• 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).

• Journal of International Area Studies (JIAS)
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• v.14 no.4
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• pp.79-106
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• 2011

The cultural contents industries have moved closer to the centre of the economic action in many countries and across much of the world. For this reason, the concern with the development of glocal cultural contents has also been growing. According to Goldman Sock's BRICs report, Indian economy will be the engine of global economy with China. In addition, India will be a new blue chip country for large consumer market of cultual contents. The most important point for the development of glocal cultural contents is a systematic and in-depth analysis of other culture. India is a complex and multicultural country compared with Korea which is a nation-state. Therefore, this paper is intended as an understanding about India appropriately and suggestion for a strategy to enter cultural industry in India. As the purpose of this paper is concerned, we will take a close look at 9 Indian culture codes which can be classified into three main groups: 1) political, social and cultural codes 2) economic codes 3) cultural contents codes. Firstly, political, social and cultural codes are i) consistent democracy and saving common people, ii) authoritarianism which appears an innate respect for authority of India, iii) Collective-individualism which represents collectivist and individualistic tendency, iv) life-religion, v) carpe diem. Secondly, economic culture codes are vi) 1.2billion Indian people's God which represents money and vii) practical purchase which stands for a reasonable choice of buying products. Lastly, viii) Masala movie and ix) happy ending that is the most popular theme of Masala movies are explained in the context of cultural content codes. In conclusion, 3 interesting cases , , will be examined in detail. From what has been discussed above, we suggest oversea expansion strategy based on these case studies. Eventually, what is important is to understand what Indian society is, how Indian society works and what contents Indian prefers.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.45-73
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• 2022

The phenomenon of veneration for Queen Mother of the West [西王母 Chn: Xiwangmu Kr: Seowangmo] is a 'cultural flow' that has garnered great interest not only in China but also in Korea for many years. To properly understand the cultural trend regarding the Queen Mother of the West, it is essential to view the related mythology as it corresponds to East Asian women as well as the transformation of society's view of women. In addition to the outcomes that result from the establishment of a patriarchal society, the relationship between goddesses and gods gradually becomes a relationship of discrimination based upon differences. Accordingly, as women change into objects that are given meaning rather than subjects that give meaning, the de-sacredization of the goddess occurs. This paper focused on the changes in the perception of the Queen Mother of the West from the view of Yin-Yang theory. This approach shows a transition process of transforming wherein she has morphed into an assistant or spouse of a god as part of a trend that deemphasizes the divinity of her as a stand-alone goddess. Yin-Yang theory is the key to understanding culture, history, and art as well as Chinese philosophy. This key can be further applied to the theme of women in mythology. What is particularly noteworthy about the process by which the Queen Mother of the West was defined as a goddess is that she was original described as half-human and half-beast and yet by the time her depictions became fully human and fully woman, she was described instead as an absolute beauty endowed with great artistic talent. In this paper, it will be revealed that the perception of the Queen Mother of the West, as an absolute beauty and artistic talent, is embedded with the male societal desire for an image of the feminine as understood via Yin-Yang theory. Queen Mother of the West as she was depicted in the Classic of Mountains and Seas (山海經 Chn: Shanhaijing Kr: Sanhaegyeong) had a half-human half-beast form that instilled people with fear of disasters and punishments from heaven. However, in the Han Dynasty, her religious significance became that of an object to ward off evil and attain blessings. By the time of the novel, Tales of the Strange (志怪小說 Chn: Zhiguaixiaoshuo Kr: Jigoesoseol), from the Wei, Jin, Southern and Northern Dynasties, she was transformed into a goddess in the image of beautiful woman in charge longevity and immortality. From the perspective of Yin-Yang theory, the changes in the perception of Queen Mother of the West was found to contain the following meaning: as an extension of the establishment of a patriarchal system and subordinate laws, her new form was made to be pleasing to the male gaze and Yin-Yang theory was brought in to support those changes later.

