• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.1-36
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• 2017

The purpose of this article is to investigate the future prospects for establishing the True Donghak phase of Daesoon Thought. The True Donghak refers to 'the future prospect of having a true life, true thinking, and true living' in which enjoying the world in a state of good fortune became a true reality after the death of Suwun, according to faith in Gucheon Sangje. The correlation between "Attending to the Lord of Heaven" in Donghak, and "The Reordering Works of Heaven and Earth" in Daesoon shows the prospect of achieving the Daesoonist transformation into energy to gain true life and re-creation. The correlation between "Nourishing the Lord of Heaven" in Donghak and "Attending to Study and Attending to Law" in Daesoon show the transformation of Daesoon-reason into true thinking and renewing. The correlation between "Humanity is Divine" in Donghak and "The Salvation of Humanity is the Will of Heaven" in Daesoon show transformation into the practice of Daesoon for the true living and renewing. This investigation utilizes the literature review and the generation theory of life-philosophy to examine revelations regarding the conversation between Spirit and Mind. This is the future prospect for the establishing the True Donghak phase of Daesoon thought. It consists of a threefold connection among life, thinking, and living. The "public-centered spirituality of Daesoon Truth" which connects and mediates among people appears in three aspects. Firstly, it is thought to be the vision of the true life through the 'renewal of active, energetic power' bestowed by Gucheon Sangje. Secondly, it is thought to be the vision of true thinking through the "renewal via freedom from delusion". Thirdly, it is thought to be the vision of true living through the "renewal of true mind". To bring about the creation of true Donghak, Gucheon Sangje incarnated to the Korean peninsula instead of Suwun and the salvation of the world salvation now centers on Korea with regards to the threefold connection future prospect. Gucheon Sangje's revelation addresses and solves the postscript problem of Chosun and further establishes a Utopia. Suwun established Donghak but failed later on due to his lankiness. At last the true Donghak has been opened for the future by Gucheon Sangje and Jeongsan's fifty years of religious accomplishments. In the long run, it has been developed further by Woodang's Daesoon Jinrihoe.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.207-241
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• 2017

In the scripture of Daesoon Jinrihoe, the expression 'Dosu (度數)' is frequently used and Jeungsan, Jeongsan, and Wudang also left behind many teachings related to Dosu. In this paper, the concept of Dosu is analyzed in detail and the achievement of an in-depth understanding of the concept of Dosu is attempted. The term Dosu is often used in traditional literature. In the classics, Dosu was used to mean institutions, standards, rules, law, figures, and the laws of heavenly bodies. In other words, Dosu is used to mean the laws of astronomy and the norms of human society. This meaning is expanded and used as the principle of the universe and nature. This concept of Dosu is related to the mathematical cosmological understanding of numbers as the principle of the universe. This type of mathematical cosmology was systematized by Shao Yong (邵雍). In the Joseon Dynasty, Seo Gyungduk (徐敬德) accepted it positively, and it thereby became an influential trend in Korean thought. In the world view of Daesoon thought, there exists the view that numbers as a principle of the universe, and of course this world view is connected to mathematical cosmology. In Daesoon thought, the concept of Dosu is based on the concept of traditional Dosu and adds an additional meaning which connects it to the Reordering of the Universe (Cheonjigongsa). Also, Dosu is used to mean the process of changing the principles and laws of cosmos through Jeungsan's Reordering of the Universe. It is especially the case that discourse about Dosu is widely used when describing the Reordering of the Universe. Jeungsan corrected, reorganized, and adjusted Dosu, as well as establishing new Dosu. Jeongsan, who succeeded Jeungsan, followed the Reordering of the Universe by Jeungsan, and also realized Dosu. In other words, Jeongsan acted and practiced according to the Dosu that had been enacted by Jeungsan. Also, Dosu means the process of the transformation of principle according to the Reordering of the Universe, and Wudang used the concept of Dosu to describe the historical process of Daesoon Jinrihoe. This means that the foundation of Mugeukdo, the change to Taegukdo, the establishment of Daesoon Jinrihoe, and the contruction of Yeoju headquarters are episodes in a divine history carried out through Dosu. Through this discourse, Daesoon Jinrihoe asserts a legitimacy that distinguishes itself from other sects, and believers can be inspired by the sacred meaning that they are participating in the Dosu of heaven and earth. This empowers their devotion and sincerity.

