• Proceedings of the KSEEG Conference
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• 1999.04a
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• pp.8-10
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• 1999

• (The)Study of the Eastern Classic
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• no.41
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• pp.445-476
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• 2010

In this essay I aimed to analyze the concept of cultivation in east asian aesthetics. Most people regarded traditional asian paintings as an artwork that was obviously an artwork by artists. Moreover, they emphasized the cultivation of artists in their creation and used to accept the concept of cultivation which means cultivating one's mind. Generally speaking, to cultivate one's mind meant enlarging one's ethical behavior and he or she became a better person. And in creation, it meant considering all things more deeply. In this point of view, it was too vague to notice the meaning. What is an accurate meaning of cultivate artist's mind? What was the relation between creation and cultivation? In confucian philosophy, the concept of cultivation had two meanings. One was to enlarge one's ethical behavior and the other was to improve one's knowledge about things. The knowledge implied all of the one's experiences about things. Thus, the knowledge meant what he communicated with under his surroundings and created. In this perspective, to analyze the case of "Dohwaguenmungi" and "Limchungochi", cultivation was related to 'you(游)' and 'jing(精)'. It implied all of the artist's efforts to make communication with his objects deeper and wider, at last, he created his own meaning about object that he experienced. Therefore, I suggest that when we use the concept of cultivation in the context of creation, it should be used as the meaning related with improving one's knowledge about things.

• Proceedings of the KSEEG Conference
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• 1999.04a
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• pp.49-49
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• 1999

• Journal of Korea Soil Environment Society
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• v.3 no.3
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• pp.33-44
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• 1998

Mine tailings, soils, stream sediments, and ground water around Imcheon disused mine were analyzed in order to investigate their pollution levels of heavy metals and cyanide. The average contents of As, Cd, Cu, Hg, Pb, Zn, and CN￣ in mine tailings were 366, 28.8, 202, 15.2, 1.97$\times$$10^3$, 3.85$\times$$10^3$, 90.6mg/kg respectively, The pollution indices that calculated by the tolerance level of Kloke were 8~19 and the pH values were acidic in mine tailngs. In the field and paddy soils of Imcheon disused mine area except for soils nearby mine tailngs, concentraitons of the heavy metals were less than standards of soil pollution of agricultral area in the environmental protection law. The nitrate contents In the ground water for drink were more than tolerance level of the drinking water of Ministry of Health and Social Affairs.

• (The)Study of the Eastern Classic
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• no.50
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• pp.233-259
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• 2013

This study aims to identify the concept of "You(游)" as the aesthetic attitude in the Traditional Chinese Painting Theory. Traditional painting has a purpose to spread painting spirits and have consistently pursued "Xin(神, spiritual being)" as the truth of a thing. However, the contents of "spiritual being", "form" and "qi" that "describe the spiritual being" have been changed. Therefore, although the theory of form and spirit can be a way to explain chinese paintings, there is a limitation to actively explain the changes in description of spiritual being. In order to find out the basis to explain the changes of spiritual being as the truth of a thing, this study investigated the concept of "You(游)" as the attitude of the artist focusing on "experiences in painting". "Tuhua Jianwenzhi" and "Linquan Gaozhi" in the Song Dynasty adopted the attitude of "You" to explain the painting theory and proceeded exploration on things with the attitude to pursue the "truth" of a thing described in "Eye of Painting" and "KuguahuoshangHuayulu". The aesthetic values generated in the attitude of "You" refer to "qing si(情思)" and "yi si(意思)" in Song Dynasty; "gao yin zhi si (高隱之思)" in the Meng Dynasty; and the law of "one stroke(一?)" in Qing Dynasty.

• Economic and Environmental Geology
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• v.36 no.6
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• pp.501-510
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• 2003

Several geophysical surveys(electrical resistivity, electromagnetic, seismic refraction, CPR) were conducted to primarily investigate the gallery and the geomembrane at an abandoned mine(Imcheon mine). The subsurface structure mapped from seismic refraction survey mainly consists of three velocity layers(>1000 m/s, 1000∼2000 m/s,＜2000 m/s). Top of the bedrock, whose velocities exceed 2000 m/s, appears to be at depth of 7.5∼10m. Higher resistivities (of ten thousands-hundred of thousands ohm-m) are interpreted to be associated with a open(cavities) gallery. The events at depth of approximately 0.5∼0.7m in GPR sections are probably caused by high-density-poly-ethylene geomembrane. Taking into consideration of the differences in the spatial resolution between georadar and electrical surveys, the events of geomembrane correspond to the top of the high resistivities at depth of about 2m. The segments, characterized with the higher conductivities in the electromagnetic data and the lower resistivities in the electrical resistivity data, are probably associated with surface water or tear zone of geomembrane.

