• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.359-392
• /
• 2020

In this paper, we examined the development of Chinese Taoist architecture, its cultural implications, and comprehensively summarized the core principles of the Taoist ecological ideas that are reflected in Taoist architecture. This is a groundwork for exploring an ideological model for sustainable ecological architecture in modern cities. Taoist architecture has a long history that has led to changes, developments, and a gradual maturation. Zhi (治), Lu (廬), and Jing (靖), were the first architectural forms of the early Taoist body. These formed the basis for the future development of Taoist Courts (宮觀). The state-sponsored government-run Taoist Courts established from the time of the North and South Dynasties to the time of Tang Dynasty led to a constant standardization of the rites, and these Courts gradually became more and more formalized. Since the establishment of Quanzhenjiao (全眞敎) in the early 12th century, a movement that emphasized putiy training, architecture for the ascetic practice emerged in remote natural spaces suitable for strict ascetic practices. Meanwhile, in Taoist architecture, the type and structure of buildings were strengthened in order to worship various gods. The various Taoist Courts established through this historical process embody the elements, institutions, and ecological ideas of Taoist culture. Taoist architecture basically pursued the idealism of Paradise in a Deep Cave (洞天福地) and adopted a feng-shui theory of using natural terrain artfully in selecting a place and building a layout. This was reflected through their ecology. Meanwhile, Taoist architecture does not destroy the balance of nature by emphasizing the utilization of local natural resources whenever possible while selecting building materials according to the principles of yinyang and the five movements (陰陽五行). In addition, Taoism aims to select simple places for practising asceticism and ancestral rituals whenever possible because of the need to maintain a simple mind, suppress desire, and return to a state of purity. This attitude is an indication of a kind of simple ecological ideas and value of frugality easily found in Taoism. The ecological ideas of Taoism provide abundant resources for considering solutions to the ecological crisis that arises in the creation of residential environments. Through the ecological ideas of Taoism, we can find a direction to understand the relationship between human beings and nature while creating new, sustainable residential environments.

• Korean Journal of Mineralogy and Petrology
• /
• v.34 no.2
• /
• pp.95-106
• /
• 2021

The SO₄ in the jarosite structure can be substituted by other oxyanions, and therefore, the transition of jarosite to goethite plays a very important role in controlling the behavior of oxyanions. In this study, the phase change according to the species of the oxyanion in jarosite and the related behavior of the oxyanion was studied by mineralogical and geochemical methods when jarosite, which is coprecipitated with various oxynions, undergoes a phase change by a reductive dissolution. Jarosite substituted by five oxyanions by 5 mol% was used in this study. The mineral phase change induced by reductive dissolution using ammonium oxalate was investigated, and the order of phase transition rate of jarosite to goethite was MoO₄-jarosite ≥ SeO₄-jarosite ≥ CrO₄-jarosite > pure jarosite > SeO₃-jarosite > AsO₄-jarosite, showing that the transition rates vary depending on the substituted oxyanion. The resultant concentration of the leached Fe was slightly different depending on the type of oxyanion and time but did not show a noticeable difference. The concentration of each oxyanion leached according to the change of the mineral phase showed that the order of concentration of oxyanions was Mo > Se(SeO₃) > As > Se(SeO₄) > Cr in general, and showed a slight increase with time. This trend was related to the species of oxyanions rather than mineral phase change. The results of this study showed that the phase transition of jarosite to goethite was affected by the species of oxyanions, but this tendency did not affect the concentrations leached oxyanions.

