• Journal of Korean Society of Forest Science
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• v.89 no.2
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• pp.198-207
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• 2000

The diurnal and seasonal changes of water potential and stomatal diffusive resistance were investigated with the effects of shade treatment to elucidate the water relations of the one year old seedlings of Betula platyphylla var. japonica, Zelkova serrata, Acer mono, and Prunus sargentii subjected to five levels of artificial shade treatments from full sun to nearly full shading of 2-6% relative light transmittance. Stomatal diffusive resistance measured in the four deciduous hardwood species studied changed variously by growing season and by species with the five shade treatments in the ranges of 1.7~25.1s/cm in 9 a.m., 2.3~33.3s/cm in 1 p.m., and 1.1~36.8s/cm in 5 p.m.. The measurements of stomatal diffusive resistance increased with increasing the shading, and were higher in September than in June or July in most of the species studied. The stomatal diffusive resistance measured in Zelkova serrata, Acer mono, and Prunus sargentii seemed to be approximately 3~4 times higher in nearly full shading treatment than in full sun. Water potential also changed variously by growing season and by species with five different shade treatments in the ranges of -0.17~-1.20MPa in 9 a. m., -0.30~-2.03MPa in 1 p. m., and -0.18~-1.34MPa in 5 p.m., respectively. On the reverse of stomatal diffusive resistance, the measurements of water potential were lower in September than in June or July in most of the species studied, and the seasonal differences were especially greater in Zelkova serrata comparing with the other species. The water potential seemed to be higher of approximately 2~3 times in nearly full shading treatment than in full sun in all of the species studied, but the differences among the shading treatments were less in water potential than in stomatal diffusive resistance. The differences of water potential following the gradient of five shading treatment seemed to be less in Betula platyphylla var. japonica than in the other species. In Acer mono and Prunus sargentii being some shade tolerant species, the water potential increased rapidly through about noontime with raising the shading level from full sun to the intermediate shading level of 22-28% relative light transmittance, but slowly with closing to full shading. In Betula platyphylla var. japonica and Zelkova serrata being shade intolerant species, the water potential increased gradually throughout the shading levels and the increment ranges were greater in Zelkova serrata than in Betula platyphylla var. japonica.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.1
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• pp.33-56
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• 2023

Although English-language academic materials on Kang Jeungsan (강증산/姜甑山 1871-1909) are steadily increasing, the same cannot be said of Jo Jeongsan (조정산/道主 趙鼎山 1895-1958) who remains under-researched as figure of profound significance to the Korean new religion Daesoon Jinrihoe (대순진리회/大巡眞理會). Furthermore, in materials produced by Daesoon Jinrihoe that are later translated into English, the connections that exist between Kang Jeungsan and Jo Jeongsan are often reduced to a few representative examples, when, in fact, many additional examples could be provided for a more comprehensive understanding. Comprehending the basis for the first succession in the three-figure orthodox religious lineage of Daesoon Jinrihoe is crucial to task of properly differentiating Daesoon Jinrihoe from seemingly similar Korean new religions that enshrine Kang Jeungsan as their Supreme God. The research presented in this article, "A Study on the Relationship between Kang Jeungsan and Jo Jeongsan Described in Chapter Two of Progress of the Order," will provide readers with a thorough overview of the basis for Jo Jeongsan's successorship in the orthodox religious lineage of Daesoon Jinrihoe, through an in-depth exploration of Chapter Two of Progress of the Order from Daesoon Jinrihoe's main scripture, The Canonical Scripture. Furthermore, this article will include special explanatory notes to ensure that it can be easily read even by non-specialists.

• Food Science and Preservation
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• v.1 no.1
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• pp.37-43
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• 1994

A microcomputer system consisting of 16-bit microcomputer, PCL-711S interface board, censors, and converters have been set up in order to automatically measure temperature, humidity and weight loss which are major variables of storage of apple. This system was operated by PC-LabDAS software. It has been possible to measure continuously the weight loss of Fuji apple stored in CA with the weight converter made by a miniature load cell and a strain amplifier. The temperature was checked by a k-type thermocouple and Pt 100 $\Omega$ RTD, and humidity by PQ653JAl humidity sensor. It has been possible to set up a linear equation which showers high correlationship between the estimate of temperature, weight humidity and the output of the converter in that r2 is more than 0.99. Transpiration rate, a significant factor of quality deterioration for CA storage of apple, can be estimated with these values.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.141-190
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• 2021

