• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.13 no.6
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• pp.15-25
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• 2018

As jobless growth became the new norm and the average life expectancy continues to increase, it is difficult to find quality jobs regardless of gender. In this situation, entrepreneurs who can take charge of creating quality jobs have begun to gain attention from governments. As a result, many startup support programs have been introduced and operated. In Korea, various government-sponsored startup support programs have been in operation since the late 2000s, and the number of startups has increased since. However, there are many cases where they are not able to maintain their business for a long time because such programs often lack expertise and experience. Mentoring programs for startup founders is becoming an attractive solution to these problems. However, when we look at the responses of entrepreneurs, they found the mentoring program beneficial only when it was well planned and operated. Otherwise, they found the program unhelpful. Although there are many startup mentoring programs in various fields, there is little research on whether customized mentoring that matches the characteristics of startups and entrepreneurs are effective. In this study, we study the effects of startup mentoring on mentoring satisfaction. Our model also intends to identify the moderating effects of entrepreneurs' characteristics and provide guidance to future startup mentoring.

• Korean Journal of Environmental Agriculture
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• v.38 no.3
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• pp.154-158
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• 2019

BACKGROUND: 'Shiranuhi' mandarin is a major cultivar among all late ripening type of citrus, and is widely cultivated in Korea. However, many farmers have reported scion root problems in their orchard resulting in reduced flowering and fruiting. It is necessary that the physiology of scion-rooted 'Shiranuhi' mandarin trees is further understood. METHODS AND RESULTS: This experiment was conducted to understand the growth response and physiology of scion-rooted 'Shiranuhi' mandarin hybrids. In our study, 'Shiranuhi' mandarin trees were divided into two groups: trees without scion roots (control) and trees with scion roots. The experiment was conducted in Seogwipo of Jeju, with ten replicates for each group. Growth of trees with scion roots was more vigorous and the trees were taller than the controls. Tree height and trunk diameter of scion-rooted trees were significantly higher than those of control trees. Exposed length of rootstocks of scion-rooted trees was significantly lower (by about 2 cm) than that of control trees (8.6 cm). In terms of root nutrition, carbon contents of scion-rooted trees was significantly lower than that of control trees, but nitrogen and potassium concentrations in scion roots were significantly higher than those in control roots. CONCLUSION: Based on the results, we infer that growth of scion-rooted trees was very vigorous and the content of nitrogen in these roots was higher than that in the control tree roots. Thus, the carbon/nitrogen ratio of scion roots was significantly lower than that of the control roots.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.400-412
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• 2022

The Accommodational missionary method adopted by the Jesuit missionaries who came to China in the late Ming and early Qing dynasty is called the Accommodation and Naturalization and is based on the Poetry. The terms they borrowed were 'Di(Emperor Above)' and 'Tian(The heaven)', the key terms of Confucianism. Although 'Di' was a new transcendent concept, its status was downgraded in the political upheaval, and 'Tian' was rather elevated. However, both of these concepts gradually transformed into philosophical concepts that directly affect real life. The two terms borrowed to express the priesthood could not contain the uniqueness of Christianity, and Christianity was interpreted as an extension line of Confucianism thinking, reduced to an adjunct of Confucianism, and was not indigenous to the depth of ideology. A rational philosophical inquiry could not have played a full role in guiding the Chinese into the true Christian 'faith' unless it is paired with the great teachings of revelation. It is necessary to analyze these results soberly to find problems and to try various studies to explore ways to open up new horizon for Christian missionary work.

• Horticultural Science & Technology
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• v.34 no.5
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• pp.665-676
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• 2016

As high temperature during citrus growing season has caused a serious problems including inferior coloration in production of mandarins in Korea, we were to investigate the expression pattern of several genes related with coloration during the ripening in high temperature condition of citrus fruits. The expression of genes related with sugar metabolism, cell wall degradation, and flavonoid synthesis in high temperature conditions was investigated in fruits of 'Haryejosaeng' (Citrus unshiu) and 'Shiranuhi' mandarin (C. reticulata). While the expression of beta-amylase (BMY), phenylalanine ammonia-lyase (PAL), chalcone synthase (CHS), and flavanone 3-hydroxylase (F3H) was differently induced, expression of polygalacturonase (PG) decreased dependently on temperature conditions. In 'Haryejosaeng' mandarin, while the expression of genes related to the skin coloration, such as CHS and F3H genes increased at $25^{\circ}C$, the expression of PAL and stilbene synthase (STS) genes were induced at $30-35^{\circ}C$ in all ripening stages. In 'Shiranuhi' mandarin, the expression of the BMY gene decreased at early time point in all temperature condition and then increased at $30-35^{\circ}C$ than at $25^{\circ}C$ in the ripening stage 2 to 3 of fruits. F3H and STS genes also showed the tendency to decrease at $30-35^{\circ}C$. Although the expression levels of genes in ripening stage 1 and stage 2 of fruits showed similar patterns in both 'Haryejosaeng' and 'Shiranuhi', the expression levels of genes were down-regulated in late ripening stage of 'Shiranuhi' fruits compared to 'Haryejosaeng'. In general, the mRNA levels of seven tested genes were higher in 'Haryejosaeng' than in 'Shiranuhi' mandarin, and expression of genes by high temperature was regulated sensitively in 'Haryejosaeng' compared to 'Shiranuhi' mandarin. Further investigations of expression of various genes based on transcriptome analysis in early ripening stage can provide valuable information about the responses to climatic changes in ripening citrus fruits.

