• 한국노년학
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• v.36 no.3
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• pp.905-926
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• 2016

Although the concept of the elderly varies depending on scholars and laws, as consumption expenditure is deeply associated with income due to the nature of this study, 55 years old was set as the low limit standard for the elderly according to Prohibition of Discrimination on Age in Employment and Employment Promotion for the Aged Act and the elderly households were limited to single-elderly person household and an elderly couple family household for this study. It is considered consumption characteristics as a significant analysis subject in terms of social welfare because it could be understood as an expressed need which was a reflection of desire. Therefore, the present study aimed to investigate the consumption characteristics of the elderly households by stereotyping the consumption pattern of the elderly households, and find the determining factors for consumption patterns and thus contribute to the establishment of related policies through the expressed needs of the elderly households. K-means of cluster analysis was performed by putting the consumption expenditure of the elderly households to investigate inherent structural type of consumption pattern of the elderly households, which were the investigation subjects. As a result, four groups were stereotyped and named as below: 'health care-centered type', 'saving-centered type', 'livelihood-centered type', and 'food expenses-centered type' Binary Logistic Regression analysis was used to identify the factors that influence the decision of consumption pattern of the elderly households. The result of study showed that the elderly households faced all different needs and problems and thus there is a need for various approach plans to solve this situation. In particular, although the elderly have been viewed as economically poor people so far, the study showed that there were also kind of prepared households through saving. Overall, livelihoodcentered type accounted for the highest portion and, as a factor that influenced this, marital state and household income played an important role. Therefore, it is considered that more active efforts to increase the income of the elderly households are needed. In addition, age, owning of house and subjective health state were found to also have significant influence. Through these results of the study, the elderly's own improvement of awareness on health, presentation of overall standard for health state of the elderly, securement of the elderly's access to cultural life, and financial management coordination for improvement of quality of life, development and dissemination of jobs suitable for the elderly, and dissemination of communal life household, which is a cooperation residential type, were presented as institutional task in the conclusion.

• Journal of The Korean Association For Science Education
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• v.42 no.1
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• pp.19-32
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• 2022

The need for polar education was further emphasized, depending on the importance of the pole, which is the best place for climate change detection and prediction, and treasure trove of future technology and resources. Therefore, this study analyzed the general cognitive and affective characteristics of elementary school students' polar literacy, and in addition, analyzed the cognitive and affective characteristics according to the level of diversity about polar experience. The items developed for the study were revised through a pilot survey of 43 fifth graders. They consisted of questions about gender, polar experience, scientific literacy, polar knowledge, polar literacy skills, polar literacy beliefs, and polar literacy attitudes. The types of questions used are selectable, reliable, and Likert (4 points), for a total of 66 questions. The students who participated in the study were 323 fifth grade elementary students. The study found that students were more interested in the dramatic consequences of polar changes than the scientific causes and processes associated with it. This is confirmed through the fact that they are more interested in and familiar with polar creatures suffering from polar changes than understanding ice, which is the main feature of and the central mechanism of polar changes. Students also recognized the issue of polar climate change as a global issue other than their own. They believe that what happens in the Arctic and Antarctica will affect the whole world, but not significantly to himself and his community. The level of knowledge about polar region and the ability to analyze and infer were not significantly related to each other, and students with a higher level of diversity of experience about polar region had a better understanding of polar science and technology. In this research, it is meaningful to check the characteristics related to the students' polar region and to use it as a basic data to show the direction in which polar literacy education should proceed in the future.

