• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.5
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• pp.102-112
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• 2010

The purpose of this study is to identify the architectural design elements of secondary shrines in traditional Buddhist temples in Korea. For this study, a survey of six kinds of secondary shrines (Myemgbujem, Yeongsanjeon, Eungjinjem, Yaksajeoun, Gwaneumjeon, Mireukjeon), according to specified design elements(building sizes, roof styles, Gongpo, Dancheong, shape of Datjip), was conducted. The results of this study are summarized as follows; Myeongbujem is built in every temples(25 examples), most having simila1ities in sizes and architectural elements(roof, Gongpo structure, Dancheong, Datjip). The majority of Yemgsanjeon(l4 examples) and Eungjinjem shrines(l5 examples) are mostly 3-Gan sized buildings, having a Matbaejibung and Ikkmg structural system. Gwaneumjeon, on the other hands, has 1he most elaborate architectural elements. Among 12 cases, 8 buildings have Paljakjibung, 9 buildings have Silk-Dancheong in innerspace, and Datjip are included in six buildings. Yaksajeon shrines are small in mnnber, but most of these shrines have a Dapo structure, and, despite of their size, are designated as cultural properties.

• MISULJARYO - National Museum of Korea Art Journal
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• v.98
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• pp.130-153
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• 2020

Using stylistic analysis and historical documents, this paper examines the production details of images enshrined in Myeongbujeon (Hall of the Underworld) at Magoksa Temple in Gongju, focusing on the wooden seated Ksitigarbha Bodhisattva and the stone Ten Kings of Hell. Inside Myeongbujeon, the wooden seated Ksitigarbha Bodhisattva is placed at the center, flanked by standing images of Mudokgwiwang and Domyeong-jonja, with images of the Ten Kings and their attendants along the walls. All of these images were transferred to Magoksa Temple in the latter half of the 1930s. The wooden seated Ksitigarbha Bodhisattva came from Jeonghyesa Temple in Cheongyang, the other sculptures came from Sinheungsa Temple in Imsil, and a painting of the Ten Kings came from Jeongtosa Temple in Nonsan. The wooden seated Ksitigarbha Bodhisattva is known to have been produced in 1677, around the same time as the stone sculptures of the Ten Kings. A close analysis of the details of the bodhisattva sculpture-including the facial features, body proportions, and drapery characteristics-strongly suggests that it was produced in the 1620s or 1630s by the monk sculptor Suyeon (who was active in the early half of the seventeenth century) or his disciples. In particular, the rendering of the drapery on the lower half of the body closely resembles Buddhist sculptures produced by Suyeon that are now enshrined at Bongseosa Temple in Seocheon (produced in 1619) and at Sungnimsa Temple in Iksan (produced at Bocheonsa Temple in Okgu in 1634). According to the votive inscription, the stone sculptures of the Ten Kings and their attendants were produced in 1677 under the supervision of the monk sculptor Seongil. However, these are the only known Buddhist images produced under Seongil, and no details about other monks involved in the production have ever been found, making it difficult to speculate about their lineage. Historical records do suggest that Seongil worked on other projects to produce or repair sculptures with disciples of the monk sculptors Hyehi or Unhye, indicating amicable relations between the two groups. Unlike most such images in the Honam or Yeongseo regions, the Ten Kings at Magoksa Temple are made from stone, rather than wood or clay. Also, the overall form and the drapery conform to statues of the Ten Kings that were popularly produced in the Yeongnam region. Thus, the images are believed to be the work of monks who were primarily active in Yeongnam, rather than Honam. In the future, a systematic investigation of wooden seated Ksitigarbha Bodhisattva images and stone Ten Kings of Hell images produced in the Chungnam region could illuminate more details about the production of the images at Magoksa Temple, and perhaps shed light on the conditions that led to the production of stone Buddhist sculptures in the Honam area during the late seventeenth century.

• The Journal of the Convergence on Culture Technology
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• v.6 no.4
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• pp.807-812
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• 2020

In order to prevent the national wide spread of the COVID-19 virus, the government enforces to use an electronic access registration system for public facilities to effectively track and manage the spread. Initially, there was a lot of hassle to write a directory, but recently a system for creating an electronic access list using QR codes, what is called KI-Pass, is mainly used. However, the procedure for generating a QR code is somewhat cumbersome. In this paper, we propose a new electronic access registration system that does not require QR code. This system effectively controls the suspicious visitor by using a mask wearing discriminator which has been implemented using deep learning technology, and a non-contact thermometer package. In addition, by linking the beacon, a short-range wireless communication technology, and the visitor's smartphone application, basic information of the facility visitor is automatically registered to KDCA through the server. On the other hand, the user access information registered in the server is encrypted and stored, and is automatically destroyed after up to 4 weeks. This system is expected to be very effective in preventing the spread of other new infectious diseases as well as responding to the coronavirus which is recording a high spread worldwide.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2021.05a
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• pp.105-107
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• 2021

With the prolonged COVID-19 worldwide, it is essential to create a list of visitors when using various facilities to prevent the spread of COVID-19 and to investigate epidemiology in the event of confirmed cases. In the beginning, there were many problems due to the leakage of personal information and false preparation by making a list of visitors with a handwritten list. To compensate for the problems of handwritten lists, the KI-Pass system based on QR codes is mainly managed. However, KI-Pass systems have the disadvantages of issuing QR codes and abusing personal information. In this paper, we propose an access management system using beacon. Beacon is an close-range wireless communication device and visitors when they are near the facility and automatically registers their personal information on the cloud server for access management. It is expected that this will be effective in preventing and responding to the spread of new infectious diseases in the future.

