• Journal of Dental Rehabilitation and Applied Science
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• v.31 no.2
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• pp.75-85
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• 2015

Purpose: The purpose of this study is to evaluate which FRC-posts were more distinguishable from core. Materials and Methods: Nine extracted single-rooted mandibular premolars with similar lengths (${\pm}0.5 mm$) and widths (${\pm}0.5 mm$) were endodontically treated and obturated. One specimen which the three roots were embedded in a cold mounting resin was made. 3 specimens were made by this method. Post spaces were prepared for the following post system: FRC $Postec^{(R)}$ Plus, MACRO-$LOCK^{TM}$ POST $ILLUSION^{TM}$ $XRO^{(R)}$, $Snowpost^{(R)}$. After three different posts were placed in the roots of a specimen, each three specimens received a direct core build-up: $Luxacore^{(R)}$ Dual A3, $Luxacore^{(R)}$ Dual blue, $Filtek^{TM}$ Z350 A1E. Digital images were taken of the post and core with and without air-blowing. We asked to fifty dentists and fifty dental college students which post was more clearly discriminated from the core. Results: In surveys, when core was $Luxacore^{(R)}$ Dual blue, among three types of posts people more easily discriminated the $Snowpost^{(R)}$ from core. When core was $Luxacore^{(R)}$ Dual A3, among three types of posts people similarly more easily discriminated $Snowpost^{(R)}$ from core. When core was $Filtek^{TM}$ Z350 A1E, among three types of posts people more easily discriminated distinguished MACRO-$LOCK^{TM}$ POST $ILLUSION^{TM}$ $XRO^{(R)}$ post from core. People more easily distinguished MACRO-$LOCK^{TM}$ POST $ILLUSION^{TM}$ $XRO^{(R)}$ post from core when temperature was lowered by air-blowing. Conclusion: Ability to discriminate between FRC-post and core is different according to color contrast. MACRO-$LOCK^{TM}$ POST $ILLUSION^{TM}$ $XRO^{(R)}$ posts are more discriminable when temperature is lowered by air-blowing.

• Science of Emotion and Sensibility
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• v.19 no.2
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• pp.101-112
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• 2016

Selecting appropriate materials can be significantly important to make different image in the product and also give distinguished express to the users. A material for the ceramic product surface consists of the combination between a glaze and a body, and each attribution of materials and the way of the combination creates different texture and color. This study analyzes the difference between visually and tactually sensibility of ceramic surface to through the simulating both visual and tactual stimulation by verbal evaluation method. Totally 13 adjectives are selected from homepage of local and global ceramic product brand. And totally 12 ceramic samples are created with the consideration of color, glossiness and roughness. These 12 samples are the combination between four ceramic bodies (White porcelain, Celadon_c, Sancheong and Black soil) and three glazes (Transparent, Celadon_g, Black glaze). The respondents of first survey were asked to rub, touch and hold before evaluating the sensibility of ceramic surface and other respondents of second survey were asked to evaluate visual images of 9 samples which showed meaningfully difference from first survey. The surface which scored the highest sensibility with the first survey was 'pure' on a surface of White porcelain body with Transparent glaze, and the lowest was also 'pure' on a surface of Black soil body with Transparent glaze. The highest score in the second survey was the same result as the first survey, but the lowest scored 'casual' and the surface was Black soil body with Celadon glaze. By the comparison with two survey results, not every sensibility is same result shown as the first survey and the second survey, but the tactile sensibilities such as 'artistic', 'luxurious', 'sensuous', 'romantic' and 'mysterious' can be experienced by via visual materials of ceramic surfaces.

• Archives of design research
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• v.18 no.3 s.61
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• pp.199-208
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• 2005

