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김익현,임현섭,한재영,조인숙,주혜경,문재선,서은영,김홍기,John Hammond 한국식물병리학회 2017 Plant Pathology Journal Vol.33 No.6
The full-length sequence of a new isolate of Apple chlorotic leaf spot virus (ACLSV) from Korea was divergent, but most closely related to the Japanese isolate A4, at 84% nucleotide identity. The full-length cDNA of the Korean isolate of ACLSV was cloned into a binary vector downstream of the bacteriophage T7 RNA promoter and the Cauliflower mosaic virus 35S promoter. Chenopodium quinoa was successfully infected using in vitro transcripts synthesized using the T7 promoter, detected at 20 days post inoculation (dpi), but did not produce obvious symptoms. Nicotiana occidentalis and C. quinoa were inoculated through agroinfiltration. At 32 dpi the infection rate was evaluated; no C. quinoa plants were infected by agroinfiltration, but infection of N. occidentalis was obtained.
김익현 건국대학교 인문과학연구소 2000 인문과학논총 Vol.35 No.-
This study gives a account of the mind-body relation in Spinoza's philosophy. Spinoza's account of the mind and its relation to the body is one of the most interesting part of his philosophy. In Spinoza' s philosophy, human mind and body is modes that express in a determinate way the essence(attributum) of God. Spinoza's doctrine on mind is refered to the nature of body. The human body is a complex that consists of simple bodies. Accordingly, human mind also a complex that consists of simple ideas. The human is the dynamic unity of mind and body. But there is a mutual correspondence between extension and thought, body and mind. Therefore the mind is the idea of body, and the body is the object of mind. In Spinoza's philosophy. idea and object(ideatum) are one and the same thing. The idea of the body is the perception of the body. In Spinoza, the word perception is used to refer to all mental event or knowledge. On Spinoza's philosophy, there are three kinds of knowledge -imaginatio, ratio, scientia intuitiva. Imaginatio is the sensory perception of the body. Then how are ratio and scientia intuitiva related to the body? The knowledge at these levels is an adequate idea. And an adequate idea is the idea of the essence of the body.
金益鉉 건국대학교 1998 학술논문집 : 건국대 대학원 Vol.46 No.1
This study deals with Spinoza's Human Immortality. My purpose in this study is to examine whether Spinoza's account of the body-mind relation is compatible with the immortality for the soul, and in what sense the notion of Human Immortality is acceptable. By Spinoza's philosophy, the human mind is the idea of the body, If the body is destroyed, the mind is likewise. Nevertheless, through the intuitive knowledge, the intellectual love of God, the human mind becomes identified with at least some part of the divine intellect and so is eternal and immortal. What is the meaning of Spinoza's immorality or eternity? There are two senses of eternity as it occurs in the history of philosophy. The first, the Pllatonic sense, excludes time, while the second, the Aristotelian sense, simply means endless time. The general reading of Spinoza has been along Platonic lines. Eternity is not a very long duration nor even an indeterminable quantity of time. It is not in time at all. Therefore, for Sinoza, immortality is not an indefinitely extended after-life in which the mind persists through tome after the death of the body. Futhermore we can experience the mind's eternity. To experience that we are eternal, it is enough to enter into the third kind of knowledge, that is, to form the idea of ourselves as it is in God. This idea is just the idea that expresses the body's essence. To the extent that we form it, we experience that we are eternal.