• Journal of Korean Philosophical Society
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• v.144
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• pp.167-203
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• 2017

In this paper I will investigate the problems of the Ego of Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$ from the standpoint of $trisvabh{\bar{a}}va$ and the transformation of the basis of $Yog{\bar{a}}c{\bar{a}}ra$. Kant's Copernican revolution and Husserl's Phenomenological reduction are the keys to understanding their philosophies. We especially want to look into the comparison between the Ego of Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$. According to Kant, we need the transcendental Ego as absolute in order to unite consciousness. Kant criticizes traditional metaphysics which had argued that the metaphysicians regard the transcendental Ego as substance. If they regard the transcendental Ego as an empirical object, this attempt will be in vain, because they seek to know unknown things. Husserl's phenomenological reduction is properly understood as a method designed to transform a philosopher into a phenomenologist by virtue of the attainment of a certain perspective on the world phenomenon. We will find the field of the transcendental, absolute ego through phenomenological reduction. Transcendental, absolute ego constitutes our whole world and gives meaning to the world. $Yog{\bar{a}}c{\bar{a}}ra$ argues that what our ordinary consciousness (the sixth consciousness) regards subjectivity and objectivity as separate, or that self and the world is an imagination that $alaya-vij{\tilde{n}}ana$, the mind more profound than the ordinary consciousness, created. $Yog{\bar{a}}c{\bar{a}}ra^{\prime}s$ $alaya-vij{\tilde{n}}ana$ creates the whole objects and the consciousness (the sixth), so we must regard them as illusionary. $Yog{\bar{a}}c{\bar{a}}ra$ insists that there are three natures of mind and we attain the transformation of the basis in mind. Based on this point of view, Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$ want to transcend and overcome the limits of the ordinary consciousness, and then they want to find the absolute truth (everything) and want to be a men of freedom.

• Journal of Korean Philosophical Society
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• v.146
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• pp.137-162
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• 2018

Zen Psychology refers to the psychology of Zen Buddhism as a field of Buddhist psychology. This paper examines the psychology of human beings, focusing on the "Platform Sutra" written by Huineng, the founder of Patriarchal Zen, and the southern Zen school. According to the classification of Buddhist psychology, Zen psychology is divided into theory of Zen mind, theory of Zend mind function, and Zen psychotherapy. In theory of Zen mind, Huineng explains the mind based on self-nature, and explains the theory of dharma, theory of humanity, theory of dependent origination, and worldview though self-nature. Every human mind has its own original character of self-nature. When one's own mind with self-nature is revealed, it is the basic mind. When it is covered, it is the mind of common people. Self-nature is characterized by dharma construction, incompetence, non-naming, cleanliness, equality, and self-Buddhahood. In the theory of dharma, dharma is non-dual and is equal. The theory of humanity is divided into two groups according to the sharpness and dullness or capacity of the human being. From theory of dependent origination, you can see the mobility of cover and revealment, enlightment and delusion, sacred and common. In the worldview, the world and phenomena are the functions of self-nature and one's own mind. The theory of Zen mind function deals with wisdom and defilement of common people. The function of wisdom is to know the whole and one at the same time, and is intangible. Defilement of common people is an inner common people that cover the functions of wisdom. In Zen psychotherapy, in order to eliminate the gap between human and dharma, seeing into self-nature is suggested and the goal. In teleology, the goal is to reveal and see the self-nature covered by defilements. As a methodology from cover to revealment, Huineng interprets the traditional methodology as a new interpretation from the viewpoint of the mind, and presents Sammu as its own methodology. Based on the absence of attachment, Huineng proposed a methodology of No-abiding, No-thought and No-form, to gather mind on reality and treat all things equally. Based on this, Huineng proposed a new methodology for dealing with karma through repentance and vows, and a methodology for edification. In view of the Four Noble Truth, it is the phenomenon that self-nature is covered, the cause of defilement and the mind, the aim of seeing the self-nature which is covered, and the way of revealing the covered self-nature is presented. In this sense, the Zen Psychology of Platform Sutra is psychology of self-nature.

