• Ecology and Resilient Infrastructure
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• v.8 no.4
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• pp.179-193
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• 2021

This study examines the use of satellite images for river classification and determination of stream reach, which is the first priority in the river environment assessment system. In the river environment assessment system used in South Korea, it is proposed to set a stream reach by using 10 or 25 times the width of the river based on the result of river classification. First, river classification for the main stream section of Cheongmi stream was performed using various river-related data. The maximum likelihood method was applied for land cover classification. In this study, Sentinel-2 satellite imagery, which is an open data technology with a resolution of 10 m, was used. A total of four satellite images from 2018 was used to consider various flow conditions: February 2 (daily discharge = 2.39 m³/s), May 23 (daily discharge = 15.51 m³/s), June 2 (daily discharge = 3.88 m³/s), and July 7 (daily discharge = 33.61 m³/s). The river widths were estimated from the result of land cover classification to determine stream reach. The results of the assessment reach classification were evaluated using indicators of stream physical environments, including pool diversity, channel sinuosity, and river crossing shape and structure. It is concluded that appropriate flow conditions need to be considered when using satellite images to set up assessment segments for the river environment assessment system.

• Korean Journal of Heritage: History & Science
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• v.55 no.2
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• pp.24-48
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• 2022

Bronze mirrors found in pagodas were regarded as simple offerings and thus have received little attention in studies. Furthermore, the few studies on bronze mirrors enshrined in pagodas have focused on the line-engraved mirrors found in the pagodas of the Kingdom of Wuyue; therefore, it is difficult to understand the general characteristics of the bronze mirrors enshrined in the pagodas. This study assumes that the bronze mirrors found in many pagodas in the Kingdom of Wuyue and the Song dynasty were enshrined for a specific purpose. To explore this assumption and accurately understand the artifacts, this study focuses on the location and method of enshrinement. The number of bronze mirrors enshrined in pagodas increased during the Kingdom of Wuyue, with the mirrors expressing statues and inscriptions related to Buddhism rather than being simple offerings. This shows that the purpose of the bronze mirror changed. The influence of the Kingdom of Wuyue continued during the Song dynasty; however, the pattern of bronze mirror enshrinement changed due to the culture and social atmosphere of the time. The most common types of enshrined bronze mirrors were plain, and bronze mirrors from the Dang dynasty were also used consistently. Plain bronze mirrors were used more frequently in this period despite the lingering influence of the Kingdom of Wuyue because it was less laborious to engrave images and inscriptions such as the inscription of Buddha. Additionally, bronze mirrors were valued during this period because of the attention toward the imitation of the archaic bronze(仿古銅器) of the Song dynasty and the influence of the emperor. Moreover, it is believed that bronze mirrors were enshrined in pagodas as offerings as they were deemed valuable at the time. There was a change in the method of enshrining bronze mirrors in pagodas during the Kingdom of Wuyue and the Song dynasty. During this time, bronze mirrors that were positioned on the floor or in iron boxes were intentionally attached to walls or hung from the ceiling. This method was largely divided into two types: attaching to walls or the ceiling(嵌入鏡) and hanging from the ceiling(懸鏡). A typical example of hanging a bronze mirror from the ceiling can be seen in the Jingzhisa Temple Pagoda, and Teng County's Fushengsa Temple Pagoda contains an example of attaching a bronze mirror to the ceiling. The methods of hanging or attaching bronze mirrors to the ceiling were closely related to the methods employed in Chinese tombs. Song dynasty burial chambers had a high and wide structure, so to defend against evil spirits(辟邪用), bronze mirrors were used to protect the burial rooms. Bronze mirrors were, therefore, placed high to illuminate the burial room. This was achieved in the ways mentioned above. As underground chambers became wider and higher, mirrors also protected the important areas of the chambers and illuminated the interiors. Thus, it is believed that the methods of enshrining bronze mirrors in the pagodas during the Kingdom of Wuyue and the Song dynasty arose from the method of enshrining bronze mirrors in tombs at the time. Thereafter, pagodas, such as the Miaojuesa Temple Pagoda, in which the placement of a bronze mirror was actively considered from the design stage were constructed.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.2
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• pp.34-43
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• 2022

