• Journal of Sericultural and Entomological Science
• /
• v.50 no.2
• /
• pp.133-139
• /
• 2012

The Aims of this study are to investigate ecological environments and indoor-rearing conditions of Eurema hecabe for artificial rearing. Two different nesting site, a open area nearby small river(A area; Daejin-ri, Gonyang-myeon, Sachun-si, Gyoungsangnam-do) and a foot of a hill area(B area; Noryang-ri, Seolcheon-myeon, Namhae-gun, Kyoungsangnam-do), selected for investigation of ecological habitat environment, and investigated two times per month, during six month, from June to November in 2010. In result, the number of butterflies, Eurema hecabe, at the hill area(B area) was 6 times more than the open area(A area). We observed the number of eggs, larvae and puapae in the B area more times compared to those in the A area. In the B area, Lespedeza cuneata was higher preference than the other host plant, Lespedeza pilosa and Albizia julibrissin. For development of indoor-rearing conditions, common grass yellow butterfly, Eurema hecabe, was reared in a room condition. As a result of oviposition preference experiment, 100-mated-female laid significantly higher number of eggs $104.9{\pm}19.6$ on Lespedeza cuneata plant, whereas the number of eggs was $12.7{\pm}4.5$ on Cassia obtusifolia plant. Moreover, the eggs hatched within $5.1{\pm}0.9$ days from the day of oviposition and procent of egg hatchability was 53.7% on host plant. The headwidth of each developmental larval stage were $0.36{\pm}0.02$(1st), $0.61{\pm}0.02$(2nd), $0.93{\pm}0.05$(3rd), $1.46{\pm}0.08$(4th), $2.25{\pm}0.11$(5th). The larval period was $12.1{\pm}0.9$ days under high temperature, long day condition($25^{\circ}C$, 16L : 8D), showing 81.0% pupal ratio. The pupal period was $6.9{\pm}0.7$ days, and the emergence rate was 79.6%. Based on above experiment, artificial rearing system of common grass yellow butterfly, Eurema hecabe was completed in indoor condition.

• Journal of the Korean earth science society
• /
• v.40 no.3
• /
• pp.227-239
• /
• 2019

Heavy snowfall events frequently occur in the Gangwon province, and the snowfall amount significantly varies in space due to the complex terrain and topographical modulation of precipitation. Understanding the spatial characteristics of heavy snowfall and its prediction is particularly challenging during snowfall events in the easterly winds. The easterly wind produces a significantly different atmospheric condition. Hence, it brings different precipitation characteristics. In this study, we have investigated the microphysical characteristics of snowfall in the windward and leeward sides of the Taebaek mountain range in the easterly condition. The two snowfall events are selected in the easterly, and the snow particles size distributions (SSD) are observed in the four sites (two windward and two leeward sites) by the PARSIVEL distrometers. We compared the characteristic parameters of SSDs that come from leeward sites to that of windward sites. The results show that SSDs of windward sites have a relatively wide distribution with many small snow particles compared to those of leeward sites. This characteristic is clearly shown by the larger characteristic number concentration and characteristic diameter in the windward sites. Snowfall rate and ice water content of windward also are larger than those of leeward sites. The results indicate that a new generation of snowfall particles is dominant in the windward sites which is likely due to the orographic lifting. In addition, the windward sites show heavy aggregation particles by nearby zero ground temperature that is likely driven by the wet and warm condition near the ocean.

• Korean Journal of Ecology and Environment
• /
• v.53 no.4
• /
• pp.365-373
• /
• 2020

Biomonitoring Survey and Assessment Manual for lake ecosystem suggest zooplankton collection methods to compare relatively the number of species, population density, and community indices, taking into account the convenience of the field sampling according to the sites' water depth. In this study, the oblique towing and 20 m vertical towing methods presented in the manual were respectively compared with the whole water column-vertical towing and we analyzed the differences and characteristics of zooplankton community information gathered by each collection method. For community indices, there was no difference in the comparison of oblique/vertical towing methods in the shallow lake, but in the deep lake, the diversity and richness indices increased when vertically towing through whole water column rather than when limiting the towing depth to 20 m. In addition, the total zooplankton density collected by the oblique/20 m vertical towing methods was about three times higher than the whole water column-vertical towing method, which means that the density of zooplankton community can be overestimated depending on the collection methods. It appears to be results of differences in the zooplankton density by water layer arising from their vertical distribution and in filtered raw water quantity according to the towing depth/distance. Hence, for zooplankton community information to be used as a functional quantitative indicator representing the entire lake, it would be more appropriate to apply the whole water column-vertical towing method with considering the distribution of zooplankton density by depth and contribution rate of each water layer when converting total zooplankton density.

