• Korean Journal of Weed Science
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• v.30 no.3
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• pp.191-198
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• 2010

The objective of this study was to find herbicidal compounds from seven different plant essential oils such as amyris (Amyris balsamifera), cajuput (Melaleuca cajeputi), geranium (Pelargonium graveolens), lavender (Lavendula spp.), mandarin (Citrus reticulata), pine (Pinus spp.) and rosemary (Rosmarius officinale), and determine their herbicidal activities. The in vitro herbicidal activity of cajuput essential oil was the highest among six essential oils ($GR_{50}$ value, $425{\mu}g\;g^{-1}$) and major chemical components in cajuput essential oil were eucalyptol (37.2%), ${\alpha}$-terpineol (11.6%), benzaldehyde (5.2%), linalool (4.1%), ${\alpha}$-pinene (2.5%) and ${\beta}$-pinene (2.4%), and their $GR_{50}$ values were 2,731, 500, 50, 372, 4,363, and $4,671{\mu}g\;g^{-1}$, respectively. Soil application of cajuput essential oil and benzaldehyde did not show any herbicidal activity at 80 kg $ha^{-1}$. When cajuput essential oil was applied to foliar at 80 kg $ha^{-1}$, narrow-leaved plants such as sorghum (Sorghum bicolar), barnyardgrass (Echinochloa crus-galli), and southern crabgrass (Digitaria ciliaris) were killed 100%, however, broad-leaved plants indian jointvetch (Aeschynomeme indica), velvet leaf (Abutilon theophrasti), cocklebur (Xanthium strumarium), Japanese morningglory (Calystegia japonica) were not killed, indicating the cajuput essential oil was effective to control narrow-leaved plants. Herbicidal activities of benzaldehyde at 80 kg $ha^{-1}$, to those plants were 20, 60 and 95%, respectively. Overall data showed that the herbicidal activity of cajuput essential oil was in part due to benzaldehyde.

• Korean Journal of Weed Science
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• v.15 no.1
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• pp.54-62
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• 1995

Acetolactate synthase activity inhibition and herbicidal activities were investigated with 2 sulfonylureas [chlorsulfuron{2-chloro-N-{{(4-methoxy-6-methyl-1,3,5-triazin-2-yl) amino} carboxyl} benzenesulfonamide}, metsulfuron-methyl{methyl-2{{{{(4-methoxy-6-methyl-1,3,5-triazin-2-yl)amino}carbonyl}amino}sulfonyl}benzoic acid}, and 2 imidazoli-nones [imazethapyr{2-{4,5-dihydro-4-methyl-4-(1-methyl)-5-oxo-1H-imidazol-2-yl}-5-ethyl-3-pyridinecarboxylicacid}, imazaquin{2-{4,5-dihydro-4-methyl-4-(1-methyl)-5-oxo-1H-imidazol-2-yl}-3-quinoline carboxylic acid} herbicides. A broad weeding spectrum was observed with the treated herbicides at low application rates. Both corn(Zea mays L.) and sorghum(Sorghum bicolor Moench) were very sensitive to the two herbicide groups. Although legumes, such as soybean(Glycine max Merr.), clover(Trifolium repense L.), and indian jointvetch(Aeschnomene indica L.) were sensitive to the sulfonylureas, they were tolerant to the imidazolinones. On the contrary, wheat(Triticum aestivum L.) and barley(Hoderum sativum Jess.) showed the reverse responses of the legumes to the two herbicide groups. Quackgrass(Agropyron repens(L.) P. Beauv.). however, was commonly tolerant to the two herbicide groups. Degrees of crop injury and acetolactate synthase inhibition also varied with the crops examined. The 50% inhibition concentrations of sulfonylureas on acetolactate synthase in vitro activity($IC_{50}$) from corn, wheat, and soybean did not relate to the greenhouse herbicidal activities ($GI_{50}$). With chlorsulfuron, for example, wheat had more than 100 times higher $GI_{50}$ than corn and soybean, but the $IC_{50}$ was 4 to 10 times lower. Similar observation was made with metsulfuron-methyl. However, closer relationships between $IC_{50}$ and $GI_{50}$ were found with the imidazolinones. When imazethapyr was applied, the order of $GI_{50}$ values against com, wheat, and soybean was the same as that of $IC_{50}$.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.21 no.2
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• pp.49-57
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• 2016

