• Ecology and Resilient Infrastructure
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• v.8 no.2
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• pp.97-111
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• 2021

This study was conducted to develop a habitat type classification system and its map based on the ecological characteristics of species, spatial type, vegetation, topography, and geological conditions preferred by species. To evaluate the relationships between species and their habitats in Korean national parks, we prepared a classification standard table for systematic classification of habitat types. This classification system divides habitats into 6 low-level and 59 mid-level ecological classes based on habitat structure. The mid-level system divided forest ecosystems into 20 subtypes, stream and wetland ecosystems into 8 types, coastal ecosystems into 7 types, arable land into 6 types, development land into 9 types, and 1 type of marine ecosystem. A habitat classification map was drawn utilizing square images, detailed vegetation maps, and forest stand maps, based on the above habitat classification system, and it covered 1,461 plots spanning 21 national parks. The habitat classification system and survey protocol, which consider domestic habitat conditions, should be further developed and applied to habitat assessment, to enhance the utility of this study.

• Journal of Korean Theatre Studies Association
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• no.53
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• pp.57-87
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• 2014

This article re-reads the messages of the text, 'Incendies', the uncanny actions and the strange words of protagonist Nawal, through the ideas of Jacques Lacan, particularly his notion of sexuation with posing questions about most of the previous reviews which are based on femininity or motherhood. For Lacan, masculinity and femininity are not biological essences but symbolic positions, and the assumption of one of these two positions is fundamental to the construction of subjectivity. So 'man' and 'woman' are merely signifiers that stand for these two subjective positions. Each side is defined by both an affirmation and a negation of the phallic function, by both an inclusion and exclusion of absolute non-phallic jouissance. Unlike the man, the woman is 'not-all' identified with the phallic function, demonstrating the undecidability and impossibility of totalising the woman. Although the woman is bound to do castration through being subject to the phallic function, she is also related to the signifier of the barred Other, S(Ⱥ) which stands for a gap or lack in the Other. Thus, as a consequence of not being entirely within the symbolic, she has an Other Jouissance, Feminine Jouissance, because it's possible to face emptiness of the Symbolic, the Real only in the place of the woman for new Ethics/Politics. This paper finds that Nawal is not completely defined by the phallic function and she is a subject of death drive that practices the signifying cut with passing through the fantasy as a screen for the desire of the Other. Nawal is situated on the position of the woman as 'not-all' unlike masculinity in Lacanian sexuation. This article shows that her strange acts are love, that is the true ethical acts. Above all her acts are related to the ethics of pure desire beyond the ethics of the Good of Aristotle. In that sense the character of Nawal of 'Incendies' is similar to the one of 'Antigone' as a character in all aspects. In psychoanalysis they all are true subjects that face a void, emptiness in a symbolic structure. They assume underlying impossibility of being/the Symbolic. They don't represent the images of compromise and peace in the normally accepted meaning of the word. A love that they show is not compassion but blind recognition of the excluded, embracing uniqueness of the excluded. This thesis finds resultingly Nawal's acts which can't be understood from viewpoint of feminism practice the ethics of the real, the politics of the real.

• Cross-Cultural Studies
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• v.52
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• pp.111-132
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• 2018

The way of approaching 'the relationship between love and justice' varies from person to person. We can argue for superiority of love or for superiority of justice by understanding the relationship between the two as conflicting. We can also argue that we need each other by understanding each other as a complementary relationship rather than an oppositional relationship. Hegel, however, sees love and justice as independent constitutive principles valid in different areas and does not regard the two as opposing nor complementary. This can only be understood when the structure of Hegel's theory of recognition is properly assumed. The relationship between love and justice will be considered mainly in Hegel's theory of recognition. Key philosophical points of Hegel's theory of recognition and consequences drawn on the relationship between love and justice on the basis of the theory will be examined. This can be summarized in the form of a thesis, roughly as follows. - Hegel presents love, justice and solidarity, that are various forms of recognition, to a family, a civil society and a state, that are three forms of social relations, as their constitutive principles. He does not grasp the relationship between love and justice as oppositional nor as complementary, that is different from many people's general perspective on the relationship of the two. - In Hegel's theory of recognition, love and justice differ in the areas in which they are valid. Love is a valid principle in the intimacy, and justice is a valid principle in non-intimacy. So, if justice and rights are asserted in intimacy, the area of intimacy is destroyed. Conversely, if love is asserted in non-intimacy, it cannot exercise real influence. - In the political community such as a state, where intimacy and non-intimacy overlap each other, the principle of solidarity is needed as a new constitutive principle, since a state does not stand on the principle of love as in a family nor on the principle of justice as in a civil society.

