• Journal of Life Science
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• v.31 no.2
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• pp.209-218
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• 2021

This study aimed to evaluate the anti-obesity effects of Cudrania tricuspidata leaf extract in the order of leaf development on the shoot (L0, L1, L2, L3, L4, and L5). The leaves at the apex of a Cudrania tricuspidata shoot were classified as L0; the next leaves of the apex were classified as L1, L2, L3, and L4 from highest to lowest; and the lowest leaf was classified as L5. A series of 70% ethyl alcohol leaf extracts were screened for the inhibitory effects of adipogenesis in 3T3-L1 preadipocytes. We found that the apical leaf extract of Cudrania tricuspidata (CTL0) was the most effective. Next, a study was conducted on the inhibitory action mechanism of CTL0. Treatment with CTL0 significantly suppressed the differentiation of 3T3-L1 preadipocytes in a dose-dependent manner, as confirmed by the decrease in lipid droplet content observed with Oil Red O staining. Treatment with 12.5 ㎍/ml, 25 ㎍/ml, and 50 ㎍/ml of CTL0 significantly reduced the lipid droplet content. Glucose and cellular triglyceride concentrations were reduced in the 3T3-L1 cells on the CTL0-treated medium compared to the differentiation medium (DM control, DMEM + insulin + dexamethasone + rosiglitazone). Compared with DM, CTL0 significantly inhibited the expression of key pro-adipogenic transcription factors, including peroxisome proliferator-activated receptor γ (PPARγ), LPL, A-FABP, and Glut4. These findings show that CTL0 extract has potent anti-obesity effects.

• Journal of Korean Society of Forest Science
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• v.109 no.4
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• pp.371-381
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• 2020

The Ministry of Environment (ME) is planning to adopt in 2020 the IUCN regional Red List for "Guidelines for listing and delisting rare & endangered species and management of endangered Species System". The ME designated 377 species of vascular plants on the regional Red List. In a previous study it had been suggested that 103 species from this list are candidates for the regional Red List. With respect to a possible Red List, we assessed 59 species (after excluding 34 additional NA species and ten endemic species). These assessments indicated that 16 species are at the "threatened" level. Of those, one species is Critically Endangered, ten are Endangered, and five are Vulnerable. A further four species are classified as Near Threatened, 30 as Of Least Concern, and nine as Data Deficient. We found that most of the assessments proposed by the Ministry of Environment were not supported by scientific data, including quantitative geographic data (over 70%) in Criteria B. In order to determine the endangered species belonging to the orchid family, it is necessary to obtain records of illegal activities or data on overcollection. The current problem with the Ministry of Environment Red List has been the lack of management of scientific data on species showing a trend in decreasing population in the mid- to long-term; thus, there is a lack of critical resources for policy-makers. The ME legally designated categories and assessment, and the lack of expertise in failing to comply with the legal law by itself. The key to presenting an accurate overview of the state of Korean flora is to fill the information gaps with respect to significant geographical and taxonomical biases in the quality and quantity of data. By regularly updating the qualified data, we will be able to track the changes in the conservation status of the flora and inform the necessary conservation policies.

• Korean Journal of Environment and Ecology
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• v.34 no.6
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• pp.601-609
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• 2020

This study aims to draw suggestions for establishing the Post-2020 national policy direction and goals related to protected areas in Korea by analyzing the trends of major discussion issues on protected areas in the Convention on Biological Diversity (CBD) and reviewing the achievement progress of the Aichi target-11. Regarding the CBD decisions on protected areas, two decisions (Decisions II/7 and II/8) were adopted in 1995, and then the Program of Work on Protected Areas (PoWPA), which presented an ideal blueprint for protected areas, was adopted at the 7th Conference of the Parties (COP) in 2004. At the 10th COP in 2010, the "Strategic Plan for Biodiversity 2011-2020 and the Aichi Biodiversity Target" (Decision X/2) was adopted along with the Decision X/31, which presented ten key issues related to protected areas. The global outcomes of the Aichi Target-11 include 15% of the earth's land area and 7.4% of the ocean being designated as protected areas. In Korea, 16.63% of the land and 2.12% of the ocean have been designated as protected areas. However, the outcomes of the effective and equitable management, protection of areas important to biodiversity and ecosystem services, and identifying "Other effective area-based conservation measures" (OECMs) and linking them with protected areas have been found to be significantly short of global goals. The first draft of the Post-2020 Global Biodiversity Framework (Post-2020 GBF) prepared in January 2020 presented multi-step objectives. They included protecting at least 60% of particularly important sites for biodiversity through protected areas and other effective area-based conservation measures, at least 30% of the entire land and sea areas, and at least 10% of them under strict protection by 2030. The Updated Zero drafted in August 2020 concisely set out one quantitative goal of at least 30% of the globe by 2030, adding qualitative goals that these areas should be protected and conserved through "well connected and effective system of protected areas and OECMs at least 30 % of the planet with the focus on areas particularly important for biodiversity." Based on the draft Post-2020 GBF's targets related to protected areas and Korea's national targets reflecting the current state of Korea and established national plans, we suggest the national targets "to protect and conserve at least 30% of the land area and 10% of the marine area and to strengthen the means of qualitative achievement by establishing sub-targets through an effective system of protected areas and OECMs by 2030.".

