• Journal of the Society of Cosmetic Scientists of Korea
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• v.34 no.3
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• pp.189-200
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• 2008

In this study, the antioxidative effects, inhibitory effects on elastase, and components of Quercus glauca extracts were investigated. The free radical (1,1-diphenyl-2-picrylhydrazyl, DPPH) scavenging activity $(FSC_{50})$ of extract I fractions of Quercus glauca leaf was in the order: 50% ethanol extract $(12.45{\mu}g/mL)$ < ethyl acetate fraction $(10.47{\mu}g/mL)$ < deglycosylated flavonoid aglycone fraction $(8.57{\mu}g/mL)$. Reactive oxygen species (ROS) scavenging activities $(OSC_{50})$ of some Quercus glauca leaf extracts on ROS generated in $Fe^{3+}-EDTA/H_2O_2$ system were investigated using the luminol-dependent chemiluminescence assay. The order of ROS scavenging activity was 50% ethanol extract $(OSC_{50},\;4.2{\mu}g/mL)$ < deglycosylated flavonoid aglycone fraction $(1.58{\mu}ug/mL)$ < ethyl acetate fraction $(0.66{\mu}g/mL)$. Ethyl acetate fraction showed the most prominent scavenging activity. The protective effects of extract / fractions of Quercus glauca leaf on the rose-bengal sensitized photohemolysis of human erythrocytes were investigated. The Quercus glauca leaf extracts suppressed photohemolysis in a dose dependent manner, particularly deglycosylated flavonoid aglycone fraction exhibited the most prominent celluar protective effect $({\tau}_{50}$, 398.67 min at $50{\mu}g/mL$). Aglycone fractions obtained from the deglycosylation reaction of ethyl acetate fraction among the Quercus glauca leaf extracts, showed 2 bands in TLC and 2 peaks in HPLC experiments (360 nm) as well. Two components were identified as quercetin (55.77%), and kaempferol (44.23 %). TLC chromatogram of ethyl acetate fraction of Quercus glauca leaf extracts revealed 6 bands $(QG1{\sim}QG6)$, Among them, isoquercitrin (QG3), hyperin (QG4), and rutin (QG6) were identified. The inhibitory effect of aglycone fraction on tyrosinase $(IC_{50},\;73.5{\mu}g/mL)$ and elastase $(IC_{50},\;16.2{\mu}g/mL)$ was high. These results indicate that extract / fractions of Quercus glauca can function as antioxidants in biological systems, particularly skin exposed to UV radiation by scavenging $^1O_2$ and other ROS, and protect cellular membranes against ROS. And component analysis of Quercus glauca leaf extract and inhibitory activity on tyeisinase and elastase of the aglycone fraction could be applicable to new functional cosmetics.

• Korean Journal of Soil Science and Fertilizer
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• v.19 no.3
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• pp.211-216
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• 1986

To establish a suitability grouping system of paddy soils for double or multiple cropping with rice which is intensively practiced in the southern parts of Korea, a few basic experiments were carried out for two years. The results are summarized as follows; 1. The potential productivities of the paddy soils which were tested without any fertilizer in the pots of subsoil samples by the double cropping of rice and other upland crops were resulted that the soils of "Moderately well drained" fine silty textured were the highest while the soils of "Poorly drained" sandy were the lowest, and the productivities could be clearly comparable according to the differences of soil conditions. 2. The decomposability of organic matter also was higher in the soils of "Moderately well drained" than the "Imperfectly drained". The coarse loamy and coarse silty textured soils were high in the upland condition and in the early stages of submerging while the fine loamy and fine silty textured soils were high at the late stage of submerging in the rates of organic matter decomposition. 3. The days to be reached to tillable condition after rainfall in fine loamy textured soils were about 5 days earlier than the clayey soils. The period of tillable condition of fine clayey soils with "Moderately well drained" was the longest and that of the fine loamy textured soils was the shortest. But the soils with "Imperfectly drained" were not clear among soil textural classes. 4. The lower the ground water table the higher was the productivity indices. The variation of ground water table in the medium textured soils was higher than the both of coarse and fine textured soils among "Moderately well drained". But it was observed the opposite in the soils of "Imperfectly drained".

