• Journal of Korean Medical classics
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• v.29 no.3
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• pp.1-12
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• 2016

Objectives : Deciding whether a year will be a Normal Qi Year is an important task within the study of Five Periods. Normal Qi Year, a period of peace and calmness, comes when a given year's elements are neither excessive nor deficient. There is, however, no unified definition for Normal Qi Year. This paper is written to propose a definition that could serve as such. Methods : Somunyukgihyunjumileo, various masters' opinions, and conventional Chinese scholars' claims were studied based on Hwnagjenaegyeong to produce this paper. Results : Within The Year of Sehoi(歲會年), only four years are Normal Qi Years and the other four years are not Normal Qi Years. The six years of Jehwa(齊化) are all Normal Qi Years because excessive elements are suppressed. The six years of Donghwa are all Normal Qi Years because deficient elements are bolstered. The years of Dongsehoi (同歲會) are all Normal Qi Years. All of the six elemental deficient years of the Year of Sunhwa(順化年), when the energy of Heaven emanates elements, are all Normal Qi Years. Conclusions : Not counting the overlapping Normal Qi Years during a periodical circle of 60 years, there is a total of 23 Normal Qi Years: the years of Eulchuk(乙丑), Jeongmyo(丁卯), Mujin(戊辰), Gyeongo(庚午), Shinmi(辛未), Gyeyu(癸酉), Eulyu(乙酉), Jeonghe(丁亥), Gichuk(己丑), Gyeongin(庚寅), Shimnyo(辛卯), Gyesa(癸巳), Eulmi(乙未), Musul(戊戌), Gyeongja(庚子), Shinchuk(辛丑), Gyemyo(癸卯), Eulmyo(乙卯), Jeongsa(丁巳), Gimi(己未), Gyeongshin(庚申), Shinyu(辛酉), and Gyehye(癸亥).

• Korean Journal of Computational Design and Engineering
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• v.19 no.4
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• pp.324-331
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• 2014

In the design of a combat vehicle, various performances such as firepower, mobility and survivability, etc., should be considered. Furthermore, since these performances relate to each other, design framework which can treat an integrated system should be employed to design the combat vehicle. In this paper, we use empirical interior ballistic and 3D combat vehicle analyses for predicting firepower and mobility performances which are developed in previous study (1) integrated performance modeling. In firepower performance, pitch and roll angle by sequential firing are considered. In mobility performance, vertical acceleration after passing through a bump is regarded. However, since there are many design variables such as mass of vehicle, mass of suspension, spring and damping coefficient of suspension and tire, geometric variables of vehicle, etc., for firepower and mobility performance, we utilize analysis of variance and quality function deployment to reduce the number of design variables. Finally, integrated design optimization is carried out for integrated performance such as firepower and mobility.

• Korean Journal of Heritage: History & Science
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• v.55 no.2
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• pp.214-230
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• 2022

