• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• Journal of the Korean Physical Society
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• v.80
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• pp.953-963
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• 2022

Post-neutron emission fission product mass distributions are calculated by using pre-neutron emission fission product yields (FPYs) and neutron multiplicity. A semi-empirical model is used to calculate the pre-neutron FPY, first. Then the neutron multiplicity for each fission fragment mass is used to convert the pre-neutron FPY to the post-neutron FPY. In doing so, assumptions are made for the probability for a pre-emission fission fragment with a mass number A^* to decay to a post-emission fragment with a mass number A. The resulting post-neutron FPYs are compared with the data available. The systems where the experimental data of not only the pre- and post-neutron FPY but also neutron multiplicity are available are the thermal neutron-induced fission of ²³³U, ²³⁵U and ²³⁹Pu. Thus, we applied the model calculations to these systems and compared the calculation results with those from the GEF and the data from the ENDF and the EXFOR libraries. Both the pre- and post-neutron fission product mass distributions calculated by using the semi-empirical model and the neutron multiplicity reproduce the overall features of the experimental data.