• Journal of the Korean Association of Geographic Information Studies
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• v.18 no.1
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• pp.135-146
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• 2015

This study was carried out to understand ecological characteristics of Korean goral such as home range, seasonal home range and habitat use and used for Korean goral restoration and conservation, through a pair of gorals in the north Gyeongbuk province of Korea. With data from GPS collars, we analyzed the behavioral characteristics of the endangered Korean gorals(n=2) in Uljin area from June 2013 to July 2014. As a result, their home range was $1.38{\pm}0.24km^2$ in MCP 95%, $0.81{\pm}0.09km^2$ in FK 95% and $0.15{\pm}0.16km^2$ in FK 50% (t=8.118, p>0.05). Seasonal home range for MCP 95% was $0.74{\pm}0.31km^2$ > (winter) > $0.71{\pm}0.27km^2$ (spring) > $0.61{\pm}0.06km^2$ (autumn) > $0.27{\pm}0.04km^2$ (summer) (F=2.135 p>0.05). It showed that home range in winter was the largest and that in summer was the smallest. Mean elevation of male for seasonal habitat use was $440.18{\pm}71.32m$ in summer and that of female was $727.25{\pm}99.98m$ in spring. The lowest altitude for male was $372.72{\pm}70.79$ and female was $664.60{\pm}139.71m$. It meant that there were seasonal change and thus annual and seasonal behavior characteristics for both sexes had different correlation according to elevation change. Although in this study the correlation with prey in habitat and the changes of habitat disturbance were not clearly investigated, We could understand goral home range and habitat use through research data.

• Journal of The Korean Ophthalmological Society
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• v.58 no.11
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• pp.1260-1268
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• 2017

Purpose: Strabismus affects any age and represents various functional or non-functional eye problems. This population-based study was conducted to determine the prevalence of strabismus and nystagmus in South Korea according to various sociodemographic factors. Methods: We acquired data from the Korea National Health and Nutrition Examination Survey, a nation-wide cross-sectional survey and examinations of the non-institutionalized civilian population in South Korea (n = 30,538), conducted from July 2008 to December 2011. The prevalence of strabismus and nystagmus were verified, and associated sociodemographic factors was evaluated. Results: The overall prevalence of strabismic disorder in participants over 3 years of age was $1.4{\pm}0.1%$ (95% confidence interval [CI] 1.3-1.6%; $1.5{\pm}0.1%$ in males, $1.3{\pm}0.1%$ in females). The prevalence of exodeviation (15 or more prism diopters), esodeviation (10 or more prism diopters), vertical deviation, and other complicated strabismus and nystagmus was 1.0%, 0.2%, 0.2%, 0.1% and 0.1% respectively. The prevalence was highest in the 6 to 15-year age group ($1.9{\pm}0.3%$), and lowest in the 40 to 49 years age group ($0.8{\pm}0.1%$) (p = 0.005). There were no statistically significant differences for gender, region, residential area, household income, educational level and occupation. Conclusions: This nation-wide epidemiologic study demonstrated that the prevalence of strabismus and nystagmus according to various sociodemographic factors in South Korea was not statistically significant except for age group. Further investigations are required based on more surveys to better recognize the etiologic or risk factors that may be related to strabismus and nystagmus.

• (The)Study of the Eastern Classic
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• no.66
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• pp.303-330
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• 2017

The purpose of this article is figuring out the modern understanding of SimChong Jeon's narrative and its storytelling strategy in the movie (2014). In the movie, there are three steps which are based on the temporal flow of narrative. shows the web-like structure of desire especially by focusing on the male character Sim Hakkyu. The relationship among characters in is gradually broken because of the desire. Moreover, the desire pushes Sim Chong who is Sim Hakkyu's daughter into the sacrifice. This part seems similar with the narrative of SimChong-Jeon which has been transmitted since 18~19 century in Choson dynasty. However, also tells a different story which describes the progress of Sim Hakkyu's seeking the real relationship filled with love. This difference is able to make people read with the 'stroytelling' point of view. All the lack or problem in is closely related to the desire of Sim Hakkyu. His narrative is something different from the typical story of SimChong-Jeon. A new narrative of Sim Hakkyu is not Sim Chong centered story but rather the anti of it. 'The other narrative' in seems social practice of storytelling in order to break down the preconception of SimChong-jeon called 'cannon'. This is the storytelling strategy of and it suggests the another way of creating new narrative which is based on the classical cannon.

