• Korean Architects
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• s.559
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• pp.176-191
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• 2015

흔히 예술은 사회적 생산물이라고 말한다. 표층에 들어난 현상의 배후에 그 어떤 것이 존재한다는 것이다. 파도 깊은 곳에 격랑을 일으키는 거대한 물줄기가 있듯이 문화예술의 현상 속에는 시대적 상황과 사회문화적 배경이 존재한다. 하나의 건축물에도 시대적 배경과 담론이 존재하고, 건축사의 과업 속에는 치열한 몸부림이 동반된다. 건축 속에 담긴 심층적 의미를 찾아 떠나는 본 연재는 불후의 건축이 탄생되는 바로 그 순간 그 현장을 탐침하게 된다. 현상의 해석을 위해 때로는 건축주를 찾아 나설 것이며, 때로는 경계를 넘어 미술과 음악같은 인접예술 분야의 현상도 끼어들 것이다. 세잔의 다시점 회화처럼 건축을 다양한 시각에서 바라볼 것이다. 우리 사회에서 건축에 대한 문화적 인식이 높아졌다고는 하나 경직된 틀에서 벗어나지 못하고 있다. 물리적 실체가 아닌 문화적 텍스트로 건축을 이해하는데 본 연재가 도움이 되길 바란다.

• Korean Architects
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• s.553
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• pp.68-76
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• 2015

흔히 예술은 사회적 생산물이라고 말한다. 표층에 들어난 현상의 배후에 그 어떤 것이 존재한다는 것이다. 파도 깊은 곳에 격랑을 일으키는 거대한 물줄기가 있듯이 문화예술의 현상 속에는 시대적 상황과 사회문화적 배경이 존재한다. 하나의 건축물에도 시대적 배경과 담론이 존재하고, 건축사의 과업 속에는 치열한 몸부림이 동반된다. 건축 속에 담긴 심층적 의미를 찾아 떠나는 본 연재는 불후의 건축이 탄생되는 바로 그 순간 그 현장을 탐침하게 된다. 현상의 해석을 위해 때로는 건축주를 찾아 나설 것이며, 때로는 경계를 넘어 미술과 음악같은 인접예술 분야의 현상도 끼어들 것이다. 세잔의 다시점 회화처럼 건축을 다양한 시각에서 바라볼 것이다. 우리 사회에서 건축에 대한 문화적 인식이 높아졌다고는 하나 경직된 틀에서 벗어나지 못하고 있다. 물리적 실체가 아닌 문화적 텍스트로 건축을 이해하는데 본 연재가 도움이 되길 바란다.

• Journal of the Korean Geophysical Society
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• v.3 no.3
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• pp.193-200
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• 2000

The attenuation characteristics($Q^{-1}$) are important factors representing the physical properties of the Earth interiors, and are essential for the quantitative prediction of strong ground-motion. Based on 156 earthquakes including 76 single-station record on the seismic station located Deok-jung Ri, southeastern Korea, we made the simultaneous measurement of P and S wave attenuation($Q_P^{-1}\;and\;Q_S^{-1}$) by means of extended coda-normalization method. Estimated $Q_P^{-1}\;and\;Q_S^{-1}$ decreased from $1{\times}10^{-2}\;and\;9{\times}10^{-3}$ at 1.5 Hz to $6{\times}10^{-4}\;and\;5{\times}10^{-4}$ at 24 Hz, respectively. This can be expressed by $Q_P^{-1}=0.01\;f^{-1.07}\;and\;Q_S^{-1}=0.01\;f^{-1.03}$ which indicate strong frequency dependence.

• The Journal of the Korea Contents Association
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• v.13 no.10
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• pp.151-159
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• 2013

Formalism narrative theory adopts the dualism of Fabula, story material and Sujet, story substance. The recent theories of storytelling convert the dualism into story and storytelling. This essay delves into the mechanism of contemporary storytelling by comparatively analyzing the storytelling of two films, A Korean film, Family Ties and A Hollywood film, Little Miss Sunshine, which are considered to represent contemporary storytelling. While the latter builds its structure through desire usually shown in the classical Hollywood films, the former has the structure which has nothing to do with causality by displaying fragmented stories. And the latter has typical characters, while the former shows totally different reality, using the obscure characters. In conclusion, Little Miss Sunshine has a storytelling which puts audience feeling in tune by controlling it, and Family Ties has one which delivers director's intention.

