• Journal of the Korea Institute of Information and Communication Engineering
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• v.26 no.11
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• pp.1577-1585
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• 2022

As the interest in the 4th industrial revolution and metaverse increases, metaverse with multi edge structure is proposed and noted. Metaverse is a structure that can create digital doctor-like system through a large amount of image processing and data transmission in a multi edge system. Since metaverse application requires calculating performance, which can reconstruct 3-D space, edge hardware's insufficient calculating performance has been a problem. To provide streamable AI software in runtime, image processing, and data transmission, which is edge's loads, needs to be lightweight. Also lightweight at the edge leads to power consumption reduction of the entire metaverse application system. In this paper, we propose collaborative edge-cloud image processing with remote image processing method and Region of Interest (ROI) to overcome edge's power performance and build streamable and runtime executable AI software. The proposed structure was implemented using a PC and an embedded board, and the reduction of time, power, and network communications were verified.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.385-429
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• 2014

This thesis strives to identify the peculiarities of Taegeuk (the yin-yang) and the relationships of Ri (reason/cause), Ki (Energy) and Do (duty). The Taegeuk is related with the Sangjekwan (highest ruling entity), Rikiron (noble theory) and the Boncheron (ontology) of the Daesoon Sasang (Daesoon Thoughts) which therefore is a priority research topic. Although said, due to the lack of original materials and the difficulty to understand the topic, the research is insignificant. Within chapter II of this thesis, the concept of the Taegeuk, the Rigi and Do from the perspective of Juja is observed. In chapter III, the relationship of Moogeuk and the Taegeuk which is mentioned in the foundation origin of the Daesoonjinrihoe. In addition, the Taegeuk and Eumyang's noble perspectives are observed through the comparison of Juja and Daesoon Sasang. In chapter IV, the aspects of Taegeuk's supervision is observed through the noumenality of the Taegeuk which is shown in the Daesoon Sasang along with the concept of mythology. Within the overall context, the Daesoon Sasang's ontology has similar structures with Juja's Taegeuk. This can be stated that Jojeongsan who had found the system of doctrine had not acknowledged Juja's theories but have rather interpreted Kangjeungsan's ontology in a Neo-Confucianism to better let the people understand. This can be observed as expediential teachings. The metaphysical Ri and the physical Ki's separation, and the relationship of matters and functions of the Taegeuk and Do can be stated to be similar within an overall outline in the aspect of the Rikiron. The Taegeuk becomes the primary figure whilst explaining Daesoon Sasang's Ri/Ki/Do and also becomes the Soiyeon (such reasons). Extreme Do is drawn from the Taegeuk and as Do resembles the trend of the Taegeuk, it is referred as the origin of all the things in the universe. However, Juja vigorously tried to witness God's notions in a principled, atheistic way. However, the main principle is regarded as divine in the aspect of the universe's functions and effects in the Daesoon Sasang. The personal Sangjekwan which embodies these profound and mysterious Taegeuk, is Daesoon Sasang's peculiarity which cannot be found in Neo-Confucianism. Therefore, in the Daesoon Sasang, both the order and character are being regarded in the ontology through personal divine.

• Journal of the Korean Recycled Construction Resources Institute
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• v.11 no.3
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• pp.244-250
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• 2023

In this paper, mortar mixed with tapioca starch was manufactured to evaluate the effect of tapioca starch on mortar, through evaluating the quality characteristics of mortar, the impact of tapioca starch on improving the performance and basic quality of mortar was examined. Tapioca starch tended to decrease flow by increasing the viscosity of the dough consistency of fresh mortar, which tended to reduce flow, and decreased by about 10 % as the tapioca starch mixing ratio increased by 0.025 %. In addition, the effect of tapioca starch on the compressive strength of mortar was at the same level regardless of the tapioca starch mixture at 28 days of age. However, at an early age of 3 days, the speed of compressive strength development was accelerated by mix ing tapioca starch. In addition, the effect of tapioca starch on the compressive strength of mortar was at the same level regardless of the tapioca starch mixture at 28 days of age. However, at an early age of 3 days, the speed of compressive strength development was accelerated by mixing tapioca starch. The speed of strength development improved by about 20 % when mixing 0.050 % tapioca starch. The adhesion strength improved by about 60 % when mixing 0.050 % tapioca starch, and the final shrinkage in length change decreased by 5 %.