• Journal of Korean Society of Forest Science
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• v.100 no.4
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• pp.672-680
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• 2011

The purpose of this study has been carried to develop a criterion for the selection of evaluation factors on Forest Carbon Cycle Community(F.C.C.C) based on the result of survey of 96 participants who were operation managers on mountain eco village(31), relevant experts(33), and officers of local government(32). For analysis of the results of survey, DHP(Delphi Hierarchy Process) method was used which is a combination of Delphi method and AHP(Analytic Hierarchy Process) method. The key factors on selection of a suitable area to launch F.C.C.C. project of Korea Forest Service was selected under three hierarchical classes. Class 1 comprises 3 indices(Physical resource index, Human resource index, Vision index), and Class 2 which contains 10 indices (Existing resource, Surroundings resource, Forest biomass resource, Humanities Social quality, Local resident participation, Leader's ability, External support, Planning of operation, Capability of operation, and Effect of operation). Class 3 is sub-level class of class which possess 38 indices. From the results of analysis, Consistency Index(C.I) of each index in the 3 classes was used as evaluation factor. In Class 1, index 'human resources' showed highest Consistency Index(0.454). In Class 2, index 'forest biomass resources' was the highest Consistency Index(0.376) in 'physical resources' of Class 1, index 'leader's ability' was the highest Consistency Index(0.326) in 'human resources' of Class 1, and index 'planning of operation' was the highest Consistency Index(0.346) in 'vision' of Class 1. In Class 3, relative importance of 38 index including 'Joint ownership land security(C.I.-0.266)' was evaluated. Based on the result of this study, a criterion for the selection of evaluation factors for F.C.C.C was developed and the evaluation criterion is expected to be use to select of a suitable area to launch F.C.C.C. project since 2011.

• Journal of Korean Classical Literature and Education
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• no.39
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• pp.221-246
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• 2018

In this text, the author examines the aspects and characteristics of the three forms that were created and enjoyed when the upper-class nobles of Japan "combined(混淆)" waka(和歌) and Chinese poetry(漢詩) between the 10th and 17th centuries. The three forms are the "Collection of Japanese and Chinese poems for singing"(和漢朗詠), "A collection of Japanese and Chinese poems" (詩歌合), and the "Renku renga"(聯句連歌). "Collection of Japanese and Chinese poems for singing" appeared in the 10th century, "A collection of Japanese and Chinese poems" appeared in the 12th century, "Renku renga" appeared in the 14th century, and all three continued to influence the history of Japanese literature after that time. As the combination of literary Japanese and Chinese progressed, the gap between waka and Chinese poetry decreased until they finally combined to create a single work. That is, waka and Chinese poetry converged in one place in multiple ways: as a work that was appropriate to be recited("Collection of Japanese and Chinese poems for singing"), facing each other work against work in a competition("A collection of Japanese and Chinese poems"), and, in the end, they reached the point where they were interchangeable as lines making up long poems(長詩)("Renku renga"). The combination of literary Japanese and Chinese can be said to be the Japanese version of the common movement in East Asian literary history during the Middle Ages to make songs from one's own language flawless in Chinese poetry. Meanwhile, by examining the status changes that appeared as Chinese poetry paralleled, fought with, replaced, and combined with waka, we can find clues to explain the attitudes of the Japanese people on Chinese poetry during the period when the three forms existed, as well as the characteristics of Japanese Chinese poetry that appeared in response to that. The preferences not of "myself" but of the "audience," content and expressions that revere the period rather than the inner self of the poet, and the fact that it is a means for enjoyable pleasure rather than having the original characteristics of lyrical poetry for self-expression are all characteristics of Chinese poetry in Japan during the early and late Middle Ages period. These characteristics can be said to be the current that flows in the underbelly of the history of Chinese literature in Japan. This author believes that the key to discussing the history of Chinese literature in Japan during the Middle Ages period from the perspective of East Asian literary history can be found here.

