• The Korean Journal of Ecology
• /
• v.24 no.2
• /
• pp.93-100
• /
• 2001

One-year-old cottonwood (Populus deltoides Bartr.) clones, which were classified as sensitive or tolerant, were exposed to 150 n1/1 ozone (O$_3$) over 8 days for 8 hours each day under glass chamber conditions with natural sunlight. The leaves of the sensitive clone had black stipple and bifacial necrosis after $O_3$ treatment. Photosynthesis and stomatal conductance were measured before, during, and after the $O_3$ treatment. The photosynthetic rates due to $O_3$ treatment were decreased 51 percent and 34 percent on the sensitive and tolerant clone, respectively. The stomatal conductance of the sensitive clone was more than 40 percent higher than that of the tolerant clone regardless of the $O_3$ treatment. As light intensity increased, the $O_3$ effect on photosynthesis was clear. Compared to the previous growth chamber studies, our natural light exposure system was able to maintain a stable photosynthetic responses of the control treatment throughout the fumigation period. In addition, changes in assimilation versus intercellular $CO_2$ concentration (A/C curves) showed that $O_3$ decreased the slope and asymptote of the curves for the sensitive clone. This indicates that $O_3$ decreases the biochemical capacity of photosynthesis on the sensitive clone. Chlorophyll contents and fluorescence of the two clones were analyzed to examine the $O_3$ effects on photosystem 11, but $O_3$ did not impact these variables on either clone. Although the tolerant clone did not show any foliar injury, we could not find any ecophysiological defensive responses to $O_3$ treated. Stomatal conductance of the tolerant clone was originally much lower than that of the sensitive one. Thus, the mechanisms of the tolerant clone in this system are to narrowly open stomata and efficiently maintain photosynthesis with a more durable biochemical apparatus of photosynthesis under $O_3$ stress. The sensitive clone has higher photosynthetic capacity and more efficient light reaction activity than the tolerant one under charcoal filtered condition, but is not as resilient under stress.

• Korean Journal of Agricultural and Forest Meteorology
• /
• v.6 no.2
• /
• pp.127-139
• /
• 2004

Agricultural meteorology has advanced during the last 100 years from a descriptive to a quantitative science using physical and biological principles. The agricultural community is becoming more aware that using climate and weather information will improve their profitability and this will no doubt increase the demand for agrometeorological services. Hence it is timely that the needs and perspectives for agrometeorology in the 21$^{21}$ Century are grouped under two major headings: agrometeorological services for agricultural production and agrometeorological support systems for such services. Emphasis must be placed on the components of such support systems comprising of data, research, policies and training/education/extension. As Monteith (2000) mentioned, food supplies ultimately depend upon the skill with which farmers ran exploit the potential of good weather and minimize the impact of bad weather. Recent developments in instrumentation, data management systems, climate prediction, crop modelling, dissemination of agrometeorological information etc., provide agrometeorologists the tools necessary help the farmers improve such skills. The future for operational applications of agricultural meteorology appears bright and such applications could contribute substantially to promote sustainable agriculture and alleviate poverty.

• Journal of the Daesoon Academy of Sciences
• /
• v.44
• /
• pp.141-175
• /
• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.