• Journal of Korean Philosophical Society
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• no.96
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• pp.39-70
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• 2012

In order to locate Kant's concept of the highest good within ethics and the theory of moral religion, it needs to be approached with some qualifications: there are two rough ways to be suggested. The first way is to focus on the concept of the highest good that is explained in terms of the happiness in proportion to a rational being's virtue or to his/her worthiness to be happy. But the happiness determined in the sense outlined above would be (increasingly or decreasingly) changeable according to each one's individual morality-this is what is meant by each one's 'worthiness' here-, and would not be seen as the perfect one. It might even be said that this kind of happiness is possible in a sensible world generally taken, if the existence of God thought of as harmonizing natural phenomena and the moral order is successfully presupposed. The other way is to understand the concept of the highest good literally: in this view, the highest good shows that a rational being's character is completely appropriate to the moral law and for him/her, its corresponding idea, i.e., the perfect happiness, is considered with full justification. But the highest good in the sense sketched above-along with the existence of God and the immortality of the soul-is expected to be realized only in an intelligible world generally taken. This means that it should be appraised as an ideal of the highest good that includes the so-called 'physical happiness' specified in terms of the first way as its element. In this regard, it is seen to be somewhat restricted. Between the two concepts of the highest good already touched upon, the highest good of the possible world would be the one established in terms of the first way. In other words, it is not the highest good in an intelligible world, but the highest good in this world. Of course, it is true that we cannot help but assume the existence of God-a being as higher, as moral, as most holy, and as omnipotent-in order to explain the highest good in this world (namely, in order to establish the possibility of the combination of the happiness and the worthiness). For as long as both morally good acts and the happiness are considered to happen in a natural world, the cause of the nature (i.e., the existence of its creator), that is, God, must be able to be presupposed. In this vein, Kant interprets that most people view that the key of the Bible is to show that the best world which is characterized by an intelligible or heavenly kingdom is also actually feasible in this world. The wish of the people who have the morally good character is that God's kingdom comes and his will is properly achieved in this world. But we cannot know what God really does in order to realize his world in this world. Nonetheless, we are fully aware of what we should do in order to make ourselves a member of his world. It is specified like this: we should do our ethical duties and further proceed to establish an ethical community. Viewed this manner, it is concluded that an ethical community is not a merely ideal thing like the kingdom of the ends, but a human apparatus or institution that exists in this world.

• The Korean Journal of Archival Studies
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• no.59
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• pp.207-275
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• 2019

This archiving project of the survivors of suicide was done with the survivor supporting team of the Seoul Suicide Prevention Center. The survivor supporting team was operating a Self-help Support Group for the emotional support of the survivors of suicide. A Self-help Support Group is a place for the survivors of suicide to regularly meet and share their suffering by talking of topics hard to discuss elsewhere. As the Self-help Support Group progressed members who acted as the leader of the group appeared. They formed an essay group that writes together. Two fathers who lost their sons, two mothers who lost their daughters, a mother who lost her son, a wife who lost his husband. The essay group met each week in a place facing Sajik Park. Through the windows that took up the whole side of the room, evening was coming in. The things that happened during the day went away towards Inwang mountain following the setting sun. Ten people (six members of the essay group, three from the survivor support team, a historian for unique conversation) sat around a table, facing each other. "Now, what shall we do?" History for unique conversation is a time that archives life by sharing conversations. At times a complete stranger, and other times people who share their ordinary lives sit around together (3-9 people, sometimes about 15). On the table there is coffee, bread, fruits and salads, and sometimes a dish someone heartily prepared. When a bottle of wine is placed on the table, each takes a glass. Morning, afternoon, the time the evening is welcomed in, late night. It does not matter which. For six months, 3 hours when meeting every week, 6 hours when at every other week. A room where the ambience is like that of a kitchen where sunlight enters, or a cozy living room is the best location. However, there are many times when it is held in a multipurpose room in the suburbs where many meetings are held, or in a classroom of a school. The meeting place is decided according to different situations of the time. There are no participation requirements as it is said to be for themselves to write down according to archiving form while looking back their lives thoroughly, and they are the only ones to stop themselves. The archives landscape from far away would seem like trying to do some talking. However, when going into a microscopic situation one must leave themselves to the emotional dynamics. It is because it archives the frustration and failures one experienced through life. A participator of history for unique conversation must face the sufferings of their life. The archiving project took place in 2013 to 2014. Many years have passed. Has the objective distance for archiving the situation of that time been secured? That may be uncertain, but I will speak of a few stray thoughts on archiving while depicting the process and method of operation.

