• Journal of the Korean Geotechnical Society
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• v.25 no.8
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• pp.33-45
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• 2009

The conventional single-core PBDs have been widely used in order to accelerate consolidation settlement of soft grounds. When using the single-core PBD in a thick clay deposit, a delay of consolidation may occur due to high confining pressure in the thick deposit and necking of drains. This study is to compare the performances of soil improvement by the single-core and double-core PBD installed at a site in Busan New Port which exhibits approximately a 40m-thick clay layer. An in-situ test program was performed at the test site where a set of the double-core PBDs and single-core PBDs were installed to compare the efficiency of each drain. In addition, the discharge capacity of each PBD has been measured using the modified Delft Test. A series of laboratory tests for estimating in-situ soil properties have also been performed in order to obtain input parameters for a numerical program ILLICON. The discharge capacity of the double-core PBD is higher than that of the single-core PBD in the modified Delft Test. However it is observed from the comparative in-situ test and numerical analysis that there is no difference in the performance of ground improvement between the two drain systems. This discrepancy comes from the fact that the amount of water released during consolidation in most common field conditions is much smaller than the capacity of even the single core PBD. And thus, considering actual field conditions, it can be concluded that the single-core PBD has enough discharge capacity even in the thick clay deposit such as this test site.

• Journal of Korean Medical Ki-Gong Academy
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• v.7 no.2
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• pp.40-94
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• 2004

Recently, meditation, Zen meditation and Qigong became popular in western. For that reason, Value of Korea traditional methods for health promotion have been evaluated but theoretical evidence about that is insufficient. ${\ll}$The Yellow Emperor's Inner Classic${\gg}$ (黃帝內經). So, I reviewed history of Korea Qigong according to period, in order to produce theoretical evidence of Korea medical Qigong and investigated ${\ulcorner}$Han${\lrcorner}$ thought (${\ulcorner}$한${\lrcorner}$ 思想) as theoretical evidence of Korea Qigong. I have obtained following results by comparing meaning of god, a view of human body and practice method of the ${\ll}$Samilshingo${\gg}$ (三一神誥) with ${\ll}$The Yellow Emperor's Inner Classic${\gg}$ (黃帝內經). Sinsundo(神仙道) of native to race became active during the period of the Three Kingdoms but more disappeared due to under the influence of Taoism. So only has been remained in existence since the period of the unity silla. There could accept positively the foreign ideas belonging to Confucianism, Buddhism and Taoism have been brought since the period of the Three Kingdoms because ${\ll}$Samilshingo${\gg}$ (三一神誥), one of three the scriptures as the origin of ${\ulcorner}$Han${\lrcorner}$ thought(${\ulcorner}$한${\lrcorner}$ 思想) included the original form of three religion belonging to Confucianism, Buddhism, Taoism. Three common results as theoretical evidence of Qigong were found out by comparing ${\ll}$Samilshingo${\gg}$ (三一神誥) with ${\ll}$The Yellow Emperor's Inner Classic${\gg}$ (黃帝內經). First, in meaning of god, there is not only different from the gods of heaven and the gods of human but also keep understanding with each other and there was common feature of logical structure that function of god was divided into three. Second, In a view of human body, there were in common with ${\ll}$Samilshingo${\gg}$ (三一神誥) as theory of only as energy(氣一元論), theory of bisection as truth false(眞妄二分論), theory of trisection as spirit(性) destiny(命) nature(精) and mind(心) energy(氣) body(身)(性 命 精, 心 氣 身의 三分論) and ${\ll}$The Yellow Emperor's Inner Classic${\gg}$ (黃帝內經) as theory of only as energy(氣一元論), theory of bisection as shape and god(形神二分論), theory of trisection as nature(精) energy(氣) god(神) or shape(形) energy(氣) god(神)(精 氣 神, 形 氣 神의 三分論) according to formal part. Also, spirit(性) destiny(命) nature(精) as truths of three(三眞) were understand as nature(精) energy(氣) god(神) as treasure of three(三寶) by part of reason and mind(心) energy(氣) body(身) as false of three(三妄) were understand as nature(精) energy(氣) god(神) as treasure of three(三寶) by part of function. Third, In practice method, pause of thinking(止感) modulation of breath(調息). prohibition of sensibility(禁觸) mentioned in ${\ll}$Samilshingo${\gg}$ (三一神誥) as practice method each were understand regulation of an etiological cause as an internal cause, an external cause and not internal and external cause in oriental medicine. Namely, pause of thinking(止感) was understand as regulation method of emotion, mind and nature. modulation of breath(調息) was not only as modulation of energy from the inner parts of the body but also that from the internal and external parts of the body, prohibition of sensibility(禁觸) was understand as regulation method of ear, eye, mouth, and nose and posture, life style. These results suggest that ${\ll}$Samilshingo${\gg}$ (三一神誥) is worth meaning of Korea medical Qigong because meaning of god, a view of human body, practice method of mentioned in ${\ll}$Samilshingo${\gg}$ (三一神誥) is common with that of ${\ll}$The Yellow Emperor's Inner Classic${\gg}$ (黃帝內經) as theoretical evidence of Qigong.

