• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.208-224
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• 2023

• Sim-seong Yeon-gu
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• v.38 no.2
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• pp.305-307
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• 2023

• Sim-seong Yeon-gu
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• v.38 no.2
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• pp.308-310
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• 2023

• Journal of the Korean housing association
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• v.25 no.5
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• pp.83-91
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• 2014

The main purpose of this research is to understand how the problems, which existing letter-shape houses have, are solved in Unjoru which is one of the letter-shape houses. Furthermore, there is the secondary purpose which is to realize the architectural characteristics of Unjoru through the process from the composition of rooms and buildings to the method of structure and roof formation. This research was approached in terms of architectural design, and as the result, the problems of the existing letter-shape houses was resolved by literally converting the shape of outdoor space to 品-shape form. Moreover through the result, it was recognized that the 占-Shape plan was flexible in responding to the demand of the times, such as the order of precedency within men and women and each generation. In addition to the previous results, it was confirmed that the location of major rooms was also decided by considering the interrelationship with natural environment of surrounding area. Also, in the whole proportion of building's plan, each building, such as ㄷ-shape Anchae and big-sized and middle-sized Sarangchae having 丁-shape form, and major rooms in the each building have proportion system such as 1:1, 3:4, $1:\sqrt{2}$, and 3:5 as aesthetic numerical value. Finally, it was understood that the architectural intention had double-sided characters, one side was authority and dignity in the aspect of shape and another side was practicality in aspect of inner housing life.

• Cross-Cultural Studies
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• v.25
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• pp.159-183
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• 2011

This study is for the understanding of the role of fortunetelling and the "Scripture of Fortunetelling(占察經)" through the relationship between the manners and customs of Koreans and the Buddhist Scripture dealing with the fortunetelling. It is meaningful to understand how it is related with Buddhism. As a result, I perceived that Koreans have lived with fortunetelling and that the role of fortunetelling in from private person to the country. I saw there were four big roles; to clean the uncertainty of the future to fulfill the expectations, to confirm the justice of what he or she did, to cure, and to choice. Looking into "Memorabilia of the Three Kingdoms(三國遺事)", I see that the Scripture of Fortunetelling and the ceremony of fortunetelling was popular and those great monks such as Wongwang, Wonhyo, Jinpyo and Jihye presided these ceremonies. The structure of the "Scripture of Fortunetelling(占察經)" has the hierarchy of Fortunetelling, Penance, Practice, Awakening, and Salvation of the world. So fortunetelling motivated every stage of practice. The role of fortunetelling in "Scripture of Fortunetelling(占察經)" is to intermediate. For this purpose it divided the attitude for the fortunetelling into two categories; for the urgent real life and just for enjoying. But they seriously dealt with both results. They used the fortunetelling in order to accomplish the ultimate purpose of Buddhism. So the fortunetelling is a mean of propagation of Buddhism and a intermediary of awakening and salvation.

• The Journal of Korean Philosophical History
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• no.36
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• pp.75-99
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• 2013

In this treatise, the writer aimed to discuss the points that the Zhouyi("周易") which Dasan(茶山) studied is connected with Xiangshuyixue(象數易學). First of all, Dasan(茶山) reconstructed Shiyi("十翼"). The unique thing is that he included such a new topic, called Shiguachuan("蓍卦傳") - manual of divination signs manual in the Shiyi("十翼"). This Shiguachuan("蓍卦傳") is concerned with the method of divination, and is deeply related to the Xiangshuyixue(象數易學). When it comes to the Zhouyi("周易") which Dasan(茶山) studied, Yilisifa(易理四法). As he discussed Xiang(象), it is connected to the Xiangshuyixue(象數易學). Also, there is a link between the Yilisifa(易理四法) and the Shiguachuan("蓍卦傳"). Dasan(茶山) argued that the Yilisifa(易理四法) is a must in interpreting Zhouyi("周易"). Thus, it can be said that the Zhouyi("周易") which Dasan(茶山) studied is connected with the Xiangshuyixue(象數易學). Next, the writer examined Duyiyaozhi("讀易要旨"), Yilun(易論) and Chunqiu guanzhanbuzhu("春秋官占補註")- literally, annotated collection of divination practice by compiler or editor of annals, etc. Duyiyaozhi("讀易要旨") is related to the Xiangshuyixue(象數易學), too. The writer was able to find out the fact that, in relation to the Divination Signs Manual, the Chunqiuguanzhanbuzhu("春秋官占補註") was also connected with the Xiangshuyixue(象數易學). Through these studies, the writer was able to see that how much Dasan(茶山) had exerted his efforts to define and describe Xiang(象) and Shu(數).