• Korean Journal of Comparative Education
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• v.24 no.3
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• pp.127-156
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• 2014

This study was inspired by the issue that the fundamentals of education have been overlooked, as today's smart education policies established in the knowledge-based information society of the 21st century have only focused on building digital environment and its efficiency. To carry out the study, the media education of Germany, which is equivalent of Korea's smart education, was analyzed to obtain implications for Korea's smart education. In Germany, the media education has been managed by the country ever since the information society has begun. Since 2009, the media education has become a requirement for all schools in every state. Thus, the current media education policy of each state has been analyzed, which revealed the following common characteristics. 1) The media education is closely linked to existing curriculum and education, rather than being conducted separately with different standards. 2) The media education is being conducted in a democratic manner by actively reflecting the exemplary cases of school teachers, rather than following the instructions and guidelines from the government. 3) The media education deals with the character and identity of young students, based on their basic understanding of information society, which are essential for a successful life in the upcoming society. Unlike the first and second implication linked to the method and procedure of media education policy, the third implication is the basic purpose of media education, which is also the key implication of this study. The media education policy of Germany, which is being conducted with its own educational philosophy, offers significant implications for Korea's smart education policy. In Korea, the education only revolves around device-based environment innovation or content development. It should be noted that the purpose of smart education is developing smart individuals who can bring better, happier, and more successful society - rather than establishing a smart environment. Therefore, the focus of discussion on Korea's smart education that revolves around environment, infrastructure, device utilization, and contents development should be changed to the character and identity of students, which are required in the future smart era. That's when 'human-based' educational revolution, instead of 'device-based' classroom revolution can begin.

• The Journal of Korean Philosophical History
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• no.56
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• pp.119-149
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• 2018

Le 樂 is important in Politics of the Kings. It is the same in Nothern Song period(北宋). There was an argument about Le 樂 and Lu 律 in Nothern Song Period. Those who argued were Fan-Jin(范鎭) and Sima-Guang(司馬光). They argued for 30 years. Fan-Jin insists that a standard of weights and measures is Lu and a standard of Lu is the fundamental tone of twelvenotes scale, Hwang-Jong 黃鍾. On the other hand, Sima-Guang insists that a standard of Lu is weights and measures and a standard of Le is Equilibrium and Harmony, Zonghe 中和. Fan-Jin thinks it is possible to restore a Sage King's music through the right standard of Lu. But Sima-Guang thinks it is impossible. Sima-Guang believes that the only way to restore a Sage King's music is to complete Zonghe. And Fan-Jin thinks Zonghe is the work of the king whereas Sima-Guang thinks Zonghe is the order of man and everything. The key point in the argument is Lu and Zonghe. Fan-Jin regards Lu as the basis of music, whereas Sima-Guang regards Zonghe as the basis of music. Lu is a tangible law and Zonghe is a intangible law. Although the argument between the two ended in a stalemate, the argument shows the difference between the scholars at the time.

• The Journal of Korean Philosophical History
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• no.25
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• pp.71-71
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• 2009

This study aims to provide a theoretical base for making a character education program on "how primary school students to cultivate their own right and good-minded characters." This study consists of three approaches: 1) an integrative approach based on the social and emotional learning, 2) development of integrative programs articulating three key domains directly and indirectly influencing students' character formation - school, family and local community(society), 3) maximum use of the educational institutes' moral education curriculums and the potential curriculums in the surrounding environment. In concrete, by specializing "social awareness and relationship skills" from various social and emotional ones, this study suggests an integrative program for the character education based on the theory of virtue in the Eastern philosophy. To develop such an Eastern philosophy-based integrative program for the cultivation of the social awareness and personal relationship skills, this study applies some virtue items of Eastern Ethics: for examples, 'rectification of the name(正名)' to improve skills for rational choice on the awareness and performance of social roles, 'empathy(忠恕)' to enhance the ability to share another person's feelings and emotions as if they were my own, 'reflect and seek in oneself(反求諸己)' to solve conflicts in peace and self-reflection, 'difficulty with countenance(色難)' to respond to others by understanding their situations and characters, 'select and follow good qualities of others and reform their bad qualities(擇其善者而從之, 其不善者而改之)' to make good results from various forms of personal relationship, and 'keep same respect as at first to old acquaintance(久而敬之)' to maintain good and emotional relationships. In particular, by underlining 'rectification of the name(正名)' and 'reflect and seek in oneself(反求諸己)', this study attempts to develop an alternative integrative program articulating three domains of school, family and local community.

