• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.1-26
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• 2020

In Taiwanese Daoism, the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe (九天應元雷聲普化天尊) is the highest deity in the Thunder Ministry. In the the Korean new religion, Daesoon Jinrihoe (大巡真理會), he is the Supreme God. However, since the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe has the same name in these two traditions, it naturally leads people to wonder whether or not they can be considered the same deity. Or failing that, it could still be asked, to what extent are these two deities related? Or it could further be asked what meaning does the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe have in these two religions? Anyhow, all such questions depend on first establishing a greater degree of basic clarity. Religious scripture can serve as a cornerstone in gaining such basic clarity. Scripture almost invariably contains information regarding the divine nature, divine authority, and sacrosanctity of deities reflective of what is understood by the devotees of those religions. Clues on the precise nature of these key attributes of deity-depiction can be drawn out of scriptural accounts, and as such, the research presented in this paper will begin by comparing two relevant scriptures. The representative scriptures highlighted in this paper will be The Canonical Scripture (典經) of Daesoon Jinrihoe and The Scripture of the Jade Pivot (玉樞寶經) of Zhengyi (Orthodox Unity, 正一) Daoism. These scriptures will serve as the basis for exploration and analysis of the divine attributes of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe in terms of his divine nature, divine authority, and sacrosanctity. By comparing these two scriptural accounts of his divine attributes, the similarities and differences that arise can be properly explored. This paper endeavors to clarify the ultimate purpose of 'the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe.' In this paper, the first step will be an exploration of scriptural analysis. The contents of this paper is roughly divided into four sections. The first section is an exploration of the general contents of the two scriptures, including their origin, contents, and value. The second section focuses on the three main divine attributes of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe: his divine nature, divine authority, and sacrosanctity. The third section will compare the depictions of the deity in the two scriptural accounts in terms of those three attributes. Lastly, the deity's evolutionary history in both religions is shown and compared and final remarks are made on the contemporary value of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.107-139
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• 2020

This paper primarily focuses on the highest deity, the Upper Thearch of the Nine Heavens (officially translated as 'The Supreme God of the Ninth Heaven'), in the Korean new religious movement (NRM) Daesoon Jinrihoe and the true minister of the myriad spirits in the Taiwanese NRM, Yiguan Dao, the Upper Thearch of Manifest Luminosity. As the two both serve as highly representative "Upper Thearch" beliefs in emerging NRMs, I attempt a comparative analysis of the source of these beliefs, their characteristics, and the links that exist between them. On the basis of ancient Chinese classics and Daoist texts, along with Daesoon Jinrihoe's scriptures and works from Yiguan Dao's Canon, I try to understand the distinguishing features of cosmological ideas from both religious movements. For example, because the Upper Thearch of the Nine Heavens could not bear to see the human realm growing ever more disordered and in order to improve worldly conditions, he traveled to the harmonized realm of deities, and therefore descended into the world to make a great itineration and enlighten the people through his teachings. In the end, he came to Korea and was reborn as Kang Jeungsan (secular name: Kang Il-Sun) in Gaekmang Village. In the Human Realm, he spread his transformative teachings to the people which were later became the doctrines of the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine Beings and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 真境) with the Dao. Yiguan Dao; however, explains that the source of humanity is the "Heaven of Principle" (Litian 理天), and people are "Buddha's Children of the Original Embryo" (Yuantai Fozi 原胎佛子), created by the Upper Thearch of Manifest Luminosity, who came to world to govern and impart spiritual refinement, before returning to his native place in the Heaven of Principle. Yet, because he became infatuated with the world of mortals, he forgot the path of his return. Therefore, the Eternal Mother sent Maitreya Buddha, the Living Buddha Jigong 濟公, and the Bodhisattva of Moon Wisdom (Yuehui pusa 月慧菩薩) to descend to the human world and teach the people, so that they may acknowledge the Eternal Mother as the root of return, achieve their return to the origin, and go back to the home of the Eternal Mother in the Heaven of Principle. Both Daesoon Jinrihoe and Yiguan Dao refer to their highest deity, the true ministers of the myriad spirits, with the simple title "Upper Thearch." This phenomenon also has some ties to God in the western Biblical tradition but also has some key differences. In investigating the sources of these two deities, we find that they likely took shape during the Yinshang (殷商) period and have some relationship to the Upper Thearch of Chinese antiquity. The questions raised in this research are quite interesting and deserving of deeper comparative study.