• Journal of Bio-Environment Control
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• v.32 no.2
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• pp.157-164
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• 2023

Codonopsis lanceolata (S. et Z.) Trautv. is mainly cultivated in Korea and China as a medicinal crop. C. lanceolata is difficult to produce plug seedlings in the summer, because C. lanceolata has a low germination rate and is vulnerable to high temperatures. Cold treatment is effective in breaking dormancy of seeds and increasing the germination rate. Shading cultivation can control the solar irradiance received by plants and reduce the damage by high temperatures and strong light. This study was conducted to examine the appropriate cold treatment period for the improving germination of C. lanceolata, and shading level during the summer seedling period. Cold treatment experiments were conducted for 0 (control), 1, 2, 3, and 4 weeks at 4℃ before sowing. In the shading experiment, C. lanceolata was grown for 45 days with 0 (non-treatment), 45, 75% shading levels. Cold treatment for one week significantly improved the germination energy. The plant height, leaf area, and fresh and dry weights of C. lanceolata seedlings were significantly increased under the 45% shading level. Total root length, root surface area, and the number of root tips were significantly higher in shading treatment (45 and 75%) than in non-treatment. The C. lanceolata seedling's compactness and Dickson's quality index were the highest at 45% shading level. Therefore, these results recommended sowing C. lanceolata after cold treatment for one week at 4℃, and 45% shading level could stably culture C. lanceolata plug seedlings during the high temperature period.

• Korean Journal of Breeding Science
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• v.51 no.4
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• pp.298-317
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• 2019

A statistical analysis of 9,771 non-glutinous rice in breeding line germplasm collected from Korea (2,836), China (2,136), Japan (1,219), and the Philippines (1,213) was conducted using normal distribution, variability index value (VIV), analysis of variation (ANOVA) and Ducan's multiple range test (DMRT) based on the data obtained from NIRS analysis. According to the normal distribution, the average protein content was 7.9%, and non-glutinous rice ranging over 10% amylose had 23.6% average content. Most resources were between 5.3 and 10.5% in protein content, and 15.7 and 31.5% in amylose content. The VIV was 0.54 for protein, and 0.83 for amylose. The average amylose content was 25.18%, 24.54%, 22.08%, and 21.47% in Filipino, Chinese, Korean, and Japanese resources, respectively, wheereas the average protein content was found to be 8.19%, 7.79%, 7.58%, and 7.42% in Filipino, Chinese, Korean, and Japanese resources, respectively. The ANOVA of amylose and protein content showed significant differences at the level of 0.01. The F-test value was 412.2 for amylose content, and 108.4 for protein when compared with the critical value of 3.78. The DMRT of amylose and protein content showed significant differences (p<0.01) among resources from different countries. The Filipino resources had the highest level of amylose and protein content, whereas; the lowest level of amylose and protein content were found in Japanese when compared with resources of other origins. These results are recommended as helpful materials in the field of breeding.

• Korean Journal of Culture and Social Issue
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• v.18 no.2
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• pp.301-327
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• 2012

This study investigated body images based on the survey data drawn from college students in three East Asian countries(Korea, Japan, and China). 347 Korean, 341 Chinese, and 271 Japanese college students responded to questions designed to measure body images such as body-related values (operability, inclination, locus of evaluation, and instrumentality of appearance), body esteem (appearance, and health), and objectified body-consciousness ( surveillance and shame). The results showed that body images differ among countries. Regarding body-related values, Korean students have least conservative beliefs and followed by Japanese, and Chinese. Korean students showed the highest acceptance level for the voluntary body alteration(operability), highest inclination to body appearance over health. They also showed the strongest tendency of evaluating their body from the observer's point of view and the strongest belief about the social utility of body appearance compare to Japanese and Chinese students. Appearance- esteem of Korean was similar to Chinese but higher than Japanese. Surveillance and shame about body appearance of Korean students were similar to Japanese but higher than Chinese. Compare to male students, females showed stronger belief about the body appearance over health, lower appearance esteem, and higher surveillance and shame about body. Korean women showed the least conservative body-related values, and the levels of body appearance esteem and objectified body consciousness were located in between Japanese and Chinese women. Japanese women showed especially low body appearance esteem and highest surveillance and shame. Chinese women showed the most conservative body-related value, the highest appearance-esteem, and the lowest surveillance and shame. It was revealed that the body-related values indirectly affect to appearance-esteem through the mediating role of objectified body consciousness in Chinese and Japanese samples, but that the body-related values had direct effect on appearance-esteem as well in Korean sample.

