• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.1-57
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• 2018

There are three purposes to this study: first, to understand comprehensively the meaning of Haewon-sangsaeng (Resolution of Grievances for Mutual Beneficence) Thought, which can be taken as representative thought regarding peace in Korean new religions. Next, Haewon-sangsaeng Thought and the works for Haewon (resolving grievances) will be examined as principles and practical mechanisms for building the paradise of the Later World and understanding the structure of this system of thought. Lastly, logical inferences will be made regarding the future of humanity and the world through the ideological characteristics implied by Haewon-sangsaeng Thought. Haewon-sangsaeng Thought contains the complicated concepts of Haewon and Sangsaeng. Haewon is the resolution of the enmity and grievances that have accumulated in the realms of humanity and deities. Sangsaeng indicates the action of mutually benefiting one another or a state wherein people live in prosperity and peace. In Daesoon Jinrihoe, the concept of Haewon-sangsaeng is expressed explicitly and has broad applications. It can be expanded for the global peace and the harmony of all humanity. As the result of an integrated analysis of previous studies, it can be stated that Haewon-sangsaeng has values and meanings in terms of principles, laws, ethics, and ideology all of which are commonly connected to Injon (Human Nobility), Sangsaeng, peace, harmony, the Later World, and paradise. This indicates that its valuable for the future of humanity and world is deeper and wider than its mere etymological meaning. The common factor among paired ideas such as human nobility and Sangsaeng, peace and harmony, and Later World and paradise is the realization of humanity's greatest wish. This is the reason why the value and meaning of Haewon-sangsaeng can be expanded globally. The works of Haewon were a religious act of Kang Jeungsan who resolved the grievances of the Former World which was under the rule of mutual conflict and built a Later World that will operate according to mutual beneficence. Therefore, the principle of Haewon-sangsaeng has a motivative power, through the Reordering Works of the Universe, which can transform the future of humanity and the world. In this study, it can be inferred that as Haewon-sangsaeng 'fulfills human desires' and forms a 'harmonious relations of Sangsaeng' between humans and world, humans will be transformed into Injon (Human Nobility) while the world turns into a paradise, and the future turns into period of peace. Therefore, Haewon-sangsaeng Thought works as a principle that changes society, the world, and the universe. The social actualization of Haewon-sangsaeng is tantamount to bringing the future of Injon, paradise, and peace into objective reality. Previous studies on Haewon-sangsaeng Thought had been carried out under difficult circumstances by a small number of scholars. For all the above reasons, I anticipate that there will be more and more studies made on the topic of Haewon-sangsaeng Thought, which seeks the realization of Haewon (the Resolution of Grievances), Sangsaeng (Mutual Beneficence), human nobility, paradise, and peace. I hope it will emerge as a main subject in global religious thought.

• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.247-256
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• 2019

The importance of the convergence education is getting more and more emphasized. But the university convergence education has not yet met today's needs. So this study is focused on showing effective practice methods and finding development directions of the university convergence criticism education. One of a significant trend of the contemporary academic education of liberal arts is the tendency of the convergent and integrative studies. What is essential in the convergent and integrative studies creativity. The zeitgeist of knowledge-based society is change and innovation. In response to its request, college education is being asked to do convergence education, And general education as the basis of convergence education is strengthened.

• (The) Research of the performance art and culture
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• no.23
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• pp.37-61
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• 2011

