• Journal of Wetlands Research
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• v.21 no.1
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• pp.57-65
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• 2019

LID(Low Impact Development) facility classified as a social infrastructure can maintain landscape sustainability and functional sustainability through continuous maintenance and management. Since LID is a natural-based solution, the sustainability can be secured through the management of weeds, wastes and vegetation. The LID facility is distributed in the city and is an infrastructure that can be managed through citizen participation because of simple maintenance. Therefore, this study was conducted to investigate the maintenance factors affecting the sustainability of the LID facilities and to suggest measures for maintenance by investigating the participation of the peoples. The factors for landscape sustainability were derived to waste and weed management. Also the factors for functional sustainability were assessed to identification and management of dead bodies and selection of applicable soil and plant species. The citizens showed high agreement of more than 80% in the questionnaires on expanding and managing LID facilities, enacting LID ordinances, and participating in the national movement. The intention to participate in LID management linked to jobs was about 64%, indicating that LID could become a job for the vulnerable. Maintenance of the LID can easily be carried out by non-specialists, which can lead to citizen participation with low cost for each facility. The maintenance cost for citizen participation can be allocated from the social infrastructure management cost reduced by LID application of the local government and the social welfare budget of the central government.

• Korean Journal of Heritage: History & Science
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• v.50 no.2
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• pp.26-39
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• 2017

Natural monument system was originally developed as an environmental movement and introduced in Korea during Japanese Colonization. Korea, Japan and Germany are the countries that have the natural monument systems. They are controlled by the Cultural Properties Protection Law in Korea and Japan but by the law of the protection of natural environment in Germany. For that reason the progress of the law and policy directions are similar between Japan and Korea. The natural monument system of Korea has been in use since 1930s, but the values and conditions of natural monument systems have changed over time. In terms of contents, these days cultural identity involved are getting more important than the natural scenic and ecological values, or rarity of plants. Also it's a trend to expand the preserved area around cultural properties which have been preserved on individual basis before. Finally it is necessary to discover and manage the registered cultural properties as potential designated cultural properties by creating the registration standard for natural heritage.

• Journal of Korean Society of Coastal and Ocean Engineers
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• v.32 no.6
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• pp.481-495
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• 2020

After the resonator on the basis of the wave-filter theory was designed to control the waves with a specific frequency range surging into the harbor, the several case with the use of resonator have been reported in some part of sea, including the port of Long Beach, USA, and yacht harbor at Rome, Italy in order to control the long-period wave motion from the vessels. Recently, the utility and applicability of the resonator has been sufficiently verified in respect of the control of tsunami approximated as the solitary wave and/or the super long-period waves. However, the case with the application of tsunami in the real sea have not been reported yet. In this research, the respective case with the use of existing resonator at the port of Mukho and Imwon located in the eastern coast of South Korea were studied by using the numerical analysis through the COMCOT model adapting the reduction rate of 1983 Central East Sea tsunami and 1993 Hokkaido Southwest off tsunami. Consequently, the effectiveness of resonator against tsunami in the real sea was confirmed through the reduction rate of maximum 40~50% at the port of Mukho, and maximum 21% at the port of Imwom, respectively. In addition, it was concluded that it is necessary to study about the various case with application of different shape, arrangement, and size of resonator in order to design the optimal resonator considering the site condition.

• Journal of Korean Library and Information Science Society
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• v.51 no.4
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• pp.59-81
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• 2020

The purpose of this study is to compare and analyze the trend of reading research in Korea's LIS Fields in the past 20 years, divided into the 2000s and 2010s, by establishing a keyword network. To achieve this purpose, keywords were extracted from 489 related articles in the four major journals in the LIS field sourced from the Korean Journal Citation Index (KCI) and then analyzed using NetMiner4. The results of the study were as follows: First, in the case of the 2000s, 'Public Library', 'Bibliotherapy', 'Reading Education', and 'School Library' showed high values of Frequency Analysis, Degree Centrality, and Betweenness Centrality. In the 2010s, 'Reading Education', 'School Library', 'Children', 'Adolescents', and 'Public Library' showed high values of the aforementioned measures. Second, in the 2000s, the establishment of library infrastructure for reading and reading education, the improvement of policies and systems, and reading research through the reading movement were actively conducted. In the 2010s, based on the work and research done in the 2000s, customized user reading studies and various detailed reading research were conducted. Third, to meet the demands of the times for the restoration of humanity with creativity and imagination in the Fourth Industrial Revolution, reading research and professional in-depth research should be conducted in various environments beyond public and school libraries and interdisciplinary research and active joint research between the field and academia are needed.