• Journal of the Korean Applied Science and Technology
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• v.35 no.4
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• pp.1108-1119
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• 2018

As the interest on the air pollution is gradually rising at home and abroad, automotive and fuel researchers have been studied on the exhaust and greenhouse gas emission reduction from vehicles through a lot of approaches, which consist of new engine design, innovative after-treatment systems, using clean (eco-friendly alternative) fuels and fuel quality improvement. This research has brought forward two main issues : exhaust emissions (regulated and non-regulated emissions, PM particle matter) and greenhouse gases of vehicle. Exhaust emissions and greenhouse gases of automotive had many problem such as the cause of ambient pollution, health effects. In order to reduce these emissions, many countries are regulating new exhaust gas test modes. Worldwide harmonized light-duty vehicle test procedure (WLTP) for emission certification has been developed in WP.29 forum in UNECE since 2007. This test procedure was applied to domestic light duty diesel vehicles at the same time as Europe. The air pollutant emissions from light-duty vehicles are regulated by the weight per distance, which the driving cycles can affect the results. Exhaust emissions of vehicle varies substantially based on climate conditions, and driving habits. Extreme outside temperatures tend to increasing the emissions, because more fuel must be used to heat or cool the cabin. Also, high driving speeds increases the emissions because of the energy required to overcome increased drag. Compared with gradual vehicle acceleration, rapid vehicle acceleration increases the emissions. Additional devices (air-conditioner and heater) and road inclines also increases the emissions. In this study, three light-duty vehicles were tested with WLTP, NEDC, and FTP-75, which are used to regulate the emissions of light-duty vehicles, and how much emissions can be affected by different driving cycles. The emissions gas have not shown statistically meaningful difference. The maximum emission gas have been found in low speed phase of WLTP which is mainly caused by cooled engine conditions. The amount of emission gas in cooled engine condition is much different as test vehicles. It means different technical solution requires in this aspect to cope with WLTP driving cycle.

• Journal of Korean Society of Forest Science
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• v.100 no.1
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• pp.112-117
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• 2011

This study was conducted for searching the functional feeding groups, and community stability of the macroinvertebrate on forest fire area of Uljin-gun. The samples were collected from 2 sites of control area and 2 sites of experimental area during 2007 to 2009. The identified species were 89 belonged to 47 families, 16 order, 6 class, and 4 phylum in control area. And 84 belonged to 43 families, 16 order, 6 class, and 4 phylum were identified in experimental area. As a result of changes in species and individuals of E.P.T. taxa investigated in experimental area by year, Ephemeroptera was 21 species, $2,434.6inds./m^2$, Plecoptera was 3 species, $199.8inds./m^2$, and Trichoptera 14 species, $540.2inds./m^2$ in 2007. And in 2009, Ephemeroptera was 9 species, $296inds./m^2$, Trichoptera was 4 species, $44.4inds./m^2$, and Plecoptera was none, showing that species and individuals belonging to E.P.T. taxa decrease rapidly every year. Community analysis by year, in 2008 when the water system started to be influenced by the fire directly, it showed a trend that H' and RI decreased in the experimental area. Functional feeding group by year, it showed a trend that species and individuals of GC type which is a functional group picking up and eating FPOM (fine particulate organic matter) from deposits in the bottom of water or benthic areas and performs an important function of material circulation in ecosystem decrease every year. Community stability by year, an environment of water system in forest fire area started to be somewhat destroyed, from 2008, it is shown that both species in I area which have great ability of resistance and recovery and species in III area which live in relatively stable water system decreased a little.

