• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• (The) Research of the performance art and culture
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• no.40
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• pp.111-136
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• 2020

Agricultural high schools are undergoing a change their name from the mid-1950s to the 2000s. Although it varies slightly depending on the case, it has been changed from 'rural forests' to 'agricultural farms' or 'agricultural industries' and 'life sciences high schools' in turn. In several aricultural high schools had managed Nongak Department(class), it's guarantees the continuity of Korea's traditional folk art. Examples include entertainment and farming in Honam region of Jeonju aricultural high School in North Jeolla Province, Geumsan aricultural high School in South Chungcheong Province, Gimcheon aricultural high School in North Gyeongsang Province. Therefore, the interpretation and significance of studies should follow. This method of Nongak education in modern school institutions is a new phenomenon in the history of Nongak after modern time, the emergence of a whole new pattern of professional entertainment Nongak after paving and Female-Nongak, as well as local traditional folk music. Education here was conducted in such a way that the best performers of the time were invited as guidance teachers among traditional folk artists. Thus, various local and professional music and entertainment were able to be promoted Apart from the social relations of delay, social progress, and economy, the education of farming and music, which consists of teachers and students in public schools, has provided an environment where unlimited freedom is allowed for art forms. In other words, the conditions for a new performance style experiment and creative fusion were met, and the foundation for the development of professional musical performers who had acquired individualized talents from previous generations was laid down in the context of the phenomenon of active stage music and theater performance of outstanding in the culture of Nongak. In other words, the Department of Agriculture and aricultural high school was a very free space compared to other communities' and economic community's agricultural music in social relationships bound by traditional cultural customs. This is why they have created a new style of performance through a new experiment and a different traditional performance repertoire, and their activities have led to a more stylistic expansion from traditional farming. More importantly, the figures who came across Agricultural Nongak department became the main experts of traditional Korean folk music nowdays. Thus, Nongak Department, operated by the Agriculture and Forestry High School, was a space where would give a very important meaning in terms of Nongak history.

• (The) Research of the performance art and culture
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• no.39
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• pp.393-413
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• 2019

As one of a shaman song to reveal features of the byeolsin rite, East Sea coast, Gyeongbuk, Korea is matgut have been discussed for a long time. The rite is held to greet other shamans who were invited by a village resident and the highest shaman to perform the rite. When there is no highest shaman in the village, or when the highest shaman lacks the ability to perform the exorcism, other shamans are invited if a person is required to meet the scale of the rite, which is a rite of passage to verify their abilities and to become a community, even while the byeolsingut is held. The best shaman team, or village Pungmul team, and shaman team, When the strings are between them, they play music and struggle with each other, and the strings are lifted, they greet the god of the game at the altar, and the shaman turns around and plays with the field. However, the process of greeting the shaman at the exorcism rite after 2000 and the procedure of "Paggi-bogi" in which shamans take turns singing songs are disappearing. In addition, although the village Pungmul team has participated in the rite as a welcoming party for the shaman team, the purpose of the rite, which is to greet the shaman, is also being tarnished by leaving the role of the village Pungmul team to the outside team. This is due to changes in the villagers' perception of gut and shaman. As in the old days, it was necessary to greet a shaman as a rite of worship, although it was not necessary to confirm its ability to perform the rite of the village, due to the disparity of status. However, after the shaman has been transformed from a 'mysterious' existence into an intangible cultural asset functional owner, the perception of shaman changes and the village confirms the shaman's ability through an intangible cultural asset certificate. In addition, the number of villagers who know the details of the rite is decreasing, and most of the tasks such as preparation and proceedings of the rite are delegated to the shaman to hold the byeolsingut, and the nature of the exorcism of the exorcism is changing.

• Economic and Environmental Geology
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• v.55 no.6
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• pp.671-687
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• 2022