Even if an external forcing that will drive a climate change is given uniformly over the globe, the corresponding climate change and the feedbacks by the climate system differ by region. Thus the detection of global warming signal has been made on a regional scale as well as on a global average against the internal variabilities and other noises involved in the climate change. The purpose of this study is to estimate a timing of unprecedented climate due to global warming and to analyze the regional differences in the estimated results. For this purpose, unlike previous studies that used climate simulation data, we used an observational dataset to estimate a magnitude of internal variability and a future temperature change. We calculated a linear trend in surface temperature using a historical temperature record from 1880 to 2014 and a magnitude of internal variability as the largest temperature displacement from the linear trend. A timing of unprecedented climate was defined as the first year when a predicted minimum temperature exceeds the maximum temperature record in a historical data and remains as such since then. Presumed that the linear trend and the maximum displacement will be maintained in the future, an unprecedented climate over the land would come within 200 years from now in the western area of Africa, the low latitudes including India and the southern part of Arabian Peninsula in Eurasia, the high latitudes including Greenland and the mid-western part of Canada in North America, the low latitudes including Amazon in South America, the areas surrounding the Ross Sea in Antarctica, and parts of East Asia including Korean Peninsula. On the other hand, an unprecedented climate would come later after 400 years in the high latitudes of Eurasia including the northern Europe, the middle and southern parts of North America including the U.S.A. and Mexico. For the ocean, an unprecedented climate would come within 200 years over the Indian Ocean, the middle latitudes of the North Atlantic and the South Atlantic, parts of the Southern Ocean, the Antarctic Ross Sea, and parts of the Arctic Sea. In the meantime, an unprecedented climate would come even after thousands of years over some other regions of ocean including the eastern tropical Pacific and the North Pacific middle latitudes where an internal variability is large. In summary, spatial pattern in timing of unprecedented climate are different for each continent. For the ocean, it is highly affected by large internal variability except for the high-latitude regions with a significant warming trend. As such, a timing of an unprecedented climate would not be uniform over the globe but considerably different by region. Our results suggest that it is necessary to consider an internal variability as well as a regional warming rate when planning a climate change mitigation and adaption policy.

• Journal of the Korean Ceramic Society
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• v.41 no.11
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• pp.834-841
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• 2004

The purpose of this study is to investigate the properties of traditional Korean ash glazes by using locally available sources; 10 kinds of grain stems,2 kinds of husks (pod, chaff), and 4 kinds of vegetables (spinach, radish leaf and stem, pumpkin leaf and stem, pepper stem), and to develop their practical uses as ash glazes. The test results of these ash glazes indicate that these ashes can be classified into four categories. The first group, which includes perilla stem ash, sesame stem ash, black bean stem ash and red-bean stem ash, shows strong milky white due to relatively lower content of $SiO_2$, and relatively higher content of CaO and P$_2$O$\_$5/ content (10% higher than others), and their glazes were found to be suitable for opaque glaze as they show relatively stable bright greenish color. The second group includes pepper stem ash, spinach ash, pod ash, radish leaf and stem ash, and bean stem ash, and this group was found to contain even quantity of every component. And their glaze show somewhat greenish color because of especially high content of MgO and more than 2% of Fe$_2$ $O_3$. They were found to be suitable for basic glaze of IRABO glaze. The third group, which includes com stalk ash, white bean ash, pumpkin leaf and stem ash, has more $SiO_2$ and Al$_2$ $O_3$ than other ashes, and it also contains 3～5% of Fe$_2$ $O_3$. As a result of those components, this third group shows the greatest change of color and chroma, and was found to be suitable glazes as basic glaze of Temmoku and black glazes. The fourth group (reed ash, rice straw ash, indian millet stalk ash and chaff ash) has as much as 45～82% of $SiO_2$ and relatively lower content of Fe$_2$ $O_3$ and P$_2$ $O_3$. This group shows blue or greenish white color, and was found to be suitable as the basic glaze of white glaze.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.5
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• pp.113-121
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• 2010

