• Life and Agrochemicals
• /
• v.26 no.8 s.211
• /
• pp.14-17
• /
• 2005

• Magazine of the Korean Society of Agricultural Engineers
• /
• v.41 no.6
• /
• pp.75-81
• /
• 1999

This study is performed to evaluate theproperties of concrete using industrial wastes such as fly ash, zeolite powder and blast furnace slag powder. Seven types of concrete mixtures are made in this study. Water0reducing admixture and air entaining agent are used for all mixtures. Test results, the hydration evolution amounts are decreased by 2 ∼31 % than that of the normal portland cement and air contents of concrete are decreased by 1 ∼15% and compressive strengths are increased by 2∼10% at the curing age 28 days than that of the normal portland cement concrete. Accordingly, concrete using industrial wastes will greatly improve the properties of concrete.

• Geotechnical Engineering
• /
• v.6 no.2
• /
• pp.47-54
• /
• 1990

The accuracy of a limit equilibrium analysis of slope stability depends on the accuracy with which the strength properties and geometric conditions can be defined, and on the inherent accuracy of the method of analysis. Most of the slope stability analysis method have been computer coded, and this is a comparative study on the accuracy of these programs. Comparative analyses have shown that for the slopes with relatively simple conditions Host of the programs which are widely used in this country result in the same value of safety factor with an accuracy no worse than $\pm$5%. Similar results can be obtained from the examination of the several slope failure for which accurate information is available on the strength and geometric conditions of the earth slope. The critical failure surface, however, can be different from the actual slip surface, although nearly the same factors of safety are obtained from the analyses of each surface.

• The Journal of the Korea Contents Association
• /
• v.19 no.10
• /
• pp.548-559
• /
• 2019

K-pop has gone through ups and downs for 30 years since it was introduced to China in the 1990s. As the trigger for the 'Korean wave', K-pop has become a business card of Korean pop culture, which is another popular culture that has culminated in China after the 'Western wave', 'Japanese wave' and 'Hong Kong.Taiwan's wave'. Its wide range of influences and long time are rare in the world, so it can be regarded as a typical example of modern intercultural communication. The paper takes 1988-2018 as the time interval, combs the process of K-pop's intercultural communication in China. Based on this theory, it can make an objective evaluation on the current situation of K-pop in China. Then this paper discusses the influence of K-pop culture on the current Chinese university students through a questionnaire survey, and puts forward some developmental suggestions from the perspective of Chinese people. In order to provide a theoretical basis and enlightenment for the study of K-pop in China.

• (The)Study of the Eastern Classic
• /
• no.34
• /
• pp.39-62
• /
• 2009

In this paper, the researcher investigated the standpoint of Lee EonJeok(李彦迪), also known as HoeJae(晦齋), with regard to interpretation of Daxue("大學"), through Daxuezhangjubuyi("大學章句補遺") and XuDaxuehuowen("續大學或問"). It is true that HoeJae accommodates a fairly large portion of interpretations made by Zhuzi, however, he strived to pass over Zhuzi's Daxuezhangju by attempting a new interpretation on the Gewuzhizhi(格物致知). The greatest reason that HoeJae couldn't admit Zhuzi's view was derived from the differences in interpretation of Gewuzhizhi. The differences between Zhuzi and HoeJae concerned with Gewuzhizhi is that, while Zhuzi perceived the objects thereof from the perspective of Li(理) of things(事物), HoeJae considered the root and branch, the beginning and end of the physical world(萬物) and also all events(萬事) as the subjects of Gewuzhizhi. Meanwhile, having the chapter, dubbed, 'Weyoubenmo'(物有本末), and the chapter, 'ZhiZhi'(知止) also as expositions of Gewuzhizhi, HoeJae was able to avoid such critiques as that he complemented or added new topics to the sutra. In addition, he could have clarified the stepwise elucidations of Sangangling(三綱領) and Batiaomu(八條目) edited and compiled by Zhuzi(朱子). And the issues in the chapter of Tingsong(聽訟) lies on the extended line of theory of Gewuzhizhi. In the end, it suggests that the differences between Zhuzi and HoeJae are arisen from the discrepancies of interpretation on Gewuzhizhi. HoeJae proposed his ideology concerned with Zhizhizhuyi(至治主義) through his book, XuDaxuehuowen, and he stressed that Ren(仁) must be foundation in order to Pingtianxia(平天下). Furthermore, HoeJae emphasized that Ren which is the founding virtue in order for Pingtianxia must be begun with such very basic behavioral practices, known as, Xiao(孝), Ti(弟), and Ci(慈), and that such desirable states would be accomplished through relationships with others, not merely through self-endeavors or by self-ego.