• Korean Journal of Culture and Social Issue
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• v.21 no.3
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• pp.551-573
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• 2015

The rise of single living has been one of the most important demographic shifts of recent decades. The solo household is a little less than 40% in Europe areas and that of Tokyo is over 45%. Being impacted this figure, the formation of single economy is the key word in World Economic Forum(WEF) 2008. Seoul' single household is increasing rapidly. Between 2000 and 2005, the growth of single person is around 34%, the population of single person reached 700,000 people. Now 20% of total household in Seoul is Single household. Living alone or solo living is not exceptional or special in Seoul Metropolitan City. The rise in single living will create pressures towards poverty and inequality and so on. Seoul should develop and prepare the urban policy for single household. We figured out the four key trends which composed of single household in Seoul. Four types of single person are like below : Gold Mr and Miss, Reserved labor forces, depressed single and silver generation. Gold group is amonst people aged 30 and 40 who is working in the area of white collar and professional. They are usually elective single person household who have chosen solo living. Reserved labor forces group is usually among 20s people who have not get the regular hob. For this group, job acquiring is the most important issue. Depressed single person household group is among people aged late 30s and 40s. Its group is the result from the broken family. The silver group is among aged over 65 that is the main issue of the aged society. In this research, we stressed that people living alone can be split into two types - elective single person households who have chosen single living, and forced single person household who have been constrained to this lifestyle by circumstances. Except gold group, the rest of the group is the forced single household who are faced to poverty. The monthly income of single person household is almost under 2 million won. Single person household is usually working in the blue collar job and service area. So, except gold group that is the smallest part of single person household, almost single person is not the target of private market, but the object of public policy.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.241-278
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• 2017

This study aims to classify broadscale anti-religious movements in Korea based on critical public sentiment and analyze the meanings of these movements. To carry out the research, global religious changes that have occurred in modern times were closely looked into first. The world religions have had an influence on the world's religious awareness. As a result, they intend to acquire universality on their own individual grounds while keeping consistency with the past. This phenomenon used to appear to retain the identity, recreate tradition, transform itself to fit in the present times, pursue innovation, or even become overshadowed by other forms of thought such as when religions have collided with nationalism. How does Korean society perceive the changes that emerged in world religions? In general, the circumstances that Korea faces in this era tend to manifest themselves via the Internet, multimedia, and Youtube wherein they sound off on religion and this includes criticism of Christianity, demand for reformation, attack on minor religions, pro-reform academic circles and media, and the propagation of anti-theism. Criticism of religion is interpreted as an anti-religious movement. The secularism and anti-theism brought up by some Western scholars and critical theories of religion from scientific or historical perspectives are being spread through bookstores. Christianity is prone to reflecting on itself and trying to emphasizing a meta-religious spirituality. This in short, characterizes anti-religious movements in Korea. Indeed, criticism against particular religions has also emerged in the past. However, anti-religious movements that have recently come into existence in Korea are in some regards unprecedented when compared to that of the past in terms of their patterns and context. Especially, the active anti-Christianity movement in general is definitely a new phenomenon. This research mainly focused on Christianity, but on-going anti-religious movements will be a major topic for further research that aims to understand the religious changes unfolding in Korea.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.1-34
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• 2016

This paper aims to understand how Daesoonjinrihoe perceives the Later World. Daesoonjinrihoe supports to establish an earthly paradise through the re-creation of the real world unlike other religions which tend to relegate ultimate fulfillment to the afterlife. In other words, Daesoonjinrihoe endeavors to achieve their objectives in the human world rather than outside of it in a potential act of escapism. The new religions in Korea have been characterized by ethnocentrism and doctrines which present Koreans as the new chosen people by emphasizing Korea's crucial role in world leadership. However, the doctrine of Daesoonjinrihoe differ with other new religions of Korea in this regard as its purpose is to redeem the whole world. Daesoonjinrihoe proposes an open embrace of the religious diversity found in Korean society. Daesoonjinrihoe argues that the Later World has not come yet, even though the Former World is over and progress towards the Later World has already been set in motion. The meaning of human nobility is akin to anthropocentricity. According to a variety of myths and legends, animals and supernatural often attempt to become human. Moreover, it would not be an overstatement to assert that the re-creation of the real world and the Daesoon concept of human nobility correspond with these myths and legends. There were not definite interpretations regarding heaven in Confucianism historically, yet Daesoonjinrihoe differentiates clearly that heaven and Sangje are cosmic structures. Buddhism perceives that heaven separately exists as a cosmic structure and that Buddha is a transcendental entity, however; that entity is not accessible for intercession. On the contrary, the ways to save the world have been adduced in Daesoonjinrihoe. In addition, the earthly paradise of the Later World has likewise been introduced. Specifically, it is Sangje that opens the door to that paradise. Unresolved issues in the formation of a world view still persist. There are no shortage of studies on the notion of gods or divine beings, however; most of these studies focus on genealogical classification, forms, functions and other such topics. The concept of god, ghost, or soul does not seem to have been clearly defined in these studies nor has the relationship among these entities and humanity been satisfactorily examined. For example, if human beings become either gods or divine beings, questions regarding divine beings who have acted as protectors or guardians of human beings then arises. The Daesoon cosmology should be specifically compared to cosmology in Daoism. By conducting additional studies such as a comparative research with Daoism, it will be possible to interpret mantras and Daoist art as they appear in Daesoonjinrihoe in a thought-provoking way which can in turn be compared with other religions.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.257-286
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• 2019