Shumi-sen(須彌山), built by Nohjagong(路子工) in the southern garden of the Palace Garden during the Asuka Period, is understood as being Sumeru based on an Indian perspective of the theory of the origin of universe. It is also viewed as Mt. Myogoh from a Chinese Buddhist worldview. It is thought to be a type of assembled stone structure with Poong-ryoon (風輪)-Su-ryoon(水輪)-Geum-ryoon(金輪)-Ji-ryoon(地輪) carved into each of the 4 stone pieces. These building shapes are thought to have been utilized as stone for exterior construction as opposed to those structures built during the Shilla Period of China and Korea. Aside from Nohjagong's record of Shumi-sen, most of the records from Japan's period of the time suggest that Shumi-sen was an important element that played a role in the scenery of the seasonal outdoor gardens. It is also thought, from the sentences and expressions surrounding the records, that a combination of the seasonal sceneries was utilized centered on Shumi-sen, and that they were all used during festival events. From a perspective of analysis and interpretation dependent on the limited literature and on observation, it cannot be verified whether the Mt. Sumeru Stone(須彌山石) excavated from the Stone God Ruins is the same Shumi-sen that Nohjagong built along with Okyo(吳橋), but it is thought that the 'Shumi-sen type stone structure' that was later built repeatedly as part of the palace garden facilities is identical to the Shumi-sen built at the Imperial Palace's southern garden, or at least a re-built structure based on the Shumi-sen that Nohjagong built with stones and ponds used to create the foundation. Thus, Shumi-sen that Nohjagong supposedly built along with Okyo is suspected to be a figurative rock arrangement and, at the same time, a miniaturized scenic rock arrangement(縮景樹石) that maximized the shape of Buddhism's Shumi-sen. On the other hand, the surface pattern on Mt. Sumeru Stone is very similar to the multi -layers of mountainous pattern icons expressed in the patterns of the Great Golden Incense Burner(百濟金銅大香爐) or Mountain-Water Scenery Sculptural Brick(山水山景紋?) that were built during the Baekjae pcriod aod the rear side of Hwalsuk-jebul Basal Byungipsang(滑石諸佛菩薩竝立像); it is suspected that similar patterns would have been used if patterns were made on Shumi-sen that Nohjagong built. Also in consideration of the physical theory of MI. Sumeru Stone, the Siphon theory of using a pressure difference in water level was applied to the fountain facilities of Mt. Sumeru Stone that seemed to have been built from the practical rock arrangement perspective for the purpose of feasts, etc.

• The Korean Journal of Pesticide Science
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• v.4 no.3
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• pp.82-88
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• 2000

The objective of this study was to determine if wood vinegar of Quercus mongolica Fisch has herbicidal activity. Growth of plants, such as barnyard grass (Echinochloa crus-gulli P. Beauv), quackgrass (Agropyron smithii RYDB), canola (Brassica napus L.), velvetleaf (Abutilon avicennae), indian jointvetch (Aeschynomene indica), and common sorghum (Sorghum bicolor) grown on agar batch treated with 0.01% wood vinegar were similar to that of plant without wood vinegar. The growth of such plants, however, reduced at $0.1{\sim}1%$ concentrations, and inhibited totally at >5% concentration. In greenhouse study, soil-applied wood vinegar did not inhibit tile growth of canola, barnyard grass, large crabgrass, and Abutilon avicennae even at the highest concentration, 80L $80L^{-1}\;10a^{-1}$, while foliar-applied wood vinegar did inhibit the growth of plants at higher than 40L $80L^{-1}\;10a^{-1}$. Growth of canola, barnyard grass, large crabgrass, and Abutilon avicennae treated with wood vinegar (80L $80L^{-1}\;10a^{-1}$) was reduced by 71, 46, 24, and 47%, respectively. In field experiment conducted at Chunchon and Taebeck, biomass of weeds treated with wood vinegar at less than 40L $80L^{-1}\;10a^{-1}$ were close to that of weeds treated without wood vinegar, while biomass of weeds at 80L $80L^{-1}\;10a^{-1}$ was reduced by 34-36%, compared to that of control, at both sites. However, the herbicidal activity of wood vinegar was much lower than that of glyphosate. Results in this study show that wood vinegar of Quercus mongolica Fisch has herbicidal activity, although the herbicidal activity was lower than that of glyphosate, a commercial herbicide.