• Economic and Environmental Geology
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• v.38 no.2 s.171
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• pp.101-111
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• 2005

The objectives of this study we to assess the extent and degree of environmental contamination and to draw general conclusions on the fate of toxic elements derived from mining activities in Korea. 인t abandoned mines with four base-metal mines and four Au-Ag mines were selected and the results of environmental surveys in those areas were discussed. In the base-metal mining areas, the Sambo Pb-Zn-barite, the Shinyemi Pb-Zn-Fe, the Geodo Cu-Fe and the Shiheung Cu-Pb-Zn mine, significant levels of Cd, Cu, Pb and Zn were found in mine dump soils developed over mine waste materials, tailings and slag. Furthermore, agricultural soils, stream sediments and stream water near the mines were severely contaminated by the metals mainly due to the continuing dispersion downstream and downslope from the sites, which was controlled by the feature of geography, prevailing wind directions and the distance from the mine. In e Au-Ag mining areas, the Kubong, the Samkwang, the Keumwang and the Kilkok mines, elevated levels of As, Cd, Cu, Pb and Zn were found in tailings and mine dump soils. These levels may have caused increased concentrations of those elements in stream sediments and waters due to direct dis-charge downstream from tailings and mine dumps. In the Au-Ag mines, As would be the most characteristic contaminant in the nearby environment. Arsenic and heavy metals were found to be mainly associated with sulfide gangue minerals, and mobility of these metals would be enhanced by the effect of oxidation. According to sequential extraction of metals in soils, most heavy metals were identified as non-residual chemical forms, and those are very susceptible to the change of ambient conditions of a nearby environment. As application of pollution index (PI), giving data on multi-element contamination in soils, over 1.0 value of the PI was found in soils sampled at and around the mining areas.

• Journal of Korean Society of Forest Science
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• v.87 no.3
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• pp.466-474
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• 1998

This study was conducted to evaluate heavy metal concentrations(Cd, Cu, Z, and Pb) in the soil of two zinc mines and to correlate heavy metal contents between the soils and trees growing near the mines. Soils and leaves, stems, and roots of five tree species(Corylus heterophylla, Pinus rigida. Populus alba${\times}$glandulosa, Rhododendron mucronulatum, and Robinia pseudoacacia) were collected from Sambo Zinc Mine located in Hwasung and Gahak Zinc Mine in Kwangmyung city in Kyonggido. Soils near two zinc mines were not seriously contaminated by heavy metals, but Zn and Pb concentrations were at toxic level. The heavy metal concentration in soils decreased in the order of Zn, Pb, Cu, and Cd, and decreased with increasing distance from zinc mining sites. Among the five tree species, Populus alba ${\times}$ glandulosa showed the highest heavy metal concentrations in the tissue except for Pb. Particulars, leaves of the species contained the high concentrations of heavy metals to reach the maximum of 91ppm Zn. The roots of Corylus heterophylla contained high concentrations of Cu and Pb. The order of heavy metal concentrations in the tree species was Zn, Cu, Pb and Cd. The concentration of heavy metals in the tree tissues showed a positive correlation with that in soil in which trees are growing. The ratio of heavy metal concentration of trees to that of soils(concentration factor : CF) was highest in Zn and lowest in Pb. Populus alba${\times}$glandulosa had the highest CF value among the five tree species. It was concluded that Populus alba${\times}$glandulosa, based on the high metal uptake ability, could be used for decontaminating of heavy metals from contaminated soils, and Pinus rigida could be used to reflect the level of contamination in soils.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.1
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• pp.27-37
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• 2010

