• Journal of Service Research and Studies
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• v.12 no.2
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• pp.135-151
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• 2022

This study was conducted on a servicism basis as a study to build the management wisdom of Korea as an asset of human society. The case of the founding and development of the Republic of Korea, which developed into one of the world's leading powers with unprecedented rapid growth despite the devastating three-year war immediately after its founding, is an important subject of study. This study conducted a macroscopic analysis. In the process of carrying out the founding activities, it was confirmed that the original idea inherent in Koreans was the Taegeuk idea of the National Flag. The founders of the Republic of Korea consciously or unconsciously adopted the Taegeuk ideology as the founding ideology. It can be said that the Taegeuk ideology has led to greater success because it is based on the service philosophy, which is the common truth of mankind. In this study, the process of preparing for the founding of the Republic of Korea, which was founded by accepting a new maritime civilization from a country with a long continental civilization, the process of national foundation, and the process of operating the country after its founding were analyzed as a whole. In particular, it discovered the excellent wisdom of the founders who appropriately utilized the strengths of continental and maritime civilizations in necessary situations, and confirmed that the dynamic operating model of development through fierce competition between the two opponents was a success factor for high-speed national development. It requires great wisdom for Koreans with diverse ideological backgrounds and unique personalities to unite to establish and run a nation. This is because fierce competition and cooperation must be carried out at the same time. The great wisdom of the founding of the Republic of Korea was able to be demonstrated because the Taegeuk ideology was acting as a common basic ideology for Koreans. Taegeuk ideology, the source of wisdom that Korea has developed under constant tension, can be capitalized as human wisdom, and additional case studies are needed.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.199-235
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• 2018

Most of the new religions derived from Jeungsan have claimed that Jeungsan's religious thought reproduced Dangun [檀君] Thought in its original form. However, Daesoon Jinrihoe is the only religious order out of the many new religions within the Jeungsan lineage, which has constantly kept its distance from Dangun Thought since 1909 during the earliest period of proto-Daesoon Jinrihoe. Even a mere trace of Dangun cannot be found in the subject of faith or the doctrinal system of Daesoon Jinrihoe. In this context, this study aims to examine possible connections between Daesoon Thought and Dangun Thought in order to determine why other Jeungsanist religions frequently exhibit Dangunist features. Specifically, a major part of this study will be devoted to comparing and analyzing the narrative structure of Daesoon Thought and Dangun Thought as well as their respective motifs. In fact, Jeungsan does not seem to have ever mentioned Dangun in his recorded teachings, therefore, after his passing into the Heaven, most of the religious orders including Daesoon Jinrihoe derived from him did not pay any attention to Dangun Thought for almost for 40 years. These orders did not originally perceive Dangun as an object of belief. After Korea's liberation, Dangun became widely accepted as a pivotal role among the Korean people. As Dangun-nationalism claimed to unify Koreans as one great Korean ethnic society, the religious orders of Jeungsan lineage also climbed aboard this creed and their faiths or doctrines were acculturated to reflect this change. The reason for this has been attributed to following modern trends to increase success in propagation. In the meantime, Daesoon Jinrihoe was the only order that did not accept Dangun-nationalism because it was not a teaching given by the order's founder. And the two systems of thought have more dissimilarity than parallelism in terms of philosophical ideology. These seem to be the main reasons why Daesoon Jinrihoe did not adopt Dangun into its doctrine or belief system.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.137-173
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• 2019

Modern scientists are trying to find the basic unit of order, fractal geometry, in the complex systems of the universe. Fractal is a term often used in mathematics or physics, it is appropriate as a principle to explain why some models of ultimate reality are represented as multifaceted. Fractals are already widely used in the field of computer graphics and as a commercial principle in the world of science. In this paper, using observations from fractal geometry, I present the embodiment of ultimate reality as understood in Daesoon Thought. There are various models of ultimate reality such as Dao (道, the way), Sangje (上帝, supreme god), Sinmyeong (神明, Gods), Mugeuk (無極, limitlessness), Taegeuk (太極, the Great Ultimate), and Cheonji (天地, heaven and earth) all of which exist in Daesoon Thought, and these concepts are mutually interrelated. In other words, by revealing the fact that ultimate reality is embodied within fractal geometry, it can be shown that concordance and transformation of various models of ultimate reality are supported by modern science. But when the major religions of the world were divided along lines of personality (personal gods) and non-personality (impersonal deities), most religions came to assume that ultimate reality was either transcendental or personal, and they could not postulate a relationship between God and humanity as Yin Yang (陰陽) fractals (Holon). In addition, religions, which assume ultimate reality as an intrinsic and impersonal being, are somewhat different in terms of their degree of Holon realization - all parts and whole restitution. Daesoon Thought most directly states that gods (deities) and human beings are in a relationship of Yin Yang fractals. In essence, "deities are Yin, and humanity is Yang" and furthermore, "human beings are divine beings." Additionally, in the Daesoon Thought, these models of ultimate reality are presented through various concepts from various viewpoints, and they are revealed as mutually interrelated concepts. As such, point of view regarding the universe wherein Holarchy becomes a models in a key idea within perennial philosophy. According to a universalized view of religious phenomena, perennial philosophy was adopted by the world's great spiritual teachers, thinkers, philosophers, and scientists. From this viewpoint, when ultimate reality coincides, human beings and God are no longer different. In other words, the veracity of the theory of ultimate reality that has appeared in Daesoon Thought can find support in both modern science and perennial philosophy.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.179-217
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• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.