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.149-183
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• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.

• Journal of Korean Society of Forest Science
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• v.66 no.1
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• pp.68-73
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• 1984

Modern society has required to make maximization of the public benefit for forests. The increased public interest and concern for forests have been resulted from high mechanization of industrial activity associated with development of national economy, expansion of urban population, and necessity of more Leisure time caused by improvement of standard living condition. Attention shifted to the managing of forest (and on the basis of multiple use concept, achieving both public benefit and economic function. Management standards and control must be strengthened on all operations to encompass the various forest resources; outdoor recreation, watersheds, wildlife and fisheries, timber, rangeland, and aesthetic values. Particularly, in order to determine public interests and balance the needs in relation to available resources, more research is essential to develope and activate quantification of these intangeble forest resource values.

• Journal of Korean Society of Forest Science
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• v.22 no.1
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• pp.63-65
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• 1974

In this study, it is aimed to elucidate the relationship between the distribution of barren land in mountainous area and the geological and topographical characteristics of barren land in south Korea. To do this, the Land Use Classification Maps for mountainous areas (scale:1/50,000), compiled by the Roseources Survey Office of Mountainous and Forest Areas, Geological Maps of Korea (scale: 1/50,000), and Map of Geology of Korea (scale: 1,000,000), compiled by the construction Research Institute of Korea were used. The following conclusions have been obtained from this study. 1) Areas of strata that are most liable to dilapidation are found in such order of the broadest to broad as region of granite, granite-gneiss, and the specific stratum called the Kyongsang Stratum (named after the provinces) of the northern and southern Kyongsang Provinces comprising sandstones, gravelstones, crumblestones, and other stones similar to these species. These rocky hills occupy vast areas in size, so to speak, they are estimated to cover roughly 57% of the total barren and naked areas in the country. 2) The average size in area of barren and nated land, as one piece of land, 32 hectares of granite region, 15 hectares of granite-gneiss region and little less than 13 hectares of Kyongsang strata region were calculated.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.149-164
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• 2004

Various social surveys conducted by mass media and government agencies in recent years in Japan suggest that the percentage of those who believe in religion are between twenty and thirty percent. However, more than seventy percent of Japanese visit Shinto shrines or Buddhist temples during the New year period. Although there are varying interpretations on whether Japanese people are religious or not, detailed research shows the existence of certain religious tendencies among Japanese. I base my estimates on research surveys of college students covering a period of almost ten years. It is helpful for understanding the religiosity of the Japanese to differentiate between "clear-cut religion" and "peripheral religious phenomena." The exact boundary between these two categories, however, is difficult to clearly demarcate. "Clear-cut religion" refers here phenomena which are directly related to established religious organizations such as shrine Shinto, Buddhist sects, or Christianity. "Peripheral religious phenomena" covers such phenomena as fortune telling, mystical phenomena, religious customs and similar matters. It is often said that the younger generations are less concerned with religion. Our seven surveys questioning several thousand college students, conducted between 1995 and 2001, show that only between six and seven percent of the students state that they believe in religion. Additionally, the extent of negative attitudes toward religion quite remarkable. On the other hand, students who take part in conventional ritual such as a New year's visit to a shrine or temple and visiting the graves of ancestors amount to about fifty percentage. In spite of the prevailing negative attitude toward religious groups, these students have apparently kept a certain level of interest in religious customs. Moreover, they show a relatively strong interest in fortune telling, mystical phenomena, or supernatural phenomena. The exact degree of a positive attitude toward peripheral religious phenomena differs according to the level of being informed on these matters. As a whole, they largely rely on information gained from their families and local communities. Therefore, we can conclude that there is a degree of transmission of religious culture among younger generations.