The Noh(能) performance is a traditional drama that represents Japan. The Noh performance was approved in the background of religious thought such as Shintoism(神道), Buddhisms(佛敎), and Syugendo(修驗道). Especially, the influence from Shugendo is large. Shugendo was active in the Middle Ages. Especially, the influence from Shugendo is large. Shugendo was active in the Middle Ages. The Noh was approved while receiving a large influence from Shugendo. It can know the feature of the Shugen(修驗) culture in the Middle Ages through the consideration of . Moreover, the appearance of the training of 'Yamabusi(山伏)' can be seen. "Yamabusi" has not been paid to attention up to now in the research of . And, the focus was appropriated to Yamabusi and it researched in this text. Moreover, the problem of "Chigo(稚子)" is thought through . "Chigo culture" was general in the Middle Ages. It is thought that "Chigo culture" is reflected in . is an Noh performance for the boy named 'Wakamatsu' to enter the mountain and to train. It is because mother's sickness was cured. However, the boy gets sick while it is training. It was dropped to the valley according to the law of Shugendo, and it died. However, it revives by the Yamabusi's prayers. 'Taniko' is to drop to the valley and to bury it when the Yamabusi gets sick while lived. The title of the Noh originated in here. has elements of history, content of training of Shugendo, "Filial piety", and the Chigo culture, etc. These are features of the culture in the Middle Ages. It is not only a sad content though this is a content of the cruel remainder. It is because of the revival though waited rapidly at the end. As for the difficulty of training is drawn in the round, and the appearance of the training at that time is understood well. The essence of Shugendo is to train in the mountain. Supernatural power can be obtained through training. Moreover, it was thought that it was able to be newly reborn through training. The leading part of Shugendo is an Yamabusi. The Yamabusi took an active part in not only the mountain but also the village. The Yamabusi is ordinary people's lives and because the relation is deep, an important factor it knows the folk customs of Japan. The word 'Chigo' is not written in . However, a spectator at that time is 'Chigo' Wakamatsu and is already sure to have understood 'Chigo'. Because everyone knew the Chigo culture in the Middle Ages. A religion at that time and knowledge of the society are necessary to understand the play of Nho well.

• Korean Journal of Agricultural and Forest Meteorology
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• v.25 no.4
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• pp.267-275
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• 2023

This study predicted rice harvest date in South Korea using 11-year (2012-2022) hindcasts based on dynamically downscaled 2m air temperature at subseasonal (1-month lead) timescale. To obtain high (5 km) resolution meteorological information over South Korea, global prediction obtained from the NOAA Climate Forecast System (CFSv2) is dynamically downscaled using the Weather Research and Forecasting (WRF) double-nested modeling system. To estimate rice harvest date, the growing degree days (GDD) is used, which accumulated the daily temperature from the seeding date (1 Jan.) to the reference temperature (1400℃ + 55 days) for harvest. In terms of the maximum (minimum) temperatures, the hindcasts tends to have a cold bias of about 1. 2℃ (0. 1℃) for the rice growth period (May to October) compared to the observation. The harvest date derived from hindcasts (DOY 289) well simulates one from observation (DOY 280), despite a margin of 9 days. The study shows the possibility of obtaining the detailed predictive information for rice harvest date over South Korea based on the dynamical downscaling method.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.4
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• pp.21-29
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• 2023

The Northern Song Dynasty, the heyday of cultural and artistic achievements, brought significant changes to the history of gardens in China. The developments and contemplations that had evolved during the previous Tang Dynasty became intertwined with literature, painting, and art, leading to garden being perceived as works of art. In particular, the emergence of Su Shi(蘇軾) that permeated literature and art during the Northern Song Dynasty, had an impact beyond individual garden creation, influencing the development of public gardens and the diversification of garden. His long exile periods served as an opportunity to understand and reflect the local culture and characteristics, influencing the development of the garden. This study focuses on the ideology of Su Shi(蘇軾) that managed various gardens, examining the relationship between his exlie life and ideology. To do so, the study examines the form of the literati's gardens managed by Su Shi(蘇軾), with a particular emphasis on the Baiheju(白鶴居) garden in Huizhou, revealing the following characteristics and values. First, Su Shi(蘇軾), who was proficient in the Three Houses: Confucianism, Buddhism, and Taoism, combined his philosophy and unique perspective techniques with the location and composition elements of Baiheju(白鶴居) to enjoy the landscape. Although the ancient residence has a simple form, it possesses expansiveness through the combination of internal and external views. The interior is designed to be perceived as a single space, but it allows overlapping experiences of space and simultaneous appreciation of different sceneries. On the other hand, the spatial layout incorporates a hierarchical order to establish a sense of order. Second, the garden reflects the local characteristics, featuring numerous tropical plants and presenting vibrant and contrasting colors with structures. The planting forms embrace the concept of "huosei seikou" (活色生香) to enhance the color harmoniously. Additionally, the garden incorporates the poet's spiritual world, projecting it onto the garden as a contemplative place for spiritual nourishment and exploration of the ideal realm. For the pursuit of serenity and profound contemplation, the selected plantings are simple yet distinctive, providing rhythm and depth to the garden space. Third, Baiheju(白鶴居) has undergone changes over the years, but fundamentally, the form and elements of the garden shaped by Su Shi(蘇軾)'s descendants persist, confirming its heritage value.