• The Journal of Korean Medical History
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• v.35 no.2
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• pp.69-82
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• 2022

Shin Hong-gyun was born on August 20, 1881. The second son of Shin Tae-geom (申泰儉) in Sangsang-ri, Sinbukcheong-myeon, Bukcheong-gun,Hamgyeongnam-do. His family had been practicing East Asian medicine as a family business. At that time, the families of East Asian doctors who passed the general examination of the Joseon Dynasty had been continuing the East Asian medicine business from generation to generation. Starting with exile in North Gando in 1911, he was located in Wangga-dong, 17 Doo-gu, Changbaek-hyeon. In 1915, he met General Choi Un-san in Bongo-dong, treated the soldiers suffering from cellulitis, and participated in the training process to prepare for the upcoming anti-Japanese war. However, because of a growing difference of opinion with General Choi Woon-san, Shin Hong-gyun left Bono-dong after a year and mets Sorae Kim Jung-geon and joined the founding of Wonjonggyo and Daejindan, an anti-Japanese armed group. It is said that Shin Hong-gyun established many schools in Korean villages destroyed by the Gyeongshin disaster and 14 schools were established under the names of Wonjonggyo and Daejin. After the Japanese established the puppet Manchukuo in 1931, the Manchurian Defense Forces were formed. Koreans and Chinese immigrants to Manchuria worked together to carry out a joint Korean-Chinese anti-Japanese operation towards the Japanese Empire. In 1933, 50 of the Daejindan members joined the Korean Independence Army, and among them, Shin Hong-gyun began to work as a medical doctor in earnest. During an ambush in Daejeonryeong Valley, he could not get a proper meal and, to make matters worse, got wet in the rainy season, so the situation was a challenge in various ways. At this time, Shin Hong-gyun showed his knowledge of herbal medicine, picked black wood ear mushrooms that grew wild in the mountains, washed them in rain water, and provided food to the independence fighters and relieved them of hunger. After the Battle of Daejeon-ryeong, the Japanese army's suppression of the independence forces intensified, and most of the independence fighters escaped from the Chinese army's encirclement and were scattered. Ahn Tae-jin and others led the remaining units and continued the anti-Japanese armed struggle in the forest areas of Yeongan, Aekmok, Mokneung, and Milsan.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.33-68
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• 2023

Simwudo (尋牛圖), known as Ox Seeking Pictures, originated in the 11th-12th century and have consistently played a guiding role in the teachings of various religions in East Asia. Some Korean religions that emerged during modern times conveyed their teachings through depictions of ox seeking or herding. Among them, Daesoon Jinrihoe stands out as a representative religion. The belief system of this particular religion elucidates its distinct doctrine and worldview by reimagining Simwudo, into a new set of six panels (seven or nine panels in some variations). The Simwudo of Daesoon Jinrihoe differs from that of Buddhism, particularly in its treatment of meditation (禪), both in terms of context and significance. While they share similarities in the aspect of ox-seeking, the Buddhist Simwudo symbolizes human nature, whereas the Simwudo of Daesoon Jinrihoe represents the great Dao of Heaven and Earth propagated by Kang Jeungsan and brought into completion by Jo Jeongsan. In the Buddhist context, the subject of the search is the Ox, signifying the restoration of a deluded human's pure nature in order to achieve personal salvation and in some version of Simwudo, reenter society to perform salvific actions for others. On the other hand, in the Simwudo of Daesoon Jinrihoe depicts the process of a human attaining immortality and following the teachings of Jeungsan and Jeongsan. This culminates in the final image which is the redemption of the world. The final phase of the Buddhist Simwudo, depending on the version, is either enlightenment (personal salvation) or reentering society to perform salvific actions (as a bodhisattva), whereas the Simwudo of Daesoon Jinrihoe show the simultaneous achievement of the perfection of humanity and the redemption of the world. This distinction highlights the fundamental differences between the Simwudo of these two distinctly different religious traditions. These differences arise from the contrasting purposes pursued by Buddhism and Daesoon Jinrihoe.

• Korean Journal of Ecology and Environment
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• v.56 no.3
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• pp.196-206
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• 2023

Benthic attached diatoms (BADs), a major primary producer in lotic stream and river ecosystems are micro-sized organisms and require a highly magnified microscopic technique in the observation work. Thus, it is often not easy to ensure accuracy and precision in both qualitative and quantitative analyses. This study proposed a new technique applicable to improve quality control of aquatic ecosystem monitoring and assessment using BADs. In order to meet the purpose of quality control, we developed a permanent mounting slide technique which can be used for both qualitative and quantitative analyses simultaneously. We designed specimens with the combination of grid on both cover and slide glasses and compared their efficiency. As a result of observation and counting of BADs, the slide glass designed with the color-lined grid showed the highest efficiency compared to other test conditions. We expect that the method developed in this study could be effectively used to analyze BADs and contributed to improve the quality control in aquatic ecosystem health monitoring and assessment.

• The Journal of Korea Institute of Information, Electronics, and Communication Technology
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• v.16 no.6
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• pp.413-419
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• 2023

Light Emitting Diodes(LEDs) are widely utilized not only in lighting but also in various applications such as mobile phones, automobiles, displays, etc. The integration of LED lighting with communication, specifically Visible Light Communication(VLC), has gained significant attention. This paper presents the direct implementation and experimentation of a Vehicle-to-Vehicle(V2V) Visible Light Communication system using commonly used red and yellow LEDs in typical vehicles. Data collected from the leading vehicle, including positional and speed information, were modulated using Non-Return-to-Zero On-Off Keying(NRZ-OOK) and transmitted through the rear lights equipped with red and yellow LEDs. A photodetector(PD) received the visible light signals, demodulated the data, and restored it. To mitigate the interference from fluorescent lights and natural light, a PD for interference removal was installed, and an interference removal device using a polarizing filter and a differential amplifier was employed. The performance of the proposed visible light communication system was analyzed in an ideal case, indoors and outdoors environments. In an outdoor setting, maintaining a distance of approximately 30[cm], and a transmission rate of 4800[bps] for inter-vehicle data transmission, the red LED exhibited a performance improvement of approximately 13.63[dB], while the yellow LED showed an improvement of about 11.9[dB].