• Journal of Environmental Impact Assessment
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• v.27 no.6
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• pp.695-703
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• 2018

This study was conducted to suggest a sustainable farming practice forresource recycling in vegetable gardens of North Korea. In North Korea, farmers are allowed to own private vegetable gardens less than $100m^2$. However, usage of fertilizers in private vegetable gardens is very limited due to economic sanctions by UN security council. If North and South Korea initiated the cooperative action in the near future, agricultural sector would be the highest priority cooperation area. Considering the current North Korean situation in agriculture, we would like to suggest a method for producing organic fertilizer manure. For raw materials for producing manure, we selected corn byproduct, which is the most abundant material, and rabbits' feces, which are easily obtained from individual private farms in North Korea. As we cannot get corn byproducts and rabbits' feces from North Korea, we prepared samples of corn byproducts and rabbits; feces from many places in South Korea. After statistical analysis of variance, there was no significant difference in the T-N contents of corn byproducts from Gyeonggi, Gangwon, Chungnam, Chungbuk, Jeollabuk and Gyeongsangnam-dos, which indicates that the fertilizing quality of corn byproducts does not vary significantly in the spatial scale of South. Korea. In this sense, if we use corn samples from Gyeonggi province, they would not be very different from those of North Korean regions. Physicochemical properties of rabbits' feces were different between those eating feed grains and those eating plants only. Hence, we used rabbits' feces of the rabbits from Yeonchun area, which were fed by plants only. Using three different mixing ratios of corn byproducts and rabbits' feces, composting was conducted for 60 days. The mixing ratio of 1:1 produced the manure with % T-N of 1.98% and OM/N ratio of 31.7 after 30 days of composting, which is comparable to the quality of commercial manure.

• Journal of the Korea Computer Graphics Society
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• v.25 no.3
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• pp.143-152
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• 2019

This paper presents two new techniques for solving the two problems of the water curtain: 'shape distortion' caused by gravity and 'resolution degradation' caused by fine satellite droplets around the shape. In the first method, when the user converts a three-dimensional model to a vertical sequence of slices, the slices are evenly spaced. The method is to adjust the time points at which the equi-distance slices are created by the nozzle array. In this method, even if the velocity of a water drop increases with time by gravity, the water drop slices maintain the equal interval at the moment of forming the whole shape, thereby preventing distortion. The second method is called the minimum time interval technique. The minimum time interval is the time between the open command of a nozzle and the next open command of the nozzle, so that consecutive water drops are clearly created without satellite drops. When the user converts a three-dimensional model to a sequence of slices, the slices are defined as close as possible, not evenly spaced, considering the minimum time interval of consecutive drops. The slices are arranged in short intervals in the top area of the shape, and the slices are arranged in long intervals in the bottom area of the shape. The minimum time interval is pre-determined by an experiment, and consists of the time from the open command of the nozzle to the time at which the nozzle is fully open, and the time in which the fully open state is maintained, and the time from the close command to the time at which the nozzle is fully closed. The second method produces water drop sculptures with higher resolution than does the first method.

• The Journal of Korean Society for Radiation Therapy
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• v.31 no.1
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• pp.17-24
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• 2019

