• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.10
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• pp.317-324
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• 2020

Combined cycle power plants (CCPP) that use natural gas as fuel are easier to start and stop, and have lower pollutant emissions, so their share of domestic power generation facilities is steadily increasing. However, CCPP have a high concentration of nitrogen dioxide (NO2) emission in the initial start-up and low-load operation region, which causes yellow plume and civil complaints. As a control technology, the yellow plume reduction system was developed and operated from the mid-2000s. However, this technology was unable to control the phenomenon due to insufficient preheating of the vaporization system for 10 to 20 minutes of the initial start-up. In this study, CFD analysis and demonstration tests were performed to derive a control technology by injecting a reducing agent directly into the gas turbine exhaust duct. CFD analysis was performed by classifying into 5 cases according to the exhaust gas condition. The RMS values of all cases were less than 15%, showing a good mixing. Based on this, the installation and testing of the demonstration facilities facilitated complete control of the yellow plume phenomenon in the initial start-up.

• The Journal of the Korea Contents Association
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• v.20 no.3
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• pp.200-208
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• 2020

The domain of Web design gradually expands with the utilization of the Web and the development of technologies, but there are insufficient related studies. Thus, this study would recognize the importance of the Web design market and present the direction of designs in the future by investigating the process of changes in Web design. This study investigated the background of the revelation and evolution of design expression techniques and the flow of the information technology affecting the design and conducted a study analyzing the process of changes of Web design based on this. It is judged that this study has significance as the baseline research material for the expansion of the Web design domain of the future. As for the scope of the research, based on 30 years of the history of the Web, this study was conducted with materials on Websites, which had become issues from 1990 through the early-2000s and selected the winners of a grand prize in Web Award Korea since the mid-2000s as the subjects of analysis. This study analyzed the formative characteristics of design expression techniques and the characteristics of the information technology that affected Web design. As a result of the research, changes in design expression techniques could be divided broadly into minimalism and skeuomorphism, and it was found that the methods of expressing Web designs changed in various ways, affected by the development of information technology. It is predicted that with the emergence of various devices and the vitalization of video contents, the designs affected by minimalism, which can harmonize with them, will continue in the future.

• The Journal of Korean Philosophical History
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• no.41
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• pp.9-38
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• 2014

Hanhweon-dang Kim Goeng-pil(1454~1504) sublimated ethics whose lead was opened up by Jeong Mong-ju in late Goryeo as one scholarly tendency. Kim Goeng-pil was called 'the father of ethics in Joseon' and has been respected as a model of ethicist for 400 years since then. Following Kim Goeng-pil, Confucian scholars of Joseon cultivated perseverance through Xiaoxue and the perseverance was sublimated to Confucian scholars' energy and then that of state, which served as driving force to keep the national legacy. Kim Goeng-pil suggested how to study with Xiaoxue and sought moral human beings and ethically ideal societies based on strong practicability which is required in Xiaoxue. Individuals' cultivation and social reform are not at a different dimension. Spirit of 'self-cultivation' that Kim Goeng-pil himself demonstrated advanced to pursuit of ethical, ideal state when reaching a level of Jo Kwang-jo. Kim Goeng-pil thought that teaching in Xiaoxue could be achieved through 'Gyeong (敬, respect).' It is the key of Neo-Confucianism in Joseon to control one's mind through the cultivating method of 'Gyeong.' Kim Goeng-pil settled Joseon's Confucianism as 'practical ethics(心學).' Before Kim Goeng-pil, no scholars had well presented the aspects of practical ethics. After King Myeongjong and Seonjo, Confucianism in Joseon worked as the cornerstone of practical ethics. Since mid-17th century, the system of practical ethics had been firmly established with focus on 'Gyeong. Literary men of Kim Goeng-pil and scholars they fostered led the academic and political world of Joseon after mid-16th century. They played the lead in Sarim faction's(士林派) ruling after King Seonjo came to throne. The very foundation which sublimated Joseon to the ethically ideal state and made the Dynasty a 'state of Sarim' was actually laid by Kim Goeng-pil.

