• Korean Journal of Heritage: History & Science
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• v.55 no.4
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• pp.38-53
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• 2022

In this article, I have summarized and reviewed the concepts and terms surrounding the stamped construction technique, focusing on earthen walls in the Three Kingdoms period. This is because confusion is caused by defining the nature of the earthen walls by using various concepts and terms for each researcher regarding the substance and construction method of the earthen walls. The stamped earth method is a representative ancient civil engineering or construction technique in which a frame is made of plates to form a fortress wall, a fence, and the base of a building, and then soil or sand is poured into it layer by layer and then stamped with a bat to make it solid. Therefore, in order to prove that the earthen wall was built by the stamped earth method, evidence such as a narrow plate, a column for fixing it, long horizontal and vertical wood pieces to support the narrow plate, and traces of pounding the soil must be detected. However, in Korea, there are very few cases where such evidence has been fully excavated, so it is necessary to agree on how strictly the standards for the stamped earth method will be applied. The terms related to the stamped technique mobilized for the construction of the earthen walls were explained with actual examples by dividing the terms related to the concept into terms related to the principle and unit of the stamped plate, and the specific stamped technology. In particular, in Pungnabtoseong Earthen wall, a variety of typical and diverse methods of building the ancient stamped earthen wall were identified so that decisive data could be secured to understand the principles and techniques of the stamped earthen wall. In the future, a more general understanding of the stamped technique will be possible only when more evidence related to it is found in relics other than Pungnabtoseong Earthen wall.

• Korean Journal of Culture and Social Issue
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• v.12 no.5_spc
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• pp.1-28
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• 2006

This special issue examines factors influencing quality of life in Korean society. The special issue is based on the symposium, which was organized by the Korean Association of Psychological and Social Issues on August and December 2005. A review of the literature and also contributors to the special issue draw out six important factors that influence quality of life in Korean society: (1) financial stability, (2) harmonious interpersonal relationships, (3) emotional support, (4) psychological factors, such as self-regulation and self-efficacy, (5) academic achievement, and (6) health and leisure life. Koreans believe that financial resources are necessary in maintaining quality of life, and they must be supplemented with harmonious interpersonal relations in family, school and the workplace. As people become order, the importance of self-efficacy increases in order to maintain a sense of control in their lives. In addition, academic achievement, health, and leisure life contribute to quality of life. Finally, indigenous psychological analysis provides important insights into understanding factors influencing quality of life in Korean society.

• Journal of the Korean Institute of Electrical and Electronic Material Engineers
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• v.37 no.1
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• pp.36-42
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• 2024

Roll-to-roll processing holds an integral position within the manufacturing landscape, and its significance reverberates across numerous industries. This versatile technology platform encompasses a diverse array of process methods and accommodates a wide spectrum of material categories, making it a cornerstone of modern production. Within this expansive domain, two commonly employed coating techniques, namely the slot die and gravure coating methods, have earned their prominence for their precision and efficiency in delivering flawless coatings. Additionally, the realm of drying processes relies heavily on thermal drying, infrared (IR) drying, and ultraviolet (UV) drying methods to expedite the transformation of materials from their liquid or semi-liquid states to solid, ready-to-use products. The undeniable importance of roll-to-roll processing lies in its ability to streamline manufacturing processes, reduce costs, and enhance product quality. This article embarks on a comprehensive journey to fathom the depth of this importance by delving into the intricacies of these common roll-to-roll process methods. Through rigorous research and meticulous data collection, we aim to shed light on the pivotal role these techniques play in shaping various industries and advancing the world of manufacturing. By understanding their significance, we can harness the full potential of roll-to-roll processing and pave the way for innovation and excellence in production.

• Korean Journal of Cognitive Science
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• v.35 no.1
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• pp.23-48
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• 2024

Building human-aligned artificial intelligence (AI) for social support remains challenging despite the advancement of Large Language Models. We present a novel method, the Chain of Empathy (CoE) prompting, that utilizes insights from psychotherapy to induce LLMs to reason about human emotional states. This method is inspired by various psychotherapy approaches-Cognitive-Behavioral Therapy (CBT), Dialectical Behavior Therapy (DBT), Person-Centered Therapy (PCT), and Reality Therapy (RT)-each leading to different patterns of interpreting clients' mental states. LLMs without CoE reasoning generated predominantly exploratory responses. However, when LLMs used CoE reasoning, we found a more comprehensive range of empathic responses aligned with each psychotherapy model's different reasoning patterns. For empathic expression classification, the CBT-based CoE resulted in the most balanced classification of empathic expression labels and the text generation of empathic responses. However, regarding emotion reasoning, other approaches like DBT and PCT showed higher performance in emotion reaction classification. We further conducted qualitative analysis and alignment scoring of each prompt-generated output. The findings underscore the importance of understanding the emotional context and how it affects human-AI communication. Our research contributes to understanding how psychotherapy models can be incorporated into LLMs, facilitating the development of context-aware, safe, and empathically responsive AI.

