• Archives of design research
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• v.19 no.1 s.63
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• pp.201-214
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• 2006

Modern society is an age of vagueness and confusion. In addition, vagueness, complexity and variety are seen throughout art including modern philosophy, literature, and environmental design. A phenomenon like this shows that modern society has integrated different components as an organic relationship frequently crossing the boundary of fields. This feature can be regarded as hybrid related with accepting contradictory components and binding them into one under relationship between part and whole. As new design concept, presented are attitude to accept the two instead of attitude to select one of the alternatives, abundance instead of dearness, and ambiguity instead of simplicity. This principle has a crucial influence on creative design providing opposing contradiction and several alternative plans as non-deterministic form not completed one and, above all, useful information in mutual dependence and mutual relationship. When it comes to hybrid, therefore, a strategy is needed to consider layer of several fields getting out of standardizing space into a single space. As an event of this situation and concept, space experience means behaving freely based on experience of users' body. It can be known that this experience brings about users' more dynamic experience in comparison with the experience of seeing environmental design from a viewpoint of visual ism on the existing simplicity. Such a practical experience is subjective, synesthetic, and non-observational one. Therefore, hybrid has brought active users to the stage, which is distinguished from synesthesia felt through body's experience, not through observational attitude and visual space which achieve former balance and harmony with non-determination. That's because hybrid creatures are turning to a product resulted from creative imagination instead of from reappearance which makes text visualized. Such experience performed by user's active participation collapses the boundary between special elite-centered art and daily life and it is the present progressive form showing creation process of future events and new esthetic experience.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.69-122
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• 2023

This study is an integral exploration of Feng Shui associated with the area around the birthplace of Kang Jeungsan, a sacred site of Daesoon Jinrihoe which holds that the Supreme God descended in human form at that location (through Kang Jeungsan). Through an on-site Feng Shui survey, the main focus of the research method was to explore the Feng Shui configurations around Kang Jeungsan's birthplace especially as it pertains to the connections among geomagnetic veins which lead to the Mount Shiru area. As a method of investigation, this study explored the Feng Shui of Gaekmang-ri Village and the geomantic veins leading up to Mount Shiru. This involved examining the landforms, topography, water flow, and geomantic veins of the area to reveal the overall Feng Shui configurations. Throughout the course of that on-site survey, this study first examined Mount Duseung and Mount Bangjang, also known as Mount Yeongju (sometimes collectively known as Mount Samshin), Mount Dongjuk, Mount Mangje-bong, Mount Maebong, and Mount Shiru. Then, this study stated some of the underlying issues through a scholarly approach based on various theories such as traditional geographical texts and theories on mountain-growth and water-flow from the perspective of Feng Shui. In particular, attention was paid to theoretical aspects of the uninterrupted and undulating flow of the terrain leading to Shiru Mountain. As a result, from a Feng Shui point of view, the connected network geomantic veins in the area of Kang Jeungsan's birthplace and the feng shui features and conditions were all examined through an on-site survey. The survey results revealed that the area forms a large Feng Shui site due to the vast interconnectivity among all the mountains that extend from the Honam vein and form organic relationships with one another. This even includes Mount Samshin in Honam. Considering the geographical conditions that formed a site that enabled harmony between divine beings and humankind, the surrounding place names also provide allusions to the understanding of the birth of Kang Jeungsan as the descent of Supreme God into the human world through the historical figure, Kang Jeungsan. This area is an ideal spot with a propitious spatial arrangement in terms of its Feng Shui. Feng Shui analysis reveals the site to be a place that holds an earth energy-hub transmitting a great energy of nature that cannot be measured by human power alone.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.35-78
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• 2020

