• Korean Architects
• /
• s.502
• /
• pp.36-41
• /
• 2011

• Korean Journal of Environment and Ecology
• /
• v.31 no.2
• /
• pp.266-274
• /
• 2017

The purpose of this study was to analyze the number of visitors to the top of Seoseokdae in Mudeungsan National Park, in which visitors are concentrated, and their visiting patterns, thereby suggesting measures to manage the visitors. The number of annual visitors and the numbers of regional and seasonal visitors to Mudeungsan National Park, which affect the concentration of visits to Seoseokdae were analyzed using the data produced by an automatic digitizing device. A field study was conducted to examine the number of seasonal and periodic visitors to Seoseokdae and their visiting patterns. In 2015, the number of visitors was 2,563,651 and 83.9% of the visitors visited via the Jeungsimsa and Wonhyosa area that is near Gwangju City. This area is close to the Seoseokdae area and it is easy to hike between the areas. Therefore, there was an influx of most visitors to Seoseokdae into the Jeungsimsa and Wonhyosa area. In terms of seasonal visitors, the largest number of visitors came in the fall, followed by the summer, spring, and winter in order. However, the seasonal differences were not notable. There was no statistically significant correlation between the number of visitors and meteorological factors. This result may have been because Gwangju citizens frequently visit Mudeungsan regardless of period and weather. Visitors can get to Seoseokdae via the trails into Wonhyosa and Jangbuljae. A slightly larger number of visitors used the trail into Jangbuljae in the fall and winter, whereas a larger number of visitors used the trail into Wonhyosa in the summer. In general, there is a large influx of visitors into Jangbuljae, a strategic visiting point. However, a slightly larger number of visitors may have chosen the trail into Wonhyosa in the summer because they could hike under the shade of trees. In the summer, visitors stayed in Seoseokdae for a short time with a low level of crowdedness. On the other hand, in the fall and winter, visitors stayed in the area longer because they had lunch and rested. During the time, the number of momentary maximum visitors peaked, causing extreme crowdedness. Therefore, some visitors showed the visiting pattern of entering the grassland outside the designate zone. Because this behavior can damage the grassland on the top of Seoseokdae, which can lead to soil erosion, intensive visitor management may be necessary.

• Korean Journal of Environment and Ecology
• /
• v.25 no.2
• /
• pp.227-234
• /
• 2011

The number of visitors and moving pattern were surveyed in Mudeungsan Provincial Park at all seasons from summer in 2008 to spring in 2009 at 16 points in 3 areas (Jeungsimsa district, Wonhyosa district and Jungmeorijae) for three days at each survey point. The estimated number of annual visitors to Mudeungsan Provincial Park was 2,789,924. The estimated number of visitors for entering the park through survey points was 1,864,623, the people just passing through the park by a vehicle was 832,070 and visitors using others than survey points was 93,231. There was a 2.8 times of difference in the number of visitors with a ratio of 74% of total visitors in Jeungsimsa district and 26% of that in Wonhyosa district. The result showed that the ratio of visitors who were headed for Jungmeorijae from Jeungsimsa district or Wonhyosa district was 34.1% of total visitors and 30.3% of these visitors were heading for the summit. The ratio of visitors who were heading for the summit such as Jangbuljae, Ipseokdae, Seoseokdae, Gyubong, etc. of Mudeungsan Provincial Park was 21.1% of total visitors.

• Korean Journal of Environment and Ecology
• /
• v.31 no.4
• /
• pp.409-419
• /
• 2017

Although Korean red pine (Pinus densiflora) forests near temples are valuable as forests of the cultural landscape, they are likely to be deteriorated because of vegetation succession and climate changes. The purpose of this study is to investigate the vegetation structure, the pine vitality, and the site environmental characteristics of the pine forests near temples to identify the correlation between pine tree growth and location environment. We selected Chuneunsa, Wonhyosa, Jeungsimsa, and Taeansa Temples since these four areas still had the healthy pine forests. In all four studied area, the pine trees dominate the canopy layers while the deciduous broadleaf trees mostly inhabited appeared in the lower layers. The growth of pine trees in Jeungsimsa and Wonhyosa areas was not as good as Chuneunsa area where the pine trees tended to be older. We found higher total nitrogen content in soil in Jeungsimsa area than other areas, maybe because of increase in total nitrogen caused by the development of low vegetation in the area. This peculiarity may have led to the pine trees in the area to fall behind the deciduous broadleaf trees in competition for nitrogen nutrient and thus to show deteriorated growth. The altitude and the twig length showed a negative correlation as did the degree of slope and the mean importance percentage of the pine tree. In other words, the growth environment such as soil became poorer when the altitude and the degree of slope increased, and thus the growth amount and dominance of the pine trees were lower. The degree of slope showed a positive correlation with the twig length of the pine tree. Within boundaries of location environment where the pine tree forests were dominant, it seemed that growth of the pine trees was more favorable as the slope was steeper because the trees could avoid competition with deciduous broadleaf trees. On the other hand, the growth of pine trees deteriorated as the electrical conductivity of soil increased; increase in soil nutrients might have accelerated vegetation development of deciduous broadleaf trees and thus aggravated the growth environment of pine trees to negatively affect maintaining the health of the pine tree forests.

