• Journal of Life Science
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• 제33권1호
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• pp.1-7
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• 2023

Intracellular cargo transport is mediated by molecular motor proteins, such as kinesin and cytoplasmic dynein. Kinesins make up a large subfamily of molecular motors. Kinesin-1 is a plus-end-directed molecular motor protein that moves various cargoes, such as organelles, protein complexes, and mRNAs, along a microtubule track. It consists of the kinesin superfamily protein (KIF) 5A, 5B, and 5C (also called kinesin heavy chains) and kinesin light chains (KLCs). Kinesin-1 interacts with many different binding proteins through its carboxyl (C)-terminal region of KIF5s and KLCs, but their binding proteins have not yet been fully identified. In this study, a yeast two-hybrid assay was used to identify the proteins that interact with the KIF5A specific C-terminal region. The assay revealed an interaction between KIF5A and glutamate-rich 4 (ERICH4). ERICH4 bound to the KIF5A specific the C-terminal region but did not interact with the C-terminal region of KIF5B or KIF3A (a motor protein of kinesin-2). In addition, KIF5A did not interact with another isoform, ERICH1. Glutathione S-transferase (GST) pull-downs showed that KIF5A interacts with GST-ERICH4 and GST-ERICH4-amino (N)-terminal but not with GST-ERICH4-C or GST alone. When co-expressed in HEK-293T cells, ERICH4 co-localized with KIF5A and co-immunoprecipitated with KIF5A and KLC but not KIF3B. Together, our findings suggest that ERICH4 is capable of binding to KIF5A and that it may serve as an adaptor protein that links kinesin-1 with cargo.

• Journal of Mushroom
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• 제21권3호
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• pp.132-139
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• 2023

Light plays an important role in fruit-body development and morphology during Pleurotus spp. cultivation. To understand the effects of light color on fruit-body properties, we evaluated the fruit-body characteristics of Pleurotus spp. Varieties cultivated under blue, red, and purple LED light sources. The main results are as follows: The overall fruit-body shape showed differences depending on the color of the LED light. The fruit-bodies of mushroom cultivated under blue and purple light were generally similar to the mushroom shapes typically produced, while those of mushroom cultivated under green light were abnormally shaped, probably due to the absence of effective light source. The average cap lightness of mushrooms cultivated under blue, green, and purple LED lights was 57.0, 57.4, and 59.4, respectively. The average cap lightness of all varieties except Wonhyeong1ho and Hwang-geumsantari cultivated under the three LED light sources were statistically significantly different (P<0.05). The cap redness varied significantly depending on the LED lighting and variety. Only Gonji7hoM, the cap color mutant of Gonji7ho, showed negative cap redness values under all three LED light sources. Among the eight varieties excluding Gonji7ho, the highest cap redness was observed when cultivated under the blue LED. The average harvest weight of the varieties cultivated under purple, blue, and green LED light were 68.0, 58.3, and 50.1 g, respectively. The yield of Gonji7ho, the mushroom variety with the highest yield, cultivated under blue, green, and purple LED light were 92.8, 77.1, and 98.6 g, respectively. The earliness when grown under the purple, blue, and green LED lights were 5.3, 5.8, and 5.8 days, respectively. Among the varieties, six, three, and two cultivars showed the shortest earliness under the purple, green, and blue LED, respectively. The fruit-body lengths were 66.4, 51.8, and 46.8 mm when cultivated under green, purple, and blue lights, respectively. These results are expected to serve as a foundation for producing mushrooms with traits demanded in the market.

• Journal of the Daesoon Academy of Sciences
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• 제44집
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• pp.177-212
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• 2023