• Journal of the Korean Society of Marine Environment & Safety
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• v.29 no.2
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• pp.197-206
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• 2023

Recently, the international community, including the International Maritime Organization (IMO), has strengthened regulations on air pollution emissions of ships, and eco-friendly ships are actively being developed to reduce exhaust gas emissions. Among them, rotor sail (RS), a wind-assisted ship propulsion system, is attracting attention again. RS is a cylindrical device installed on the ship deck, that generates hydrodynamic lift using a magnus effect. This is a next generation eco-friendly auxiliary propulsion technology, and Enercon company, which developed RS-applied ships, announced that fuel savings of more than 30% are possible. In this study, optimal installation conditions such as RS spacing and arrangement type were selected when multiple RSs were installed on ships. AR=5.1, SR=1.0, and D_e/D was fixed at 2.0 according to the RS arrangement, and the wind direction was considered only for the unidirectional +y-axis. Regarding arrangement conditions, five conditions were set at 3D intervals in the +x-axis direction from 3D to 15D and five conditions in the +y-axis direction from 5D to 25D. C_L, C_D and aerodynamic efficiency (C_L/C_D) were compared according to the square(□) and diamond(◇) shape arrangements. Consequently, the effect of RS on the longitudinal distance was not significantly different. However, in the case of RS flow characteristics according to the transverse distance, the interaction effect of RS was the greatest when the two RSs almost matched the wind direction. In the case of the RS flow characteristics according to the arrangement, notably, when the wind blew in the forward (0°) direction, the diamond (◇) arrangement was least affected by the backward flow between RSs.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.217-247
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• 2019

This research paper intends to examine the intertextuality of Klaus Mann's novel Mephisto (1936) and István Szabó's film Mephisto (1981) and how the derivative contents (i.e., film) accepted and improved the schematic aesthetics of conviction in original contents (i.e., novel). In general, the aesthetics of conviction is applied to criticize the state socialism of the artists of the Third Reich or the ideology of the artists of East Germany from a biased ethical perspective. Mephisto is also based on the aesthetics of conviction. Thus, it would be meaningful to examine the characteristic similarity and difference between Klaus Mann's real antagonist (i.e., Gustaf Gründgens) and fictional antagonist (i.e., Hendrik Höfgen) from a historical critical perspective. In this process, an aesthetic distance between the real and fictional antagonists would be secured through the internal criticism in terms of intertextuality. In this respect, the film aesthetics of István Szabó are deemed to overcome the schematic limit of the original novel. The conviction in both the novel and film of Mephisto pertains to the belief and stance of a person who compromised with the state socialism of Nazi Germany, i.e., succumbed to the irresistible history. Klaus Mann denounced Mephisto's character Höfgen (i.e., Gründgens in reality) as an "Mephisto with evil spirits" from the perspective of exile literature. For such denunciation, Klaus Mann used various means such as satire, caricature, sarcasm, parody and irony. However, his novel is devoid of introspection and "utopianism", and thus could be considered to allow personal rights to be disregarded by the freedom of art. On the contrary, István Szabó employed the two different types of evil (evil of Mephisto and evil of Faust) from a dualistic perspective (instead of a dichotomous perspective of good and evil) by expressing the character of Höfgen like both Mephisto and Hamlet (i.e., "Faust with both good and evil spirits). However, Szabó did not present the mixed character of "Mephisto and Hamlet (Faust)" only as an object of pity. Rather, Szabó called for social responsibility by showing a much more tragic end. As such, the novel Mephisto is more like the biography of an individual, and the film Mephisto is more like the biography of a generation. The aesthetics of conviction of Mephisto appears to overcome biased historical and textual perspectives through the irony of intertextuality between the novel and the film. Even if history is an irresistible "fate" to an individual, human dignity cannot be denied because it is the "value of life". The issue of conviction is not only limited to the times of Nazi Germany. It can also be raised with the ideology of the modern and contemporary history of Korea. History is so deeply rooted that it should not be criticized merely from a dichotomous perspective. When it comes to the relationship between history and individual life, a neutral point of view is required. Hopefully, this research paper will provide readers with a significant opportunity for finding out their "inner Mephisto" and "inner Hamlet."

• The Journal of Korean Philosophical History
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• no.28
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• pp.363-386
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• 2010

