• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.331-358
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• 2020

This paper is a study of Kim Si-seup's maniacal tendency. The properties of mania can be divided into two categories. One is mental mania wherein the mind has fallen into madness, and the other is morphological mania wherein madness is revealed in real world actions. This thesis analyzes two aspects of the madness of Kim Si-seup, who showed madness in the morphological dimension as well as madness of the mind in the Joseon Dynasty. One notion that is analyzed is 'Longing to never return', and the other is 'To live in obscurity, yet practice wonders.' Kim Si-seup was a promising talent when he was young and was a so-called "infant prodigy." However, when 'Saejo' took the throne of 'Danjong,' he left the house on the road to 'burn all the books' and became a monk as a way of disappearing from the world. Thereafter, Kim Si-seup gave up on the test to become a bureaucrat and lived in hiding while doing strange things while he falsely pretended to be "crazy." He never felt regret hearing others describe him as a strange person. He lived a life of not returning to the mundane world for a long time as he traveled through famous mountains and streams. Also, he pursued a life in 'the world outside the world' without any greed. Sometimes he expresses his own free spirit and madness through poetry with 'what he talks about' and 'wonderful words.' This life was far from a form of neutralization aesthetics achieved by pursuing a 'gentle and magnanimous' life as claimed by Confucian scholars. Kim Si-seup, sometimes referred to as 'a maniac with mental clarity,' directed his efforts at 'false maniacal behavior,' 'weird behavior,' 'life pursuing the world outside the world,' and 'life of breaking off one's relationship with the world.' This maniac-like life of Kim Si-seup was not crazy but conveyed a deep desire to criticize the absurd reality of Joseon society at the time. Regarding Kim Si-seup, Li Hwang criticizes him for wishing 'to live in obscurity yet practice wonders.' Unlike Li Hwang, Yi Yi, who wrote The Records of Kim Si-seup when commissioned to do so by Sun Jo, positively evaluated Kim Si-seup as "a Confucian who followed Buddhism." Although the contents of these evaluations of Kim Si-seup were different, both agreed that Kim Si-seup was a maniacally-oriented individual. Kim Si-seup, who was mentally maniacal and morphological maniacal, represents a unique case in the study history of the Joseon Dynasty, wherein the 'the doctrines of Zhu Zi' exerted great influence.

• Korean Journal of Pharmacognosy
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• v.27 no.3
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• pp.178-183
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• 1996

Seven phenolic compounds were isolated from the leaves of Spiraea salicifolia. Their structures were characterized as cinnamic acid, ${\rho}-hydroxy$ cinnamic acid, ${\rho}-methoxy$ cinnamic acid, $1-O-coumaroyl-{\beta}-D-glucopyranose$, $1-O-caffeoyl-{\beta}-D-glucopyranose$, hyperoside and quercetin $3-O-(6'-O-{\alpha}-L-arbinopyranosyl)-{\beta}-D-galactopyranoside$ by chemical and spectroscopic evidence.

• Journal of the Korean Society of Manufacturing Technology Engineers
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• v.20 no.2
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• pp.133-138
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• 2011

RFID system can be used to improve object recognition, map building and localization for robot area. A novel method of indoor navigation system for a mobile robot is proposed using RFID technology. The mobile robot With a RFID reader and antenna is able to find what obstacles are located where in circumstance and can build the map similar to indoor circumstance by combining RFID information and distance data obtained from sensors. Using the map obtained, the mobile robot can avoid obstacles and finally reach the desired goal by $A^*$ algorithm. 3D map which has the advantage of robot navigation and manipulation is able to be built using z dimension of products. The proposed robot navigation system is proved to apply for SLAM and path planning in unknown circumstance through numerous experiments.

• (The)Study of the Eastern Classic
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• no.48
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• pp.65-90
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• 2012

This paper treats indigenous themes on of Kim Si-seup(金時習). has strong local color to the others of "Keumoh-shinhwa(金鰲新話)". This novel is set in Nam-won(南原) and Manbok-sa (萬福寺)which are used to realize the subject. Not only a folk game like Jeopo is used as important tool, but the main character of the novel is native Namwon man. Kim Si-seup stayed for a long time in Namwon. Because of this experience, he can realize unique and local setting, and then can break from the convention about a place setting of classic novel. The local color on is confirmed at . This tale have come down in Namwon, and then was recorded early 1970s. This tale is very similar with , so many researchers understood that the tale is the orginal work of . However, I suggest that is the orginal. Written with Chinese character, was very difficult to read. Besides, many Chosun scholar couldn't find this novel. Nevertheless, has a strong local color, so many Namwon people could accept this novel, and could create new folk tale easily.

