• Journal of Bio-Environment Control
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• v.31 no.2
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• pp.90-97
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• 2022

This study was carried out to investigate the effect of side vent heights on temperature and relative humidity inside and outside the single-span plastic greenhouse (W: 7 m, L: 40 m H: 3.9 m) during natural ventilation. Four different heights (120, 100, 80, 60 cm) of the side vent were used as an experimental condition. Variations of temperature and relative humidity inside and outside the greenhouse and the differences between heights were compared by using one-way ANOVA. In the daytime, the difference in temperature between inside and outside the greenhouse was dropped from 14.0℃ to 7.1℃ as the side vent height increased. The temperature difference in the nighttime was less than 0.2℃ regardless of the height. One-way ANOVA on the temperature difference between heights presented that the statistical significance was founded between all of the combinations of height in the daytime. The difference in relative humidity between inside and outside the greenhouse was grown from -13.8% to -22.2% with a decrease in the side vent height. The humidity difference in the nighttime was less than 1% regardless of the height. One-way ANOVA on the humidity difference revealed that most of the side vent heights showed significance in the daytime but between 100 and 80 cm was not significant. It seemed because the external air became cooler during the experiment with a height of 80 cm. Conclusively, this study empirically demonstrated that the higher side vents resulted in the decrease of differences in temperature and relative humidity between inside and outside the greenhouse, and also the effect of side vent height was statistically significant. This study may be helpful for deciding the height of the side vent effective for controlling temperature and relative humidity in a single-span greenhouse during natural ventilation.

• Journal of Bio-Environment Control
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• v.31 no.3
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• pp.143-151
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• 2022

This study was carried out to investigate quantitative characteristics of the cooling effect in a single-span arch greenhouse with roll-up side vents depending on operation of circulation and exhaust fans during ventilation, in order to suggest a practical strategy regarding installation or operation of forced ventilation systems. The examination was conducted under 3 different ventilation conditions (side vents only, side vents + circulation fans, and side vents + circulation fans + exhaust fans). In each condition, variations of internal and external air temperatures and exogenous environmental factors were recorded during ventilation, and the cooling effects were investigated by comparing the normalized temperature difference (NTD) of each ventilation condition. In the morning time (11:00-12:00), a temporary peak in the temperature difference was observed at the beginning of ventilation regardless of ventilation methods. The time taken to the maximum NTD was decreased from 340 s to 110s, and the NTD was dropped from 1.158 to 1.037 as the more forced ventilation systems were operated. The more operations caused the passing time over specific NTD values reduced by 60% as the time was reduced from 1,030 s to 550 s at NTD = 0.8, 1,610 s to 915 s at NTD = 0.6, and 2,315 s to 1,360 s at NTD = 0.4. The temporary peak in NTD was not observed in the afternoon time (14:00-15:00) but it was dropped as quickly as the ventilation started. Also the more operations resulted in the passing time over specific NTD values reduced by 70% as the time was reduced from 560 s to 345 s at NTD = 0.8, from 825 s to 540 s at NTD = 0.6, and from 1,145 s to 810 s at NTD = 0.4. Conclusively, the intervention of the forced ventilation system is recommended in the morning time or in high thermal conditions to achieve more effective and economical ventilation.

• Journal of Bio-Environment Control
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• v.31 no.3
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• pp.163-169
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• 2022

This study was conducted to examine an alternative cultivating method that uses coir substrates in a hydroponically cultured system. Three treatment conditions were applied with one-layer substrate (10 cm height) with a coir chip and dust ratio of 5:5 (Treatment A), two-layer coir substrate (20 cm height) with a coir chip and dust ratio of 5:5 (Treatment B), one-layer coir substrate (15 cm height) with a coir chip and dust ratio of 7:3 (Treatment C). The control condition was a plastic container filled with a coir chip and dust ratio of 5:5. Various criteria were measured and compared between the treatments and the control. The yield of strawberry was smaller in the control than in the treatments. No significant difference in growth characteristic was found in the height treatments of the coir substrates. The net photosynthetic rate of the treatments was 14.68-15.76 µmol CO₂·m^-2·s^-1. This does not show a statistically significant difference. The root activity was better in treatment B and C than in treatment A and the control. The length and width of leaves were measured as 4.04-4.13 cm and 3.26-3.34 cm. These results are not statistically significant. The leaf length and width ratio was 1.27 in the control and 1.24 in the treatments. The findings show that no statistically significant benefit was found when utilizing coir substrates with different height treatments in the hydroponic culture system. However, the harvested fruit per plant weights 72.38 g in treatment A and 48.69 g in treatment C. The number of harvested fruit was least in treatment C in which a coir chip and dust ratio of 7:3 was applied. Therefore, further research is needed to examine how the chip and dust ratio in coir substrate affects growth characteristics.