It has been reported that about 47% of groundwater wells within 10 km from the coastline in the western/southern coastal areas of Korea were affected by seawater. It has been interpreted that the cause of groundwater salinization is seawater intrusion. The Gilsan stream in the Seocheon area was a tidal stream until the Geumgang estuary dam was constructed and operated. Therefore, it is likely that the Gilsan stream catchment was deposited with sediments containing high-saline formation water prior to the use of landfill farmland at this catchment area. The groundwater in this study area showed EC values ranging from 111 to 21,000 µS/cm, and the water quality types were diverse including Ca(or Na)-HCO₃, Ca(or Na)-HCO₃(Cl), Na-Cl(HCO₃), Na-Cl types. It is believed that this diversity of water quality is due to the mixing of seawater and fresh groundwater generated by infiltration of precipitation and surface water through soil and weathered part. In this study, we discussed whether this water quality diversity and the presence of saline groundwater are due to present seawater intrusion or to remnant high-saline pore water in sediments during flushing out process. For this, rain water, surface water, seawater, and groundwater were compared regarding the water quality characteristics, tritium content, oxygen/hydrogen stable isotopic composition, and ⁸⁷Sr/⁸⁶Sr ratio. The oxygen/hydrogen stable isotopic compositions indicated that water composition of saline groundwaters with large EC values are composed of a mixture of those of fresh groundwater and surface water. Also, the young groundwater estimated by tritium content has generally higher NO₃ content. All these characteristics showed that fresh groundwater and surface water have continued to affect the high-saline groundwater quality in the study area. In addition, considering the deviation pattern in the diagrams of Na/Cl ratio versus Cl content and SAR (sodium adsorption ratio) versus Cl content, in which two end members of fresh surface-ground water and seawater are assumed, it is interpreted that the groundwater in the study area is not experiencing present seawater intrusion, but flush out and retreating from ancient saline formation water.

• Journal of agriculture & life science
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• v.50 no.1
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• pp.273-281
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• 2016

In this study, after carrying out a bending test that targeted the frames of plastic film greenhouse, the load-displacement relationship was analyzed to be used as basic data to develop greenhouse construction and maintenance guidelines. As a result, regardless of the shapes of the specimen, the yield and the maximum load increased as the size of the specimen increased. The displacement also showed the same pattern. A steel pipe showed lower yield and maximum load than a square pipe, and the displacement was large. In the steel pipe case, the displacement under the yield and maximum load was in the range of approximately 1.42-4.20mm and 5.80-24.13mm, respectively. In the square pipe case, the displacement under the yield and maximum load was in the range of approximately 1.62-3.00mm and 3.13-8.01mm, respectively. Further, a large difference was observed between the result of this test and the values calculated by a conventionally provided standard. In particular, not much difference was found from the result of this test in the case of a purlin member from the values provided by previous researches. However, a large difference was observed in the column or main rafter members. Furthermore, when a wide-span and venlo type, which is a glasshouse, was used as a target(h/100 and h/80), the displacement under the yield and maximum load was approximately 28.0mm and 35.0mm, respectively, which showed a large difference compared with the Netherlands standard(14.0mm) of a glasshouse. Further, in the main rafter case, a large difference was observed in the displacement limit according to the width(i.e., span) of the greenhouse where members are used. Therefore, because the displacement limit can vary depending on various factors such as type, form, and size of a greenhouse, we determined that studies or tests that consider these factors should be carried out to reflect them in the construction and maintenance of greenhouses.

• The Journal of Korean Philosophical History
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• no.29
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• pp.153-178
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• 2010

The aim of this research was to examine the traditional Confucian view of self-realization in East Asia and the meaning of life implied therein. The researcher closely reviewed the phase of self-realization of both Confucius and Mencius who are central in Confucianism, especially in the primordial Confucianism, and after investigating maturity of personality as well as educational characteristics thereof, the researcher tried to elicit its modern significance. In Analects, Confucius who is the founder of Confucianism mentioned about 'the pleasure of studying and practicing what he has learned'(學而時習 "Hagisiseup" in Korean), since after, his past was then just the process of self-realization that lasted throughout life. That is, the six phases of self-realization, to wit, 'bending on learning(志學, "Jihak")-'standing firm'(而立, "Irip")-'having no doubts'(不惑, "Bulhok")-'knowing the decrees of Heaven'(知天命, "Jicheonmyeong")-'ear being obedient organ for the reception of truth' (耳順, "Isun")-'able to follow what my heart desires without transgressing what is right'(從心, "Jongsim"), are lying hidden and undeveloped during lifetime, and, at the same time, these phases illustrate the state of enlightenment of life in an in-depth manner. By showing the process of living which is being sublimated in respect of quality, and by going through important process of self-innovation up to six times during lifetime, Confucius edifies us the activity of complete self-realization as well as the importance of education and learning. Meanwhile, these are connected to Mencius in a similar pattern, and strong influence of the characteristics of the learning of the mind and heart( 心學, "Simhak") based on his philosophy permeates the self-actualization phase of Mencius. Mencius' self-actualization phase is expressed in terms of six stages, viz., Person of Goodness(善人, "Seonin")-Trustworthy Person(信人, "Sinin")-Person of Beauty(美人, "Miin")-Great Person(大人, "Daein")-Sage(聖人, "Seongin")-Divine Person(神人, "Sinin"), and these six phases of self-actualization process are educational and learning model for people who dream actualization of perfect personality during their lifetime. Confucian and Mencian view of self-realization congruent with self-discipline internally, and it also reveals a stereotype of human externally. These are a process of performing organic ideals in order for cultivating oneself and regulating others(修己治人, pronounced 'sugichiin' in Korean) which has been pursued by Confucianism. Briefly, these self-realization phases are the arts of living that will lay foundation for "Being Born Human, pronounced Saramim' in Korean" and for becoming "Fully Human, 'Sarmadoem'" and finally for "Human Feelingness, 'Saramdaum'

