• Journal of the Korean association of regional geographers
• /
• v.21 no.1
• /
• pp.39-61
• /
• 2015

This paper reviews literature on urban connectivity, and reconsiders the concept of polycentric urban region and its analysis methods, and then, applying them, explores the inter-city flight connectivity and polycentricity in the Yeongnam Region. As results of analysis, it has been identified that the entropy index shows a relatively dispersing pattern of the urban network of the region, and that the dominance index reveals a more polycentric (that is, less hierarchic) character of the region than that of the Capital Region, while some differences are found among individual cities in the symmetry of connectivity and the dominance and/or dependence index. Even though flows of products in textile, basic metals, and automobile industries in sub-divisions of manufacture appear a pattern of concentring into the first central city, the urban network of the Yeongnam Region in general can be characterized as a polycentrism, and policy for polycentric regional development would be suggested.

• (The)Study of the Eastern Classic
• /
• no.66
• /
• pp.251-276
• /
• 2017

This article is an attempt to identify the difference between "Oneness between Heaven and Man(天人合一)" thought proposed by Zhoudunyi(周敦?) in 'Taijirushuo(太極圖說)' and "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" thought presented by Kwonkun(權近) in 'Ip-Hak-Do-Seol(入學圖說)'. Oneness between Heaven and Man thought, which have developed into practical ideas centered on self-cultivation theory, have a philosophical depth and logical system by Zhoudunyi(周敦?) with 'Taijirushuo(太極圖說)' in order to summarize the metaphysical cosmology and the treatise of human nature in Dynasty Song. Zhoudunyi established the concept of Wuji(無極) corresponding to Heaven(天), and suggested unified cosmology of 'Wuji(無極)-Taiji(太極)-Yin and Yang(陰 陽)-Five elements(五行)-Human(人間)-Everything(萬物)'. His cosmology is the perception that heaven, the creator of all things, is the relationship of unity, which is connected by man as the creature and the Order(命)and Nature(性). Thus, when people restores one's nature and realized that it is a mandate from Heaven, he said that heavenly unity can be realized and become a Saint(聖人). The idea of Zhoudunyi(周敦?) comes to Zhu Xi(朱熹) about 120 years later and it is concluded to be converged the Neo-Confucianism with Lichi theory. Accordingly, Zhoudunyi(周敦?) is evaluated as the master of the Neo-Confucianism to posterity. KwonKun suggested the idea of "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" in 'Ip-Hak-Do-Seol(入學圖說)' at the end of Goryeo Dynasty. KwonKun's "Cheon-In-Sim-Seong-Haap-Il" thought is logically coherent by adding an element of the doctrines of Chu-tzu to his teacher Yi Saek's "Chun-In-Mu-Gan" and arranging that the functions of my mind and Li(理) are all together. Whereas Zhuodunyi is concerned with the creation principle of the universe and all things, KwonKun mainly cares about Heaven(天), Human(人), and Heart (心), and Nature(性) in the view of psychology. In addition, he suggested that "Cheon-In-Sim-Seong-Haap-Il" can be achieved by self-cultivation centered of Gyeong-thought(敬思想). The idea of KwonKun has become a stepping stone to the development of the doctrines of Chu-tzu based on psychology. His ideas came to Yi Hwang about 150 year later, and are integrated into four clue-seven emotion (Sadan Chiljung四端七情) thesis and Gyeong-thought(敬思想). However, unlike the Zhoudunyi, KwonKun is not properly evaluated despite his academic accomplishments.

• 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 the Korea Academia-Industrial cooperation Society
• /
• v.19 no.1
• /
• pp.466-476
• /
• 2018

This study was conducted to determine factors affecting professionalism of community health practitioners (CHPs). The participants in this study were 153 community health practitioners working in G province with structured self-report questionnaires from 20 August to 25 September 2017. Data were analyzed by descriptive statistics, t-test, ANONA, Scheffe's test, Pearson's correlation coefficients and stepwise multiple regression using the SPSS 20.0 program. There were statistically significant differences according to income (F=6.951, p<.001), work experience (F=5.245, p=0.002) and motivation for choosing a community health practitioner (F=3.676, p=0.004). The highest related factors were job satisfaction (${\beta}=0.320$, p<0.001), individual disposition (${\beta}=0.291$, p<0.001), income (${\beta}=0.283$, p<0.001) and job continuance (${\beta}=0.176$, p=0.009). These variables explained 49.6% of the total variance in professionalism. These findings suggest that it is necessary to develop a convergence program and policy support at the individual and organizational level to strengthen the professionalism of community health practitioners.