This paper discusses the characteristics and background of the production of white porcelain with the "Byeol(別)" inscription. Such porcelain was produced by the government-run porcelain kiln, Gwanyo(官窯), in the 16th and 17th centuries (from the 1560s to the 1640s), during the Joseon dynasty. The white porcelain ware, inscribed with either the term Byeol or "jwa(左)" and "u(右)," constituted a dual production system of white porcelain by Gwanyo starting in the 1560s. However, to date, few studies have examined Byeol-inscribed white porcelain. This, therefore, makes it difficult to achieve a comprehensive understanding of the evolution of inscriptions on the white porcelain produced by Gwanyo in the 15th to 17th centuries. Besides a regular annual stock of porcelain(年例進上磁器), Gwanyo also produced and supplied additional porcelain ware, or Byeol-gi, at the behest of the royal family or the court of Joseon. Byeol-inscribed white porcelain is a form of Byeol-gi, produced through extra firing, or Byeolbeon(別燔). According to use, Byeol-gi can be categorized as an item for national use(國用) or an item for internal use(內用). However, if the porcelain only carries the "Byeol(別)" inscription, it is difficult to identify its characteristics. Furthermore, as part of the annual production of porcelain was for the supply of Byeol-gi, and then for other purposes, the white porcelain came to be inscribed with dots indicating a change in ownership. In the 16th century, the royal family increased its consumption of white porcelain based on Shinyu Gongan(辛酉貢案), the government's fiscal reform measures. To guarantee a stable supply of exceptional Byeol-gi in light of Gwanyo's decline in the 1560s, the royal family benefited from the inscription of "Byeol." The white porcelain produced by Gwanyo was divided into annual offerings-those with the inscriptions "jwa(左)" and "u(右)"-and Byeol-gi, those with the inscription of "Byeol." They were managed separately from the commencement of production. Byeol-inscribed white porcelain was produced until the 1640s. During the mid-and late 1640s, Byeolbeon was temporarily suspended. Starting in the 1650s, the white clay used to produce the annual stock of white porcelain was sourced from regions other than those providing the clay for Byeol-gi production. The former used clay from Wonju(原州土) and Seosan(瑞山土), while the latter used clay from Gyeongju(慶州土) and Seoncheon(宣川土). According to the literature, the clay from Gyeongju and Seoncheon was much cleaner than that from Wonju and Seosan. Byeolbeon thus underwent a transformation, whereby production was separately managed, right from the stage of white clay mining. Ultimately, the need for the separate management of Byeol-gi through inscriptions diminished, resulting in the disappearance of Byeol-inscribed white porcelain.

• 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).

• Transactions of the Korean Society of Mechanical Engineers A
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• v.40 no.6
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• pp.587-593
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• 2016

Reliability-based design optimization (RBDO) requires a high computational cost owing to its reliability analysis. A surrogate model is introduced to reduce the computational cost in RBDO. The accuracy of the reliability depends on the accuracy of the surrogate model of constraint boundaries in the surrogated-model-based RBDO. In earlier researches, constraint boundary sampling (CBS) was proposed to approximate accurately the boundaries of constraints by locating sample points on the boundaries of constraints. However, because CBS uses sample points on all constraint boundaries, it creates superfluous sample points. In this paper, efficient constraint boundary sampling (ECBS) is proposed to enhance the efficiency of CBS. ECBS uses the statistical information of a kriging surrogate model to locate sample points on or near the RBDO solution. The efficiency of ECBS is verified by mathematical examples.

• Journal of Korea Entertainment Industry Association
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• v.14 no.1
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• pp.125-135
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• 2020

Dalmun was a top star entertainer who enjoyed the greatest popularity in the Chosun Dynasty in the 18th century by performing dance, singing and telling jokes. This study focuses on the fact that there has been no precedent research of actor studies or artist management perspective because he has been discussed only in the fields of literature and history. Therefore, we selected "Dalmunga" written by Hong Shinyu and "Gwangmunjajeon" created by Park Jiwon, which contained the richest expressions of his art world in the old relevant literature, and then analyzed his artistic capabilities using the content analysis method that combine frequency analysis(FA) and semantic analysis(SA) by applying the Actor Evaluation Model developed in 2015. As a result of FA, Dalmun's artistic competence factors (64%) were far more emphasized than artistic achievement factors (36%). It was considered that the atmosphere of Chosun society was reflected under the influence of Confucianism, which emphasized the fostering personality and virtue. According to the SA, a positive view (53.1%) dominated a negative perspective (24.5%) for each of his artistic capability factors. It shows that in contrast to Dalmun's destitute lower-class artist status, his self-abolition and transcendental life have become an inspiration to others. In conclusion, artistic devotion, perfect artistry, good humanity and spirit, commendable words and demeanors that cause'good influence' derived from Dalmun's unique competence are regarded as a key element of self-management, especially for popular artists suffering from recent misbehavior and deviant issues.