This study aims to reveal the overall Fengshui figuration and geomantic features of Daesoon Jinrihoe's Geumgangsan (Mt. Geumgang) Toseong Training Temple Complex from the Hyeonggi (Energy of Form) Theory in Fengshui. This study first looked at the mountain landscape viewable from the surface, examined the influence of Qi (Energy) flowing inside it, comprehended the flow of its vitality in terms of its strengths and weaknesses, and gauged the depth of the energy produced from mountain streams to determine fortune and misfortune. There is a special significance to this site due to Sangje's teaching that "⋯ it will be prosperous with 12,000 Dotonggunja (Dao-empowered Sages)," and it is also known as a efficacious grounds for cultivation among ascetics due to it housing the royal mausoleum of Dojeon (interpreted by some as Maitreya). Concerning this, this study explores the geomantic symbolism and growth-supporting land of Geumgangsan Toseong Training Temple Complex as it corresponds to Fengshui theory, and in keeping with this, the topography and conditions are likewise examined. The mountain range and its energy pathways (veins) harmonize with the pure water energy coming from the East Sea. The mountain terrain of Mount Geumgang, and the geomantic location, topography, and energy pathways that influence Daesoon Jinrihoe Geumgangsan Toseong Training Temple Complex are all explored. The Baekdudaegan Mountain Range extends through Mount Geumgang to Sinseonbong Peak, and one range extends to Geumgangsan Toseong Training Temple Complex whereas the other range extends through Sangbong Peak down to Misiryeong Valley and Mount Seorak. Thus, this study demonstrates that Daesoon Jinrihoe has always strongly considered the relationship between its temple complexes and their surrounding environment. The order has always selected locations that exhibit optimal conditions which suit the construction of sacred spaces. The determinations in this paper were made through an academic approach that drew upon various theories of Fengshui while examining Daesoon Jinrihoe's Geumgangsan Toseong Training Temple Complex. The in-depth analysis was specifically based on Hyeonggi Fengshui. At the same time, this study also looked into the surroundings of Geumgangsan Toseong Training Temple Complex. In particular, the mountains and flow of nearby bodies of water were comprehensively examined to show how the surrounding topography corresponds to the principles of Fengshui. An integral approach combining all major theories of Fengshui revealed that Geumgangsan Toseong Training Temple Complex starts from Sinseonbong Peak, and its energy flows through the main mountain range, going through numerous geographical changes of yin and yang. When the range flows down, the water flows accordingly, and where the water whirls, the mountains are shaped accordingly. Eventually, this energy reaches Geumgangsan Toseong Training Temple Complex. From the organic relationship between mountains and bodies of water, which can be said to be the essence of the order of nature, it can be judged that the most prominent geomantic feature of Geumgangsan Toseong Training Temple Complex corresponds to traditional theories of Fengshui in that it forms a configuration wherein optimal water energy supports the Virtuous Concordance of Yin Yang and harmonizes the Blue Dragon with the White Tiger.

• Korean Journal of Soil Science and Fertilizer
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• v.35 no.4
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• pp.243-252
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• 2002

To develop indicators for soil health evaluation, biological characteristics of native soils from the different parent materials were studied. Survival rate of fluorescent Pseudomonas in soils was the lowest as 0.1% while those of thermophilic Bacillus and alkaliphilic bacteria were over the 90% by the soil drying stress. There was positive relationship between soil microbial biomass and organic carbon exudated from the microbial biomass by the treatment. The average air-drying effect of soils was 39.7% with ranges of 9.7~95.0%. The propagules of mesophilic Bacillus and Gram negative bacteria were increased by the re-wetting of dried soils. Soil pH affected positively to the recovering rate of microbial number. Average recovering rate of microbes was 65.3%, and there was positive relationship between microbial biomass recovery and fluorescent Pseudomonas population.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.1-46
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• 2021

Since ancient times, the word Deok (德, virtue) has been used as a term in ethics. In the east, it originally meant 'to acquire (得),' and during the warring states period, it was used to indicate 'personality' or 'value;' especially for political leaders. Then, in Confucianism, the word Deok developed into an ethical term suggesting that people should acquire Deok in their action so as to achieve human perfection. In Daesoon Thought, Deok originates from the Dao, and the two are close in the same manner that Yin and Yang are close and interrelated. The Dao of Daesoon Thought indicates the Great Dao of Heaven and Earth, which Gucheon Sangje had opened when he performed his Gongbu (holy work) at Daewonsa Temple, is such that the Great Deok was divided into the Deok of Heaven, the Deok of Earth, and the Deok of Humanity. This allows for the realization of Deok in each of the Three Realms. Jo Jeongsan, the successor of Gucheon Sangje, said that he will inherit the Great Deok originated from the Great Dao and enlighten the world to the Dao. The cause of the accumulation of grievances in the Three Realms was due to the failure to sufficiently spread Deok throughout the Three Realms. The Later World is where Deok will be offered in its full extent as it was secured by the Cheonjigongsa (Reordering Works of Heaven and Earth) performed by Gucheon Sangje. However, as the main agent of spreading Deok is the heart-mind, humans need to cultivate their heart-mind in the correct way. When humans finally become Dotong-gunja (beings who are perfectly unified with the Dao) and generously practice Deok in the world, there will be no grievances anywhere in the Three Realms. There are four ways of practicing Deok: Deok by caring for life, Eondeok (Deok of speech), Gongdeok (practicing meritorious Deok), and Podeok (spreading of Deok) to the world. Practicing the Deok by caring for life is to save and protect living beings based on the spirit of Jesaenguise (saving lives and curing the world). Eondeok is practiced when people speak to others in a positive way that fosters widespread goodness based on the spirit of Sangsaeng (mutual beneficence). When people perform Gongdeok they will be rewarded for their actions. Podeok can be realized when the followers of Sangje spread the Great Dao of Heaven and Earth based on the teachings of Daesoon Thought.