• (The)Study of the Eastern Classic
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• no.71
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• pp.181-203
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• 2018

This study examined the structure that can explain the 'gewuzhizhi' as a medical research methodology and how to acquire knowledge from this structure. First, we derive a structure that implies the meaning of 'gewuzhizhi' shown in "Liji" and "daixue" in relation to "xueji" and "shaoyi". It is Xue- gewuzhizhi -'You(游)'. Then, we examined the purpose of the travelling Mt. Hua of Wang Lu, who was a landscape painter and medical researcher and physician and the implication of 'You' in Song Dynasty's painting theory of "Tuhua Jianwenzhi", "Linquan Gaozhi". In the course of the review, I explained the following. First, 'You' in the travelling Mt. Hua of Wang Lu and 'You' in the painting theories of Song Dynasty belongs to the structure of Xue- gewuzhizhi-'You'. Secondly, the meaning of 'gewuzhizhi' in the structure of Xue-gewuzhizhi-'You' was deepened in Song Dynasty. Third, The way in which the 'You' of the Song Dynasty's painting theory is to learn the reason of things is to observe things. Fourthly, the structure of the Xue-gewuzhizhi-'You' was practiced in the painting area in the Song Dynasty, and the field of practice was extended to the study of medicine by the landscape researcher who followed the painting theory of Song Dynasty. Fifth, through the assertion of Wang Lu's 'I take Mt. Hua as my teacher[師]', Wang Lu finds that the source of the recognition lies in nature(Mt. Hua). Through the above, 'gewuzhizhi' shown in "Liji" and "dai xue" is involved in the theory of cultivation and epistemology, and the structure of xue-gewuzhizhi- 'You' involved in epistemology and the method of recognition is found in observation. Through these investigations, I understood logically 'gewuzhizhi' as a method of medical research.

• 한국지구물리탐사학회:학술대회논문집
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• 2005.05a
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• pp.267-272
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• 2005

Geophysical surveys were performed in three abandoned mines: Jangpoong, Kwangyang, Imchon. The main objectives of the researches include delineating the pathways of leachate from acid mine drainage(AMD), mapping buried rock wastes and tailings, detecting drainage pipes, and investigating the gallery and membrane, if they exist, Geophysical responses were well correlated with the results from water sample data(i.e., pH, EC, heavy metal contents, $SO_4^{-2}$). Main pathways of the leachate were successfully detected in electrical resistivity sections and self-potential(SP) profiles, whereas waste rocks, drainage pipes, and membranes were effectively located by incorporating seismic refraction, electrical resistivity and GPR methods.

• Journal of Digital Convergence
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• v.17 no.3
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• pp.427-432
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• 2019

In the 12th century to the 13th century, was the heyday of celadon, Koryo celadon after experienced celadon firing technology of imitation to the peak period of the development of Chinese celadon, especially on decoration technology pioneered the self unique style, the way of engraving, $xi{\grave{a}}ngqi{\grave{a}}n$. During this period, the southern Song dynasty celadon in China also innovated in the mature celadon firing technology and became more distinctive. The decorative style also promoted the aesthetic interest of the Song dynasty. Celadon decoration is not only a decorative art of ceramic art, but also a representation of national cultural phenomenon with the traditional culture in the development of contemporary art, play a more important role and value.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.2
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• pp.142-154
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• 2012

This study aimed at learning the characteristics of place identity of the Buan county hall garden and Sangsosan(上蘇山) by looking over the pattern and content of letter-engraved rocks and nearby facilities and history. Especially, we focused on the meaning and contents of the letters in Sangsosan and a Government Office of Buan engraved on rocks in order to learn what the place means. The results of our study are as follows. Buan-hyun(扶安縣) in the Joseon dynasty period blossomed literary culture of enjoying poetry and melody, and this was faithful realization of the concept of "Rakto(樂土)" of 'Saengubuan(生居扶安).' The grand scale letters written by Si-SooPark(朴蓍壽: 1767~1876), head of the office in the early 19th century, in the cursive style on the basis stone of the garden of Buan county building, which was the site of the office of Buan-hyun in the Joseon dynasty period, such as 'Bongraedongcheon(蓬萊洞天)', 'Jurim(珠林)', and 'Okcheon(玉泉)' mean that "'Bongrae', the another name of Buan', is a place where Taoist hermits would live because the spring water of Seorim flows down to be Okcheon.", showing his pride of living Buan. The regions like Seorimjeong, Geumdae(琴臺), and Hyecheon(惠泉) where letters engraved on rocks are located intensively are closely related with those who communicated with Mae-ChangLee(李梅窓: 1573~1610), the slave of the government, and are local attractions and garden traces where the literary culture and scholar's spirit of Buan are well-harmonized. Most of the letters were written from the 19th century to the early 20th century, showing that 4 for landscapes, 8 for Kyungseck(景色: imaginary scenry), 5 for figures, 15 for poems and 2 for others. The ratio of poems is much higher than that of poems in other regions' letters on rocks, and the keyword of the letters is Haecheon. A piece of the place identity heavily influenced by the Taois thermit ideology is revealed by the expressions of 'Bongraedongcheon', 'Sosansaho(蘇山四皓)' or 'the spring water of Haecheon' that was considered as an elixir of Taoist hermits. Seorim the forest, which had been managed after Yeon-Myeong Cho(趙然明: 1797~?), head of the office, planted trees in the 11th year of the reign of King Heonjong(1845), Seorimjeong in the forest, and rocks with engraved letters on them are proof of literary culture and the garden traces showing the characteristics and aspect of Imcheon(林泉) Garden of the office heavily influenced by the Taoist hermit ideology. Along with Naebyeon-san national park and Kyeokpo region, the center of Buan tourism, we hope that cultural heritages including rocks with engraved letters over Seorim park would become a representative cultural heritage and attraction of Buan.