Purpose: The present study aims to assess the level of coherency and the accuracy of Point dose of the Isocenter of VERO, a linear accelerator developed for the purpose of the Stereotactic Body Radiation Therapy(SBRT). Materials and Method: The study was conducted randomly with 10 treatment plans among SBRT patients in Kyungpook National University Chilgok Hospital, using VERO, a linear accelerator between June and December, 2018. In order to assess the equipment's power stability level, we measured the output constancy by using PTW-LinaCheck, an output detector. We also attempted to measure the level of accuracy of the equipment's Laser, kV(Kilo Voltage) imaging System, and MV(Mega Voltage) Beam by using Tofu Phantom(BrainLab, Germany) to assess the accuracy level of geometrical Isocenter. We conducted a comparative analysis to assess the accuracy level of the dose by using an acrylic Phantom($30{\times}30{\times}20cm$), a calibrated ion chamber CC-01(IBA Dosimetry), and an Electrometer(IBA, Dosimetry). Results: The output uniformity of VERO was calculated to be 0.66 %. As for geometrical Isocenter accuracy, we analyzed the error values of ball Isocenter of inner Phantom, and the results showed a maximum of 0.4 mm, a minimum of 0.0 mm, and an average of 0.28 mm on X-axis, and a maximum of -0.4 mm, a minimum of 0.0 mm, and an average of -0.24 mm on Y-axis. A comparison and evaluation of the treatment plan dose with the actual measured dose resulted in a maximum of 0.97 % and a minimum of 0.08 %. Conclusion: The equipment's average output dose was calculated to be 0.66 %, meeting the ${\pm}3%$ tolerance, which was considered as a much uniform fashion. As for the accuracy assessment of the geometric Isocenter, the results met the recommended criteria of ${\pm}1mm$ tolerance, affirming a high level of reproducibility of the patient's posture. The difference between the treatment plan dose and the actual measurement dose was calculated to be 0.52 % on average, significantly less than the 3 % tolerance, confirming that it obtained predicted does. The current study suggested that VERO equipment is suitable for SBRT, and would result in notable therapeutic effect.

• Korean Journal of Heritage: History & Science
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• v.44 no.3
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• pp.112-131
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• 2011

This article reports the results of scientific analysis using SEM-EDX, XRD, TG/DTA, performed on 5 green glaze samples of the brick and roofing tile excavated from the Sacheonwang temple site in Gyeongju in order to verify the chemical compositions and melting temperature. The glaze samples on 2 clay statues have similar chemical composition (PbO 74~81%, $SiO_2$ 14~18%) and melting temperature range ($970{\sim}1070^{\circ}C$), whereas the 2 tiles of goblin's face and 1 rhomb brick have different characteristics. Sample SC 003 (made of PbO 63~67%, $SiO_2$ 25~28%), one of the tiles of goblin's face, shows low melting temperature range (below $970^{\circ}C$), and sample SC 004 (composed of PbO 64~70%, $SiO_2$ 19~25% and melting point $970{\sim}1070^{\circ}C$), the other tile of goblin's face, shows different chemical characteristics compared with 2 clay statues. The green glaze on rhomb brick shows different composition compared with all the others from Sacheonwang temple site in that it does not show any impurity elements other than the main components (PbO 87~88%, $SiO_2$ 12~13%) with very low melting temperature range ($750{\sim}770^{\circ}C$). Surprizingly, the chemical and optical characteristics of this green-glaze on rhomb brick are very similar to that on the bricks from Yeongmyo temple site, Gyeongju. The above results indicate that raw material and manufacturing method are not same for 5 green-glaze samples from Sacheonwang temple site and therefore suggests that further study on the provenance of raw material such as lead isotope analysis is necessary. Our work will provide basic data for future reproduction study of green glazed brick of Sacheonwang temple site, Gyeongju and will also serve as a reference data for the study of raw material and manufacturing method of green glaze from other sites of cultural assets.

• Korean Journal of Heritage: History & Science
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• v.46 no.2
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• pp.70-95
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• 2013