• 한국노년학
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• v.39 no.3
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• pp.467-484
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• 2019

The purpose of this study is to explore latent classes of longitudinal medical expenses of older people and to analyze its predictors and its effects on subjective health. Among participants of the Korean Health Panel, the sample of this study includes 1,119 people who is 65-year-old or older and reported their medical expenses for nine consecutive years. The analyses were conducted in three steps. First, Growth Mixture Model (GMM) was applied to find distinct subgroups showing similar patterns in medical expenses. The results showed four groups which were classified as high medical expenditure maintenance group, medical expenditure increase group, low medical expenditure maintenance group, and medical expenditure reduction group. Second, the multinominal logistic regression found that the presence of spouse, economic participation, the number of chronic diseases, and the type of health insurance were significant predictors of latent classes in medical expenses. In particular, the greater the number of chronic diseases, the higher the likelihood of belonging to the high medical expenditure maintenance group. In addition, medical benefit recipients are more likely to belong to the low medical cost maintenance and medical cost reduction groups. Third, multiple regression analysis revealed that the older people in the groups with low or reducing expenses reported better subjective health than people with higher expenses. This study has its meanings in exploring the heterogeneity in longitudinal medical expenses among older people and its predictors and its associations with health outcome. The results of this research provide background information in establishing public health policy for older people.

• (The) Research of the performance art and culture
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• no.23
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• pp.347-368
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• 2011

This article is a review of the composition pattern of Suryukjae, which is one of the Buddhist ceremonies, and a consideration of the performance process. As one of the ceremonies leading the dead to heaven performed in the Buddhist circle, Suryukjae had been performed in Buddhist temples nationwide, but currently, it remains only in several Buddhist temples. Suryukjae is composed as follows. First, the early part of Suryukjae is a stage of preparing Suryukjae and ensuring legitimacy; thus, it has no detailed Jaecha except for Gwanyok. It is made up of Onghoge and Dage, has no Somun, and is centered on Yojabbara. The middle part of Suryukjae is a part in which Suryukjae is performed on a full-scale, which wishes the achievement of the goal of Suryukjae. It is made up of Geobul, Dage, and Somun, and is centered on Sadaranibara. Furthermore, this part delineates the flow of the Jaecha concerned as it contains detailed Jaecha. Meanwhile, in the middle part of Suryukjae, there is only detailed Jaecha called Sajadanman Bongsong (sending off), and the rest parts including Orodan, upper part, middle part, and lower part, in which there is no detailed Jaecha called Bongsong. The fact that there is no Bongsong in this part means all Bongsong is made in Heuihyang Bongsong, which is the last Jaecha. This implies that Saja, which is enshrined in Sajadan, is the essence of the achievement of the goal of Suryukjae. Only when there is Saja, Muju, Yuju, and Gohon (the meaning of all spirits) can be led to heaven. Also, from a rough perspective, this part is connected to other Chundojae (ceremony for sending off the dead to heaven) in Korea. There is a geori(Jaecha) that calls in Saja also in Jinogigut (exorcism) of Seoul. Then, although various gods from the otherworld are coming in in succession, to which Saja enters clearly shows a process in that Saja returns to the next world with the dead through . Just as demonstrates a process in that Saja returns to the next world with the dead in Jinogigut, also in Suryukjae, Saja needs to return to the next world with Gohon; therefore, at least Sajadan has detailed Jaecha called Bongsong. That is, this means that although Suryukjae of Buddhism is different from other Chundojae in terms of the composition of Jaecha, its notion about Saja is the same.