• Economic and Environmental Geology
• /
• v.35 no.1
• /
• pp.75-95
• /
• 2002

The Andong pluton in the Andong Batholith is composed of comagmatic plutonic rocks, in which the lithofacies comprise hornblende biotite tonalite in the central paft biotite granodiorite in the marginal paft and porphyritic biotite granite at the topside (noJthea~tern paft) of the pluton. The pluton is petrographically and petrochemically zoned, having more mafic center than margin and topside. Distribution pallern of the lithofacies represents a reverse zoning in the pluton. Modal and chemical data in the pluton show progressive and gradual compositional variations from the centrer via the margin to the topside. Quartz and K-teldspar increase toward the topside of the pluton, whereas hornblende, biotite and color index increase toward the center. The bulk composition in the pluton is also reversely zoned, with high $Si0_2$ and $K_{2}O$ in the topside facies, and high MnO, CaO, $Ti0_2$, $Fe_{2}O_{3}$t, MgO and $P_{2}O_{5}$ in the central facies. The reverse zoning is also evident in higher Cr. V, Ni, Sc and Sr of the more mafic tonalite in the interior. The reversely zoned pluton results from remobilization (resurgence) of the lower more mafic compositional zone into the upper more felsic zones of the pluton modified by thennogravitational diffusion and fractional crystallization. In the initial stages of evolution, the pluton was a petrochemical system that fonned chemical compositional zonation with mafic tonalitic magma in the lower. granodioritic one in the middle and granitic one in the upper paft of the magma chamber. Periodic influxes of more mafic magma from the ba~e resulted in mingling of liquids and redistribution of minerals, and may have triggered the remobilil.ation of the lower compositional zone into the upper more felsic zones.

• Annual Conference on Human and Language Technology
• /
• 1999.10e
• /
• pp.447-454
• /
• 1999

본 연구에서는 국어의 본용언과 보조용언이 어떠한 방식으로 처리되는지에 대해 알아보는 것이 목적이다. 영어와 달리 국어는 보조용언이 조동사의 역할을 담당하여 화자의 심리적인 상태나 상(想)을 나타내는 기능을 한다. 따라서 같은 어휘가 본용언으로 쓰일 때와 보조용언으로 쓰일 때 그 의미적 차이는 뚜렷하다. 특히 보조용언으로 쓰일 때는 어휘적 의미가 대부분 사라지고 추상적 의미만 남기 때문에 본용언과의 관련성을 따져보는 것도 중요한 연구과제이다. 또한 우리의 심성어휘집(mental lexicon)에서 본용언과 보조용언이 동일한 영역에서 처리되는지도 알아볼 필요가 있다. 만일 동일한 심성어휘집을 사용한다면 보조용언으로 쓰인 환경에서도 본용언의 어휘적 의미가 활성화될 것이다. 이에 대해 본 연구에서는 정상인 피험자와 실어증환자를 대상으로 실험을 하였다. 정상인 피험자를 대상으로는 SOA가 짧은 조건과 긴 조건에서 각각 보조용언을 어떻게 처리하는 지 살펴보았고, 실어증환자를 대상으로는 정상인 피험자와 비교해서 어떤 양상으로 보조용언을 처리하는 지 살펴보았다. 그 결과 정상인 피험자는 SOA가 짧은 조건에서는 본용언과 보조용언을 모두 동일한 방식으로 의미처리하였다. 즉 보조용언의 어휘적 의미가 본용언과 마찬가지로 SOA가 짧을 때는 활성화되었다. 그러나 SOA가 길어지면 보조용언은 문맥 정보로 인해 어휘적 의미가 억제되어 본용언과 다른 의미로 해석된다는 결론을 얻었다. 이런 정상인 피험자와 비교해 보았을 때, 실어증 환자는 두 가지 양상이 나타났다. 명칭성 실어증환자의 경우, 정상인과 비슷한 결과가 나왔으나 보조용언으로 쓰일 때, 본용언보다 어휘적 의미가 다소 불안정하게 활성화됨을 보였다. 그러나 이해성 실어증환자의 경우, 보조용언으로 쓰일 때 어휘적 의미가 전혀 활성화되지 않아 정상인과는 다른 언어처리를 하고 있음이 밝혀졌다.류의 의미가 모두 활성화되는 것을 보여 주었다. 즉, "먹은"과 간은 어절 이해는 구성 형태소로의 분석과 구성 형태소 어휘 접근을 통해 어절 이해가 이루어진다는 가설을 지지하고 있다. 실험 2에서는 실험 1과 다르게 한 뜻으로만 안일 수밖에 없는 "쥐어"와 같은 어절을 사용하여 이런 경우에도(즉, 어절의 문맥이 특정 뜻으로 한정하는 경우) 구성 형태소로의 분석 과정이 일어나는지를 조사하였다. 실험 2의 결과는 실험 1의 결과와는 다르게 어간의 한가지 의미와 관련된 조건만 촉진적 점화 효과가 나타나는 것을 보여주었다. 특히, 실험 2에서 SOA가 1000msec일 경우, 두 의미의 활성화가 나타나는 것을 보여주었는데, 이 같은 결과는 어절 문맥이 특정한 의미로 한정시킬 경우는 심성어휘집에 활용형태로 들어있다는 것이다. 또한 명칭성 실어증 환자의 경우에는 즉시적 점화과제에서는 일반인과 같은 형태소 처리과정을 보였으나, 그이후의 처리과정이 일반인과 다른 형태를 보였다. 실험 1과 실험 2의 결과는 한국어 어절 분석이 구문분석 또는 활용형태를 통해 어휘 접근되는 가설을 지지하고 있다. 또 명칭성 실어증 환자의 경우에는 지연된 점화과제에서 형태소 처리가 일반인과 다르다는 것이 밝혀졌다. 이 결과가 옳다면 한국의 심성 어휘집은 어절 문맥에 따라서 어간이나 어근 또는 활용형 그 자체로 이루어져 있을 것이다.으며, 레드 클로버 + 혼파 초지가 건물수량과 사료가치를 높이는데 효과적이었다.\ell}$ 이었으며 , yeast extract 첨가(添加)하여 배양시(培養時)는 yeast extract 농도(濃度)가 증가(增加)함에 따라 단백질(蛋白質) 함량(含量)도 증가(增加)하였다. 7. CHS-13 균주(菌株)의 RNA 함량(含量)은 $4.92{\times}10^{-2 }\;mg/m{\ell}$이었으며 yeast ext