This study analysis if the concepts of kitsch and vernacular remains as cultural elements for product design. Because their function and aesthetic value have vivid possibilities for general product design fields. For the purpose, this study limits its range within post modernism, kitsch, and vernacular, and analyzes their relationships. Against functionalism, post modernism had cultural pluralisms to approach into popular styles, and some of them was amusing design. That post modernism designs stimulated human beings' emotion by decorations or some symbolic forms from specific objects is similar to the symbolism, regionalism, or pluralism of kitsch or vernacular. Kitsch is a free style that is not limited in any specific trends. It is a Meta culture that has influenced into various fields including design, so kitsch does not have a parallel position with a product or design. In product design, kitsch is the behavior and result of imitating existing objects' images. It could have amusement according to which objects are imitated. So if human beings feel amusement by kitsch, it could be same as the direction of post modernism. Kitsch is determined by design atmospheres. They cannot be specified abjectly, and can be different according to people. With symbolism and regionalism, kitsch and vernacular appeared according to people's needs. While kitsch is consumer's tastes-oriented, vernacular is cultural tradition-oriented. Kitsch has symbolism that specifies products' functions or design concepts, and it is a communication method between human being and products. Because vernacular is province-oriented, it has a lot of styles according to regional living environments and cultural differences. So vernacular design reflects continued traditional lifestyles. By restorative memory, regionalism, cultural pluralism, amusement, and symbolism, kitsch and vernacular could be understood the sub or parallel concepts of post modernism. They might be easily miss-understood mixed concepts that have western and national characters. But in kitsch and vernacular concept, modernizing pas by using the pluralism of post modernism should be considered positive. So, the range of the further study is also supposed to be focused on more widened fields to, to establish cultural identification in design.

• Restorative Dentistry and Endodontics
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• v.32 no.4
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• pp.385-396
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• 2007

The aims of this study were to compare the shaping effect and safety between single length technique recommended by manufacturer and crown-down technique using Mtwo rotary file and to present a modified method in use of Mtwo file. Sixty simulated root canal resin blocks were used. The canals were divided into three groups according to instrument and the manner of using methods. Each group had 20 specimens. Group MT was instrumented with single length technique of Mtwo, group MC was instrumented with crown-down technique of Mtwo and group PT was instrumented with crown-down technique of ProTaper. All of the rotary files used in this study were operated by an electric motor. The scanned canal images of before and after preparation were superimposed. These superimposed images were evaluated at apical 1 to 8 mm levels Angle changes were calculated. The preparation time, weight loss, instrument failure and binding, canal aberrations, and centering ratio were measured. Statistical analysis of the three experimental groups was performed with ANOVA and Duncan's multiple range tests for post-hoc comparison and Fisher's exact test was done for the frequency comparison. In total preparation time, group MT and group MC were less than group PT. In the aberrations, group MT had more elbows than those of group MC and group PT. The binding of group MC was least and group MT was less than group PT (P < 0.05). Under the condition of this study, crown-down technique using Mtwo rotary file is better and safer method than single length technique recommended by the manufacturer.

• Journal of Practical Agriculture & Fisheries Research
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• v.23 no.2
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• pp.71-86
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• 2021

This study was conducted to find information on the university's image from words related to 'Korea National College of Agriculture and Fisheries (KNCAF)' in Naver News. For this purpose, word frequency analysis, TF-IDF evaluation and semantic network analysis were performed using web crawling technology. In word frequency analysis, 'agriculture', 'education', 'support', 'farmer', 'youth', 'university', 'business', 'rural', 'CEO' were important words. In the TF-IDF evaluation, the key words were 'farmer', 'dron', 'agricultural and livestock food department', 'Jeonbuk', 'young farmer', 'agriculture', 'Chonju', 'university', 'device', 'spreading'. In the semantic network analysis, the Bigrams showed high correlations in the order of 'youth' - 'farmer', 'digital' - 'agriculture', 'farming' - 'settlement', 'agriculture' - 'rural', 'digital' - 'turnover'. As a result of evaluating the importance of keywords as five central index, 'agriculture' ranked first. And the keywords in the second place of the centrality index were 'farmers' (Cc, Cb), 'education' (Cd, Cp) and 'future' (Ce). The sperman's rank correlation coefficient by centrality index showed the most similar rank between Degree centrality and Pagerank centrality. The KNCAF articles of Naver News were used as important words such as 'agriculture', 'education', 'support', 'farmer', 'youth' in terms of word frequency. However, in the evaluation including document frequency, the words such as 'farmer', 'dron', 'Ministry of Agriculture, Food and Rural Affairs', 'Jeonbuk', and 'young farmers' were found to be key words. The centrality analysis considering the network connectivity between words was suitable for evaluation by Cd and Cp. And the words with strong centrality were 'agriculture', 'education', 'future', 'farmer', 'digital', 'support', 'utilization'.