• (The)Study of the Eastern Classic
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• no.49
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• pp.325-355
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• 2012

This research aims to generalize the thoughts of military science of the intellectuals through the books on military arts and science, which were published in the early Joseon Dynasty. In the early Joseon dynasty, it was in a position to establish the foundation in the new monarch internally, and, at the same time, to overcome foreign powers on both northern and southern borders externally. Thus, the books on military arts and science should have to be published under a premise of such situations. Accordingly, the books on military arts and science of those days took account of political stability having reflected the activities not only as the founder of Joseon but also as the military officer in the late Goryeo along with the books' own purpose to found military arts and sciences. The books on military arts and science that published in the early Joseon Dynasty were written mostly based on Chinese military books and its annotations, except some descriptions of the history of war. However, the intellectuals at that time endeavored to redefine military arts and science from the perspective of Confucianism having evaluated Chinese military science books that were biased to boost Machiavellian tactics. As a result of this, the geographical distinctions between China and Korea were the start of an argument for the military arts and science. There were also disputes over the relationships between the military science and the Yin-Yang School, and between the military science and Confucian school. Organizing our country's own history of war for the first time in the early Joseon Dynasty is worth for putting a high evaluation. However, it cannot help but to point out the limits of the books that there are noticeable descriptions about the factors related to toadyism, and that there are no descriptions about the wars against Japanese raiders. The books on military arts and science in the early Joseon Dynasty put emphasis on the commander's leadership that should be good at both literary and martial arts, as well as the harmony in military-to-military relations. After all, the intellectuals in the early Joseon Dynasty had linked the military arts and science to the sages of Confucian school under a premise that scholarship is to be used in combination with martial arts. And, as the nexus between the two, they noted the items of virtue, such as humaneness and righteousness (仁義); ritual and music (禮樂); loyalty and filial piety (忠孝); three fundamental principles (三綱); five moral disciplines (五倫). It can be said that this point is the typical features of the military arts and science in the early Joseon Dynasty, which cannot be found in Chinese military classics.

• (The)Study of the Eastern Classic
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• no.73
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• pp.445-473
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• 2018

This article deals with the reason for translating Korean Chinese written classics and the image of the person performing the translation. The scope of the research was restricted to South Korea and the translation value of translating the Korean classical texts from the 1960s to the 2018. In the 1960s and 1970s, the discourse of national culture and the Classical Sinology(漢學) discourse centered around the Minjokmunwhachujinhwe(民族文化推進會, National Culture Promotion Association). The discourse of the national culture was paired with the modernization, and the discourse of Classical Sinology(漢學) discourse was a certain antagonism to the discourse of modernization. The translator stereotype in this periods was close to a Classical Sinology(漢學) who could wright Korean letters. The discourse of the national culture led to the establishment of The Academy of Korean Studies by pairing with the discourse of the spiritual culture, and then changed into Korean study discourse in the 1980s. Since the mid 80s, the theory of translation has been introduced byo Kim Yong-ok. The translation of the Chosun dynasty annals, which started in the 70s, made the classical translation discourse in the classical translation field into the national project efficiency discourse. To the Early achievement of state-led gigantic project through group translation, they emphasized coherence and efficiency. On the contrary, the individuality of the translators and aspects of in-depth research have weakened. This discourse also influenced until the early 2000s. These large translation projects were produced by professional translator group. With the establishment of the Institute for the Translation of Korean Classics(Hankuk Kojon Bunyukwon) in 2007, he foundation for the stability of the classical translation business was established, and the classical translation discourse was shifted to the academic discourse centered on classical translation sudies. This discussion was expanded to the request of the establishment of an academic institution called the Classical Translation Graduate School, with a discussion on the academic identities of classical translation studies. The imagies of translators, paired with the academic discourse of this period, and that the classical translators must be classical scholars and translators, are begun to be requested. Thus, the classical translation value discourse changed with the passage of time, and the imagies of classical translators have been changed accordingly.