• Journal of the Society of Disaster Information
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• v.17 no.4
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• pp.897-903
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• 2021

Purpose: Recently, ransomware damage that encrypts victim's data through hacking and demands money in exchange for releasing it is increasing domestically and internationally. Accordingly, research and development on various response technologies and solutions are in progress. Method: A secure storage area and a general storage area were created in the same virtual environment, and the sample data was saved by registering the access process. In order to check whether the stored sample data is infringed, the ransomware sample was executed and the hash function of the sample data was checked to see if it was infringed. The access control performance checked whether the sample data was accessed through the same name and storage location as the registered access process. Result: As a result of the experiment, the sample data in the secure storage area maintained data integrity from ransomware and unauthorized processes. Conclusion: Through this study, the creation of a secure storage area and the whitelist-based access control method are evaluated as suitable as a method to protect important data, and it is possible to provide a more secure computing environment through future technology scalability and convergence with existing solutions.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.299-331
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• 2020

In Daesoon Jinrihoe, the Supreme God descended into the mortal world by incarnating as Kang Jeungsan to save the world from imminent disaster. Daesoon Jinrihoe is regarded by some Chinese scholars as a new Korean Daoism, and Jo Jeong-san, the Lord of the Dao in Daesoon Jinrihoe, revealed the Supreme God's name to "Gucheon Eungwon Noeseong Bohwa Cheonjon Kangseong Sangje." Comparative studies are often conducted to highlight the similarities between this god and the nearly identically named god in Chinese Daoism. However, this Chinese god is only a god of natural phenomena and has no previous connections to descension into the world via human incarnation. My research has determined that the closest basis for comparison would be Emperor Huizong within the context of Northern Song Dynasty Daoism. In the Daoism of that time period, he was understood to be the Supreme God who incarnated as a human to save the world. Borrowing Eliade's Phenomenology of Religion, this paper has discovered that core archetypes of these two godheads are different due to their different soteriological missions. In order to solve the grievances among humans, divine beings, heaven, and the afterworld, Kang Jeungsan actualized the Earthly Paradise of Later World. Drawing on the archetypal notion of an Original Time, he reshaped the world into the beginning of chaos to completely eliminate the past, and to create a fundamentally and qualitatively new era. On the other hand, Emperor Huizong tried to absorb what he viewed as heretical Buddhism into something sacred that could be used to save people from its harm. He established a hierarchy radiating from the archetypal notion of the Center of the Universe, and he cosmosized Buddhism, which he viewed as barbaric, into that order. Their core godheads mainly show differences in terms of time and space. Additionally, their extended sub-godhead symbols are quite different. Emperor Huizong, like the common supreme gods of other religions, established law of order, and then retreated as the symbol of heaven, the abdicated god. His divine power was specialized as Lin Lingsu's symbol of natural phenomena. Kang Jeungsan was completely different. He always proved his power over the three realms through different symbols. The main symbols he used were the moon for healing and resurrection, water for establishing order from chaos, and light for enabling secular individuals to experience sacred profundity.

• Journal of Space Technology and Applications
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• v.2 no.2
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• pp.81-103
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• 2022

In this paper, the contents of the design and development process of the 6U micro-satellite Snipe (SNIPE, national name Toyosat; small scale magnetospheric and Ionospheric plasma experiment ), which was developed to observe the near-global space environment through polarization flight for the first time in Korea, were described. Snipe performs transversal flight to observe the Earth's surrounding space environment in three dimensions, and aims to simultaneously observe the space plasma density and temperature in the ionosphere, as well as temporal changes in the solar magnetic field and electromagnetic waves. In this way, it was developed by dividing it into a test certification model (EQM) and a flight model (FM) to perform the actual mission for at least six months, away from developing a cube satellite for short-term space technology verification or manpower training. Currently, Snipe, which has completed the development of a total of four FM and completed all space environment tests, is scheduled to launch 2023. In this paper, we introduce the design contents and development process of the Snipe satellite body ahead of launch, and hope that it will be a useful reference for the development of 6U-class micro-satellite for full-scale mission in Korea.

• Journal of Practical Engineering Education
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• v.14 no.2
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• pp.267-277
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• 2022

Achievement at university is recognized in a comprehensive sense as the level of qualitative change and development that students have embodied as a result of their experience in university education. Therefore, the academic achievement of university students will be given meaning in cooperation with the historical and social demands for diverse human resources such as creativity, leadership, and global ability, but it is practically an indicator of the outcome of university education. Measurement of academic achievement by such credits involves many problems, but in particular, standardization of academic achievement by credits based on evaluation methods, contents, and university rankings is a very difficult problem. In this study, we present a model that uses machine learning techniques to predict whether or not academic achievement is excellent for D-University graduates. The variables used were analyzed using up to 96 personal information and bachelor's information such as graduation year, department number, department name, etc., but when establishing a future education course, only the data after enrollment works effectively. Therefore, the items to be analyzed are limited to the recommended ability to improve the academic achievement of the department/student. In this research, we implemented an academic achievement prediction model through analysis of core abilities that reflect the philosophy, goals, human resources image, and utilized machine learning to affect the impact of the introduction of the prediction model on academic achievement. We plan to apply the results of future research to the establishment of curriculum and student guidance conducted in the department to establish a basis for improving academic achievement.