• Journal of Korea Entertainment Industry Association
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• v.14 no.4
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• pp.187-198
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• 2020

With the cultural background of whiteness I did examine the universal meaning of absolute good, the special of psychosis, and the fantastic of femininity and memory/record. As an example I analyzed the symbolic meaning of white used in Korean films. Unconditional goodness, white as a generality: White color in all the films of good-evil confrontation falls into this category. The most obvious and the simplest configuration are the black-white dichotomy. In Nameless Gangster: Rules of Time(2011), The Merciless(2016), Asura: The City of Madness(2016) and The Bad Guys: Reign of Chaos(2019), white is the absolute good but it is not limited to a fair key figure. Paradoxically, black is not given only to the side of absolute evil. White is used to be a flexible visual device that reflects the socio-political situation without changing the meaning of the general good. Psychosis and pills, white as a peculiarity: The visual function that emphasizes sado-masochism in the absolute good and the universal symbol of white extends to psychotic specificities such as hysteria. In all the films creating horror, white symbolizes the mentally disabled and the pill for healing. Femininity and haunted white: White of absolute good is expressed by the socio-cultural tendency of femininity and the black-white contrast of vision is applied to the gender difference. In general the women's sexuality is emphasized in color red, but white is arranged in the background. In TaeGukGi: Brotherhood Of War(2004), 71: Into The Fire(2010), My Way(2011), The Front Line(2011), Roaring Currents(2014), Northern Limit Line(2015), The Battle: Roar to Victory(2019) and Battle of Jangsari(2019), white given to female figures sticks to the traditional femininity such as motherhood, sacrifice and weakness. The concept of specters is applied to desires, memories/records, history, fantasy, virtual/reality and social media images. The film history capturing to list memories and moments brings up the specters of socio-political genealogy. Most of films aiming for socio-political change are its examples and white constituting Mise-en-scene records to remember a historical event in Peppermint Candy(2000), The Attorney(2013) and A Taxi Driver(2017).

• Asia Marketing Journal
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• v.12 no.4
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• pp.165-181
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• 2011

In 2005, Yuhan Kimberly found interesting points in the existing customers' U&A survey on the kitchen towel. The usage of Korean consumers is usually restricted to getting rid of the oil from the fans and the fried food. This usage limits could be the barrier to the diffusion of kitchen towel. Although consumers were worried about the hygiene situations about the dishcloth, they also percieved that the existing paper kitchen towels were short of something to soothe their inconveniences. As a result, the company made a decision to seek out the solution for the consumers' worries. The relative shortage of the paper kitchen towel compared to that of the unhygienic and inconvenient dishcloth was its lack of water-endurance. The dishcloth could be reliable in the wet environment which is very common in Korean kitchen, whereas the paper kitchen towel was perceived as very weak and unreliable in removing water form the dishes and the sink. To overcome the common sense of the consumers, it is important to shift the consumers' perception of the kitchen towel category. It is needed to expand the usage time from one time to several times in a day. So it is needed to redesign the customers' kitchen life. The company adopted the brand "Scott^®" to meet the global brand strategy of the parent company, Kimberley Clark. This brand was also adopted and made a succesful launch of the similar product lines in Latin America. Furthermore, to make an emphasis on the differentiation from the existing paper kitchen towels, the company made the slogan, "Scott^® washable kitchen towel." This slogan was designed to expand the familiar product image of convenient paper towels to water-resistance. As a result, consumers show the changes in usage behavior of paper towels and apply them for more various purposes such as cleaning the decks and tables. This change results in the rapid sales increase of "Scott^® washable kitchen towel."

• Korean Journal of Heritage: History & Science
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• v.57 no.1
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• pp.82-108
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• 2024