This study tries to illuminate the features and values of the Buddhist temple Palkyung by closely examining the forms, structures, and meanings of Tongdo-palkyung(通度八景) handed down at Tongdosa Temple, the best among Korea's Buddhist temples with its three treasures of Buddha, law of Buddha and Buddhist monks. The findings of this study can be summarized as the following. First of all, it reveals the meaning of the geographical name Yeongchuksan(靈鷲山), located to the west of Tongdosa, and a spectacular sight spread like an eagle's spread wings, as well as its location and spatial features. In particular, the arrangement features of a number of attached hermitages clearly show Yeongchuksan's world as being a temple with buddhist treasures. The multi-layered unfolding and centripetal intention of the scenery can be perceived through the shape of the Sshangryongnongju(雙龍弄珠形), around Tongdosa and the feature of the enclosed landscape encircling the steps of Hyeolcheo(穴處) Geumganggyedan. The substances and components of Tongdopalkyung include sound-based spectacles derived from Beoneumgu(梵音具) creating sounds related to religious rituals to enlighten and redeem mankind, such as Yeongji(影池: a holy pond with shadow reflections), drum sounds, and bell sounds along with physical features like pine trees, Dae(臺), waterfalls, Dongcheon (洞天), and a glow in the sky. On the other hand, Palkyung's geographical arrangements exhibit a circular spatial formation based on the main motif as Buddhist symbolism, beginning with the 'Gukjangsangseokpyo(國長生石標)' awakening the territoriality of Tongdosa and locating the first scene 'Mupunghansong(舞風寒松)' in its introductory area, with the features of water, bridge, pine grove, and Iljumun(gate) to stand for the influx. Six other scenes including 'Anyangdongdae(安養東臺)' are placed in the sacred precincts around Daeungjeon and Geumganggyedan while the glow of sunset at 'Danjoseong' just outside the domain closes the symbolic circular formation of the Tongdopalkyung, which coincides with the development of the Mandala figure symbolizing 'Gusanpalhae(九山八海)' centered in Sumisan(須彌山). What is more, Tongdopalkyung, while excluding primary scenic elements inside the temple, maximizes the domain of the mountain's entrance and the effects of the multi-layered mountain, mountain upon mountain, by intensifying the influx and centripetal qualities. The Tongdopalkyung analysis reveals the antithesis of four-coupled scenes conveying buddhist principles and thoughts on the basis of seasons, directions, space and time to display a narrative structural landscape when viewed from the temple's territoriality. Likewise, the characteristics and porch structures of Tongdopalkyung are tools and language of symbols to both externally strengthen the temple's territoriality and to internally, maximize the desires to the Land of Happiness as well as intensify religious wishes and the Mandala's multi-layered qualities through the meanings of time and space.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.14
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• pp.173-189
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• 1973

The followings are the results obtained in a series of experiments concerning of the varieties, the short-day-treatment, the fertilizer application, and the planting space of soybean, which were carried out to investigate the methods best suited for cultivating green soybean as the preceding crop of the rice. in the paddy-field in the middle parts of Korea at the practice farm attached to Agriculture College of Kon Kuk University in 1972. 1. Though the varieties of soybean was planted on the hot-bed on March 15 and then set in the main plot, none of them did flower within May 15, which is the limit time of flowering in growing soybean as the preceding crop of the rice in the paddy-field without the short-day-treatment being applied during raising seedlings. 2. The earliest-maturing variety groups such as HOKKAl#l, WASEMIDORI, YAEHUSANARI, MIT AKARAHAKUCHO, and VERDE flowered within May 15 by the short-day-treatment during raising seedlings. 3. The optimum hours of the day length was known to be 7 to 9 in the medium-maturing and late-maturing variety groups and 7 to 11 in the early-maturing and the earliest-maturing variety groups in the case of appling the short-day-treatment for 10 days from the beginning of the primary regular compound leaf development. 4 The optimum days in appling the short-day-treatment for 11 hours a day was recognized to be about 10 days regardless of the maturity of varieties. 5. Reduction of days required to flower by the short-clay-treatment, that is, light-sensitivity was remarkably higher in the medium-maturing and the late-maturing variety groups than in the earliest-maturing and the early-maturing variety groups. 6. The yield showed an increase of about 17 per cent in the case of appling the standard amount of nitrogen(4.0 kg/10 a), but it tended to reduce on the contrary in appling the increased amount of nitrogen. 7. The application of increased amount of phosphate had less significant effect on the yield increase than in the case of application of its standard amount( 4.0 kg/l0 a). 8. When the number of transplantation plant was changed from 54 to 130 per 3.3 $m^2$, the yield in 130 plant plot was about two times so higher than in 54 plant plot that the effect of close planting cultivation on the yield was proved to be remarkable. 9. Conditions possible for cultivating green soybean as the preceding crop of the rice in the paddy-field in the middle parts of Korea are turned to be as follows: (a) to plant the earliest-maturing-variety groups on the hot-bed on March 15. (b) to apply the short-day-treatment by 11 hours a day for 16 days from April 16, which is about the time when the primary regular leaf begin to develop. And it was, found to be a most remarkable in the increased yield that apply nitrogen 4.0 kg, phosphate 4.0 kg, and potassium 6.0 kg per 10 a as basic manuring totally and apply the close planting by 130 plants per $3.3{m^2}$(50 cm $\times$ 5 cm).