In this study, discussions of the suppression of cultural diversity in communities was conducted. First, based on the studies conducted so far and recent changes, the oppression that exists between the Chinese government and ethnic minorities was considered. The visible suppression mentioned was the expansion of Han Chinese Mandarin language education, sanctions on minority languages, and the expansion of higher education at the exclusion of minority identities. In terms of 'invisible' oppression, urbanization, urban development with modernization at the forefront, and the use of officials from minority ethnic groups educated by the central government were items that were discussed. Next, the case of Latin America was examined. In particular, attention was paid to the theory of resistance against Europeans and European culture. Based off of the worries and experiences of Latin American intellectuals who have underwent oppression as individuals from culturally diverse backgrounds, a mature theory was formulated that could be used to defend Chinese minorities in the future. There is a specificity to the problem of Chinese minority communities. However, from a large perspective, experience and self-critical exploration in Latin America serve as an opportunity to expand the specificity of Chinese minority communities. Their situation resembles previous situations in Latin America when native cultures were being culturally eroded by Europe. Thus, as Latin American scholars argue, a shift in perception is necessary. In addition to this, in the text, it is likewise necessary to reflect on diversity, freedom, and mutualistic respect. There are proposals advocating for the realization of Heyibutong (和而不同 harmony but not through sameness) based on the situation in China. In the process of this consideration, much thought was given about what the observed communities are like and what a hypothetically desirable community would be like. This extends not only to Chinese minority communities and native residents of Latin America, but also to Asians in the United States and foreigners in Korea. Through this, it is hoped that desirable communities characterized by cultural diversity can be skillfully pursued.

• Journal of the Daesoon Academy of Sciences
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• 제45집
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• pp.69-102
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• 2023

There has been a growing demand for spiritual education in public education in recent years. In fact, the concept of spirituality was included in the national religious curriculum in 2022. However, compulsory spiritual education based on the national curriculum is different from individual or private organization-based spiritual education which can be characterized as voluntary. This article aims to discuss the potential problems that may arise when making spiritual education compulsory in public education. This discussion includes the expansion of spiritual discourse and the scope of spirituality, the contents and examples of spiritual education, and the implications of compulsory spiritual education. My perspective on this topic is that the religious curriculum, being a national curriculum, should be applicable to all schools and learners. The channels for expanding spiritual discourse include studies for measuring each individual's spirituality or religiosity and spiritual tourism. Both exclusive and inclusive spirituality coexist within spiritual discourse. Furthermore, spiritual educators criticize knowledge-based education for its tendency towards romanticization, while overlooking reflective education in national religious curriculum. Additionally, the normative nature inherent in the concept of spirituality is often overlooked, despite the potential recurrence of problems seen in faith-based education. This article suggested that the minimum principle for the nation's religious curriculum should be that "religious or normative knowledge is not to be injected or delivered but rather reflected upon." This principle aims to provide an opportunity for learners to reflect on their religious experiences or lives subjectively. When this principle is applied, spirituality becomes the object of reflection and selection for learners. Above all, learners with reflective thinking skills will be able to live independently, even if their experiences and lives change. We hope that this article will serve as an opportunity to continually reflect on the form of religious education found in public education.

• Journal of the Korean Society of Marine Environment & Safety
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• 제29권5호
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• pp.417-426
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• 2023

Rapid climate change has resulted in glacial retreat and increased meltwater inputs in the Antarctic Peninsula, including King George Island where Marian Cove is located. Consequently, these phenomena are expected to induce changes in the water column light properties, which in turn will affect phytoplankton communities. To comprehend the effects of glacial retreat on the marine ecosystem in Marian Cove, we investigated on phytoplankton biomass (chlorophyll-a, chl-a) and various environment parameters in this area in December 2021 and January 2022. The average temperature at the euphotic depth in January 2022 (1.41 ± 0.13 ℃) was higher than that in December 2021 (0.87 ± 0.17 ℃). Contrastingly, the average salinity was lower in January 2022 (33.9 ± 0.10 psu) than in December 2021 (34.1 ± 0.12 psu). Major nutrients, including dissolved inorganic nitrogen, phosphate, and silicate, were sufficiently high, and thus, did not act as limiting factors for phytoplankton biomass. In December 2021 and January 2022, the mean chl-a concentrations were 1.03 ± 0.64 and 0.66 ± 0.15㎍ L^-1, respectively. The mean concentration of suspended particulate matter (SPM) was 24.9 ± 3.54 mgL^-1 during the study period, with elevated values observed in the vicinity of the inner glacier. However, relative lower chl-a concentrations were observed near the inner glacier, possibly due to high SPM load from the glacier, resulting in reduced light attenuation by SPM shading. Furthermore, the proportion of nanophytoplankton exceeded 70% in the inner cove, contributing to elevated mean fractions of nanophytoplankton in the glacier retreat marine ecosystem. Overall, our study indicated that freshwater and SPM inputs from glacial meltwater may possibly act as main factors controlling the dynamics of phytoplankton communities in glacier retreat areas. The findings may also serve as fundamental data for better understanding the carbon cycle in Marian Cove.

