• The Korean Journal of Archival Studies
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• no.66
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• pp.229-265
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• 2020

This study examined the necessity of establishing a family archive as a means for the recovery of the family community and the direction for establishing the family archive as a social culture. With the lack of research on family archives worldwide, this study analyzed family archives focusing on three areas. The first is a review on the necessity of family archives. To this end first, studies in the fields of sociology and family studies were analyzed to understand the situation in which the crisis of the family community intensified in the recent social environment, and based on this analysis, the necessity of establishing a family archive using records in Korean society was suggested. The second is case studies of National Archives of advanced countries for social expansion of family archives. In the case of advanced countries in Western, family archives are closely related to family history or genealogy research, and more than half of visitors to archives are occupied by family history or genealogy researchers. This is because National Archives of Western countries provide a variety of services for building family archives. The third is an analysis of the meaning and characteristics of family archives. This is because in order for the family archive to become a pan-social recording culture, it is necessary to establish the values and roles of the family archive along with its own meaning and characteristics different from the existing public records. Accordingly, the aim was to establish the concept and goal of the family archive, and to explore the functions and values of the family archive in comparison with the existing theories of archives. As a result of the analysis focusing on these three areas, the family archive needs to focus on 'culture', not 'institution', and 'utilization' rather than 'management'. Theories and methodologies of archival science have been developed with an emphasis on systematically managing and preserving a vast amount of records like public records, and based on highly specialized knowledge, records management has been established as an institution. However, in order to spread the family archive socially, it must be established as a culture or lifestyle that can be practiced by all ordinary citizens in the process of daily life. Prior to the management and preservation of professional records, all members of the family must understand the meaning contained in the records. It is necessary to prioritize use so that they can be shared.

• Journal of Korean Classical Literature and Education
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• no.38
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• pp.139-173
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• 2018

In the study of Guunmong, which is one of the representative classical $17^{th}$ century novels of the Joseon Dynasty, interpretations through The Book of Change(Juyeok) have recently emerged. It is necessary to more concretely investigate the themes of the research. The writer Kim man-jung wrote the work in an exile situation. In that time he composed a poem using Chinese letters with meaning connected to The book of Change. In particular, the discourse of Bok-gwae(復卦, ䷗) concentrating on the meaning of recovery might be a basis to construct the inner world of the work. The sentence of 'Bok goes well' in The Book of Change suitably match up with the hero's life in Guunmong. In addition the sentences of 'There is no illness in going and coming. So it will be no faults if friends arriver' can be applied to the meeting between the hero and heroines of Guunmong. The general declarations of The Book of Change are appropriate for explaining the contents of Guunmong. There are six Hyos that make up Gwae. The Hyos, from the first one at the bottom to the fifth one up above, connect to the characters of Guunmong. The phrase of 'Not going far away' regarding to the first Yang Hyo can be connected to Yang So-yu, hero of Guunmong. The phrase of 'Recovering beautifully' with regard to the second Eum Hyo can also be realized in the life of Jeong Gyeong-pae and Ga Chunun, two heroines of the work. The phrase of 'Danger owing to frequently recovering' regarding the third Eum Hyo can be applied to the position of Gye Seom-weol and Jeok Gyeong-hong. The phrase of 'Going middle with recovering alone' regarding the forth Eum Hyo can be matched with Sim Yo-yeon and Baek Reung-pa. The phrase of 'No regrets during an intense recovery' with regard to the fifth Eum Hyo is applicable to Yi So-hwa and Jin Chae-bong. The phrase of 'Boding of a confused recovering' regarding the sixth Eum Hyo is related to the writer's situation. The boding of confused recovering is owing to anti-royal road. The contrast between the royal road and the anti-royal road reflects Confucianism and Buddhism, dream and reality, and Yang So-yu in a dream and Seong Jin, who is same hero, in reality. Moreover, the structure of Guunmong which is organized in the form of reality-dream-reality, has a basis in this contrast. Considering these relationships, we can say the classical novel Guunmong is a fable of Bok-gwae. The work is a hopeful narration of an effective recovery that the writer anticipated in exile.