• The Journal of the Petrological Society of Korea
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• v.25 no.3
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• pp.169-193
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• 2016

In order to characterize the Neotectonic crustal deformation and current stress field in and around the Korean Peninsula and to interpret their tectonic implications, this paper synthetically analyzes the previous Quaternary fault and focal mechanism solution data and recent geotechnical in-situ stress data and examines the characteristics of crustal deformations and tectonic settings in and around East Asia after the Miocene. Most of the Quaternary fault outcrops in SE Korea occur along major inherited fault zones and show a NS-striking top-to-the-west thrust geometry, indicating that the faults were produced by local reactivation of appropriately oriented preexisting weaknesses under EW-trending pure compressional stress field. The focal mechanism solutions in and around the Korean Peninsula disclose that strike-slip faulting containing some reverse-slip component and reverse-slip faulting are significantly dominant on land and in sea area, respectively. The P-axes are horizontally clustered in ENE-WSW direction, whereas the T-axes are girdle-distributed in NNW direction. The geotechnical in-situ stress data in South Korea also indicate the ENE-trending maximum horizontal stress. The current crustal deformation in the Korean Peninsula is thus characterized by crustal contraction under regional ENE-WSW or E-W compression stress field. Based on the regional stress trajectories in and around East Asia, the current stress regime is interpreted to have resulted from the cooperation of westward shallow subduction of the Pacific Plate and collision of Indian and Eurasian continents, whereas the Philippine Sea plate have not a decisive effect on the stress-regime in the Korean Peninsula due to its high-angle subduction that resulted in dominant crust extension of the back-arc region. It is also interpreted that the Neotectonic crustal deformation and present-day tectonic setting of East Asia commenced with the change of the Pacific Plate motion during 5~3.2 Ma.

• 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.

• Journal of Korean Philosophical Society
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• v.117
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• pp.35-55
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• 2011

