• Journal of Platform Technology
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• v.10 no.4
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• pp.3-10
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• 2022

In this study, damage resulting from internal flaws was investigated by finite element analysis for the safety evaluation of a non-destructive testing platform for hydrogen pressure vessels. A specimen was modeled and calculated using finite element analysis to determine material properties in accordance with the parameters of the composite material in order to assess the safety of the Type 4 hydrogen pressure vessel. Through this, flaws in the hydrogen pressure vessel were modeled, and test conditions were provided in accordance with rules to look into whether there was safety. Delamination, foreign object, and vertical cracks were modeled for internal flaws, and damage was examined in accordance with failure criteria. As the delamination defect approached the interior of the hydrogen pressure tank, it became more likely to cause damage. Additionally, as the crack depth grew in the case of vertical cracks, the likelihood of crack propagation rose. On the other hand, it was anticipated that the foreign item defect would suffer more damage from the outside in. A non-destructive testing platform will be used to assess the safety of fuel cell vehicles that are already in operation in future research.

• The Journal of Korean-Japanese National Studies
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• no.21
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• pp.1-43
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• 2011

This article introduces Abe Mituie's activities related to Korean and Japanese Buddhism and two newly discovered materials. He worked as a brain of Japanese cultural rule over Joseon Korea while holding various positions such as the president of KyeongSung Il Bo, the vice president of Kokmin Newspaper and the director of Central Joseon Association. Abe was responsible for Enkak Temple, the head temple of Japanese Rinzai section, and was one of the layman followers of Syak Soen who worked for the spread of modern Japanese Buddhism to Europe and America. He was a respectful Buddhist layman so as to teach Zen Buddhism for young Buddhist monks in Japan. After he started to assume charge in the Kyeong Sung Il Bo, he was also very active in movements in relation to Joseon Buddhism to the extent that he was found to be deeply involved in Joseon Buddhism sections. On the other hand, he concluded Joseon culture to be 'devastated.' He asserted that it was necessary to develop spiritual culture and revive Buddhism in order to resolve the devastation in the Joseon. In addition, he thought that Joseon Buddhism was ruined due to the misgovernment of the Joseon Dynasty, but had its own as great tradition as Japanese Buddhism. Therefore, in his opinion, there was a need to do research on Joseon Buddhism and find some way out of the contemporary difficulties. In order to save the situation, he made efforts to protect and revive Joseon Buddhism while paying continuous visits to Joseon Buddhist temples, supporting the publication of Buddhist canons and proposing to have a regular meeting of 'The Invitation of 30 Head Temples.' From his visit to Youngju Temple and his consistent relationship with Kang Daeryeon, it can be assumed that he was involved in reorganizing power structure in Joseon Buddhism and establishing various institutions. He emphasized the strict adherence of individuals and communities to rules in his lecture for students at Jung Ang Hak Rim. It was a way to revive Joseon Buddhism by creating a new social image of Joseon Buddhism. He continued to work for the restoration of Joseon Buddhism even after he retired from Kyeong Sung Il Bo and returned to Japan. He introduced the originality of Joseon Buddhism history to Japan and sent Japanese monks to Korea in order to do research and contribute to exchange between Korean and Japanese Buddhism. All things taken together, it is evident that Abe Mitzihe regarded Joseon as backward or stagnant from a perspective of evolutionist or orientalist, and was a Japanese elite to believe that it was just for Japan to control Korea. However, he was different from other Japanese elites in that he did not considered Joseon Buddhism merely as the object of propagation. He thought that Joseon Buddhism possessed its own great tradition and culture, but was ruined because of the misadministration of the Joseon Royal House. Therefore, in his opinion, Joseon Buddhism should be recovered by means of some supports, and its revival would lead to the restoration of Joseon culture as a whole, which would be realized by Japanese rule over Korea and Japanese elites' generous assistance.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.29 no.1C
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• pp.11-20
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• 2009

A new alternative method based on HWAW method to detect underground anomaly was introduced. The location of underground anomaly can be estimated by using 2-dimensional image of phase velocity image with position and wavelength based on distortion phenomena of surface wave due to underground anomaly. Overall procedure of proposed method such as field testing, signal processing and interpretation of the result was introduced. Numerical verification study was performed by using various ground models containing underground anomaly. According to the condition of anomaly, the propagation and reflection characteristics of surface wave were different and this could be more easily shown in the image of phase velocity. Some rules of distortion phenomena were found and these become clues for estimating underground anomaly in interpreting real field data. Field verification tests were performed with conventional geophysical methods such as DC resistivity method and GPR. Though field condition is not homogeneous like numerical models, similar distortion phenomena were found in the testing results and estimated location of underground anomaly was agreed well with the results of another geophysical methods.

• The Journal of Art Theory & Practice
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• no.4
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• pp.77-104
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• 2006

The propaganda paintings in oil colors or in forms of posters made from 1949 to 1966 have gone through some changes experiencing the influence of the Soviet Union Art and discussion of nationalization, while putting political messages of the time in the picture planes. The propaganda paintings which have been through this process became an effective means of encouraging the illiterate people in political ideologies, production, and learning. Alike other propaganda paintings in different mediums, the ones which were painted in oil colors and in the form of posters have been produced fundamentally based on Mao Zedong's intensification of the literary art on the talks on literature at Yenan. Yet, the oil paintings and posters were greatly influenced by the socialist realism and propaganda paintings of the Soviet Union, compared to other propaganda paintings in different mediums. Accordingly, they were preponderantly dealt in the discussions of nationalization of the late '50s. To devide in periods, the establishment of People's Republic of China in 1949 as a diverging point, the propaganda paintings made before and after 1949 have differences in subject matters and styles. In the former period, propaganda paintings focused on the political lines of the Communists and enlightenment of the people, but in the latter period, the period of Cultural Revolution, the most important theme was worshiping Mao Zedong. This was caused by reflection of the social atmosphere, and it is shown that the propaganda painters had reacted sensitively to the alteration of politics and the society. On the side of formalities, the oil paintings and posters made before the Cultural Revolution were under a state of unfolding several discussions including nationalization while accepting the Soviet Union styles and contents, and the paintings made afterwards show more of unique characteristics of China. In 1956, the discussion about nationalization which had effected the whole world of art, had strongly influenced the propaganda paintings in oil colors more than anything. There were two major changes in the process of making propaganda paintings in oil colors. One was to portray lives of the Chinese people truthfully, and the other was to absorb the Chinese traditional styles of expression. After this period, the oil painters usually kept these rules in creating their works, and as a result, the subject matters, characters, and backgrounds have been greatly Sinicized. For techniques came the flat colored surface of the new year prints and the traditional Chinese technique of outlining were used for expressing human figures. While the propaganda paintings in oil colors achieved high quality and depth, the posters had a very direct representation of subject matters and the techniques were unskilled compared to the oil paintings. However, after the establishment of People's Republic of China, the posters were used more than any other mediums for propagation of national policy and participation of the political movements, because it was highly effective in delivering the policies and political lines clearly to the Chinese people who were mostly illiterate. The poster painters borrowed techniques and styles from the Soviet Union through books and exhibitions on Soviet Union posters, and this relation of influences constantly appears in the posters made at the time. In this way, like the oil paintings, the posters which have been made with a direct influence of the Soviet Union had developed a new, sinicised process during the course of nationalization. The propaganda paintings in oil colors or in forms of posters, which had undergone the discussion of nationalization, had put roots deep down in the lives of the Chinese people, and this had become another foundation for the amplification of influences of political propaganda paintings in the following period of Cultural Revolution.

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