• Korean Journal of Heritage: History & Science
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• v.46 no.3
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• pp.212-228
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• 2013

Stone cultural heritages are repaired by the use of metal stiffeners. The problem is that this type of repair has been based on the experience of workers without specific guidelines and has caused various problems. This is to suggest the structural reinforcement and behavioral characteristics of metal rods to minimize the secondary damage of materials and have the specimens tested and verified to establish the guidelines on how to insert metal stiffeners. When only epoxy resin is applied to the cut surface, only 70% of the properties of the parent material are regenerated and it is required to structurally reinforce the metal stiffener for the remaining 30%. The metal rod is under the structural behavior after the brittle failure of stone material and the structural behavior does not occur when the metal stiffener is below 0.251%. When it accounts for over 0.5%, it achieves structural reinforcement, but causes secondary damage of parent materials. The appropriate ratio of metal stiffener for the stone material with the strength of $1,500kgf/cm^2$, therefore, should be between 0.283% and 0.377% of the cross section of attached surface to achieve reversible fracture and ductility behavior. In addition, it is more effective to position the stiffeners at close intervals to achieve the peak stress of metal rod against bending load and inserting the stiffener into the upper secions is not structurally supportive, but would rather cause damage of the parent material. Thus, most stiffeners should be inserted into the lower part and some into the central part to work as a stable tensile material under the load stress. The dispersion effect of metal rods was influenced by the area of reinforcing rods and unrelated to their diameter. However, it ensures stability under the load stress to increase the number of stiffeners considering the cross section adhered when working on large-scale structures. The development length is engineered based upon the diameter of stiffener using the following formula: $l_d=\frac{a_tf_y}{u{\Sigma}_0}$. Also, helically-threaded reinforcing rods should be used to perform the behaviors as a structural material.

• Composites Research
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• v.34 no.3
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• pp.192-198
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• 2021

Due to enormous market growing of electric vehicles without combustion engine, reducing unwanted BSR (buzz, squeak, and rattle) noise is highly demanded for vehicle quality and performance. Particularly, innerbelt weatherstrips which not only block wind noise, rain, and dust from outside, but also reduce noise and vibration of door glass and vehicle are required to exhibit high damping properties for improved BSR performance of the vehicle. Thermoplastic elastomers (TPEs), which can be recycled and have lighter weight than thermoset elastomers, are receiving much attention for weatherstrip material, but TPEs exhibit low material damping and compression set causing frictional noise and vibration between the door glass and the weatherstrip. In this study, high damping EPDM (ethylene-propylene-diene monomer)/PP (polypropylene) thermoplastic vulcanizates (TPV) were investigated by varying EPDM/PP ratio and ENB (ethylidene norbornene) fraction in EPDM. Viscoelastic properties of TPV materials were characterized by assuming that the material damping is directly related to the viscoelasticity. The optimum material damping factor (tanδ peak 0.611) was achieved with low PP ratio (14 wt%) and high ENB fraction (8.9 wt%), which was increased by 140% compared to the reference (tanδ 0.254). The improved damping is believed due to high fraction of flexible EPDM chains and higher interfacial slippage area of EPDM particles generated by increasing ENB fraction in EPDM. The stick-slip test was conducted to characterize frictional noise and vibration of the TPV weatherstrip. With improved TPV material damping, the acceleration peak of frictional vibration decreased by about 57.9%. This finding can not only improve BSR performance of electric vehicles by designing material damping of weatherstrips but also contribute to various structural applications such as urban air mobility or aircrafts, which require lightweight and high damping properties.

