• Korean Chemical Engineering Research
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• v.60 no.1
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• pp.93-99
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• 2022

With the rapid development of ultra-small and wearable device technology, continuous electricity supply without spatiotemporal limitations for driving electronic devices is required. Accordingly, Triboelectric nanogenerator (TENG), which utilizes static electricity generated by the contact and separation of two different materials, is being used as a means of effectively harvesting various types of energy dispersed without complex processes and designs due to its simple principle. However, to apply the TENG to real life, it is necessary to increase the electrical output. In addition, stable generation of electrical output, as well as increase in electrical output, is a task to be solved for the commercialization of TENG. In this study, we proposed a method to not only improve the output of TENG but also to stably represent the improved output. This was solved by using the contact layer, which is one of the components of TENG, as an electret for improved output and stability. The utilized electret was manufactured by sequentially performing corona charging-thermal annealing-corona charging on the Fluorinated ethylene propylene (FEP) film. Electric charges artificially injected due to corona charging enter a deep trap through the thermal annealing, so an electret that minimizes charge escape was fabricated and used in TENG. The output performance of the manufactured electret was verified by measuring the voltage output of the TENG in vertical contact separation mode, and the electret treated to the corona charging showed an output voltage 12 times higher than that of the pristine FEP film. The time and humidity stability of the electret was confirmed by measuring the output voltage of the TENG after exposing the electret to a general external environment and extreme humidity environment. In addition, it was shown that it can be applied to real-life by operating the LED by applying an electret to the clap-TENG with the motif of clap.

• Korean Journal of Agricultural and Forest Meteorology
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• v.24 no.3
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• pp.145-154
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• 2022

Due to abnormal weather conditions caused by climate change, natural disasters and damages are gradually increasing around the world. Global climate change as accompanied by warming is projected to exert adverse impact on production of potato, which is known as cool season crop. Even though, role of potato as a food security crop is expected to increase in the future, the climate change impacts on potato and adaption strategies are not sufficiently established. Therefore, this study was conducted to analyze the damage pattern of potatoes due to high temperature treatment and to evaluate the response of cultivars. T he high temperature treatment (35~38℃) induced heat stress by sealing the plastic house in midsummer (July), and the quantity and quality characteristics of potatoes were compared with the control group. T otal yield, marketable yield (>80 g) and the number of tubers per plants decreased when heat treatment was performed, and statistical significance was evident. In the heat treatment, 'Jayoung' cultivar suffered a high heat damage with an 84% reduction in yield of >80 g compared to the control group. However, in Jopung cultivar, the decrease was relatively small at 26%. Tuber physiological disturbances (Secondary growth, Tuber cracking, Malformation) tended to increase in the heat stress. Under heat conditions, the tubers were elongated overall, which means that the marketability of potatoes was lowered. T he tuber firmness and dry matter content tended to decrease significantly in the heat-treated group. T herefore, the yield and quality of tubers were damaged when growing potatoes in heat conditions. T he cultivar with high heat adaptability was 'Jopung'. T his result can be used as basic data for potato growers and breeding of heat-resistant cultivars.

• Journal of the Korean Association of Geographic Information Studies
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• v.25 no.1
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• pp.28-43
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• 2022

This study classified UAV image-based physical spatial types for parks in urban areas of Changwon City and analyzed thermal comfort characteristics according to physical spatial types by comparing them with ENVI-met thermal comfort results. Physical spatial types were classified into four types according to UAV-based NDVI and SVF characteristics. As a result of ENVI-met thermal comfort, the T_MRT difference between the tree-dense area and other areas was up to 30℃ or more, and it was 19. 6℃ at 16:00, which was the largest during the afternoon. As a result of analyzing UAV-based physical spatial types and thermal comfort characteristics by time period, it was confirmed that the physical spatial types with high NDVI and high SVF showed a similar to thermal comfort change patterns by time when using UAV, and the physical spatial types with dense trees and artificial structures showed a low correlation to thermal comfort change patterns by time when using UAV. In conclusion, the possibility of identifying the distribution of thermal comfort based on UAV images was confirmed for the spatial type consisting of open and vegetation, and the area adjacent to the trees was found to be more thermally pleasant than the open area. Therefore, in the urban planning stage, it is necessary to create an open space in consideration of natural covering materials such as grass and trees, and when using artificial covering materials, it is judged that spatial planning should be done considering the proximity to trees and buildings. In the future, it is judged that it will be possible to quickly and accurately identify urban climate phenomena and establish urban planning considering thermal comfort through ground LIDAR and In-situ measurement-based UAV image correction.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.5
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• pp.69-79
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• 2022