• Journal of agriculture & life science
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• v.46 no.5
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• pp.143-152
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• 2012

This study was performed to reduce the operating cost of a greenhouse by securing electric energy required for greenhouse operation. Therefore, it experimentally reviewed the performance analysis of photovoltaic system in terms of maximum amount of generated electric power based on the amount of horizontal solar radiation during daytime. That is to say, the maximum solar radiation at 300, 400, 500, 600, 700, 800 and 900 W. $m^{-2}$, respectively. The amount of momentary electric power of the photovoltaic system at any was about 970 W and we found that the momentary efficiency of the photovoltaic system that was used for this experiment was 97%. In the case of this system, we found that electric power will be generated when amount of horizontal solar radiation is more than 200 W. $m^{-2}$, at minimum. If the amount of horizontal solar radiation is increased, the maximum power generation is also increased. At that time, the maximum efficiencies were 30, 78, 86 and 90%, respectively. However, when the amount of insolation was about 800 W. $m^{-2}$, the maximum power generation tended to be lower than 700 W. $m^{-2}$. The efficiency which caused the maximum electric power was decreased to less than 97% of the momentary generated electric power. When the total amounts of horizontal solar radiation per day were 3.24, 8.10, 10, 90, 12.70, 14.33, 19.53 and $21.48MJ{\cdot}m^{-2}$ respectively, the total amounts of power energy were 0.03, 0.40, 3.60, 4.37, 4.71, 4.70 and 4.91 kWh. And it represented that the total amounts of power energy were either decreased or increased a bit on the border between some solar radiations. The temperature at the back of the array tended to be higher than the temperature at the front but it demonstrated an increased when the amount of solar radiation increased. In the case of this system, the performance of the module in terms of degradation has not been shown yet.

• The Journal of Korean Philosophical History
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• no.57
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• pp.91-125
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• 2018

This study aims at attempting to make a new interpretation of Mencius from the point of social welfare. The thoughts of social welfare, found from Mencius, are temporal and humanistic and near to those in nowadays. Social welfare began under the name of philanthropic work, relief work, charitable work or social work from the Industrial Revolution in the 18th century on. Welfare means the whole social activities such as satisfying the fundamental desires of the social members, ensuring the conditions of their lives, and ultimately achieving social integration and stability. It means the conditions of their lives and wellbeing. Wellbeing means the minimal physical desires and psychological stability. The realization of the economic system through concept of steady livelihood and steady mind, tax system and well-field system, proposed by Mencius, can be ensured by the whole social activities such as ensuring the stable lives of the social members, enriching and satisfying their happiness and ultimately achieving social integration and stability. The thoughts of Mencius include people-as-root idea, which regards people as most important and tries to solve the instability and inequality that are the structural vulnerabilities in modern capitalist society. His concept of Way of the king means promoting people's sense of happiness through education of morality, based upon the people-as-root idea and filial and fraternal responsibilities. The main ideas of social welfare include living like a human being, ensuring minimal physical and psychological stabilities through social welfare system and welfare policy, enriching human dignity and freedom and enhancing the quality of lives. The thoughts of Mencius include all the above ideas. In particular, he desired to establish ethically and morally stable society by economically implementing the well-field system in Zhou dynasty, based upon politically benevolent governance of the politicians. That society was the people-as-root society, the realization of which was the ideal society Mencius desired to establish, and the goal of his thoughts on social welfare. This study, among the thoughts of Mencius, investigated his ideas on social welfare and the practical ethics for applying them to real society. In addition, to understand his ideas on social welfare, not only the social and economic backgrounds and conditions but also the political ideas at that time were also investigated. This will provide the opportunity to make more in-depth research of the elements of social welfare intrinsically contained in his thoughts.

• The Journal of Korean Philosophical History
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• no.32
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• pp.395-432
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• 2011

The purpose of this study is (i) to explore arguments of post-kohlbergian approach in moral psychology and; (ii) to analyze Blasi's and Lapsley's positions regarding the relationship between moral philosophy and psychology in terms of reflective reasoning and; (ⅲ) to suggest their's implication concerning the future development of moral identity theory. Moral identity theory has emerged as an alternative approach of the Kohlberg's moral development theory. Theorists of moral identity theory commonly criticize Kohlberg's theory as a philosophical psychology and insist the autonomy of moral psychology. However, one can find different positions within this trend, especially concerning he meaning and role of the reflection in moral functioning. Blasi emphasizes the importance of the reflective reasoning of moral agent, while Lapsley supports moral automacy contrary to Kohlberg's phenomenalism. Although Blasi had been negative about building moral psychology based on the moral philosophy, he has articulated the moral identity theory based on the concept of free will by Frankfurt. However, recently he criticizes intuitionist theory of Haidit and suggests the notion of the moral agent with the skill of reflective reasoning, or post-conventional thinking in Kohlberg's terms. Blasi's perspective of moral identity has two version. The one emphasizes the moral understanding which means strong evaluation, while the other refers to reasoning with weak evaluation. This leads to an inevitable inner contradiction within his theory of moral identity. Lapsley considers moral identity as a heuristic idea and suggests moral chronic as a new model of moral identity. This model is based on the social cognitive theory. His social cognitive model of moral personality provides the account for implicit, tacit, and automatic of moral functioning, while reflecting the core of moral identity. Lapsley suggests that moral function involves conscious and unconscious processes. The former occurs in normal situations of life, while the latter in rare and unusual situations. He does not highlight reasoning in moral functioning as Blasi do. In consequence, I will argue the notion of the moral agent with the skill of reflective reasoning, or post conventional thinking in Kohlberg's terms in the moral functioning like Gibbs and Turiel positions in the Journal of Moral Education' s 2008 special issue. Moral philosophy and psychology should be in complementary relations. It means we explore not only more interdisciplinary researches on the moral functioning, but also researches based on the moral philosophy.