• Journal of Korea Entertainment Industry Association
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• v.14 no.3
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• pp.201-210
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• 2020

The aim of this thesis is to investigate exhibition spaces which are being expanded and transformed concurrently with social phenomena that are also the result of rapid changes, all of which are reflective of a modern society in transition. Such investigation would also include an analysis of changes in the viewing public and artworks themselves, and also an assessment of the public nature of art and its effective aspects. Expansion of exhibition spaces and the increasing connection between art and the public have very important ramifications, in many respects. They present opportunities for the viewing public to immerse themselves in artistic spaces, with some reaching further into other activities - activities that they often share with other individuals. This also leads them to expand their range of activities, turning them into more mobile, proactive audiences. In connection, many corporations have turned their attention to this public aspect of art, which has resulted in a display of art in different types of spaces. The government also began to adopt 'public art' as a matter of policy, using it as a medium of communication between the state and its populace. The public aspect of art, being highlighted as a result of expansion and diversification of exhibition spaces, will have a significant impact not only on the viewing public, but also on the art market. This represents a momentous change for creators of art, which naturally warrants close scrutiny and research.

• Journal of Christian Education in Korea
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• v.66
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• pp.179-208
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• 2021

Due to COVID-19, the entire world is facing the unprecedented phenomenon. Amid the threat of the virus, the global community is struggling for life. In such circumstances, churches in Korea have been criticised as selfish groups threatening the community by spreading the virus. With such criticism, they are disregarded by Korean society because their immorality and exclusive attitude towards other religions and cultures were also mentioned in public. There are many reasons for Korean churches to lose trust from people. One of the reasons for that is the quantitative growth of church and expansion of the power of church, which is a direction that has been practised so far as a missionary goal. The zeal for spreading gospel has undermined the trust of church and become a deteriorating factor for mission, which is irony. In such problematic situations, the change of paradigm is required for new mission. The passion for evangelisation should not only focus on the quantitative growth of church; it should change its direction for serving the world in lieu with the plan of God for the activity of redemption on this land. A hint of such mission can be found in ecumenical mission. Ecumenical mission is a new paradigm which was discussed in ecumenical movement led mainly by WCC, and its aim is to participate in activities of redemption of God for life in this world. Christian education has been a tool for the expansion of Christian power in the context of traditional mission. Reflecting on the role of Christian education as such, the change of direction as practical movement for the kingdom of God was tried in ecumenical movement: the beginning of the discussion of Christian education based on ecumenical mission. Due to exclusivity, aggressive mission, and the excessive attention to the system of ecclesiastical authority rather than life, Korean churches, which have lost trust in this society, should recover themselves as the model of the kingdom of God, and the establishment of mission education based on ecumenical mission is required for them to become a community towards life. Furthermore, this is an urgent task for Korean churches to implement such mission education in a church community.

• Journal of Popular Narrative
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• v.26 no.2
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• pp.39-85
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• 2020

This paper examines the aspects of disaster narrative, which makes the most of the concept of 'masterplot' as a narrative simulation to solve problems. By analyzing and comparing the remnants of 'masterplots' operating in the disaster narratives of Korea, the United States, and Japan, the differences between each country and social community problem recognition and resolution will be discussed. Disaster narrative is the most suitable genre for applying the 'masterplot' toward community problem solving in today's global risk society, and the problem-solving method has cognitive differences for each community. First, in the case of American disaster narratives, civilian experts' response to natural disasters tracks the changes of heroes in today's 'Marvel Comic Universe' (MCU). Compared to the past, the close relationship between heroism and nationalism has been reduced, but the state remains functional even if it is bolstered by the heroes' voluntary cooperation and reflection ability. On the other hand, in Korea's disaster narratives, the disappearance of the country and paralysis of the function are foregrounded. In order to fill the void, a new family narrative occurs, consisting of a righteous army or people abandoned by the state. Korea's disaster narratives are sensitive to changes after the disaster, and the nation's recovery never returns to normal after the disaster. Finally, Japan's disaster narratives are defensive and neurotic. A fully state-led bureaucratic system depicts an obsessive nationalism that seeks to control all disasters, or even counteracts anti-heroic individuals who reject voluntary sacrifices and even abandon disaster conditions This paper was able to diagnose the impact and value of a 'masterplot' today by comparing a series of 'masterplots' and their variations and uses. In a time when the understanding and utilization of 'masterplots' are becoming more and more important in today's world where Over-the top(OTT) services are being provided worldwide, this paper attempt could be a fragmentary model for the distribution and sharing of global stories.