This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.1
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• pp.56-71
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• 2023

Citizens' needs for urban green spaces are on the rise due to improved quality of life and increased interest in environments. The garden is noteworthy because it is small in size, making it less controversial to create in the city, and it is adjacent to the residential area, improving citizens' daily environment. Moreover, recently gardens is attracting attention as a tool for urban regeneration, such as being created in declining areas as part of a government project. Therefore, it is time to study the role and value of urban gardens in deteriorated areas in terms of space welfare. However, there are few studies that quantitatively evaluate the effects of gardens, and many prior studies are limited to focusing the green space larger than a certain size (e.g., parks and forests). Therefore, the aim of this study is to examine the effect of garden and gardening quantitatively, paying attention to social aspects such as life satisfaction and community of inhabitants. The study was conducted in an old row housing complex in Gojan1-dong, Ansan-si, Gyeonggi-do. In there, some of the dwellers voluntarily created outdoor gardens and engaged in gardening for a long time. In addition, after the 2017 Gyeonggi-do Garden Fair, several gardens have been maintained and used by residents there. For the first step, the field trip was done to research the status of the garden in the area, and then, a survey was conducted on whether or not gardening has an impact on the life satisfaction and community of residents. The results were analyzed by t-test and ANOVA. As a result, residents who are engaged in gardening are more active in the "neighborhood exchange" and "resident participation" than those who are not engaged in gardening. In addition, if residents voluntarily create a garden, the level of "satisfaction of life" is higher than those staying in the garden which is constructed by the government. And a resident who is gardening in the complex shows higher life satisfaction than those who garden outside of the complex. These results confirmed that the garden has positive effects promoting "exchanges with neighbors", "participation in the community", and "life satisfaction" of residents. It shows that it is important to ensure the right of residents to participate in the garden-making process as much as possible, and the garden's location should be paid attention to maximize the positive effect of gardens.

• Economic and Environmental Geology
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• v.56 no.1
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• pp.103-114
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• 2023

The Christian Museum of Gongju Jeil Church was first built in 1931 and was largely damaged during the Korean War, but the walls and chimneys have been preserved. This building has a high architectural values in that the chapel was reconstructed in 1956, and maintains its original form through repair of damaged parts rather than new construction. The stained glass windows were as installed in 1979 and has a great significance in the Dalle de Verre method using lump glass. However, some of the stained glass damaged partially, such as various cracks and splits, and vertical and horizontal cracks in the joint fillers of supporting the colored glass. As the structural materials of the stained glass window, an iron frame and cement mortar filled with it were used, and corrosion of iron, cracking of mortar and granular decomposition appear partially due to weathering. In the joint fillers, the content of Ca and S is very high, indicating that gypsum were used as admixtures, and the gypsums grow in a rhombohedral and forms a bundle, which is investigated to have undergone recrystallization. As a result of modeling the ultrasonic velocity at the joint fillers, the left and right windows at the entrance show relatively weak in the range of 800 to 1,600m/s, and the lower right corner of the altar window and the upper left corner of the center window were also 1,000 to 1,800m/s, showing relatively low physical properties. And gypsums produced during the neutralization of lime mortar were detected in the joint fillers and contaminants on the surface. Such salts may cause damage to the joint material due to freezing and thawing, so appropriate preventive conservation is required. Also, since various damage types are complexly appearing in stained glass window and joint filler, customized conservation treatment should be reviewed through clinical tests.

