• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.11
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• pp.68-77
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• 2018

The purpose of this study was to investigate the relationships between behavioral inhibition, ambivalence over emotional expressiveness and social anxiety among Korean middle school students. In addition, we examined whether ambivalence over emotional expressiveness mediated the relationship between behavioral inhibition and social anxiety. For this aim, we conducted a survey of 357 first-third grade students from 6 middle schools located in the cities of Wonju, Seoul, Suwon, Suncheon, and Kwangju. Survey data was analyzed through descriptive statistics, correlation analysis, multiple regression analysis, and Sobel test using the SPSS/WIN 19.0 program. Results were as follows: First, there was a positive correlation between behavioral inhibition and social anxiety on ambivalence over emotional expressiveness. Second, ambivalence over emotional expressiveness was found to partially mediate the relationships between behavioral inhibition and interpersonal anxiety as well as performance anxiety. In other words, while behavioral inhibition tends to affect interpersonal anxiety and performance anxiety in a very direct way, it also influences them indirectly by increasing the ambivalence over emotional expressiveness. These results suggest that counseling of middle school students with social anxiety due to innate behavioral inhibition should seek to reduce their social anxiety by decreasing their ambivalence over emotional expressiveness.

• Journal of Life Science
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• v.31 no.1
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• pp.83-89
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• 2021

Uu-ilys, an i-type lysozyme from spoon worm (Urechis unicinctus), is an innate immune factor that plays an important role in the defense against pathogens. It also possesses non-enzymatic antibacterial activity. Thus, there is a possibility to develop an antimicrobial model peptide from Uu-ilys. In this study, we report the design, production, and antibacterial activity of an Uu-ilys analog that exhibits antibacterial activity. The Uu-ilys structure was fragmented according to its secondary structures to predict the regions with antimicrobial activity using antimicrobial peptide (AMP) prediction tools from different AMP databases. A peptide containing the C-terminal fragment was predicted to exert antimicrobial activity. The chosen fragment was designated as an Uu-ilys analog containing the C-terminal fragment, Uu-ilys-CF. To examine the possibility of developing an AMP using the sequence of Uu-ilys-CF, recombinant fusion protein (TrxA-Uu-ilys-CF) was produced in an expression system that was heterologous. The produced fusion protein was cleaved after methionine leaving Uu-ilys-CF free from the fusion protein. This was then isolated through high performance liquid chromatography and reverse phase column, CapCell-Pak C18. The antibacterial activity of Uu-ilys-CF against different microbial strains (four gram-positive, six gram-negative, and one fungal strain) were assessed through the ultrasensitive radial diffusion assay (URDA). Among the bacterial strains tested, Salmonella enterica was the most susceptible. While the fungal strain tested was not susceptible to Uu-ilys-CF, broad spectrum antibacterial activity was observed.

• Industry Promotion Research
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• v.6 no.1
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• pp.63-77
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• 2021

This study analyzed the impressional characteristics and commonality of the seven people who reached the final final in the 2020 TV Chosun Mister Trot contest, which is the result of the success of the entertainer through the impression. The analysis criteria were set by referring to the classic Ma-uisangbeob and the academic papers on Impressionism, and the faces of seven subjects were collected from the Internet and media. The results of the analysis showed that the following common points were found: First, hair was developed on both sides of the forehead rather than the development of the forehead, which is suitable for arts and physical education rather than studying. Second, most of them had eyebrow bones [the brains of the brain] and cartilage inside their ears was protruding, which is a type of success through effort, deciding on their own life. Third, the mouth was large, the lips were straight, and the neck was thick. This also showed the temperament and talent of artistic ability. Fourth, it developed greatly in the corresponding part by age. In conclusion, while the inherently innate features of facial features cannot prove all that is fatalistic, the characteristic elements of certain talents were clearly manifested. And what they were able to gain and be loved in the entertainment industry was the result of their own efforts beyond it. These results have implications that can be used to determine their talents or career paths in simple aspects.