This study compared the characteristics of cultural heritage in China and Vietnam, which have developed in the relationship of mutual geopolitical and cultural influence in history, and the following conclusions were made. First, the definition of cultural heritage in China and Vietnam has similar meanings in both countries. In the case of cultural heritage classification, both countries introduced the legal concept of intangible cultural heritage through UNESCO, and have similarities in terms of intangible cultural heritage. Second, while China has separate laws for managing tangible and intangible cultural heritages, Vietnam integrally manages the two types of cultural heritages under a single law. Vietnam has a slower introduction of the concept of cultural heritage than China, but it shows high integration in terms of system. Third, cultural heritages in both China and Vietnam are graded, which is applied differently depending on the type of heritage. The designation method has a similarity in which the two countries have a vertical structure and pass through steps. By restoring the value of heritage and complementing integrity through such a step-by-step review, balanced development across the country is being sought through tourism to enjoy heritage and create economic effects. Fourth, it was confirmed that the cultural heritage management organization has a central government management agency in both countries, but in China, the authority of local governments is higher than that of Vietnam. In addition, unlike Vietnam, where tangible and intangible cultural heritage are managed by an integrated institution, China had a separate institution in charge of intangible cultural heritage. Fifth, China is establishing a conservation management policy focusing on sustainability that harmonizes the protection and utilization of heritage. Vietnam is making efforts to integrate the contents and spirit of the agreement into laws, programs, and projects related to cultural heritage, especially intangible heritage and economic and social as a whole. However, it is still dependent on the influence of international organizations. Sixth, China and Vietnam are now paying attention to intangible heritage recently introduced, breaking away from the cultural heritage protection policy centered on tangible heritage. In addition, they aim to unite the people through cultural heritage and achieve the nation's unified policy goals. The two countries need to use intangible heritage as an efficient means of preserving local communities or regions. A cultural heritage preservation network should be established for each subject that can integrate the components of intangible heritage into one unit to lay the foundation for the enjoyment of the people. This study has limitations as a research stage comparing the cultural heritage system and preservation management status in China and Vietnam, and the characteristic comparison of cultural heritage policies by type remains a future research task.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.39 no.2
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• pp.165-170
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• 1994

High quality rapeseed cultivars including Nojeokchae, Yeongsanyuchae Halla-yuchae and Tamrayuchae have been released and recommended as a zero erucic acid variety to Cheju farmers for 13 years, where is a major rapeseed production area in korea. However, rapeseeds produced in Cheju island in 1992 and 1993 contained 47.7% and 37.0% of erucic acid respectively resulting in poor quality oil being not adequate for edible oil. It was considered that the zero erucic acid varieties did not have an opportunity to be cultivated in Cheju island by farmers living in the Island. Thus, the new rapeseed varieties without erucic acid should be bred and recommended to the farmers of southern area of Korea as a multiple cropping crop just after rice harvest, and for large scale mechanized and labour-serving rapeseed culture. The change of rapeseed breeding goal would be desirable for fatty acid composition improvement of rapeseed to develop varieties adaptable to southern part of Korea, and to produce rapeseed oil directly used as an edible oil safely.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• Journal of Service Research and Studies
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• v.13 no.2
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• pp.181-203
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• 2023

YouTube exhibits a hybrid personality, incorporating traits of both over-the-top (OTT) and personal broadcasting platforms. However, limited research has investigated these hybrid characteristics, particularly in the context of paid YouTube channel memberships. Therefore, building upon consumption value theory and prior literature, this study examines the influence of consumption value factors associated with paid YouTube channel memberships on usage satisfaction and continuance intention. Specifically, the study identifies four perceived consumption value factors (functional, social, emotional, and epistemic values) within the paid YouTube channel membership context and assesses their impact on usage satisfaction and continuance intention. Additionally, the study explores the moderating role of conditional value (the experience of watching live streams on paid YouTube channels) in these relationships. Data was collected via an online survey from Korean adults who subscribed to multiple paid YouTube channel memberships, resulting in 274 responses. The proposed hypotheses were tested using structural equation modeling (SEM). The SEM results indicate that all four consumption value factors significantly influence usage satisfaction, with usage satisfaction in turn positively affecting continuance intention. Furthermore, the study reveals that conditional value moderates the relationships between functional/emotional values and usage satisfaction, as well as between usage satisfaction and continuance intention. This study is the first to focus on YouTube channel paid memberships, which encompass characteristics from both OTT and personal broadcasting platforms. It is anticipated that this research will offer insights to personal broadcasters and stakeholders regarding the motivational factors that impact user satisfaction and encourage subscriptions to channel memberships.

