• (The)Study of the Eastern Classic
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• no.57
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• pp.231-262
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• 2014

Seeing so many people who use trickery and schemes become successful these days, a lot of people are concerned that the ethical values of our society are breaking down. The saint who created I'Ching presents ways to see through the characteristics of people and ethical values, claims that carrying out these values in everyday life while being aware of misfortunes can lessen our faults or make them disappear, and presents ways to conduct moral actions to people with the hopes of walking down the right road. The Do in Dodeok, which means "ethics" in Korean, stands for "body." Until now, there has been a lack of research on the do in I'Ching. Therefore, the goal of this study was to research the idea and specific actions of Do implied in Gyeomun and Shibik of I'Ching, to aid application of abstract Do to fit the different situations of people. In the beginning, Do was not categorized. It was heavens Do if it was in the heavens, earth Do if it was on the earth, and human Do if it referred to people. I'Ching presents various different ideas of Do to apply natural Do to people. The researcher divided Do largely into heavens Do, earth Do, human Do, heavens, earth and human Do, middle Do and changing Do, and aimed to present various examples of application of Do including Do of a man, Do of heaven and earth, Do of heavens and gods, orders of the heavens, Do of a woman, Do of a family, Do of a saint, Do of a great person, Do of a noble man, Do of a child, Do of a household, Do of the heavens, earth and people, good fortune of men, and wrong Do and frugal Do, to show how and when Do is used and aid in execution of Do through I'Ching. The practice principle of Do according to I'Ching is for people to understand the various types of Do presented by I'Ching, and help all people become saints and noble men by conducting Do at the right time and place. If people make an effort to keep the principle of Do presented in I'Ching, all trickery and schemer will disappear and a society of great unity will be created, where all members are happy.

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.

• Sleep Medicine and Psychophysiology
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• v.27 no.2
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• pp.56-66
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• 2020

Objectives: In this study, the clinical characteristics of OSA patients and the quality of life before and after CPAP use were compared to determine the degree of improvement in quality of life according to CPAP use. Methods: Age, sex, height, weight, body mass index, Epworth Sleepiness Scale, Modified Mallampatti Score, Montreal Cognitive Assessment-Korean, and Pittsburgh Sleep Quality Index were compared between men and women through medical records. To understand the degree of improvement in quality of life resulting from use of CPAP, a personal telephone call was made to compare the VAS scores for quality of life before and after CPAP use. Results: In height (HT) (Z = -4.525, p < 0.001), weight (BW) (Z = -2.844, p < 0.05), sleep quality (PSQI) (Z = -2.671, p < 0.05), and arousal index (AI) (Z = -2.105, p < 0.05), there was a difference between men and women (p < 0.05). There was no difference in the remaining variables. Cross-analysis (Chi-square test) confirmed a difference between severity and sex of OSA. It has been found that there is no statistically significant order in size according to level-specific severity of OSA for PreCPAP QOL, PostCPAP QOL, CPAPUse Months, and CPAP4Hr/d (%) (p > 0.05). The difference between AHI before and after CPAP was 36.48 ± 21.54 (t = 11.609, p < 0.001) and the difference between QOL before and after CPAP was -25.43 ± 22.06 (t = -7.901, p < 0.001), both of which were significant (p < 0.001). Conclusion: Among OSA patients, there were differences in height (HT), weight (BW), sleep quality (PSQI), arousal index (AI), and severity of OSA between men and women, but the quality of life before and after CPAP was different. However, there was no difference between men and women in quality of life before and after CPAP. In addition, quality of life in OSA patients improved after using CPAP.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.69-97
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• 2021

'Déconstruction' is a system of thought that induces the emergent property that characterizes contemporary philosophy. The tradition of ancient Greek philosophy evolved over and over again, giving rise to the Renaissance and Enlightenment. It seemed to have reached its end under the historical perspective of modernity. However, contemporary philosophy wanted to see more possibilities through the deconstruction of modern philosophy. If modern philosophy dreams of a strange cohabitation between God and man with the humanistic completion of Plato's philosophy, modern philosophy rejects even that through deconstruction. Although Plato's classical metaphysics is a stable system centered around the absolute, it is ultimately based on God and religion. Under that system, human autonomy is only the autonomy bestowed by God. Contemporary philosophy is one of the results of efforts that try to begin philosophy from the original human voice through deconstruction. Instead of epistemology dependent on metaphysics, they wanted to establish epistemology from human existence and realize the best good that would set humans free through deconstruction. As such, it is no mistake to say that deconstruction is also an extension of the modern topic of human freedom. Deconstruction and human freedom act as one body in that the two cannot be separated from each other. Oddly enough, Daesoon Thought, which seems to have religious faith and traditional conservatism as main characteristics, has an emergent property that encompasses modern and contemporary times. The period of Korea, when Kang Jeungsan was active and founded Daesoon Thought, has an important meaning for those who have a keen view of history. Such individuals likely think that they have found a valuable treasure. This is because that period was a time when ideological activities were conducted due to an intense desire to discover the meaning of human freedom and envision a new world without copying the ways of the West. Instead they looked to face internal problems and raise people's awareness through subjectivity. In other words, the subtle ideas created by Korea's self-sustaining liberalism often take the form of what is commonly called new religions in modern times. Among these new religions, Daesoon Thought, as a Chamdonghak (true Eastern Learning), aims to spread a particular modern value beyond modern times through the concept of Haewon (the resolution of grievances) that was proclaimed by Jeungsan. The Haewon espoused in Daesoon Thought is in line with the disbandment of modern philosophy in that it contains modernity beyond modern times. First, Haewon means to resolve the fundamental resentment of human existence, which arose from Danju's grievance. Secondly, Haewon in Daesoon Thought encompasses the Haewon of the Three Realms of Heaven, Earth, and Humanity centers on a Haewon-esque style of existence called Injon (Human Nobility). Haewon in Daesoon Thought can be understood in the same context as Derrida's philosophy of Deconstruction. Modern deconstruction attempts to expose the invisible structures and bonds within human society and attempt to destroy them. In a similar way, Haewon endeavors to resolve the conflicts among the Three Realms by releasing the bonds of fundamental oppression that hinder the Three Realms of Heaven, Earth, and Humanity.