• Journal of the Korean Chemical Society
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• v.58 no.6
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• pp.600-611
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• 2014

In this study, we sampled science writing tasks and investigated their frequency of use shown in the chemistry domain from two sets of 18 middle school science textbooks developed under the 2007 Revised National Curriculum(RNC) and the 2009 RNC, respectively. In addition, we categorized the sampled science writing tasks depending on the cognitive process and type of writing and compared with the results obtained from analysis of global issues presented in the science writings. From the textbooks developed under the 2007 RNC, a total of 183 science writing tasks were identified in which 10.17 tasks per textbook and 1.32 tasks per 10 pages were used averagely. A total of 168 were identified from the textbooks for the 2009 RNC. Among them, 9.33 tasks per textbook and 1.23 tasks per 10 pages were used on average. Comparing with these results, the average frequency of use of the tasks per textbook and per ten pages were decreased, respectively. Moreover, the number of science writing tasks were found in each curriculum varied considerably depending on the units and the publishers, and that the writing tasks were mainly arranged in the finale, wrapping up stage. In the analysis of science writing tasks according to the cognitive process, the highest and lowest frequency of use were observed in the category of 'understand' and 'remember', respectively. According to the classification of science writing tasks based on the types of writing, the writings for the information delivery were most used and the highest frequency of use was observed in the category of 'understand' of the cognitive process belonging to 'information delivery'. As for the results of the analysis of global issues, the number of science writing tasks including global issues increased from 21(11.48%) in the 2007 RNC to 33(19.64%) in the 2009 RNC. Furthermore, science writing tasks associated with protection of environment showed the highest frequency of use in the both curriculums, and it was analyzed that the materials of global issues used in the 2009 RNC were much more diverse.

• Korean Journal of Heritage: History & Science
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• v.56 no.1
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• pp.64-78
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• 2023

This article examines the background and meaning of the construction of Josadang Hall in Buseoksa Temple, Yeongju, by Seolsan Cheonhee(1307~1382) in the late 14th century through the characteristics of the hall's mural. Six guardian deities(the Four Heavenly Kings in the center, Indra and Brahma on each side of the kings) are depicted on the southern wall(location of the entrance) of the Josadang, facing the statue of the great monk Uisang(625~702 AD) on the north wall. This mural is the oldest among Korean temple murals and exhibits very unique characteristics. In general, scenes from the scriptures are depicted on the back wall of the central statue. In contrast, the Josadang mural depicts only the guardian deities facing the main statue with no scene description. The appearance of the deities, who seem to protect the main statue of the monk Uisang, and their expressions, as if drawn from relief statues, are not seen in other murals. Nevertheless, it is similar to the stupas of the Seon(Ch. Chan 禪) sect monks established from the late Silla(57 BC~935 AD) through early Goryeo(918~1392 AD), with guardian deities on their surface. The iconography of the deities is a classic form of the late Silla to early Goryeo. The fact that the Josadang was built to commemorate Uisang, who founded the Korean Hwaeom sect(Ch. Huayan sect, 華嚴宗), and that guardians were placed to protect Uisang's statue reveals the concept of worship for the monk who founded the sect. As a result, the reason Cheonhee built the hall can also be understood as an extension of the ideology behind the construction of the stupas of the Seon sect monks. The problem, however, is that Cheonhee is a monk of the Hwaeom sect, and Buseoksa is a representative temple of the Hwaeom sect, not the Seon sect. Therefore, to better understand the background of the hall's construction, this article examined the situation of Goryeo Buddhism in the 14th century as well as the activities of Seolsan Cheonhee. Since Ganhwa Seon(Ch. Kanhua Chan, 看話禪) was dominant in the 14th century, Cheonhee went to study in the Yuan Dynasty(1271~1368 AD) at the age of 58 and was approved by Chinese Ganhwaseon monks before taking the position of Guksa(國師 national monk). However, he was eventually pushed to Buseoksa Temple, where he worked hard to rebuild it. Cheonhee most likely sought to expand the Hwaeom sect, which had been shrinking compared to the Seon sect, by enhancing power with the reconstruction of Buseoksa. The desire that the Hwaeom sect, which was losing its power due to the rise of the Seon sect in the 14th century, attempted to develop it by building Josadang hall, is well revealed by the Josadang murals.