• The Journal of Korean Philosophical History
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• no.23
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• pp.393-421
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• 2008

This thesis has an intention to reorganize the topic of Ontology that has not unnoticed, investigating the symbolic signs of Zhuxi. The symbols in Ontology visualize in an anthropomorphic form or a form of animals that we can usually find in the nature. The visible symbols have characteristics of the dynamic rather than the stillness. The symbols of human and a horse have developed as different interpretations depending on the relative importance. The movement of stream symbolize the Movement of Daoti that manifests thorough all things in the Dao and have a structure of 'Ti-Xiang-Yong'. The Substance of Metaphysics embodies an action thorough 'Metaphysics' or 'with Metaphysics'. Accordingly, 'a stream' symbolizes 'the Movement of Daoti' in that it manifests the form of Daoti makes body. A kite and a fish symbolize the form of a kite flies up into the sky and the shape of a fish plays in the pond. These not only represent an outlook on the world, but also symbolize the stage of the Movement of Daoti. 'Human', 'a stream', 'a kite' and 'a fish' include activeness, domination, dynamics, manifestation, visibility, naturalness.

• The Journal of Korean Philosophical History
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• no.50
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• pp.113-138
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• 2016

The purpose of this research is to establish the foundation for understanding the appearance of development, inheritance and acceptance of Toegye Yi Hwang(退溪李滉, 1501~1570)'s theory after his life by examining Udam Jeong Sihan(愚潭 丁時翰, 1625~1707)'s view on the Ido-seol(理到說), the Toegye's latter theory. After Toegye, Ido-seol was translated as 'The principle of matters reaches the human mind'. Galam Yi Hyunil(葛庵 李玄逸, 1627~1704), the contemporary scholar with Udam, criticized this translation for applying the directivity and motility to 'Li', the immovable principle. However, Udam agreed with the conventional interpretation of Ido-seol and understood it as the consilience of mind which got the entire principle(體) of 'Li(理)' and contained the application(用) of all things. He extended this concept as the level of 'sameness between objects and self [物我爲一]' based on his former theory, the exquisite interpretation of 'application of Li'. The meaning of 'sameness between objects and self[物我爲一]' is not amalgamation but applepie order of matter's principle in mind. The Udam's viewpoint is differ from Galam who tried to overcome the structural limit of Ido-seol by transforming 'Do(到)', the predicate of 'Ido(理到)', into 'Jin(盡)'. It means that he tried to interpret 'Ido(理到)' on the more essential aspect. His view can be the useful tool for understanding the Toegye's neo-Confucianism system with 'Li(理)' as central figure. It suggested that Udam's theory of the principle and the applecation of 'Li' can be the important theory to investigate the formation of Toegye schools' though and its development.

• The Journal of Korean Philosophical History
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• no.30
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• pp.311-344
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• 2010

Over 100 years in Mainland China, the 'traditional' thought and culture have been transformed from 'the past must be sublated' to 'the heritage must be preserved.' Today, China hopes to deal with the negative effects of industrial development such as the gap between rich and poor, and the absence of common values etc. through the reconstruction of traditional thought and culture, especially that of Confucianism. The Chinese government superficially accepts Confucianism for the purpose of the social stabilization and ongoing economic development while they keep the Socialism as the nation's ideological system. In the private sectors, there is endeavoring move to make the Chinese traditional thought and culture global paralleled to their economic growth. There are also scholars who find the cultural unification and the spiritual comfort from the restoration of the traditional thought and culture. They, so called 'the critical successionists' or 'the cultural conservativists,' believe that the traditional thought and culture could play a role in the Chinese modernization, and the new understanding and interpretation of their tradition could provide an alternative for their future. In my view, we need a careful survey on the view of the critical successionists or the cultural conservativists who regard tradition and culture as a power (力量). With this, we are required to investigate our own problems through the new understanding of our traditional thought and culture.