• Journal of Service Research and Studies
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• v.13 no.2
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• pp.41-61
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• 2023

The universal form of life in the era of the 4th industrial revolution can probably be summarized as the keyword "non-face-to-face". In particular, in terms of consumption activities, face-to-face contact is gradually changing to a system that minimizes, and offline stores are rapidly changing to non-contact services through kiosks and robots. The social structure is also changing with the passage of time, and most fundamentally, our dietary consumption patterns are changing. In particular, the increase in single-person households and the aging population are having a great impact on changes in the food service industry, which is closely related to dietary life. The HMR (Home Meal Replacement) market has grown significantly as the labor of cooking at home has decreased and the use of substitute foods has increased. As the size of the market has grown, the types of businesses that provide products have also diversified. The development of technology, non-face-to-face culture, and corporate management efficiency are intertwined, and unmanned stores are spreading recently. In this study, service quality attributes of HMR unmanned stores, where competition is gradually intensifying, are classified, and service quality classification using the Kano model and Timko's customer satisfaction coefficient are calculated to provide implications for service management based on customer satisfaction. As a result of the analysis, 'products with short cooking time' and 'variety of products (menu)' were classified as attractive qualities, and 'cleanliness inside/outside of the store' and 'products at reasonable prices' were classified as unified quality. In addition, 'convenience of self-checkout process' was classified as a natural quality, and 'convenience of in-store passage' was classified as an indifferent quality. Furthermore, when the service factor was satisfied within the HMR unmanned store, the factor with the highest satisfaction coefficient was 'product (menu) variety', and the factor with the highest dissatisfaction factor was 'convenience of self-checkout process'. Through the results of this study, it is intended to derive priorities in service quality management of HMR unmanned stores and provide strategic implications for related businesses.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.349-392
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• 2019

In the 1960s of Korea, the normalization of diplomatic relations between Korea and Japan led to a sense of a vigorous anxiety and fear that "Japan will once again come to the Korean peninsula". As a reaction to this, the discourse on the criticism of 'Japanese Style' strongly emerged. If the prior discourse of criticism was to express the national antipathy toward the colonial remnants that had not yet been disposed of, the critical discourse of the 1960s was the wariness of the newly created 'Japanese Style' in popular culture, and to grasp it as a symptomatic phenomenon that 'evil-minded Japan' was revealed. Thus, this new logic of criticism of the 'Japanese Style' had a qualitative difference from the existing ones. It was accompanied by a willingness to inspect and censor the 'masses' that grew up as consumers of transnational 'mass culture' that flowed and chained in the geopolitical order under the Cold War system. Therefore, the topology of 'popular things=Japanese things=consuming things' reveals the paradox of moral demands that existed within Korean society in the 1960s. This was to solidify the divisive circulation structure that caused them to avoid direct contact with the other called 'Japan', but at the same time, get as close to it as ever. It is a repetitive obsession that pushes the other to another side through the moral segregation that strictly draws a line of demarcation between oneself and the other, but on the other hand is attracted to the object and pulls it back to its side. This paper intends to listen to the different voices that have arisen in the repetitive obsession to understand the significance of the dissonance that has been repeated in the contemporary era. This will be an examination of the paradoxical object of Japan that has been repeatedly asked to build the internal control principle of Korean society, or to hide the oppressive and violent side of the power, and that can neither be accepted nor destroyed completely as part of oneself.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.30 no.3A
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• pp.201-209
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• 2010

Generally, PSC girder bridge uses total gross cross section to resist applied loads unlike reinforced concrete member. Also, it is used as short and middle span (less than 30 m) bridges due to advantages such as ease of design and construction, reduction of cost, and convenience of maintenance. But, due to recent increased public interests for environmental friendly and appearance appealing bridges all over the world, the demands for longer span bridges have been continuously increasing. This trend is shown not only in ordinary long span bridge types such as cable supported bridges but also in PSC girder bridges. In order to meet the increasing demands for new type of long span bridges, PSC hollow box girder with H-type steel as compression reinforcements is developed for bridge with a single span of more than 50 m. The developed PSC girder applies compressive prestressing at H-type compression reinforcements using unbonded PS tendon. The purpose of compressive prestressing is to recover plastic displacement of PSC girder after long term service by releasing the prestressing. The static test composed of 4 different stages in 3-point bending test is performed to verify safety of the bridge. First stage loading is applied until tensile cracks form. Then in second stage, the load is removed and the girder is unloaded. In third stage, after removal of loading, recovery of remaining plastic deformation is verified as the compressive prestressing is removed at H-type reinforcements. Then, in fourth stage, loading is continued until the girder fails. The experimental results showed that the first crack occurs at 1,615 kN with a corresponding displacement of 187.0 mm. The introduction of the additional compressive stress in the lower part of the girder from the removal of unbonded compressive prestressing of the H-type steel showed a capacity improvement of about 60% (7.7 mm) recovery of the residual deformation (18.7 mm) that occurred from load increase. By using prestressed H-type steel as compression reinforcements in the upper part of cross section, repair and rehabilitation of PSC girders are relatively easy, and the cost of maintenance is expected to decrease.