• Journal of Korean Society of Forest Science
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• v.70 no.1
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• pp.28-37
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• 1985

In order to estimate breast-height form factors of Pinus thunbergii and Cryptomeria japonica, 8 models based on tree age, diameter at breast height and tree height were suggested and evaluated. It was the following equations that turned out to be most fit for estimating them; for Pinus thunbergii, $F=0.553-4.567\;1/A+71.409\;1/A^2$ ($R^2=0.928$), based on tree age, ($6.727^{**}$) ($14.100^{**}$) $F=0.356+1.774\;1/D-0.770\;1/D^2$ ($R^2=0.944$), based on diameter at breast height, ($15.102^{**}$) ($2.908^{**}$) $F=0.316+1.546\;1/H+0.397\;1/H^2$ ($R^2=0.941$), based on tree height, ($8.380^{**}$) ($3.896^{**}$) for Cryptomeria japonica, $F=0.400+2.348\;1/A+17.053\;1/A^2$ ($R^2=0.889$), based on tree age, ($3.501^{**}$) ($3.298^{**}$) $F=0.353+2.118\;1/D-1.462\;1/D^2$ ($R^2=0.923$), based on diameter at breast height, ($14.873^{**}$) ($3.545^{**}$) $F=0.403+0.427\;1/H+2.843\;1/H^2$ ($R^2=0.887$), based on tree height. ($3.254^{**}$) ($5.742^{**}$) The above estimated breast-height form factors proved to be overestimated for young trees and small diameter trees, and to be underestimated for old trees and large diameter trees, in comparison to generally accepted figure in Korea, that is, the form factor of 0.45.

• Sim-seong Yeon-gu
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• v.36 no.1
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• pp.55-86
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• 2021

The initial situation in our tale shows that the earth-mother-feminine principle disappeared from the center of the collective consciousness into the collective unconscious. Therefore the heaven-father-masculine principle is dominant, which is represented by the king. And in the king's daughter, who is living without mother, the positive father complex is working. She stays in the heaven-spirit world playing with the golden ball, which can be seen as the state of inflation. She is disconnected from the earth-mother-feminine principle, which is important for a woman to find her genuine feminine identity. This demanded principle approaches her through the frog, a bewitched prince. Psychologically it means that a man is under the power of the negative mother complex. The disgusting, ugly frog is a symbol for the shadow, the earthly animal instincts of the princess. Only with his help she can find her golden ball again, which has fallen into the deep well. Their talk about the rewards to him for his help shows us very well the opposites. The frog wants the feminine value such as relation, earthly eros, but the princess offers the masculine value such as heavenly logos. After the frog brought her the lost ball, i.e. she regained her libido, she completely forgot her promise. Like this the content, which is becoming conscious, here the shadow, is easy to fall back into the unconscious and to be repressed. The frog cannot be with the princess without the help of the king, a father figure, a firm protector of the collective oder. At first unwillingly the princess obeys Logos of her father. But her authentic instinctual urge grows stronger and it causes that her ego is released from the power of her father complex. At just this moment the frog turns into a prince, i.e. he is liberated from the mother complex. The marriage of princess and frog-prince symbolize the unification of the opposites: heaven becomes earthly and earth becomes heavenly. Three iron bands, wrapped around the heart of Heinrich, a young king's servant, are snapped, while he brings the prince and princess back to his kingdom. The heart, the place of earth-mother-feminine consciousness, is now liberated. This principle, which disappeared into the unconscious, emerged into the collective consciousness and the wholeness is recovered. The Self is now leading the collective consciousness, which includes not only the principle of Logos but also Eros.

• Sim-seong Yeon-gu
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• v.31 no.2
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• pp.113-150
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• 2016

Chobun refers to a temporary grave covered with straw thatch that contains a corpse until its flesh is gone. When all the flesh has rotted away, the straw grave is disassembled and only the bones are retrieved. Therefore, Chobun is an example of a secondary burial custom (German : Doppel Bestattung) that is composed of a first temporary funeral for processing the corpse's flesh, and a second permanent burial of the final remains (bones or ashes). The duration of the temporary burial is determined by the time needed for decomposing the flesh of the deceased. Building a Chobun progresses putrefaction and reduction to bone. In the literature of alchemy, putrefaction and new life occur simultaneously. The purpose of rotting is to make the flesh disappear, leaving only its essence. It is making the physical body enter a spiritual state, so that the dead can enter into a different world. One must endure the unstable rotting process until the smell of flesh has faded. The rotting process is the attitude of accepting the terrible, polluted aspect of the corpse, while maintaining a helpless, passive posture, in order to allow new possibilities. When we try to approach an archetypal aspect of the unconscious, it is often experienced in threatening, aggressive ways. In the individuation process, the unconscious offers us the blessing of a new spiritual awakening and renewed sense of life, only when we have the courage to see this terrifying and contaminated side of our psyche. This is exactly what putrefaction means. Bone and skeleton symbolize the indestructible, imperishable, and essential elements of life. Bone is the minimum unit and foundation for regeneration, where new life can grow. Reduction to bone is moving back to the origin of life, to the womb. Psychologically, it means discarding one's ego-centeredness and allowing the Self to lead the entire process of individuation. Going through the painful process of reduction to a skeleton for the purpose of further development is a declaration of the death of the ego, aiming at the liberation from perishable flesh and acquisition of the spiritual, regenerative, and immortal elements of life. Chobun also denotes the yearly decay and revival of life, especially of vegetal life. In Chobun, this symbolic meaning of the vegetal cycle of life is emphasized to represent the part of life that survives even after death. Vegetation related to Chobun deals with the continuity of life and psychologically with the Self. Images of vegetation are closely related to the existence of life beyond death, which is the existence of the Self, the source of energy that constantly renews and rejuvenates the consciousness.