• (The) Research of the performance art and culture
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• no.32
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• pp.465-488
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• 2016

This paper attempts to read in different ways and to interpret newly on Cheoyongrang mhang-hae-sa in "Sam-guk-yu-sa". Ulsan have held Cheoyong Cultural Festival for 47 times according to "Sam-guk-yu-sa". However, there have been a frequent identity crisis about Cheoyong Cultural Festival because of controversial issue about Cheoyong, This paper interpretate Cheoyongrang mhang-hae-sa newly to overcome these crisis, Cheoyong's dancing and retreating was not the resignation and tolerance, but the treat and warning, as the dance of Namsansin god of Posukjeong, Buk-acksin god of Keumkangryung and Jisin god of Dongryejeon was the warning of Silla's ruination. 'The Mhang' of Mhang-he-sa temple should be interpreted not as 'watch' but 'fifteen days'. Mhang-he means the roads buried in darkness and vanished had become a sea. The name of Shin-bhang-sa temple means Gae-un-po province of Ulsan had become 'the newly purified region' because of the inspection of King Heon-ghang. The main keyword of Cheoyongrang mhang-hae-sa is 'Byuk-sa-jin-gyung'. 'Byuk-sa-jin-gyung' means to repel the impious and pray the pleasure. The purpose of the personal Gut and national Gut, Narae, was also 'Byuk-sa-jin-gyung'. The reinvented bridal room with a fresh life was like the world of Byuk-sa-jin-gyung. The dance of God Sa-bhang was, as well the desperate desire to New Silla. Cheoyong was a shaman with a superior authority who set up the power to foresee to the god of smallpox. The image of Cheoyong at is not the resignation and tolerance, but the foresight and authority. Therefore, the slogan of Cheoyong Cultural Festival, the resignation and tolerance, should be reexamined. The new Cheoyong Cultural Festival should adopt the concept of foresight and authority and Byuk-sa-jin-gyung. Cheoyong Cultural Festival, have been held for 49times, often had identity problems. The identity of Cheoyong have been misinterpreted as the resignation and tolerance. The slogan of Cheoyong Cultural Festival should be reexamined. The new Cheoyong Cultural Festival should adopt the concept of foresight and authority and Byuk-sa-jin-gyung.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.215-247
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• 2021

In Buddhism, there are specific terms related to miracles and miraculous acts such as the Sanskrit term, abhijñā, which was translated as into Chinese characters as shintong (神通). This term implies the six supranormal powers. It originally meant 'direct knowledge,' 'high knowledge,' or 'knowledge beyond the common senses,' which was understood as a superhuman and transcendental ability possessed by Buddhas, Bodhisattvas, and noblemen. However, this took on different meanings and morphed into different terms later in India and China. This article analyzes the subject, object, type, and purpose of these shintong, focusing on the Sutra for the Householder Kaivarti (堅固經, Gyeonggo-gyeong, Kaivarti-sūtra) from the Longer Discourses (長阿含經, Jang-Ahamgyeong, Dīrghâgama) and exemplary Buddhist texts such as the Sanskrit, In Praise of the Acts of the Buddha (佛所行讚, Bulsohaengchan, Buddhacaritam) and the Chinese Records of Eminent Monks (高僧傳, goseungjeon) and Continued Records of Eminent Monks (續高僧傳, Sok-goseungjeon). The historical evolution and changes to the meaning of Shintong in Indian and Chinese contexts can be observed through these texts. In the Sutra for the Householder Kaivarti, the Buddha said that there are three kinds of Shintong: supranormal footedness (神足, shinjok, ṛddhi-pāda), mindreading (觀察他心, gwanchaltashim, anya-mano-jñāna), and education (敎誡, gyogye, anuśāsana). Among them, supranormal footedness (multiplying one's body, teleportation, flying, walking on water, etc.) and mindreading were denied because, at that time, claims of this nature were used to appeal to people's emotions and inspire sincerity, but this was of no use in conveying the Buddha's teaching. On the other hand, education, acquired only with through enlightenment, was sanctioned as a shintong unique to Buddhism. However, in In Praise of the Acts of the Buddha, supranormal footedness and mindreading were described as important ways to lead people to enlightenment, while education pertained to the whole of spiritual work. In China, Buddhism was a foreign religion at first, and it urgently sought to be accepted. After the increase of its religious influence, introspection on discipline and practice was meant to firmly deepen its roots. In line with this, shintong and miracles were transformed and expanded to suit the Chinese cultural context. Such changes in Buddhist history are well illustrated by the shini (神異, miraculous powers) described in Records of Eminent Monks and the gamtong (感通, penetration of sensitivity) detailed in Continued Records of Eminent Monks. In Records of Eminent Monks, the subject of shini was that of eminent monks and its objects were those who did not know of Buddhism or believe in it. In Continued Records of Eminent Monks, however, the monks themselves could be objects of shini. The change of object suggests that the purpose had shifted from edification to awareness and self-reflection. Shini focused on edification, whereas gamtong re-emphasized the importance of the pure discipline and practice of monks during the 6^th and 7^th centuries when China became predominantly Buddhist.

