• 대순사상논총
• /
• 제24_1권
• /
• pp.315-349
• /
• 2014

This paper was carried out to bring the researches on Cultivation Practice of Daesoonjinrihoe which have been at a standstill after analyzing the directions of studies on Cultivation Practice and diagnosing its problems, in addition to that, the paper was also conducted in a way of discussing the research directions in the future. This work enables scholars who have interests in Daesoon Thoughts to easily comprehend over the length and breadth of Cultivation Practice of Daesoonjinrihoe as well as help them understand what level of researches regarding Cultivation Practice has been demanded. Furthermore, this paper will be a step-stone for scholars to ponder how and on what perspective they approach a wide variety of studies on Daesoon Thoughts. The problems reflected on the previous researches on Cultivation Practice are summarized as follows: first, except a few researches in general, problem recognition, research target, style, method, and content are not diverged from the frame defined by Jang Byeong-Gil, who set it up in Daesoon Religion and Thought (Daesoon Jonggyo Sasang) in 1989. Proliferating overlapped researches without developing problem awareness is of great concern. And such researching climate has gradually set in. Secondly, there are numerous researches intending to reveal the researcher's forceful attitude implying faith. Thirdly, most of the previous researches neglect to focus on defining the range of researches. Fourthly, when defining concepts, more thorough insight is needed. Lastly, the researches on analysing symbols and attempting signification analysis are relatively few, only to find many errors. To solve these problems, this paper suggests to develop theories which back up Cultivation Practice by researching on the fields of theory of mind-nature(心性), theory of mind-qi(心氣), theory of pain, Religious Ethics, viewpoint of God/gods, and psychology. Secondly, all the symbols and meanings of elements shown in Cultivation Practice need analyzing more elaborately sophisticatedly and more in-depth. In order to fulfil this goal, by adapting the recent trends of historical studies, it is essential to attempt to engraft Cultivation Practice of Daesoonjinrihoe on cultural phenomena, to analyze thick layers of meanings beneath its surface, to interpret differently, utilizing various perspectives such as focusing on the gender problems, and to extract true meanings out of Cultivation Practice by analyzing everyday events which can occur in real cultivation practices. Thirdly, the terms and concepts regarding Cultivation Practice base the principle themselves. Fourthly, by utilizing methodology of comparative studies on religions, the comparative researches on cultivation practice of different religious traditions are also needed. Lastly, the history of aspects on Cultivation Practice such as transition of mantras, processes which have been conducted through proprieties of prayer and training should be collected and classified. In this context, this work is very important since it helps understand the aspects of transition of originality and characteristics in Cultivation Practice of Daesoonjinrihoe according to passage of time.

• 한국약용작물학회지
• /
• 제7권4호
• /
• pp.308-313
• /
• 1999

단기.다수확을 목표로 하는 인삼의 직파재배는 육묘와 이식을 결합한 재배방법으로서 생산비의 절감과 생산성의 향상을 위한 재배양식이다. 직파 재배의 문제점을 구명하고 직파재배 기술체계의 수립을 위한 기초를 확립하고자 본 조사 연구를 수행하였던 바 그 결과를 요약하면 다음과 같다. 1. 직파재배 인삼포 예정지의 전작물로는 벼, 옥수수 및 호밀이 주로 재배되었고 예정지 관리시에 사용하는 유기물로로는 볏짚, 계분 및 호밀 짚이 많이 이용되고 있다. 예정지관리 후 직판시에는 토직묘포의 직판과 같은 방법으로 돌과 흙덩이만 골라 내고 이랑을 만들었으며 두둑의 흙을 체로 친 경우는 전혀 없었다. 2. 직파재배 인삼포의 파종밀도는 간당 196-210립으로 밀식된 상태였으며 발아율은 67%였다. 4년생의 생존율은 51%로서 이식재배 76%에 비해 현저히 낮았으나 간당 생존본수는 100본 이상으로 이식재배보다 많았다. 3. 이식재배에서와는 달리 직파재배 인삼포에서 많이 발생되었던 병은 회색곰팡이병, 모잘록병 및 줄기반점병을 위시한 줄기를 침해하는 병들이었다. 4, 3년생에서는 이식재배에 비해 직파재배한 인삼 엽장이 길었으나 4년생에서는 직파재배한 인삼의 엽장이 오히려 짧았으며, 경의 생육도 3년생에서는 직파재배 인삼이 좋았으나 4년생에서는 직파재배 인삼이 이식재배에 비해 저조하였다. 5. 전체적인 생육상은 이식재배 인삼과 대등하였으나 포장간의 생육차이가 큰 경향이었다. 직파재배 인삼은 비교적 뿌리가 짧았고 뿌리의 크기도 이식재배 인삼에 비해 약간 작은 경향이었으나 간당 뿌리 수확량은 이식재배에 비해 많았다.