• Journal of Bio-Environment Control
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• v.31 no.3
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• pp.221-229
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• 2022

This study was aimed to investigate spatial and vertical characteristics of greenhouse environments according to the location of the environmental sensors, and to investigate the correlations between temperature, light intensity, and carbon dioxide (CO₂) concentration according to the type of greenhouse. Temperature, relative humidity (RH), CO₂, and light sensors were installed in the four-different vertical positions of the whole canopy as well as ground and roof space at the five spatial locations of the Venlo greenhouse. Also, correlations between temperature, light intensity, and CO₂ concentration in Venlo and semi-closed greenhouses were analyzed using the Curve Expert Professional program. The deviations among the spatial locations were larger in the CO₂ concentration than other environmental factors in the Venlo greenhouse. The average CO₂ concentration ranged from 465 to 761 µmol·mol^-1 with the highest value (646 µmol·mol^-1) at the Middle End (4ME) close to the main pipe (50Ø) of the liquefied CO₂ gas supply and lowest (436 µmol·mol^-1) at the Left Middle (5LM). The deviation among the vertical positions was greater in temperature and relative humidity than other environments. The time zone with the largest deviation in average temperature was 2 p.m. with the highest temperature (26.51℃) at the Upper Air (UA) and the lowest temperature (25.62℃) at the Lower Canopy (LC). The time zone with the largest deviation in average RH was 1 p.m. with the highest RH (76.90%) at the LC and the lowest RH (71.74%) at the UA. The highest average CO₂ concentration at each hour was Roof Air (RF) and Ground (GD). The coefficient of correlations between temperature, light intensity, and CO₂ concentration were 0.07 for semi-closed greenhouse and 0.66 for Venlo greenhouse. All the results indicate that while the CO₂ concentration in the greenhouse needs to be analyzed in the spatial locations, temperature and humidity needs to be analyzed in the vertical positions of canopy. The target CO₂ fertilization concentration for the semi-closed greenhouse with low ventilation rate should be different from that of general greenhouses.

• Journal of the Korean Society of Marine Environment & Safety
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• v.27 no.7
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• pp.987-994
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• 2021

The Yellow sea, as described in article 123 of UNCLOS, is semi-enclosed sea surrounded by the Republic of Korea, the People's Republic of China and North Korea. In addition, the Yellow Sea is one of the 66 large marine ecosystems as it contains large amounts of marine resources. According to article 194 of UNCLOS, states should be aware of rights and duties with respect to the protection and preservation of the marine environment to be engaged with countries directly as regional entity or indirectly. Therefore, the legal blank is urgent in terms of trans-boundary environmental pollutant issues. The UNDP has conducted a project called Yellow Sea Large Marine Ecosystem (YSLME) which has reached the 2^nd phase. The project has some notable achievements, namely performing joint activities on analysis of diagnostic trans-boundary issues in collaboration with China and South Korea, developing a strategic action plan based on TDA, and establishing regional strategic action plan. However, on the other hand, the project could not reflect the full participation of North Korea as a state party. As a result, the project has a limitation on effective implementation of RSAP. Therefore, this study focuses on the suggestion of a legally-binding trilateral treaty as a blue print for the next, 3^rd phase of the project. By analyzing the best practice of the Wadden Sea Trilateral Treaty case, the study verifies the validity of legislative measures on establishing and managing a legally-binding trilateral YSLME Commission. By suggesting a three phase treaty, incorporating a joint declaration by establishing the commission, the signing of the treaty, and formulating an umbrella convention and implementation arrangement, the study expects to guarantee the consistency and sustainability of the trilateral treaty regardless of political issues pertaining to North Korea.

• Research in Plant Disease
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• v.29 no.3
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• pp.276-285
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• 2023

This work investigated the viral infection in jujube plants in Korea. A total of 61 samples with the symptoms of putative viral infection were collected from experimental fields and orchards. Thereafter, the samples were subjected to metatranscriptome analysis, Reverse transcription polymerase chain reaction analysis, and nucleotide sequence analysis. These analyses identified the presence of two DNA viruses, jujube-associated badnavirus (JuBV), jujube mosaic-associated virus (JuMaV), and one RNA virus, jujube yellow mottle-associated virus (JYMaV). All samples collected were confirmed to be infected by at least one of the three viruses, with most showed multiple infections. The detection rates of JuBV, JYMaV, and JuMaV were 100%, 90.2%, and 8.2%, respectively. Only three combinations of viral infections were found: 9.8% of samples showed single infection of JuBV, 82.0% showed double infection of JuBV+JYMaV, and 8.2% showed triple infection of JuBV+JYMaV+JuMaV. Sequence analysis of the three viruses showed very high homology with respective virus isolates reported in China. This study is predicted to provide fundamental data to produce virus-free jujube seedlings and represents the first report of JuBV and JuMaV infection in Korea.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.141-175
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• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.91-145
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• 2019