• Journal of the Daesoon Academy of Sciences
• /
• v.39
• /
• pp.137-174
• /
• 2021

The main theme of this paper centers on how to promote Three Major Works of Daesoon Jinrihoe, charity aid, social welfare, and education projects, during the unification period. Determining the best methods of promotion is crucial because the Three Major Works must be carried out after unification, and the works must remain based on the practice of the philosophy of Haewon-sangsaeng (the Resolution of Grievances for Mutual Beneficence). The idea of Haewon-sangsaeng is in line with the preface of the U.N. Charter and the aim of world peace. North Korean residents are suffering from starvation under their devastated economy, which is certain to face a crisis of materialistic deficiency during reunification. In this study, the peaceful unification of Germany, unification under a period of sudden changes in Yemen, and the militarized unification of Vietnam were taken as case studies to diagnose and analyze the conditions which would affect the implementation of the Three Major Works. These three styles of unification commonly required a considerable budget and other forms of support to carry out the Three Major Works. Especially if unification were to occur after a period of sudden changes, this would require solutions to issues of food, shelter, and medical support due to the loss of numerous lives and the destruction of infrastructure. On the other hand, the UNHCR model was analyzed to determine the implications of expanding mental well prepared and sufficiently qualified professionals, reorganizing standard organizations within complex situations, task direction, preparing sufficient relief goods, budgeting, securing bases in border areas with North Korea, and establishing networks for sponsorship. Based on this, eight detailed tasks in the field of system construction could be used by the operators of the Three Major Works to prepare for unification. Additionally, nine tasks for review were presented in consideration of the timing of unification and the current situation between South and North Korea. In conclusion, in the event of unification, the Three Major Works should not be neglected during the transition period. The manual "Three Major Works during the Unification Period" should include strategic points on organizational formation and mission implementation, forward base and base operation, security and logistics preparation, public relations and external cooperation, safety measures, and transportation and contact systems.

• Journal of the Daesoon Academy of Sciences
• /
• v.40
• /
• pp.1-38
• /
• 2022

The aim of this research is to discover the value of peace conveyed by Haewon Sangsaeng, the Resolution of Grievances for Mutual Beneficence, as espoused by Holy Teacher Kang Jeungsan (姜甑山, 1871~1909) and to evaluate its modern significance. To the faithful, Jeungsan is seen as the Supreme God who descended into the world in the Late Joseon Dynasty in the year 1871. Until the time of His passing away into Heaven in 1909, He vastly saved the world and fulfilled the hopes of humankind by carrying out the fundamentally innovative Reordering Works of Heaven and Earth (1901~1909) in the Three Realms of Heaven, Earth, and Humanity. He has thereby been appraised as a great religious figure within religious and academic circles. Jeungsan's ideological contributions can be summarized into two main points. One is the concept of 'the Great Opening and the Later World,' which foreshadowed the liquidation of the old system of order and the arrival of a new world. The other contribution is the concept of 'the Resolution of Grievances for Mutual Beneficence,' a fundamental principle meant to achieve human salvation and world peace. In this context, 'the Great Opening' is precisely a 'positivistic religious expression of peace,' and 'the Resolution of Grievances for Mutual Beneficence' is the principle by which 'peace can be achieved in the world for all humankind.' In particular, the Resolution of Grievances for Mutual Beneficence is a tenet within the doctrine of Daesoon Jinrihoe, and it is the main concept that forms the basis of Daesoon Thought. It can be said to be the core current that flows through Jeungsan's Reordering Works of Heaven and Earth. Nowadays, the Resolution of Grievances for Mutual Beneficence is being discussed and cited in various ways in academic fields as well as in discourse on coexistence, mutual beneficence, and peace. The Resolution of Grievances for Mutual Beneficence is specifically based on observations of the structure of conflicts as observed throughout world history via global conflicts, regional conflicts, cultural conflicts, ideological conflicts, class conflicts, generational conflicts, racial conflicts, religious conflicts, and other such conflicts. That is why the Resolution of Grievances for Mutual Beneficence is discussed in depth within academic settings wherein the nature of conflict-resolution is examined. Looking at the previous studies on this topic, those studies tended to focus on key concepts or concerns such as human beings, divine beings, the earthly paradise of the Later World, ideal societies, world peace, new principles of order, and lasting peace. In particular, the Resolution of Grievances for Mutual Beneficence has been presented as directly related to concepts such as love, coexistence, harmony, and peace for humankind and the world. Its significance has been applied to ethics, philosophy, order, and principles, and it has been understood as conveying values such as peace. Accordingly, this paper examines the ideological connections to the succession and establishment of Jeungsan's notion of the Resolution of Grievances for Mutual Beneficence based on previous research, but further examines the value of peace communicated via the principles and ideas that pervade current discourse on the Resolution of Grievances for Mutual Beneficence. I hope to thoroughly explore Haewon Sangsaeng in regards to its modern significance to the world and to humankind.