• Sim-seong Yeon-gu
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• v.31 no.1
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• pp.1-40
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• 2016

This thesis is a study on the symbolism of 'Yeondo', a prayer for the souls in purgatory of Korean Catholic Church as a 'psychic container' for the spiritual transformation in the psyche from a perspective of analytical psychology. Yeondo' could be the 'rites of passage' of the last judgement for the souls in purgatory which is in between the heaven and the hell. And both the bereaved and the dead go through the stages of separation, transition and incorporation which are the schema of the 'rites of passage'. In particular, they have a special sense of solidarity at the stage of transition, a middle state. The symbolic process of 'Yeondo' is a spiritual transformation of recovery of paradise which could access by the confusion of death, purification and the rebirth. A spiritual reborn process of death and rebirth takes place by contacting the collective unconscious. In 'Yeondo', the death is not the end of life but the beginning of the eternal life. The confusion and disintegration caused by death can be purified and start incorporating. The rites of a paradise recovery has the meaning of trying constantly for the recovery of a wholeness. Praying for the blessing of God and a help from saints in paradise for the sake of the dead means to require conscious cooperation for the Self-realization. Integrating and recognizing unconscious also means something beyond the conscious. The blessed souls in purgatory recovers the paradise experiencing specific purifying process heading towards Self. Going into the center, abyss of unconscious will be recognized as an absolute part of oneself. One becomes the inner man, the transformed personality who is reached by the path of self-knowledge, the kingdom of heaven within oneself and can have the transpersonal energy, which enables to access to God's world and union with God. All desire and the will become one with God. In the final analysis, praying for the blessing of God and a help from saints in paradise for the sake of the dead becomes the path for the more and more conscious expansion of the alive. Therefore, 'Yeondo' as an initiation is the individuation process of the alive and the dead to reflect on themselves.

• Sim-seong Yeon-gu
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• v.28 no.1
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• pp.50-87
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• 2013

C. G. Jung believed that universal and basic condition of human's Unconscious comes out from Märchen or mythology. We can easily experience these universality of human nature in dreams. Therefore, It is very important to interpret mythogens that appear in myths and märchen in analytical psychology to understand these 'big dreams' which could be seen in clinical practice. As I was interested in interpreting myths in analytic psychology, I tried to find universality of archetypes in Korea's traditional folk tales and took note of the birth myth of Hyeokgeose, the founder of Shilla dynasty, while examining the chater of the Unsual in history in the Heritage of the Three Kingdoms. Shilla was founded earlier than two other countries, but it was located in the very south of the Korean Peninsula, and it was behind times in politically, militarily, and culturally compare to Goguryeo and Baekje. However, Shilla achieved unifying the Three Kingdoms and it lasted 1000 years, the longest unified history in Korean history. I tried to examine archetypes in the birth myth if there are any backgrounds that are related to finding a Shilla Kingdom. It is noted that myth of the founder of Korean Peninsula's small Kingdom Shilla has complete story from before the birth to birth, birth of spouse, growth, marriage, accession, governing, death, after death, and succession. Symbols such as numbers 1, 3, 5, 6, 7, 13 and 61, various azimuthes including north, west, south, east, and central, animals like tiger, white horse, hen, dragon, phoenix, and snakes, natures like main symbol egg, rock, gourd, lightening, spring water, stream, tree, forest, mountain, iron and goddess-image like seon-do Holy Mother gradually appears in the myth. These symbols could show a meaning of human experience such as birth of Conscious, growth and development of paternal and maternal love, and story of regeneration and extinction. Moreover, It could be seen as these progress eternally continues in next generation. I have found out that a word, a sentence or stories that looks meaningless in myth revealed its true symbolical meaning. In addition, interaction between Unconscious and Conscious repeats in different forms, and expressed in layered.

