• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.109-136
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• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• Journal of Bio-Environment Control
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• v.16 no.3
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• pp.174-179
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• 2007

Although the relationship between fermentation and factors such as soil water, redox potential, rootstocks and climatic conditions has been reported, its mechanism of fermentation is still not clear. Transpirations of leaf and fruit at different climatic conditions, influence of soil water potential and atmospheric vapor pressure deficit (VPD) on fermentation were evaluated. Transpiration rate decreased with decreasing soil temperature and soil water potential. Low VPD conditions which occurred during low air temperature and high humidity also decreased transipration rate. These data exhibit that fruit water balance affected by various factors relate to transpiration. Our results also indicate that high hydraulic conductance of root, high soil water potential and low VPD condition exert a significant effect on fermention of oriental melon and so called "water filled fruit".

• Proceedings of the Korea Water Resources Association Conference
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• 2019.05a
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• pp.213-213
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• 2019

소하천으로 지정된 작은 규모의 하천은 '소하천정비종합계획'에 따라 지정된 빈도 유량 내에서 범람에 의한 침수 피해를 예방하기 위해 주기적으로 정비되고 있다. 소하천으로 지정되지 않은 하천의 경우에는 하천 정비와 관련된 법이 없으므로, 하천 정비 및 하천 관련 자료들이 미흡하다. 경상남도 양산시 물금읍 증산리의 증산 배수펌프장 유역은 2016년 10월 5일 태풍 '차바'의 호우로 인해 그 일원(농경지 및 주거지)이 침수되었다. 증산 배수펌프장 유역에는 소하천으로 등록되지 않은 새도랑천과 새도랑천의 시점부로 합류되는 이름 없는 하천(무명천)이 있고, 해당 하천의 단면 및 침수 모의에 필요한 자료가 없거나 오차가 큰 경우가 있다. 본 연구의 목적은 침수 모의에 필요한 자료들이 부족한 소규모 하천 유역에 대하여 기초 자료를 구축하는 과정과 이를 이용한 침수 모의 결과를 제시하는 것이다. 증산 배수펌프장 유역에 대해 침수 모의 시 필요한 자료는 강우량, 펌프 유량, 펌프장 유수지 제원, 지반고, 하천 단면, 농수로 단면, 인근 도시 지역의 하수관거 제원 등이다. 증산 배수펌프장 유역은 유역 내 하천수의 대부분을 펌프장을 통해 배수가 가능하다. 이와 같은 유역특성을 활용하여 유수지 제원, 하천 단면, 지반고 자료는 유수지 및 하천에 있는 물을 배수해서 무인항공기 측량으로 구축하였다. 증산 배수펌프장 유역의 침수모의는 준2차원 침수 모의가 가능한 CHI 사의 PCSWMM을 이용하였다. 침수 모의를 위한 모형에서 펌프장 모의 시 입력한 수심-양수량 관계 자료는 펌프 가동 일지를 참고하여 시행착오법으로 추정하였다. 침수 모의 결과 평균 침수심은 0.226 m, 최대 침수심은 0.800 m, 침수면적은 $0.562km^2$이다. 태풍 '차바'로 인한 침수 상황에 대하여 탐문조사 결과는 침수심이 약 0.2 ~ 0.3 m이었으며, 모의된 평균 침수심이 조사결과에 부합하는 것으로 판단된다. 증산 펌프장을 통하여 양수된 양에 대한 기록 자료와 모의 결과의 차이는 펌프 모의 운영 종료 시점까지 약 0.5%이다. 본 연구의 검증 자료는 인위적인 펌프 운영 일지 및 침수 상황의 사진으로 검증했다는 한계가 있다. 그러나 무인항공기 측량 및 현장조사, 펌프 운영 일지를 활용한 수심-양수량 관계의 추정으로 생산된 입력자료를 이용하여 모의한 결과는 실제 상황에 부합하는 결과가 도출된 것으로 판단된다.

• Journal of Bio-Environment Control
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• v.22 no.2
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• pp.182-187
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• 2013

In closed plant production system like plant factory, changes in environmental factors should be identified for conducting efficient environmental control as well as predicting energy consumption. Since high relative humidity (RH) is essential for crop production in the plant factory, transpiration is closely related with RH and should be quantified. In this study, four varieties of lettuces (Lactuca sativa L.) were grown in a plant factory, and the leaf areas and transpiration rates of the plants according to DAT (day after transplanting) were measured. The coefficients of the simplified Penman-Monteith equation were calibrated in order to calculate the transpiration rate in the plant factory and the total amount of transpiration during cultivation period was predicted by simulation. The following model was used: $E_d=a*(1-e^{-k*LAI})*RAD_{in}+b*LAI*VPD_d$ (at daytime) and $E_n=b*LAI*VPD_n$ (at nighttime) for estimating transpiration of the lettuce in the plant factory. Leaf area and transpiration rate increased with DAT as exponential growth. Proportional relationship was obtained between leaf area and transpiration rate. Total amounts of transpiration of lettuces grown in plant factory could be obtained by the models with high $r^2$ values. The results indicated the simplified Penman-Monteith equation could be used to predict water requirements as well as heating and cooling loads required in plant factory system.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.109-145
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• 2020

