• Proceedings of the Korea Water Resources Association Conference
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• 1991.07a
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• pp.102-113
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• 1991

한정된 수자원을 관리하기 위한 물관리시스템을 구축운영하는데 수문학적 물손실의 관점에서 증발산은 매우 중요한 요소이다. 본 연구에서는 이러한 증발산이 실제 유역에서 변화하는 것을 일별로 추정하기 위해서 유역일증발산 모형을 개발하여 실제증발산을 추정하였다. 실제증발산은 잠재증발산을 먼저 산정하고 이를 이용하여 강우차단에 의한 증발, 토양증발, 지표하 증산으로 나누어 추정하였다. 잠재증발산 추정방법은 토양-식생-대기의 관계를 정교히 모식할 수 있는 Penman-Monteith 방법을 채택하였고, 강우차단에 의한 증발은 Bultot와 Dupriez가 제안한 모형을, 토양증발은 Ritchie가 제시한 모형을 채택하였다. 증산은 토양층을 상부·하부층으로 나누어 상부층증산과 하부층 증산으로 분리 추정하였으며, 증발산과 토양수분의 관계는 Thornthwait-Mather의 관계를 이용하여 추정하였다. 이 모형의 타당성을 임업연구원에서 운영하고 있는 2개의 시험유역을 대상으로 검토하였다. 그결과 실제일증발산을 년단위로 계산한 실제증발산값은 물수지 개념에 의한 실제증발산결과와 비교할 때 약 8~30% 오차를 수반하고 있었다. 이러한 결과는 모형의 실제유역의 적용에 있어서 입력되는 여러 매개변수가 가정에 의해 결정된 것이기 때문일 것이라고 판단된다.

• Food Industry
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• s.16
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• pp.25-31
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• 1973

제2차경제개발 5개년계획기간을 깃점으로 급속한 발전을 이룩해온 식품공업은 농$\cdot$어민 소득증대에 크게 기여했다. 식품공업이 대형화됨에따라 농$\cdot$어촌에서는 각종 원료증산에 박차를 가하게 되어 그만큼 소득증대를 이룩하게 된 것이다.

• Journal of The Korean Society of Grassland and Forage Science
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• v.6 no.1
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• pp.60-64
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• 1986

To determine the effects of soil moisture on diurnal changes of photosynthesis, transpiration and stomatal resistance, sorghum and soghum-sudangrass hybrid were grown at large concrete pots maintained at 100, 80, 60 and 40% of field moisture capacity. Photosynthesis were measured from a.m. 6 to p.m. 6 on a fine day. 1. Photosynthesis and transpiration reacted similarly to water stress and environmental factors, and they reached at their maximum points from noon to 2 p.m. and decreased sharply after 4 p.m. 2. Photosynthesis and transpiration of sorghum were higher at 60% field moisture capacity than those of the other field moisture capacities. In sorghum-sudangrass hybrid, photosynthesis was in the order of 60>80>40>100% and transpiration was in the order of 60>80>100>40%. 3. Stomatal resistance did not show clear diurnal change and was the lowest at 60% among four field moisture capacities.

• Journal of Bio-Environment Control
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• v.12 no.1
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• pp.38-44
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• 2003

This work was conducted to estimate amounts of irrigating water during the growing periods of pepper after estimating water consumption in the plastic film house in 1997 and 1998. Evapo-transpiration (ET) under conditions of a black and white PE mulch and sandy or clay loam soil which enhanced the growth and yield of red peppers was greater than that at the bare and sand soil. Average ET of pepper grown in pots accounted for 56.5%∼79.7% of total supplying water in 1997 and 1998. Most of ET was proportioned to the transpiration amount (91∼94%), but there was some difference between amounts of ET and transpiration plus evaporation. Although 57 depended on conditions of the soil texture and plant growth, transpiration for pepper growing periods was amounted to 337.7∼774.3 m in the clay soil,910.6 m in the sandy loam soil, and 253.1 mm in the sandy soil.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.181-216
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• 2020