• Korean Journal of Environment and Ecology
• /
• v.26 no.6
• /
• pp.960-969
• /
• 2012

This study aims to understand the time-based moving pattern and suggest management strategies through surveying the number of visitors from 7 a.m. to 7 p.m. for 3 days of each season in 3 key sites (Jeungsimsa district, Wonhyosa district and Jungmeorijae) of Mudeungsan Provincial Park. Majority of visitors who entered through Jeungsimsa district and Wonhyosa district visited the Mudeungsan provincial park from 9 a.m. to 2 p.m., and the number of enterers reached the peak from 10 to 11 in the morning. Majority of the visitors left the Mudeungsan provincial park from noon to 5 p.m.. The number of leavers showed the peak between 2 and 4 in the afternoon. Most of visitors who moved via Jungmeorijae from 11 a.m. to 3 p.m. climbed toward Jangbuljae or Jungbong or came down to Jeungsimsa district or Wonhyosa district. The number of enterers hit the highest from 11 a.m. to 1 p.m.. However, there was no stark difference in the time-based moving pattern of each season and days of week. The special intensive management such as providing visitor service, conducting a campaign and restoring the damaged land in concentrated site and time is needed for conserving natural resources and improving visitors satisfaction.

• The Journal of Korean Philosophical History
• /
• no.27
• /
• pp.39-61
• /
• 2009

Numerous Researches on the Buddhist perspective of Wonhyo agree that the Mind is the core principle of Wonhyo's Buddihist perspective. Based on prior research, this paper identifies the philosophy of Mind-only(vijñaptimātratā) in the broader perspective, that is, "Mind is the first principle of the existence", as the core thought of Wonhyo. The objective of this paper is to reorganize the systematic theories of consciousness, one of the principle sectors of Wonhyo's philosophy of vijñaptimātratā. One can find most systematic texts of consciousness of Wonhyo in 『GiSilRonSo』 and 『GiSilRonByeolGi』. Although 『GeumGang SamMaeGyeongRon』 includes some interpretations of consciousness, it is difficult to formulate a consistent structure based on it. Beside tā.JangEui』, which discusses the meaning of vijñaptimātratā centering around affliction, Wonhyo's opinion about important issues of vijñaptimātratā philosophy such as ālayavijñāna, permeation, bījadharma, and aspects of perception appears in fragments. Thus, this paper focuses on 『GiSilRonSo』 and 『GiSilRon ByeolGi』, Wonhyo's interpretation of 『Awakening of Mahāyāna Faith』(大乘起信論), as well as 『IJangEui』, 『PanBiRyangRon』 and 『Geum GangSamMaeGyeongRon』. The researcher examines how one-mind, tathāgatagarbha, and ālayavijñāna become the principles of 'neither arising nor ceasing'(不生滅) and 'arising and ceasing'(生滅) of all beings. The process of how one-mind develops mind in terms of the Absolute(心眞如門) and mind in terms of Phenomena(心生滅門) and its ontological structure are also investigated. In addition, the philosophical significance of Wonhyo's interpretation of tathāgatagarbha and ālayavijñāna analyzed. Besides, the method how various theories about vijñāna from Tathāgatagarbha's and Yogācāra's philosophy can be synthesized is examined based on Wonhyo's arguments. The four aspects of existence(caturākāra 四相) -arising(生), abiding(住), changing(異), and ceasing(滅)- which is transformed according to stages and dimensions of 'arising and ceasing', and phases of mind such as delusion of three fine states(三細) and six rough states(六麤), five consciousness(五意), and six defiled states(六染) are interpreted based on Tathāgatagarbha's and Yogācāra's philosophical system.

• Korean Journal of Heritage: History & Science
• /
• v.47 no.4
• /
• pp.136-161
• /
• 2014