• (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.

• Journal of The Korean Society of Inherited Metabolic disease
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• v.15 no.1
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• pp.29-34
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• 2015

Citrullinemia type1 is an autosomal recessive disorder of the urea cycle characterized by neonatal or late onset of hyperammonemia caused by a deficiency of the enzyme argininosuccinate synthetase (ASS). An ASS1 deficiency demonstrates fatal clinical manifestations that are characterized by the neonatal metabolic coma and early death when untreated. It causes a broad spectrum of effects, ranging from a mild disorder to a severe mental retardation, epilepsy, neurologic deficits. An acute neonatal form is the most common. Infants are normal at birth followed by an acute illness characterized by vomiting, lethargy, seizures and coma. These medical problems are life-threatening in many cases. A later onset form is less frequent and may be milder than the neonatal form. This later-onset form is associated with severe headaches, visual dysfunction, motor dysfunction, and lack of energy. Citrullinemia type1 is caused by mutations in the ASS1 gene located on chromosome 9q34.1 that encodes argininosuccinate synthetase, the third enzyme of the urea cycle catalyzing the formation of argininosuccinic acid from citrulline and aspartic acid. The enzyme is distributed in tissues including liver and fibroblasts. This mutation leads to hyperammonemia, arginine deficiency and elevated citrulline level. In the urea cycle, argininosuccinate synthetase catalyses the conversion of citrulline and aspartate to argininosuccinate.. Here, we describe a female newborn patient with lethargy, rigidity and hyperammonemia who was diagnosed as citrullinemia type1 with a c.[421-2A>G], c.[1128-6_1188dup] mutation.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.184-254
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• 2022

Through this thesis, the psychological meaning of the Korean folktale 'the servant who ruined the master's house' was examined. The opposition between the master and the servant is a universal matter of the human psychology. It can be seen as a conflict between the hardened existing collective consciousness and the new consciousness to compensate for and renew it. From different angles, it has become the opposition between man's spiritual and instinctive aspects, between the conscious and the unconscious, or between the ego and the shadow. In the folktale, the master tries several times to get rid of the youngest servant, but the servant uses tricks and wits to steal food, a horse, the youngest sister, and all money from the master, and finally, take his life. It ends with the marriage of the youngest sister and the servant. Enantiodromia, in which the master dies, and the servant becomes the new master, can be seen that the old collective consciousness is destroyed, and the new consciousness that has risen from the collective unconscious takes the dominant position. In an individual's psychological situation, it can be seen that the existing attitude of the ego is dissolved and transformed into a new attitude. In the middle of the story, the servant marries the youngest sister by exploiting naive people to rewrite the back letter written by the master to kill him. This aspect can be understood negatively in the moral concept of collective consciousness, but it can also be seen as a process of integrating mental elements that have been ignored in the collective consciousness of the Joseon Dynasty, symbolized by a woman, a honey seller, and a hungry Buddhist monk. The new consciousness, represented by the servant, has the characteristics of a trickster that is not bound by the existing frame, so it can encompass the psychological elements that have been ignored in the collective consciousness. Such element may represent compensation or an alternative to the collective consciousness in the late Joseon Dynasty. The master puts the servant in a leather bag and hangs it on a tree to kill the servant. However, the servant deceives a blind man; he opened his eyes while hanged. Instead of the servant, the blind man dies, and the servant is freed. As the problem of the conflict between master and servant is finally entrusted to the whole spirit (Self) symbolized by a tree, the blind man gets removed. It can be understood as an intention of the Self to distinguish and purify the elements of recklessness, stupidity, and greed included in the trickster. Through these processes, the servant, which symbolizes a new change in collective consciousness or a new attitude of ego, solves the existing problems and takes the place of the master. While listening to the cunning servant's performance, the audience feels a sense of joy and liberation. At the same time, in the part where the blind man and the master's family die instead and the servant becomes the master, they experience feelings of fear and concern about the danger and uncontrollability of the servant. The tricksters appearing in foreign analogies are also thoroughly selfish and make innocent beings deceive or die in order to satisfy their desires and escape from danger. Efforts to punish or reform these tricksters are futile and they run away. Therefore, this folktale can also be seen as having a purpose and meaning to let us know that this archetypal shadow is very dangerous and that consciousness cannot control or assimilate it, but only awe and contemplate it. Trickster is an irrational manifestation of revivifying natural energy that rises from the unconscious as a compensation for hardened existing structure and order. The phenomenon may be destructive and immoral from the standpoint of the existing collective mind, but it should be seen as a function of the collective unconscious, a more fundamental psychic function that cannot be morally defined. The servant, a figure of the trickster archetype, is a being that brings transformation and has the duality and contradiction of destructiveness and creativity. The endings of this folktale's analogies are diverse, reflecting the diversified response of the audience's mind due to the ambivalence of the trickster, and also suggesting various responses toward the problem of the trickster from the unconscious. It also shows that the trickster is a problem of inconclusive and controversial contradictions that cannot be controlled with a conscious rational attitude, and that we can only seriously contemplate the trickster archetype within us.