• Korean Journal of Mineralogy and Petrology
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• v.34 no.1
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• pp.31-40
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• 2021

The hydrogen in nominally anhydrous mineral is known to be associated with lattice defects, but it also can exist in the form of water and hydroxyl groups on the large surface of the nanoscale particles. In this study, we investigate the effectiveness of 1H solid-state nuclear magnetic resonance (NMR) spectroscopy as a robust experimental method to quantify the hydrogen atomic environments of amorphous silica nanoparticles with varying relative humidity. Amorphous silica nanoparticles were packed into NMR rotors in a temperature-humidity controlled glove box, then stored in different atmospheric conditions with 25% and 70% relative humidity for 2~10 days until 1H NMR experiments, and a slight difference was observed in 1H NMR spectra. These results indicate that amount of hydrous species in the sample packed in the NMR rotor is rarely changed by the external atmosphere. The amount of hydrogen atom, especially the amount of physisorbed water may vary in the range of ~10% due to the temporal and spatial inhomogeneity of relative humidity in the glove box. The quantitative analysis of 1H NMR spectra shows that the amount of hydrogen atom in amorphous silica nanoparticles linearly increases as the relative humidity increases. These results imply that the sample sealing capability of the NMR rotor is sufficient to preserve the hydrous environments of samples, and is suitable for the quantitative measurement of water content of ultrafine nominally anhydrous minerals depending on the atmospheric relative humidity. We expect that 1H solid-state NMR method is suitable to investigate systematically the effect of surface area and crystallinity on the water content of diverse nano-sized nominally anhydrous minerals with varying relative humidity.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.274-291
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• 2020

This year is the 50th anniversary of the adoption by UNESCO in 1970 of the Convention on the Means of Prohibiting and Preventing the Illicit Import, Export, and Transfer of Ownership of Cultural Property (the '1970 Convention'). Since its ratification of the 1970 Convention in 1983, the Republic of Korea has domestically implemented the Convention through its Cultural Heritage Protection Act, which was first enacted in 1962. This is a different form of implementation than is normally used for other UNESCO Conventions on cultural heritage, in that the Republic of Korea has recently adopted special acts to enforce the 2003 Convention for the Safeguarding of Intangible Cultural Heritage and the 1972 Convention concerning the Protection of the World Cultural and Natural Heritage. In addition, the 1970 Convention has been developed further through the introduction of new Operational Guidelines in 2015 for the concrete enforcement of the Convention, which has provided momentum for the Republic of Korea to analyze its current national legislation related to the 1970 Convention as well as consider its amendment in the future. Overall, the Cultural Heritage Protection Act of the Republic of Korea effectively reflects the duties of States Parties under the 1970 Convention. These include measures to introduce export certificates, prohibit the import of stolen cultural property, return other state parties' cultural property, and impose penalties or administrative sanctions in the event of any infringements. Indeed, the Republic of Korea's implementation of the 1970 Convention was introduced as an example of good practice at the Meeting of State Parties in 2019. However, changes in the illegal market for cultural property and development of relevant international law and measures imply that there still exists room for improvement concerning the legal implementation of the 1970 Convention at the national level. In particular, the Operational Guidelines recommend States Parties to adopt legal measures in two respects: detailed criteria for due diligence in assessing bona-fide purchasers, referring to the 1995 UNIDROIT Convention on Stolen or Illegally Exported Cultural Objects, and measures to address the emerging issue of illegal trade in cultural property on internet platforms. Amendment of the Cultural Heritage Protection Act and other relevant laws should be considered in order to duly reflect these issues. Taking that opportunity, concrete provisions to facilitate international cooperation in respect of the implementation of the 1970 Convention could be introduced as well. Such measures could be expected to strengthen the Republic of Korea's international legal cooperation to respond to the changing environment regarding illicit trafficking of cultural property and its restitution.

• Journal of Mushroom
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• v.18 no.4
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• pp.331-338
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• 2020