This study aims to assess the current understanding of the landscape of wind power facilities as renewable energy sources that supply sightseeing, tourism, and other opportunities. Therefore, social media data related to the landscape of wind power facilities experienced by visitors from different regions was analyzed. The analysis results showed that the common characteristics of the landscape of wind power facilities are based on the scale of wind power facilities, the distance between overlook points of wind power facilities, the visual openness of the wind power facilities from the overlook points, and the terrain where the wind power facilities are located. In addition, the preference for wind power facilities is higher in places where the shape of wind power facilities and the surrounding landscape can be clearly seen- flat ground or the sea are considered better landscapes. Negative keywords about the landscape appear on Gade Mountain in Taibai, Meifeng Mountain in Taibai, Taiqi Mountain, and Gyeongju Wind Power Generation Facilities on Gyeongshang Road in Gangwon. The keyword 'negation' occurs when looking at wind power facilities at close range. Because of the high angle of the view, viewers can feel overwhelmed seeing the size of the facility and the ridge simultaneously, feeling psychological pressure. On the contrary, positive landscape adjectives are obtained from wind power facilities on flat ground or the sea. Visitors think that the visual volume of the landscape is fully ensured on flat ground or the sea, and it is a symbolic element that can represent the site. This study analyzes landscape awareness based on the opinions of visitors who have experienced wind power facilities. However, wind power facilities are built in different areas. Therefore, landscape characteristics are different, and there are many variables, such as viewpoints and observers, so the research results are difficult to popularize and have limitations. In recent years, landscape damage due to the construction of wind power facilities has become a hot issue, and the domestic methods of landscape evaluation of wind power facilities are unsatisfactory. Therefore, when evaluating the landscape of wind power facilities, the scale of wind power facilities, the inherent natural characteristics of the area where wind power facilities are set up, and the distance between wind power facilities and overlook points are important elements to consider. In addition, wind power facilities are set in the natural environment, which needs to be protected. Therefore, from the landscape perspective, it is necessary to study the landscape of wind power facilities and the surrounding environment.

• Trans-
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• v.3
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• pp.109-135
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• 2017

The purpose of this thesis is to analyze characteristics of everyday movement showed in performances of Steve Paxton. A work of art has been realized as a special object enjoyed by high class people as high culture for a long time. Therefore, a gap between everyday life and art has been greatly existed, and the emergence of everyday elements in a work of art means that public awareness involving social change is changed. The postmodernism as the period when a boundary between art and everyday life is uncertain was a postwar society after the Second World War and a social situation that rapidly changes into a capitalistic society. Changes in this time made scholars gain access academically concepts related to everyday life, and affected artists as the spirit of the times of pluralistic postmodernism refusing totality. At the same period of the time, modern dance also faced a turning point as post-modern dance. After the Second World War, modern dance started to be evaluated as it reaches the limit, and at this juncture, headed by dancers including the Judson Dance Theatre. Acting as a dancer in a dance company of Merce Cunningham, Steve Paxton, one of founders of the Judson Dance Theatre, had a critical mind of the conditions of dance company with the social structure and the process that movement is made. This thinking is showed in early performances as an at tempt to realize everyday motion it self in performances. His early activity represented by a walking motion attracted attention as a simple motion that excludes all artful elements of existing dance performances and is possible to conduct by a person who is not a dancer. Although starting the use of everyday movement is regarded as an open characteristic of post-modern dance, advanced researches on this were rare, so this study started. In addition, studies related to Steve Paxton are skewed towards Contact Improvisation that he rose as an active practician. As the use of ordinary movement before he focused on Contact Improvisation, this study examines other attempts including Contact Improvisation as attempts after the beginning of his performances. Therefore, the study analyzes Satisfyin' Lover, Contact at 10th & 2nd and Bound that are performances of Steve Paxton, and based on this, draws everyday characteristics. In addition, related books, academic essays, dance articles and reviews are consulted to consider a concept related to everyday life and understand dance historical movement of post-modern dance. Paxton attracted attention because of his activity starting at critical approach of movement of existing modern dance. As walking of performers who are not dancers, a walking motion showed in Satisfyin' Lover gave esthetic meaning to everyday movement. After that, he was affected by Eastern ideas, so developed Contact Improvisation making a motion through energy of the natural laws. In addition, he had everyday things on his performances, and used a method to deliver various images by using mundane movement and impromptu gestures originating from relaxed body. Everyday movement of his performances represents change in awareness of performances of the art of dancing that are traditionally maintained including change of dance genre of an area. His activity with unprecedented attempt and experimentation should be highly evaluated as efforts to overcome the limit of modern dance.

