• Journal of Wetlands Research
• /
• v.24 no.4
• /
• pp.331-344
• /
• 2022

This study analyzed the characteristics of the soil and hydrological environment of abandoned paddy wetlands examined the changes in land cover type in the ecological affect area, analyzed the environmental factors of abandoned paddy wetlands, and examined the changes in land cover type in the ecological impact area. The ecological environment characteristics of the reference abandoned paddy wetlands were investigated through literature research, environmental spatial information service, and preliminary exploration of the abandoned paddy wetlands, and the basic data for the restoration of abandoned paddy wetlands ware provided by examining the changes in land cover type in the ecological impact area for 40 years. Through this study, it will be possible to manage the rapidly increasing number of abandoned farmland to be converted into wetlands so that it can perform functions equivalent to or greater than that of natural wetlands. In particular, as we checked the clues that abandoned paddy wetlands could spread to surrounding ecological influences through land cover changes, the study sites are highly likely to be reference wetlands, and if the topography, soil, water circulation system, and carbon reduction performance are analyzed carefully, it will be possible to standardize the development process. In addition, through the change in land cover, clues were confirmed that the abandoned paddy wetlands could spread to the surrounding ecological affect areas. The land cover type in the ecological impact area, forests was mainly distributed, but generally decreased rapidly in the last 10-20 years, and forests were changing from coniferous forests to broad-leaved forests, mixed forests, or grassland. It has not yet been fully called to the wetland, and it is found that it has maintained the form of barren or grassland, and as can be seen in the case of natural wetlands after more than 30 years after abandoned, it is expected that the transition will gradually proceed to wetlands that are structurally and functionally similar to natural wetlands.

• The Journal of Korean Philosophical History
• /
• no.56
• /
• pp.81-117
• /
• 2018

The purpose of this study is to clarify the overall features and its meaning of the Gaebyok(開闢) through the intercomparison of the Gaebyok idea that is the core idea of a newly risen modern religion in Korea. Limitation of most studies so far is that they have stayed in the fragmentary study on the Gaebyok idea of each new religion. In order to overcome this problem, first of all, the Gaebyok idea was studied from a philosophical point encompassing the cosmological view of time in the book of changes. And based on this methodological foundation, with organizing the existing result of study, the process of development and characteristics in the Gaebyok idea of a posteriori Donghak(東學), Right I Ching (正易), Won Buddhism(圓佛敎), and Kangjeungsan(姜甑山) was investigated respectively. And through comparing and analyzing each Gaebyok idea, the similarities and differences between each other were organized. The founders of new religions thought that a great change in the universal and natural luck was made before and after the point of their living. The concept of the frequency of revolution theory is the concept to explain the aspect of transition according to the frequency of revolution(運度) of the cosmological nature that returns to the beginning, and in the idea of the posterior Gaebyok, this content and concepts is contained as it was. This study showed that the concept of the frequency of revolution theory in an apriority and a posterior like those becomes appeared in some preaches of Suun, Ilbu, Sotaesan and Jeungsan. An apriority in the Gaebyok idea of new religion is the world of crisis that represents the limited condition of human being, and a posterity means the religious ideal world realized through the power of the absolute being or a dramatic universal change from that limited circumstances. So the Gaebyok ida is a kind of an universal eschatology and religious view that expects the coming of ideal world in the future. In addition, since the universal eschatology is a kind of a view of time, it inevitably has an issue how long time apriority and a posterity included in it have. And especially, it becomes to premise the content how the social condition and human condition change in an apriority and a posterity. Accordingly, in this study, based on the understanding of the view of time in the cosmological level, the content of answers that each newly risen religion discloses was listed and analyzed with comparison. It can be considered that Suun took charge of a mission to deliver the message through being possessed of a god in heaven who is able to be called a transcendental existence, Ilbu disclosed the coming of the world of a posterity beyond an apriority through the Book of Changes(易學), Jeungsan proclaimed himself as the absolute being who could make such a posterity and bring it, and Sotaesan proposed the Gaebyok of mind in order to meet with the world of a posterity and to live in that era.