• Journal of the Daesoon Academy of Sciences
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• v.49
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• pp.93-125
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• 2024

The article takes a critical perspective that reunderstanding the canon of Daesoon Thought is necessary to expand its application to the needs of modern society given the rapid speed of societal changes. The key point is the emergence of a cultural ecologism within Daesoon Thought. What is called the cultural ecologism is focused upon the sustainable horizon of unifying culture and ecology in the organic structure of a total-life culture. A reciprocal unity of culture and ecology is characteristic of a coherent whole with an original unitary process in the circle of Nature. Cultural ecologism, therefore, aims at seeking after the sustainability of culture wherein the value of culture is integrated in the grand stream of the ecological spirit of Nature. In the Late Joseon Dynasty, Daesoon Thought paid attention to the Great Opening (開闢) to secure the people's livelihoods and it offered edification concerning anti-feudalism in a dimension of realistic awareness which guided people's lives. The process of the Great Opening functions as a process for the world of the Reordering Works of Heaven and Earth (天地公事) which culminate in the experience the Earthly Paradise (地上仙境) of the Later World (後天). In the cultural ecologism of Daesoon Thought, this course is equivalent to a process of Haewon (grievance-resolution) in the sense of dissolution and reconciliation. From the wide umbrella of cultural ecologism, consequently, it is possible to say that Daesoon Thought can arrive at the reality of the Earthly Paradise (地上仙境) through the Great Opening of the Later World, in which human beings can enjoy the infinite vitality of the universe from within their own finite vitality.

• Journal of Forest and Environmental Science
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• v.3 no.1
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• pp.1-9
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• 1983

The purpose of this study was to elucidate the ecophysiological habitat of natural Sorbus commixta forest at Mt. Seorak. The results obtained were as follows: 1. The Sorbus commixta trees mainly distributed from 900m to 1,500m altitude. In there, the warm index(WI) was about 42$3.2{\times}10^3$ to $9.2{\times}10^3$, cation exchange capacity(CEC) was 13.7 to 19.5mg/100g, N content 0.21 to 0.39%, $P_2O_5$ content was 22.6 to 38.7ppm, and pH value was 5.6 to 5.8 respectively. 4. The upper crown trees in Sorbus commixta communities were Abies nephrolepis, Taxus cuspidata, Betula platyphylla var. japonica, Quercus${\times}$grosseserrata, Acer mono, Prunus sargentii, Carpinus cordata, Tilia amurensis, and the under crown trees were Rhododendron brachycarpum, Acer pseudo-sieboldianum, Thuja olientalis, Corylus heterohpylla, Philadelphus schrenckii, Rhododendron schlippenbachii, Rhododendron mucronulatum, and Magnolia sieboldii. 5. The stand densities were 1,156 trees/ha at 1,160m and 3,600 trees/ha at 1,300m respectively. The coverages by the DBH basal area were 0.37 at 1,160m and 0.31 at 1,300m respectively, and the vegetation coverages by the crown projection area were 2.04 at 1,160m and 1.61 at 1,300m respectively. 6. The light extinction coefficient(k) in Beer-Lambert's law, showed the distance, F(z), from top canopy to aboveground, was 0.17. 7. The water relations parameters of Sorbus commixta shoot were obtained by the pressure chamber technique. The osmotic pressure, ${\pi}_o$, at maximum turgor was -16.2 bar, and VAT pressure was 14.5bar. The osmotic pressure, ${\pi}_p$, at incipient plasmolysis was -19.4bar. The relative water contents at incipient plasmolysis were 83.1% ($v_p/v_o$) and 87.1%($v_p/w_s$;$w_s$, total water at maximum turgor). 8. The bulk modulus of elasticity(E) of shoot was about 69.6. The total symplasmic water to total water in shoot was 67.7%, and the apoplastic water to total water was 32.3%.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.28 no.2
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• pp.183-193
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• 1995