• (The)Study of the Eastern Classic
• /
• no.33
• /
• pp.385-411
• /
• 2008

This thesis aims at examining his understandings about the The Great Learning centering on the of the founder of the YiYongHuSaeng School (利用厚生學派: A school who pursued prosperous economy and welfare of people) orthe BukHak School(北學派: A positive school that pursued mercantilism) from the Joseon Dynasty, Dam-Heon Hong Dae Yong (1731-1783). 1) From what is indicated in the , his studies mainly focused on the annotations from DaeHakJangGuDaeJeonJipJu ("大學章句大全集註": A book that edited different phrases from the Great Learning into chapters and paragraphs), Questioning of the Great Learning", and "JuJaUhRyu (朱子語類: A book of Confucian literature written by Yeo Jung Deok" of Zhu Xi who was a representative scholar of the Neo-Confucianism in the Song Dynasty. 2) Acknowledging entirely the arguing points of Zhu Xi, he is taking a critical position in a way that partial doubts are divided into seven chapters and questioned. 3) For the main characteristic and direction of the questioning, he is estimating that Zhu Xi only stressed the 'means' and 'interior' out of the world of 'means and ends' and 'interior and exterior' in Zhu Xi's recognizing and handling cases; instead, he emphasized putting equivalent value on the 'ends' and 'exterior' as well. 4) In fact, such questions raised partially were misconceived since they were not carried out through profound understanding nor systematic logic expansion of what Zhu Xi insisted. 5) Despite this, at the point where Neo-Confucian thoughts were fixed and weakened only with its form left in the late Joseon Dynasty, his perspective on the study of Confucian classics that the 'ends' and 'exterior' should be as equally valued as the 'means' and 'interior' by examining through the core text of the Neo-Confucianism, The Great Learning has its significance in his YiYongHuSaeng dogma that says politicians, by all means, should provide the ruled with economic convenience and welfare and this is their very right virtue.

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.7-41
• /
• 2011

Theories of Li-Ki mutual dynamism and piety represent philosophical thoughts of Toege School. The theory of Li-Ki mutual dynamism reflects conflicts of Heavenly Law and Human Desire or Principled Mind and Selfish Mind on the private level, but conflicts of Virtuous Gentleman and Materialistic Person on the social level. The theory of piety is for establishments of Heavenly Law's Superintendence and Virtuous Gentleman's Leading Power in life. Toege's followers keep this theoretical stream Their perception of reality has two distinct features: one is that they focus on the fundamental distinguished from the incidental: the other is that they don't tolerate any compromise between righteousness and interest, They think they can make a beautiful world without any compromise between righteousness and material interest if trying hard on the fundamental. Their propensities are very different from those of Yulgok school who sought an appropriate compromise between principle and reality or between the Eastern and the Western party distinguishing an argument of the fundamental from an argument of the incidental.