• MISULJARYO - National Museum of Korea Art Journal
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• v.101
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• pp.66-86
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• 2022

This paper focuses on the document "Property Ledger of Dr. Rhee," which was a supplement to the Disposal of the Late Dr. Rhee's Property written by the secretarial office of the Cheongwadae (the Korean presidential residence) in 1970. The document contains a list of 311 items, including furnishings and artworks, once owned by President Syngman Rhee. The items had been in the collection of the Cheongwadae, but in February 1970 they were transferred to the family of the late President Rhee. The background for creating this list is as follows. After the April 19 Student Revolution in 1960, a survey was conducted of Rhee's movable assets, including artworks in his private residence Ihwajang. Their transfer to the National Museum was discussed at one point, but it was decided to use them at the Cheongwadae instead. In 1963, however, the transfer of these assets to the National Museum was ordered, and some duplications of the private possessions were sent to Ihwajang House. In 1970, furnishings and artworks stored at the Cheongwadae were also returned to Ihwajang House, and the "Property Ledger of Dr. Rhee" document was produced. This ledger lists works by artists from the Joseon period through the 1960s. It is difficult to identify each of these artworks since no photos are attached and the details provided are minimal. Nevertheless, this ledger is valuable in that the scale of artworks in the collection of the Gyeongmudae (the former name for the Cheongwadae) and Ihwajang House can be partially identified and in that it helps us understand how the issues surrounding the reversion of ownership of these artworks were resolved.

• Journal of Microbiology and Biotechnology
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• v.33 no.7
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• pp.909-914
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• 2023

While searching for the bacteria which are responsible for degradation of pesticide in soybean field soil, a novel bacterial strain, designated 5-5^T, was isolated. The cells of the strain were Gram-staining-positive, aerobic and non-motile rods. Growth occurred at 10-42℃ (optimum, 30℃), pH 5.5-9.0 (optimum, pH 7.0-7.5), and 0-2% (w/v) NaCl (optimum, 1%). The predominant fatty acids were C_15:0 anteiso, C_17:0 anteiso, and summed feature 8 (C_18:1 ω7c and/or C_18:1 ω6c). The predominant menaquinone was MK-9 (H₂). Diphosphatidylglycerol, glycolipids, phosphatidylinositol, and phosphatidylglycerol were the major polar lipids. Phylogenetic analysis of 16S rRNA gene sequences indicated that strain 5-5^T is a member of the genus Sinomonas and its closest relative is Sinomonas humi MUSC 117^T, sharing a genetic similarity of 98.4%. The draft genome of strain 5-5^T was 4,727,205 bp long with an N50 contig of 4,464,284 bp. Genomic DNA G+C content of strain 5-5^T was68.0 mol%. The average nucleotide identity (ANI) values between strain 5-5^T and its closest strains S. humi MUSC 117^T and S. susongensis A31^T were 87.0, and 84.3 % respectively. In silico DNA-DNA hybridization values between strain 5-5^T and its closest strains S. humi MUSC 117^T and S. susongensis A31^T were 32.5% and 27.9% respectively. Based on the ANI and in silico DNA-DNA hybridization analyses, the 5-5^T strain was considered as novel species belonging to the genus Sinomonas. On the basis of the results from phenotypic, genotypic and chemotaxonomic analyses, strain 5-5^T represents a novel speciesof the genus Sinomonas, for which the name Sinomonas terrae sp. nov. is proposed. The type strain is 5-5^T (=KCTC 49650^T =NBRC 115790^T).

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2022.05a
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• pp.141-143
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• 2022

This paper presented a new technology to identify traffic violations of motorbike riders by detecting the traffic signal using You Only Look Once (YOLO) object detection. The hardware module that is mounted on the front of the motorbike consists of Raspberry Pi with a camera to run the YOLO object detection, a GPS module to acquire the motorcycle's coordinate, and a LoRa communication module to send the data to a cloud DB. The main goal of the software is to determine whether a motorbike has violated a traffic signal. This paper proposes a function to recognize the red traffic signal colour with its movement inside the camera angle and determine that the traffic signal violation happens if the traffic signal is moving to the right direction (the rider turns left) or moving to the top direction (the riders goes straight). Furthermore, if a motorbike rider is violated the signal, the rider's personal information (name, mobile phone number, etc), the snapshot of the violation situation, rider's location, and date/time will be sent to a cloud DB. The violation information will be delivered to the driver's smartphone as a push notification and the local police station to be used for issuing violation tickets, which is expected to prevent motorbike riders from violating traffic signals.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.1-22
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• 2015

This paper took Jeonkyeong (典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje (上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan's birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan's activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it's interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.