• Korean Journal of Soil Science and Fertilizer
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• v.40 no.1
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• pp.25-30
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• 2007

Objective of this experiment was to investigate the growth effects of Chinese cabbage and soil salinity to alternative irrigation waters for drought periods. The treatments were consisted of the discharge water from industrial wastewater treatment plant (DIWT), the discharge water from municipal wastewater treatment plant (DMWT) and ground water as the control. For the chemical compositions of alternative water, it appeared that concentrations of the $Ni^+$ and SAR values in DIWT were over the reuse criteria of other countries for irrigation, but CODcr concentration in DMWT was higher than the reuse criteria for agricultural irrigation. According to classification of water by $EC_i$ value, DIWT and DMWT are ranged from 0.7 to $2.0dS\;m^{-1}$, slight salinity. Average harvest indexes were 0.64 for DIWT and 0.63 for DMWT as compared to 0.61 of the control regardless of irrigation periods. SAR value in soil was increased with prolonging the irrigation periods at head forming stage, but not much difference except for 30 days of irrigation period at harvesting time for DIWT. However, it was not much difference along with irrigation periods through the growth stages for DMWT as compared with the groundwater. At harvesting time, average $EC_e$ for the soil irrigated with alternative agricultural waters was $0.017dS\;m^{-1}$ for its DIMT and $0.036dS\;m^{-1}$ for its DMWT as compared to $0.013dS\;m^{-1}$ of its groundwater as the control. For $NH_4-N$ concentrations, it observed that there were no differences among the treatments with different irrigation periods at head forming stage in soil after irrigation. Also, $NO_3-N$ concentration in soil was increased up to 20 days after irrigation, and then decreased at 30 days after irrigation with DMWT at head forming stage. The $Ni^+$ concentration in upper layer soil (0-15 cm) irrigated with DIWT was increased with prolonging the irrigation period at head forming stage, but it was dramatically decreased and almost constant in all the treatments at harvesting time. Therefore, it might be concluded that there was potentially safe to irrigate the discharge water from municipal wastewater treatment plant for 20 days after transplanting to drought periods with cultivating the Chinese cabbage.

• Korean Journal of Remote Sensing
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• v.37 no.5_2
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• pp.1259-1268
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• 2021

The 2nd Geostationary Ocean Color Imager (GOCI-II) is the successor to the Geostationary Ocean Color Imager (GOCI), which employs one near-ultraviolet wavelength (380 nm) and eight visible wavelengths(412, 443, 490, 510, 555, 620, 660, 680 nm) and three near-infrared wavelengths(709, 745, 865 nm) to observe the marine environment in Northeast Asia, including the Korean Peninsula. However, the multispectral radiance image observed at satellite altitude includes both the water-leaving radiance and the atmospheric path radiance. Therefore, the atmospheric correction process to estimate the water-leaving radiance without the path radiance is essential for analyzing the ocean environment. This manuscript describes the GOCI-II standard atmospheric correction algorithm and its initial phase validation. The GOCI-II atmospheric correction method is theoretically based on the previous GOCI atmospheric correction, then partially improved for turbid water with the GOCI-II's two additional bands, i.e., 620 and 709 nm. The match-up showed an acceptable result, with the mean absolute percentage errors are fall within 5% in blue bands. It is supposed that part of the deviation over case-II waters arose from a lack of near-infrared vicarious calibration. We expect the GOCI-II atmospheric correction algorithm to be improved and updated regularly to the GOCI-II data processing system through continuous calibration and validation activities.

• Journal of Korean Philosophical Society
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• v.144
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• pp.167-203
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• 2017

In this paper I will investigate the problems of the Ego of Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$ from the standpoint of $trisvabh{\bar{a}}va$ and the transformation of the basis of $Yog{\bar{a}}c{\bar{a}}ra$. Kant's Copernican revolution and Husserl's Phenomenological reduction are the keys to understanding their philosophies. We especially want to look into the comparison between the Ego of Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$. According to Kant, we need the transcendental Ego as absolute in order to unite consciousness. Kant criticizes traditional metaphysics which had argued that the metaphysicians regard the transcendental Ego as substance. If they regard the transcendental Ego as an empirical object, this attempt will be in vain, because they seek to know unknown things. Husserl's phenomenological reduction is properly understood as a method designed to transform a philosopher into a phenomenologist by virtue of the attainment of a certain perspective on the world phenomenon. We will find the field of the transcendental, absolute ego through phenomenological reduction. Transcendental, absolute ego constitutes our whole world and gives meaning to the world. $Yog{\bar{a}}c{\bar{a}}ra$ argues that what our ordinary consciousness (the sixth consciousness) regards subjectivity and objectivity as separate, or that self and the world is an imagination that $alaya-vij{\tilde{n}}ana$, the mind more profound than the ordinary consciousness, created. $Yog{\bar{a}}c{\bar{a}}ra^{\prime}s$ $alaya-vij{\tilde{n}}ana$ creates the whole objects and the consciousness (the sixth), so we must regard them as illusionary. $Yog{\bar{a}}c{\bar{a}}ra$ insists that there are three natures of mind and we attain the transformation of the basis in mind. Based on this point of view, Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$ want to transcend and overcome the limits of the ordinary consciousness, and then they want to find the absolute truth (everything) and want to be a men of freedom.