• Journal of the Korean Orthopaedic Association
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• v.56 no.5
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• pp.419-426
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• 2021

Purpose: In the surgical treatment of pyogenic lumbar spondylodiscitis, screw insertion at the affected vertebra has been avoided because of biofilm formation, and the risk of infection recurrence. The authors analyzed the success rate of infection treatment while minimizing the number of instrumented segments by inserting pedicle screws into the affected vertebrae. Therefore, this study examined the usefulness of this technique. Materials and Methods: From January 2000 to June 2018, among patients with pyogenic lumbar spondylodiscitis treated surgically, group A consisted of patients with pedicle screws inserted directly at the affected vertebrae (28 cases), and group B underwent fusion by inserting screws at the adjacent normal vertebrae due to bone destruction of the affected vertebral pedicle (20 cases). The classified clinical results were analyzed retrospectively. All patients were treated via the posterior-only approach, so the affected disc and sequestrum were removed. Posterior interbody fusion was performed with an autogenous strut bone graft, and the segments were then stabilized with pedicle screw systems. The hospitalization period, operation time, amount of blood loss, EQ-5D index, duration of intravenous antibiotics, and the clinical and radiological results were analyzed. Results: In group A, the number of instrumented segments, operation time, blood loss, and EQ-5D index at one month postoperatively showed significant improvement compared to group B. There were no significant differences in the duration of antibiotic use, hospitalization, radiological bone union time, sagittal angle correction rate, and recurrence rate. Conclusion: Minimal segmental fixation, in which pedicle screws were inserted directly into the affected vertebrae through the posterior approach, reduced the surgery time and blood loss, preserved the lumbar motion by minimizing fixed segments and showed rapid recovery without spreading or recurrence of infection. Therefore, this procedure recommended for the surgical treatment of lumbar pyogenic spondyodiscitis.

• 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.46
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• pp.189-234
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• 2023

The most common and prevailing system of virtue ethics is based around the idea of personality rather than external behavior and it grew out of the Aristotelian system of virtue ethics. The purpose of this study is to find out the characteristics of the virtue ethics found within Daesoon Thought through comparison to Aristotelian virtue ethics. This can serve as a basis to establish the virtue ethics of Daesoon Thought in further studies. The systems of virtue ethics posited by the two traditions are similar in that they are both teleological as the virtues they recognize are related to human nature in the context of certain metaphysical assumption and they both exhibit the characteristic tendencies of seeking to realize the highest human good. Therefore, in the Aristotelian context, virtues can be defined as "characteristics needed for the realization of eudaimonia," and for Daesoon Thought, virtues are "characteristics needed for the realization of the Resolution of Grievances for Mutual Beneficence." The representative virtues examined in this comparative study will be the Aristotelian Golden Mean, and the the concepts of guarding against self-deception and great benevolence and great justice in Daesoon Thought. In comparison to Aristotelian virtues, these differ in three main ways. First, Aristotelian virtue is not an innate aspect of character the way it is assumed to be in Daesoon Thought wherein the original human heart bestowed by Heaven is already virtuous. Second, mental virtue in the Aristotelian context centers the mind upon reason whereas in Daesoon Thought, the heart-mind exhibits both reason and emotional concern for others. Third, eudaimonia is a concept limited to humans and their societies whereas the Resolution of Grievances for Mutual Beneficence is a good that includes all beings including divine beings, animals, plants, and Heaven and Earth. Despite the differences, both require practical reason, continuous education, and effort to succeed in the cultivation of virtues and the proper implementation of virtuous living.