With the transition of archaeological recording method's transition from analog to digital, the 3D scanning technology has been actively adopted within the field. Research on the digital archaeological digital data gathered from 3D scanning and photogrammetry is continuously being conducted. However, due to cost and manpower issues, most buried cultural heritage organizations are hesitating to adopt such digital technology. This paper aims to present a digital recording method of relics utilizing open-source software and photogrammetry technology, which is believed to be the most efficient method among 3D scanning methods. The digital recording process of relics consists of three stages: acquiring a 3D model, creating a joining map with the edited 3D model, and creating an digital drawing. In order to enhance the accessibility, this method only utilizes open-source software throughout the entire process. The results of this study confirms that in terms of quantitative evaluation, the deviation of numerical measurement between the actual artifact and the 3D model was minimal. In addition, the results of quantitative quality analysis from the open-source software and the commercial software showed high similarity. However, the data processing time was overwhelmingly fast for commercial software, which is believed to be a result of high computational speed from the improved algorithm. In qualitative evaluation, some differences in mesh and texture quality occurred. In the 3D model generated by opensource software, following problems occurred: noise on the mesh surface, harsh surface of the mesh, and difficulty in confirming the production marks of relics and the expression of patterns. However, some of the open source software did generate the quality comparable to that of commercial software in quantitative and qualitative evaluations. Open-source software for editing 3D models was able to not only post-process, match, and merge the 3D model, but also scale adjustment, join surface production, and render image necessary for the actual measurement of relics. The final completed drawing was tracked by the CAD program, which is also an open-source software. In archaeological research, photogrammetry is very applicable to various processes, including excavation, writing reports, and research on numerical data from 3D models. With the breakthrough development of computer vision, the types of open-source software have been diversified and the performance has significantly improved. With the high accessibility to such digital technology, the acquisition of 3D model data in archaeology will be used as basic data for preservation and active research of cultural heritage.

• Korean Journal of Heritage: History & Science
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• v.52 no.2
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• pp.196-219
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• 2019

According to the Samguk Yusa, the nine-story wooden pagoda at Hwangnyongsa Temple was built by a Baekje artisan named Abiji in 645. Until the temple was burnt down completely during the Mongol invasion of Korea in 1238, it was the greatest symbol of the spiritual culture of the Korean people at that time and played an important role in the development of Buddhist thought in the country for about 700 years. At present, the only remaining features of Hwangnyongsa Temple, which is now in ruins, are the pagoda's stylobate and several foundation stones. In the past, many researchers made diverse inferences concerning the restoration of the original structure and the overall architecture of the wooden pagoda at Hwangnyongsa Temple, based on written records and excavation data. However, this information, together with the remaining external structure of the pagoda site and the assumption that it was a simple wooden structure, actually suggest that it was a rectangular-shaped nine-story pagoda. It is assumed that such ideas were suggested at a time when there was a lack of relevant data and limited knowledge on the subject, as well as insufficient information about the technical lineage of the wooden pagoda at Hwangnyongsa Temple; therefore, these ideas should be revised in respect of the discovery of new data and an improved level of awareness about the structural features of large ancient Buddhist pagodas. This study focused on the necessity of raising awareness of the lineage and structure of the wooden pagoda at Hwangnyongsa Temple and gaining a broader understanding of the structural system of ancient Buddhist pagodas in East Asia. The study is based on a reanalysis of data about the site of the wooden pagoda obtained through research on the restoration of Hwangnyongsa Temple, which has been ongoing since 2005. It is estimated that the wooden pagoda underwent at least two large-scale repairs between the Unified Silla and Goryeo periods, during which the size of the stylobate and the floor plan were changed and, accordingly, the upper structure was modified to a significant degree. Judging by the features discovered during excavation and investigation, traces relating to the nine-story wooden pagoda built during the Three Kingdoms Period include the earth on which the stylobate was built and the central pillar's supporting stone, which had been reinstalled using the rammed earth technique, as well as other foundation stones and stylobate stone materials that most probably date back to the ninth century or earlier. It seems that the foundation stones and stylobate stone materials were new when the reliquaries were enshrined again in the pagoda after the Unified Silla period, so the first story and upper structure would have been of a markedly different size to those of the original wooden pagoda. In addition, during the Goryeo period, these foundation stones were rearranged, and the cover stone was newly installed; therefore, the pagoda would seem to have undergone significant changes in size and structure compared to previous periods. Consequently, the actual structure of the original wooden pagoda at Hwangnyongsa Temple should be understood in terms of the changes in large Buddhist pagodas built in East Asia at that time, and the technical lineage should start with the large Buddhist pagodas of the Baekje dynasty, which were influenced by the Northern dynasty of China. Furthermore, based on the archeological data obtained from the analysis of the images of the nine-story rock-carved pagoda depicted on the Rock-carved Buddhas in Tapgok Valley at Namsan Mountain in Gyeongju, and the gilt-bronze rail fragments excavated from the lecture hall at the site of Hwangnyongsa Temple, the wooden pagoda would appear to have originally been an octagonal nine-story pagoda with a dual structure, rather than a simple rectangular wooden structure.