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

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.3
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• pp.70-82
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• 2023

The recent surge of IT and data acquisition is shifting the paradigm in all aspects of life, and these advances are also affecting academic fields. Research topics and methods are being improved through academic exchange and connections. In particular, data-based research methods are employed in various academic fields, including landscape architecture, where continuous research is needed. Therefore, this study aims to investigate the possibility of developing a landscape preference evaluation and prediction model using machine learning, a branch of Artificial Intelligence, reflecting the current situation. To achieve the goal of this study, machine learning techniques were applied to the landscaping field to build a landscape preference evaluation and prediction model to verify the simulation accuracy of the model. For this, wind power facility landscape images, recently attracting attention as a renewable energy source, were selected as the research objects. For analysis, images of the wind power facility landscapes were collected using web crawling techniques, and an analysis dataset was built. Orange version 3.33, a program from the University of Ljubljana was used for machine learning analysis to derive a prediction model with excellent performance. IA model that integrates the evaluation criteria of machine learning and a separate model structure for the evaluation criteria were used to generate a model using kNN, SVM, Random Forest, Logistic Regression, and Neural Network algorithms suitable for machine learning classification models. The performance evaluation of the generated models was conducted to derive the most suitable prediction model. The prediction model derived in this study separately evaluates three evaluation criteria, including classification by type of landscape, classification by distance between landscape and target, and classification by preference, and then synthesizes and predicts results. As a result of the study, a prediction model with a high accuracy of 0.986 for the evaluation criterion according to the type of landscape, 0.973 for the evaluation criterion according to the distance, and 0.952 for the evaluation criterion according to the preference was developed, and it can be seen that the verification process through the evaluation of data prediction results exceeds the required performance value of the model. As an experimental attempt to investigate the possibility of developing a prediction model using machine learning in landscape-related research, this study was able to confirm the possibility of creating a high-performance prediction model by building a data set through the collection and refinement of image data and subsequently utilizing it in landscape-related research fields. Based on the results, implications, and limitations of this study, it is believed that it is possible to develop various types of landscape prediction models, including wind power facility natural, and cultural landscapes. Machine learning techniques can be more useful and valuable in the field of landscape architecture by exploring and applying research methods appropriate to the topic, reducing the time of data classification through the study of a model that classifies images according to landscape types or analyzing the importance of landscape planning factors through the analysis of landscape prediction factors using machine learning.

• Korean Journal of Soil Science and Fertilizer
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• v.15 no.1
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• pp.49-50
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• 1982