• The Journal of Korean Philosophical History
• /
• no.31
• /
• pp.241-262
• /
• 2011

In this paper we show how the perception of heavenly principle(天理) and definition of individual desires(私慾) in the five commentaries on Daodejing(道德經) was changed over time. The five commentaries on Daodejing(道德經) composed during $Chos{\breve{o}}n$ are 'Sooneon(醇言) by Lee, Yul-gock (李珥,1536~1584), 'SinJoo-DoDuckKyung (新註道德經) - or New Commentary on Daodejing(道德經) - by Park, Se-dang(朴世堂,1629~1703), 'Dodukjigi(道德指歸)' by Suh, Myoung-euing(徐命膺,1716~1787), 'Chowondamro (椒園談老)' by Lee, Chung-ik(李忠翊,1744~1816), and 'Jungro(訂老)' by Hong, Suk-joo (洪奭周,1774~1842). The course of history in understanding the book, "Daodejing(道德經)," demonstrated that by the late of $Chos{\breve{o}}n$ Dynasty in the 18th century, the notion of 'the moral law for the community' has changed. Neither Suh, Myoung-euing nor Lee, Chung-ik emphasized 'the necessity for the truth of the heavens.'Instead, they focused more on the 'individuals' who followed the moral law than the moral law itself. They did not see the individual desire as the object that had to be discarded. Within the context of this framework, the individual's role had changed from the person who had to be obedient to the law to the subject who judged the moral law all by him/herself. This process of breaking up 'the goodness of the community' led the $Chos{\breve{o}}n$ Dynasty of the 18th century in the transition period to the modern era. In other words, it was the time when the introspection of the 'moral law' prevailed in the $Chos{\breve{o}}n$ Dynasty occurred naturally and spontaneously among the Confucian scholars, which implied the reconceptualization of the 'self-awareness' or 'the point of view on the individual's self-desire' was occurred in the context of academic development during the late $Chos{\breve{o}}n$ Dynasty.

• Journal of the Economic Geographical Society of Korea
• /
• v.25 no.1
• /
• pp.109-130
• /
• 2022

The Vietnamese government has proposed contract farming through a new type of cooperative as an institutional innovation which aims to restructure the agricultural sector. However, policy changes often impact farmers, who bear the primary effects of the transition process. Understanding households' strategies for land use and livelihood is crucial for policymaking in the agricultural development field. This study was conducted in the rural Binh Dao commune in Central Vietnam. We analyzed household members' labor force changes and their livelihood behaviors after their participation in a contract farming scheme using qualitative analysis methods combined with geographic information system (GIS) support, based on secondary data and in-depth interviews of 190 farmers. Simultaneously, we created a digital map of the cooperative's production area to investigate changes in land use and production activities. The findings show that contract farming shaped the vertical coordination of the value chain from the farmers to the cooperative and agricultural product trading companies. Subsequently, it encouraged land use and labor efficiency due to mechanical support. In addition, it also increased productivity and protected farmers from market risks. However, despite its positive effects on agricultural productivity in this case, the contract farming scheme could not achieve the restructuring of the rural labor force toward non-agricultural sectors. Ironically, farmers in the Binh Dao commune tended to increase cultivable land during the agricultural restructuring program, rather than switching their labor forces to non-agricultural sectors. The lack of stable non-farming job opportunities in rural Vietnam results in challenges to the efficiency of agricultural restructuring programs. Consequently, farmers in the Binh Dao commune are still smallholder farmers, depending on the family labor force.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.49 no.6
• /
• pp.1-15
• /
• 2021

This study considered Forest Specialists, who are nurtured by the legal system through the analysis of laws and regulations under the jurisdiction of the Korea Forest Service. In particular, the transition process of forest-related laws and laws to train forest specialists were identified. In addition, changes and characteristics regarding the cultivation of professional forestry talents according to forestry policy were investigated. As a result, it was found that Forest Specialist on policy dealt with forestry success for forestry promotion, and forestry engineers dealt with technical skills for forestry industry development. In addition, according to the revision of the laws for the sustainable use of timber, wood-structural engineers, timber grade evaluators, and timber education specialists are trained separately. Forest Specialists concerned with forest welfare policies were found to train forest experts and complete specialized training courses to provide various services for forest cultural and recreation facilities, healing forests, and forest leisure sports facilities. There is an instructor for forest leisure sports. Forest welfare experts are divided into forest education experts and forest healing instructors; forest education specialists are further divided into forest interpreters, forest guides for children, and forest trekking guides. Forest Specialists on forest protection policy were found to train arboretum and garden experts for the efficient management and exhibition of arboretums. Gardens and tree doctors and tree treatment technicians for arboretums wer also trained. A tree doctor and a tree treatment technician were found to have the necessary qualifications to run a tree hospital business, diagnosing and treating tree damage. Therefore, it is thought that the Korea Forest Service is nurturing Forest Specialists with technical capabilities for forestry promotion, forest industry development, and tree treatment; and the Forest Specialists can provide education and welfare services at culture, recreation, treatment, and conservation sites in forests.