• Journal of the Korean Society of Radiology
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• 제17권4호
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• pp.489-495
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• 2023

Radiation shielding facilities are constructed in locations where diagnostic radiation generators are installed, with the aim of preventing exposure for patients and radiation workers. The purpose of this study is seek to compare and validate the trend of attenuation thickness of lead, the primary material in these radiation shielding facilities, at different maximum tube voltages by Monte Carlo simulations and measurement. We employed the Monte Carlo N-Particle 6 simulation code. Within this simulation, we set a lead shielding arrangement, where the distance between the source and the lead sheet was set at 100 cm and the field of view was set at 10 × 10 cm². Additionally, we varied the tube voltages to encompass 80, 100, 120, and 140 kVp. We calculated energy spectra for each respective tube voltage and applied them in the simulations. Lead thicknesses corresponding to attenuation rates of 50, 70, 90, and 95% were determined for tube voltages of 80, 100, 120, and 140 kVp. For 80 kVp, the calculated thicknesses for these attenuation rates were 0.03, 0.08, 0.21, and 0.33 mm, respectively. For 100 kVp, the values were 0.05, 0.12, 0.30, and 0.50 mm. Similarly, for 120 kVp, they were 0.06, 0.14, 0.38, and 0.56 mm. Lastly, at 140 kVp, the corresponding thicknesses were 0.08, 0.16, 0.42, and 0.61 mm. Measurements were conducted to validate the calculated lead thicknesses. The radiation generator employed was the GE Healthcare Discovery XR 656, and the dosimeter used was the IBA MagicMax. The experimental results showed that at 80 kVp, the attenuation rates for different thicknesses were 43.56, 70.33, 89.85, and 93.05%, respectively. Similarly, at 100 kVp, the rates were 52.49, 72.26, 86.31, and 92.17%. For 120 kVp, the attenuation rates were 48.26, 71.18, 87.30, and 91.56%. Lastly, at 140 kVp, they were measured 50.45, 68.75, 89.95, and 91.65%. Upon comparing the simulation and experimental results, it was confirmed that the differences between the two values were within an average of approximately 3%. These research findings serve to validate the reliability of Monte Carlo simulations and could be employed as fundamental data for future radiation shielding facility construction.

• Journal of the Daesoon Academy of Sciences
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• 제27집
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• pp.245-282
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• 2016

Currently, the whole world is being swept away by spiritual movements seeking divinity in oneself. Yet there are terror attacks, religious disputes and other conflicts continuously taking place on larger and larger scales as well as expanding further and further throughout the world. Interreligious harmony seems like a distant ideal. What is the ultimate cause of religious conflicts? Is interreligious communication truly that difficult? Even among different cultures, said cultures' varieties of ritual expressions, and various religious doctrines, there are points of general common to be appreciated if a deep perspective is adopted. When we find the common ground and understand each other's difference, it will be easier to communicate since everyone will be learning from each other. What could serve as common ground for different religions? Many scholars speak about the state of 'oneness' that is claimed by mysticism throughout a large array of religions. This state of oneness is typically not achieved overnight, but it serves as a prospective state which is pluralistically inclusive. This "religion of enlightenment" emphasizes the process of reaching comprehensive interreligious agreement would be characterized by a deep religious perspective. If superficial religious perspectives focuses only on faith to attain blessings and engage in blind belief, then, by contrast, deep religious perspectives emphasize inner divinity, the true self, orthe higher self. The words, 'superficial religious perspective' and 'deep religious perspective' were defined for personal convenience by O Gang-nam, a scholar of comparative religion. Consequently, this classification is a relative binary concept lacking hard and fast rules with regards to distinctions. But the concept of superficial religious perspectives and deep religious perspectives has its advantage in allowing clearer and easier discussion about religions because it could embrace all aspects of religious life and the development of various religious sentiment. In this way, the terms surface religious perspectives and deep religious perspectives will be used in limited framework. I both borrow this concept and reconsider it by referring to other scholars' methods of classification. From that point, I explore and these views in relation to religious experience. How does religiosity develop, maturity of religious faith take place, deep awareness of truth reveal itself, or an attitude of open-mindedness arise? After these states are realized, is interreligious agreement possible? Most religious studies scholars point out 'religious experience.' They say people could develop their faith from superficial religious beliefs into a more mature and deeper faith through religious experience while continuously aspiring towards enlightenment and practicing their religion in daily life. This study will try to examine aspects of superficial religious perspectives and deep religious perspectives represented in each religion and also explore criticism of each religion. With this view of superficial religious perspectives and deep religious perspectives, some cases documenting the religious experience of Daesoonjinrihoe disciples will be analyzed to see how their religiosity develops from superficial religious perspectives into deep religious perspectives through certain religious experiences. The characteristics of those experiences will also be investigated.

