• Geophysics and Geophysical Exploration
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• v.16 no.1
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• pp.18-26
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• 2013

Shear-wave velocity ($v_s$) structures beneath two seismic stations, JJU and JJB on the flanks of the volcano Halla on Jeju island, Korea, were estimated by receiver-function inversion and H-${\kappa}$ stacking applied to 150 teleseismic events ($M_W{\geq}5.5$) recorded since 2007. $P_S$ waves converted at the Moho discontinuity does not appear clearly for northwesterly back-azimuths ($207{\sim}409^{\circ}$, average $308^{\circ}$) at station JJU and southeasterly back-azimuths ($119{\sim}207^{\circ}C$, average $163^{\circ}$) at station JJB. This may be due to a gradual velocity increase at Moho or heterogeneity within the crust. The $v_s$ models derived by inversion of receiver functions indicate a distinct low velocity layer ($v_s{\leq}3.5km/s$; LVL) within the crust and a gradual increase in $v_s$ in the depth interval of 30 to 40 km. Within the radius of 18 km beneath station JJB, the LVL occurs at depths of 14 ~ 26 km and the 'Moho' ($v_s{\geq}4.3km/s$) is at 34 km depth. Ten kilometers to the west, within the radius of 16 km beneath station JJU, both the LVL and the Moho are significantly shallower, at depths of 14 to 24 km and 30 km, respectively. H-${\kappa}$ analyses for stations JJU and JJB yield estimated crustal thickness of 29 and 33 km and $v_p/v_s$ ratios of 1.64 and 1.75, respectively. The lesser $v_p/v_s$ ratio was derived for rocks nearest to th peak of the volcano.

• 한국방재학회:학술대회논문집
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• 2011.02a
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• pp.89-89
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• 2011

도로의 가드레일 지주 근입깊이의 부족에 의한 자동차의 전락사고 이 후, 일본의 국토교통성 등의 관계자들이 그 대책 세우기에 부심해 왔으나, 기설 지주의 근입깊이를 측정할 수 있는 방법은 아직까지 알려져 있지 않으며, 현재로서는 작업의 전 과정을 비디오로 촬영하여 그 기록을 남기도록 되어있다. 그러나 그것은 상당히 비효율적인 작업으로 엄밀한 감시기능을 다하지 못하고 있으며, 감독자와 시공자의 양자로부터 계측 도구의 개발이 절실히 요구되고 있다. 일부의 초음파 측정기 업자가 가드레일 지주의 근입깊이를 측정할 수 있다고 주장하고 있으나, 시장에는 아직 나타나지 않고 있으며, 그 측정시스템의 측정여부와 성능의 검증이 이루어지지 않고 있는 상황이다. 지금까지 충격탄성파법 또는 초음파법을 이용하여, 매설된 가드레일 지주의 근입깊이를 측정한 성공사례가 정식으로 보고된 바는 없으며, 같은 강관주인 눈사태 방지책의 지주 파이프에 대한 근입깊이의 측정은 본 연구그룹의 의해 행하여진 바가 있다. 검사봉이나 해머 등으로 대상물을 두드려서 탄성파를 발생시키고, 그것을 가속도계 또는 속도계의 진동센서로 감지하여 그 파형을 분석함으로써 대상물의 치수 등을 측정하는 충격탄성파법은, 특히 콘크리트를 대상으로 공동 및 매설물 등의 탐사, 균열깊이의 측정 등에 폭 넓게 사용되고 있다. 하지만 이 측정방법을 가드레일의 지주의 근입깊이 측정에 적용할 경우, 일반적으로 행하여지는 방법, 즉 진동센서를 대상물의 상단부(캡)에 설치하는 방법으로는 접합부에 의한 탄성파의 손실과 캡의 휨 진동에 의한 노이즈 등을 해결하기가 곤란해진다. 또한 지반의 존재로 인한 진동 모드의 변화와 진동에너지의 감소 등의 문제점을 해결하지 않으면 안 된다. 본 연구는 충격탄성파법을 이용하여 지반에 설치된 눈사태 방지책이나 가드레일의 지주와 같은 강관 구조물의 근입깊이를 측정하고자 하는 연구이다. 이를 위해 진동센서를 캡이 아닌 측면부에 취부장치를 이용하여 설치함으로써 길이방향의 탄성파를 측정할 수 있도록 하고, 실제 구조물에 대해 측정을 실시하여 그 측정시스템의 성능과 유용성을 검토하고자 한다. 또한 다양한 길이의 실험용 강관 파이프를 매설하고 측정실험을 실시하여 측정시스템의 적용성에 대해서도 검토하였다. 본 연구를 통하여, 수신센서를 파이프의 측면에 선접촉하게 함으로서 종파를 감지하여 근입깊이를 포함한 파이프의 전 길이를 측정하는 본 측정시스템은 매설된 강관 구조물의 길이 측정에 기본적으로 적용 가능함을 확인할 수 있었다. 특히 오거 굴착으로 시공된 경우에는 높은 정도의 측정성능을 보여주었다. 또한 항타관입 파이프에 대해서는 지반의 영향을 고려함으로써 길이의 측정이 가능하다는 것을 확인할 수 있었다. 즉, 오거 굴착 또는 항타 관입 등 시공방법에 따라 측정결과에 대한 지반의 영향 정도가 달라지며 파형 분석 및 길이 산정시 그 영향을 고려하여야 함을 확인하였다.