The purpose of this study is to examine the relationship between theory of Confucian moral cultivation and meditation. Recently our community is more interested in 'a disease of mind'. A view of world, life, values which derived from the distorted perception of 'a disease of mind' can not be treated by psychiatric methods. In this sense, 'a disease of mind' is different from psychiatric illness. In this reason, alternative therapies applying philosophy, literature, arts, and humanities are attracting attention. Meditation is also one of them. In general, Meditation has been developed in Buddhism, but its method is closely related with Confucianism. Buddhist meditation has a pessimistic view of the reality in human life, but that of Confucian philosophy has laid stress on the reality and ego in human life. At this point, the Confucian meditation could provide a clue of solution for us in treatment of a disease of human mind. So Confucian moral cultivation and meditation have a great significance for the treatment of this disease as a methodology. In general, mental healing or psychotherapy has been proceeded by way of dialogue. 'Talking Cure' was conceived to let clients themselves recognize their current situation and find out the problem: "what happened and what's wrong" in their minds. But it does not have a high possibility of successful cure for subjects who are in the state of frustration, confusion, and lost of value. And also it is very difficult to apply to special institutions such as correctional institutions and military soldier who are targeted by current application of Humanities therapy. On this sense, it seems to be valuable to apply Confucian cultivation of mind and meditation which have emphasized the importance of mind-control for this. This study tries to examine theoretically how to relate the Confucian cultivation of mind with meditation, and to suggest a model of Humanities therapy that could be applied by Toe-gye's 『The Method on Preservation of Human mind(活人心方)』. Although Confucian cultivation of mind could present a meaningful theory for curing the disease of mind, it is very difficult to put the theory into practice. It is because Confucian cultivation of mind in itself is a kind of instruction that you need to do in all of your life, and essentially it is difficult to expect a temporary effect by performance or practice. So a cure model of Confucian cultivation of mind will be suggested on this assumption and limitations. This model is attempted on the main purpose of Humanities therapy in accordance with the development of a Korean model.

• (The) Research of the performance art and culture
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• no.19
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• pp.221-280
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• 2009

This thesis is a study of the rise and the characteristic of 'Hyangto Gakeuk(literally Song drama of the country or local music drama)' in the Early 1940s. During the colonial period, there were attempts to incorporate traditional Korean music elements with Western operatic form. This type of music drama with librettos based on traditional tales came to be known as 'Hyangto Gakeuk'. Mostly 'Hyangto Gakeuk' has led this effort under the director Seo Hang-Suk, the composer Ahn Ki-Young and the lyricist Seol Eui-sik. In the first chapter, the study aims at arranging the performance history of 'Hyangto Gakeuk' composed by Ahn Ki-Young. Also, the study examined representative works after classifying 'Hyangto Gakeuk' performed by Lamila Music Drama Troupe, and Bando Music Drama Troupe. There is significant meaning to evaluate 'Hyangto Gakeuk' in the history of Korean music drama through this analysis of the performance history. In the second chapter, I will analyze with representative works composed by Ahn Ki-Young, a pioneer in the Korean art song. He tried to create the music that held the nationalism and tradition. His works which were called 'Kageuk' laid down the foundation of Korean original operatic style. This study demonstrated characteristics of 'Hyangto Gakeuk' as 'the beginning' in modern musical drama history and its effects on Korean musical drama developments. Namely, 'Hyangto Gakeuk' based on Korean traditions can be seen as examples of original modern musical in Korea. Practically, study on all the aspects of performance not only text generally studied, dramaturgy and criticism, but also performance concept and intention of creators in early period.

• (The) Research of the performance art and culture
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• no.38
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• pp.33-69
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• 2019

In this article, I would like to pay attention to the changesofShaman's play as a part of examining the process of changeofDonghaeanbyeolsingut. Currently, Shaman's play can be seeninBaekseok2-ri, Byeonggok-myeon, Yeongdeok-gun, Gugye-ri, Namjeong-myeon and Yeongdeok-gun. Among them, ShamanRitual of Baekseok2-ri is short in cycle and easy to see change. InShaman Ritual of Baekseok2-ri, various Shaman's plays suchasJungdodukjabi(중도둑잡이), Wonnimnori(원님놀이), Talgut(탈굿), Mallori(말놀이), Hotalgut(호탈굿) and Georigut(거리굿) areperformed. Shaman's play carried out in Donghaeanbyeolsingut changesevery time it is carried out. Depending on the degree of change, itcan be classified into passive change and positive change. Whilepassive changes are improvisational, aggressive changes areintentional. Shaman's plays are jungdodukjabi, Mallori, Hotalgut, which are the improvisational changes, and the intentional changesare Wonnimnori, Talgut, Georigut. The biggest change in Shaman's play is the disappearance of the Shaman Ritual. The Shaman Ritual is suspended due to lackofpeople, financial difficulties, religious conflicts or rational accidents. Secondly, the period of separation is shortened or shortened. Thiscauses Shaman's play to be dropped or shrunk to change. InShaman Ritual, changes in Shaman's play are variable andcreative. The change due to the intervention of the spectatorsismainly improvisation. On the other hand, the change bythepreliminary plan of the acquaintance is intentional, and the changeis large. The changing factors of Shaman's play are influenced bythedemands of the times and the recognition of the tradition group. Changes in the traditional environment can be attributed to lackofhuman resources, individualism, changes in the workingenvironment and time constraints. At the same time, givingautonomy to traffickers is a major reason for Shaman's playtochange.