• Journal of the Daesoon Academy of Sciences
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• 제27집
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• Economic Analysis
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• 제27권4호
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• pp.70-119
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• 2021

This paper analyzes the changes in financial reform during the Kim Jong-un era based on North Korean literature. We find that North Korea has systematically and functionally separated the central bank from commercial banks since the Kim Jong-un era began. In addition, enterprises have been allowed to withdraw cash from bank accounts and make inter-enterprise cash payments. In other words, nowadays non-cash currencies with passive money can partially serve as active money with purchasing power. With the systematic and functional separation of the central bank and the commercial bank, the issuance of the central bank changed to a money supply method through the commercial bank, and changes in the currency distribution structure have allowed commercial bank's credit creation function to be implemented. This means that the banking system and the monetary·payment system of the socialist planned economy are changing in the way of the market economy. Reforms in the financial sector are believed to have been necessary to support changes in the economic system and to restore the function of the public financial sector. These changes have progressed in terms of the level of reform, but they are still considered similar to the period of the former Soviet Union's Perestroika or to the early period of China's reform and opening. Although North Korea's financial reform is superior in terms of enacting the banking law, it is insufficient in terms of realizing the functions of commercial banks. In addition, it is assessed that institutional constraints such as maintaining a planned economy, and the lack of confidence in public finances limit the effectiveness and development of the financial system. It should be noted that these results are based on literature published in North Korea. In other words, there is a limit in the fact that such recent changes have been carried out on a trial basis in some areas, or have been carried out in a full-scale manner with a blueprint, since Kim Jong-un's inauguration.

• Journal of the Daesoon Academy of Sciences
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• 제42집
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• pp.201-226
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• 2022

Character education begins with a clear definition of character. There are claims that humanity is reducible to human nature or personality, but when approached from an educational perspective, human nature soon boils down to the question of its ultimate goodness or wickedness. There is a significant difference between the educational systems that emerge from the standpoint that human nature is evil versus the standpoint that human nature is good. With regards to educational outcomes, this can be observed both in terms of human nature and personality. Modern education today sees education as leading the immature to a mature state from the standpoint that human nature is evil. But if human nature is evil, how could we implement an education that would render it good? If character education becomes a system of etiquette education or one of instilling manners whereby simple wrong cases are righted, it would be nothing but a follow-up to the wrong educational cases that had been carried out previously. In that sense, character education is correction; not education. Education should be done in a way that realizes and understands the perfect self rather than unfolding as a process of constantly correcting and reinforcing immature human beings. In that sense, this paper posits that enabling students to understand their own emotions would serve as a correct form of character education. This would be a system of focusing on emotions that reveal the goodness of human nature. Personality can be educated, but education at this time should be a way to bring out a student's already good and even perfected nature. This is more realistic than replacing a 'faulty' character with a good character which supposedly did not exist previously. If personality education morphs into 'emotional self-understanding,' contemplations on 'why not to do' unsavory acts rather than mere negative commands 'don't do that,' and listening to what one's emotions intuit prior to and after given actions, then that would arise to the true standard of a good education.