• Journal of Food Hygiene and Safety
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• v.38 no.6
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• pp.483-488
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• 2023

The status of residual pesticides was investigated in four pepper seed oil samples and 36 pepper-flavored oil samples oil distributed on the market from August to December 2022. A total of 179 pesticides were monitored in 40 samples, and 14 pesticides were detected in 39 of the samples, with a detection range of 0.01-2.16 mg/kg. In chili seed oil, 10 pesticides were detected 27 times with a range of 0.11-2.16 mg/kg, and in pepper-flavored oil, 9 pesticides were detected 94 times with a range of 0.01-0.80 mg/kg. The most frequently detected pesticides were tebuconazole, ethion, and difenoconazole, with ethion being detected in large concentrations in products using Chinese raw materials. Ethion, an unregistered pesticide in the Republic of Korea, has not been detected in the Gyeonggi-do area in the past 10 years. It is thought that the detection of ethion can be utilized as an indicator of products made in China. Peppers are a representative agricultural product for which many pesticides are used, and if the pesticides transferred to pepper seeds are not removed, the probability of detecting various types of pesticides in pepper seed oil is very high. Therefore, continuous research is needed to ensure the safety of pepper seed oil.

• Journal of Venture Innovation
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• v.5 no.4
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• pp.109-115
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• 2022

As the 4th industrial revolution progresses, foreign countries are promoting smart manufacturing innovation through digital transformation as a priority task early on to secure a competitive edge in the manufacturing industry. In response, the Korean government is also promoting a policy to enhance the competitiveness of small and medium-sized manufacturing companies by promoting digital transformation in the corporate sector to meet the global trend of the 4th industrial revolution era. Manufacturing powerhouses such as Germany and Japan see manufacturing as a key sector in digital transformation and are leading related policies, while emerging countries such as China are also promoting manufacturing innovation strategies such as building digital infrastructure and creating a digital innovation ecosystem. Korea is promoting the 'Korean-style smart factory dissemination and expansion strategy' by transforming Germany's manufacturing innovation strategy for smart factory supply to suit the domestic situation. However, the policy to supply smart factories so far has been conducted with support from individual companies under the leadership of the government, and most of the smart factories are at the basic level, and it is evaluated that there are limitations such as the lack of manpower to operate smart factories. In addition, while the current policy focuses on expanding the supply of smart factories in SMEs, it is necessary to establish a smart manufacturing system through linkages between large and small businesses in order to achieve the original goal of establishing a smart manufacturing system. Therefore, it can be said that from the standpoint of small and medium-sized enterprises (SMEs), who are consumers of smart factories, it can be said that the digital transformation policy can achieve the expected results only when appropriate incentives are provided for the introduction of smart factories in a situation where management resources such as funds, technology, and human resources are lacking. In addition, it is judged that the uncertainty of the performance of digital investment always exists, and as long as large and small companies are maintained as an ecosystem of delivery and subcontracting, there is very little incentive for small and medium-sized manufacturing companies to voluntarily invest in or advance digital transformation. Therefore, the digital transformation policy of small and medium-sized manufacturing companies in the future has practical significance in that it suggests that there is a need to seek ways to attract SMEs' digital-related voluntary investment.

• Sim-seong Yeon-gu
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• v.30 no.2
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• pp.145-186
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• 2015