• Journal of the Daesoon Academy of Sciences
• /
• v.40
• /
• pp.77-114
• /
• 2022

The purpose of this study is to analyze the ideological background, legal composition, and separation of powers contained within the institutional devices of The Dao Constitution based on the basic principles of the legal system, which would be embodied in The Constitution of the Republic of Korea. The ideological background of The Dao Constitution is that of the religion, Daesoon Jinrihoe. In Daesoon Jinrihoe, it is held that the Supreme God, Sangje, determined that Mutual Contention, the ruling pattern of the Former World, ran contrary to His divine will and this endangered the world as nature and humans had also fallen into Mutual Contention. As an act of divine intervention, Sangje established Mutual Beneficence so that nature and humanity could follow Mutual Beneficence as a paradigm shift culminating in a Great Opening of the universe. Sangje, the agent behind the paradigm shift, revealed His divine will that humans transform into mutually beneficent humans. Therefore, The Dao Constitution was written to be a set of fundamental norms based on the 'rights and obligations of the members of Daesoon Jinrihoe' to accept and implement the will of Sangje as it applies to each member's mission. The legal composition of The Dao Constitution consists of the body and supplementary provisions. The text consists of general rules, moral rights and obligations, origins, and institutional devices. Institutional devices include the Central Council, the Institute of Propagation and Edition, the Institute of Religious Services, Works, Financial Management, and the Institute of Audit and Inspection. The legal composition of The Dao Constitution is similar to that of the Constitution. The difference is that while the Constitution applies a 'principle of maximum rights and minimum obligations,' The Dao Constitution stipulates more obligations than rights in order to complete the mission of the members. The principle of separation of powers is applied to the institutional devices in The Dao Constitution. In The Dao Constitution, the organizational form of the central headquarters has been divided into a 'before and after' scheme surrounding the death of Dojeon. The organizational form of the central headquarters prior to Dojeon's death was similar to a Constitutional Monarchy. After the death of Dojeon, the central headquarters' organizational form became similar to a parliamentary cabinet system. The separation of powers at central headquarters is divided among a legislative power (the Central Council), an executive power (the Institute of Religious Services), and a judicial power (the Institute of Audit and Inspection). The separation of powers within the functions of the central government first occurs between the Central Council and its employees, then between the Central Council and the Institute of Auditing and Inspection, and also between the Legislative Government and the Institute of Religious Services. Furthermore, the principle of a vertical separation of powers exists between the central headquarters and the local organization.

• Journal of the Daesoon Academy of Sciences
• /
• v.37
• /
• pp.191-227
• /
• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Journal of the Daesoon Academy of Sciences
• /
• v.40
• /
• pp.187-242
• /
• 2022

This article was conducted with the purpose of finding the religious meaning of Jeongeup (井邑) by paying attention to two areas of inquiry. The first examines religious interpretations of the place names of peaks, mountains, and villages that have already existed have existed since ancient times. The second area of inquiry looks into religious narratives about Jeongeup that appear in scriptural records of the Reordering Works of Heaven and Earth (1901~1909) as performed by Kang Jeungsan. Looking at these to areas of inquiry together, the place names and topography inherent in Jeongeup and Kang Jeungsan's various Jeongeup-related Reordering Works, can be summarized as embodying characteristics of 'beginning (始)' and 'origin (本)' which can be further likened to the meaning of 'water (水)' in a 'well (井).' First, Jeongeup equates to the heavenly origin of the Gucheon Sangje (Supreme God of the Ninth Heaven) faith in Jeungsan Thought. Mangje (Emperor-awaiting) Peak is a peak that represent the wish for the Lord's descent to earth. Seonmang (Immortal-awaiting) Village is a village that was waiting for an immortal. Jeung (Steamer-on-Cauldron) Mountain (Jeungsan 甑山) is a mountain on the earth and also the honorific name later taken by Kang Il-Sun. In relation to Jeungsan, it is interpreted that Jeungsan was born and incarnated in the village as a human in response to a plea from all divine sages, buddhas, and bodhisattvas, who had existed since the dawn of time and came to wish for salvation of humankind. This is because both Mangje Peak and Seonmang Village are connected to the meaning of 'mang (望 to await).' Second, the Reordering Works of Jeungsan which related to Jeongeup show that Jeongeup has carries the meaning of 'beginning (始源)' and 'origin (本源).' The character, Jeong (井), in Jeongeup is seen as a place that contains water energy, and symbols and allusions referring to this can be found in various Reordering Works. As a symbol or allusion, the well can be seen as a new start, the lives of all people of the world, the purification of the world, and returning to the original root everything. These symbolic images can be found in the life of Kang Jeungsan from his incarnation to his passing into Heaven. This is because Jeong can allude to the origin by the Ninth Heaven, the beginning of the Later World's paradisiacal land of immortals, and the end of the Former World (Seoncheon 先天).