• Korean Journal of Mineralogy and Petrology
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• v.35 no.3
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• pp.313-331
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• 2022

Natural or native abiotic molecular hydrogen (H₂) is a major component in natural gas, however yet its importance in the global energy sector's usage as clean and renewable energy is underestimated. Here we review the occurrence and geological settings of native hydrogen to demonstrate the much widesprease H₂ occurrence in nature by comparison with previous estimations. Three main types of source rocks have been identified: (1) ultramafic rocks; (2) cratons comprising iron (Fe²⁺)-rich rocks; and (3) uranium-rich rocks. The rocks are closely associated with Precambrian crystalline basement and serpentinized ultramafic rocks from ophiolite and peridotite either at mid-ocean ridges or within continental margin(Zgonnik, 2020). Inorganic geological processes producing H₂ in the source rocks include (a) the reduction of water during the oxidation of Fe²⁺ in minerals (e.g., olivine), (b) water splitting due to radioactive decay, (c) degassing of magma at low pressure, and (d) the reaction of water with surface radicals during mechanical breaking (e.g., fault) of silicate rocks. Native hydrogen are found as a free gas (51%), fluid inclusions in various rock types (29%), and dissolved gas in underground water (20%) (Zgonnik, 2020). Although research on H₂ has not yet been carried out in Korea, the potential H₂ reservoirs in the Gyeongsang Basin are highly probable based on geological and geochemical characteristics including occurrence of ultramafic rocks, inter-bedded basaltic layers and iron-copper deposits within thick sedimentary basin and igneous activities at an active continental margin during the Permian-Paleogene. The native hydrogen is expected to be clean and renewable energy source in the near future. Therefore it is clear that the origin and exploration of the native hydrogen, not yet been revealed by an integrated studies of rock-fluid interaction studies, are a field of special interest, regardless of the presence of economic native hydrogen reservoirs in Korea.

• Journal of Practical Agriculture & Fisheries Research
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• v.24 no.4
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• pp.18-29
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• 2022

Five species of plants (Clerodendrum trichotomum Thunb., Angelica dahurica (Fisch. ex Hoffm.) Benth. & Hook. f. ex Franch. & Sav., Caryopteris incana (Thunb. ex Houtt.) Miq., Lonicera japonica Thunb., and Parasenecio auriculatus var. matsumurana Nakai) native to the clean area of Mt. Jiri were selected. The collection period was from May to September 2021, and the five species plants were collected in their native habitats with flowers in full bloom. The collected plants were extracted with 70% EtOH, and 17 kinds of polyphenol components were analyzed. Next, flowers, leaves, stems, and roots were separated from plants, extracted with 70% EtOH for each part and experiments were conducted on DPPH, ABTS, total polyphenols, and total flavonoids. The results are as follows. 1. It was found that there were a total of 8 kinds of polyphenols contained in 5 species of plants that are native to Mt. Jiri. Among the polyphenol components, chlorogenic acid was contained in 4 species of plants, and caffeic acid was contained in 2 species of plants. 2. As a result, the DPPH radical scavenging activity was the best in the stem of P. auriculata and the C. trichotomum was good regardless of the specific part. It was found that the activity-scavenging activity was good in the flowers of A. dahurica and the leaves of L. japonica. 3. The highest ABTS radical scavenging activity was C. trichotomum Thunb., whose EC₅₀ value was 38.73~66.28ppm. Next, the leaves and stems of L. japonica Thunb., A. dahurica and P. auriculata, and the leaves and stems of C. incana appeared in that order. 4. The highest total polyphenol content was 154.83mg GAE/g in the leaves of C. trichotomum, followed by about 130mg GAE/g in the flowers of C. trichotomum and P. auriculata. The lowest was 26.27mg GAE/g in the stems of A. dahurica.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.1
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• pp.10-20
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• 2023