• Journal of The Geomorphological Association of Korea
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• v.18 no.4
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• pp.17-33
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• 2011

This study summarizes the research history of fluvial terraces in Korea and examines the geomorphic properties of fluvial terraces in Korea based on the previous works. The research history of fluvial terraces in Korea can be divided into the three periods. The theories of fluvial terraces were spread by the early geomorphologists during the period of Japanese colonial era to mid-1980s. The dissertations on the fluvial terraces were intensively published during the late 1980s to 1990s and their discussions were the center of geomorphology researches in Korea. Since 2000s, the discussions have become more mature and researches have been quantitatively increased as the various methodologies have been developed. The fluvial terraces in Korea are mostly developed in the western and eastern parts of the Taebaek Mountains, upper and middle reaches of Han and Nakdong River, and in the western slopes of Sobaek Mountains, middle reaches of Namhan River, upper and middle reaches of Geum and Seomjin River. Along these rivers in actively uplifted areas, fluvial terraces with much higher altitude from riverbed are observable and incision rates are relatively high. In the sense of the formation ages, they have developed in not regular patterns by the climatic changes during the Quaternary, but in more complicated aspects by the environmental conditions such as climate, hydrology, geology and geomorphology in the specific drainage basins.

• Korean Journal of Heritage: History & Science
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• v.56 no.1
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• pp.46-61
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• 2023

Various Buddhist metal artifacts were excavated from the Heungjeon-ri Temple site from 2014 to 2020, such as gilt-bronze openwork decorations, a bronze kundika, a lion incense burner with a handle and lion weight, and so on. The gilt-bronze openwork decoration founded from the main hall of the western area is believed to have been used for the decoration of the Buddhist temple, and it is considered to be the best example of the gilt-bronze openwork decorations of the unified Silla that have been discovered so far. The incense burner with a handle and lion weight excavated from Heungjeon-ri Temple site is the earliest example of the style. The bronze kundikas excavated at the Heungjeon-ri Temple site have a more developed style than those of Ingaksa Temple. The bronze bowl and bronze bowl with a lid are similar to those excavated from the Anapji, Hwangryongsa Temple site, and Inwangdong Temple site. So these bronze vessels seem to have spread from the capital city to the provinces. Bronze seals excavated from the Heungjeon-ri Temple site are similar to those of the Hwangnyongsa Temple site in form and font. So, it was considered that they were produced and sent by the royal palace. In addition, "梵雄官衙之印" on the seal can be said to show that Heungjeonri Temple site was related to the organization of the monks at the time. The Buddhist metal artifacts excavated from Heungjeon-ri Temple site are believed to have been used from the early to mid-9th century at the temple by the Seon Order monk who was the main character of the monument. It can be said to be an important example of how the royal palace of Unified Silla and local crafts had a two-way influence, not a one-way influence, from the first half to the middle of the 9th century.

• (The) Research of the performance art and culture
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• no.23
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• pp.347-368
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• 2011