• Korean Journal of Cognitive Science
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• v.35 no.2
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• pp.129-159
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• 2024

In the process of reading, readers can process information not only within the fixated region, known as the fovea, but also in the parafoveal region to the right of the fovea. While the parafoveal semantic preview effect has been confirmed in eye-tracking experiments using boundary techniques, research on how the parafoveal preview effects differ depending on the degree of semantic relatedness is still limited. This study investigates the parafoveal preview effects as a function of semantic relatedness with the target word. The experiment utilized Korean-Chinese bilinguals and presented mixed-language sentences as experimental stimuli. Four parafoveal preview conditions were applied to the target words in each sentence: (1) Korean identical condition, where the parafoveal word was the same as the target word (e.g., "나라," meaning "country" in English), (2) Chinese synonymous condition, where the parafoveal word had the same meaning as the target word (e.g., "国家," also meaning "country" in English), (3) Chinese semantically related condition, where the parafoveal word was semantically related to the target word (e.g., "政权," meaning "political power" in English), and (4) Chinese unrelated condition, where the parafoveal word was semantically unrelated to the target word (e.g., "围裙," meaning "apron" in English). The study explored the parafoveal preview effect in terms of the degree of semantic association with the target word. We found the most pronounced preview effect in conditions where the preview and the target word shared the same meaning, and we also observed preview effects in conditions where the semantic relatedness with the target word was relatively weak. This study suggests that the degree of semantic relatedness between the parafoveal preview word and the target word can influence readers' reading processes. It contributes to a better understanding of readers' eye movements and comprehension processes, with potential implications for the development of effective reading strategies and educational methods.

• Journal of Korean Philosophical Society
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• no.116
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• pp.251-281
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• 2017

The Parmenidean tradition of logos which previous researches fail to fully appreciate has three dimensions of reality-knowledge-discourse. Parmenides is not just an ontologist, as the traditional view emphasizes, but also an epistemologist, as the revisionist view begins to emphasize, and, at the same time, a meta-discourser, as those two established views fail to embrace. In order to reach the third view which fully grasps such a dynamic and integrated feature of Parmenides, we should closely pay attention to the organic interconnectedness of three discourse parts of truth-doxa-proem, especially the significance of proem and meta-discourse. In the Eleatic tradition of discourse, the figure who clearly appreciated and further developed such an authentic feature of Parmenides' discourse is not, as one might easily expect, one of the second-generation Eleatics, but Gorgias who has commonly been positioned at the opposite side of Eleatism. This paper investigates how he actually both innovated and succeeded the Parmenidean tradition of logos; especially, it characterizes his discourse as an antilogy(antilogia) from within the tradition: as a 'devil' advocate' who complemented and completed Parmenidean persuasion by positing the Parmenidean tradition of logos as an arena of a huge intellectual discipline and cultivation, offering himself as a sparring partner to it, and bringing up an antilogy. In the process of this antilogy he performed in his rhetorical speeches such as the Encomium of Helen and the Defense of Palamedes he experimented and examined a possibility of persuasion operating independently from truth, which, however, is not merely sacrificing truth in favor of persuasiveness and probability (to eikos) as Plato criticized mainly focussing on his 'philosophical' writing On not-being. Rather, it was an 'opposition for opposition's sake' and serious play which purported to provide balance and flexibility to contemporary intellectual society which had too much inclined towards truth and knowledge and become stiff and to put weight on the opposite side of mainstream. It is wholly our eranos (i.e. our share of contribution) to summon and examine such sophistic tradition for the sake of the task of our times, not for the sake of Plato's task, that we should build up a healthy culture of discourse where we can share serious play.

• (The)Study of the Eastern Classic
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• no.71
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• pp.147-180
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• 2018