• The Journal of Engineering Geology
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• v.30 no.2
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• pp.161-173
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• 2020

This study is to examine the engineering characteristics of colunmar joints in Mudeugsan National Park, a global geopark. For these purposes, physical and mechanical properties of Mudeungsan Tuff, evaluation for the weathering degree of columnar joints, and crack behavior monitoring in columnar joints were conducted. The physical properties of Mudeungsan tuff were 1.02% for the average porosity, 0.38% for the average absorption, 2.69 g/㎤ for the average specific gravity, and 4,948 m/s for the average elastic wave velocity. Its mechanical properties were 337 MPa for the average uniaxial compressive strength, 68 GPa for the average elastic modulus, 0.29 for the average Poisson's ratio, 41.3 MPa for the average cohesion strength, and 62.8° for the average friction angle. the average rebound Q-value of the silver Schmidt hammer for the three columnar joint blocks at the Ipseok-dae was shown as 49.3. when this value is converted into uniaxial compressive strength, it becomes 70.5 MPa, which is about 21% of the uniaxial compression strength of Mudeungsan tuff. In addition, according to the results of crack monitoring measurements for the three columnar joint blocks at the Ipseok-dae, the crack behavior is less than 1 mm, so it is believed that its behavior in Ipseak-dae columnar joints has hardly occured to date.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.428-438
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• 2022

The purpose of this study was to examine the modern implication and religious value of the Medicine Buddha faith. Accordingly, the theoretical background of Medicine Buddha faith was reviewed based on various literature, including Bhaisajyaguru Sutra, a representative literature on Medicine Buddha, and the two key goals of Medicine Buddha faith were set up and analyzed. As a result of this study, the modern implication and religious value of the Medicine Buddha faith were presented as follows. First of all, it is the modern implication of the Medicine Buddha faith. First, the Medicine Buddha faith promotes a shift in the perspective that disease is the subject of healing, not treatment. Second, the Medicine Buddha faith expands diseases not only to medical diseases but also to disabilities and makes them an object of healing. Third, the Medicine Buddha faith promotes healing through performance that strengthens the positivity of the mind. Next is the religious value of the Medicine Buddha faith. First of all, the Medicine Buddha faith has strong religious acceptance. Second, the Medicine Buddha faith is characterized by being accepted by modern people beyond religion and sect. Based on the results of this study, this study made suggestions to improve the quality of life of modern people suffering from pain in their daily lives due to diseases and unnatural death.