The Tejaprabha Buddha painting, located in the Korai Museum in Kyoto, Japan, was made in 1569 when Joseon Dynasty was in his $14^{th}$ year under SeonJo's ruling, and is only one of Tejaprabha Buddha paintings from the early Chosun dynasty. With its well preserved state, the painting allows clear indications of all icons and list of names that were written, and the record region also has minimal deterioration. This Buddhist painting is a GumSeonMyoHwa which is drawn with gold lining on red hemp cloth and has a relatively small dimension of $84.8{\times}66.1cm$. With the Tejaprabha Buddha in the center, the painting has two unidentified Bodhisattvas, Navagrabha, Rahu, Keto, YiSipPalSoo (28 constellation of the eastern philosophy), SipYiGoong (12 zodiacs of the western philosophy), SamDaeYookSung, and BookDooChilSung (the Big Dipper), all of which provide resourceful materials for constellation worshipin the Joseon era. This painting has a crucial representation of the overall Tejaprabha Buddhism - a type of constellation worships - from the early Joseon dynasty. Even though the composition does seem to be affiliated with the paintings from the Koryo dynasty, there are meaningful transformations that reflect changes in content into constellation worship in Joseon dynasty. As a part of the Tejaprabha Buddha, SipIlYo has become a center of the painting, but with reduced guidance and off-centered 'Weolpe (star)', the painting deteriorates the concept of SipIlYo's composition. Furthermore, addition of Taoistic constellation beliefs, such as JaMiSung (The purple Tenuity Emperor of the North Pole), OkHwangDaeChae, and CheonHwangJae, eliminates the clear distinction between Taoistic and Buddhist constellation worships. Unlike the Chinese Tejaprabha Buddha painting, the concept of YiSipPalSoo (28 constellation of eastern philosophy) in this painting clearly reflects Korean CheonMoonDo's approach to constellation which can be applied to its uniqueness of the constellation worships. The fact that the Big Dipper and ChilWonSungKoon (Buddha of the Root Destiny Stars of the Northern and central Dipper) are simultaneously drawn can also be interpreted as the increase in importance of the constellation worship at the time as well.

• Korean Journal of Heritage: History & Science
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• v.43 no.3
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• pp.48-101
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• 2010

This paper estimated the calendar date of pottery with ring-rim(粘土帶土器) with the radiocarbon dating. This was based on archaeological facts with comparing line relations and radiocarbon dates of Yayoi pottery(彌生土器). As a result, I understood that pottery with circle ring-rim(圓形粘土帶土器) appeared in BC 6c, pottery with triangle ringrim(三角形粘土帶土器) appeared at the time in BC 300 . Based on the calendar date and aspect of ironware and pottery in grave, I kept in BC 4c with appearance date of ironware. And I kept in BC 5c with appearance date of the slim bronze dagger culture. Korea and Japan common chronological order were built for the first time based on radiocarbon dates, line relations of pottery with ring-rim and Yayoi pottery. This is the calendar date to date back approximately 100~300 years from the existing the calendar date. Current periodization does not match in the calendar date when I built it newly. Therefore I suggested it as follows. Early iron age is from the first~middle part BC 4c to BC 100. And the latter half of Bronze age is from BC 6c to the front appearance of ironware. Then Songguk-ri type(松菊里式) becomes staudard type of pottery in the middle stage of Bronze age.

• 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.

• Journal of the HCI Society of Korea
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• v.14 no.2
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• pp.5-12
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• 2019

Social exclusion, which does not fulfill the desire for respect as one of the most basic human desires, makes those who perceive themselves to be socially excluded seek physical warmth. However, very few studies have examined whether this phenomenon-wherein social exclusion develops a preference for warmth-can be generalized to the emotional or symbolic aspects, such as the color of lighting. This study aimed to verify the effects of perceived social exclusion on warm lighting preferences, and two experiments were performed for this purpose. In Experiment-1, participants who were respected by people the previous day were assigned to the group that did not perceive social exclusion (non-perceived social exclusion group), and those who were not respected were assigned to the group that perceived social exclusion (perceived social exclusion group). Following this, their preference for warm lighting (3000K), neutral lighting (4000K), and cold lighting (6000K) was measured. The results showed that the perceived social exclusion group had a stronger preference for warm lighting and a weaker preference for cold lighting than did their counterparts. Moreover, the perceived social exclusion group showed a strong preference for warm lighting over neutral lighting; they also showed a weak preference for cold lighting. In Experiment-2, after assigning the participants into groups as in Experiment-1, the participants' preference for a space with warm lighting, neutral lighting, and cold lighting was measured. The results showed that the perceived social exclusion group had a stronger preference for the space with warm lighting and a weaker preference for cold lighting than did their counterparts. Further, the perceived social exclusion group showed a strong preference for the space with warm lighting over the space with neutral lighting; they also showed a weak preference for the space with cold lighting. The findings of this study have implications that can be applied to designing living spaces for people who experience social exclusion, such as handicapped individuals, multicultural families, or immigrant workers, as well as developing artificial intelligence services and cyber-friend characters for this demographic.