• Journal of Popular Narrative
• /
• v.27 no.3
• /
• pp.95-124
• /
• 2021

As the symbolic images of girls besides its definition have varied according to the age and society, a posthuman girl character recently appears in the digital cinema. This study aims to analyze its cinematic representations and the social contexts in which they are created. For this purpose, the study focuses on what extent the society allows its imagined figurations as a future female body and the meanings revolving around the image of 'technologically body-enhanced female fighter'. Current digital visualization technology has developed to the extent any imaged future humans can be represented, but posthuman girls' representations have its limitation that only a human-like figuration can be allowed in accord with the traditionally idolized image of girls. It is because of the representation logic in which digital cinema is visualized based on perceptual realism that values audiences' experiences. Despite such less critical figuration which does not dare to cross the boundary between the image of human and inhuman, the posthuman girl characters create a new category of the 'dangerous girls' who are both void of sexual femininity and independent of motherhood and heterosexual romance narrative. Of course, they support the modern human-centered belief that humans can take entire control of technology with their moral behaviors and dispel the fear about the negative impact the nature of technology may have on society at large by showing their child-like figuration protecting ethical values. However, the new character of 'unruly girl' exerts her subversive act that seeks to fight against the human-centered liberal humanistic values and melancholic feeling and vulnerability that the neoliberalism and technocracy enforce. When posthuman girl characters are considered to be a marker through which we can see how different social forces are intervening and competing each other in the upcoming posthuman age, the limited figuration of the posthuman girl characters in South Korean movies illustrates the opinionated thoughts toward the instrumentalism in technology but their bloodshed struggles reveal how the corporate or state-governed techno-biopower has oppressively treated and appropriated the human body as the technology-object and also provide a meaningful opportunity to rethink its unethical violence.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.50 no.5
• /
• pp.30-39
• /
• 2022

This study aimed to evaluate the awareness of conservation areas and green resources and analyze their characteristics by utilizing accumulated blog data created for specific places and objects. Among all the conservation areas and resources located in the Seoul metropolitan area, places that can be evaluated were classified, and sites were evaluated by dividing them into ten categories based on the number of blog posts written. As a result of the study, the users' awareness of forests was the highest, and the awareness of conservation areas and green resources was higher in urban areas than suburban areas. The result shows that the conservation areas and green resources located around the metropolitan area serve as natural tourist destinations while being the object of conservation for users. In addition, these results are in the same vein as the research results in domestic and foreign studies on the importance of ecosystem services in urban areas. Unlike existing research methods, this study is meaningful in that it identified the level of user awareness through social media analysis and applied it to evaluating conservation areas and green resources. It can be used as basic data to prepare a management plan considering public interest and awareness or to establish a development plan to increase awareness. In addition, the cumulative amount of blog content used in the study is meaningful in that it can identify and monitor users' interest in the space. However, it was not possible to examine the contents of each blog in detail because it was evaluated based on the amount of social media content. In addition, in the case of conservation areas and green resources, it is necessary to review and supplement the evaluation contents by adding keyword analysis and content analysis for the site to be evaluated as content other than the pure viewpoint of users may be mixed with development issues.

• Journal of the Daesoon Academy of Sciences
• /
• v.32
• /
• pp.1-28
• /
• 2019

Theories on the nature of the mind aim to accurately describe the nature of the human mind. In other words, these theories are meant to discover what the human mind ultimately is and what its nature is. In this study, I try to understand the theory of the nature of the mind in Daesoon Jinrihoe in connection to similar theories in Confucianism. Like in Confucianism, the issue of mind is an important subject in Daesoon Jinrihoe. The concept of 'mind' as presented in 'The Jeon-Gyeong' is connected to gods. But in 'The Jeon-Gyeong,' there is no premise that the mind is good or evil. It suggests that the mind is the center of humanity and the universe and that all things depend on the mind. Therefore it is understood that good and evil are revealed according to the actions of the mind. Conscience (良心) and self-interest (私心) are mentioned in 'Essentials of Daesoon Jinrihoe'. If conscience is understood as benevolence (仁) as spoken of by Confucius, or as Moral Knowledge in Mencius's usage, more advanced discussion can be made. If looked upon in that way, one can conclude that conscience is the nature of the mind and thereby, the nature of humans and their minds is good. Discussions on the nature of the mind can also be explained in relation to the concept of 'a Singularly-focused Mind (一心)', which was frequently emphasized by Jeungsan. The two mindsets of conscience and self-interest are mentioned, but the original mind is only conscience which exists as the nature of heaven (天性). Self-interest is nothing but an illusion. As Zhu Xi explained that even if a saint (聖人) thought of utterly nothing, he would became a madman, and therefore people should look closely and realize that self-interest is nothing but a delusion. Accordingly, when returning to one's conscience, the orignal state of a singularly-focused mind, it becomes the sort of Singularly-focused Mind that Jeungsan emphasized. In other words, self-interest is a form of greed that is born out of worldly desires.