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.209-242
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• 2021

This manuscript started with the purpose of producing research that investigated and verified how Buddhism was understood by Seongdam (性潭) Song Hwan-gi (宋煥箕), the founder (宗匠) of Horon (湖論) who was active around the early 19 th century. Song Hwan-gi, Uam (尤菴) Song Si-yeol (宋時烈)'s fifth generation, was a scholar who had a deep sense of duty to inherit the Theory of Uam (尤菴學), and he adhered to the Confucian theory of genealogy (道統論) and Anti-Heresy Discourses. Thus, this manuscript expressed curiosity about Song Hwan-gi's understanding of Buddhism, which was the representative heresy. This manuscript examined the naming method of Buddhist clergy (僧侶), degree of pedagogical knowledge, and critical statements that were made concerning Buddhist tales (說話). Meanwhile, it is noticeable that the terms of address for Buddhist clergy were composed of four categories: general terms, honorific forms, palanquins [輿], and miscellaneous terms of address. This scheme conforms to the Buddhist-friendly aspects of Song Hwan-gi. Examples of these terms of address include Danseung (擔僧) and Yeoseung (輿僧), both of which were Buddhist clergy who carried palanquins. Naturally, Song Hwan-gi was helped by Buddhist clergy when he went sightseeing on famous mountains. In the meantime, Song Hwan-gi's pedagogical knowledge can be shown to be not especially profound based on his understanding of The Diamond Sutra, The Avatamska Sutra, and The Shurangama Sutra. Cheongnyansan Travel Records (淸凉山遊覽錄) and Dongyu Diary (東遊日記) make it clear that Song Hwan-gi had no interest in taking refuge in the three treasures of Buddhism (佛法僧 三寶). It is rather the case that he was deeply critical of Buddhism. On the other hand, Song Hwan-gi expressed profound sadness when he encountered the dilapidated remains (古蹟) of Buddhist temples and hermitages. Consequentially, it can be concluded that Song Hwan-gi's understanding of Buddhism contained examples of affirmation, acceptance, denial, and exclusion.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.2
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• pp.74-88
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• 2019

This study developed the Assessment Indicator evaluating eco-cultural value of temple forest in Korea and applied the developed Assessment Indicator to Songgwang-sa(also known as Seungbo-sachal), one of the Three Jewels Temple. Literature reviews and the draft of Assessment Indicator were drawn from brainstorming(including 2 forest therapy experts, 1 Buddhist monk expert, 1 landscape architect, 1 forest expert, and 6 researchers). After that, the Assessment Indicator drawn from the group of experts(the 1st in-depth interview: 32 people, the 2nd in-depth interview: 30 people) was verified and revised. The final Assessment Indicator, which was composed of 4 parts and 20 items, was developed. The results are as follows. The eco-cultural Assessment Indicator of temple forest was composed of 4 parts, which were Historical Cultural value, Ecological value, Recreatory Visitational value, and Educational Useful value, and 20 items and each item had 5 points. Historical Cultural value had 5 items and its total points were 25. Ecological value had 5 items and had total 25 points. Recreatory Visitational value had 6 items, 30 total points. Educational Useful value had 4 items, 20 total points. The total points of the eco-cultural Assessment Indicator were 100 points. As a result of applying the developed Assessment Indicator to the target place, Songgwang-sa in Mt. Jogye, Historical Cultural value of temple forest was calculated as 23 points(out of 25). Ecological value was 21 point(out of 25), Recreatory Visitational value, 22 points(out of 30), and Educational Useful value, 16 points(out of 20). The total points were 82(out of 100). Consequently, this study is meaningful based on the following 5 aspects. Firstly, this study challenged the development of the eco-cultural Assessment Indicator of temple forest for the first time. It is significant because the developed Assessment Indicator can be a useful resource for the eco-cultural value of temple forest. Secondly, the result showed that Educational Useful value and Recreatory Visitational value of forest temple were very low. Therefore, the supports for leisure, tour, education, and use of temple forest are needed from Korea Forest Service, Ministry of Environment, Cultural Heritage Administration and other government agencies since they acknowledge the temple forest as the best customers in Korea. Thirdly, the excellence or for eco-cultural value of temple forest needs to be extended in a national level. It is possible to make a Korean National Bran(e.g., the Therapy at the Temple) by blending temple stay, which is only in temples, and therapy, and is also possible to be a global tour industry. Fourthly, this study suggested legal definition about the necessary of legal definition for temple forest because there is no legal definition on temple forest in the current situation. When the definition of temple forest is legally arranaged, it would be a foundation for conserving eco-cultural value of temple forest, for organizing exclusively responsible departments in governmental institutions, and further for registering temple forest as World Natural Heritage. Lastly, the developed eco-cultural Assessment Indicators of temple forest from this study would be applied to "the 7 Sansa, Buddhist Mountain Monasteries in Korea(Sansa)" and the characteristics of each 7 temple are drawn. This study would be a basic data for temples' management and use with the eco-cultural Assessment Indicator of temple forest.