• MISULJARYO - National Museum of Korea Art Journal
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• v.96
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• pp.123-154
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• 2019

Ancestral Burial Ground on the Inwangsan Mountain is a ten-panel folding screen with images and postscripts. Commissioned by Bak Gyeong-bin (dates unknown), this screen was painted by Jo Jung-muk (1820-after 1894) in 1868. The postscripts were written by Hong Seon-ju (dates unknown). The National Museum of Korea restored this painting, which had been housed in the museum on separate sheets, to its original folding screen format. The museum also opened the screen to the public for the first time at the special exhibition Through the Eyes of Joseon Painters: Real Scenery Landscapes of Korea held from July 23 to September 22, 2019. Ancestral Burial Ground on the Inwangsan Mountain depicts real scenery on the western slopes of Inwangsan Mountain spanning present-day Hongje-dong and Hongeun-dong in Seodaemun-gu, Seoul. In the distance, the Bukhansan Mountain ridges are illustrated. The painting also bears place names, including Inwangsan Mountain, Chumohyeon Hill, Hongjewon Inn, Samgaksan Mountain, Daenammun Gate, and Mireukdang Hall. The names and depictions of these places show similarities to those found on late Joseon maps. Jo Jung-muk is thought to have studied the geographical information marked on maps so as to illustrate a broad landscape in this painting. Field trips to the real scenery depicted in the painting have revealed that Jo exaggerated or omitted natural features and blended and arranged them into a row for the purposes of the horizontal picture plane. Jo Jung-muk was a painter proficient at drawing conventional landscapes in the style of the Southern School of Chinese painting. Details in Ancestral Burial Ground on the Inwangsan Mountain reflect the painting style of the School of Four Wangs. Jo also applied a more decorative style to some areas. The nineteenth-century court painters of the Dohwaseo(Royal Bureau of Painting), including Jo, employed such decorative painting styles by drawing houses based on painting manuals, applying dots formed like sprinkled black pepper to depict mounds of earth and illustrating flowers by dotted thick pigment. Moreover, Ancestral Burial Ground on the Inwangsan Mountain shows the individualistic style of Jeong Seon(1676~1759) in the rocks drawn with sweeping brushstrokes in dark ink, the massiveness of the mountain terrain, and the pine trees simply depicted using horizontal brushstrokes. Jo Jung-muk is presumed to have borrowed the authority and styles of Jeong Seon, who was well-known for his real scenery landscapes of Inwangsan Mountain. Nonetheless, the painting lacks an spontaneous sense of space and fails in conveying an impression of actual sites. Additionally, the excessively grand screen does not allow Jo Jung-muk to fully express his own style. In Ancestral Burial Ground on the Inwangsan Mountain, the texts of the postscripts nicely correspond to the images depicted. Their contents can be divided into six parts: (1) the occupant of the tomb and the reason for its relocation; (2) the location and geomancy of the tomb; (3) memorial services held at the tomb and mysterious responses received during the memorial services; (4) cooperation among villagers to manage the tomb; (5) the filial piety of Bak Gyeong-bin, who commissioned the painting and guarded the tomb; and (6) significance of the postscripts. The second part in particular is faithfully depicted in the painting since it can easily be visualized. According to the fifth part revealing the motive for the production of the painting, the commissioner Bak Gyeongbin was satisfied with the painting, stating that "it appears impeccable and is just as if the tomb were newly built." The composition of the natural features in a row as if explaining each one lacks painterly beauty, but it does succeed in providing information on the geomantic topography of the gravesite. A fair number of the existing depictions of gravesites are woodblock prints of family gravesites produced after the eighteenth century. Most of these are included in genealogical records and anthologies. According to sixteenth- and seventeenth-century historical records, hanging scrolls of family gravesites served as objects of worship. Bowing in front of these paintings was considered a substitute ritual when descendants could not physically be present to maintain their parents' or other ancestors' tombs. Han Hyo-won (1468-1534) and Jo Sil-gul (1591-1658) commissioned the production of family burial ground paintings and asked distinguished figures of the time to write a preface for the paintings, thus showing off their filial piety. Such examples are considered precedents for Ancestral Burial Ground on the Inwangsan Mountain. Hermitage of the Recluse Seokjeong in a private collection and Old Villa in Hwagae County at the National Museum of Korea are not paintings of family gravesites. However, they serve as