• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.5
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• pp.591-598
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• 2019

The statistics of committing suicide in S. Korea is ranked in top with serious attempts of falling among OECD countries since 2003. The rates is slightly dropped by 5 percent point, nevertheless the falling is still high for the age of over 10 years old and this matter must be solved. Most of the case of suicides are the falling based on a trend view of falling which is serious matter and cannot be solved easily for both domestic and foreign countries. For example, the steel net of falling prevent was installed in the Golden Gate Bridge costed by 200 million-dollar. In New Zealand, the steel net of falling prevention had been removed and re-installed beccause of the high suicide rates. Canada and Australia also surrounded the bridge with steel fences to prevent suicide without consideration of the beauty of bridge. Therefore, this paper suggested a comparison study on both falling prevention systems in all countries and patent technologies. Also, it covers the blocking skills of approach in both security and limited area. This paper suggested the technical Rollinder system equipped with the mechanical apprentice to prevent effectively the falling sucides and wall passing. Before the installation of Rollinder System by 2016, there were 33 person who tried to fall in the river in Machang Bridge. However, the number of the committing suicides were dramatically reduced to zero after the installation of the system.

• (The)Study of the Eastern Classic
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• no.70
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• pp.119-156
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• 2018

Suk Dang Kim Sangjeong (1722-1788) was one of the Big Three Noron literati of the mid-18th century, and is an author worth taking note of in that he expressed the duty to pursue the Qin-Han gomoon-ron (古文論) more clearly and radically than anyone else. The literary debates that unfolded in the letters he exchanged with Ahn Doje (安道濟) and Sin Daejeon (申大傳) are the clues that may explain the continual development of Qin-Han gomoon-ron within Joseon. His gomoon-ron is a self-reflection of the Dang-Song gomoon-ron that continued as tradition in the Noron literati after Kim Changhyeop (金昌協), and also reflects his literary and periodical confidence. At the same time, he also makes a distinction with Qin-Han gomoon-ron set forth by the Seven Masters literature from the Ming Dynasty (前後七子) in that he takes precautions against plagiarism and emulation. It has rarely been shown that his sentences plagiarize and excessively cite the classics, or that he abstrusely elaborates sentences. He sorted through things of value worth recording and cleanly reenacted them based on the scenes and conversations, further, delivered applicable normative lessons through allegoric writing. This may be discussed as the portions that are possessed by the Qin-Han gomoon-ron that he pursued, and particularly that have the esthetic and contact point of historical prose. Kim Sangjeong's writing pursued the Qin-Han gomoon-ron of a prior era, and though distinguishable from authors of difficult writings, possesses unique characteristics that make it distinct from the Dang-Song gomoon-ron that focuses on argument. The direction of Kim Sangjeong's antiquarianism seeks after imperial loyalty, and is mutually intelligible with the artistic discourse of the Noron Cheongryu literati such as Lee Yunyeong, Kim Sangsuk, Lee Insang, and Hong Naksun who preferred archaeological finds and classical prose. While their literary tastes are a reflection of their conservative worldviews, they may also have been utilized as a foundation supporting their lives which were devoted to literature.

• Analytical Science and Technology
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• v.27 no.1
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• pp.41-59
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• 2014

The aims of this work were the identification and the classification of fresh lubricants and used engine oils of vehicles for the application in forensic science field-80 kinds of fresh lubricants were purchased and 86 kinds of used engine oils were sampled from 24 kinds of diesel and gasoline vehicles with different driving conditions. The sample of lubricants and used engine oils were analyzed by GC/MS. The Bayesian model technique was developed for classification or identification. Both the wavelet fitting and the principal component analysis (PCA) techniques as a data dimension reduction were applied. In fresh lubricants classification, the rates of matching by Bayesian model technique with wavelet fitting and PCA were 97.5% and 96.7%, respectively. The Bayesian model technique with wavelet fitting was better to classify lubricants than it with PCA based on dimension reduction. And we selected the Bayesian model technique with wavelet fitting for classification of lubricants. The other experiment was the analysis of used engine oils which were collected from vehicles with the several mileage up to 5,000 km after replacing engine oil. The eighty six kinds of used engine oil sample with the mileage were collected. In vehicle classification (total 24 classes), the rate of matching by Bayesian model with wavelet fitting was 86.4%. However, in the vehicle's fuel type classification (whether it is gasoline vehicle or diesel vehicle, only total 2 classes), the rate of matching was 99.6%. In the used engine oil brands classification (total 6 classes), the rate of matching was 97.3%.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.