• Journal of Environmental Impact Assessment
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• v.32 no.6
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• pp.450-462
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• 2023

This study suggested methodology of Citizen Science as a tool of ecosystem conservation and management to achieve Wetland Protected Area (WPA) Conservation Plan and examined whose applicability in 3 WPAs (Jangrok of Gwangju metropolitan city, Madongho of Goseong in South Gyeongsang Province, and Incheongang estuary of Gochang in North Jeolla Province). It consists of a) figuring out main interests and stakeholder or beneficiaries of WPA and their information demand based on conservation, utilization, and management target in the WPA Conservation Plan, b) conducting research activities to gain outcome to address stakeholder's demand, and c) returning the research outcome to citizen scientists and making diffusion to the society. Based on the suggested method and process, citizen scientists conducted ecosystem monitoring (plants including Invasive Alien Plants, terrestrial insects, traces of mammals, discovering unknown wetland). As a result, citizen scientists contributed to collecting species information of 16 plans, 43 species of terrestrial insects, 5 mammals including Lutra lutra (Endangered Species I) and Prionailurus bengalensis (Endangered Species II). The authors constructed and provided distribution map of Invasive Alien Plants, which included information of location and density which citizen scientists registered, for Environment Agencies and local governments who manage 3 WPAs to aid data-based ecosystem policy, In further studies, not only accumulating research data and outcomes acquired from citizen science to suffice the policy demands but also deliberate reviewing policy applicability and social·economic ripple effect should be processed for the suggested Citizen Science in WPA to be settled down as a tool of ecosystem conservation and management.

• Korean Journal of Heritage: History & Science
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• v.56 no.3
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• pp.174-193
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• 2023

Korea is surrounded by the sea and has rivers connecting to it throughout the inland areas, which has been a geographical characteristic since ancient times. As a result, there have been exchanges and conflicts with various countries through the sea, and rivers have facilitated the transportation of ships carrying grain, goods paid for by taxes, and passengers. Since the past, the sea and rivers have had a significant impact on the lives of Koreans. Consequently, it is expected that there are many cultural heritages submerged in the sea and rivers, and continuous efforts are being made to discover and preserve them. Underwater cultural heritage is difficult to discover due to its location in the sea or rivers, making direct visual observation and exploration challenging. To overcome these limitations, various geophysical survey techniques are employed. Geophysical survey methods utilize the physical properties of elastic waves, including their reflection and refraction, to conduct surveys such as bathymetry, underwater topography and strata. These techniques detect the physical characteristics of underwater objects and seafloor formation in the underwater environment, analyze differences, and identify underwater cultural heritage located on or buried in the seabed. Bathymetry uses an echo sounder, and an underwater topography survey uses a side-scan sonar to find underwater artifacts lying on or partially exposed to the seabed, and a marine shallow strata survey uses a sub-bottom profiler to find underwater heritages buried in the seabed. However, the underwater cultural heritage discovered in domestic waters thus far has largely been accidental findings by fishermen, divers, or octopus hunters. This study aims to analyze and summarize the latest research trends in equipment used for underwater cultural heritage exploration, including bathymetric surveys, underwater topography surveys and strata surveys. The goal is to contribute to research on underwater cultural heritage investigation in the domestic context.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.18 no.1
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• pp.159-172
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• 2023

The purpose of this study is to explore a collaborative start-up space(Co-Space) configuration plan in terms of university-regional linkage through demand analysis on the composition of university-regional linkage startup space. To this end, a survey was conducted for request analysis, and the collected data were analyzed through the t-test, The Lotus for Focus model. In addition, FGI was implemented for entrepreneurs, and the direction of the composition of the university-region Co-Space was derived from various aspects. The results of this study are as follows. First, as a result of the analysis of the necessity of university-community Co-Space, the necessity of opening up the start-up space recognized by local residents and the necessity of building the start-up space in the region were high. In addition, men recognized the need to build a space for start-ups in the community more highly than women did women. Second, as a result of analysis of demands for university-regional Co-Space, the difference between current importance and future necessity of university-regional Co-Space was statistically significant. Third, as a result of analysis on the composition of the startup space by cooperation between universities and regions, different demands were made for composition of the startup space considering openness and closeness, and for composition of the startup space size. The implications of the study are as follows. First, Co-Spaces need to be constructed in conjunction with universities in accordance with the demands of start-up companies in the region by stage of development. Second, it is necessary to organize a customized Co-Space that takes into account the size and operation of the start-up space. Third, it is necessary to establish an experience-based open space for local residents in the remaining space of the university. Fourth, it is necessary to establish a Co-Space that enables an organic network between local communities, start-up investment companies, start-up support institutions, and start-up companies. This study is significant in that it proposed the regional startup ecosystem and the cooperative start-up space structure for strengthening start-up sustainability through cooperation between universities and local communities. The results of this study are expected to be used as useful basic data for Co-Space construction to build a regional start-up ecosystem in a trend emphasizing the importance of start-up space, which is a major factor affecting start-up companies.