• Journal of Nutrition and Health
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• v.55 no.1
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• pp.101-119
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• 2022

Purpose: This study examined the demographics, health status, dietary habits, energy, nutrient intake, and protein intake based on levels of inclusion of animal food among females in their 20s by using data from the 7th Korea National Health and Nutrition Examination Survey. Methods: The subjects (n = 912) were divided into 4 groups according to the frequency of animal foods consumed which were categorized as meat, seafood, eggs, and dairy products, or other animal-derived foods. Results: The subjects with a lower frequency of animal food intake ate out less frequently. As the frequency of animal food intake decreased, the total energy intake too decreased with higher carbohydrate and lower protein intake ratios. In the low frequency of animal food intake group, a higher proportion of subjects had energy intake below the estimated energy requirement and the intake of protein, vitamin B₁, vitamin B₂, niacin, calcium, phosphorus, and iron were below the estimated average requirements. The average protein intake was more than the recommended 45 g in all four groups. However, the lower the frequency of animal food intake, the higher the proportion of people having lower protein intake compared to the recommended intake of 0.91 g per kg body weight. It became apparent that people who do not consume animal foods at all did not meet the recommended levels of protein intake. Thus, people pursuing a vegan diet may be at risk of low protein intake. Conclusion: This study suggests that economic characteristics, dietary habits, energy, and nutrient intake are affected by the frequency of animal food consumed, or in other words, by the degree of vegetable-centered diet. Thus, this study would help improve the perception of vegetarianism, develop individualized dietary guidance and nutrition education programs for people practicing vegan or vegetarian diets to ensure that they have a balanced diet.

• Journal of The Korean Society of Grassland and Forage Science
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• v.41 no.4
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• pp.267-272
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• 2021

This experiment was conducted to the purpose of evaluating the effect of feeding on Korean Native Cattle to expand the production and utilization of whole crop rice (WCR). TMR (Total mixed ration) feed was prepared by using WCR produced in Pyeongtaek, Gyeonggi-do, and the growth capacity and meat quality characteristics of 16 Korean Native Cattle raised up to 29 months of age were investigated. The produced WCR silage for feed had a moisture content of 64.02% and a crude protein content of 7.54%, and was blended with about 45% during the growing season, and lowered to 35, 15 and 9%, respectively, in the fattening period (early, middle and late stages). The body weight of the WCR-TMR feeding group was significantly higher than that of the control in the middle and late fattening stage, and at the end (29 months of age), the control group was 631 kg/head, but the WCR-TMR feeding group was 647 kg/head, which was higher. The average daily gain was significantly higher in the WCR-TMR feeding group in the growing and early fattening period, and there was no difference in the mid- and late fattening period. In the whole period, 0.71 vs 0.75 kg/head/day, WCR-TMR feeding group was high. In terms of meat quantity, the back fat thickness of the control group (11.7 mm) was significantly thicker than that of the WCR-TMR fed group (9.3 mm) (P<0.05). There was no difference in Rib eye area, Carcass weight and Meat yield index (P>0.05). In terms of meat quality, the Marbling score was higher in the WCR-TMR feeding group (P<0.05), and there were no significant differences in Meat color, Fat color, Texture and Maturity. Considering the above results, TMR feeding mainly on whole crop rice silage for feed improved the productivity of livestock, but there was no significant difference in meat quality. Therefore, it is judged that it is necessary to produce and use the whole crop rice for feed in countries with poor forage conditions.