This study aims to reveal that Daesoon Jinrihoe Yeoju Headquarters Temple Complex is a sacred place of Gaebyeokgongsa (the Reordering Works of the Great Opening) through the logic of the energy of form in Feng-Shui studies. The Headquarters Temple Complex can illuminate the lamp of coexistence, emerge as a place for cultivation, and support the era of human nobility with Gucheonsangje (the Supreme God of the Ninth Heaven) as an object of faith. Virtuous Concordance of Yin and Yang, Harmonious Union between Divine Beings and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification with Dao are the mission statements of this great site. For this purpose, it is necessary to investigate the headquarters according to integral Feng-Shui Theory. Doing so can provide proof that the geographic location, landscape, yin-yang harmonizing, and flowing veins of terrestrial energy at Headquarters Temple Complex are all profoundly auspicious. At the same time, this data also allows further study into the interactions of dragon-veins, energy hubs, surrounding mountains, and watercourses, which reveal how Daesoon Jinrihoe Yeoju Headquarters Temple Complex promotes the basic works of propagation, edification, and cultivation and three societal works of charity aid, social welfare, and education for the purpose of global propagation, saving beings, and building an earthly paradise by reforming humanity and engaging in spiritual civilization. This must be done on site with proper Feng-Shui in order to open up the era of human nobility upon the Great Opening of the Later World. As the center of the religious order, Daesoon Jinrihoe, Yeoju Headquarter Temple Complex has the general Feng-Shui characteristic of Baesanimsu (a back supported by a mountain and a front facing water). Through discussing the Feng-Shui of Daesoon Jinrihoe's Yeoju Headquarters Temple Complex as the center of humankind's resolution of grievances for mutual beneficence, this study would explore growth-supporting land that delivers future rewards through Feng-Shui symbolism and the ethical practice of grateful reciprocation of favors for mutual beneficence. This exploration will reveal how the geographical features and conditions of the Yeoju Headquarters Temple Complex make it a place fit for spiritual cultivation. It is a miraculous luminous court surrounded by mountains, where auspicious signs in eight directions gather. Its veins of terrestrial energy harmonize with clean water energy as it is affectionately situated within its natural environment. Its location corresponds with the Feng-Shui theory of dragon-veins, energy hubs, surrounding mountains, and watercourses. Thus, with regards to the Feng-Shui of Daesoon Jinrihoe's Yeoju Headquarters Temple Complex, this study examines the flows of mountains and waters and focuses on how the site is based on the logic of Feng-Shui. More generally, the geographical features of the surrounding mountains are likewise examined. An analysis of the relationship between Poguk (布局) of Sasinsa (animal symbols of the four directions, four gods, including blue dragon of the east, red phoenix of the south, white tiger of the west, and black tortoise of the north) and the location will be provided while focusing on the Yeoju Headquarters Temple Complex. This study supports the feasibility of further Feng-Shui studies of the Yeoju Headquarters Temple Complex based on traditional geomancy books that focusing on Hyeonggi (Energy of Form) Theory.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.175-199
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• 2019

This paper aims to define Kang Jeungsan's Reordering Works of Heaven and Earth through the Hegelian concept of 'labor (arbeit),' which is the fundamental medium in which humans substantialize their own absoluteness in an existentialist context. The Reordering Works of Heaven and Earth performed by Jeungsan enabled Heaven, Earth, and Humanity to communicate with each other through the harmony of Sangsaeng (Mutual Beneficence). As Hegel found the possibility of freedom and emancipation of human subjects through labor and Jeungsan exercised His will to free and emancipate human beings, comparative thinkers are led to recognize a relationship between His Reordering Works of Heaven and Earth and the Hegelian concept of labor. The key point of this paper centers around articulating the meaning of the precise situation wherein labor occurs for the Supreme Being. Labor is a concept that occurs for real-live humans. Human beings can be said to exist between the ideological world and the natural world, or between Heaven and Earth, and this dichotomy creates a specific product given the interplay of infinitude and finitude that it entails. In other words, labor is not a passive deployment but is instead a subjective development. From the point wherein this labor occurs for the Supreme Being, a paradigm shift towards unity begins throughout the universe. The occurrence of God's labor happens at a time of great transformation. These occurrences of God's labor form the communication among Heaven, Earth and Humanity and form a qualitative equality. In other words, the fact that God is far from the world of ideology and has come into the world of finitude means that God conveys His absoluteness to the world of finitude. Therefore, the work of God on Earth builds the world of Heaven on Earth. This can also be seen as the Sangsaeng of Heaven, Earth and Humanity.