• Korean Journal of Environmental Biology
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• v.34 no.4
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• pp.246-256
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• 2016

The objective of the study was to investigate vascular plants of Mueuido in Incheon from April to October, 2011. The investigation was carried out for mountains (Mt. Horyonggok and Mt. Guksa), coastal areas and annexed islands (Silmido and Somueuido). Vascular plants were found to have 338 taxa, including 90 families, 235 genera, 297 species, 5 subspecies, 32 varieties and 4 forms. Rare and endangered plants designated by Korea Forest Service had 5 taxa including Utricularia bifida, U. vulgaris var. japonica, U. racemosa, Ottelia alismoides, and Arisaema heterophyllum. The floristic regional indicator plants found in this area had 3 taxa of grade V and 5 taxa of grade III. Naturalized plants consisted of 20 taxa that made up 8.3% of the total vascular plants in this area.

• Journal of the Earthquake Engineering Society of Korea
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• v.5 no.2
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• pp.1-11
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• 2001

내진성능평가 시스템은 구조시스템의 합리적인 분류, 적절한 평가 기준, 그리고 종합적인 평가방법을 포함하여야한다. 외국의 현행 내진성능 평가방법은 데이터의 수집과 주요 평가 항목을 위한 약산식 그리고 평가 점수를 이용하여 전문가의 판단에 근거한 평가 방법을 제시하고 있다. 본 연구는 국내 건축구조물에 예비 내진평가 방법에 중점을 두고 퍼지추론 시스템에 근거한 내진평가방법의 전형을 개발한다. 평가항목의 위계는 건무의 수직, 수평방향을 불규칙성, 비대칭성, 여용성, 그리고 건물 연한을 포함한 전체적인 특성과 부재 단계에서의 상세한 평가 항목으로 구성한다. 퍼지추론방법에 대한 기존의 연구결과를 근허가혀 이용한 내진성능 평가방법에 적절히 적용하기 위하여 4가지 주요 모듈을 설정한다. (1) 퍼지 입력 (2) 퍼지에 근거한 규칙기반 (3) 퍼지추론, 그리고 (4) 퍼지출력으로 구성된다. 더욱이 개별적인 성능 수준에 종합적인 평가지수를 끌어내기 위하여 퍼지추론방법을 적용하였다.

• Social Workers
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• no.9 s.53
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• pp.32-36
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• 2006

보건복지부는 ‘사회복지의날’ (9월7일)을 맞아 사회복지발전에 기여한 유공자들을 선정해 9월6일 발표했다. 지체4급 장애인으로서 1965년 사회복지법인 에스터원 사무국장을 시작으로 41년간 무의탁 아동과 중증 장애인들을 복리증진을 위해 헌신해온 박일남 홍파복지원장이 영예의 국민훈장 모란장을 수상했다. 또 기업이 사회참여 확산을 위해 많은 노력을 기울인 한용외 삼성복지재단 사장과 지난 30여년간 아동 지역사회복지 등 실천현장에서 지역사회복지발전에 기여한 박홍석 마산종합사회복지관장이 국민포장을 받는 등 총 185명이 정부포상을 받았다. 시상식은 9월7일 오전 서울63빌딩에서 열린 ‘사회복지의 날 기념식’ 및 ‘2006전국사회복지전진대회’ 행사와 함께 진행됐다. 다음은 주요 수상자들의 수상 소감 및 공적 내용을 소개한다.

• Journal of Korean Society of Forest Science
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• v.76 no.4
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• pp.330-337
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• 1987

Megagametophyte tissues from seeds of 45 loblolly pine clones were subjected to horizontal starch-gel electrophoresis. The resulting gels were tested for activity of five enzyme systems (GOT, SDH, PGM, MDH, and AP). Isozymes observed were under control of 11 loci. All 45 clones could be identified with unique genotypes at above 10 loci.

• Journal of Korean Society of Forest Science
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• v.100 no.1
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• pp.42-51
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• 2011

This study was conducted to analyze correlation of above- and below-ground biomass and to drive regression equation suitable for estimating standing tree biomass between natural and planted stands of Pinus densiflora for. erecta of one age-class in Gangwon province, Republic of Korea. Total 40 trees, 10 from the naturally regenerated and 10 from the planted stands in each of two studied sites, were uprooted to measure height, diameter at root color (DRC), and the dry weights of stem, branches, and needles. The length, weight, and volume of the main and horizontal roots were also measured. Most of the above-ground traits except height were highly correlated with most of the other above-ground traits and the below-ground traits except the length of roots (p < 0.05). Especially, the DRC, which is measured easily on the standing tree, was highly correlated with most of the traits in all studied stands (p < 0.01). Thus, the DRC would be the most desirable trait to estimate not only above-ground biomass but also below-ground biomass. However, height was not a good variable to estimate standing tree biomass of Pinus densiflora for. erecta of one age-class in Gangwon province because it was not correlated with most of other traits. Regression equations derived from the current study could be used effectively as a basic data for estimating above-ground and below-ground biomass using DRC.