• The Journal of Engineering Geology
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• v.26 no.3
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• pp.383-392
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• 2016

This study is to evaluate the physical and mechanical properties on the Ipseok-dae columnar joints of Mt. Mudeung National Park. For these purposes, physical and mechanical properties as well as discontinuity property on the Mudeungsan tuff, measurement of vibration and local meteorology around columnar joints, and ground deformation by self-weight of columnar joints were examined. For the physical and mechanical properties, average values were respectively 0.65% for porosity, 2.69 for specific gravity, 2.68 g/cm³ for density, and 2411 m/s for primary velocity, 323 MPa for uniaxial compressive strength, 81 GPa Young's modulus, and 0.25 for Poisson's ratio. For the joint shear test, average values were respectively 3.15 GPa/m for normal stiffness, 0.38 GPa/m for shear stiffness, 0.50 MPa for cohesion, and 35° for internal friction angle. The JRC standard and JRC chart was in the range of 4~6, and 1~1.5, respectively. The rebound value Q of silver schmidt hammer was 57 (≒ 90 MPa). It corresponds 20% of the uniaxial compressive strength of intact rock. The maximum vibration value around the Ipseok=dae columnar joints was in the range of 0.57 PPV (mm/s)~2.35 PPV (mm/s). The local meteorology of surface temperature, air temperature, humidity, and wind on and around columnar joints appeared to have been greatly influenced the weather on the day of measurement. For the numerical analysis of ground deformation due to its self-weight of the Ipseok-dae columnar joints, the maximum displacement of the right ground shows when the ground distance is approximately 2 m, while drastically decreased by 2~4 m, thereafter was insignificant. The maximum displacement of the middle ground shows when the ground distance is approximately 0~2 m, while drastically decreased by 3~10 m, thereafter was insignificant. The maximum displacement of the left ground shows when the ground distance is approximately 5~6 m, while drastically decreased by 6~10 m, thereafter was insignificant.

• Journal of the Korean Geophysical Society
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• v.3 no.2
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• pp.99-112
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• 2000

The Iksan Jurassic Granite shows relatively less fractures and homogeneous rock fabrics, and is one of the most popular stone materials for architectures and sculptures. Almost mutually perpendicular rift, grain, and halfway in the Iksan Jurassic Granite are well known to quarrymen based on its splitting directions, and therefore it should exhibit orthorhombic symmetry. Theoretically, there are 9 independent elastic stiffness coefficients $(C_{1111},\;C_{2222},\;C_{3333},\;C_{2323},\;C_{1313},\;C_{1212},\;C_{1122},\;C_{2233},\;and\;C_{1133})$ for orthorhombic anisotropy. In order to characterize the static and dynamic elastic properties of the Iksan Jurassic Granite, triaxial strains under uniaxial compressive stresses and ultrasonic velocities of elastic waves in three different polarizations are measured. Both experiments are carried out with six directional core samples from massive rock body. Using the results of experiments and the densities measured independently, the static and dynamic elastic coefficients are computed by simple mathematical manipulation derived from the governing equations for general anisotropic media. The static elastic coefficients increase ar uniaxial compressive stress rises. Among those, the static elastic coefficients at uniaxial compressive stress of a 24.5 MPa appear to be similar to the dynamic elastic coefficients under ambient condition. Although some deviations are observed, the preferred orientations of microcracks appear to be parallel or subparallel to the rift, the grain, and the hardway from microscopic observation of thin sections. This indicates that the preferred orientations of microcracks cause the elastic anisotropy of the Iksan Jurassic Granite. The results are to be applied to the effective use of the Iksan Jurassic Granite as stone materials, and can be used for the non-destructive safety test.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.37-67
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• 2023