Jeungsan, Kang Il-Sun (hereafter, Jeungsan)'s perspective on divine beings can be characterized by the philosophical notion of divinity, which recognizes a variety of divine entities. Jeungsan insisted that all things embrace divine entities. Furthermore, he claimed that the backgrounds of all incidents were influenced by these gods. Jeungsan thought that the universe consists of the heavenly realm, the earthly realm and the underground realm. He insisted that there were many gods in each realm. And Jeungsan defined his times as the era of divine beings, which meant that the age was a time for divine beings to actively interact with one another and take the lead in world affairs. Divine beings were briskly involved in human affairs and could either reciprocate gratitude or attain revenge. They were also divine beings that could change the acts and perception of humans as well as judge human acts. However, Jeungsan predicted that by the time the paradisiacal land of immortals was established in the Later World, divine beings would instead run errands for humans. In addition, he forecast that divine beings would be entities likely to harbor grievances just like humans, yet they would ultimately become perfected beings in the Later World. Jeungsan further suggested a multitude of various concepts such as the mutual relationship wherein the realm of divine beings and the realm of humanity interrelate with each other, the mutual responses and functions between them, mutual itineration, co-existence, and the homogeneity of divine beings and humans, which described how both have the same innate characteristics. Jeungsan proposed the concept that 'Divinity is an existential state experienced after one's death." In this regard, he is the one who formulated a new perspective of divinity. Moreover, Jeunsan stressed the immortality of humans (continuity or eternality) and the co-existence of divine beings and humans. He emphasized that divinity is intrinsically immanent and the realm of divine beings has a hierarchical system that maintains order and is akin to that of the human realm. Jeungsan recognized a revolutionary change and perspective based on humanity by suggesting a unique view of humanity. In other words, he was a religious figure who introduced an ingenious view of divinity and dramatically transformed this pattern of reasoning. In conclusion, Jeungsan re-interpreted traditional views of divinity in Korea and systemized them into a new concept of divinity in an ingenious way.

• Journal of Bio-Environment Control
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• v.6 no.3
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• pp.205-215
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• 1997

An accurate transpiration model for greenhouse tomato crop, which is liable to transpiration depression and yield loss because of low solar radiation and high humidity, could be an efficient tool for the optimum control of greenhouse climate and for the optimization of Irrigation scheduling. The purpose of this study was to develop transpiration model of greenhouse tomato and to carry out the experimental verification. The formulas to calculate the canopy transpiration and temperature simultaneously were derived from the energy balance of canopy. Transpiration and microclimate variables such as net radiation, solar radiation, humidity, canopy and air temperature, etc. were simultaneously measured to estimate parameters of model equations and to verify the suggested model. Leaf boundary layer resistance was calculated as a function of Nusselt number and stomatal diffusive resistance was parameterized by solar radiation and leaf-air vapor pressure deficit. The equation for stomatal diffusive resistance could explain more than 80％ of its variation and the calculated stomatal diffusive resistance showed good agreements with the measured values in situations independent of which the constants of the equation were estimated. The canopy net radiation calculated by Stanghellini's model with slight modification agreed well with the measured values. The present transpiration model, into which afore-mentioned component equations were assembled, was found to predict the canopy temperature, instantaneous and daily transpiration with considerable accuracy in greenhouse climates.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.115-151
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• 2021

According to Lee Young-geum, the ideas of grievance resolution and mutual beneficence were already present in shamanism. She also insists that Jeungsan merely theorized upon these ideas by inheriting them and his religious activities must be identified from within a shamanistic worldview. Contrary to Lee's claim, Cha Seon-keun argues that the grievance resolution of Jeungsan is far beyond the contents and level of development found in shamanism. He also insists that Jeungsan's religious activities must be identified as having a certain orderly uniqueness distinct from shamanism. The argument between these two different perspectives has not attracted other researchers besides those who are directly involved. However, this debate deserves attention with regard to the problem of how one approaches a given religion and which academic perspective should be applied. Based on the perspective of the Daesoon Jinrihoe, this study examines their debate by considering four issues. Firstly, whether Jeungsan inherited or expanded upon the subject of grievance resolution and its range remains undetermined. Secondly, the ethics of mutual beneficence and grateful reciprocation in Jeungsan's concept of grievance resolution should be analyzed as to whether that idea reasserts the ethics of shamanism. Thirdly, it is necessary to study whether his method of grievance resolution fully embraced the methods of grievance resolution that exist in shamanism. Lastly, it should be determined whether or not Jeungsan's religious activities and system of thought should be identified within a shamanistic worldview. Through this review, Lee and Cha can be shown to have different opinions on the academic approach to research on religion. Accordingly, this study concludes that Lee's method of only interpreting Jeungsan's religious thought via a shamanic worldview is incompatible with academic methodology. A scholar of religious studies should discuss Jeungsan on his own merits rather than just imply that Jeungsan thoroughly reflects the worldview of shamanism, doctrinal studies of Buddhism, and Daoist thought as well as other theologies. In other words, if certain tangible and intangible elements found in shamanism, Buddhism, Confucianism, Daoism, and Christianity are also observed in Jeungsan's religious thought, it is necessary to comprehend how different or similar those elements are or whether they are re-interpreted in any manner. In the case of Lee, her method of overemphasizing similarities is now criticized as outdated. Nowadays, it is necessary to demonstrate awareness of modern religious studies tendency to pay equal attention to similarities and differences.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.235-270
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• 2018