• KEPCO Journal on Electric Power and Energy
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• v.5 no.3
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• pp.135-140
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• 2019

Lattice towers and tubular steel poles have been commonly used for electrical power transmission in Korea. They are durable, structurally stable, simple and can easily be constructed in limited spaces. However, residents are opposed to construct transmission lattice towers in their areas because they are not visually attractive, and electrical field occur at the transmission lines. Underground transmissions have been used instead of the traditional towers to resolve these problems, however they are not cost effective to construct and run. Therefore, we have developed eco-friendly towers that are more attractive, well blending into the surrounding environment, and much more economical than underground transmissions. There are four categories of the eco-friendly electric transmission towers about design aspects. Firstly, there is decoration type such as tree tower and ensemble tower. Tree tower looks like actual trees with leaves and branches so it blends into surroundings. Ensemble towers were designed after pair of crane birds. Those towers have decoration features and art works. Structural examination and manufacturing this type would be very similar to the conventional transmission towers. Secondly, there is arm design type such as traditional tower. Design features are added to the existing towers. As partial design can be adoptable on these types, it can easily meet height regulations and attach to conventional lattice towers and tubular steel poles. Also, these towers are more economical than others. Third category is multipurpose type such as Sail Tower. These towers have simple pole or tubular structure with features which can be used as information message board, public relations and much more. This type will face greater wind pressure because of the area of the board, also visibility must take into consideration. Lastly, there is moulding type such as arc pylon. It is different shape to the conventional towers - lattice towers and tubular steel poles. Dramatic design changes have been adapted - from a hard and static tower to a soft and curved tower. These towers will well stand out in the field. However, structural examination and manufacturing this type would be difficult and costly. Also certain towers of this type would require scaffolding or false work to construct, which will result in limitations of the construction area. This paper shows KEPCO 154 kV Sail tower in detail. KEPCO 154 kV Sail tower that is included in fabrication of sample tower and tower testing has developed and the results are presented in this paper. We hope that sail tower is also considered as a solution to have public acceptance or to create a familiar atmosphere among towers and people in coastal area.

• Korean Journal of Environmental Biology
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• v.42 no.2
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• pp.176-186
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• 2024

This study aimed to provide ecological information by identifying the stand characteristics of Larix kaempferi forest vegetation (deforestation, forest influence, patch, forest) for aggregated retention harvest in Mt. Nambyeongsan, Pyeongchang-Gun. Data were collected using the Braun-Blanquet vegetation survey method from July 2020, with 54 quadrats analyzed for importance value, species diversity, similarity index, and detrended correspondence analysis (DCA). The results showed that vine species had a higher importance value in the deforestation area and forest influence area. Forest regions had the highest species diversity (2.419), while the forest influence area had the lowest(2.171). The similarity index was highest between the forest region and patch area (0.723), and lowest between the patch area and forest influence area (0.658), which was consistent with the DCA results. In conclusion, although species diversity temporarily showed higher values in the initial stage after aggregated retention harvest, it was difficult to assign ecologically specific meanings to these values. Long-term monitoring is therefore necessary to accumulate ecological information on aggregated retention harvests.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.2-31
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• 2020