• Economic and Environmental Geology
• /
• v.54 no.6
• /
• pp.671-687
• /
• 2021

This study investigated the firing temperature and thermal deformation process of roof tiles excavated from the connected stone-mound tomb in Seokchon-dong, Seoul, based on mineralogical and physical properties. A large number of roof tiles were excavated from the tomb site and some roof tiles were deformed by heat and were fired in uneven conditions. The colors of original roof tiles and their cores are mostly yellowish-brown, with high water absorption over 12%, containing fine-grained textures and some minerals such as quartz, feldspars, amphibole, and mica. It is estimated that the original roof tiles were fired below 900℃ in oxidation condition, showing loose matrices and mica layers by scanning electron microscopy. However, deformed roof tiles have the uneven surface color of reddish-brown and bluish-gray, and those cross-sections have sandwich structures in which dense reddish-brown surface and porous grey core coexist. They contained mullite and hercynite, so it was estimated to have been fired over 1,000℃, with 0.81~11% water absorption. In some samples, bloating pores by overfiring were observed, which means that they were fired at more than 1,200℃. In addition, the refirng experiments that the original roof tile was fired between 800℃ and 1,200℃ were carried out to investigate the physical and mineralogical properties of roof tiles compared to deformed ones. As a result, the water absorption decreased rapidly and the mineral phase started to change over 1,000℃. As the temperature gradually rises, the matrices are partially melted and recrystallized, resulting in similar thermal characteristics of deformed roof tiles. Therefore, the roof tiles from ancient tombs in Seokchon-dong seem to experience the secondary high temperature of 1,000 to 1,200℃ under uneven firing conditions, resulting in deformation characteristics such as shape transformation and mineral phase transition. It is considered to have been related to cremation rituals at the tombs of Seockchon-dong during the Baekje period.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.50 no.2
• /
• pp.138-148
• /
• 2022

The 1920s and 1930s were when new trends became prominent in Korean housing architecture. This study began with a curiosity about the appearance of residential gardens during the transition period, when housing types were changing. Since gardens are constantly evolving and living spaces, it is not easy to give a clear picture of their evolution. However, through popular magazines and newspaper articles published in the 1920-30s, this study investigated how people perceived the gardens socially and how they engaged in gardening. First, the study of Gyeongseong's urbanization process revealed that people perceived gardens as a way to give natural beauty to the urban environment. Therefore, the creation of a residential garden was strongly encouraged. Second, the housing improvement movement, which the architects actively discussed during this period, emphasized that a garden is a factor that can help improve the quality of the residential environment in terms of hygiene and landscape aesthetics. Third, since the media provided information on gardening, it was confirmed that the number of people engaged in gardening as a hobby increased. As designers and gardeners who had received a modern education became more active, the concept of "designed gardens" was formed. Lastly, although the houses were divided into various types, the shapes of the gardens did not show a significant difference according to the architecture type. They tended to embrace the time's ideal garden design and style. Therefore, even in a traditional hanok, Western-style gardens were naturally harmonized into the overall architecture, and exotic plant species could be found. Although the gardens found in media images were limited to those belonging to the homes of the intelligentsia, it can be seen that representativeness was secured, considering the popularity and ripple effect of the media. Therefore, this study contributes to the literature as it confirmed the ideal gardens and gardening methods in the 1920s and 30s.