• Korean Journal of Heritage: History & Science
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• v.56 no.3
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• pp.62-74
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• 2023

Much attention has been focused on the Baekpoman area due to the archaeological achievements of the past, but studies on prehistoric times when villages began to form is insufficient, and the Bronze Age village landscape was examined in order to supplement this. In the area of Baekpo Bay, the natural geographical limit connected to the inland was culturally confirmed by the distribution density of dolmens, and the generality of the Bronze Age settlement was confirmed with the Hwangsan-ri settlement. Bunto Village in Hwangsan-ri represents a farming-based village in the Baekpo Bay area, and the residential group and the tomb group are located on the same hill, and it is composed of three individual residential groups, and the village landscape had attached buildings used as warehouses and storage facilities. In the area of Baekpo Bay, it spread in the Tamjin River basin and the Yeongsan River basin where Songgukri culture and dolmen culture were integrated, and the density distribution of the villages was considered to correspond to the distribution density of dolmens. In order to examine the landscape of village distribution, the classification of Sochon-Jungchon-Daechon was applied, and it was classified as Sochon, a sub-unit constituting the village, in that the number of settlements constituting the village in the Bronze Age was mostly less than five. There are numerical differences between Jungchon and Daechon, and the distribution pattern does not necessarily coincide with the hierarchy. The three individual residential groups of Bunto Village in Hwangsan-ri are Jungchon composed of complex communities of blood relatives with each family community, and a stabilized village landscape was created in the Gusancheon area. In the area of Baekpo Bay, Bronze Age villages formed a landscape in which small villages were scattered around the rivers and formed a single-layered relationship. Dolmens (tombs) were formed between the villages and villages, and seem to have coexisted. Sochondeul is a family community based on agriculture, and it is believed that self-sufficient stabilized rural villages that live by acquiring various wild resources in rivers, mountains, and the sea formed a landscape.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.13 no.1
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• pp.27-41
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• 2008

Distribution characteristics of phytoplankton community were investigated by HPLC and flow cytometry in Jeju Strait and the Northern East China Sea (NECS) in May 2004, in order to understand the relationship between physical environmental factors and distribution pattern of phytoplankton communities. Based on temperature and salinity data, three distinct water masses were identified; warm and saline Tsushima Warm Current (TWC), which is flowing from northwest of Jeju Island, warm and low saline water at the center of Jeju Strait, which is originated from China Coastal Water (CCW) and relatively cold and high saline water originated from Yellow Sea at the bottom of the Jeju Strait. At Jeju Strait, less saline water (<33 psu) of 15 km width occupied surface layer up to 20 m which located at 20 km offshore and strong thermal front between warm and saline water and cold and less saline water was found in the middle of the Jeju Strait. Vertical transect of temperature and salinity at the NECS also showed that low saline (<33 psu) water occupied the upper 20 m layer and cold and saline water was present at the eastern part. Chl a was measured as $0.06{\sim}3.07\;{\mu}g/L$. Spring bloom of phytoplankton was recognized by the high concentrations of Chl a at the low saline water masses influenced by the CCW and subsurface chlorophyll maximum layer appeared between $20{\sim}30\;m$ depth, which was at thermocline depth or below. Abundances of Synechococcus and picoeukaryote were $0.2{\sim}9.5{\times}10^4\;cells/mL$ and $0.43{\sim}4.3{\times}10^4\;cells/mL$, respectively. Dinoflagellate, diatom and prymnesiophyte were major groups and minor groups were chlorophyte+prasinophyte, chrysophyte, cryptophyte and cyanophyte. Especially high abundance of dinoflagellate was identified by high concentration (>1\;{\mu}g/L$) of peridinin at the bottom of the thermocline, which showed an outbreak of red tide by high density of dinoflagellates. Abundances of picoeukaryote in Jeju Strait were about $5{\sim}10$ times higher than abundance measured in Kuroshio water and showed a good correlation with Chl b (Pras+Viola), which implies the most of population of picoeukaryote was composed of prasinophytes. Prochlorococcus was not detected at all, which suggests that Kuroshio Current did not directly influenced on the study area. Based on the strong negative correlations between biomass of phytoplankton (Chl a) and temperature+salinity, the primary production and biomass of phytoplankton in the study area were controlled by the nutrients supply from CCW.