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.445-479
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• 2024

The ideological context of the Unity of Heaven and Humankind (天人合一) is useful as an approach to understanding the meaning of 'human affairs (人事)' in Daesoon Thought. In Daesoon Thought, the meaning of 'human affairs' occurs within the context of 'the Way of humans (人道)' being based upon 'the Way of Heaven (天道).' However, in Daesoon Thought, the characteristic of 'the Way of Heaven' originates from the Supreme God of the Ninth Heaven (上帝) and His Reordering Works of Heaven and Earth (天地公事). Specifically, this entails the principle of 'what is devised by humanity (謀事在人), is achieved by Heaven (成事在天),' which is inverted to become 'what is devised by Heaven (謀事在天), is achieved by humanity (成事在人).' This is the principle of 'human affairs' that is revealed as the relationship between Humanity and Heaven is newly defined. In addition, the newly changed relationship between Humanity and Heaven is presented as the principle of 'divine beings and human beings mutually guide one another (神人依導).' This principle clearly expresses 'human affairs' in the context of Daesoon Thought. Accordingly, the two directions in which 'human affairs' are completed are expressed as two stages: spiritual enlightenment (靈通) and the Harmonious Union between Divine Beings and Human Beings (神人調化). These two directions in which 'human affairs' pursues 'the Way of Heaven' show a depth beyond just encompassing transcendence and immanence. The relationship between 'the Way of Heaven' and the Supreme God of the Ninth Heaven, in particular, is a useful point for appreciating the how the meaning of 'human affairs' in Daesoon Thought differs from other uses of the term which occur elsewhere.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.1-40
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• 2024

Time can be the fundamental basis of religious doctrine and the foundation for a life of faith. Therefore, understanding a religion's interpretation of time and exploring its perception is accepted as one of the approaches to comprehending its principles. Based on this idea, this article delves into how chronos (measured time) and kairos (experienced time) are manifested in Daesoon Jinrihoe. In Daesoon Jinrihoe, the moment when chronos and kairos intersect is considered a moment of spiritual experience. Ethical codes are accomplished in the midst of the process of defining this time as the Heavenly Dao and adjusting human affairs accordingly. These ethics lead individuals towards a religious life. East Asian traditions also apply this logic, but Daesoon Jinrihoe differs in that it emphasizes reinterpreted ethics. Furthermore, Daesoon Jinrihoe posits that Degree Numbers (度數) are a device that ensures the transition from chronos to kairos. Degree Numbers, which are both a law of the universe's motion and a function of time, were emphasized by the Kang Jeungsan when he advocated for the discarding of old ways and the creation of the new ways. He thereby urged humans to live in accordance with time. Time is also facilitated in the dimension of ritual observances and participation, with examples including prayers, devotional offerings, and holy works (gongbu, 工夫). Those rituals of Daesoon Jinrihoe actively incorporate a unique basis of reason for this style of engagement with time, which is one of the aspects that is held to secure justification.

• Journal of the Society of Cosmetic Scientists of Korea
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• v.50 no.2
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• pp.153-161
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• 2024

Vitamin D is a fat-soluble vitamin that is mainly produced in the skin by UV rays. Along with melatonin, it is a representative chronobiotic substance, and the skin plays an important role in distinguishing between day and night. However, vitamin D cannot be used directly in cosmetics because it is a vitamin that acts as a coenzyme and plays a hormonal role in regulating the expression of various types of genes. Therefore, it was to investigate the skin efficacy of provitamin D (7-dehydrocholesterol), a vitamin D precursor that can be used in cosmetics. Our findings reveal that pro vitamin D can effectively inhibit the expression of tyrosinase, the melanin-producing enzyme, thereby attenuating melanin synthesis. This skin tone regulatory effect has been corroborated in vitro using artificial skin models. Additionally, pro vitamin D demonstrated anti-inflammatory properties by suppressing the expression of TNFa and, upon conversion to vitamin D through UV exposure, it was observed to induce the production of the antimicrobial peptide CAMP (LL-37). The inhibitory effect of pro vitamin D on melanin production appears to be a result of it reducing the UV absorption capacity of melanin, thereby inducing the conversion of pro D to vitamin D. Utilizing pro vitamin D in cosmetic formulations could not only modulate skin tone and enhance skin immunity but also expect to contribute to other cutaneous benefits as anti-aging and barrier function improvement with everyday UV exposure. This multifaceted efficacy positions pro vitamin D as a promising ingredient in advancing the formulation of skin care products.