This paper aims to examine the loyalty and filial piety pursued by Taoists, focusing on the concept of loyalty and loyalty shown in Wenchang Filial Piety Classic and General Collection of Jingming on Loyalty and Filial Piety. After the Han Dynasty, the concept of loyalty and filial piety became the representative virtues that led the country and society to follow the ideology of Confucius as the dominant ideology. This applied to everyone from emperor to each individual. Taoism had different reasons for promoting the concept of loyalty and filial piety and these even varied from sect to sect, but generally, Taoism could also be said to emphasize loyalty and filial piety. Depending on the sect of Taoism, filial piety might be valued on its own or filial piety might be valued in conjunction with loyalty. In particular, defining Taoism was criticized for "forgetting the desirable behavior required in the human network of the world and severing relationships with various objects encountered in life." In this respect, the concept of loyalty and filial piety in General Collection of Jingming on Loyalty and Filial Piety, could be observed to emphasize 'filial piety' in conjunction with 'loyalty', and this shows the influence of Confucius' concept of loyalty and filial piety. At the same time, this shows the concept of loyalty and filial piety as reimagined by Taoism. The most fundamental aim of Taoism is to pursue immortality. However, as a prerequisite for becoming such a god, loyalty and filial piety, were practiced alongside 'gentleness' and 'humanity and trustworthiness.' Here, the Taoist emphasis on 'loyalty and filial piety', 'gentleness', and 'humanity and trustworthiness' is essentially the same as in Neo-Confucianism. However, seeking to become an immortal through these values represents a motivation that is different from Neo-Confucians who denied the pursuit of immortality. In this paper, loyalty and filial piety as understood and practiced by Neo-Confucian scholars will be compared with the same concepts in the Taoist context and the findings will be summarized via three categories. First, in the Taoist model longevity and the pursuit of immortality are seen as being closely related to filial piety. The reason why achieving longevity and pursuing immortality was considered closely related to filial piety is because this is a modified and enhanced reimagining of the Neo-Confucianist concept of loyalty and filial piety. The other is that Taoism's concept of loyalty and filial piety is richly supplemented with content about 'interactions between heaven and humankind.' When filial piety is practiced in this context, the principle of responding to the gods of heaven and earth is emphasized. At the same time, Taoism presents consequences for insufficient filial piety to parents or insufficient loyal to the king; disasters will be brought down by heaven. Finally, it is argued that the practice filial piety is necessary and should extend not only to parents to all phenomena in the world without distinguishing based on one's degree of intimacy to those phenomena.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.157-195
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• 2013