• Korean Journal of Poultry Science
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• v.48 no.2
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• pp.69-80
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• 2021

We conducted a 4 × 4 diallel cross-mating test using 934 chickens from four grandparent stock lines to develop a new synthetic breed of Korean native chicken. The mean values, combining ability, and reciprocal effects on survival rate, body weight, and hen-day egg production were analyzed. In phenotypes, most chickens have yellowish-brown, reddish-brown and mixed color feathers. The average survival rate was 86.8±12.3%, with the highest in YH combination. Specific combining ability (SCA) had a greater effect on survival rate than general combining ability (GCA), and the SCA of HY combination was the highest. The 16 cross-combinations were distinctly divided into three weight groups according to their genetic characteristics. At 12 weeks of age, GCA showed a greater effect on weight than SCA, and the SCA of FH combination was the highest. The age at first egg laying was 157 days, and the crosses reached sexual maturity faster than the pure lines. The egg production rate was highest in SY at 79.5±2.1%. The GCA and SCA for hen-day egg production were similar, and the SCA was highest in the HS and FY combinations. The reciprocal effect showed that the offspring's egg production rate was high when S and Y were maternal parents in almost all combinations. In conclusion, FH and HF combinations, which have excellent growth performance, are the most desirable paternal parent stock strains, and FY, FS, HY, and SY combinations, which have excellent laying performance with moderate weight, are the preferred maternal strains.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.30 no.3
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• pp.301-309
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• 1985

This experiment was conducted to know a substantial body of information about the differences of the important forage characteristics; green fodder yield, dry matter yield, TDN%, TDN yield and so forth of the seven cultivars selected as the forage crops (Rye, Triticale, Wheat and Barley) depending on the specific times of cutting stage, on the Wheat and Barley Research Institute from October, 1983 to June, 1984, and the results summarized as follows. Green fodder yield & dry matter weight, when clipped at 20, 30 April and 10 May, of varieties Homil #2 showed the most yielding capacity, but when clipped at 20 May, Suweon#8 (triticale) showed the most green fodder yield whereas Homil #1 the most significant dry matter weight. Plant height, in the cases of Paldanghomil, Homil #1 & Homil #2, showed distinctly longer than that of Bunong, Suweon #8 & Suweon #9 and continued to grow even after the heading date. Dry matter ratio increased with time (Dry matter yield/green fodder yield x100). TDN % decreased but TDN yield increased with time but Homil #1, Homil #2 and Paldanghomil showed relatively the higher values. In the elements of nutrient of cell wall, Suweon #8 & Bungong among 7 cultivars have good quality. The reasonable clipping date of wheat &barley as green fodder crops are 10 May to 20 May, but if clipped before 10 May and 20 May, Homil #2 and Suweon #8 became the promising forage crops, respectively.

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

• Journal of Animal Science and Technology
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• v.65 no.2
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• pp.336-350
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• 2023

Two experiments were conducted in this research. Experiment 1 investigated the spatial expression characteristics of calcium (Ca) and phosphorus (P) transporters in the duodenum, jejunum, and ileum of 21-day-old broilers provided with adequate nutrient feed. Experiment 2 evaluated the effects of dietary vitamin D₃ (VD₃) concentration (0, 125, 250, 500, 1,000, and 2,000 IU/kg) on growth performance, bone development, and gene expression levels of intestinal Ca and P transporters in 1-21-day-old broilers provided with the negative control diet without supplemental VD₃. Results in experiment 1 showed that the mRNA levels of calcium-binding protein 28-kDa (CaBP-D28k), sodium-calcium exchanger 1 (NCX1), plasma membrane calcium ATPase 1b (PMCA1b), and IIb sodium-phosphate cotransporter (NaPi-IIb) were the highest in the broiler duodenum. By contrast, the mRNA levels of inorganic phosphate transporter 1 (PiT-1) and 2 (PiT-2) were the highest in the ileum. Results in experiment 2 showed that adding 125 IU/kg VD₃ increased body weight gain (BWG), feed intake (FI), bone weight, and percentage and weight of Ca and P in the tibia and femur of 1-21-day-old broilers compared with the negative control diet (p < 0.05). The rise in dietary VD₃ levels from 125 to 1,000 IU/kg further increased the BWG, FI, and weights of the bone, ash, Ca, and P (p < 0.05). No difference in growth rate and leg bone quality was noted in the broilers provided with 1,000 and 2,000 IU/kg VD₃ (p > 0.05). Supplementation with 125-2,000 IU/kg VD₃ increased the mRNA abundances of intestinal Ca and P transporters to varying degrees. The mRNA level of CaBP-D28k increased by 536, 1,161, and 28 folds in the duodenum, jejunum, and ileum, respectively, after adding 1,000 IU/kg VD₃. The mRNA levels of other Ca and P transporters (PMCA1b, NCX1, NaPi-IIb, PiT-1, and PiT-2) increased by 0.57-1.74 folds by adding 1,000-2,000 IU/kg VD₃. These data suggest that intestinal Ca and P transporters are mainly expressed in the duodenum of broilers. Moreover, the addition of VD₃ stimulates the two mineral transporter transcription in broiler intestines.