• Journal of Practical Agriculture & Fisheries Research
• /
• v.7 no.1
• /
• pp.118-130
• /
• 2005

This study was conducted to evaluate the spent composts of selenium-enriched mushrooms as a feed selenium Source. Total selenium (Se) contents and Se profiles in the spent mushroom composts (SMC) were determined. In addtion, we also investigated the metabolism in relation to Se accumulation in the mushroom. Mushrooms used in this study were Flammulina velutipes and Se enriched mushrooms were grown for 60 days by adding 2 mg of inorganic Se (Na₂SeO₃) per kg of mushroom composts (MC) on as-fed basis and it was compared with mushrooms not to add Se to the MC. Total Se contents for Se-treated mushrooms were significantly increased (P<0.0001) by 20-fold (4.51 ㎍/g of dry) compared to Se-untreated (0.23 ㎍/g of dry). On the contrary, organic Se proportion was significantly lower (P<0.0001) in the Se-treated mushroom (72.3%) than Se-untreated (100%, not analytically detected of inorganic Se). Se distribution upon a length in the Se-treated mushrooms was the highest in the bottom part (6.86 ㎍/g of dry) near to MC, and top and middle parts were significantly lower (3.71 and 3.01 ㎍/g of dry, respectively) than the bottom (P<0.001). In the SMC from Se-treated mushrooms, a high concentration of Se (5.04 ㎍/g of dry) was still remained, but that from Se-untreated mushrooms was significantly low (P<0.0001) as 0.08 ㎍/g of dry. Se-treated SMC showed a high rate of organic Se (65.67%), suggesting that most of inorganic Se in the SMC was converted to organic Se by mushroom mycelia, and Se-untreated SMC showed 100% of organic Se, not being detected of inorganic Se. Prior to mycelia inoculation in the mushroom culture, the sterilization of MC brought approximately 18% of Se loss in the MC. This result is in accordance with facts generally known that Se is weak in the high temperature and it is consequently volatilized under that condition. Apparent and net accumulation rates (%) for Se into mushrooms were 14.81 and 10.14%, respectively and their difference (4.67%) is considered that it is due to the volatilization into the air via metabolic process of mushroom itself. From the result of this study, inorganic Se addition to MC for mushroom improved the Se content in the mushroom and SMC from Se-enriched mushrooms contained a high concentration of Se. Mycelium and fruiting body from mushrooms converted inorganic Se in MC to organic Se, indicating a high proportion of organic Se in the mushroom and SMC. Therefore, Se in Se-enriched mushroom and SMC was recognized as Se sources of food for human as well as feed for livestock.

• (The) Research of the performance art and culture
• /
• no.42
• /
• pp.257-290
• /
• 2021