• Journal of the Geological Society of Korea
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• v.54 no.6
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• pp.587-603
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• 2018

3-D petroleum system modeling was performed on the Jeju Basin, offshore southern Korea to analyze the hydrocarbon migration and accumulation as well as the generation and expulsion of the hydrocarbon, based on subsurface structure maps of respective sedimentary formations. The lowermost formation deposited in Eocene time was assigned as a source rock, for which a mixed kerogen of type II and III was input in the modeling of oil and gas generation in consideration of the sedimentary environment of fluvio-lacustrine condition. Initial TOC was 4% as an input, based on the analysis of the well data and sedimentary environment. The modeling results show that a considerable amount of hydrocarbons was generated and expelled from the source rocks at the western Joint Development Zone (JDZ) sub-block 4, where the hydrocarbons was migrated to the above reservoir rocks at 20 Ma. The oil and gas in the reservoir rocks of the JDZ sub-block 4 are accumulated into the prospects with closure structures that has already been formed at the nearby areas. Another generation of hydrocarbon occurs from the source rock at the eastern border area of JDZ sub-block 1 and 2, where the expulsion of the hydrocarbons occurs at 10 Ma from the source rock into the above reservoir rocks, in which the accumulation also is expected. The generation, migration and accumulation were retarded at the eastern area of the JDZ sub-block 1 and 2, compared with the area of the western JDZ sub-block 4. Based on the modeling results, it is estimated that gases migrated laterally and vertically in long distance whereas oil migrated laterally in shorter distance than gases. A substantial amount of hydrocarbon could have seeped out of the reservoir formations to the surface since the migration of oil and gas actively occurred in Miocene time before the formation of seals. However, the modeling shows that the hydrocarbon could be accumulated smoothly into the closed structures that can be formed locally by alternation of sand and shale beds.

• (The)Study of the Eastern Classic
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• no.35
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• pp.415-445
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• 2009

A well-known historian, Ahn Jeong-Bok(Sun-Am, 1712~1791) was an expert on the country village community. He was a scholar of the "Nam-In" group, who was excluded from the corridors of power in those days. He kept on the move in various parts of country villages from his childhood. After settling down in Deok-Gok, Kwang-Ju, he stayed in the place devoting himself to the self-culture and the literary works. By his surrounding of environment, he had an academic interest in a concrete science rather than metaphysics and country villages rather than the central city. He considered the country villages as the link holding between a family and a country and had the conception of a confucianist community based on country villages, emphasizing the practice of confucianist virtues in everyday life. First of all, his confucianist community was the community based on country villages. He thought that the enlightenment was a matter of great importance for solving problems in country villages. As a solution to those problems, he suggested Hyang-Yak, the self-governed regulations of country villages. In his own village he made the self-governed rules Dong-Yak. When he was a provincial governer of Mok-Cheon, he put Hyang-Yak, the self-governed regulations of country villages in operation. It aimed for a kind of gentry-centric country village community. But Hyang-Yak was the regulations based on the agreement with each other, stressed the regard on the popular mind and the setting the pace of the gentry, and aimed for the harmony and order in a community through the practice of moral virtues in daily life. On the other hand, he had a conception of a country village's academic community. He thought of the development of educational intuitions as a pressing need of the enlightenment of country village. With young people he read confucianist books with comments in a village school, Seo-Jae. In his seventies, he made and put the self-regulations for academic community, Hak-Yak, in operations. It is considered that Hak-Yak was an example of his idea of academic community and his point of view on learning, which emphasized on the coincidence with reading and practice.