• Title/Summary/Keyword: 경전

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A study on the awareness about "Dong-YI(東夷)" in Confucianism scripture (유교경전의 동이 인식에 관한 연구 - 13경 및 그 주석서를 중심으로 -)

  • Ham, HyunChan
    • The Journal of Korean Philosophical History
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    • no.30
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    • pp.123-159
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    • 2010
  • Dongyi (Chinese: 東夷; pinyin: $D{\bar{o}}ngy{\acute{i}}$; Wade-Giles: Tung-yi; literally "eastern 'barbarians'") was a collective term for people in eastern China and in the east of China. People referred to as Dongyi vary across the ages. The early Dongyi culture was one of earliest neolithic cultures in China. According to the earliest Chinese record, Zuo Zhuan, the Shang Dynasty was attacked by King Wu of Zhou, while attacking Dongyi, and collapsed afterwards Dongyi culture was one of the oldest neolithic cultures in China. Some Chinese scholars extend the historical use of Dongyi to prehistoric times, according to this belief, the neolithic culture correlates to Houli culture, Beixin culture, Dawenkou culture, Longshan culture and Yueshi culture, five evolutionary phases. Deliang He, thinks that Dongyi culture used to be one of the leading cultures in neolithic China. The writing system of Dongyi was one of the oldest writing systems in neolithic China. There are opinions that the 20 pictogram characters discovered in a Dongyi tomb (山東?縣大汶口墓葬) in Shangdong indictates some of the characters found, like "旦, 越, 斤, 皇, 封, 酒, 拍, ?", are still used in Chinese characters. There are also opinions that Dongyi people were the inventor of arrows. Some classic Chinese history records like Zuo Zhuan, Shuowen Jiezi, Classic of Rites, all have some similar records about this. [3][4] The legendary god of archery in Chinese mythology, Houyi, could also be a Dongyi leader. Based on archeology findings, Dongyi people's ancestral worship totem is bird-shaped. In the meantime, The fundamental thing that Koreans should do is to find out Korean identy. Koreans cannot achieve their goals unless they enforce politics economics, educations, etc. in harmony with their own identity. However, some people say that Koreans do not have any dentity on the grounds that there is no Korean traditional thought. This view is, however, absolutely absurd because it is impossible for a nation to exist for oner five thousand years without having it's own native characteristics. The most essential thought in Korean identity is Confucius' In(仁). In is originated from Yi(夷) or Yi-jok(夷族)'s heart. On this account, Confucius' In can be a precious thought to Korean people who have been suffering from many problem caused by the absence of Korean identity. If Korean could understand their original characteristics and if Korean couldrealize that their original characteristics are Confucius' In, then our culture and identity recovery of though may maximize efficiency of country and society development.

A Field-test Study of the Design Standards of Elevated Structures for Rubber-wheeled Light Rail Transit: Braking Force (고무차륜형 경전철 고가구조물 설계기준에 관한 현장 계측 시험 연구(1): 제동하중)

  • Shin, Jeong-Ryol;Lee, An-Ho;Park, Jae-Im;Shin, In-Jo
    • Journal of the Korean Society for Railway
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    • v.17 no.2
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    • pp.133-139
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    • 2014
  • Due to the absence of design guidelines for elevated light-rail structures in Korea, most elevated light-rail structures have been designed and constructed based on the design codes of conventional railway bridges and on the codes recommended by foreign vehicle manufacturers. This is the main reason why most elevated light-rail structures are massive or over-designed or poorly constructed economically. In this paper, the authors carried out field tests to analyze the braking forces caused by braking a train running at speeds of 50km/h, 60km/h, and 70km/h, acting on the elevated structures of rubber-wheeled Light Rail Transit (LRT) trains. The authors also briefly describe the analyzed results of the braking force acting on the substructures of elevated light-rail structures. The test-results presented here in this paper can be referenced when establishing design guidelines or standards for elevated structures of LRT systems.

A Statistical Study on Doorway Flow-time for Designing Doors of Ui LRT (우이-신설 경전철 출입문 설계를 위한 승하차시간 분석 연구)

  • Oh, Suk-Mun;Jang, Hyeon-Mog;Shin, Han-Chul
    • Journal of the Korean Society for Railway
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    • v.16 no.2
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    • pp.144-150
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    • 2013
  • This paper presents an analysis of door design for the Ui LRT based on experiments to predict doorway flow-time and their analyses results. A similar railway vehicle (from Gimhae LRT) and operational conditions are utilized to assess the doorway flow-time through repetitive experiments. Design of the experiments consists of four scenarios, and the experiments are repeated 39 times in total. We use the results of the experiments to verify the design of doors of Ui LRT (e.g. the required number of doors and their width). Various statistical analyses are carried out for the flow-time with respect to the number of boarding/alighting passengers. We make three category levels of boarding/alighting passengers, and analyze the mean and variance for each category, and then carry out One-Way ANOVA to analyze how the number of boarding/alighting and onboard passengers impact flow-time. The results of this paper can be used for making decisions about doors of the LRT vehicle.

Variations and Symbolism of Daejangjeon Pavilion of Geumsansa Temple (금산사 대장전의 변화와 상징)

  • Hong, Byung-Hwa
    • Korean Journal of Heritage: History & Science
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    • v.51 no.1
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    • pp.66-79
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    • 2018
  • Daejangjeon of Geumsansa Temple was built to store the Tripitaka Koreana, although it does not contain the Tripitaka at present and instead contains a Buddha Triad. According to Geumsansaji (Historical Record of Geumsansa Temple), this structure was originally a wooden pagoda. It is said that Geumsansa became a Buddhist temple due to its tradition of preserving a statue of Buddha and the Buddhist sutras. It is special that the Wooden Pagoda which keeps its ashes turned into a Daejangjeon. Also, it is symbolic that the Daejangjeon is symbolic and it does not store the stura, but this building is symbolic and complex. By analyzing the changes in the building process and religious beliefs, it is possible to ascertain the relationship between faith and religion in the latter phase of the Joseon Dynasty.