• Geophysics and Geophysical Exploration
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• v.13 no.3
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• pp.243-248
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• 2010

Two suspicious events, which were claimed as underground nuclear tests by North Korea, were detected in the northern Korean Peninsula on October 9, 2006 and May 25, 2009. The KIGAM and Korea-China Joint seismic stations are distributed uniformly along the boundaries between North Korea and adjacent countries. In this study, the data from broadband stations with the distance of 200 to 550 km from the test site are used to analyze and compare two nuclear tests of North Korea. By comparing the time differences of the Pn-wave arrival times of 1st and 2nd tests at multiple stations, the relative locations of two test sites could be calculated precisely. From the geometrical calculation with the velocity of Pn wave $V_{Pn}$ = 8 km/s, the 2nd test site is estimated to move in the WNW direction from 1st one with the distance of 2 km. Body wave magnitude, mb of the 2nd test, which was announced officially as the network average of 4.5, varies widely with the directional location of stations from 4.1 to 5.2. The magnitude obtained from Lg wave, $m_b$(Lg), shows less variation between 4.3 to 4.7 with the average of 4.6. The moving-window spectra of time traces of 1st and 2nd tests show very similar pattern with different scale level. In addition, the corner frequencies of P wave of 1st and 2nd tests at each station show no or negligible difference. This indicates the burial depths of two tests might be very similar. The relative yield amount of the 2nd test is estimated 8 times larger than that of the 1st from the weighted average of ground-velocity amplitude ratios.

• Conservation Science in Museum
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• v.20
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• pp.13-30
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• 2018

Ancient metal objects with inlaid designs were mainly decorated using the wire inlay technique in which "V"- or "U"-shaped grooves were cut in a metal object and then filled with gold or silver. Previous studies on ancient metal objects featuring wire inlay generally attempted to ascertain the inlay techniques applied by examining photomicroscopes acquired during conservation treatment. However, they had limitations when examining wire inlay technique to the minute details. Wire inlay technique can be better investigated by enlarging X-ray films of relics using stereoscopic microscopy under transmitted light. The core processes of the wire inlay technique involve cutting grooves using a chisel and creating the inlay wires, but researchers hold varying opinions about the two processes. This study analyzed the entirety of the materials able to shed light on the main processes applied in Baekje wire inlay by examining X-ray films of relics through stereoscopic microscopy. This exhaustive research revealed that two types of techniques were used for wire inlay during the Baekje period. One is a plastic process of engraving dotted lines using a chisel and is found mostly in objects from the Cheonan and Gongju areas. The other is a cutting process that incises fine lines and was used mostly in relics from the Osan, Seosan, and Wanju areas. It is likely that the Baekje wire inlay techniques feature regional differences because the respective techniques were used or introduced by different groups of people.

• Journal of Korean Society of Coastal and Ocean Engineers
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• v.19 no.4
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• pp.329-335
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• 2007

The eye measurement to observe the sea surface condition and estimate the wave height has been used in the open sea or the ship. The experts in the eye estimation can measure the wave height very accurately. The Beaufort wind scale is most widely used as a standard index of the eye measurement. However, more definite reference data such as the representative images by each wave heights must be necessary because the appearances and explanations in the Beaufort wind scale are not enough to understand the sea surface condition far the researcher and the public. The modern field data acquisition technique has been developed to measure wave heights, ocean weather data and even images of the sea surface in real-time. In this study, the wireless field image transmitting system for wave heights and images is installed in the real-time ocean measurement system of Chodo light tower near Sokcho city in South Korea. The wave heights and surface images acquired from the real time system in the field are compared with explanations of the Beaufort wind scale. The wave heights and images measured with the precision ultrasonic wave sensor and the scientific sea surface image transmitting system should be helpful to obtain more precise and definite information than the data from the Beaufort wind scale.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.111-120
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• 2012

This study regards a series of achievement on Wonlim(Garden) Cultural Properties Excavation Project, led by field of landscape architecture. It will mainly describe excavation results of Gwiam(龜巖: Turtle rock) and historical value of it in terms of Nakseojae(樂書齋) restoration in Bogil-do Yun,Seondo Wonlim(Scenic Sites, No.34). Gwiam(Turtle rock) was found 14.6m apart from the north of Nakseojae, and it covered with 10~15m topsoil tilted toward Nakseojae, The size of Gwiam, which was Granite, was 360cm length, 270cm width, 95cm high. The Edge of Gwiam's North west part was of triangular shape forming Turtle head. The back of the Turtle head was form of Tortoise-shell because of wide backboard with both side groove. The southeast part of Gwiam projected was Turtle's tail. This Granite was obvious Turtle shape artificially made, and there are less likely to relocate from place to place. This Turtle-shaped Gwiam is important landmark for Nakseojae, which is one of the four spiritual creatures written in Bogildoji(甫吉島識) and Gosanyugo(孤山遺稿) by Yunwi. According to Bogildoji, it is estimated that Gwiam were on the axis with Soeunbyung(小隱屛), Nakseojae and was buried when Yiguan(Gosan's grandson) reconstructed a building. Also, it was place for enjoying the moon. But, Even after three times excavation in Nakseojae, there was no way to identify further information regarding Gwiam, so it was a matter of mystification. As a result of this study, Gwiam is laid bare to light in at least 260 years, so it is good example for boosting importance of landscape architecture field and restoring Nakseojae. Furthermore, firm base-soil was discovered in 135m high Rock Mass below, so natural ground of Nakseojae can be estimated by this basis. To be conclusion, Preservation Process for Gwiam and Estimation Space through interpretation of four spiritual creatures(四靈) in Gosan's Poetry should be continue.