• Korean Journal of Heritage: History & Science
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• v.55 no.4
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• pp.196-209
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• 2022

This study compared and analyzed the spatial division function and role of partitions by comparing the entire space and the spatial changes before and after the installation of partitions in <Donggwoldo>, which was manufactured in the late Joseon Dynasty. As a research method, a set standard was prepared to decompose the space of <Donggwoldo> into a unit space, and the standard was set according to the role and height of the space by classifying it into a main space, sub space, and transition space. Two convex maps were prepared according to before and after the installation of the Panjang, and the values of connectivity, control, and integration, which are spatial syntax variables, were calculated and analyzed. The results of the study are as follows. First, the partition in <Donggwoldo(東闕圖)> did not affect the overall spatial arrangement and control or connection of Donggwol, but the movement and access of space is limited to specific areas. Second, the partition was a facility intensively distributed in Naejeon(內殿) and Donggung(東宮) to be used actively in the way of space utilization. It shows that the unit space increased rapidly due to the installation of the partition. Since the partition was installed in the spaces that were open and under high control in the case of Naejeon(內殿), it helped to secure private spaces as closed ones under low control. On the other hand, for Donggung(東宮), the spaces were compartmented and divided with the partition to guide the movement path through narrow gates of the partition and increase the depth of the space. This helped to create spaces that are free and can be hidden as it increased the number of spaces coming through. Third, In addition to the functions of "eye blocking, space division, and movement path control" revealed in prior research, the partition has created a "space that is easy to control" within a specific area. The installation of the partition reduced the scale through the separation of spaces, but it occurred the expansion of the movement path and space. Also, the partition functioned to strengthen hiding and closure or increase openness as well through space division. This study is significant in that it revealed the value of the spatial control function of panjang through the analysis of spatial control and depth by analyzing the function of the partition with a mathematical model in addition to the analysis and study of the function and role of panjang. In addition, it is valuable in that it has prepared a framework for analysis tools that can be applied to traditional residential complexes similar to palaces by applying space syntax to <Donggungdo> to create convex spaces according to unit space division and connection types of palace architecture and landscape elements.

• The Journal of Engineering Geology
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• v.32 no.1
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• pp.113-126
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• 2022

The tectonic history of the Chukchi Abyssal Plain in the Amerasia Basin, Arctic Ocean, has not been fully explored due to the harsh conditions of sea ice preventing detailed observation. Existing models of the tectonic history of the region provide contrasting interpretation of the timing of formation of the crust (Mesozoic to Cenozoic), crust type (from hyper-extended continental crust to oceanic crust), and formation process (from parallel/fan-shaped rifting to transformation faulting). To help determine the age of the oceanic crust, the geothermal gradient was measured at three stations in the south of abyssal plain at depth of 2,160-2,250 m below sea level. Heat flow measurement stations were located perpendicular to the spreading axis over a 40 km-long transect. In-situ thermal conductivity measurement, corrected by the laboratory test, gave observed marine heat flows of 55 to 61 mW/m². All measurements were taken during Arctic expeditions in 2018 (ARA09C expedition) and 2021 (ARA12C expedition) by the Korean ice-breaking research vessel (IBRV) Araon. Given the assumption of oceanic crust, the results correspond to formation in the Late Cretaceous (Mesozoic). The inferred age supports the hypothesis of formation activated by the opening of the Makarov Basin during the Late Mesozoic-Cenozoic. This would make it contemporaneous with rifting of the Chukchi Border Land immediately east of the abyssal plain. The heat flow data indicate the base of the gas hydrate stability zone is located 332-367 m below the seafloor, this will help to identify the gas hydrate-related bottom simulating reflector in the future seismic survey, as already identified on the Chukchi Plateau. Further geophysical surveys, including heat flow measurements, are required to increase our understanding of the formation process and thermal mantle structure of the abyssal plain.