The incarnation of Jesus and Jeungsan's descending to earth as a human being are important theological theories in their respective religions, Christianity and Daesoon Jinrihoe. Both theories are the doctrinal devices necessary for the religious description of each religion. However, this kind of study is likely to result in a theological study that generates religious apologia or explanations. Therefore, it is impossible and meaningless to define the theory of another religion as meta-discourse in terms of one's own religious viewpoint. From a traditional theological point of view, the incarnation is an exceptionalist case wherein God descended as a human being named Jesus to save humanity from original sin. In the case of Jeungsan's descending to earth as a human being, its religious features appear in various forms, so the attempt to unify these two is not an objective method of religious studies. However, this paper aims to find the religious significance of Jesus' incarnation and Jeungsan's descending to earth as a human being by understanding them from a third-person terminology or third-person religious viewpoint rather than from a specific theological position. To this end, this paper will use Kim Jong-seo's position that the concept of Jeungsan's descending to earth as a human being was borrowed from the concept of the incarnation of Jesus as the premise of the research generated in this paper. Therefore, this paper avoids the quest for "Total Christ" or "Total Jeungsan" that integrates and views the divine and human elements of Jesus and Jeungsan. This is because such a research method becomes a theological study. Instead, it excludes transcendental elements or metaphysical aspects that discuss the divine pre-existences of Jesus and Jeungsan and clarifies the significance of the incarnation and Jeungsan's descending to earth as a human being at the physical level in terms which are objective and verifiable. According to this research methodology, this paper develops a discussion after presupposing the hypothetical names of "incarnationist religion" and "divine descent in human avatar religion." However, the two presuppositions mentioned above contain elements of criticism that they are materialistic interpretations that completely eliminate connotations of divinity and religious significance. Nevertheless, it can be said that the two presuppositions have academic significance due to the way in which they avoid the current entanglement of transcendence and instead aim for modernistic relevance.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.99-136
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• 2021

Grievance-resolution pursues reconciliation, mutual beneficence, and consolidation. Accordingly, the concept of grievance-resolution is a norm, a principle, as well as an ideology that aims to realize an ideal society and satisfy human desires. Such ideological thought transcended into religious doctrine and was systemized by Jeungsan, Kang Il-sun. He focused on grudges that represented the intrinsic sentiment of Korea and apprehended that grudges are the grounds and reason for the devastation of the world. Furthermore, Jeungsan was a figure who reinterpreted the concept of grievance-resolution via a religious perspective through an in-depth study which transformed into a doctrinal system. He practiced the Reordering Works of grievance-resolution on a universal dimension to religiously redeem all things. Jeungsan completely resolved all the grudges and grievances that filled up the Three Realms (Heaven, Earth, and Humanity) through the concept of grievance-resolution and emphasized that he would establish an ideal society on earth to complete the redemption of human beings. Jeungsan apprehended that the essential characteristics of grudges and grievances were the fundamental reason for the destruction of the world. In this regard, he insisted that the redemption of the world should be achieved through the grievance-resolution. Grievance-resolution is an essential aspect and principle of Jeungsan's system of thought. In addition, it is a concrete approach to establish the earthly paradise of the Later World. Jeungsan implemented a method to redeem humankind by systemizing the intrinsic sentiments common in Korea - namely, the concept of grievance-resolution- and he suggested it as a religious practice which was the principle behind the Reordering Works of Heaven and Earth. Jeungsan defined that his own era was a time of grievance-resolution. In addition, he insisted that grievances and grudges had existed from the beginning of humankind. Jeungsan also said that there were grievances and grudges in heavenly planes, human planes, and underworldly planes. It was thereby necessary to do beneficial deeds for others and reciprocate beneficence in order to resolve grievances. He emphasized that a process wherein all human desires could be satisfied was essential. Furthermore, Jeungsan stressed that this present time should focus on the process of grievance-resolution on a practical level.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.203-239
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• 2023

Jo Jeongsan's religious activity undertaken to benefit society can be organized into two categories. First, attention can be paid to Jo Jeongsan's religious activity of establishing religious order by enshrining Kang Jeungsan as the God of Ninth Heaven and making the Great Dao of Heaven and Earth the basic idea inspiring the social activity of his order. This was completed through the 50 years of propagation work carried out by Jo Joengsan in accordance with Kang Jeungsa's purpose of saving the world and its inhabitants. Second, his practice of social work in the field of people's lives based on the idea of the Dao can also be observed. This religious activity of Jo Jeongsan which began in 1909 was the sacred manifestation of his will to realize Kang Jeungsan's purpose of saving the world and people, and it was also a practice of spreading virtue throughout the world. In addition, Park Wudang carried out Sihak and Sibeop Gongbu (two varieties of holy work) for the cultivation of Dao trainees, and those methods came from the systematic cultivation practice established by Jo Jeongsan. Regarding this, we can refer to Kang Jeungsan's saying, "As the Dao shall dwell in the 12,000 peaks of Geumgang Mountain, the same number of sages who were enlightened to the Dao will be born into the world." The perfected state of human maturity or the emergence of people who are enlightened to the Dao would be the completion of the idea of saving the world and its inhabitants. Therefore, the holy works of Sihak and Sibeop that are now being carried out can be seen as the continuance of the pursuit of saving the world and humankind, as it was continually upheld by Park Wudang's predecessors, Jo Jeongsan and Kang Jeungsan.