The Wonju Nongyo (agricultural work song) is geographically classified as eastern minyo (folk song) which has many distinctive, regional features such as tunes, forms and the use of a melodic line. There has been growing attention to the transmission value of the nongyo including the Wonju Eorirang of the Wonju Origol Nongyo and its region of origin. The Wonju Nongyo is of great value and worthy of preservation in the western part of Gangwon Province. For this reason, it seems fairer to say that a focus should be directed towards establishing the identity of the song and increasing the contextualisation of transmission. At the same time, the preservation association's efforts in passing the traditional song down and education activities fairly deserve equal attention. In addition to the way the folk songs are handed down, a discussion on the facilitation of their use will be required. An in-depth discussion about the restoration and use of the song will be encouraged in a multifaceted manner. Unfortunately, few of the previous literatures on nongyo has gone so far as to investigate Arirang as a separate research topic. In fact, the Wonju Origol Nongyo should be viewed as an intangible cultural asset that paved the way for performance artistry of the Korean agricultural work songs to be seen at a national folk art festival. From the perspective of regional characteristics (traditionally termed "tori"), the Wonju Eorirang represents the cultural value of the manners and customs of our locals which constitute unwritten and neglected literary property and musicality of the song. Particularly, a more attention should be paid to making a record of woodcutters and diversity of farmers' small cooperative groups. The existence of the Wonju Eorirang indicates that the melodies to which the song are sung in Nongyo are of infinite variety. A minyo-singer unfolds various journeys of life through various modes and structure of epic chants, ranging from first encounter, love to marriage, realistic problems to relationship with husband's family and death. The epic chant of the Wonju Origol Nongyo contains a rich variety of regional sentiments about life. In particular, the epic chants of the Galtteukgisor and Ssoeltteukgisori are a genius example of sexual satire and a sense of humor. In the past, the agricultural work songs were rhythmic songs served to synchronize physical movements in groups, coordinating tasks in upland farming and rice paddy with the usage of catchy, repetitive verses easy to pass down. The Wonju Origol Nongyo is a precursor of the work songs which took the farming activities a notch higher to be part of the excitement and festivals. In the context of transmission, a festival serves to demonstrate the value of history and life. The value of the Wonju Eorirang should be appreciated and a concerted effort should be made to find a way to facilitate the transmission of the folk song. A folk-singer is a traditional oral poet and a storyteller of minyo and the forms and species of melody solely depend on the signer. The combination of performance and witticism is shown by the singer freely expressing himself. The Origol Nongyo symbolizes ethnic arts cleverly combining playful effects such as tune, rhythm and old agricultural work of the region. It is to be hoped that much of the efforts is directed to designating such folk songs as the archetype of a cultural heritage. In terms of the foundation on which the folk songs are transmitted, the usage(Performance Content) of a community would be an alternative.

• Journal of the Korean Geotechnical Society
• /
• v.24 no.4
• /
• pp.79-88
• /
• 2008

Recently, the high speed railway comes into the spotlight as the important and convenient traffic infrastructure. In Korea, Kyung-Bu high speed train service began in bout 400 km section in 2004, and the Ho-Nam high speed railway will be constructed by 2017. The high speed train will run with a design maximum speed of 300-350 km/hr. Since the trains are operated at high speed, the differential settlement of subgrade under the rail is able to cause a fatal disaster. Therefore, the differential settlement of the embankment must be controlled with the greatest care. Furthermore, the characteristics and causes of settlements which occurred under construction and post-construction should be investigated. A considerable number of studies have been conducted on the settlement of the natural ground over the past several decades. But little attention has been given to the compression settlement of the embankment. The long-term settlement of compacted fills embankments is greatly influenced by the post-construction wetting. This is called 'hydro collapse' or 'wetting collapse'. In spite of little study for this wetting collapse problem, it has been recognized that the compressibility of compacted sands, gravels and rockfills exhibit low compressibility at low pressures, but there can be significant compression at high pressures due to grain crushing (Marachi et al. 1969, Nobari and Duncan 1972, Noorany et al. 1994, Houston et al. 1993, Wu 2004). The characteristics of compression of fill materials depend on a number of factors such as soil/rock type, as-compacted moisture, density, stress level and wetting condition. Because of the complexity of these factors, it is not easy to predict quantitatively the amount of compression without extensive tests. Therefore, in this research I carried out the wetting collapse tests, focusing on various soil/rock type, stress levels, wetting condition more closely.

