynasty, the other thoughts, including the thoughts of the Laozi and the Zhuangzi, could not be discussed without their relationship with it. Park Se-dang's recognition of the Zhuangzi does not deviate far from Zhu Xi's recognition of it. While his composition of the Namhwagyeong Joohaesanbo might be said to have inherited and deepened Zhu Xi's recognition, it can also be seen as an attempt to escape from Neo-Confucianism in some aspects. Due to this complication, when the faction of the Noron (老論, a faction separated from the Seoin in the Joseon Dynasty, the hard-liners) rebuked him as a "disturbing enemy of the Confucian canon," they did not mention neither his Shinjoo Dodeokgyeong (新註道德經, New Commentary on the Laozi) nor his Namhwagyeong Joohaesanbo. In his Namhwagyeong Joohaesanbo, Park Se-dang does not think that the Zhuangzi is in diametrical opposition to Confucian thoughts. Firstly, he emphasizes that Zhuangzi faces the actual world with ultimately positive concern, though from a critical perspective. Secondly, he seeks common grounds between the thoughts of Zhuangzi and Confucians, proving that Zhuangzi emphasizes human relationships between father and son or between king and subject. Thirdly, he illuminates Zhuangzi's theory of human nature from a new perspective in order to reestablish Confucian theory of human nature. Fourthly, he attempts to apply Zhuangzi's thoughts in order to overcome contemporary consumptive political feuds, including the splits of political factions or the disputes about ritual proprieties (禮訟論爭). Park Se-dang's composition of Shinjoo Dodeokgyeong and Namhwagyeong Joohaesanbo was a complementary measure for Confucianism, his proper mainstay being Confucianism. He attempted to escape, not from Confucianism itself, but from the absolutism of Neo-Confucianism. In the 17th century Joseon Dynasty, when Neo-Confucianism was becoming dogmatized and absolutized as a canonical doctrine and a dominant ideology, Park Se-dang's composition of Namhwagyeong Joohaesanbo was a very innovative attempt, which shows that he established himself as a pioneer to escape Neo-Confucianism, having consolidated his own unique and progressive academic province, differentiating himself from traditional Confucian scholars in his objective.