• Title/Summary/Keyword: Providence

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TYROSINASE INHIBITORY ACTIVITY OF LONICERA JAPONICA

  • Lai, Jeng-Shiow;Su, Chen-Wen;Huang, Keh-Feng
    • Proceedings of the SCSK Conference
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    • 2003.09b
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    • pp.545-547
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    • 2003
  • A tyrosinase inhibitor, Lonjapoin, was isolated from the ethanolic extracts of Flos Lonicera by activity-guided fractionation. Lonjapoin ($IC_{50}$/; 2.07 $\mu\textrm{g}$/mL) was found to be potentially as effective inhibitor of production of melamin. Flos Lonicera (Jinyinhua) is the dry flower buds of Lonicera japonica. Thunb. It is used as an antibacterial and antiphlogistic agent in the treatment of abscess, laryngeal catarrh, erysipelas, dysentery, cold and fever. In our continuing search for natural source as cosmetic ingredients from Chinese medicinal herbs and found the extracts of Flos Lonicera showed the significant tyrosinase inhibition activity. In this study the active constituent of Lonicera japonica. obtained with the process of tyrosinase activity assay and column chromatography.

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The Effect of Chinese Herbs on Acne Pathogens

  • Tseng, Wen-Kai;Lin, Shiann-Tsai;Chen, Yi-Shyan;Kwan, Chang-Chin
    • Proceedings of the SCSK Conference
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    • 2003.09b
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    • pp.1-11
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    • 2003
  • Chinese herbs have been used for a long period of time and less side effects than synthesized chemical drugs. Therefore, using Chinese herbs as natural additives in cosmetics becomes popular in recent years. The methanol extracts of Scutellariae Radix, Lithospermi Radix, Lonicerae Flos, Andrographitis. Herba, Angelicae Dahuricae Radix, Ligustici Rhizoma et Radix, Hedyotis Diffusae Herba, Isatidis Folium, Magnoliae Liliflorae Flos, Forsythiae Fructus, Anmarrhenae Rhizoma, Spirodelae Herba, Gardeniae Fructus, Sophorae Flavescentis Radix, Coptidis Rhizoma, Prunellae Spica, Equiseti Hiemalis Herba, Gentianae Radix, Moutan Radicis Cortex, Fraxini Cortex, Lycii Radicis Cortex, Violae Herba, Lophatheri Herba, Matricariae chamomillae Flos, Taraxaci Herba and Scutellariae Barbatae Herba are used to test the efficiency of inhibiting acne pathogens. Twenty-six Chinese herbs are extracted by methanol, and then condensed to dried powder. These extracts are divided into water-soluble part and DMSO soluble part. These two type solutions are tested for the effect on acne pathogens by paper disc diffusion method. The results show that the substances of water soluble part which are Coptidis Rhizoma, Moutan Radicis Cortex, Scutellariae Barbatae Herba have medium to high activity of inhibiting acne pathogents, and the substances of DMSO soluble part which are Coptidis Rhizoma, Ligustici Rhizoma et Radix, Sophorae Flavescentis Radix, Moutan Radicis Cortex, Scutellariae Radix, Scutellariae Barbatae Herba also have medium to high activity of inhibiting acne pathogens. Using Chinese herbs as natural additives in cosmetics is convenience and valuable application in cosmetceutical research and development. Therefore, it is worth that re-investigation and find out the potential of Chinese herbs being use in cosmetics.

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The Characterization and Author's Consciousness of Okhwangibong (<옥환기봉>의 인물 형상과 작가의식)

  • Lee, Seung-bok
    • Journal of Korean Classical Literature and Education
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    • no.15
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    • pp.463-499
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    • 2008
  • This paper aims at investigating the characterization and author's consciousness of Okhwangibong written in about 18th century in Korea. Okhwangibong deals with the historical event in the Later Han of ancient China, that is to say the Empress Gwak's banishment and the royal harem Eum's accession to the queen consort. The author of this work created the focal characters freshly. Particularly Gwak is characterized as the vivid woman who desires the Emperor Kwangmu's love, reproaches his negative attitude toward her wants, and feels pains by reason of his affection to Eum. The author intended to justify Eum's accession to the queen consort through emphasizing Providence and her virtue. But the author's intention could not be realized fully. Because what is called Providence was lost persuasive power, and Gwak was characterized very affirmatively. Therefore it can be said that this work represents Gwak's trials and pains caused by Kwangmu. And the discord of the author's intent and the real meaning of the work occurred the dispute about affection and faithfulness between man and wife in following novels. Consequently the historical meaning of Okhwangibong in Korean Novel can be founded in successful characterization and occurring the dispute in following novels.

A Study of the Chuchih $Ch'unch\hat{e}ng$, or 'Proofs of Providence,' with Emphasis on Its Impression and Value (동양문고소장 중간본 "주제군징"에 대하여 -특히 판본과 그 자료적 가치를 중심으로-)

  • Shim Woo-choon
    • Journal of the Korean Society for Library and Information Science
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    • v.1
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    • pp.77-102
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    • 1970
  • The writer discusses about the value of the two-volume Chuchih $Ch'unch\hat{e}ng$ in the Toyo Bunko in terms of its history and contents. The book is an incomplete reprint without preface. However, it has no error in its contents through the three elaborate revisions. The writer defines the book as a scientific and religious work. The author shows in the first volume his hypothesis, analysis, and conclusion, of the order of the things in the universe and in the second volume tries to prove the God's existence and Divine Providence. The proofs presented are related to the scientific thoughts of the West in the 17th century.