• The Journal of Korean Philosophical History
• /
• no.41
• /
• pp.185-222
• /
• 2014

Nog-Moon Yim Seong-Joo(녹문 임성주) is a philosopher of late Choseon Dynasty of the 18th Century. He concluded that the debates between the school of Ho and that of Rack originated from the seclusion of Li(理) and Ki(氣), and theorized the new Li and Ki theory according to his own perspective. The prime point of Nog-Moon's Philosophy is said to be Li-Ki dongshil(理氣同實), Mind and Nature ilchi(心性一致) ; he proves his prime potints based on his pure and clean Ki substance. Thus Li-Ki is reduced to monism from dualism, and Mind-Nature(心 性) is reduced to mind. Since the basis of the existence of Mind is Ki(氣), Nog-moon's theory of Substance is concluded to be Ki-monism. Nog-Moon presents his great philosophy of Ki monism suggested by Jeong Myeong-Do's monistic methodology; he explains the universality of Substance and the diversity of Phenomenon with the logical structure of ilwonbunsu(一原分殊). The characteristics of Nog-Moon's philosophy is that ilwon(一原) and bunsu(分殊) are bonnyeon(本然) identical, which means Substance and Function(體用) are identical, or bonmalilchi(本末一致). It means Mind and Nature are bonnyeon(本然) identical, Ki and Mind and Nature are identical. With the expression of seongrihak (性理學) Gijil(氣質) is not different from bonnyeon(本然). Therefore 1 define the philosophy of Nog-Moon had been built on the context of a sage.

• The Journal of Korean Philosophical History
• /
• no.31
• /
• pp.143-171
• /
• 2011

Confucius asserted that the most humane life is to realize the value of 'benevolence(仁) as a human Virtue(德). Mencius also concurred that Confucius's explication of the good life was right. Confucian human mind & it's nature is comprised of benevolence, righteousness(義), propriety(禮) and wisdom(智). Confucianism proposed that we have to approach to other man as benevolence(仁). Mencius discussed about 'Four Virtues(四德)', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life and a good state. On the other hand, he devised Politics of benevolence(仁政)' as a practical tool for it. Confucianism consider a human beings as human relationship. Confucius said, "benevolence(仁) is to love all men, and wisdom to know all men"In generally, Profit(利) is subject to righteousness in Confucianism. Therefore, Confucius said, "When you see Profit, think about Righteousness "But Confucius understands that Profit is ground for the constitution of 'Good life', and 'good State.'In Confucianism, Human Virtue is the root, Wealth is the result. In a State Gain is not to be considered propriety, its propriety will be found in righteousness.

• Korean Journal of Heritage: History & Science
• /
• v.52 no.4
• /
• pp.246-263
• /
• 2019

The stone Buddha statue of Sangunsa Temple at Bukhansan in Goyang, Gyeonggi Province, is an excellent example of stone Buddha statues created in the late 15th century. On the base of the figure, there is an inscription, which informs that it was produced in 1497. In recognition of this significance, it was recently designated as a tangible cultural asset in Gyeonggi-do. Thus, this paper tried to evaluate the value of the statue by analyzing iconography and style. The characteristics of a typical 15th-century style that the Buddha statue of Sangunsa Temple shows are the form of ushnisha, the way clothes are worn, the form of a w-shaped chest muscle, and the simple lotus pedestal. On the other hand, the elongation of the waist and the disappearance of the waistband on undergarments are new forms of Buddha statues in the 16th century. Besides, parting the hair in the middle of the head and leaf-shaped short ribbon draped on undergarments are unique features that only appear on the statue of Sangunsa Temple. Sangunsa has been known to be built in the early 18th century based on Bukanji compiled by Seongneung in 1745, and Bongeunbonmalsaji composed in 1943. However, the statue was created in the late 15th century, before the establishment of the temple in the early 18th century. Therefore, this paper briefly reviewed the history of Sangunsa Temple, focusing on the initial period, referring to the historical sites and the relics that were passed on to the temple, as well as the literature records. The data newly referred to in the study are as follows: Sangunsa Stone Pagoda, presumed to be from the Goryeo Dynasty; the Stone Buddha Statue of Sangunsa; Wooden Amita Triad Buddha Statue of Sangunsa. According to the data and contrary to previously-held beliefs, Sangunsa Temple is believed to have been operating since the Goryeo Dynasty. It can be inferred through analysis of the stone Buddha statue of Sangunsa Temple that the size of the Temple before the 18th century was not very large.