• 한국산학기술학회논문지
• /
• 제19권8호
• /
• pp.392-402
• /
• 2018

제주지역에서 대부분 생산되는 감귤류는 재배방식에 따라 노지에서 재배되는 온주감귤, 시설하우스에서 재배되는 온주감귤, 노지이지만 비가림 시설을 해서 재배되는 온주감귤 그리고 노지 온주감귤 보다 재배 시기가 늦고 품종도 다른 한라봉, 천혜향, 진지향 등 만감류로 구분된다. 만감류는 온주감귤 보다 맛 등 품질이 좋아 소비량이 꾸준히 증대되어 '90년 이후 최근까지 재배면적과 생산량이 지속해서 늘어나고 있고, 비가림 감귤 재배도 정부의 정책적 지원과 더불어 당도개선 등 품질향상 효과가 있어 지속해서 늘어나고 있다. 그러나 이에 반해 2010년 이후 노지 감귤의 재배면적은 지속해서 감소하고 있다. 이 연구는 감귤류 중 생산비중이 높지만 지속해서 재배면적이 줄고 있는 노지 감귤을 연구의 대상으로 삼고, 특히 수급 안정에 핵심적인 역할을 할 수 있을 것으로 파악되는 저장부문의 수급안정 기여 가능성을 탐색하는데 초점을 두고 있다. 노지감귤 중장기 수급모형 추정 및 전망을 위해 노지감귤 개별 품목에 대한 부분균형모형을 구축하고 품목별 모형내 개별방정식은 계량경제학 방법을 이용하여 추정하였다. 생산량 저장 시나리오 분석 결과, 재배면적은 2027년 기준 감귤 생산량을 5% 저장했을 때 14.49ha, 10%인 경우 14.97ha, 15%인 경우 15.50ha에 이를 것으로 분석된다. 이 연구는 현재 산지에서 저장에 초점을 두고 있지 않은 상황에서 저장가능성에 대한 종합적인 기술적 및 경제적인 검토를 하고 있다는 데 선행연구들과 차별성이 있다.

• 한국버섯학회지
• /
• 제18권1호
• /
• pp.91-94
• /
• 2020

본 연구에서 생력화가 가능하면서 친환경적인 재배법을 개발하고자 병, 상자를 이용하여 표고의 재배적 특성 및 자실체 생산성을 분석하였다. 재배용기별 배양기간은 병에서 배양된 처리구가 30일, 상자에서의 배양이 35일로 나타났고, 갈변기간은 병 재배가 25일, 상자 재배가 40일이었으며, 병 배양 후 상자재배가 50일로 가장 길었다. 전체 재배기간은 병이 75일, 상자가 90일, 병 배양 후 상자 재배방식이 105일로 가장 길었다. 재배방식별 버섯 발이수는 상자 17.8개, 병 배양후 상자재배 14.7개, 병 1개 순으로, 자실체 생산성에도 영향을 끼쳐 상자재배는 945 g, 병 배양 후 상자재배 638 g, 병재배가 70 g으로 나타났다. 건조 배지량별 신선버섯 수량(BE, %)은 상자재배가 32.7%, 병 재배가 24.3%, 병 배양 후 상자재배가 22.1% 순으로 상자재배의 자실체 수량성이 가장 우수하였다. 따라서 상자재배는 갈변기간의 단축과 버섯 수량성에서 병 재배, 병 배양후 상자재배 방식보다 유리한 장점이 있어 친환경 생력화 재배법 개발 가능성을 보여주었다.

• 한국약용작물학회지
• /
• 제19권2호
• /
• pp.83-89
• /
• 2011

This studies were conducted to investigate the growth responses and yields of Astragalus membranaceus Bunge which were grown with organic cultivation using two organic fertilizers and two green manure crops of hairy vetch and rye in 2008 and 2009. The lengths of stems and roots were not clearly different between organic and conventional cultivations. The root diameters and the branch numbers were slightly thicker and more in all treatments of organic cultivation than that of conventional cultivation in 2008, although they were not significantly different between two cultivating methods in 2009. The dry weights of shoot and root were heavier on organic cultivation than those on conventional cultivation. The T/R ratios were commonly higher in organic culture, showing more clearly in 2008 than 2009. The yields were generally higher in organic cultivation than those in conventional cultivation in 2008 although the effect did not clear on yield in 2009. The organic cultivation using of organic fertilizers and green manure crops would be new method to have safety and qualitative products. The techniques of organic cultivation for Astragalus membranaceus Bunge would be studied more on utilizing the natural organic resources.