This paper investigates the Buddhist sculpture and wall-painting enshrined in the halls of Bunhwangsa (Bunhwang temple) at Gyeongju in the mid-Silla period, which are thoroughly unknown to us except through textual records of Samgukyusa compiled by Priest Ilyeon in the late thirteenth century. According to Samgukyusa, a clay portrait-sculpture of Monk Wonhyo, made by his son Seolchong, was placed in Bunhwangsa. This image faced to the side, because he turned his body toward Seolchong when Seolchong bowed to this image. This story suggests that the portrait image of Wonhyo was most likely made after the Vimalakirti images, which were popular in China from the Six Dynasties period on, especially the Vimalakirti images of the early Tang period, turning his head and body toward Bodhisattva Manjusi seated opposite. The Vimalakirti image of Seokkuram might show the portrait image of Wonhyo. A wall-painting of a Thousand-Armed Avalokiresvara who has a thousand arms with a thousand eyes, called by the name 'Great Mercy with a Thousand Hands', was enshrined on the north wall of the left hall of Bunhwangsa. During King Gyeondeok's reign, Himyeong and her five-year-old blind child prayed before this image, and the blind child gained eyesight. While praying, they sang a song pleading for one of the thousand eyes which the Bodhisattva had in his hands. This song implies that Thousand-Armed Avalokiresvara had a thousand eyes, one painted on each hand. The fact that Thousand-Armed Avalokiresvara of Bunhwangsa was called 'Great Mercy with a Thousand Hands' indicates that this painting was based on the scripture Thousand-Armed Avalokiresvara Sutra translated by Bhagavaddharma in about 655, in the Tang period, which also has 'Great Mercy' in its title. In the year 755, a gilt bronze image of Medicine Buddha was made in Bunhwangsa, using nearly 61 tons of bronze to cast. The huge amount of bronze suggests it includes not only the Buddha statue but many other images such as two attendant Bodhisattvas of Suryaprabha and Candraprabha, Eight Great Bodhisattvas, or Twelve Guardians. Seven images of Medicine Buddha might have been made in accordance with the scriptural text of Seven Medicine Buddha Sutra translated by Monk Yijing. Textual evidence and recent excavation have revealed that seven images of Medicine Buddha and their whole attendant images based on Seven Medicine Buddha Sutra were made in the Nara period from 751 to 762 when Queen Gomyo contructed Sinyakusiji temple for the recovery of her husband Shomu. It is fair to assume that one or seven Medicine Buddhas and a whole group of his (their) attendant images were made for the main hall of Bunhwangsa temple in 755.

• Journal of Fisheries and Marine Sciences Education
• /
• v.27 no.4
• /
• pp.1136-1146
• /
• 2015

The purpose of this study was to clarify the meaning of marine officer's self-efficacy, job satisfaction, definition of self-development and factors of determination. It shows that how their self-efficacy affects job satisfaction, self-development and that how their job satisfaction affects self-development. To achieve the purpose of the research, checked the definition and factors of marine officer's duty, self-efficacy, job satisfaction and self-development. Furthermore, cultivated a research model about the factors to influence between self-efficacy and job satisfaction, self-efficacy and self-development, job satisfaction and self-development. A result of hypothesis test by regression analysis is that 11 hypotheses were adopted among 17, and the rest of them were dismissed. The contents of hypotheses were set as follows; self-efficacy and internal job satisfaction, self-efficacy and external job satisfaction, self-efficacy and self-development, job satisfaction and self-development.

• The Journal of the Petrological Society of Korea
• /
• v.19 no.2
• /
• pp.109-121
• /
• 2010

Mt. Mudeung is located in Gwangju city, Damyang-Gun, Hwasun-Gun and its round form give us the mood of soft and rich. Its location is $126^{\circ}06'-127^{\circ}01'E$ and $35^{\circ}06'-35^{\circ}10'N$ and its highest peak is Cheonwang-bong with the height of 1,187 m. The Gwangju city is located in the West of Mt. Mudeng and the mountain range with a small basin in its East. The pavilion such as the Soswaewon, Songganjeong, Sigyongjeong are distributed along the stream in the north of Mt. Mudeung. The mountain is formed from the volcanic activity, Gwangju cauldron during the Cretaceous. The top part of Mt. Mudeung is composed of dark gray quartz-andesite and its K-Ar whole rock age is $48.1{\pm}1.7Ma$. The composition of the north area, where the Wonhyosa temple is located, is micrographic granite, whereas the composition of south area is rhyolite mainly. The main ridge of Mt. Mudeung runs from North, starting from the Bukbong, to south, passing Cheonwangbong, Jangbuljae and ending Anyangsan. Geologic feature of the mountain includes volcanic landform, mountaineous landform, and stream landform. The Seosukdae, Ipseokdae, Gyubongam, which are main ridges and formed from volcanic activity, are composed of mainly columnar joint. Saeinbong and Majipbong in the south-west are composed of mainly cliff and dome. The typical erosion landform of the mountain has three different types of the weathering-cave, each of which reflect the property of the original rock. Four different area of wide block stream, they makes the geological feature of spring-water, though its scale is small compared to that of water fall.

• The Journal of Korean Philosophical History
• /
• no.52
• /
• pp.243-280
• /
• 2017

To the mid 19th from the early 20th century, there were many movements about religion in Korea society. Protestant which first flew in 1885 grew up greatly and Confucianism of traditional thought sought for religionization to survive. At once new religions named Korea ethnical religion appeared. They are Donghak(東學), Daejonggyo(大倧敎), Jeungsangyo(甑山敎) and Won-Buddhism. Generally speaking, these ethnical religions deeply relates with Korea original mental culture. In this paper, I want to infer that these religions have Korea origin metal culture. The first, I will consider some traditional thoughts of (1) worshiping of Heaven, (2) practice and (3) harmony from traditional (religious) ceremonies and thoughts. Ans then I will infer how these traditional thoughts from origin mental culture appear in ethnical religions of Donghak(東學), Won-Buddhism(圓佛敎), and Jeungsangyo(甑山敎).