• Journal of Korean Philosophical Society
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• v.131
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• pp.165-197
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• 2014

In this paper, I investigate on the human nature in philosophy of Wang Yang-Ming and Buddhism from a Kantian point of view. The core argument of the philosophy of Wang Yang-Ming, Buddhism and Kant is that all human beings have the pure abilities a priori to overcome themselves, to realize their own potentialities. This is called immanent transcendence. At this time human beings can be free. Kant, Wang Yang-Ming and Buddhism claim that all human beings themselves will overcome their desires from their mind and body through the immanent transcendence, reflection and contemplation on their own. When we give up the external knowledges, throw away obsessions with the selfish desires and go back to our inside, we can see our original nature. To have an insight into this inner nature, to respect the moral law a priori, this is to overcome the ourselves, and to be a Grate Man(聖人) and a Buddha. This way is the only way to be a Grate Man and a Buddha. The main proposition of Wang Yang-Ming's philosophy is expressed 'There are no things without mind.'(心外無物) The core of Kant's transcendental philosophy is called the Copernican Revolution by himself. Copernican Revolution means the transition from the object-centered epistemology to the subject-centered epistemology. 'Innate Knowing'(良知) and 'Perform Innate Knowing'(致良知), 'All human beings have the mind of Buddha'(一切衆生悉有佛性) contain the apriority, immanence of Moral Law. In this respect, the theory of Innate Knowing in Wang Yang-Ming and mind of Buddha in Buddhism, pure Moral Law in Kant has the same structure grounded in subjectivity. Even if we have the mind of Buddha, innate Knowing, moral law a priori, the reason why we don't know our original nature is that we fall into the obsessions with selfish desires, and that we have inclination to external interests. So the moment you see our original nature, ordinary people themselves turn into a Buddha. These changes and transitions are immanent transcendence. All human beings have the ability to do this changes and transitions. Buddha does not exist outside of us, but it exists with our reflections on our human nature. Buddha can not existed without our insight into the our innate Ego. Where there is our original nature, there is a Buddha. So Buddha is called the another name of the original figure of human beings.

• Journal of Korean Philosophical Society
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• v.126
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• pp.109-132
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• 2013

The most important vocabulary in Advaita $Ved{\bar{a}}nta$, which is anthropology and soteriology on the self, is of course '${\bar{a}}tman$' or 'the self', to which '$an{\bar{a}}tman$' or 'the other' is in opposition. As $Ved{\bar{a}}ntic$ system revolves around the concept ${\bar{a}}tman$, it can be compared favorably with 'final vocabulary' of Richard Rorty. Moreover, $Ved{\bar{a}}ntic$ system can be termed as 'a return of self-identity', in which a process of returning is from a deceived self to the true and original self. After all, story of '$an{\bar{a}}tman$' or 'the other' in $Ved{\bar{a}}nta$ seems to have no significance at all. However, discourse about the other can also lead a something fruitful. There are such doctrines in $Ved{\bar{a}}nta$ that support a procedure of self-realization not according to the Hegelian dialectic but to the transposition and continuous antagonism between the self and the other, as a special meaning of viveka (discrimination) that fixes a boundary between the self and the other, a destruction of falsehood that is more important than establishment of truthfulness, a transposition of the true and the false before and after self-realization. Thus the other is not disappeared but only hidden, even after accomplishing its own methodological role, and the same is with discourse about the other. To revive forgotten vocabulary in $Ved{\bar{a}}nta$ is an attempt to reconstruct devaluated story by means of shifting the pivot of discourse from the self to the other. The essential thing in this attempt may be to revive the conceptions of 'effort' that is intently concealed and of 'self-inquiry' that has lost its true meaning. Out of these, a systematic and continuous self-inquiry, consists in having a scenario on the question 'Who am I?' and utilizing that scenario by experience without interruption. A work of reconstructing the lost narratives in $Ved{\bar{a}}nta$ can be feasible only when the history of self-inquiry is redescribed in the system itself, provided that object of inquiry is not 'a self as the self' but 'a self as the other'.

• The Critical Review of Religion and Culture
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• no.32
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• pp.13-54
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• 2017