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A Study of Approach to the Religious Faith in Industrial Design - Especially on the Creative Idea of Christianity - (제품디자인과 종교적 사상의 근접성에 관한 연구 - 기독교적 창조사상을 중심으로 -)

  • 박규현
    • Archives of design research
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    • v.12 no.3
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    • pp.29-40
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    • 1999
  • Walter Gropius, famous architect of Bauhaus, once treated of pure mind which was revealed in the system of object and its phenomena through sense of sight while examining material being and illusive being. And Thomas Aquinas said that man can have a creative power only with modest mental state void of prejudice saying that he expected God to come to him after his soul went out of him. The same thing was said by so many great philosophers and thinkers other than him. I think his saying, "God comes after Soul's escape from the body for a new creation", has a real truth for all times and places and beauty itself beyond expression. Why\ulcorner The reason why the saying is so true is because it has a Yin and Yang Idea, that is, the Soul means a dark spirit correspondent to Yin between both oriental ideas and God does a bright spirit correspondent to Yang between them. By reason of this idea, I would like to assert that we should take it granted that we stand in need of the same bright Yang's spirit as God has for the new creation, and let the Yang's bright spirit come to our minds. We can call it divine 'Providence', or call it God's guidance, which we cannot help accepting as a man's fatality. As God was pleased after he made man and all the creatures by dint of his design, so man was pleased after he made everything he needed by the same design that he accepted from God. In spite of pleasure of different dimensions from what God and Man has each other, their way of empathies were all the same. In this paper I compared a worldly lower conception by which man designed his products for his sensuous satisfaction with a higher conception by which God designed his creatures for his mental satisfaction. I intended to infer what destined relation there must be between both God's and man's creations, trying to remind designers that they have to confess to have not so divine a providence as God has for creation because I think the real truth is that they had regarded their works of product design as a routine occurrence for their physical convenience in the industrial plans.ial plans.

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The real nature of the West Wind in Shelley's Ode to the West Wind (셸리의 Ode to the West Wind에 나타난 서풍의 실체)

  • Jeon, Woong-Ju
    • English Language & Literature Teaching
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    • no.5
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    • pp.259-272
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    • 1999
  • The real nature of the west wind in Shelley's Ode to the West Wind is the divine providence which influences all things in this world- that is, whether they are on land, in the sky, or in the sea. The divine providence is the manifestation of something beyond the present and tangibel object. In the first stanza, the real nature of the west wind in this poem is the wild wind, the breath of Autumn's being, the unseen presence, the azure sister of the Spring, a Destroyer, a Preserver, the winged seed, a creator, a philosopher, a poet, Shelley, and the wild spirit moving everywhere. In the second stanza, the real nature of the west wind in this poem is cloud, the angel of rain and lightning, fierce Maenad, the approaching storm, the congregated might, the black rain, the fire, hail, solid atmosphere, the tremendous power of revolutionary change, and the power that influences all things in the sky. In the third stanza, the real nature of the west wind in this poem is the voice that makes the oozy woods which wear the sapless foliage of the Atlantic, and the power makes the blue Mediterranean wake from his summer dream. the fit medium of expression which Shelley's soul was seeking for, Shelley's passion, Shelley's partner, Shelley's co-worker, and a strong presence which influences in the sea. In the fourth stanza, the real nature of the west wind in this poem is the mightest presence, the power, the strength, the free presence, the uncontrollable, the wanderer over heaven, a vision, the tameless, the swift, the proud and the God who can save Shelley form the heavy weight of hours and lift Shelley as a wave a leaf, a cloud. In the fifth stanza, the real nature of the west wind in this poem is the mighty harmony, the fierce Spirit, Shelley's spirit, the impetuous spirit, incanation of this verse, spark, the trumpet of a prophecy, the Providence which can make the Winter depart and call Spring, and the prophet. To conclude, the real nature of the west wind in this poem is Shelley's accumulated insight that he visulize his impulse of revolutionary thought.

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Antimicrobial effects of β-lactamase inhibitor/β-lactam antibiotics on staphylococcal mastitis (Staphylococcus aureus에 의한 유방염에 대한 β-lactamase 저해제/β-lactam계 항균제 치료 효과)

  • Lim, Suk-Kyung;Lim, Jae-Hhyang;Joo, Yi-Seok;Moon, Jin-San;Lee, Ae-Ri;Koh, Hong-Bum
    • Korean Journal of Veterinary Research
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    • v.43 no.1
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    • pp.113-120
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    • 2003
  • The antimicrobial effect of ${\beta}$-lactam antibiotics, which had ${\beta}$-lactamase inhibitor activity, on Staphylococcus aureus isolated from mastitis was investigated in this study. Out of 166 isolates, 99 isolates (59.6%) produced ${\beta}$-lactamase, and 98 isolates of 99 were ${\beta}$-lactamase positive in above $12.5{\mu}g/m{\ell}$ MIC of penicillin. In the providence distribution, ${\beta}$-lactamase production rate of 4 providence, Gangwon, Gyeonggi, Chungcheong, and Jeolla was 100%, 65.7%, 58.8%, and 50.0%, respectively. Antibiotic activities of ${\beta}$-lactam antibiotics against lactamase positive isolates also were investigated. Antimicrobial effects of ampicillin/sulbactam or amoxicillin/clavulanic acid treated group were better than ampicillin or amoxicillin treated group. In antimicrobial effects on intracellular S aureus, there was no difference 1 hour and 4 hour treatment in control, ampicillin, and amoxicillin group, but in 18 hours treatment, ampicillin/sulbactam or amoxicillin/clavulanic acid had a better effect than ampicillin or amoxicillin (p<0.05).