This study was conducted to cultivate new Lepista nuda varieties with shorter cultivation period and better fruiting body compared to that of wild strains, for mass production and commercial application. Eighteen genetic resources of L. nuda were collected and grown in boxes using rice straw-fermented growth medium. Four lines with fruiting bodies were formed and selected as cross-breeding lines. Although 657 combinations were crossed through monospore crossing, only 17 combinations were bred between the 'CBMLN-19' line and the 'CBMLN-30' line. Among them, 8 lines with fast mycelial growth and high density were selected. After inoculating the rice straw-fermented growth medium with 14 genetic resources and 8 cross-breeding lines, their incubation period was investigated. Six of the cross-breeding lines completed their incubation in 20 days, while 7 of the 14 genetic resources took more than 40 days to complete their incubation, reducing the incubation period by more than 20 days in most cross-breeding lines. After the incubations were completed, the clay loam soil was covered with for post-cultivation, and when the mycelial cultivation was complete, the formation of fruiting bodies was induced after scraping the mycelial bodies under these environmental conditions: 14℃, 95% relative humidity or higher, and 1,500 to 2,000 ppm CO2 concentration. The temperature was reduced to 6℃ at night, resulting in a low temperature shock. Thus, 4 lines of fruiting bodies occurred from two genetic resources 'CBMLN-31' and 'CBMLN-44' and two cross-bred lines 'CBMLN-96' and 'CBMLN-103'. After inoculation, the longest period for fruiting bodies to occur was 100 days for the control:, the genetic resource 'CBMLN-31', and the shortest period (45 days) was observed for the cross-breeding line 'CBMLN-103'. The result of the investigation of the fruiting body characteristics shows that the cross-bred line 'CBMLN-103' showed a small form with 1.9 g of individual weight and 123validstipes per box, which was the highest incidence among the four lines. Another cross-bred line, 'CBMLN-96', had an individual weight of 5.5 g, which is larger than that of 'CBMLN-103'; however, the number of valid stipes per box was 30 less than that of 'CBMLN-103'. Quantity analysis showed that the control, 'CBMLN-31', had the highest quantity of 783 g per box, followed by the cross-bred line, 'CBMLN-96' with 165 g per box, and then the 'CBMLN-103' with 232 g. The quantity of the two crossbred lines was lower than that of the control 'CBMLN-31'; however, the amount of fruiting bodies was higher, and the cultivation period was shortened by 32 to 33 days. Therefore, these two lines would be selected as superior lines.

• Journal of Environmental Impact Assessment
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• v.30 no.1
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• pp.13-23
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• 2021

In this study, we performed a Random Walker analysis to predict the Major Movement Paths of otters. The scope of the research was a simulation analysis with a radius of 7.5 km set as the final range centered on the Ansim-wetland in Daegu City, and a field survey was used to verify the model. The number of virtual otters was set to 1,000, the number of moving steps was set to 1,000 steps per grid, and simulations were performed on a total of 841 grids. As a result of the analysis, an average of 147.6 objects arrived at the boundary point under the condition of an interval of 50 m. As a result of the simulation verification, 8 points (13.1%) were found in the area where the movement probability was very high, and 9 points (14.8%) were found in the area where the movement probability was high. On the other hand, in areas with low movement paths probabilities, there were 8 points (13.1%) in low areas and 4 points (6.6%) in very low areas. Simulation verification results In areas with high otter values, the actual otter format probability was particularly high. In addition, as a result of investigating the correlation with the otter appearance point according to the unit area of the evaluation star of the movement probability, it seems that 6.8 traces were found per unit area in the area where the movement probability is the highest. In areas where the probability of movement is low, analysis was performed at 0.1 points. On the side where otters use the major movement paths of the river area, the normal level was exceeded, and as a result, in the area, 23 (63.9%), many form traces were found, along the major movement paths of the simulation. It turned out that the actual otter inhabits. The EN-Simulator analysis can predict how spatial properties affect the likelihood of major movement paths selection, and the analytical values are used to utilize additional habitats within the major movement paths. It is judged that it can be used as basic data such as to grasp the danger area of road kill in advance and prevent it.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.164-183
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• 2021

This article examines how the production technology of the Chinese bronze mirror affected the Korean Peninsula and Japan. To that end, we looked at how the drawing of linked-arc designs in bronze mirrors was done. The drawing technique is classified into three methods: Type 1 and type 2 were confirmed to have been used in China, but type 3 was used not in China, but on the Korean Peninsula and in Japan. Type 1 and type 2 are basically the same, with an identical restored diameter of the linked-arc design, and type 2 is found elsewhere in the bronze mirror, and type 1 are not. Type 3 features different diameters, and the linked-arc design does not form a complete circle. This shows that the manufacturer of the bronze mirror did not use several bumpy compasses, but rather a single one with a fixed center and protrusion, rather than one that can be easily adjusted, as it is today. That is why, of course, a pair of compasses must have been used several times. In this regard, those who produced bronze mirrors on the Korean Peninsula in the early days understood not only the Chinese techniques of the linked-arc design, but also the meaning contained within them. On the other hand, the makers of bronze mirrors in Japan did not understand the patterns and simply imitated them. From the late Yayoi period, Japan understood and produced works with the principle of drawing the linked-arc design. As a representative example, bronze mirrors excavated from the tomb of Hirabaru can be referenced. Perhaps it can be assumed that, behind these works, there was a direct transfer of technology, such as the migration of the makers of bronze mirror makers like the Do family (陶氏), whose names were found written on bronze mirrors excavated from the Hirabaru tomb.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.4
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• pp.10-23
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• 2021