The objective of this paper is to review the changes in fertilizer use pattern and to discuss some aspects of the fertilizer development in Korea. Fertilizer consumption in Korea have steadily increased to triple the application rates of N, P and K during the 15 years from 1965 to 1980, and Korea became one of the countries which apply fertilizers at the highest rate. The ratio of N: $P_2O_5$: $K_2O$ in fertilizer consumption changed from 55.4 : 31.4 : 13.1 in 1965 to 54.0 : 23.8 : 22.2 in 1980. It can be said that Korean farmers practise a balanced fertilization at least in view of fertilizer consumption as compared to other developing countries. However, differences in soil properties, crops, and climate varying as region were not reflected on fertilization. In the technological development of fertilizer, the chemical form and composition of the fertilizer as well as the suitability to the specific crops must be taken into consideration for the efficient use of fertilizers. Although organic fertilizers and manure are accepted as minor element suppliers, it is necessary to add minor elements into chemical fertilizers on the industrial process. Industrial waste may be used for the agricultural production as a measure of pollution control providing careful study on the waste.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.1-44
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• 2023

Hexagram Bi (比 ䷇ 8) is one of the hexagrams comprised of one-unbroken line and five-broken lines. The hexagrams of one-unbroken and five-broken lines symbolize the relationship and dynamics between one yang-consciousness and the five-yin unconsciousness. The hexagram of one-unbroken line and five-broken lines has six different images depending on the position of the one unbroken line from the beginning line to the top line. In terms of psychology, this means that the position change of one yang line in relation to five yin lines may symbolize the function of consciousness which clarifies and determines the content of the psyche. In addition, the flow of psychic energy can be examined through the process of one unbroken line's movement. In other words, the psychic contents of the beginning line of hexagram Bok (復 ䷗ 24), which is the beginning of the hexagram of one-unbroken line and five-broken lines, proceed sequentially, and then arrive at the process of the last sixth, hexagram Bak (剝 ䷖ 23) through the fifth, the hexagram Bi (8). That is, it can be said that the content of the hexagram and the line determined according to the position of one unbroken line show a certain psychic flow. As a result, the first hexagram Bok (復 ䷗ 24), after recovering and starting newly, means the beginning of consciousness. After that the process of proceeding with the second, third, and fourth lines represents the flow of consciousness. And in the fifth place, the fifth line of hexagram Bi, it reaches its peak and is placed in the optimal state of consciousness because of its right and centered position at this hexagram Bi. Like nature, the psyche gradually enters the path of decline from the highest state, which leads to the last sixth, the top line of hexagram Bak. However, the top line of the hexagram Bak, where everything falls off, contains the content of starting again in its top line. It is the beginning line of hexagram Bok to inherit this. This means the circumambulation of the psyche that changes from a psychologically difficult state of depression to a stage of recovery. There is a stage that must be passed in this circulation process, and that is the hexagram Gon (坤 ䷁ 2). October(tenth month)'s hexagram Gon is placed between hexagram Bak, the ninth month of the lunar calendar, and hexagram Bok, the eleventh month of the lunar calendar. This represents that the flow of recovery must go through a maternal process of hexagram Gon. The retreat to the psychological uterus is inevitable in regenerating the psyche. This process flows from the hexagram Bak and through hexagram Gon to the hexagram Bok. At this situation the hexagram Gon acts the absolutely necessary role. In addition, the main body of the hexagrams of one-unbroken and five-broken lines, including the Bi hexagram, is also the Gon hexagram composed of six-broken lines. In other words, all six hexagrams of one-unbroken and five-broken lines have a certain relationship with the Gon hexagram, and it would be meaningful to look at the correlation between the unbroken lines of the hexagrams of one-unbroken and five-broken lines and the corresponding broken lines of the hexagram Gon. This can be said to be the dynamics of the maternal unconscious connected to the state of consciousness in six forms. Therefore, each hexagram of one-unbroken and five-broken lines symbolizes the expression of the integration the mother archetype with the consciousness. Revealing this well is the meaning of the hexagram of one-unbroken and five-broken lines. Its hexagram image consists of a combination of Gon (☷), which symbolizes the mother, and the thunder (☳) the eldest son, the water (☵) the middle son and the mountain (☶) the third son. As a result, the hexagram Bok (復 ䷗ 24), Sa (師 ䷆ 7), Gyeom (謙 ䷠ 15), Ye (豫 ䷏ 16), Bi (比 ䷇ 8) and Bak (剝 ䷖ 23) are sequentially created in the order of the unbroken line. This is symbolically the evolutionary process of consciousness. In this way, the hexagrams of one-unbroken and five-broken lines, which mean the conjunction of mother and son, represent the advancing relationship between the maternal unconscious and consciousness. In addition, the relationship with the mother according to the position of the son is related to the dynamics of mother archetype to the attitude of consciousness. The psychological meaning can be deduced from the flow of six lines of hexagrams of one-unbroken and five-broken lines. And the state in which the activation of the consciousness is at its peak is the fifth line of the hexagram Bi, and comparing it with the contents of the corresponding fifth line of hexagram Gon not only can find the state and meaning of the conjunction of consciousness and the maternal unconscious, but the entire flow can be compared to the individuation process.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.184-254
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• 2022