CheomSeongDae (瞻星臺) is a stone structure built in Gyeongju, the former Silla Dynasty capital, during the reign of Queen Seondeok (632~647AD). There exist dozens of hypotheses regarding its original purpose. Depending on to whom you ask, the answer could be a celestial observatory, a religious altar, a Buddhist stupa, a monumental tower symbolizing scientific knowledge, and so on. The most common perception of the structure among lay people is a stargazing tower. Historians, however, have suggested that it was intended as "a gateway to the heavens", specifically the Trāyastriṃśa or the second of the six heavens of Kāmadhātu located on the top of Mountain Sumeru. The name "Cheom-seong-dae" could be interpreted in many different ways. 'Cheom (瞻)' could refer to looking up, staring, or admiring, etc.; 'Seong (星)' could mean a star, heaven, night, etc.; and 'heaven' in that context can be a physical or religious reference. 'Dae (臺)' usually refers to a high platform on which people stand or things are placed. Researchers from the science fields often read 'cheom-seong' as 'looking at stars'; while historians read it as 'admiring the Trāyastriṃśa' or 'adoring Śakra'. Śakra is said to be the ruler of Trāyastriṃśa' who governs the Four Heavenly Kings in the Cāturmahārājika heaven, the first of the six heavens of Kāmadhātu. Śakra is the highest authority of the heavenly kings in direct contact with humankind. This paper examined the usages of 'cheom-seong' in Chinese literature dated prior to the publication of 『Samguk Yusa』, a late 13th century Korean Buddhist historical book that contains the oldest record of the structure among all extant historical texts. I found the oldest usage of cheom-seong (瞻星臺) in 『Ekottara Āgama』, a Buddhist script translated into Chinese in the late 4th century, and was surprised to learn that its meaning was 'looking up at the brightness left by Śakra'. I also found that 'cheom-seong' had been incorporated in various religious contexts, such as Hinduism, Confucianism, Buddhist, Christianism, and Taoism. In Buddhism, there was good, bad, and neutral cheom-seong. Good cheom-seong meant to look up to heaven in the practice of asceticism, reading the heavenly god's intentions, and achieving the mindfulness of Buddhism. Bad cheom-seong included all astrological fortunetelling activities performed outside the boundaries of Buddhism. Neutral cheom-seong is secular. It may help people to understand the nature of the physical world, but was considered to have little meaning unless relating to the spiritual world of Buddhism. Cheom-seong had been performed repetitively in the processes of constructing Buddhist temples in China. According to Buddhist scripts, Queen Māyā of Sakya, the birth mother of Gautama Buddha, died seven days after the birth of Buddha, and was reborn in the Trāyastriṃśa heaven. Buddha, before reaching nirvana, ascended from Jetavana to Trāyastriṃśa and spent three months together with his mother. Gautama Buddha then returned to the human world, stepping upon the stairs built by Viśvakarman, the deity of the creative power in Trāyastriṃśa. In later years, King Asoka built a stupa at the site where Buddha descended. Since then, people have believed that the stairway to the heavens appears at a Buddhist stupa. Carefully examining the paragraphic structure of 『Samguk Yusa』's records on Cheomseongdae, plus other historical records, the fact that the alignment between the tomb of Queen Seondeok and Cheomseongdae perfectly matches the sunrise direction at the winter solstice supports this paper's position that Chemseongdae, built in the early years of Queen SeonDeok's reign (632~647AD), was a gateway to the Trāyastriṃśa heaven, just like the stupa at the Daci Temple (慈恩寺) in China built in 654. The meaning of 'Cheom-seong-dae' thus turns out to be 'adoring Trāyastriṃśa stupa', not 'stargazing platform'.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.1
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• pp.27-37
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• 2010