During the Japanese colonial period, the palaces of Joseon were damaged in many parts. Changgyeonggung Palace is the most demolished palace with the establishment of a zoo, botanical garden, and museum. During the Japanese colonial period, the palaces of Joseon were damaged in many parts. This study examined the construction process of Jangseogak(Yi Royal-Family Museum), located right next to the Jagyeongjeon site, which was considered the most important space in the Changgyeonggung residential area of royal family zone, through historical materials and field research. Built in 1911, Jangseogak is located at a location overlooking the entire Changgyeonggung Palace and overlooking the Gyeongseong Shrine of Namsan in the distance. Changes in the surrounding space during the construction of Jangseogak can be summarized as follows. First, in the early 1910s, the topography of the garden behind Jagyeongjeon and part of the Janggo were damaged to create the site of Jangseogak. The front yard was built in the front of Jangseogak, and a stone pillar was installed, and a staircase was installed to the south. In the process, the original stone system at the rear of Yanghwadang was destroyed, and it is presumed that Jeong Iljae and other buildings were demolished. Second, in the 1920s, many pavilions were demolished and the zoo and botanical gardens and museums were completed through leveling. After the Jangseogak was completed, the circulation of the Naejeon and surrounding areas was also changed. Cherry trees and peonies were planted in the flower garden around the front yard of Jangseogak and the stairs, and a Japanese-style garden was created between Yanghwadang and Jibbokheon. Third, in the 1930s, the circulation around Jangseogak was completed in its present form, and the museum, Jangseogak, Zoological and Botanical Gardens, and Changgyeonggung, which became a cherry tree garden, were transformed into a Japanese-style cultural park. After that, the surrounding space did not change much until it was demolished. The restoration of the present palace is a long-term, national project of the Cultural Heritage Administration. The results of this study will provide important data for the restoration plan of Changgyeonggung Palace in the future, and it is expected that it will provide additional information to related researchers in the future.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.85-110
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• 2022

This study investigates the production and use, development of Buncheongsagisang-gamunryongmunho, focusing on Buncheong Jar with dragon and cloud patterns(龍樽) in the early the Joseon Dynasty. The Buncheong Jar with dragon and cloud patterns(龍樽) which is the size of a large bottle as high as 50cm is a form of stability to have gorgeous decorativeness with the inlaid and stamped pattern. The Buncheongsagisanggamunryongmunho is the Buncheong Jar with dragon and cloud patterns(龍樽) used for Flower Vessels(花樽) at Royal Ritual in King Sejong(世宗) era. In the 1420s and 1430s, made in Premium ceramic factory of Sangju-mok, it is Blue and white porcelain in reference to dragon and cloud patterns in the Yuan and Ming Dynasties in aspects of shapes and patterns, to the inlaid Celadon in the period of Late Goryeo Dynasty in aspects of patterns, and to Joseon porcelain in aspects of shapes and decoration techniques. The Joseon Royal family found out the appropriateness of the founding of the dynasty and the base for the system of civilization from Ming dynasty, to follow Ming dynasty by choosing white porcelains as the King's vessel. Jars passed down from Emperor Ming served as a standard for Royal Ritual Jars, to use Blue and White Porcelain Jar with dragon and cloud patterns as Flower Vessels(花樽) and Liquor Vessels(酒樽) for ages. Consequently, the Buncheong Jar with dragon and cloud patterns(龍樽) as Royal Ritual Jar had been used till 1430's when Blue and white porcelain Jar with dragon and cloud patterns(靑花雲龍白磁酒海) was passed down from Emperor Ming, Xuande Emperor(宣德帝), only to lose its Meaning and Use as the Royal Jar with dragon and cloud patterns(龍樽) during the early Joseon Period gradually.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.35-78
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• 2020