• Journal of Korean Society of Coastal and Ocean Engineers
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• v.24 no.4
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• pp.257-268
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• 2012

The EFDC model with find grid resolution system connecting the Gyeong-Gi bay and Han River estuary was constructed to study on spring-neap variability of net volume transport at each channel of the Han River estuary. The simulation time of numerical model is 124 days from May to August, 2009 with freshwater discharge at Han, Imjin and Yeseong River. The calibration and verification of model results was confirmed using harmonic components of water level and tidal current. The net volume transport was calculated during 30 days with normal freshwater conditions at Seokmo channel and Yeomha channel around Ganghwado. The ebbing net volume transport of 44% and 56% is drained into Gyeong-Gi bay through Yeomha and Seokmo channel, respectively. The ebbing net volume transport nearby Seodo at Yeomha channel convergence flooding net volume transport at Incheon harbor, and drain (westward direction) through channel of tidal flat between Ganghwado and Yeongjongdo to the Gyeong-Gi bay. The averaged net volume transport during 4 tidal cycles was compared to variation of spring-neap periods of the Yeomha channel. The convergence position is moved up- and down-ward according to spring-neap variability. The movement of the convergence zone is appeared because 1) increasing of discharged rate tidal flat channel between Ganghwado and Yeongjongdo at the spring period, 2) The growth of barotropic forcing with downward direction at the spring tide, and 3) The strength of the baroclinic pressure gradient is greater than spring with mixing processes.

• Archives of design research
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• v.18 no.1 s.59
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• pp.91-104
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• 2005

In the past, the design education focused on the technique and skill to satisfy the production and consumption activities of a corporation based on beauty and practicality in the industrial age. Now, it's time to switchover to a life-quality enhancing education by harmonizing and meeting the public's physical and mental needs because design education is a character education which enhances the quality of life by uplifting people's aesthetic sense. This paper has emphasized on the importance of public education of design through the theoretical investigation on social environmental changes caused by the emergence of information society,,education problems, public education, and the necessity of design education. The reason why this study should be done has been suggested by investigating the necessity of this research and bringing up the issue. Furthermore, the current status and problems of public education on design have been analyzed. Then, based on the result, the development direction of design education has been suggested. This study can be concluded as follows: First, the design education should change from its vertical structure to a horizontal one. It should be widely spread to the public, getting off from its privatization for a certain group. Second, designers and the public should correct their way of thinking about design. The ordinary people as well as the designers should cultivate their capability to find and take care of design related issues in their everyday lives. Third, all people should be the subject of design education for the public. As a part of cultural education on the public's aesthetic sense, design education should be reborn as a field of study in which a sound public culture can be developed by the integration of human life and culture, exceeding the limit of school curriculum.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.135-169
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• 2016