Through this thesis, the psychological meaning of the Korean folktale 'the servant who ruined the master's house' was examined. The opposition between the master and the servant is a universal matter of the human psychology. It can be seen as a conflict between the hardened existing collective consciousness and the new consciousness to compensate for and renew it. From different angles, it has become the opposition between man's spiritual and instinctive aspects, between the conscious and the unconscious, or between the ego and the shadow. In the folktale, the master tries several times to get rid of the youngest servant, but the servant uses tricks and wits to steal food, a horse, the youngest sister, and all money from the master, and finally, take his life. It ends with the marriage of the youngest sister and the servant. Enantiodromia, in which the master dies, and the servant becomes the new master, can be seen that the old collective consciousness is destroyed, and the new consciousness that has risen from the collective unconscious takes the dominant position. In an individual's psychological situation, it can be seen that the existing attitude of the ego is dissolved and transformed into a new attitude. In the middle of the story, the servant marries the youngest sister by exploiting naive people to rewrite the back letter written by the master to kill him. This aspect can be understood negatively in the moral concept of collective consciousness, but it can also be seen as a process of integrating mental elements that have been ignored in the collective consciousness of the Joseon Dynasty, symbolized by a woman, a honey seller, and a hungry Buddhist monk. The new consciousness, represented by the servant, has the characteristics of a trickster that is not bound by the existing frame, so it can encompass the psychological elements that have been ignored in the collective consciousness. Such element may represent compensation or an alternative to the collective consciousness in the late Joseon Dynasty. The master puts the servant in a leather bag and hangs it on a tree to kill the servant. However, the servant deceives a blind man; he opened his eyes while hanged. Instead of the servant, the blind man dies, and the servant is freed. As the problem of the conflict between master and servant is finally entrusted to the whole spirit (Self) symbolized by a tree, the blind man gets removed. It can be understood as an intention of the Self to distinguish and purify the elements of recklessness, stupidity, and greed included in the trickster. Through these processes, the servant, which symbolizes a new change in collective consciousness or a new attitude of ego, solves the existing problems and takes the place of the master. While listening to the cunning servant's performance, the audience feels a sense of joy and liberation. At the same time, in the part where the blind man and the master's family die instead and the servant becomes the master, they experience feelings of fear and concern about the danger and uncontrollability of the servant. The tricksters appearing in foreign analogies are also thoroughly selfish and make innocent beings deceive or die in order to satisfy their desires and escape from danger. Efforts to punish or reform these tricksters are futile and they run away. Therefore, this folktale can also be seen as having a purpose and meaning to let us know that this archetypal shadow is very dangerous and that consciousness cannot control or assimilate it, but only awe and contemplate it. Trickster is an irrational manifestation of revivifying natural energy that rises from the unconscious as a compensation for hardened existing structure and order. The phenomenon may be destructive and immoral from the standpoint of the existing collective mind, but it should be seen as a function of the collective unconscious, a more fundamental psychic function that cannot be morally defined. The servant, a figure of the trickster archetype, is a being that brings transformation and has the duality and contradiction of destructiveness and creativity. The endings of this folktale's analogies are diverse, reflecting the diversified response of the audience's mind due to the ambivalence of the trickster, and also suggesting various responses toward the problem of the trickster from the unconscious. It also shows that the trickster is a problem of inconclusive and controversial contradictions that cannot be controlled with a conscious rational attitude, and that we can only seriously contemplate the trickster archetype within us.