• Molecules and Cells
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• v.44 no.1
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• pp.38-49
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• 2021

Airway mucus secretion is an essential innate immune response for host protection. However, overproduction and hypersecretion of mucus, mainly composed of the gel-forming MUC5AC protein, are significant risk factors for patients with asthma and chronic obstructive pulmonary disease (COPD). The transforming growth factor β (TGFβ) signaling pathway negatively regulates MUC5AC expression; however, the underlying molecular mechanism is not fully understood. Here, we showed that TGFβ significantly reduces the expression of MUC5AC mRNA and its protein in NCI-H292 cells, a human mucoepidermoid carcinoma cell line. This reduced MUC5AC expression was restored by a TGFβ receptor inhibitor (SB431542), but not by the inhibition of NF-κB (BAY11-7082 or Triptolide) or PI3K (LY294002) activities. TGFβ-activated Smad3 dose-dependently bound to MUC5AC promoter. Notably, TGFβ-activated Smad3 recruited HDAC2 and facilitated nuclear translocation of HDAC2, thereby inducing the deacetylation of NF-κB at K310, which is essential for a reduction in NF-κB transcriptional activity. Both TGFβ-induced nuclear translocation of Smad3/HDAC2 and deacetylation of NF-κB at K310 were suppressed by a Smad3 inhibitor (SIS3). These results suggest that the TGFβ-activated Smad3/HDAC2 complex is an essential negative regulator for MUC5AC expression and an epigenetic regulator for NF-κB acetylation. Therefore, these results collectively suggest that modulation of the TGFβ1/Smad3/HDAC2/NF-κB pathway axis can be a promising way to improve lung function as a treatment strategy for asthma and COPD.

• (The)Korea Educational Review
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• v.23 no.2
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• pp.131-155
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• 2017

In this study, I examine what is called character. It is to establish what constitutes a relationship between life, culture, and education. In addition, I try to explore the possibility of anthropology of education as an academic basis for character education by using the way of '문 질빈빈(文質彬彬)'. As a result of the study, 'character' in terms of '문(culturality)' aspect implies the qualities, the nature, the disposition, and the meaning of virtue. A 'character education' can be seen in school education as a moral consideration, considering the social context, such as the ability to live harmoniously. In terms of '질(naturality)', I will look at both the innate aspect of the character and the acquired aspect through the 'character' which is the essence of character. Character is the concept of both parties, and if it is influenced by an external environment, one can seek better ways to improve the chances of improvement through education. Furthermore, the role of education is inevitably required in order to achieve the goal of 'lesser human being' to 'better human being'. Home and school education can have a positive impact on the character. An honest mind about humanity among family members is the right character. The importance of humanity is considered as a value to be recognized and protected in our society because the logic that it protects the family by character and helps to maintain the social order influences to the legal culture tradition of the modern. Therefore, the academic approach through anthropology of education has sufficient value of trial study for exploring the relationship between character, education, and culture for teachers and learners, and is appropriate for providing an academic foundation.

• The Journal of Korean Philosophical History
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• no.36
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• pp.43-74
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• 2013

This paper aims to analyse Han Wonjin's criticism centered on Kim Changhyup's theory of Jigak(知覺). In the early 18th century, Kim Changhyup whose position considered as the leader of Rakhak(洛學) circle was the central figure in the debate on the controversial subject of Jigak. Han Wonjin as an opinion leader of Hohak(湖學)'s legacy was required to argue with his counterpart in order to establish his circle's standpoint. The main issue they discussed was the relationship between Ji(智) and Jigak. Kim contends that Ji and Jigak belong to different categories, and that the substance-function(體用) relation cannot be applied to them. According to him, the relation between Ji and Jigak is that of Do(道) and Gi(器). Similarly, the relation between Sim(心) and Sung(性) is that of subject and object. He also maintains that Jigak is not the phenomenalized mode of Ji, but the innate capability that employs Sung as the source of morality and turns it into feelings. In contrast, Han argues that Ji, as a ontological foundation of Jigak, is what enables Jigak to be a moral activity. In criticizing Kim Changhyup, Han maintains that if one denies the relation between Ji and Jigak, then one would have to characterize Jigak as a blind function with no moral sense. If one admits Jigak can have moral contents on its own without the connection with Ji, then one would have to allow two moral foundation, which leads one's idea into heretical beliefs. Han holds that Jigak can a moral function only when it is grounded upon Ji. In conclusion, Han emphasizes Ji as the base of Jigak that enables Jigak to realize morality while Kim emphasizes the role of Jigak as the principal agent of moral activity.

• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• (The)Study of the Eastern Classic
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• no.62
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• pp.177-207
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• 2016

This essay is dealing with Yang-Ming Studies' fundamental ideas, which are the goal of learning, the cultivation theory, and the ultimate goal in Yang-Ming-Xin-Xue. The first, what is the goal of learning in Yang-Ming-Xin-Xue: It is generally accepted idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. But there are different suggestions about the ideas above. The reason is like this: Zhu-Zi-Studies was eager to be a sage through its cultivation theory. Yang-Ming-Xin-Xue criticized the cultivation theory in Zhu-Zi-Studies. Therefore, some people don't agree with the idea that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. In this essay, I try to demonstrate that the goal of learning in Yang-Ming-Xin-Xue is to be a sage. The second, What is the major cultivation theory in Yang-Ming-Xin-Xue: The core cultivation theory is the Zhi-Ling-Zhi(Fulfillment Innate Knowledge of Goodness). For this, there is no question, but it is difficult how to learn and practice Zhi-Ling-Zhi in the daily life. I try to explain the right meaning and practice over Zhi-Ling-Zhi. The third, what is the ultimate goal in Yang-Ming-Xin-Xue: It is general method in examine Yang-Ming-Xin-Xue that is comparing with Zhu-Zi-Studies. So there is a natural tendency focusing on the differences and similarity between Yang-Ming-Xin-Xue and Zhu-Zi-Studies. But If I say, what is the ultimate goal in Yang-Ming-Xin-Xue? That is the realization of Ren, Which is the harmony with all things in heaven and earth.

• The Journal of Korean Philosophical History
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• no.42
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• pp.233-258
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• 2014

This article investigates the concept of the xing(性) used by Hu Hong. Hu Hong's philosophical system considered to top priority for xing is called xingbunlun(性本論), and he suggested the characteristics of xing as follows. First, Hu Hong regarded xing as the fundamental of whole world and related to the specific individual things, so he constructed the concept of xing in the perspective of ontology. Namely while xing is ti(體) the root of all the world, it is the realization of the uniqueness of the individual things. Also he considered xing which of the ontological aspect developed various psychological aspect contained xin (心), qing(情), yu(欲), etc. Seond, As Hu Hong regulated that wei fa(未發) is xing and yi fa(已發) is xin, he defined the ideal relation between xing and xin as xingtixinyong(性體心用). And he considered that the sage and the ordinary peoples are equal in the xing's aspect of wei fa, but they are not equal in ability of the xin in the aspect of wei fa. Hu Hong thought that the only sage realized the ideal relation between xing and xin in this world, because he keep his mind silent. So Hu Hong suggested the possibility of moral cultivation to the ordinary peoples, expressing that human nature realized the function of the mind(成性), in order that they realized ideal relation by following ren(仁). Third, unlike the traditional notion, Hu Hong understood the meaning of xing in the aspect of ontology. He interpreted the shan(善) of xingshan(性善) as the meaning of exclamation, which implied that "the innate goodness of human nature(性善)" meant "Human nature is good." Because Hu Hong thought that the meaning of xing transcended the relative concept of good and evil, and accepted the whole world affirmatively. In the opinion of Hu Hong, as the concept of xing had two ways of intentionality; likes and dislikes(好惡), things formed relationship with other in this world. Then the concept of good and evil of the ethical value judgement occurred.

• The Journal of Korean Philosophical History
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• no.59
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• pp.313-342
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• 2018

Gubong Song Ik-pil could not behave according to his aspiration directly due to restrictions in his social standing. Despite that, he actually did so indirectly through either close friends or younger students by exhibiting 'cheobyeonwigwon (處變爲權) with the goal of jichijuui (至治主義). He insisted on people-oriented politics grounded on cheonmyeongsasang (天命思想) and also suggested the humbleness of the royal family and jinhyulchaek (賑恤策) based on love of the people. In addition, he promoted public welfare and stability to enhance patriotism and also insisted on the policy of strengthening national defense with seoeolgongsacheon (庶?公私賤)'s provision of military service through the enforcement of yangcheonjongbujongmobeop (良賤從父從母法). Also, according to the letter sent to Lee San-bo, he suggested public service ethics, for instance, personally, getting rid of ulterior motives, exhibiting diligence, integrity, and wisdom, and doing one's utmost to handle tasks fairly without causing any problems and externally, being actively involved in managing and utilizing persons of ability and also relieving the poor and managing masters as well. In brief, we can assume that Song Ik-pil's thought of statecraft (經世思想) is the concrete methodology to reach the politics of kingcraft called 'jichi (至治)' by stabilizing public welfare grounded on benevolent and benign administration. He is often compared to Jegalryang on account of his innate qualities and cleverness. He was equipped with the excellent capacity of gyeongse even referred to as the moju (謀主) of four persons, Yi Yi, Seong Hon, Jeong Cheol, and Lee Gwi, and harshly criticized as a slick evil (奸鬼), too. His gyeongsesasang, however, ended up being incomplete due to restrictions in his social status. He was a person who loved the people more than anyone else, kept suggesting innovative reform plans to stabilize the people's lives, and was capable of practicing them all. His ideal of jichi was left unfulfilled, however.