While examining the religious ideas implied by Jeungsan's Great Works of the Reordering of Universe, we find special ideas which cannot be found in any other religions, and these ideas are presented in diverse ways. Most of all, the representative idea is that of human nobility; a distinctive idea which makes Daesoonjinrihoe different from other religions. Thus, this research focuses on the following questions: when was Human Nobility concretely realized? What kind of organic relationship does human nobility have between the divine world and the world of humanity? In light of the forthcoming Era of Human Nobility, what are some concrete images which can be drawn from the interaction between the realms of heaven and humanity wherein preordinations are plotted in heaven and then carried out by humankind? Prior to formulating my own sense of the subject matter, I consulted 43 previous discussions and dissertations and arranged them chronologically so as to examine their correlation. From these sources and my own insights, I was able to gain a sense of the starting point of the era of human nobility and its tenor. I have found the following problems in previous research on the uniqueness and distinctness of human nobility: ①The conceptual undertones of human nobility have not been adequately gleaned. ②There do not seem to be any dissertations which examine the way in which human nobility is connected with the doctrines of the creative conjunction between yin and yang, the harmonious union of divine beings and human beings, and the resolution of grievances for mutual beneficence. ③In most dissertations, not only is the starting point of the Era of Human Nobility regarded as concurrent with the start of the 50,000 years of earthly paradise in the Later World, but also the point of division between the former world and the later world is widely disputed. ④In-depth and fully realized studies dealing with the subject of human nobility are not easily found. ⑤There is little sense of progression in the research on human nobility because scholars are not sufficiently engage with one another to achieve common consensus. Therefore, in this dissertation, I have provided answers to the problems I discovered in previous research. I have developed my own tenor as follows: ①By giving priority to the Jeongyeong, I have closely investigated the period which divides the Former World and the Later World. Then, I produced a chronological timeline to demonstrate the progression: the Former World → the Era of the Resolution of Grievances → the Later World. This aids in the comprehension of human nobility. ②The Era of Human Nobility was preceeded by the opening of the Era of the Resolution of Grievances of human world which began in 1901. Human nobility is stipulated as a regulatory system for the universe set in motion by the opening the Era of Resolution of Grievances. ③While synthetically examining the aspects of transition which enable the Ear of Human Nobility to be realized, the period to be studied is stipulated as beginning from 1901 and ending at the start of the Later World. The subjects are defined as the flowing from Jeungsan, the first leader of human nobility, to the noble individuals empowered by Dao and the noble populace. In the Era of Human Nobility, studying the transition process by which human nobility is realized requires delving into the resolution of grievances. Although this method is essential to understanding Daesoon ideas, in actuality it does not hinge upon speculative exegetical theorizing but instead it was gained through eisegetical rigor.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.31 no.6
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• pp.799-805
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• 1998

In present paper, we examined the flayer constituents and functionality of two stage enzyme hydrolysates (TSEH) of purplish clam and oyster, and also examined reappearance of oyster flavors through repreparation of individual flayer constituents. Total free amino acid contents in TSEH was $1943.0mg\%$ for purplish clam and was $5066.2 mg\%$ for oyster, respectively, Major free amino acids in purplish clam extracts were taurine, glutamic acid, glycine, alanine, Iysine and arginine, and in oyster extracts were taurine, asparagine, glutamic acid, valine, leucine, alanine, Iysine and arginine. As for nucleotides and related compounds, AMP was the principal component though small amounts in TSEH of purplish clam and oyster, and also contents of TMAO, total creatinine, and betaine were $41.2 mg\%,\;35,9 mg\%$ and $220.9 mg\%$ for that of purplish clam and $3.51 mg\%,\;33.4 mg\%$ and $380.9 mg\%$ that of oyster, respectively. The major inorganic ions in TSEH of both samples were Na, K, P, Cl and $PO_4$, and major non-volatile organic acid was succinic acid. The TSEH of purplish clam and oyster revealed very higher inhibition effect ($84.1\%,\;77.0\%$) in ACE inhibition than that ($0\~44.7\%$) of water and autolytic extract. A synthetic oyster extract prepared from pure chemicals on the basis of the analytical data on the TSEH, satisfactorily reproduced the taste of the natural extract except for a slight lack of mildness and odor. From the omission test the major taste compounds of oyster extract were free amino acid and inorganic ions. The quaternary ammonium bases, nucleotides and related compounds seemed to net an auxiliary role in taste of that.

• Journal of Korean Home Economics Education Association
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• v.36 no.1
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• pp.55-69
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• 2024

This study aims to present a case of implementing educational programs that integrate theory and experience, leading to practical environmental conservation practices within households, and to analyze and evaluate their effectiveness. To achieve these goals, various hands-on environmental education programs related to family life, including carbon-neutral practices, clothing, food, housing, and design, were implemented for early adulthood. Pre- and post-surveys provided by the Korea Environmental Preservation Association were utilized to assess awareness and willingness to engage in environmental conservation among participants, and consultation with an expert was conducted to understand the effectiveness of the educational programs. As a result, the findings confirmed a notable enhancement in participants' environmental consciousness and commitment to action following the program compared to pre-program levels. The results of open-ended questions showed that the content participants wanted to learn and what they actually learned in the classes were similar, validating the effectiveness of the program. The consultation results indicated that presenting various practical methods related to household life would be effective; however, there was a suggestion for the need to consider aspects such as post-practical food management and the unique characteristics of multicultural household members when developing educational programs. This educational initiative holds promise for instigating perceptible shifts in the awareness and proactive engagement of young adults across the spectrum of household dynamics, thereby contributing significantly to the establishment of sustainable living paradigms.