• 한국작물학회:학술대회논문집
• /
• 한국작물학회 2017년도 9th Asian Crop Science Association conference
• /
• pp.319-319
• /
• 2017

Methane is the main greenhouse gas released from rice paddy field. Methane from paddy fields accounts for 11 % of the global total methane emission. The global warming potential (GWP) of methane is 25 times more than that of carbon dioxide on a mass basis. It is well known that most effective practice to mitigate methane in paddy is related to the water management during rice growing season and the use of organic matters. This study was conducted to investigate the effects of tillage and cultivation method on methane emission in paddy. Tillage (tillage and no-tillage) and cultivation methods (transplanting and direct seeding) were combined tillage-transplanting (T-T), tillage-wet hill seeding (T-W), tillage-dry seeding (T-D) and no-till dry seeding (NT-D) to evaluate methane mitigation efficiency. Daily methane emission was decreased on seeding treatments (T-W, T-D, NT-D) than transplanting treatment (T-T). Amount of methane emission during rice growing season is highest in T-T ($411.7CH_4\;kg\;ha^{-1}y^{-1}$) and lowest in NT-D treatment (89.7). In T-W and T-D treatments, methane emissions were significantly decreased by 36 and 51 % respectively compared with T-T. Methane emissions were highly correlated with the dry weight of whole rice plant ($R^2=0.62{\sim}0.93$). T-T treatment showed highest $R^2$ (0.93) among the four treatments. Rice grain yields did not significantly differ with the tillage and cultivation methods used. These results suggest that direct seeding practice in rice production could mitigate the methane emissions without loss in grain yield.

• 한국약용작물학회지
• /
• 제19권4호
• /
• pp.246-250
• /
• 2011

This study was carried out to investigate the characteristics of Rhizome rot incidence of Platycodon grandiflorus by cultivation period and ridge width and furrow depth. The three types of ridge width 0.8, 1.0, and 1.2 m and several levels of furrow depth and 6 levels cultivation period. This experiment was done in farmer's farm and the treatments were also classified in the same spot. In this investigation, ridge width, soil water content, soil hardness, and cultivation period were positively related with Rhizome rot incidence, however, furrow depth was negatively related with that. So this experiment could draw a conclusion : excess water damage and soil hardness could directly or indirectly effect on the Rhizome rot incidence, so cultivation method should be developed such as making underground ditch or cultivation in well draining soil for escaping excess waster damage.

• KSBB Journal
• /
• 제10권4호
• /
• pp.401-405
• /
• 1995

S. platensis의 옥외연속 대량배양을 위해 125P 배양조를 설계, 제작하여 배양조건에 따른 생육 변수를 검토하였다. 0.30(1/day)의 비생육 속도와 1.69(g/$\ell$) 의 최대 세포농도가 회분배양에셔 얻어졌 으며 유가삭 배양에셔 비생육 속도와 최대 세포농도 는 각각 0.22(1/day)와 1.75(g/$\ell$) 였다. 연속 배양 에서 얻어진 상.하층 배양조의 최대 균처l생산생은 각각 0.44와 0.43(g/$\ell/day$) 였다. 따라서 인위적으로 온도, 광도 등의 생육조건을 고려하여 S. platensis를 연속 배양할 경우 경제성이 클 것으로 사려된다. 아울라 top-driven stirrer와 air sparging 장치를 이용하여 교반 효과를 비교한 결과 top­d driven stirrer를 이용한 배양조의 균채 생산성이 다소 높은 갯으로 냐타났다.

• 대한본초학회지
• /
• 제24권3호
• /
• pp.169-172
• /
• 2009

Objectives : The purpose of this study is to discuss ginseng properties by historical research. Methods : Historical documentary records of ginseng were used to develop this review. Results : According to the historical research, the first Korean ginseng cultivation started from the Koryo Dynasty around A.D. 1000. Later, during the Chosun Dynasty around A.D. 1500$\sim$1600, the ginseng cultivators established a method of cultivation. Gasam (cultivated ginseng) was cultivated ginseng on the skirts of their domicile. It was reported that Gasam cultivation was broadened throughout the country around A.D. 1790 on Cheongjosilrok. On the other hand, ginseng properties were reported slightly cool in the oriental herbal medicine books from A.D. 250 to A.D. 1600. But, they were reported slightly warm or warm after A.D. 1600. Korean ginseng cultivation started in the Koryo Dynasty around A.D. 1000. Later, during the Chosun Dynasty, the ginseng cultivators established a standard method of cultivation. Gasam, cultivated ginseng, was grown on the outskirts of their domicile. It was reported that Gasam cultivation was broadened throughout the country around 1790 A.D. in Cheongjosilrok. On the other hand, ginseng properties were reported slightly cool in the oriental herbal medicine books from 250 to A.D. 1600, but they were reported slightly warm or warm after A.D. 1600. Conclusions : It suggests that ginseng properties (slightly cool) before A.D. 1600 are wild ginseng. Also, wood-grown ginseng and ginseng properties (slightly warm, warm) after A.D. 1600 are Gasams.

• 대순사상논총
• /
• 제24_2집
• /
• pp.231-270
• /
• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.