• Korean Journal of Plant Resources
• /
• v.35 no.2
• /
• pp.201-241
• /
• 2022

This study was investigated distributed the vascular flora of around Haemyeong Mt., located in Seokmodo, Incheon, and compared invasive alien plants in the surrounding forest 14 areas. This study carried out to be established a monitoring system for the remarkable plants etc. and used as basic data for biodiversity enhancement and conservation. The survey was conducted 19 times from April 2019 to October 2020. A total of 107 families, 382 genera, 616 species, 15 sub-species, 55 varieties, 8 formas, and 694 taxa were classified in the flora around Haemyeong Mt. areas. 17 taxa for Korea endemic plants. 12 taxa were classified for rare plants, and a total of 79 taxa were identified for floristic target species I~V. Halophytes consisted of 37 taxa. The invasive alien plants were classified as 66 taxa, and also there has been 126 taxa of them in Seokmodo and surrounding 14 forests. Plants that appeared in all 14 areas out of 126 taxa were classified as 7 taxa, such as Erigeron annuus. However, 48 taxa appeared only once in some areas, but it seems inevitable that they will spread in the future. Therefore, it is necessary to prepare a long-term conservation plan for native plants.

• Journal of the Daesoon Academy of Sciences
• /
• v.37
• /
• pp.53-105
• /
• 2021

The purpose of this study is to clarify the meaning of Gwonji (權智, Authority and Foreknowledge) through the phrases contained in the section, Gwonji of the Jeon-gyeong (known in English as The Canonical Scripture), and to compare the changes that each verse from Gwonji underwent by juxtaposing it against the sixth edition of Daesoon Jeong-gyeong (which was published prior to the Jeon-gyeong) to explore the term's literary meaning. In order to save the world, Sangje descended to human world and performed the Cheonjigongsa (Reordering Works of the Universe) for nine years with the power he exercises over the Three Realms of Heaven, Earth, and Humanity. Based on the plan set by the Cheonjigongsa, Sangje's teachings were spread to humanity and provided as the basis for building the earthly paradise. From this perspective, this study demonstrates its significance by providing a comprehensive approach to the Jeon-gyeong by highlighting the subject of Sangje's authority and wisdom as recorded in the section titled Gwonji. There is also value in the variant verses from Gwonji that the study discovered by comparing and analyzing the phrases from chapters one and two of Gwonji as they appear in the Jeon-gyeong with their equivalents from the sixth edition of Daesoon Jeong-gyeong, which was published in 1965, nearly a decade before Daesoon Jinrihoe's publication of the Jeon-gyeong in 1974. The results of this comparative study of parallel passages related to Gwonji are as follows: First, Gwonji can be understood as the authority and wisdom of Sangje, and this is the core element in realizing the Earthly Paradise through His Cheonjigongsa. Second, phrases related to Sangje's authority and wisdom are spread out in the seven sections of the Jeon-gyeong, and they were written to emphasize the main purpose suggested in each section or chapter. Third, in sections other than Gwonji, the great power of Sangje is exercised to treat matters related to deities and social problems, whereas in Gwonji part, it is dedicated to the performance of Cheonjigongsa. Fourth, there are five sections of the Jeon-gyeong which are organized into chapters. All of these sections and their chapters indicate the year when key events transpired. Fifth, when passages from chapter one of Gwonji is compared to parallel passages from Daesoon Jeon-gyeong, there are several verses that vary in terms of their wording and also sentences that indicate a different dates or times for certain events.