• Korean Journal of Soil Science and Fertilizer
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• v.22 no.3
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• pp.228-233
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• 1989

Successive changes of transpiration by the tobacco plant during the growing season with pot trial treated with 30cm and 100cm ground water tables were compared with change of soil moisture content in rhizospere of field under natural rainfall conditions. Transpiration from the 41st to the 60th day after transplanting was the highest showing about 50% of total transpiration of whole cultivation period. As the result, soil moisture condition in rhizospere of field was kept insufficiently during the above period. Transpiration by the plant was so remarkably affected by the meteorological environment that the transpiration on rain-cloudy day was one third of that on clear day at middle stage of the growth. Maximum transpiration in a clear day was obtained from 14:00 to 16:00 at the 58th day after transplanting.

• Journal of Bio-Environment Control
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• v.26 no.4
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• pp.411-417
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• 2017

Environmental and growth factors such as light intensity, vapor pressure deficit, and leaf area index are important variables that can change the transpiration rate of plants. The objective of this study was to compare the transpiration rates estimated by modified Penman-Monteith model and artificial neural network. The transpiration rate of paprika (Capsicum annuum L. cv. Fiesta) was obtained by using the change in substrate weight measured by load cells. Radiation, temperature, relative humidity, and substrate weight were collected every min for 2 months. Since the transpiration rate cannot be accurately estimated with linear equations, a modified Penman-Monteith equation using compensated radiation (Shin et al., 2014) was used. On the other hand, ANN was applied to estimating the transpiration rate. For this purpose, an ANN composed of an input layer using radiation, temperature, relative humidity, leaf area index, and time as input factors and five hidden layers was constructed. The number of perceptons in each hidden layer was 512, which showed the highest accuracy. As a result of validation, $R^2$ values of the modified model and ANN were 0.82 and 0.94, respectively. Therefore, it is concluded that the ANN can estimate the transpiration rate more accurately than the modified model and can be applied to the efficient irrigation strategy in soilless cultures.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.79-116
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• 2020

This paper examines the nature of the transcendent, absolute, and personal host of ancient philosophical notions of the Higher Power (天觀 cheongwan, literally 'view of heaven'), which flows through Toegye's Principle of Reality (Li), Dasan's Supreme God (Sangje), Suwun's Lord of Heaven (Cheonju), and Jeungsan's Supreme God (Sangje). This confirms the sentiment that despite the conceptual differences relating to appearance, as represented by the Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God, the contents of these notions do not substantially differ from one another. Moreover, the nature of the ancient philosophical notions of the Higher Power lead to Toegye's Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God. Toegye emphasized the nature of the Principle of Reality as transcendental and absolute, and also as a personal host. This led to Dasan's Supreme God, and furthermore, it also inspired the Suwunian Lord of Heaven and the Jeungsanian Supreme God. In other words, although Dasan criticizes the Principle of Reality and presupposes a Supreme God, a personal host, this is not especially different from the character or role of Toegye's Principle of Reality. It likewise does not especially differ from the Suwunian Lord of Heaven or the Jeungsanian Supreme God. On the contrary, without the foundation of the religious tradition behind Toegye's Principle of Reality, it would have been difficult to establish a theoretical system leading to the upper system of the Dasanian Supreme God, the Suwunian Lord of Heaven, or the Jeungsanian Supreme God. Of course, the construction of heaven and earth, which in Daesoon Thought is actually performed by the Jeungsanian Supreme God, is, in fact, fundamentally different from Toegye, Dasan, and Suwun's previous notions of the Higher Power. In this sense, it is necessary to present more clearly the religious character of Toegye's Principle of Reality.