• Journal of Conservation Science
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• v.29 no.2
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• pp.93-102
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• 2013

The wooden Ksitigarbha Triad Statues (Treasure No. 1749) of Shinhungsa temple in Sokcho are enshrined in the inside of the Myeonbujeon Hall. The Statues are highly damaged physical weathering which are crack and exfoliation. Also, the Statues were deteriorated by chemical and biological weathering. This study carried out nondestructive method as deterioration map, ultrasonic measurement, X-ray and endoscopy survey for deterioration evaluation and conservation plan. As a result, Ksitigarbha Statue coated by dust and various pollutants. And gold-gilt of Statue's surface has peeled off. Head part of Mudokguiwang Statue was discolored from water leak in Myeongbujeon Hall. Domyeongjonja Statue is highly damaged by insects. Result of endoscopy, there were bee hives in the inside of the Statue. Therefore, we suggest that these Statues have need to do conservation treatment on the basis of diagnostic results.

• Journal of Convergence for Information Technology
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• v.11 no.10
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• pp.138-143
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• 2021

As of this moment, we are tracing people who are closed contact with Covid-19 patients and trying to block the spread of Covid-19 through diagnostic tests. However, the incubation period of the confirmed case is two weeks, and it takes a lot of human resources, time, and money to trace the routes of the confirmed case. In particular, as the number of confirmed cases have been increasing, the cost for finding closed contacts and blocking them in advance exponentially have almost reached the limitation of the budget. In finding closed contacts, all citizens must record an electronic access list every time they visit an amenities such as a store or a restaurant. This is likely the invasion of the privacy of personal location information. In this study, we designed a system that keeps one's location in real time, it will download the movement information of the confirmed case which is collected by KDCA, and it will notify the user when there is an overlap. Moreover, then guide for diagnostic test in advance will be used. The proposed method can solve the difficulty of recording in an electronic access list when visiting a store, and it can block infringement of privacy without providing personal information from KDCA.

• The Journal of Natural Sciences
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• v.14 no.1
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• pp.123-138
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• 2004

This study was to investigate the planting arrangement of ornamental trees and shrubs that leads to an appropriate, type of templescape. Temples sampled for this study were Woljonsa, Sineunsa, Sinreugsa and Mitasa which fall all under the category of the level land. The results obtained were as follows : Open space of Daewoongjeon in all temples, a main Sanctuary among temple buildings, where Buddha is enshrined in, we could not find any kinds of trees/shrubs to be planted. But tere were Acer mono, Acer planmatum, Crataegus pinnatifidam Raododendron poukhanense, Texus cuspidata and Buxus mincrophylla to be planted, before Jeokkwangjeon, in which Buddha is exceptionally enshrined. In Geugragjeon of both temples of Sinheunsa and Sinreugsa, and Elysium building and Muryangsujeon of Woljeongsa temple, an immeasurable bliss building, in which an Amitabha is enshrined. was Taxus cuspidata planted numerously found. Particularly, Josadang, Muryangsujeon and Samsungkag of Woljeongsa temple commonly had Sciadopiys verticillata, which is known as one of Japanese-favorite trees. Syinga oblata Lindaley was also observed at Jeokkwangjeon of Woljeongsa temple and Keungnakjon of Sinheungsa temple, and Vidurnun opulus var. calvesvens, a symbolic flower tree imaging Buddha's head, was planted in Myungboojeon of Sinheungsa temple and Keugnakjeon of Sinreugsa temple. Juniperus chinensis which could be observed in both temples Sinheunsa and Sinreugsa was well arranged enough to be easily captured by human's eyes. In terms of templescape that might be considered in templescape, the correlation between trees/shrubs and temple buildings was thoroughly discussed. And, with the results obtained through precise studies, we presented here in this paper newly designed model of templescape in level land buddhist temples which is possibly applied for planting and arrangement of trees or/and shrubs.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2021.05a
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• pp.244-245
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• 2021

Recently, A fever test is essential in a crowded places over the world because of COVID-19. A fever test is also conducted for visitors through a thermometer or a thermal imaging camera In Korea leading world with K-quarantine. However, the current body heat measurement process is divided into the steps of body heat examination and entry register. Therefore, access control person must be deployed at the entrance. In addition, since the accessor directly measures body heat and records personal information, the reliability of the information is low and the risk of personal information leakage is high. Therefore, in this paper, we consider the non-face-to-face smart authentication fever detector and propose a smart authentication process to unify the process for dualized body heat measurement and access recording.

• Journal of the Korean Society of Marine Environment & Safety
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• v.24 no.1
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• pp.112-118
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• 2018

The purpose of this study is to analyze endangered species laws and systems in China from the viewpoint of the importance of protecting biodiversity and to propose suggestions for existing wildlife protection laws in China to improve efficacy. Since the People's Republic of China Wildlife Protection Act was promulgated and enforced in 1988, China has found that urgent amendments are necessary because of neglected management of the act. The content of the Wildlife Protection Act of China is not only monotonous and unsystematic, but also needs modification and supplementation because it is pre-modern and does not meet current demands. In comparison with other countries, the purpose of China's legislation, supervision system, scope of protection and public participation system differ. China's Wildlife Protection Act is also hindered by confusion in the legislative protection system, lack of an administrative compensation system, difficulties in implementation, deterioration of legal efficiency, lack of content and operations, and lack of a list of species that should be is protected. This paper proposes measures for improvement to solve this confusion in the legislative system for the endangered species protection law to establish a legal system suitable for the current situation in China.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.257-286
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• 2019

This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.