This article purports to clarify the doctrinal characteristics of the $Yog{\bar{a}}c{\bar{a}}ra$ school's hermeneutic interpretations of the "theory of the three turns of the Dharma Cakra" in the Saṃdbinirmocana-sūtra through early Indian $Yog{\bar{a}}c{\bar{a}}ra$ treatises such as the $Yog{\bar{a}}c{\bar{a}}rabb{\bar{u}}mi-vy{\bar{a}}kby{\bar{a}}$ and the. $Vy{\bar{a}}khy{\bar{a}}yukti$. It will probe how these interpretations apply co the theory of two truths or that of three natures($trisvabh{\bar{a}}va$) among the main doctrines of the $Yog{\bar{a}}c{\bar{a}}ra$ school. Especially, the peculiar characteristic of the "theory of the three turns of the Dharma Cakra" is such chat the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ in the lineage of $Praj{\bar{n}}{\bar{a}}p{\bar{a}}ramita-s{\bar{u}}tras$ is regarded as incomplete, as the early school of Madhyamaka represented by $N{\bar{a}}g{\bar{a}}rjuna$ is conceived of as belonging to the second period of turn. Speaking of the further details of the "theory of the three turns of the Dharma Cakra", the $Yog{\bar{a}}c{\bar{a}}ra$ school subdivides the realm of saṃvṛti satya in $N{\bar{a}}g{\bar{a}}rjuna^{\prime}s$ theory of two truths; that is, it divides the saṃvṛti into merely linguistic existence and actual existence, and the thus-created structure of the theory of three natures on the basis of ocher-dependent nature(paratantra-$svabh{\bar{a}}va$) makes it possible to establish the doctrinal system of the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ that is not subject to "nihilism or ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ attached to evil." In effect, the above hermeneutic interpretation of the "theory of the three turns of the Dharma Cakra" is inherited into the structure of the $abh{\bar{u}}taparikalpa$ in the $Madhy{\bar{a}}nta-vibh{\bar{a}}ga$ so that, as seen in the commentary of Sthiramati, it is ascertained to apply to later doctrines through its secure establishment. To summarize its characteristics succinctly, firstly the $abh{\bar{u}}taparikalpa$ newly established as a saṃvṛti-satya is set up as the other-dependent nature, which is seen to have been set up particularly in order to sublate both the $Sarv{\bar{a}}stiv{\bar{a}}da^{\prime}s$ realist "view of being" and the Madhyamaka's "view of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$" that impairs the ocher-dependent nature as a samvṛti-satya. In other words, according to the five kinds of views suggested in Sthiramati's commentary, the three natures are seen to be presented as the fundamental truth in order to unify all the doctrinal systems available ever since the beginning of Buddhism. Then, the theory of three natures is established principally on the basis of the $abh{\bar{u}}taparikalpa$, while the two truths of the $Yog{\bar{a}}c{\bar{a}}ra$ school are clearly ascertained to have been embedded in the structure of the $abh{\bar{u}}taparikalpa$. In fact, this might be understood to reflect the unique ontological view of reality or truth in the $Yog{\bar{a}}c{\bar{a}}ra$ School.

• Cross-Cultural Studies
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• v.46
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• pp.435-463
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• 2017

This paper aims to identify the structural characteristics of Okawa Syumei(大川周明), Wakamiya Unosuke(若宮卯之助) and Okakura Tensin(岡倉天心). In fact, after Okawa Syumei studied the Principles of Wakamiya Unosuke and Okakura Tensin, he derived a conclusion and wrote a book named "yeolseongjeon". This book talks about the emperor dynasty. Based on this, the theory presented by Wakamiya Unosuke and Okakura Tensin described the characteristics of the East European culture. Okakura Tensin crossed the western part and discovered that western culture is only western culture and not a universal culture. Western culture has developed from its own experience. Wakamiya Unosuke translated a book by William Knox, The spirt of the orient. They have the same point of view, but they have a different culture and they must follow their own culture. Okakura Tensin insisted that culture is dynamic and it improves by adapting different cultures of different countries. Wakamiya appealed and he opposed Tensin's studies about culture. Wakamiya's definition of culture has not changed or is fixed from the past, which still exists in the modern times. Culture must be cultivated and it must be introduced to people who have forgotten their own culture. Despite such methodological differences, the commonality between Okakura and Wakamiya is that Western civilization is nothing more than a regional culture, as the West is not a universal civilization, but as a whole, it is a regional culture. Okawa Syumei learned the Okakura and Wakamiya's theory about culture and derived a conclusion. He stated that both opinions are correct as culture can be adapted as explained by Okakura. For example, Japanese people are now adapting and embracing the culture of Chinese people and Indian people. On the other hand, he also learned Wakamiya Unosuke's theory that culture does not change. Japanese have their own culture that was created in the past or it was developed by their ancestors; for example, the emperor dynasty. Okawa Syumei learned different cultures of different countries and Japanese people are adapting those cultures, and Wakamiya stated that the emperor dynasty must be instilled and it must be universal. Japanese emperors have different cultures, especially the Meiji emperor who is willing to accept different cultures of different countries. Finally, he claimed that the emperor dynasty created a new Japanese civilization and they are now embracing the new adapted culture.