In early modern Korea, the founders of three main-stream indigenous new religions, Choi Je-woo (崔濟愚), Kang Il-sun (姜一淳), and Park Jungbin (朴重彬), were all ruined yangban, who could no longer maintain the social dignity of yangban. Prior to their regular religious activities, they earned livings as rural teachers, peasants, merchants, and fortune-tellers. They were marginalized for having declined from upper-class nobles to lower-class people. Due to their subalternal status, they religiously represented the inexpressible aspirations and resentments held by various subalterns. The millennial movements of marginal religions in the late Joseon Dynasty exposed and deviated from the fetters of the established order, but they did not propose a new alternative order to replace it. Unlike these millennial movements, Choi Je-woo, Kang Il-sun, and Park Jungbin all proposed utopian visions of post-subalternal alternative religions that systematically presented and practiced new alternative worldviews characterized by the "Great Opening of the Later World (後天開闢)." The world they longed for was one wherein anti-subalternal social regulation were overthrown, the oppression of various subalterns end, and the established social order was replaced. In this article, I have argued that three main-stream indigenous Korean new religions, Donghak (Eastern Learning), the Jeungsan-inspired religious movements, and Wonbulgyo (Won Buddhism) are utopian alternative religions. I made this argument by analyzing some aspects by which they represented subalterns and offered subalterns a new religio-social status.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.71-100
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• 2017

This study focuses on examining 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin', which Daesoon Jinrihoe believes in as the highest divinity. The name of this divinity was first found in Chinese Daoist scriptures. This study starts by considering the global propagation of virtue and then research connected to this topic. There are two alternative names for this divinity in relation to his human avatar, Kang Jeungsan, the subject of faith in Daesoon Jinrihoe. One is 'the Lord God of Great Creation in the Ninth Heaven' meaning the divinity before assuming a human avatar, and the other is 'the Celestial Worthy of Universal Transformation' the same divinity after he discarded his human avatar and returned to his celestial post. To understand how the belief system of Daesoon Jinrihoe differs from that of Daoism, it is necessary to study the divinity's change from being 'the Lord God of Great Creation in the Ninth Heaven' to becoming 'the Celestial Worthy of Universal Transformation'. If this distinction is not made clear, it brings about confusing arguments concerning the term 'Supreme God (Sangje)' as used in Daoism and Daesoon Jinrihoe. In order to offer a specific explanation, this study suggests three possible directions. The first hypothesis is that although these two names, 'the Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from Daoism and 'the Supreme God of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from Daesoon Jinrihoe, are similar, they actually have nothing to do with one another. The second hypothesis is that they are in fact the same divinity. Lastly, the third hypothesis is that they are closely connected, however, the former (the Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin) is a position needed to fulfill the mission of Jeungsan, whereas the latter (the Supreme God of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin) is a name received after the human avatar passes and the deity returns to the Noebu, 'the department of lightning'. These hypotheses face certain problems such as arbitrary mixing, the need for the theoretical clarity, and argumental weakness. Therefore, by leaving some unresolved questions, this study encourages future follow-up studies.

• Proceedings of the Korea Water Resources Association Conference
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• 2012.05a
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• pp.284-288
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• 2012

토양온도는 기후변화, 지역기상모형, 수생태 영향과 밀접한 상관성을 가지고 있으며 이에 대한 연구들이 활발하게 진행 중에 있다. 특히 기후는 토양의 분포와 성장, 그리고 소멸에 영향을 미치고, 식생은 증산과정에 의해 대기로 수분을 내보내는 과정을 통해 기후에 영향을 미치고 있다. 이 때, 지표면의 토양온도는 토양수분 및 식생의 성장에 영향을 미치게 된다. 이에 본 연구에서는 격자기반 일 지표면 토양온도 모형이 제안되며, 이를 이용하여 한반도 남동쪽에 위치한 낙동강 유역 내 안동댐 상류지역에 대한 지표면 토양온도가 모의된다. 제안된 모형의 구동을 위해 필요한 입력 자료는 일평균기온 및 관측 NDVI 자료이다. 전국 60개 지점에서 관측된 일 평균기온은 고도가 고려된 Krignig기법을 이용하여 격자별로 구축되며, NDVI 및 지표면 토양온도를 위한 위성자료는 적절한 전처리 과정을 거쳐 자료를 구축한다. 전반적으로 모의된 일 지표면 토양온도는 관측 자료를 잘 재현하고 있는 것으로 분석된다. 추가적으로 감쇠율을 적용하여 토양온도를 토양깊이에 따라 예측하는 방법이 제안되며, 토양깊이에 따라 토양온도가 감소하는 경향을 살펴볼 수 있을 것이다. 이상과 같이 본 연구에서 제안된 모형은 추후 하천수온예측 및 격자기반의 수문모형의 구성을 위한 기초자료를 제공할 것으로 기대된다. 더 나아가 본 연구는 기후-토양-식생의 관계를 바탕으로 미래기후에 대한 물 환경 영향을 평가하는데 있어서 기여할 수 있을 것으로 판단된다.