• Journal of the Korean Society for Aviation and Aeronautics
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• v.25 no.3
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• pp.115-122
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• 2017

To achieve designed quality and reliability from R&D to force integration, an establishment of precise and distinct specifications and standards are required. However, the recent process of R&D standardization on defense acquisition system, has brought plenty of corrections on specifications and standards that may cause not only difficulties to production line and retardation to the military forces, but also a degradation of provided weapon systems. Therefore, a technical review should be performed by the developer, the producer, and the client, establishing the standard that include mass production requirements as well as clients' requirements. This paper propose a specified solution on process of R&D standardization, by applying a substantial FCA(Functional Configuration Audit) and PCA(Physical Configuration Audit) which implies participation of related agencies. By the improved PCA, 2,023 corrections on 74 types of QAR(Quality Assurance Requirement)s and 12,715 corrections on drawings are identified.

• Journal of the Korean Society for Precision Engineering
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• v.29 no.3
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• pp.302-306
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• 2012

Bacterial cellulose based actuator with large displacement was developed for biomimetic robots. Bacterial cellulose has 3D nanostructure with high porosity which was composed of the nanofibers. Freeze dried bacterial cellulose was dipped into ionic liquid solution such as 1-butyl-3-methylimidazolium(BMIMCl) to enhance the actuation performance due to increase the ionexchange capacity and ionic conductivity. And Poly(3,4-ethylenedioxythiophene)-poly (styrnenesulfonate)(PEDOT:PSS) was used for the electrodes of both side of bacterial cellulose actuator by dipping and drying method. The FT-IR and XRD were conducted to examine the electrochemical changes of developed bacterial cellulose actuator. The biomimetic caudal fin was designed using bacterial cellulose actuator and PDMS to verify the possibility for biomimetic robot. The step and harmonic response were conducted to evaluate the performance of developed biomimetic actuator.

• Journal of Society of Preventive Korean Medicine
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• v.12 no.3
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• pp.199-211
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• 2008

Hong, You-Son($1452{\sim}1529$) overcame his suffering, caused by his low social standing, through Taoism. Hong, You-Son could be infatuated with Taoism because Taoism was still spread all over the country in early Chosun dynasty and in more permissive atmosphere than the atmosphere after the Japanese invasion of Korea in 1592. Therefore, Taoist health prevention, not religion, reflecting theory of Taoist hermit and wishing for perennial youth and long life was prevalent among the intellectual class in that period. In addition, it was very fascinating idea for Chosun intellectual class to prevent health with practice because medicine was not developed in that period. The importance of his health prevention was vitality ; he insisted that people can get health and long life with it and need mind practice to discard greed of this life. His advocacy was agreed with Kim, Si-Seup, and Chung, Ryum, the members of Danhak School, and his health prevention became a base for medicine developments preventive medicine. Hong, You-Son seemed to use Taoism not to avoid temporally, but to overcome his suffering, and furthermore, find out self identity. He became one of major members of Danhak School because the ideas of Taoism such as accomplishing health and long life with self practice and achieving self satisfaction with discarding utilitarianism was fitted for conflict mind of Hong, You-Son. Taoist ideas were reflected in his poetry and his everyday life ; he identified a Taoist hermit with Himself in his poetry and acted like a hermit in his everyday life.

• The Journal of Korean Philosophical History
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• no.38
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• pp.163-187
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• 2013

In this paper, Han Yong-un's view point of Buddhism was examined in the traditional Zen Buddhism. He emphasized the essence of calm and awakened Zen in Wonhyo's theory of Jigwanssangun and Jinul's theory of Jeonghyessangsu. He criticized the behaviors of Zen priests at that time who turned their back on common people, secluded themselves in mountains and tried to stay calm in their places, and ideologically stressed that calm and awakened Zen should be realized in disciplinants' daily lives while enlightening the public. On the other hand, he had consistently stuck to Imjeseonpung(臨濟禪風) based on the spirit of saving the world, rather than depending on Jodongowi(曹洞 五位), when glossing "Sip-hyun-dam" with the traditional $S{\bar{o}}t{\bar{o}}$ Zen(曹洞宗) after Kim Si-seup Compared with Jodongowi, Siphyeondamjuhae(十玄談註解) emphasized Pyeonjungjeong (偏中正) where the right position(正位) of a true man(眞人) is founded in the middle of common people's partiality(偏位). In Siphyeondamjuhae, he intended to rebuke Japanese $S{\bar{o}}t{\bar{o}}$ Zen priests' brutality of trying to annihilate even the spirit of Zen Buddhism through Treaty of Alliance of Korea-Japan Buddhism(朝日佛敎同盟條約). Considering Han Yong-un's view point of Buddhism, it has the characteristic of patriotism and love of the people in the traditional Zen Buddhism.