Seokjeong JEONG-JIK LEE is a scholar who tried to render a form of service for his country by writing works of literature during the crisis of the Period of Modern Enlightenment. He mainly expressed his perception of reality through an evaluation of historical figures. He left behind a text on the Analects of Confucius, which is known as the '10 questions and answers regarding the Analects of Confucius', in his posthumous work. It seems that he wrote it to be used as lecture material for his students. The purpose of this thesis is to analyze his recognition to the Analects of Confucius and its learning direction expressed in the writing '10 questions and answers regarding the Analects of Confucius'. With respect to the word ren(仁), which is the most fundamental concept of the Analects, he viewed his life in an introspective way from the standpoint of a 'Hoinyupe(好仁有蔽)', which means that if you like kindness and fairness but don't like learning it, then there will be negative effects, and through the 'Gwangwajiin(觀過知仁)', which means that you will know for sure kindness and fairness when you observe wrongdoing, not the general viewpoint of 'Humaneness or Love'. He tried to determine the meaning of ren, and virtue(德) through a common denominator from an overall point of view. It might have been a reflection of his thoughts that a sound comprehension of powerful countries was needed. In terms of relationship between Gunja(君子) and Myeong(命), Gunja needs to make constant efforts to understand Myeong as a talented person who can maintain order. The direction of learning was examined under three categories: Jongipjibang (從入之方), Gunjajiryu(君子之類), and Sumunihae(隨文而解). Jongipjibang is defined as a way to complement the weaknesses of leaners according to their characteristics and it promotes a focus on pushing ethics into practice rather than acquiring knowledge as it is today. Gunja was classified into 3 stages. However, it merely provides standards to help learners' understandings, so not all students may fall into these stages. Sumunihae gives explanations of commentaries on the book. Seokjeong remarked that the meaning was not different even if the same concept was annotated differently in the "Four Books". This is because the context was emphasized according to the principle of 'Sosisojeol Pilchakpilseom (所始所切, 必着必贍)'.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.33-67
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• 2021

This paper aims at revealing the core concept of Injon (Human Nobility). The concept of Injon is one of the salient fundamental ideas which makes Daesoon Jinrihoe recognizable as Daesoon Jinrihoe. The concept of Injon has the basic meaning of 'human nobility,' but within the context wherein the nobility of humankind is considered to be greater than the nobility of Heaven and Earth. Although the religious and ideological interpretations of Injon (human nobility) that have developed over time have been quite diverse and abundant, these interpretations are all limited in that they generally assume the relationship between 'Heaven and Earth' and 'Humanity' to be antagonistic. However, if human nobility is relativized in that manner, it can reduce the potential broader meanings of mutual beneficence and the earthly paradise of the later world. These interpretations are grounded in the view of semiotic interpretation. Such interpretations have composed their view point via the semiotic meaning of the words. The semiotic point of view suggests that meanings of words consist in the relation of the word and the object to which it denotes. We will introduce a new view point which can be termed the transcendental view point. This view focuses on how the exact interpretation of words and sentences depends on the comprehension of the triad of systematic relations among the word, object, and speaker. In the Daesoon Thought, the Former World is considered to be the world wherein all creations unfolded according to the principle of mutual contention. This led to the accumulation of grievances and grudges which condensed and filled the Three Realms of Heaven, Earth, and Humanity. The Former World was dominated by Western material civilization, selfishness, and exclusivism. It was also a world where humans suffered from various natural disasters such as floods, droughts, plagues, and wildfires. The Former World lost the constant Dao and was overwhelmed with all kinds of disasters and calamities. That world fell into various kinds of wretchedness. The causes which made the Former World so cruel came from humans misunderstanding their relation to nature and life in general; including human life. The anthropocentric modern cosmology insisted that the human race was the only one to have the powers and rights to exercise dominion over nature. On the other hand, there is the Later World, which means the ideal and perfect, immanent eternal world for all humankind in Daesoon Thought. This world consists of life, peace, and equality and is also characterized by three typical attributes: goodness, peace, and all kinds of life. All living beings previously struggled for survival, but in the Later World, those lifeforms will embrace each other; even across different realms. In Daesoon Thought, the world and cosmos contain diverse forms of life, and human have both an earthly life and life in the after world should they die before the Later World. There are also the lives of divine beings and animals, and other such living entities. Daesoon Thought subsumes pan-vitalism, which allows they acknowledgement of myriad possible lifeforms. The concept of the Later World in Daesoon Thought, which mainly revealed in The Canonical Scripture and the words of Sangje (Kang Jeungsan), suggests that all kinds of life, including humans, animals, and even spirits in the afterworld, can live together in a perfect coming earthly paradise which is immanent. The concept of Injon can be interpreted though the view of transcendental pragmatics as an alternative to the typical views discussed in Daesoon Thought. Thinkers should attempt to improve current discourse on Injon in Daesoon Thought by focusing on the point that all kinds the original teachings demonstrate a value of all lifeforms. Therein, Injon would indicate not only the human nobility and dignity but also the nobility and dignity of divine beings, divine humans, and all other forms of life that have existed across time. The dimension of time allows for recognition of lifeforms from the Former World, the afterworld, and the Later World. This revised appraisal of Injon could further accommodate denizens of the afterworld, animals, ghosts and spirits, the earth and cloud souls of humans, and other lifeforms held to exist in the cosmology of Daesoon Thought.