• (The)Study of the Eastern Classic
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• no.41
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• pp.361-384
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• 2010

This paper focused on studies of Noneo Jilseo("論語疾書") written by Lee Ik, also known as his honored name, Seong Ho(星湖). Seong Ho(星湖) also had left 10 types of exegetical commentary other than Noneo Jilseo("論語疾書"). The reason for choosing Noneo Jilseo("論語疾書") was that the teachings of Kongzi(孔子) were contained in Noneo("論語"). Also when we understand the Analects of Kongzi(孔子) correctly, we will be able to understand other Confucian Canons accordingly. Seong Ho(星湖) recommended Zhuzi(朱子) pronounced Noneo Jipju ("論語集註") as a critical commentary on the Analects. That is because there are no writings that had considered pupils' opinions and all of the various situations as much as Noneo Jipju ("論語集註"). For this reason, Noneo Jipju ("論語集註") could play a role as an excellent text. However, it is not just quality of the book that matters. While reading the main body, there is an author's comment, saying "For now, I write down my skeptical point of view." With this short note, the author expressed that "Collected Annotation on the Analects" was not necessarily the best teaching. This is the consequence of 'doubt.' We should be skeptical about the Analects of Confucius. That is not to say that the Analects are unconditionally bad. Seong Ho(星湖) expounded that the beginning students should regard Noneo Jilseo("論語疾書") as their textbook, but do not cling only to the disciplines elucidated in the book. Seong Ho(星湖) had written Noneo Jilseo("論語疾書") in order to help people to understand Confucius correctly. Although this book was written during his early professional years, Seong Ho(星湖) had grasped the essence of teaching precisely. Then, what is the essence? That is 'Doubt.' Innate factors therein can be correctly understood through 'Doubt.' In this context, Seong Ho(星湖) had made such comment as "For now, I write down my skeptical point of view." To understand the opinions of Confucius correctly, this process that being doubtful about the text is necessary. The Analects of Confucius are just similar to a coded message. To know accurately about the code, it is necessary to start from 'Doubt' at the first. Such a "Doubt" shall be a key to decrypt the coded messages further.

• (The)Study of the Eastern Classic
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• no.67
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• pp.297-325
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• 2017

In this paper, the ideological features of Mohism were examined through the analysis into the viewpoint of Mohism on justice and benefit and "universal love" based on it. Even before the viewpoint on justice and benefit became a main agenda in Confucianism, Mohism and the Hundred Schools of Thought, there had been discussions on it, and the relation between "justice" and "benefit" was generally understood as that of means and ends(本末) or that of the thing and its functions(體用). What succeeded to this tendency and set it as an individual's moral standard was the viewpoint of Confucianism including Confucius. Of course, the Confucian view was focused on the politicians or leaders of those times. Compared to which, Mohism represented the stance of their group members and pursued the interest of groups and the society rather than that of individuals. Accordingly, while Confucianism considered "justice" more important than "benefit", Mohism could understand both of them unificatively. The crucial reason why Mohism could be most active during the Warring States Period is that it had its metaphysical basis on "the disposition of Providence." Accompanying this, the viewpoint of Mohism on justice and benefit was internally reflected in its key arguments including "universal love." That is so-called "Jianxiangai, Jiaoxiangli", that is to say, "that loving each other is namely benefiting each other." On the other hand, the fact that the viewpoint of Mohism on justice and benefit, and furthermore, the ideological foundation of its ten main arguments including universal love was "the disposition of Providence" became a double-edged sword. It was because it could be easily accepted by the laborers, farmers, and craftsmen consisting of Mohism of those times, but it instead became the reason for falling into ruins since the establishment of the feudal empire of Qin and Han(秦漢). In the feudal empire, the ideology and activities of Mohism as an individual group couldn't be embraced. For example, the way to set "Heaven"(the heavenly king) above "the sovereign ruler" might be a decisive limit to the legitimacy and rationality of the regime. Moreover, the arguments by Mohism, such as "Jieyong", "Jiezang", "Feiyue" and others couldn't be taken easily by the privileged class. Therefore, Mohism couldn't do any activities as an academic school until Seojedongjeom(西勢東漸) during the Qing dynasty later, and it was different from Confucianism. In brief, ideas of Mohism including universal love ended up as an utopian idea historically, but the conception of sharing mutual interest along with mutual love and consideration with Confucianism from the position of the relatively disadvantaged in the society has a value worthy of being appreciated even today.