• Journal of Popular Narrative
• /
• v.25 no.2
• /
• pp.247-275
• /
• 2019

We hope that more diverse interests will arise in the novels by Park Gye-hyeong By looking at writers and works in time, we identified the key element of Park Gye-hyeong's novels as 'romantic'. Romantic nature of this time is lyrical, sentimental, spiritual, unrealistic and idealistic. Based on a romantic understanding of the world, the core sanction of the novel is love, focusing on feelings of sadness, and on the aspects of joy, separation, and pain that arise from loving relationships rather than the aspects of joy. Based on the feelings of grief, the novels end with failure, death and betrayal, thus embodying tragic romanticism. Before her marriage, Park Gye-hyeong's novels were love stories that revealed her longing for beautiful love based on sensibility. The idyllic world and longing for nature reveal a romantic world-view. Ultimately, it is a fictional worldview that the author seeks to despair and long for, and to find the sincerity and morality of love in an environment that does not. Park Gye-hyeong, who became a housewife, expressed that she wanted to write a piece that can give readers a sense of nostalgia by embodying "romance at a high level," not "sentimental." In subsequent works, physical relationships are treated as failures of love and spiritual relationships as the fruit of love, revealing the lofty spirituality, idealistic longing and religious nature of love. Park Gye-hyeong confessed her shame about her previous work when she published a new one after more than two decades of writing. And after more than two decades of reflection, her new novel had a new theme of "recovering destroyed humanity." However, the search for "humanity" in the two novels released after the write-off tends to be somewhat hasty at the end of the novel. The question of human nature, sin and forgiveness, is the next best thing to save as a way of life, rather than as a result of the intense inner agony and behavior of the characters within the narrative, and this also shows a sudden shift in religiousness at the end of the novel. Therefore, the romantic meaning of the superficial is superficial.

• Journal of Popular Narrative
• /
• v.25 no.4
• /
• pp.45-71
• /
• 2019

Through the expansion of platforms in the media era, this paper notes the phenomenon in which 'high-teen romance drama,' a genre which had been marginalized in the past, began to re-emerge. It analyzes the 'high-teen romance drama,' which is moving from TV to the Web and being produced in various ways, while successfully returning to the TV drama format. This study sums up the latest trends in TV and web-based high-teen romance dramas, and as a case study, this paper examines the characteristics of the 'high-teen romance drama' in relation to the platform's environment through the web drama A-Teen, TV drama 18 Moment. Due to the restriction of ratings, high-teen romance dramas have been one of the largely marginalized genres on television. But in the web space, high-teen romance dramas are no longer non-mainstream. The high-teen romance drama has been solidifying its position through the Web, with absolute support from young viewers. Web dramas are gradually expanding their influence on the genre and subject of TV dramas. The high-teen romance drama is one of the most prominent examples of this trend. The popular interest and success of the high-teen romance web drama has brought the forgotten high-teen romance drama back to TV. The web drama A-Teen is a high-teen romance drama about everyday life and love of high school students, and became one of the most popular and popular web dramas, leading to a Season 2. A-Teen actively utilizes teenage culture and expression, and a strategy that leads to empathy among teenage viewers. In A-Teen, love is recreated in a way that relieves the depth of overconsumption emotions. Instead of dealing in depth with the inner conflict over love, it takes an approach ofpresenting the emotional change of love in real time and forming a consensus with the acceptor. The TV drama 18 Moment is one of the programs that has helped refocus attention to TV-hitting romance dramas. 18 Moment underlines the growth of the characters, with the main characters reaching maturity through love as fresh and innocent teenagers. The TV drama 18 Moment is a high-teen romance drama that has been transformed into a way to apply the web-fadding high-times grammar while retaining the typicality of existing TV hagwons to suit the TV broadcasting environment. As the Internet becomes more ubiquitous, video content is changing based on the newly emerging platforms. Dramas no longer mean just traditional television media. While considering the limitations of TV, this paper analyzed the background of the rebirth of the high-teen romance drama, which had been marginalized, through the web platform. This is meaningful in that it identifies and considers the increasing popularity of this genre of drama.