This article is a review of the composition pattern of Suryukjae, which is one of the Buddhist ceremonies, and a consideration of the performance process. As one of the ceremonies leading the dead to heaven performed in the Buddhist circle, Suryukjae had been performed in Buddhist temples nationwide, but currently, it remains only in several Buddhist temples. Suryukjae is composed as follows. First, the early part of Suryukjae is a stage of preparing Suryukjae and ensuring legitimacy; thus, it has no detailed Jaecha except for Gwanyok. It is made up of Onghoge and Dage, has no Somun, and is centered on Yojabbara. The middle part of Suryukjae is a part in which Suryukjae is performed on a full-scale, which wishes the achievement of the goal of Suryukjae. It is made up of Geobul, Dage, and Somun, and is centered on Sadaranibara. Furthermore, this part delineates the flow of the Jaecha concerned as it contains detailed Jaecha. Meanwhile, in the middle part of Suryukjae, there is only detailed Jaecha called Sajadanman Bongsong (sending off), and the rest parts including Orodan, upper part, middle part, and lower part, in which there is no detailed Jaecha called Bongsong. The fact that there is no Bongsong in this part means all Bongsong is made in Heuihyang Bongsong, which is the last Jaecha. This implies that Saja, which is enshrined in Sajadan, is the essence of the achievement of the goal of Suryukjae. Only when there is Saja, Muju, Yuju, and Gohon (the meaning of all spirits) can be led to heaven. Also, from a rough perspective, this part is connected to other Chundojae (ceremony for sending off the dead to heaven) in Korea. There is a geori(Jaecha) that calls in Saja also in Jinogigut (exorcism) of Seoul. Then, although various gods from the otherworld are coming in in succession, to which Saja enters clearly shows a process in that Saja returns to the next world with the dead through . Just as demonstrates a process in that Saja returns to the next world with the dead in Jinogigut, also in Suryukjae, Saja needs to return to the next world with Gohon; therefore, at least Sajadan has detailed Jaecha called Bongsong. That is, this means that although Suryukjae of Buddhism is different from other Chundojae in terms of the composition of Jaecha, its notion about Saja is the same.

• The Journal of Korean Philosophical History
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• no.52
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• pp.131-155
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• 2017

While the lecture activities in Simwonsa, Ganjae Jeon Wu(1841~1922) has established a "law of lecture activities" which was an ritual between a teacher and pupil, between the couple. Through this way he expected to recover the former ritual, even within their own school. In 1884 he built a "law of Sidong school", meaning to build a large object, elementary scholarship will serve as the rules of conduct, and argued that human nature mainly served to the core in the course of study. Ganjae in Mungyeong area was also discussing studies with Song Byeong-hwa(1852~1916) and received correspondence with scholars in areas related to Mungyeong. They were Kim Jae-kyung(1841~1926) and Park Se-hwa (1834~1910). Ganjae had also some big national events on the sojourn time in Mungyeong. In 1882 there were army incident, in 1884 there were a command of the government that people must pull on western clothes. Ganjae did not follow the command of the government. Someone asked "Can we not follow the command of the government?" Ganjae replied "We have a right to resist to the illegal command of the government. There were also 1884's Gapsin-coup, Ganjae saw that we must defend the country by rejecting foreign power and keeping our rituals. Given the above, the timing that Ganjae lectured in Mungyeong personally was a time that provided a clue to establish his core ideas. Nationally it was a time that must defend the country from foreign nations. Ganjae had faith that for keeping the country we must keep firmly our own rituals.

• The Journal of Korean Philosophical History
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• no.32
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• pp.43-78
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• 2011

The two schools which eventually came to form the "Northerners party" in the middle period of the Joseon dynasty, were Nam'myeong school and Hwadam school. Nam'myeong's philosophy, which emphasized the importance and merit of acting upon respect and righteousness(敬義), encouraged many people to organize righteous militias during the war with the Japanese in the 1590s, and when Jeong In-hong established himself as the leader of the Northerners party during the reign of King Gwang'hae-gun, the philosophy of the party and the school continued to thrive. Also, Hwadam's philosophy, which tried to understand Neo-Confucianism from a flexible point of view and demonstrated a level of openness toward it, had a considerable influence upon the Northerners school as well. It seems Nam'myeong Jo Shik and Hwadam Seo Gyeong-deok were the ones who ultimately enabled the Northerners party to be more active in their operations of the government and also to approach more freely toward the ideology of Neo-Confucianism. Prime examples of the party's stance and attitude, and also of the school's philosophy and perception of the world, were figures like Jeong In-hong and Heo Gyun from the 'Majority Northerners(大北) party,' and Kim Shin-guk and Nam I-gong from the 'Minority Northerners(小北) party.'Since the time of King Injo's ascension to the throne in 1623, the philosophical society of Joseon came to be occupied by schools who were deeply committed and dedicated to the teachings of Ju Hi and his Neo-Confucianism, such as the Twe'gye and Yulgok schools, and as a result the Northerners' philosophy was pushed away from its former formidable status. Their political philosophy was also partially responsible for their fall, as they believed only them were the ideal Confucian figures(君子黨), and never appreciated the stances of other political factions. In the middle of the 17th century, passing through a war with the Manchurian Qing dynasty as well, they further became a mere undercurrent. Yet their thinking and philosophy partially survived, as it managed to affect and influence the Southerner school scholars who were living in the vicinity of the capital in the mid and late 17th century, as well as the "Shilhak" scholars such as Yi Ik/李瀷 in the 18th century, on a certain level. The Northerners faction was a party and a school which led the political and philosophical societies of Joseon, alongside the Westerners and Southerners, in the middle period of the Joseon dynasty. Recently, studies of Jo Shik and Seo Gyeong-deok, figures who were the roots of the Northerners faction, and studies of how the Northerners' political philosophy was inherited to the following generations, have been published and announced. All these efforts will enrich future studies dealing with the political history and philosophical history of the middle and latter periods of the Joseon dynasty.