The term, Degree Number, was religiously re-interpreted by Jeungsan (甑山) Kang Il-Sun (姜一淳, 1871~1909) and used by him to imply 'the principle of ruling the world.' It was especially the case that his usage of Degree Number referred to the new law that will rule during the Later World, and the significance of this was promoted during Jeungsan's Reordering Works of Heaven and Earth. And Jeongsan (鼎山) Jo Cheol-Je (趙哲濟, 1895~1958), who received a revelation from Jeungsan, established new religious movements including Mugeuk-do and Taegeuk-do and gave a broader meaning to the term Degree Number which he adopted from Jeungsan. He endowed it with the additional meaning of 'all the religious activities performed to achieve an ideal world.' In the history of Korean religions, Degree Number was newly interpreted by the religiously-gifted Jeungsan, who appeared at the end of the Joseon Dynasty. The lineage of religious thought related to Degree Numbers was constantly transmitted through Mugeuk-do and Taegeuk-do both of which were founded by Jeongsan Jo Cheol-Je. Later, Park Han-Gyeong (朴漢慶, 1917~1996) succeeded this lineage when he established Daesoon Jinrihoe in 1969. Religious thought related to Degree Numbers came from Jeungsan's self-realization that he was 'Sangje (the Supreme God).' The thought was also formed by his religious declaration wherein he changed the Degree Number of mutual contention in the Former World to that of mutual beneficence in the Later World. What Jeungsan emphasized was the fluidity of Degree Numbers. Just like human beings are never able to escape from the bonds of their destiny, in Jeungsan's thought, forced or ordained cosmic orders do not exist. In the outworn world of the past, which has been defined as the Former World, the Degree Number was recognized as the ordained law and norm, but as the Later World was coming, Jeungsan recalibrated the Degree Number and defined it anew through his own authority and power as the Supreme God. Jeongsan recalibrated many Degree Numbers throughout his life. The number of Degree Numbers which Jeungsan recalibrated is relatively fewer than that of Jeongsan, who inherited the thought of Jeungsan, and then went on to categorize almost every major religious activity he performed a Degree Number. In this context, Jeungsan's 'Degree Number' became expanded and broadened in terms of its scope.

• The Science & Technology
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• v.30 no.11 s.342
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• pp.75-81
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• 1997

2030년 세계인구는 오늘날의 59억에서 71억으로 늘어날 것으로 추정된다. 늘어나는 12억의 새로운 입도 먹여 살리고 풍요가 가져오는 육류소비량의 증가를 충당하기 위해서 30년 뒤의 세계는 적어도 오늘날보다 2배나 많은 곡물을 증산해야 한다. 종래의 증산방법은 다수확종자를 개발하는 한편 더 많은 화학비료와 살충제와 제초제를 사용했다. 그러나 환경문제에 대한 관심이 더욱 높아지는 21세기의 농업은 식량증산과 환경보호를 어떻게 균형있게 유지할 것인가 하는 새로운 도전에 직면하게 된다.

• The Science & Technology
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• v.29 no.7 s.326
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• pp.75-79
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• 1996

세계 최대 산업의 하나인 반도체산업은 최근 칩의 가격이 빠른 속도로 떨어지면서 그 앞날을 헤아리기 어렵게 되어가고 있다. 예컨대 16메가 D램의 경우 1995년 12월 45달러이던 국제시세가 1996년 4월에는 30달러로 떨어진데 이어 5월에는 18달러 그리고 6월초에는 13달러선까지 내려갔다. 그래서 세계의 주요 반도체메이커들은 서둘러 증산계획을 수정하거나 철회하고 있다. 예컨대 현재 월1천2백만개의 16메가D램의 생산량을 연말까지 1천4백만개로 증산하려던 삼성전자는 증산계획은 보류하고 현재 수준을 지키기로 하는가 하면 일본의 히다치사는 현재의 월 9백만개의 16메가 D램의 생산량을 연말까지 월1천5백만개로 증산하려던 계획을 철회했다. 반도체 값이 떨어지는 배경은 무엇이며 그 앞날은 어떻게 전개될까?