This study tries to illuminate the features and values of the Buddhist temple Palkyung by closely examining the forms, structures, and meanings of Tongdo-palkyung(通度八景) handed down at Tongdosa Temple, the best among Korea's Buddhist temples with its three treasures of Buddha, law of Buddha and Buddhist monks. The findings of this study can be summarized as the following. First of all, it reveals the meaning of the geographical name Yeongchuksan(靈鷲山), located to the west of Tongdosa, and a spectacular sight spread like an eagle's spread wings, as well as its location and spatial features. In particular, the arrangement features of a number of attached hermitages clearly show Yeongchuksan's world as being a temple with buddhist treasures. The multi-layered unfolding and centripetal intention of the scenery can be perceived through the shape of the Sshangryongnongju(雙龍弄珠形), around Tongdosa and the feature of the enclosed landscape encircling the steps of Hyeolcheo(穴處) Geumganggyedan. The substances and components of Tongdopalkyung include sound-based spectacles derived from Beoneumgu(梵音具) creating sounds related to religious rituals to enlighten and redeem mankind, such as Yeongji(影池: a holy pond with shadow reflections), drum sounds, and bell sounds along with physical features like pine trees, Dae(臺), waterfalls, Dongcheon (洞天), and a glow in the sky. On the other hand, Palkyung's geographical arrangements exhibit a circular spatial formation based on the main motif as Buddhist symbolism, beginning with the 'Gukjangsangseokpyo(國長生石標)' awakening the territoriality of Tongdosa and locating the first scene 'Mupunghansong(舞風寒松)' in its introductory area, with the features of water, bridge, pine grove, and Iljumun(gate) to stand for the influx. Six other scenes including 'Anyangdongdae(安養東臺)' are placed in the sacred precincts around Daeungjeon and Geumganggyedan while the glow of sunset at 'Danjoseong' just outside the domain closes the symbolic circular formation of the Tongdopalkyung, which coincides with the development of the Mandala figure symbolizing 'Gusanpalhae(九山八海)' centered in Sumisan(須彌山). What is more, Tongdopalkyung, while excluding primary scenic elements inside the temple, maximizes the domain of the mountain's entrance and the effects of the multi-layered mountain, mountain upon mountain, by intensifying the influx and centripetal qualities. The Tongdopalkyung analysis reveals the antithesis of four-coupled scenes conveying buddhist principles and thoughts on the basis of seasons, directions, space and time to display a narrative structural landscape when viewed from the temple's territoriality. Likewise, the characteristics and porch structures of Tongdopalkyung are tools and language of symbols to both externally strengthen the temple's territoriality and to internally, maximize the desires to the Land of Happiness as well as intensify religious wishes and the Mandala's multi-layered qualities through the meanings of time and space.

• Journal of Korean Society of Forest Science
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• v.95 no.3
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• pp.334-341
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• 2006

This study was to investigate the growth of planted red pine (Pinus densiflora S. et. Z.) seedling, soil properties and understory vegetation structure after fertilizer treatments [unfertilized plot (control), CF plot (Combination Fertilizer), UF plot (Urea Formaldehyde Fertilizer)] in a Pinus densiflora stand planted after the forest fires in Gosung, Gangwon province. The height growth rates of seedlings in four years were 264% in unfertilized, 404% in CF, and 388% in UF plots, respectively. The root collar diameters were increased 340% in unfertilized, 454% in CF, and 427% in UF plots, respectively. No significant changes occurred in soil total nitrogen and potassium ion ($K^+$) with the fertilization. However, available $P_2O_5$, content in the soil surface (0-15 cm) increased with the fertilizer application. Soil organic matter increased significantly with fertilizer treatments, while gradual decrease occurred in unfertilized plots. Sodium ion ($Na^-$) decreased in all sites. Soil pH, CEC, calcium ion ($Ca^{2+}$) and magnesium ion ($Mg^{2+}$) contents were not significantly different among treatments. Although Shannon's species diversity index and species richness in understory vegetation did not change with fertilizer treatments, vegetation cover rates in forest floor increased significantly with the fertilization. These results suggest that the increase of pine seedling growth and vegetation cover rates with fertilization could enhance soil stabilization in forest tire areas.

• Journal of Plant Biology
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• v.24 no.1
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• pp.47-57
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• 1981