references for seventeenth-century paintings depicting family gravesites in that they are hanging scrolls in the style of the paintings of literary gatherings and they illustrate geomancy. As an object of worship, Ancestral Burial Ground on the Inwangsan Mountain recalls a portrait. As indicated in the postscripts, the painting made Bak Gyeong-bin "feel like hearing his father's cough and seeing his attitudes and behaviors with my eyes." The fable of Xu Xiaosu, who gazed at the portrait of his father day and night, is reflected in this gravesite painting evoking a deceased parent. It is still unclear why Bak Gyeong-bin commissioned Ancestral Burial Ground on the Inwangsan Mountain to be produced as a real scenery landscape in the folding screen format rather than a hanging scroll or woodblock print, the conventional formats for a family gravesite paintings. In the nineteenth century, commoners came to produce numerous folding screens for use during the four rites of coming of age, marriage, burial, and ancestral rituals. However, they did not always use the screens in accordance with the nature of these rites. In the Ancestral Burial Ground on the Inwangsan Mountain, the real scenery landscape appears to have been emphasized more than the image of the gravesite in order to allow the screen to be applied during different rituals or for use to decorate space. The burial mound, which should be the essence of Ancestral Burial Ground on the Inwangsan Mountain, might have been obscured in order to hide its violation of the prohibition on the construction of tombs on the four mountains around the capital. At the western foot of Inwangsan Mountain, which was illustrated in this painting, the construction of tombs was forbidden. In 1832, a tomb discovered illegally built on the forbidden area was immediately dug up and the related people were severely punished. This indicates that the prohibition was effective until the mid-nineteenth century. The postscripts on the Ancestral Burial Ground on the Inwangsan Mountain document in detail Bak Gyeong-bin's efforts to obtain the land as a burial site. The help and connivance of villagers were necessary to use the burial site, probably because constructing tombs within the prohibited area was a burden on the family and villagers. Seokpajeong Pavilion by Yi Han-cheol (1808~1880), currently housed at the Los Angeles County Museum of Art, is another real scenery landscape in the format of a folding screen that is contemporaneous and comparable with Ancestral Burial Ground on the Inwangsan Mountain. In 1861 when Seokpajeong Pavilion was created, both Yi Han-cheol and Jo Jung-muk participated in the production of a portrait of King Cheoljong. Thus, it is highly probable that Jo Jung-muk may have observed the painting process of Yi's Seokpajeong Pavilion. A few years later, when Jo Jungmuk was commissioned to produce Ancestral Burial Ground on the Inwangsan Mountain, his experience with the impressive real scenery landscape of the Seokpajeong Pavilion screen could have been reflected in his work. The difference in the painting style between these two paintings is presumed to be a result of the tastes and purposes of the commissioners. Since Ancestral Burial Ground on the Inwangsan Mountain contains the multilayered structure of a real scenery landscape and family gravesite, it seems to have been perceived in myriad different ways depending on the viewer's level of knowledge, closeness to the commissioner, or viewing time. In the postscripts to the painting, the name and nickname of the tomb occupant as well as the place of his surname are not recorded. He is simply referred to as "Mister Bak." Biographical information about the commissioner Bak Gyeong-bin is also unavailable. However, given that his family did not enter government service, he is thought to have been a person of low standing who could not become a member of the ruling elite despite financial wherewithal. Moreover, it is hard to perceive Hong Seon-ju, who wrote the postscripts, as a member of the nobility. He might have been a low-level administrative official who belonged to the Gyeongajeon, as documented in the Seungjeongwon ilgi (Daily Records of Royal Secretariat of the Joseon Dynasty). Bak Gyeong-bin is presumed to have moved the tomb of his father to a propitious site and commissioned Ancestral Burial Ground on the Inwangsan Mountain to stress his filial piety, a conservative value, out of his desire to enter the upper class. However, Ancestral Burial Ground on the Inwangsan Mountain failed to live up to its original purpose and ended up as a contradictory image due to its multiple applications and the concern over the exposure of the violation of the prohibition on the construction of tombs on the prohibited area. Forty-seven years after its production, this screen became a part of the collection at the Royal Yi Household Museum with each panel being separated. This suggests that Bak Gyeong-bin's dream of bringing fortune and raising his family's social status by selecting a propitious gravesite did not come true.