• The Journal of Korean Philosophical History
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• no.59
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• pp.9-38
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• 2018

Joseon Neo-Confucianism had important disputes throughout its hundred years of history. Starting in mid-16th century, Four-Seven Dispute focused on 'Qing (情, emotion)' while Horak Dispute that emerged in early 18th century put emphasis on whether people and things have the same 'Xing (性, nature).' These two disputes lasted until late Joseon. In that process, their issues were clearly recognized and consequently, characteristics of Joseon Neo-Confucianism were well demonstrated. With Western power surging in since mid-18th century, Joseon Neo-Confucianism should develop logic to cope with the Western power. One of responding logics was Zhulilun (主理論, theory of reason) in Neo-Confucianism. Diverse discussions particularly on 'Xin (心, mind)' were expansively made. From the notion of Xin Tong Xing Qing (心統性情) that Xin converges with Xing and Qing, an argument that Xin should be seen as 'Li (理, reason)' and another that Xin is basically 'Qi (氣, force of nature)' were up against each other. The academia heated up with issues raised such as whether Xin and Mingde (明德, bright virtue) are the same notion and whether Mingde should be seen as 'Li' or 'Qi', etc. Defining morality dispute in the late Joseon along with Four-Seven Dispute and Horak Dispute as 'three major disputes in Joseon Neo-Confucianism,' this paper focuses on clarifying their status, actuality and significance. Morality dispute was not only a theoretical dispute. It has significance in the aspect of 'topicality.' It directly and indirectly affected movements against Western and Japanese power, loyal troop's activities and independence movement as well. Compared to Four-Seven Dispute and Horak Dispute, morality dispute is more complex and expansive. In addition, it requires systematic organization of data. Intercomparison of three major disputes is one of key topics to determine characteristics of Joseon Neo-Confucianism.

• Journal of dental hygiene science
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• v.17 no.1
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• pp.1-11
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• 2017

There are 82 dental hygiene departments and clinical training institutes across the country with a very wide range of clinical practice content and evaluation methods, making standardization difficult. Therefore, there is a need to establish a standard protocol outlining clinical practice content and evaluation methods for systematic and efficient operation of clinical practice. Thus, this study attempted to propose such a protocol for standardization of dental hygiene clinical practice in dental clinics and hospitals to examine the contents of clinical practice by reviewing relevant literature, and relating it to professional practice within the dental hygienic curriculum to facilitate enhancement of expertise. Clinical practice content was extracted from 74 cases, and was consisted of classifying mandatory and optional clinical practice, training time, and activity methods for each component. To standardize effective clinical practice, it is necessary to organize the components acquired in the course of clinical dentistry training in line with their arrangement on each university's curriculum, in order to learn all components step by step. To do this, it is necessary to present a standardized clinical practice protocol and a organic cooperation between educational institutions and clinical training institutions.