• The Journal of the Korea Contents Association
• /
• v.21 no.9
• /
• pp.125-135
• /
• 2021

Due to the lack of national consensus on the importance and value of the character industry and the lack of recognition of value as a national strategic industry, the development of the character industry is experiencing great difficulties. The purpose of this study is to analyze the economic effects of character industry in China to help establish policies and strategies for the character industry in the future. To this end, this study utilized the China 2017 Industrial Association Table. The analysis results are as follows. China's character industry has a lower production inducement effect than other industries with a column total of 3.45514, and a row total of 1.30015. This shows that China's character industry is still being produced by small and medium-sized companies with a low equity ratio. Second, in the character industry, the index of the sensitivity of dispersion representing the forward linkage effect is 0.01426 and the impact factor is 0.03790, which are all less than 1. Therefore, it can be said to be the final demand manufacturing type.Third, in China character industry's income induction is 0.47690 and the production tax induction effect is -0.04912. It can be seen that the character industry has less income induction and tax burden generated every time the final demand increases by one unit in the entire industry than in other industries.Despite the quantitative growth of the character industry in China, the impact on other industries is low and it is not playing a role as an income-generating industry. Structural improvement is needed for the qualitative development of China's character industry.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.28 no.2
• /
• pp.75-85
• /
• 2010

The purpose of this study is to attempt new analysis on Soswaewon Garden(瀟灑園) where is Korea's traditional garden, focusing on which the tendency of its change is a relational-formation tool similar to the Eastern Mode of Thought, with paying attention to conversion as the new view of world. Accordingly, the aim is to reanalyze by connecting with Soswaewon Garden based on the theory of complexity, which tries to look at the whole through relationship rather than characteristics in individual components. Given summarizing findings, those are as follows. First, it was found that complexity shown in space and open system of physical dimension was characterized by 'event(situation)', 'non-determination' and 'homogeneous relationships between part and whole', and a variety of techniques introduced the nature positively. In particular, it was found that there were many cases of topographic usage, since the Soswaewon Garden selected its construction site proactively and was a product from architectural works in compliance with a given flow of natural topography. This has a nature of open text in the situation of emergent behaviors. Second, it was found that complexity shown in experiences and open system on the invisible dimension was characterized primarily by 'event(situation)' and 'relationships of interactive response between actors and environment', and various techniques appeared as a space for interactive combination of nature and daily experiences. This is typical of bilateral harmony based on interactions between subject and object, and between mankind and nature, and becomes also a space to accommodate temporary emergent behaviors in our life. Third, the compositional elements are reconstituted as space of organic property with dismantling steady relations. Especially, 'Soswaewon Garden's 48 poems(瀟灑園四十八詠)' will be the origin of the emotionally spatial experience to the current performers. Ultimately, the performer in the space of Soswaewon Garden simultaneously becomes a creator of space, and will generate new space with intertextuality with environment. Therefore, Soswaewon Garden becomes a place of binding me and the other together while maintaining mutual relationship based on organic thinking between a human being and nature and between the whole and a part.

• Journal of Astronomy and Space Sciences
• /
• v.20 no.4
• /
• pp.283-298
• /
• 2003

The 2001 Leonid meteor storm has been observed all over the world, and its most intense flux since the last few decades has caused great interest among both laymen and experts. Especially, its maximum hours occurred at dawn hours of Nov. 19 in the east Asia, during which moonless clear night at the Mt. Bohyun allowed us near perfect condition of observation. Observation was carried out in the period of 01:00∼05:40(KST), which include the predicted maximum hours, with all-sky camera installed for upper atmospheric airglow research. Tn this paper we analyze 68 all-sky images obtained in this period, which contain records of 172 meteors. Utilizing the zenith hourly rate(ZHR) of 3000 and magnitude distribution index of 2, which were reported to International Meteor Organization by visible observers in the east Asia, we estimate the limiting magnitude of about 3 for meteors detected in our all-sky images. We then derive magnitudes of 83 meteors with clear pixel brightness outlines among the initially detected 172 meteors by comparing with neighbor standard stars. Angular velocities of meteors needed for computing their passing times over an all-sky image are expressed with a simple formula of an angle between a meteor head and the Leonid radiant point. The derived magnitudes of 83 meteors are in the range of -6∼-1 magnitude, and its distribution shows a maximum new -3mag. The derived magnitudes are much smaller than the limiting magnitude inferred from the comparison with the result of naked-eye observations. The difference may be due to the characteristic difference between nearly instantaneuous naked-eye observations and CCD observations with a long exposure. We redetermine magnitudes of the meteors by adjusting a meteor lasting time to be consistent with the naked-eye observations. The relative distribution of the redetermined magnitudes, which has a maximum at 0 mag., resembles that of the magnitudes determined with the in-principle method. The relative distribution is quite different from ones that decrease monotonically with decreasing magnitudes for meteors(1∼6) sensitive to naked-eye observations. We conclude from the magnitude distribution of our all-sky observation that meteors brighter than about 0 mag., appeared more frequently during the 2001 Leonid maximum hours. The frequent appearance of bright meteors has significantly important implication for meteor research. We noted, however, considerably large uncertainties in magnitudes determined only by comparing standard stars due to the unknown lasting time of meteors and the non-linear sensitivity of all-sky camera.

• Journal of the Daesoon Academy of Sciences
• /
• v.27
• /
• pp.79-132
• /
• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.