• International Area Studies Review
• /
• v.18 no.3
• /
• pp.131-145
• /
• 2014

Abundance of low-wage labor resources, strategic location connecting East-West Asia and business professionals are fluent in English are strength of Bangladesh. Also the business environment changes in China such as the wage increases and labor regulations enhancement acts as searching for replacement of investment where Bangladesh is considered as substitute. At this point there is a need for research of Bangladesh employees at human resource management level. Therefore this study focus on the research of an important component of human resource management, organizational commitment. This study analysis the Bangladesh employees organizational commitment and its antecedent. This study consider four antecedents, role ambiguity, role conflict, voluntary participation and the work centrality and three organizational commitment, affective organizational commitment, continuous organizational commitment and normative organizational commitment. As results show, role ambiguity and role conflict has a negative influence on affective organizational commitment. And voluntary participation and work centrality give positive influence. Role ambiguity showed a negative effect on continuous organizational commitment, however role conflict show positive effect. Voluntary participation and work centrality showed positive effect on normative organizational commitment and role ambiguity showed negative influence. Results of this study give clue to understand Bangladesh employees organizational commitment and its relation among variables. And thus the need for appropriate management presented.

• The Journal of Korean Philosophical History
• /
• no.27
• /
• pp.63-84
• /
• 2009

I analyzed about the Ruyi(儒醫)'s mind on this article. Ruyi led and Nei-Jing (內經)'s Xin(心)-Shen(神)-Qingzhi(情志) it developed a medical theory. Qingzhi comes true confucianism aims became the good tool. Junhuo(君火)-Xianghuo(相火) for them to apply medically. Junhuo-Xianghuo is a possibility of seeking a ground from Nei-Jing. Junhuo governs all body and Xianghuo takes charge of the role which raises the body. It is to divide huo(火)with relationship of the king and the liege man. After Yuan-dynasty(元代) Ruyi medical sciences grasped Junhuo-Xianghuo with confucianism structures. The representative scholar is Zhu zhen-heng(朱震亨). I analyzed Zhu's Junhuo-Xianghuo. Xin-huo rules over the body. For expression of active Chi, it set the dual structure-'Junhuo-Xianghuo'. And it divided Junhuo from desire and sentiment. And Zhu zhen-heng attempted Taoism and medical science and Confucianism from the process under integrating. And analyzed Junhuo-Xianghuo Confucianism meaning. With Junhuo-Xianghuo and Confucianism described a relationship in the Zhu zhen-heng's theory. Finally view of Ruyi, medical science is the method of confucianism aims comes true.

• Journal of the Daesoon Academy of Sciences
• /
• v.27
• /
• pp.79-132
• /
• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.

• Proceedings of the Korea Air Pollution Research Association Conference
• /
• 2008.04a
• /
• pp.639-641
• /
• 2008