Girth at breast height was measured to test skewness ($g_1$) and kurtosis ($g_2$) of frequency distribution of the basal area in terms of t-test and Kolmogorov-Smirnov test for a total of forty six monocultures within Sudong and Kwhangnung area in central part of Korean peninsula in 1979 and 1980. The monocultures are about 10 to 50 years old, and four kinds: Pinus koraiensis, Larix kaempferi, Abies holophylla and Pinus rigida. Most of the sample sizes per site were ranged 70 to 110 excluding 4 sites. The number of classes interval was based on Sturges rule for each monoculture and was ranged from 5 to 10. In Sudong the range of age(yr) and basal area (($cm^2$)/tree) of the monocultures were from 10 to 20 and from 27.60 to 383. for Kwhangnung they were from 15 to 47 and mostly 102.15 to 619.14, respectively. All 43 monocultures except 1 showed +$g_1$, which ranged from 0.3 to 2.2 except six sites. Of the total 46 sites, 23 sites showed significant +$g_1$ which includes about 10 year-old monoculture. The number of classes interval with significant positive skewness ranged from 6 to 9. The data suggest that intraspecific competition in terms of stand structure seems to appear from about 10 year-old monocultures, and it may even last to about 50 year-old one. Around 24 monocultures showed nonsignificant -$g_2$ except one. Most -$g_2$ ranged from -0.12 to -0.83. Around 20 monocltures showed positive $g_2$ ranging from +0.13 to +3.841. Of the 22 +$g_1$, majority of 11 were very highly significant. Of all monocultures only 5 showed significant result from Kolmogorov-Smirnov test. Of the 4 species, Larix kaempferi seems to show density stress first then Abies holophylla, and Pinus koraiensis last. Data of this study indicate that adequate number of classes intervals and sample sizes for studying intraspecific competition in terms of basal area are 6 to 9 and 80 trees rather than 12 and 100 trees, respectively. It also suggests that most of the frequency distribution of basal area class are trimodal rather than bimodal under density stress. It is proposed that the leptokurtic distribution appears before normal distribution rather than direct change from platykurtic to normal distribution of basal area for selected stages in the development of stands.

• Child Health Nursing Research
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• v.5 no.3
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• pp.292-304
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• 1999

The lengthened average span of human life by virtue of recent developments in medicine has caused the Population of elders to increase. The development of modern industrial society has transformed family structure from the large family system to that of a nuclear family. Due to the shift in family structure, the problem of support for the aged has surfaced as a nursing problem as well as a social problem. With regard to this problem, this study aims to investigate the adolescent's understanding of elders and aging. By identifying their understanding and classifying their attitude patterns, this study will help the nursing assessment of the support of elders in the family. This study employed Q-methodology and the research was conducted from December 1998 to May 1999. One method of the research included deep interviews with elders, those who are in their 50's. 40's or 30's. and the adolescent. 183 Q-Populations taken from literary works such as poems or novels were also formed as another method. Finally. 36 Q-cards were made after consultation with Professors of the nursing department. The subjects of the P- sample were 30 high sohoolboys/girls - who were in first, second, and third years. The result showed that 3 factors provided an explanation for 59.14% of the whole variables: the first factor, 41.37%; the second factor. 11.49%, and the third factor. 6.28%. These three factors were analyzed and categorized as three types. Twenty subjects out of the 30 were included in Type 1: Respecting Elders. The statements which showed the most positive consent were as follows: 'The declining age is a perfect time to prosper completing a worthy life' ; 'Getting old. one needs financial stability' and 'Elders wish the best for their children' The statements showing the most negative response were as follows: 'It is better to die than to live as an older person' ; 'Elders are insignificant' ; and 'Getting old is the worst unhappiness that tortures human.' Four subjects were included in Type 2. Resenting Elders. The statements which showed the most positive consent were as follows: 'Aging is a process of dying that nobody can escape from'. 'Elders should be concerned about his health and try to maintain their health' ; and 'When you set older. you regret about the life in the Past.' The statements showing the most negative response were as follows: 'When You get older. You should stand aloof greed and worldly things' 'When You got older, You become generous and gentle' ; and 'When You set he gets old. You change to become a comfortable and warm person.' Six out of 30 subject were included in Type 3 Caring Elders. The statements which showed the most positive consent were as follows: 'Elders should be concerned about his health and try to maintain their health' ; 'Elders wish the best for their children' ; and 'Elders deserve to be treated with filial respects.' The statements showing the most negative response were as follows 'Elders are insignificant' ; 'Elders have freedom and plenty of free time.' and 'Elders are alienated form and drove out of the society.' The above-mentioned results show that most adolescents in Korea recognize aging as the time of fruition and development: it is a time of benefiting and giving back to society. Aging can also be seen as a time of generosity and magnanimity and the time of respect and favorable treatment from society. despite the change of modern society and the ostensible transformation of a family system. Their recognition seems deeply rooted in the traditional confucian values and the dual family system which is Peculiar especially to the Korea - one which maintains both the superficial form of nuclear family and the substantial mode of the enlarged family system. In sum, many Korean adolescents attribute the meaning of the elderly and aging to the type of the respect with the elderly and the type of the elderly's caretaking.