Assuming that fishing nets are porous structures to suck water into their mouth and then filtrate water out of them, the flow resistance N of nets with wall area S under the velicity v was taken by $R=kSv^2$, and the coefficient k was derived as $$k=c\;Re^{-m}(\frac{S_n}{S_m})n(\frac{S_n}{S})$$ where $R_e$ is the Reynolds' number, $S_m$ the area of net mouth, $S_n$ the total area of net projected to the plane perpendicular to the water flow. Then, the propriety of the above equation and the values of c, m and n were investigated by the experimental results on plane nettings carried out hitherto. The value of c and m were fixed respectively by $240(kg\cdot sec^2/m^4)$ and 0.1 when the representative size on $R_e$ was taken by the ratio k of the volume of bars to the area of meshes, i. e., $$\lambda={\frac{\pi\;d^2}{21\;sin\;2\varphi}$$ where d is the diameter of bars, 21 the mesh size, and 2n the angle between two adjacent bars. The value of n was larger than 1.0 as 1.2 because the wakes occurring at the knots and bars increased the resistance by obstructing the filtration of water through the meshes. In case in which the influence of $R_e$ was negligible, the value of $cR_e\;^{-m}$ became a constant distinguished by the regions of the attack angle $ \theta$ of nettings to the water flow, i. e., 100$(kg\cdot sec^2/m^4)\;in\;45^{\circ}<\theta \leq90^{\circ}\;and\;100(S_m/S)^{0.6}\;(kg\cdot sec^2/m^4)\;in\;0^{\circ}<\theta \leq45^{\circ}$. Thus, the coefficient $k(kg\cdot sec^2/m^4)$ of plane nettings could be obtained by utilizing the above values with $S_m\;and\;S_n$ given respectively by $$S_m=S\;sin\theta$$ and $$S_n=\frac{d}{I}\;\cdot\;\frac{\sqrt{1-cos^2\varphi cos^2\theta}} {sin\varphi\;cos\varphi} \cdot S$$ But, on the occasion of $\theta=0^{\circ}$ k was decided by the roughness of netting surface and so expressed as $$k=9(\frac{d}{I\;cos\varphi})^{0.8}$$ In these results, however, the values of c and m were regarded to be not sufficiently exact because they were obtained from insufficient data and the actual nets had no use for k at $\theta=0^{\circ}$. Therefore, the exact expression of $k(kg\cdotsec^2/m^4)$, for actual nets could De made in the case of no influence of $R_e$ as follows; $$k=100(\frac{S_n}{S_m})^{1.2}\;(\frac{S_m}{S})\;.\;for\;45^{\circ}<\theta \leq90^{\circ}$$, $$k=100(\frac{S_n}{S_m})^{1.2}\;(\frac{S_m}{S})^{1.6}\;.\;for\;0^{\circ}<\theta \leq45^{\circ}$$

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.13-21
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• 2017

The Cho-yeon Pavilion located in the Wangdae village in Samcheong-ri, Songgwang-myeon, Suncheon-si, was transformed into a place of refuge, a shrine, a vacation home, a lecture hall for kings. Based on the change, the current study has explored the periodic changing placeness and the transformation of cultural landscape and has figured out the meaning. The result of this study is as follows. First, "Cho-yeon", named by Yeonjae Song, Byeong-Seon, originated from Tao Te Ching of Lao Tzu. The concept is found not only in the Cho-yeon Pavilion in Suncheon but also in various places, such as, the Cho-yeon-dae in Pocheon, of the Cho-yeon-dae in Gapyeong, of the Cho-yeon-dae of the embankment behind the Gioheon of Changdeok-gung Garden, Cho-Yeon-Mul-Oe old buildings, including Jung(亭), Dae(臺), Gak(閣), of Ockriukag in Yuseong, etc. This shows that taoistic Poongrhu was naturally grafted onto confucian places, which is one of the examples of the fusion of Confucianism, Buddhism, and Taoism. Second, the placeness of the Cho-yeon Pavilion area is related to a legend that King Gong-min sought refuge here at the end of the Koryo Dynasty. The legend is based on the Wangdae village(king's region), Yu-Gyeong(留京)(the place where kings stayed), rock inscription of Wang-Dae-Sa-Jeok, Oh-Jang-Dae (the place where admiral flags were planted), and the Mohusan Mountain. Third, the Cho-yeon Pavilion not only has a base(the vacation home) that reflects confucian values from the rock inscription(趙鎭忠別業, 趙秉翼, 宋秉璿) of the beautiful rock walls and torrents but also has territoriality as taoistic Abode of the Immortals (there are places where people believe taoist hermits with miraculous powers live within 1km of the pavillion: Wol-Cheong(月靑), Pung-Cheong(風靑), Su-Cheong(水靑), Dong-Cheon(洞天). The Cho-yeon Pavilion also reflects the heaven of Neo-Confucianism for, pursuing study, and improving aesthetic sense by expanding its outer area and establishing the nine Gok: Se-Rok-Gyo(洗鹿橋)., Bong-Il-Dae(捧日臺), Ja-Mi-Gu(紫薇鳩), Un-Mae-Dae(雲梅臺), Wa-Ryong-Chong(臥龍叢), Gwang-Seok-Dae(廣石臺), Eun-Seon-Gul(隱仙窟), Byeok-Ok-Dam(碧玉潭), and Wa-Seok-Po(臥石布). In sum, the Cho-yeon Pavilion is a complex cultural landscape. Fourth, the usage of the Cho-yeon Pavilion was expanded and transformed: (1)Buddhist monastery${\rightarrow}$(2)Confucian vacation home${\rightarrow}$(3)Vacation home+Taoistic Poongrhu Place${\rightarrow}$(4)Vacation Home+Taoistic Poongrhu Place+Lecture Hall(the heaven of Neo-Confucianism). To illustrate, in 7978, the place served as Buddist Monk Kwang-Sa's monastery; in 1863, Cho, Jin-Choong established a vacation home by building a shrine in front of the tomb of his ancestor; in 1864, Cho, Jae-Ho expanded its usage to a vacation home to serve ancestors as a taoistic place by repairing the pavilion with roof tiles; and after 1890, Cho, Jun-Sup received the name of the pavilion, Cho-yeon, from his teacher Song, Byeong-Seon, and used the Pavilion for a lecture hall.