The Ise Grand Shrine(伊勢神宮) dedicated to the sun goddess Amaterasu (天照大神), located in the city of Ise(伊勢市), Mie Prefecture of Japan, is a center of Japanese Shinto Shrines and composed of a large number of Shinto shrines centered on two main shrines, Naiku(內宮=皇大神宮) and Geku(外宮= 豊受大神宮). Historically it has kept very close relationship with Emperor, because its enshrined deity Amaterasu is generally said to be the ancestor of Imperial Family. The food and alcohol offering to the gods in Japanese Shinto rites are called Shinsen(神饌, ambrosia). Main subjects of this essay dealing with Shinsen are the various matsuri (rites) of Ise Grand Shrine and Emperor, such as Higoto-asayu-omike-sai(日別朝夕大御饌祭, offering repasts to the gods in the moring and evening everyday), Kan-name-sai(神嘗祭, offering of the year's new rice harvest), Shikinen-sengu-sai(式年遷宮祭, year of the ceremony), Nii-name-sai(新嘗祭, Ceremonial offering by the Emperor of newly-harvested rice to the gods), and Daijo-sai(大嘗祭, first ceremonial offering of rice by newly-enthroned Emperor). Then, the purpose of this essay is to examine not only the social, religious, and political but also cultural meaning of Shinsen especially in relation to Korea, basically introducing some types and characteristics of Shinsen with its mythological background and historical development. In so doing, I will show the concrete list of items and processes of Shinsen in those rites. For example, the social meaning of Shinsen might be examined in association with agricultural features, ancient dietary life, Japanese food, and its contemporary context etc. Besides, its religious meaning can be mentioned especially from the perspective of divine nature, life and rebirth etc. On the other hand, the politics was in ancient Japan originally called Matsurigoto which means the ancestral rites for gods. This suggests the political meaning of Shinsen that the politics in Japan has originated from Shinsen.

• The Korean Journal of Archival Studies
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• no.59
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• pp.207-275
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• 2019

This archiving project of the survivors of suicide was done with the survivor supporting team of the Seoul Suicide Prevention Center. The survivor supporting team was operating a Self-help Support Group for the emotional support of the survivors of suicide. A Self-help Support Group is a place for the survivors of suicide to regularly meet and share their suffering by talking of topics hard to discuss elsewhere. As the Self-help Support Group progressed members who acted as the leader of the group appeared. They formed an essay group that writes together. Two fathers who lost their sons, two mothers who lost their daughters, a mother who lost her son, a wife who lost his husband. The essay group met each week in a place facing Sajik Park. Through the windows that took up the whole side of the room, evening was coming in. The things that happened during the day went away towards Inwang mountain following the setting sun. Ten people (six members of the essay group, three from the survivor support team, a historian for unique conversation) sat around a table, facing each other. "Now, what shall we do?" History for unique conversation is a time that archives life by sharing conversations. At times a complete stranger, and other times people who share their ordinary lives sit around together (3-9 people, sometimes about 15). On the table there is coffee, bread, fruits and salads, and sometimes a dish someone heartily prepared. When a bottle of wine is placed on the table, each takes a glass. Morning, afternoon, the time the evening is welcomed in, late night. It does not matter which. For six months, 3 hours when meeting every week, 6 hours when at every other week. A room where the ambience is like that of a kitchen where sunlight enters, or a cozy living room is the best location. However, there are many times when it is held in a multipurpose room in the suburbs where many meetings are held, or in a classroom of a school. The meeting place is decided according to different situations of the time. There are no participation requirements as it is said to be for themselves to write down according to archiving form while looking back their lives thoroughly, and they are the only ones to stop themselves. The archives landscape from far away would seem like trying to do some talking. However, when going into a microscopic situation one must leave themselves to the emotional dynamics. It is because it archives the frustration and failures one experienced through life. A participator of history for unique conversation must face the sufferings of their life. The archiving project took place in 2013 to 2014. Many years have passed. Has the objective distance for archiving the situation of that time been secured? That may be uncertain, but I will speak of a few stray thoughts on archiving while depicting the process and method of operation.

• Korean Journal of Environmental Biology
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• v.37 no.1
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• pp.93-108
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• 2019

To investigate the temporal-spatial distribution of picophytoplankton in relation to different water masses in the northern East China Sea (ECS), picophytoplankton abundance were investigated using flow cytometry with environmental factors in 2016-2017. The results from the analysis of flow cytometer data showed that Synechococcus appeared across all seasons, exhibiting its minimum abundance in winter and maximum abundance in summer. Furthermore, high abundance was detected in the surface mixed layer during spring and summer when vertical stratification occurs; in particular, Synechococcus exhibited maximum abundance in thermocline layer, indicating a close correlation to water temperature and thermocline formation. In addition, the abundance of Synechococcus indicated a decrease in the western seas in 2017 compared to 2016 under the strong influence of the Changjiang Diluted Water (CDW). This was determined by the significant influence of the CDW on the abundance of Synechococcus during summer in the northern waters of the ECS. In contrast, Prochlorococcus did not appear during winter and spring, and its distribution was limited during summer and autumn in the eastern seas under the influence of the Kuroshio current. The largest range of Prochlorococcus distribution was confirmed during autumn without the influence of the CDW. Thus, the distribution pattern of each picophytoplankton genus was found to be changing in accordance to the extension and reduction of sea current in different seasons and periods of time. This is anticipated to be a useful biological marker in understanding the distribution of sea currents and their influence in the northern waters of the ECS.