• Archives of design research
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• v.12 no.4
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• pp.182-190
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• 1999

There has been the rapid change of paradigm with the overflow of terms related to computers such as information, digital, cyber, virtual world and the change of time concept on the ground that it is common to change the world into virtual time. This study is about cybercharacters working in air-broadcasting with rapidly-developing internet, The cybercharacters including 3D animation developed from 2D animation are know to be manufactured with use of electronic mediun and computers and to exist in electronics. Though the emergence of the cybercharacters has a lot of gflnetic roots according to their objectives, they have in common that they are made by 3D graphics and they work in the virtual space, The great traits of the cybercharaters lie in the extension of interfacial function and ecological growth. In the cyberspace the interface, the meeting point between a computer and its users is the most important, The cybercharacters as medium providing new ruman interface become effective with growing interest in virtual reality, The cybercharacters also keep the ecological traits, They can also bring about added value with infusion of image and development of the network, These cybercharacters can also play the important parts in the continually developing cyberspace, The successful birth of the cybercharacter are based on, the technological power. assistance of fund and the ctrltural background, The information-entertainment of the cybercharacters functions well with the accompinimene of these three things, The cybercharacters can make a subject which keeps single issue as a central point of the virtual realty, The cybercharacters can also be connected with equity of "Korean knowledge information society" in the cultural rule of the internet and sociocul tural identity, identity.

• Journal of Korean Philosophical Society
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• v.117
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• pp.35-55
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• 2011

This article purports to clarify the doctrinal characteristics of the $Yog{\bar{a}}c{\bar{a}}ra$ school's hermeneutic interpretations of the "theory of the three turns of the Dharma Cakra" in the Saṃdbinirmocana-sūtra through early Indian $Yog{\bar{a}}c{\bar{a}}ra$ treatises such as the $Yog{\bar{a}}c{\bar{a}}rabb{\bar{u}}mi-vy{\bar{a}}kby{\bar{a}}$ and the. $Vy{\bar{a}}khy{\bar{a}}yukti$. It will probe how these interpretations apply co the theory of two truths or that of three natures($trisvabh{\bar{a}}va$) among the main doctrines of the $Yog{\bar{a}}c{\bar{a}}ra$ school. Especially, the peculiar characteristic of the "theory of the three turns of the Dharma Cakra" is such chat the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ in the lineage of $Praj{\bar{n}}{\bar{a}}p{\bar{a}}ramita-s{\bar{u}}tras$ is regarded as incomplete, as the early school of Madhyamaka represented by $N{\bar{a}}g{\bar{a}}rjuna$ is conceived of as belonging to the second period of turn. Speaking of the further details of the "theory of the three turns of the Dharma Cakra", the $Yog{\bar{a}}c{\bar{a}}ra$ school subdivides the realm of saṃvṛti satya in $N{\bar{a}}g{\bar{a}}rjuna^{\prime}s$ theory of two truths; that is, it divides the saṃvṛti into merely linguistic existence and actual existence, and the thus-created structure of the theory of three natures on the basis of ocher-dependent nature(paratantra-$svabh{\bar{a}}va$) makes it possible to establish the doctrinal system of the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ that is not subject to "nihilism or ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ attached to evil." In effect, the above hermeneutic interpretation of the "theory of the three turns of the Dharma Cakra" is inherited into the structure of the $abh{\bar{u}}taparikalpa$ in the $Madhy{\bar{a}}nta-vibh{\bar{a}}ga$ so that, as seen in the commentary of Sthiramati, it is ascertained to apply to later doctrines through its secure establishment. To summarize its characteristics succinctly, firstly the $abh{\bar{u}}taparikalpa$ newly established as a saṃvṛti-satya is set up as the other-dependent nature, which is seen to have been set up particularly in order to sublate both the $Sarv{\bar{a}}stiv{\bar{a}}da^{\prime}s$ realist "view of being" and the Madhyamaka's "view of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$" that impairs the ocher-dependent nature as a samvṛti-satya. In other words, according to the five kinds of views suggested in Sthiramati's commentary, the three natures are seen to be presented as the fundamental truth in order to unify all the doctrinal systems available ever since the beginning of Buddhism. Then, the theory of three natures is established principally on the basis of the $abh{\bar{u}}taparikalpa$, while the two truths of the $Yog{\bar{a}}c{\bar{a}}ra$ school are clearly ascertained to have been embedded in the structure of the $abh{\bar{u}}taparikalpa$. In fact, this might be understood to reflect the unique ontological view of reality or truth in the $Yog{\bar{a}}c{\bar{a}}ra$ School.