• Radiation Oncology Journal
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• v.15 no.4
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• pp.393-402
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• 1997

Purpose : When an x-ray beam of small field size is irradiated to target area containing an air cavity, such as larynx, the underdosing effect is observed in the region near the interfaces of air and soft tissue. With a larynx model, air cavity embedded in tissue-equivalent material, this study is intonded for examining Parameters, such as beam quality, field size, and cavity size, to affect the dose distribution near the air cavity. Materials and Methods : Three x-rar beams, 4-, 6- and 10-MV, were employed to Perform a measurement using a 2cm $(width){\times}L$ (length in cm, one side of x-ray field used 2cm (height) air cavity in the simulated larynx. A thin window parallel-plate chamber connected to an electrometer was used for a dosimetry system. A ratio of the dose at various distances from the cavity-tissue interface to the dose at the same points in a homogeneous Phantom (ebservedlexpected ratio, O/E) normalized buildup curves, and ratio of distal surface dose to dose at the maximum buildup depth were examined for various field sizes. Measurement for cavity size effect was performed by varying the height (Z) of the air cavity with the width kept constant for several field sizes. Results : No underdosing effect for 4-MV beam for fields larger than $5cm\times5cm$ was found For both 6- and 10-MV beams, the underdosing portion of the larynx at the distal surface was seen to occur for small fields, $4cm\times4cm\;and\;5cm\times5cm$. The underdosed tissue was increased in its volume with beam energy even for similar surface doses. The relative distal surface dose to maximum dose was changed to 0.99 from 0.95, 0.92, and 0.91 for 4-, 6-, and 10-MV, respectively, with increasing field size, $4cm\times4cm\;to\;8cm\times8cm$, For 6- and 10-MV beams, the dose at the surface of the cavity is measured less than the predicted by about two and three percent. respectively. but decrease was found for 4-MV beam for $5cm\times5cm$ field. For the $4cm\timesL\timesZ$ (height in cm). varying depth from 0.0 to 4.8cm, cavity, O/E> 1.0 was observed regardless of the cavity size for any field larger than about $8cm\times8cm$. Conclusion : The magnitude of underdosing depends on beam energy, field size. and cavity size for the larynx model. Based on the result of the study. caution must be used when a small field of a high quality x-ray beam is irradiated to regions including air cavities. and especially the region where the tumor extends to the surface. Low quality beam. such as. 4-MV x-ray, and larger fields can be used preferably to reduce the risk of underdosing, local failure. In the case of high quality beams such as 6- and 10-MV x-rays, however. an additional boost field is recommended to add for the compensation of the underdosing region when a typically used treatment field. $8cm\times8cm$, is employed.