대순진리회는 '구천응원뇌성보화천존강성상제(이하 '구천상제')'를 주신(主神)으로 신앙하는 종교단체이다. 그렇다면 대순진리회의 '구천상제'와 중국 도교에서 모셔지는 '구천응원뇌성보화천존'(이하 '보화천존')은 어떤 연관성이 있는 것인가? 이런 질문을 토대로 본 글에서는 이 신들의 기원과 칭호, 도세법문(度世法門 : 세상을 제도하고자 펼친 법도) 등의 관점에서 그 차이점과 공통점을 하나씩 비교해 보았다. 먼저 기원이라는 측면에서 '구천상제'와 '보화천존'을 비교해보면, '구천상제'는 천지인 삼계의 최고신으로서 강씨 가문을 선택하여 인간의 육신으로 태어났다. 강씨 성은 상고 신농씨에서 시작되었는데, 고대 문헌에 근거하면 신농씨는 태양신, 남쪽, 불(火) 등으로 상징화된다. 이런 상징들은 '구천상제'가 인간으로 태어날 때 나타난 "하늘이 남북으로 갈라지다", "큰 불덩이가 몸을 덮치다", "천지가 밝아지는도다" 등의 현상들에서 찾아볼 수 있다. 도교의 '보화천존'은 뇌신의 특징을 가지면서 일신(日神), 월신(月神)과 관계를 맺고 있는데, 이런 면들은 신농씨로부터 분석한 '구천상제'의 신적 기원과 일치하고 있다. 또한 도교에서는 신농씨가 다스리던 세상을 중국 상고시대의 가장 이상적인 사회형태로 보고 있는데, 이것을 '구천상제'가 건설하려는 후천선경과 연관 지어 생각해보면 '구천상제'가 신농씨의 후손인 강씨 종가에서 태어난 배경을 이해할 수 있다. 도교의 '보화천존' 역시 중생의 이익을 도모하고, 조화로운 인간세상을 만드는 것을 목표로 삼고 있으며, 이것은 대순진리회 '구천상제'가 행한 대순의 목적과 거의 비슷하다고 볼 수 있다. 다음으로 '구천상제'와 '보화천존'은 칭호에서도 공통점과 차이점을 살펴볼 수 있다. 단적으로 말하자면, '구천상제'에는 '보화천존'에 비해 '강성상제'라는 칭호가 추가되어 있다는 것이다. 또한 도교에서는 '보화천존'을 최고신으로 모시지 않으며, '구천상제' 신앙에서는 '보화천존' 신앙에서와 달리 뇌신과의 관계에 대한 설명을 찾아볼 수 없다. 마지막으로 '구천상제'와 '보화천존'의 도세법문을 비교해보면 첫째, 구천상제는 세상이 혼란, 불공평, 죄악에 빠졌기에 육신으로 인간 세상에 강림한 후 대순진리를 선포하였다. 이와 유사하게 보화천존도 천하와 인간세상을 순시하여 죄악과 겁액을 없앤다는 '순시천하(巡視天下)' 사상이 있다. 물론 여기에는 차이점이 존재하는데, 그 중 하나는 '보화천존'은 순시할 때 인간의 육신으로 화하지 않았다는 점이다. 또 다른 하나는 '보화천존'이 인간 세상에 창교의 방법을 통하여 선경을 건설하고자 하는 목표를 전해주지 않았다는 점이다. '보화천존'은 교리를 가르치거나 신통을 발휘하는 데에만 중점을 두고 있다. 둘째, '구천상제'가 내린 가르침인 해원상생은 후천선경을 건설하기 위한 수단과 과정이다. 도교의 '보화천존'도 인간이 지은 많은 죄악과 겁액은 세상 사람들이 맺은 원한과 관계가 있으므로, 이런 겁액과 죄를 해소하려면 해원부터 해야 한다는 것을 수차례에 걸쳐 언급하고 있다. 도교에서 말하는 '해원'의 구체적인 내용은 주로 인간의 시비, 질병, 겁액에 관한 것이며, 그 해결 방법으로는 주로 마음속으로 『옥추보경』을 읽는 것이다. 이를 '구천상제'의 '해원상생' 가르침과 비교하면 그 사상의 폭이나 깊이, 중요성, 이론적 측면 등에서 비교적 간단한 형태로서 체계적인 면모로까지 나아가지는 못하였다. 셋째, '구천상제' 는 곤경에 처한 사람이 신명의 호칭을 부르면 그에 상응하는 신명이 달려와서 구원해준다는 '소리감응' 방법을 사용하고 있는데, 이 방법은 도교의 '보화천존' 역시 사용하고 있는 것이다. 넷째, '구천상제'는 과오를 범한 사람이 자신의 과오를 뉘우치면, 그 다음에 상제의 용서를 받음으로써 그 원한이 풀리게 된다는 참법(懺法 : 懺悔法)을 세인(世人) 교화에 자주 사용하였다. 물론 이것은 해원상생의 구체적인 적용이라 할 수 있다. 기능면에서 보면 이 방법은 『구천응원뇌성보화천존옥추보참(九天應元雷聲普化天尊玉樞寶懺)』의 참의(懺儀)와 공통되는 점이 있다. 참의는 수도자 스스로 자신의 잘못을 뉘우치고, 수도에 정진하며, 사회의 안정을 도모하고, 포덕에 힘쓰고, 악을 물리치고 선을 널리 펼친다는 것인데, 이런 의미에서 양자는 일치한다고 생각된다. 필자가 생각하건대, 대순진리회의 '구천응원뇌성보화천존강성상제'와 도교의 '구천응원뇌성보화천존' 사이에는 공통점이 아주 많지만 동시에 차이점 또한 적지 않다. 만약 더욱 다양한 자료들을 수집하여 더욱 깊고 광범위한 연구를 진행한다면 한국 대순진리회와 중국 도교, 특히 도교의 뇌법종파(雷法宗派)와의 상관관계를 해석하는 데 큰 도움이 될 것이라 생각한다.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.