This study aims to reveal the overall Fengshui figuration and geomantic features of Daesoon Jinrihoe's Geumgangsan (Mt. Geumgang) Toseong Training Temple Complex from the Hyeonggi (Energy of Form) Theory in Fengshui. This study first looked at the mountain landscape viewable from the surface, examined the influence of Qi (Energy) flowing inside it, comprehended the flow of its vitality in terms of its strengths and weaknesses, and gauged the depth of the energy produced from mountain streams to determine fortune and misfortune. There is a special significance to this site due to Sangje's teaching that "⋯ it will be prosperous with 12,000 Dotonggunja (Dao-empowered Sages)," and it is also known as a efficacious grounds for cultivation among ascetics due to it housing the royal mausoleum of Dojeon (interpreted by some as Maitreya). Concerning this, this study explores the geomantic symbolism and growth-supporting land of Geumgangsan Toseong Training Temple Complex as it corresponds to Fengshui theory, and in keeping with this, the topography and conditions are likewise examined. The mountain range and its energy pathways (veins) harmonize with the pure water energy coming from the East Sea. The mountain terrain of Mount Geumgang, and the geomantic location, topography, and energy pathways that influence Daesoon Jinrihoe Geumgangsan Toseong Training Temple Complex are all explored. The Baekdudaegan Mountain Range extends through Mount Geumgang to Sinseonbong Peak, and one range extends to Geumgangsan Toseong Training Temple Complex whereas the other range extends through Sangbong Peak down to Misiryeong Valley and Mount Seorak. Thus, this study demonstrates that Daesoon Jinrihoe has always strongly considered the relationship between its temple complexes and their surrounding environment. The order has always selected locations that exhibit optimal conditions which suit the construction of sacred spaces. The determinations in this paper were made through an academic approach that drew upon various theories of Fengshui while examining Daesoon Jinrihoe's Geumgangsan Toseong Training Temple Complex. The in-depth analysis was specifically based on Hyeonggi Fengshui. At the same time, this study also looked into the surroundings of Geumgangsan Toseong Training Temple Complex. In particular, the mountains and flow of nearby bodies of water were comprehensively examined to show how the surrounding topography corresponds to the principles of Fengshui. An integral approach combining all major theories of Fengshui revealed that Geumgangsan Toseong Training Temple Complex starts from Sinseonbong Peak, and its energy flows through the main mountain range, going through numerous geographical changes of yin and yang. When the range flows down, the water flows accordingly, and where the water whirls, the mountains are shaped accordingly. Eventually, this energy reaches Geumgangsan Toseong Training Temple Complex. From the organic relationship between mountains and bodies of water, which can be said to be the essence of the order of nature, it can be judged that the most prominent geomantic feature of Geumgangsan Toseong Training Temple Complex corresponds to traditional theories of Fengshui in that it forms a configuration wherein optimal water energy supports the Virtuous Concordance of Yin Yang and harmonizes the Blue Dragon with the White Tiger.

• 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 the Daesoon Academy of Sciences
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• v.35
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• pp.331-358
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• 2020

This paper is a study of Kim Si-seup's maniacal tendency. The properties of mania can be divided into two categories. One is mental mania wherein the mind has fallen into madness, and the other is morphological mania wherein madness is revealed in real world actions. This thesis analyzes two aspects of the madness of Kim Si-seup, who showed madness in the morphological dimension as well as madness of the mind in the Joseon Dynasty. One notion that is analyzed is 'Longing to never return', and the other is 'To live in obscurity, yet practice wonders.' Kim Si-seup was a promising talent when he was young and was a so-called "infant prodigy." However, when 'Saejo' took the throne of 'Danjong,' he left the house on the road to 'burn all the books' and became a monk as a way of disappearing from the world. Thereafter, Kim Si-seup gave up on the test to become a bureaucrat and lived in hiding while doing strange things while he falsely pretended to be "crazy." He never felt regret hearing others describe him as a strange person. He lived a life of not returning to the mundane world for a long time as he traveled through famous mountains and streams. Also, he pursued a life in 'the world outside the world' without any greed. Sometimes he expresses his own free spirit and madness through poetry with 'what he talks about' and 'wonderful words.' This life was far from a form of neutralization aesthetics achieved by pursuing a 'gentle and magnanimous' life as claimed by Confucian scholars. Kim Si-seup, sometimes referred to as 'a maniac with mental clarity,' directed his efforts at 'false maniacal behavior,' 'weird behavior,' 'life pursuing the world outside the world,' and 'life of breaking off one's relationship with the world.' This maniac-like life of Kim Si-seup was not crazy but conveyed a deep desire to criticize the absurd reality of Joseon society at the time. Regarding Kim Si-seup, Li Hwang criticizes him for wishing 'to live in obscurity yet practice wonders.' Unlike Li Hwang, Yi Yi, who wrote The Records of Kim Si-seup when commissioned to do so by Sun Jo, positively evaluated Kim Si-seup as "a Confucian who followed Buddhism." Although the contents of these evaluations of Kim Si-seup were different, both agreed that Kim Si-seup was a maniacally-oriented individual. Kim Si-seup, who was mentally maniacal and morphological maniacal, represents a unique case in the study history of the Joseon Dynasty, wherein the 'the doctrines of Zhu Zi' exerted great influence.