• (The)Study of the Eastern Classic
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• no.68
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• pp.145-171
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• 2017

This study aims to clarify the meaning of the Anapji which was one of the scenic places of historical interest during Silla Dynasty and of the Anapbupyeong(雁鴨浮萍) which was one of the greatest seven miracles (Dong-do-chil-gue(東都七怪) through appearance of the Anapji in poems. Anapji lies its original meanings on Anhaji(安夏池) and then it was shortened to Anji(雁池), apji(鴨池) while Dongho(東湖) has also been called since it is located in the South of Gyeongju. As of July 2011, the Ministry of Culture officially renamed Anapji and Imhaejeon Hall Site(臨海殿址) as the palace of Crown Prince-Gyonegju Donggung(慶州 東宮) and Wolji(月池) (Historical Site No. 18) and Wolji became the current name. While pond was made during Munmu of Silla, the name Anapji did not exist. Kim Si-Seup (1465~1471) in the early Chosun period referred to the pond as Anhaji(安夏池) and its name started being called as Anapji in the Geography of Korea (Sinjeung dongguk yeoji seungnam,(新增東國輿地勝覽)(Jungjong 25, 1530). Though modern scholar states that it was being called Anapji since there are always many ducks and wild geese in the pond, they fails to present the literature evidences. The author found the line in the poem -Anapji composed by writer Kim Chul Woo, which means that a wild duck and water bird get in and off the pond on their own and the record saying which means Dong-ho(東湖) from the phrase of Dongho-saw-sar-gi(東湖書社記) of Lee Su In(李樹仁)(1739-1822)-Confucian Scholar of Gyeongju was created due to the fact that many wild geese and ducks are flying over. Based on the facts foresaid, the literature evidences for the name of Anapji are presented in the paper. Anapji is a combined word between the Anapbupyeong(雁鴨浮萍) which is a flooding weed and Dong-do-chil-gue(東都七怪). Dong-do-chil-gue is an ancient form of Modern Eight Scenic Views. Eight Scenic Views -Gyeongju Parlgyong is just well-known as scenic places without grotesque elements Dong-do-chil-gue had before. However, the author also found the passage of Ilseongnok: Records of Daily Reflections saying that Anapji has a clod that is as wide as rock(盤石) and the clod also has moneywort on, which are undulating in the wind and clarified how the Anapbupyeong became one of the one of the greatest-seven miracles Dong-do-chil-gue and why the Anapbupyeong frequently appears in the poems of many writers.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.2
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• pp.24-33
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• 2022

The travel notes and nature poems found in historic literary men's works can be considered historical records related to scenic sites. Such travel notes and nature poems are based on the writers' personal characters, experiences, learning and etc. Such works clearly show the characters of each literature, information of the related objects and the writers' thoughts of the objects. This study, thus, looked into Euisang on Xīsāishān Mountain that could be the origin of Eobusa(漁父詞) loved and sung by Korean historic literary men, and found that the Korean and Chinese literary men's thoughts were shown through their ways to enjoy Xīsāishān Mountain and their Euisang on the mountain, which was different between the Korean and Chinese literary men depending on the geographical locations described in their poems. In detail, the study results are: 1. Such difference of the ways to enjoy Xīsāishān Mountain, the scenic site described in historic Korean and Chinese literary men's work is broadly classified into the ways to enjoy the scenic site by seeing it in person and the ways to enjoy it under the mental structure of speculation. 2. Xīsāishān Mountain in Wuxing is the background of Yújiāzi(漁家子) of the painting Zhāngzhìhé, is boasting its distinguished beautiful nature, and is the place where the Confucian Study of Hú(湖學) was originated. It is also the place known of its warmhearted climate. Therefore, Euisang on Xīsāishān Mountain under such beautiful and warmhearted circumstance are realized as the complete freedom and seclusion in Taoism and the satisfaction with the given environment and position in Confucianism. 3. Xīsāishān Mountain in Wǔchāng is a military strategic point with rugged mountain terrain and scenery that has been a historic ferocious battlefield and related with the loyal civil servant Qū Yuán. The Euisang on Xīsāishān Mountain in Wǔchāng, therefore, represents the nature scenery of a rugged fortress and patriotism of Confucianism. 4. The Korean literary men's way to enjoy Xīsāishān Mountain is Shinyu(神遊: spiritual travel), so that their Euisang is formed according to the direction of the writer's values. Especially it is noted that Korean Euisang on Xīsāishān Mountain is originally based on the painting Zhāngzhìhé that shows the complete free mood of Taoism; and the Euisang on Xīsāishān Mountain that came from the mindful image by the poet monk Qíjǐ of Tang dynasty and Kim Si-seup appears with such Buddhist ways to seek the truth as SakGongIlYeo(色空一如: Being full is essentially as same as being vacant) and GyeonSeongSeongBul(見性成佛: Everybody can become Buddha by enlightenment).