This thesis discusses and analyzes Jeju island's shamanistic myth "Samgong Bonpoori" from the perspective of analytical psychology. Similar to the "I live on my fortune"-type folktales discovered in the Korean mainland, "Samgong Bonpoori" is such a widespread myth that similar folktales are found not only in East Asian regions, including Korea, Japan, and China, but also in Ireland. The essence of the story is as follows; One day, a father asked his three daughters whose fortune they lived on. The first two daughters claimed that they owe their lives to their parents. However, the youngest daughter, Gameunjang-agi, replied, against his expectation, that "I live on my own fortune," and showed her fortune and virtue were physically embodied in the line drawn from her genitals to navel. Her answer enrages his father so fiercely that she was expelled and forced to embark on a journey with no one but a black cow carrying food to accompany her. In retaliation for telling lies against her, Gameunjang-agi transformed her two sisters into a centipede and a mushroom, while her parents were turned into beggars afflicted with blindness. Afterward, Gameunjang-agi wandered around the country and eventually found love with a Chinese yam digger. Not long after, they got married, and as a couple, they stumbled upon roots of gold in fields, which brought them an incredible amount of wealth. After this miracle has happened, Gameunjang-agi began to wonder about the status of her parents and decided to organize a party for all the beggars and the blinds in the country. She eventually found her parents and got a chance to reconcile with her sisters. The story ends with her parents regaining their eyesight and Gameunjang-agi reestablishing herself as the "Goddess of Providence." "Samgong Bonpoori" is a myth about a God. A God is ontologically a supremely perfect being; however, in this thesis, it will be discussed as a part of a folktale. Gameunjang-agi can be seen as the anima archetype of the father, which reveals the process of a paternal consciousness being transformed over time. At first, her parents deny Gameunjang-agi. However, after years of suffering from blindness, they regain their eyesight and finally recognize their daughter. This signifies that Gameunjang-agi is a being that has come into the world for a certain "purpose." Gameunjang-agi embodies the creative function of "femininity" that can renew the existing collective consciousness embedded in the patriarchal system. Such recognition of femininity matters to men to a great degree as well as to women. Without knowing their true nature (femininity), the two sisters submit themselves to their parents and conventional values. Not until they suffer from being transformed and captured into small and insignificant beings, a centipede and a mushroom, which symbolize their shadow, they fail to develop their self-awareness. Meanwhile, by reconciling with her parents and sisters--playing a significant role in reuniting the family--Gameunjang-agi turns out to be a figure that can reveal what it truly means to have self-awareness and achieve Self-realization. In conclusion, this story illustrates that recognition of femininity matters to men to a great degree as well as to women, and women's Self-realization plays a critical role in revitalizing the collective consciousness embedded in the patriarchal system.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.1-37
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• 2023

This essay seeks to answer the question of how best to understand Korean new religious movements (KNRMs). KNRMs have the characteristics of folk religion, ethno-religion, or popular religion. KNRMs are products of the national consciousness promoted by Korean society during the Late Joseon Dynasty at the turning point of modern Yi-Jing Studies. From the perspective of social evolutionary theory of developmental history, during that period, Joseon (Korea), like China, was faced with a double-edged sword consisting of the strength of tradition and the upheaval of modernity. If the strength of tradition depended on the Yi-Jing Studies to promote national enlightenment toward anti-imperialist aims, then it was equally the case that modernity depended on the sense of urgency to guide the people to secure livelihoods and edification regarding anti-feudalism. In this essay, the KNRMs that appeared during this transition period of Yi-Jing Studies will be a significant focus, and the worldview of Daesoon Thought will be the main focus. As one of the central topics, intensive discussion will be dedicated to the issue of the nature of pre-experientialism (先驗主義) which characterized the Great Opening (開闢). The principles of Daesoon Thought have a religious dimension of realistic awareness that guides the people's lives and edifies them. The process of the Great Opening aims to secure an ontological clock that tracks the Great Itineration of the world toward Daesoon Truth. This in turn as a process establishes the epistemological world of the Reordering Works of Heaven and Earth (天地公事) and reaches the axiological boundary of the future world. The links among the Three Realms is characterized by a pre-experientialist line that experiences the space-time nature of the universe as the Great Opening of the Later World (後天) within the framework of Heaven and Earth. Throughout this course, humans look to enjoy the infinite vitality of the universe from within their own finite vitality. Therefore, Daesoon Thought can overcome perceived reality through pre-experientialist channels such as the Great Opening of the Later World and aim for a state of self-awareness such as the Earthly Paradise. This is an attempt to participate and practice in the actual world rather than pursuing a world of transcendental ideas, and therefore, it tends to be proactive in the world rather than exhibit a passive tendency to be worldliness. In conclusion, the truth of Daesoon Thought, which is characterized by the Great Opening of the Later World, contains a future-oriented outlook that longs for a Nextopia full of hope and promise rather than idealistic fancy towards a Utopia or well-founded dread and disdain towards Dystopia.