• Journal of Life Science
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• v.33 no.2
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• pp.158-168
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• 2023

Natural products have been used to mitigate the effects of cancer and infectious diseases, as they feature diverse bioactivities, such as antioxidant, antibacterial, anti-inflammatory, and immunomodulatory effects. Here, we chose 10 natural products that are well-known as pulmonary enhancers and investigated their bactericidal effects on Streptococcus pneumoniae. In the disk diffusion assay, the growth of S. pneumoniae was significantly regulated by G. fructus treatment regardless of extraction method used. We first adopted spraying as a novel delivery method for G. fructus. Interestingly, mice exposed to G. fructus three times a day for 2 weeks were resistant to S. pneumoniae intranasal infection (shown both through body weight loss and survival rates compared to the control group). Moreover, we confirmed that exposure to G. fructus regulated the colonization of the bacteria despite the sustained inflammation in the lung after exposure to S. pneumoniae, indicating that migrated inflammatory immune cells may involve a host defense mechanism against pulmonary infectious diseases. While a similar number of granulocytes (CD11b⁺Ly6C⁺Ly6G⁺), neutrophils (CD11b⁺Ly6C^intLy6G⁺), and monocytes (CD11b⁺Ly6C^intLy6G^-) were found between groups, a significantly increased number of alveolar macrophages (CD11b⁺CD11c^hiF4/80⁺) was detected in BAL fluids of mice pre-exposed to G. fructus at 5 days after S. pneumonia infection. Taken together, our data suggest that this usage of G. fructus can induce protective immunity against bacterial infection, indicating that facial spray may be helpful in enhancing the defense mechanism against pulmonary inflammation and in evaluating the efficacy of natural products as immune enhancers against respiratory diseases.

• Korean Journal of Heritage: History & Science
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• v.55 no.4
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• pp.296-312
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• 2022

This paper examines the concept and process of heritagization, as well as other measures for the value enhancement of food culture as heritage, through the case of the gastronomic meal of the French, which has a long history as a socially constructed heritage. Heritage refers to what a society perceives as worthy of being transmitted. Thus, a heritage is something that a society or group chooses to preserve and that represents its identity. In the 19th century, France began to designate and protect heritage through a policy of preserving historical monuments, and heritage became both a social construct and creation with the purpose of preserving and enhancing values. Interest in heritage spread around the world with globalization, and has grown even greater since the 1972 UNESCO Convention. This interest has progressively extended to nature, urban landscapes and intangible cultural heritage. In 2003, the UNESCO Convention for the Protection of the Intangible Cultural Heritage was adopted, and this has strengthened the interest in intangible cultural heritage worldwide. Food-related heritage has been excluded from the list due to difficulties in establishing inscription criteria and concerns about the potential commercialization of heritage. However, in 2010, the food cultures of the Mediterranean, Mexico, and France were inscribed on UNESCO's Representative List of the Intangible Cultural Heritage of Humanity, which prompted interest in food culture and efforts to inscribe the food heritage of a number of other countries, including Korea. France has a long history of interest in gastronomy as a cultural heritage and part of its national identity. Efforts to preserve and popularize gastronomy as a part of the national identity and heritage have been made at both the private level, by gourmets and associations, and at the governmental level. Through these efforts, the culture of gastronomy as a heritage has been firmly established through theoretical discussion, listing of food-related heritages, and policies. Sustainable development of the heritage is pursued through certain ongoing institutional approaches, including the City of Gastronomy network, the National Food Program, and the promotion and labeling of the Year of the French Gourmet.

• Geophysics and Geophysical Exploration
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• v.25 no.4
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• pp.167-176
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• 2022

We designed a borehole deviation survey tool applicable for steel-cased holes, K-DEV, and developed a prototype for a depth of 500 m aiming to development of own equipment required to secure deep subsurface characterization technologies. K-DEV is equipped with sensors that provide digital output with verified high performance; moreover, it is also compatible with logging winch systems used in Korea. The K-DEV prototype has a nonmagnetic stainless steel housing with an outer diameter of 48.3 mm, which has been tested in the laboratory for water resistance up to 20 MPa and for durability by running into a 1-km deep borehole. We confirmed the operational stability and data repeatability of the prototype by constantly logging up and down to the depth of 600 m. A high-precision micro-electro-mechanical system (MEMS) gyroscope was used for the K-DEV prototype as the gyro sensor, which is crucial for azimuth determination in cased holes. Additionally, we devised an accurate trajectory survey algorithm by employing Unscented Kalman filtering and data fusion for optimization. The borehole test with K-DEV and a commercial logging tool produced sufficiently similar results. Furthermore, the issue of error accumulation due to drift over time of the MEMS gyro was successfully overcome by compensating with stationary measurements for the same attitude at the wellhead before and after logging, as demonstrated by the nearly identical result to the open hole. We believe that the methodology of K-DEV development and operational stability, as well as the data reliability of the prototype, were confirmed through these test applications.