• Journal of the Daesoon Academy of Sciences
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• v.24_1
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• pp.145-208
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• 2014

아시아 국가들은 근대사에 들어 서양 제국주의와 식민지주의로 인해 정치·사회적 과도기를 경험하였다. 지역종교들도 이러한 영향에서 예외는 아니었는데 19-20세기에 나타난 신종교들이 그 좋은 사례들이다. 한국도 이러한 지구적인 현상에 포함되었다. 주변국들의 문화적 계몽주의와 조선왕조의 쇄국정책 사이의 정치적 혼란은 방향 감각 없는 국가적 위기를 초례했고, 정치·사회적 부패와 국가적 불안정은 중·하류층 시민들로 하여금 고통스러운 삶을 극복하기 위해 새로운 진리나 믿음을 찾게 동요하였다. 근대사에 근원을 둔 대순진리회는 한국에서 가장 영향력 있고 성공적인 신종교일 뿐 아니라 현대사회의 기존 종교들에게도 많은 도전을 주고 있다. 그렇다면 이 신종교운동의 근원은 어디에 있을까? 그들의 교리나 가르침은 어떤 것일까? 다른 신종교적 현상들과 어떻게 구별될까? 이 논문은 창시자인 강증산의 역사적인 출현과 업적을 "성취관념"에서 분석해 볼 뿐 아니라 대순진리회가 기존의 유교, 불교, 도교의 가르침을 단순히 혼합한 것이 아니라 음양합덕, 신인조화, 해원상생, 도통진경의 특유한 가르침들은 미륵사상, 천지공사, 인존사상과 함께 그들의 최고신인 구천상제가 후천세계를 위해 성취한 완전한 미션을 반영하는 창조적인 사상임을 논증할 것이다.

• Journal of Life Science
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• v.8 no.3
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• pp.272-278
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• 1998

To investigate the effects of different UV-B levels on plant growth, cucumber plants were subjected to three levels of biologically effective ultraviolet-B(UV--$B^{BE}$ radiation [daily dose : 0.03(No UV-B), 6.40(Low UV-B) and 11.30 (High UV-B) kJ $m^{-2}$, UV--$B^{BE}$] in the growth chambers for 3 weeks during the early growth period. High and low levels of UV-B irradiation drastically decreased both dry weight and leaf area, but increased specific leaf weight of cucumber. Plants subjected to UV-B resulted in 30% and 20% reduction of photosynthesis rate by high and low UV-B, respectively. However, respiration rate was not affected by the UV-B. With increasing UV-B intensity, total chlorophyll contents were decreased linearly, while the contents of flavonoid were increased linearly. These results suggest that the present levels of UV-B may affect the growth of cucumber plant compared with a UV-B-free condition. It is likely that the growth of cucumber will be affected by enhanced UV-B due to ozone depletion in the near future.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.109-152
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• 2014

This paper deals with the artistic expression of religious thought in terms of the uniqueness of different images and creativity. The relationship between religion and art is complicated but popular in modern society. Film becomes the icon of modern culture to enhance the knowledge of religious traditions. Among many Korean religious films, Kang Daejin's work, The Way of Peace (1984) contains the life and thought of Kang Jeungsan(1871-1909), the highest god of Daesoonjinrihoe. First, the film, The Way of Peace, pays attention to the legitimacy of succession from Kang Jeungsan to Cho Jeongsan(1895-1958). Korea was beset with trouble both at home and abroad. China, Japan, Russia, and the US had the colonial desire to conquer the lands of Korea and to explore natural resources. Though the people of Eastern Learning(東學) protested government and Japanese colonialists, Jeungsan applied the principle of non-violence to the world. In order to save all the living beings of the world, he reordered the universe and renewed the harmonic relationship of human beings and their spirit. Second, The Way of Peace proposed the soteriology of peace and change to audience regardless of seekers(道人) or not. Jeungsan transformed the closed society to the open society, changed divided religions to the transcendent truth(道). He empowered the marginalized people such as women, the lowly, the elderly, and the sick, who were oppressed in the Confucian society. And he redeemed the people from the disease by healing all diseases and correcting disorders. In conclusion, The Way of Peace is a good resource of religious education by which we can overcome the religious illiteracy. The knowledge of new religious movements and Daesoonjinrihoe is necessary for us to understand the diversity of human nature. In the near future, the new images of Jeungsan should be created through multi-media and cultural contents for the new generation.

• Korean Journal of Weed Science
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• v.6 no.1
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• pp.48-58
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• 1986

In order to eluciate the factors affecting the injury caused by simetryne(2-methyl thio-4,6-bis(ethylamino)-S-triazine) to rice plants of Tongil variety(Indica ${\times}$ Japonica), the leaching properties of simetrynes, compared with Japonica varieties, Mangyeung and Sadominori were investigated. Bioassay technique and $^{14}C$-simetryne for leaching study and bioassay for the characteristics of the rice plants were employed. The leaching range of simetryne was very narrow regardless of soil types under upland soil conditions but it increased little in Silt clay soil and greatly in Sandy loam soil under flooded soil conditions. The amount of the roots of Tongil Jas a little more than that of Mangyeung and the roots of the Tongil mostly distributed near the surface soil while those of Mangyeung rooted deep into the soil. The foliage area and the rate of transpiration of Tongil were larger and greater than those of Mangyeung by 1.3 times and 1.65 times, respectively. The sensitivity of Tongil to simetryne was about 3 times larger than that of Sadominori in water culture.