• The Journal of Korean Philosophical History
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• no.23
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• pp.349-392
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• 2008

Modern Neo-Confucianism was formed as a school by solving the modern problems in China through accepting western philosophies with Chinese basic philosophies since New Cultural Movement. Marxism, Liberalism, and Modern Neo-Confucianism are called three representatives of Chinese modern philosophies. Since the People's Republic of China was founded in 1949, Modern Neo-Confucianists have tried to keep their philosophy and cultural conservatism in Hong Kong and Taiwan. Modern Neo-Confucianism which had been prohibited before 1978 was brought again to people's attention in the middle of 1980s by their active lectures and writings. Furthermore, the study on Modern Neo-Confucianism was supported by the Chinese government in 1987. China was trying to find the way to enhance Chinese tradition and to develop China to a modern society at the same time through the study on Modern Neo-Confucianism. The purpose of Modern Neo-Confucianism is to keep Chinese tradition which was broken off, to develop China to a modern society, to control the problems caused by capitalism socially, and ultimately to strengthen socialism in China in the political aspect. The study on Modern Neo-Confucianism in the 1980s focused on introducing, organizing, and understanding Modern Neo-Confucianism as its early stage. This study was led by Marxists with their methods and viewpoints. Even though the acceptance and understanding of Modern Neo-Confucianism was limited in a short period, the study on Modern Neo-Confucianism in the 1980s propagated Modern Neo-Confucianism. Modern Neo-Confucianism also played an important role to grow the argument about the critical succession of Chinese tradition and to reconsider the fact that modernization does not mean only westernization.

• The Southeast Asian review
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• v.28 no.4
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• pp.197-221
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• 2018

The Cambodian People's Party swept all 125 assembly seats with 76.78% of the vote in 2018 general elections. The Cambodian National Rescue Party, having been dissolved by court, was excluded from the election and attempted to nullify the legitimacy of the election by demanding its supporters to boycott the election. The Cambodian People's Party launched a campaign encouraging to vote in a desperate need to thwart the boycott movement. The election then became an unprecedented kind of competition the winner of which is decided not by the percentage of the vote but by turnout. The Cambodian People's Party was the winner with the high turnout of 82.89%, securing the means to defend the legitimacy of the election. The potential supporters of the Cambodian National Rescue Party spread out with about a million voters switching to support the Cambodian People's Party. Over a half million invalid votes that unequivocally voiced opposition to the Cambodian People's Party were not sufficient to deny the legitimacy of the election. Having experienced the fierce competition in the 2013 general elections that threatened to end its rule, the Cambodian People's Party decided to secure its power in the upcoming election and executed a tactic designed to remove the rival party through legal means. Competition being removed, the Cambodian political system decayed back to hegemonic electoral authoritarianism from competitive electoral authoritarianism to which it had mad gradual progress through the general elections in the past.

• The Journal of Korean Philosophical History
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• no.50
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• pp.171-200
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• 2016

The full-scaled study of Joseon conducted by Japan in the 1910s was part of its colonial policy, while the native Joseon studies against it contained political aspiration to recover the national rights and independence. Accordingly, the conceptual meaning of 'Joseon' varied according to its subject of speech. The establishment of modern nation-state failed along with the extinction of Korean Empire, but 'Joseon' was newly discovered within national ideology. It became a historical concept in which the experience of the past and the expectation toward the future could be united. The so-called 'Joseon Studies' was only limited to intellectuals in the academic circle, but 'Joseon' embraced the articulations from more various social agents. Furthermore, it is only natural that 'Joseon Studies' should be interpreted within the historical semantics of 'Joseon', considering the connection between concept and discourse. In his The History of Joseon Civilization, An Hwak encompassed the history from the times of ancient mythology to the contemporary times under the banner of 'Joseon'. Opposing Japanese distortion of history carried out in the name of historical positivism, he idealized Joseon history as comparable to that of the Western democracy. He extended the study of 'Joseon' into culture at large, foreshadowing a kind of Joseon philosophy. In his An Overview of Joseon Philosophical Ideas, the first description of 'Joseon philosophy' as an independent field, he proposed philosophy as one of three sources of pride in Joseon and asserted its uniqueness and originality compared to the West. It was an attempt to grasp the peculiarity of Joseon ideas from a perspective of the history of universal human civilization. He considered 'Jong'(倧) as an ideological foundation held from the ancient to the modern times, and the acceptance of Buddhism and Confucianism as beneficial to 'Joseon philosophy'. The birth of 'Joseon philosophy', the modern transformation of the traditional knowledge system, was an intellectual experiment to apply traditional knowledge to the modern disciplinary classification system.