• The Journal of Bigdata
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• v.8 no.1
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• pp.111-129
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• 2023

With the diffusion of digital innovation, the adoption of innovative medical technologies based on artificial intelligence is increasing in the medical field. This is driving the launch and adoption of AI-based SaMD(Software as a Medical Device), but there is a lack of research on the factors that influence the adoption of SaMD by medical institutions. The purpose of this study is to identify key factors that influence medical institutions' decisions to adopt AI-based SaMDs, and to analyze the weights and priorities of these factors. For this purpose, we conducted Delphi surveys based on the results of literature studies on technology acceptance models in healthcare industry, medical AI and SaMD, and developed a research model by combining HOTE(Human, Organization, Technology and Environment) framework and HABIO(Holistic Approach {Business, Information, Organizational}) framework. Based on the research model with 5 main criteria and 22 sub-criteria, we conducted an AHP(Analytical Hierarchy Process) analysis among the experts from domestic medical institutions and SaMD providers to empirically analyze SaMD adoption factors. The results of this study showed that the priority of the main criteria for determining the adoption of AI-based SaMD was in the order of technical factors, economic factors, human factors, organizational factors, and environmental factors. The priority of sub-criteria was in the order of reliability, cost reduction, medical staff's acceptance, safety, top management's support, security, and licensing & regulatory levels. Specifically, technical factors such as reliability, safety, and security were found to be the most important factors for SaMD adoption. In addition, the comparisons and analyses of the weights and priorities of each group showed that the weights and priorities of SaMD adoption factors varied by type of institution, type of medical institution, and type of job in the medical institution.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.26 no.5D
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• pp.885-894
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• 2006

The purpose of this study is focused on the development of the effective classification technique using ultra multiband of hyperspectral image. This study suggests the classification technique using canonical correlation analysis, one of multivariate statistical analysis in hyperspectral image classification. High accuracy of classification result is expected for this classification technique as the number of bands increase. This technique is compared with Maximum Likelihood Classification(MLC). The hyperspectral image is the EO1-hyperion image acquired on September 2, 2001, and the number of bands for the experiment were chosen at 30, considering the band scope except the thermal band of Landsat TM. We chose the comparing base map as Ground Truth Data. We evaluate the accuracy by comparing this base map with the classification result image and performing overlay analysis visually. The result showed us that in MLC's case, it can't classify except water, and in case of water, it only classifies big lakes. But Canonical Correlation Classification (CCC) classifies the golf lawn exactly, and it classifies the highway line in the urban area well. In case of water, the ponds that are in golf ground area, the ponds in university, and pools are also classified well. As a result, although the training areas are selected without any trial and error, it was possible to get the exact classification result. Also, the ability to distinguish golf lawn from other vegetations in classification classes, and the ability to classify water was better than MLC technique. Conclusively, this CCC technique for hyperspectral image will be very useful for estimating harvest and detecting surface water. In advance, it will do an important role in the construction of GIS database using the spectral high resolution image, hyperspectral data.

• Journal of Korea Entertainment Industry Association
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• v.13 no.3
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• pp.213-220
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• 2019

Desire for a happy life becomes the will that man instinctively desires. In that the conditions of happiness are subjective and varied, the will of subjective desires has been studied with the attention of objective tendencies. The positive and meaningful will of life in the desire for happiness leads us to be the functionaries who act. These wills can be the driving force of a happy life, which allows one to have a hopeful reflective will in one's inner life, connecting oneself with others, and working in relationships with others. In addition, those who become lazy or lose their orientation in life can instill a will to be the main character of life, and furthermore, to give the ultimate meaning and goals of life. To understand and analyze these wills for happy lives more specifically, structural model compatibility and confirmatory factors were conducted. relatively reliable α=.855 value, the coefficient of correlation between recognition and will **p<.01, *p<.05 statistically significant measuring tool of not less than 05 was used. The study results of the structural model suitability of the factors of will and the confirmatory factor analysis showed that the model set by the researcher could reflect the characteristics of the data collected, and that the χ²(Chi-square) value was .126, which was consistent with the model by satisfying the acceptance criteria, and that the comparison of the reference values of the study model showed a relatively high level of suitability. To identify the relationship between cognitive and defined and behavioral factors of subjective will and existent will variables, the results of a verification factor analysis show that the χ²(Chi-square) value is 2.36 and the model and data are consistent with the acceptance criteria, and that the test data is consistent with the model and data set by the researcher are consistent with the model5.0 Through structural model analysis of human will, it was confirmed that the variables of subjective and existential, sensible and reflective will directly and indirectly influence and form a complex relationship. Our will is recognized as the subjective will, and the structure of the subjective will consists of the sensible and reflective will, and the relationship between the cognitive and just action elements and the subjective will of the human life and the will to exist is shown to be very meaningful, so we should conduct the education of the happy will of the emotional and just areas of life as well as the reestablishment of the cognitive educational direction that can lead to action.