Zhū Xī, the representative of Confucianism, and Báiyùchán, the representative of Taoism in the South Song Dynasty, showed different sense of appreciation and enjoyment on the same space that was Mountain Wǔyí in their ideologically cultural ways. Based on the temples Wŭyíjīngshè(武夷精舍) where Zhū Xī stayed and Zhĭzhĭān(止止庵) where Báiyùchán resided, this study revealed their lives in such temples to look into their appreciation on ideology and space. Then, based on the words 'YiBoEumYeong [移步吟詠]' shown on the poetry they chanted in relation with Wǔyíjiǔqū from its 1^st valley to its 9^th valley, this study examines their understanding of scenery and system of appreciation that appeared in dynamic ways to conclude: First, even same scenery shows different understanding of scenery and appreciation of space in accordance with the viewers' thinking ways of culture. Second, as the Confucianism and Taoism influenced in ideologically cultural ways to develop each other in the Song dynasty, they absorbed their merits each other to supplement shortcomings in their own. In this process, they made it clear that their own propositions were different between them in their essential meanings although they used common terms for such propositions. Third, as the Confucian master who compiled the Neo-Confucianism of the South Song dynasty, Zhū Xī regarded Wŭyíjīngshè and Wǔyíjiǔqū as a place of learning and a place of seeking the truth to go for 'being unified with nature' so that everyday life can be united with Tao of Li [理] everywhere beyond the limited appreciation of the scenery. That is, this thought works for 'recovery of nature of our own [復其性]', the learning goal of Confucianism, and is aimed to 'cultivate the essential nature of our own(性情涵養)' through such beautiful nature. Fourth, as the master of Keumdan family of the South Song Taoism, Báiyùchán regarded Zhĭzhĭān and Wǔyíjiǔqū as a Taoist temple that has a long history rooting from Taesangwon temple, a clean place of discipline to become a Taoist hermit through hard training. He, therefore, directly referred to Zhĭzhĭān and Wǔyíjiǔqū in relation with the Taoist legends remaining in Wǔyíjiǔqū such as hermits' dinners, female hermits, leaving the human world as a hermit and so on as ways for becoming a hermit so that he went for the level of perfectly going out of human world and becoming a hermit. He, therefore, defined Mountain Wǔyí as a world and universe of hermits where he himself too hovered between outside and inside of poetry literature as a hermit through the mood and attitude of keeping himself enjoying the scenery as a hermit.

• Journal of the Korean Institute of Gas
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• v.27 no.3
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• pp.19-26
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• 2023

Hydrogen, a clean energy source free of COx emissions, is poised to replace fossil fuels, with its usage on the rise. Despite its high energy content per unit mass, hydrogen faces limitations in storage and transportation due to its low storage density and challenges in long-term storage. In contrast, ammonia offers a high storage capacity per unit volume and is relatively easy to liquefy, making it an attractive option for storing and transporting large volumes of hydrogen. While NH₃ decomposition is an endothermic reaction, achieving excellent low-temperature catalytic activity is essential for process efficiency and cost-effectiveness. The study examined the effects of different zeolite types (5A, NaY, ZSM5) on NH₃ decomposition activity, considering differences in pore structure, cations, and Si/Al-ratio. Notably, the 5A zeolite facilitated the high dispersion of Ni across the surface, inside pores, and within the structure. Its low Si/Al ratio contributed to abundant acidity, enhancing ammonia adsorption. Additionally, the presence of Na and Ca cations in the support created medium basic sites that improved N₂ desorption rates. As a result, among the prepared catalysts, the 15 wt%Ni/5A catalyst exhibited the highest NH₃ conversion and a high H₂ formation rate of 23.5 mmol/g_cat·min (30,000 mL/g_cat·h, 600 ℃). This performance was attributed to the strong metal-support interaction and the enhancement of N₂ desorption rates through the presence of medium basic sites.