• Journal of the Daesoon Academy of Sciences
• /
• v.42
• /
• pp.201-226
• /
• 2022

Character education begins with a clear definition of character. There are claims that humanity is reducible to human nature or personality, but when approached from an educational perspective, human nature soon boils down to the question of its ultimate goodness or wickedness. There is a significant difference between the educational systems that emerge from the standpoint that human nature is evil versus the standpoint that human nature is good. With regards to educational outcomes, this can be observed both in terms of human nature and personality. Modern education today sees education as leading the immature to a mature state from the standpoint that human nature is evil. But if human nature is evil, how could we implement an education that would render it good? If character education becomes a system of etiquette education or one of instilling manners whereby simple wrong cases are righted, it would be nothing but a follow-up to the wrong educational cases that had been carried out previously. In that sense, character education is correction; not education. Education should be done in a way that realizes and understands the perfect self rather than unfolding as a process of constantly correcting and reinforcing immature human beings. In that sense, this paper posits that enabling students to understand their own emotions would serve as a correct form of character education. This would be a system of focusing on emotions that reveal the goodness of human nature. Personality can be educated, but education at this time should be a way to bring out a student's already good and even perfected nature. This is more realistic than replacing a 'faulty' character with a good character which supposedly did not exist previously. If personality education morphs into 'emotional self-understanding,' contemplations on 'why not to do' unsavory acts rather than mere negative commands 'don't do that,' and listening to what one's emotions intuit prior to and after given actions, then that would arise to the true standard of a good education.

• Korean Journal of Heritage: History & Science
• /
• v.55 no.4
• /
• pp.96-116
• /
• 2022

The Daebodan was an altar, which held a memorial service for emperors of the Ming dynasty. This alter, which was referred to as Hwangdan, was first constructed in 1704. When the Japanese Invasion of Korea commenced in 1592, Shinjong, the emperor of the Ming dynasty, sent reinforcements to Josun to help. This alter was made to repay Shinjong's kindness. Before this, Song-siyeol(宋時烈), Leader of Noron(老論), made a shrine at Hwayangdong to hold memorial services for Shinjong, and after some time, this developed into a national ceremony. Construction of the Daebodan largely changed the backyard of Changdukgung-palace. However considering the construction process, the meaning of the Daebodan was not a big deal. At first, the optimal place for the Daebodan was selected at the site of a inner icehouse. But the inner icehouse could not be transferred to other site due to the circumstances. After all, the Daebodan was constructed at the site of Byeoldaeyeong(別隊營) which was located in the outside of palace. Most of the stones for the new Daebodan were used ones. And the annexe of Byeoldaeyeong was used for Daebodan without any changes being made. The scale of the construction was not particularly grand. After the construction, Sukjong, who made the Daebodan, showed barely any interest in it. But the conception of the Daebodan was back again in the history by Youngjo. He was also not interested in the Daebodan during his early years of ruling time. However, in the 1740's, he started to become interested in the ceremony of Daebodan, and carried out a large-scale reconstruction of the Daebodan. Jegigo(祭器庫) was rebuilt In 1739. And Jaesil(齋室), staying one night before the ceremonial day, was added in 1745. In 1749, the Daebodan was greatly changed by enshrining Uijong and Taejo, emperors of the Ming dynasty. The shape of alter was changed. Moreover this alter was made by newly quarried stones. And several buildings, Junsachung(典祀廳), Jaesaengchung(宰牲廳) and Akgongchung(樂工廳), were added to the site. In 1762, meritorious retainers were enshrined to the Daebodan. After all the Daebodan became an important part of the backyard of Changdukgung-palace. During the reign of Jungjo, the Daebodan also was an important part of backyard of Changdukgung-palace. But significant changes were not made at that time. The only change was the moving of Kyungbonggak(敬奉閣) in 1799. Afterward the Daebodan remained unchanged. The ceremonies at the Daebodan stopped in 1908. And the Daebodan disappeared into the mist of history.

• Journal of the Korea Organic Resources Recycling Association
• /
• v.17 no.1
• /
• pp.58-72
• /
• 2009

In this study, the organic matter and biomass was characterized by using respirometry based on ASM No.2d (Activated Sludge Model No.2d). The activated sludge models are based on the ASM No.2d model, published by the IAWQ(International Association on Water Quality) task group on mathematical modeling for design and operation of biological wastewater treatment processes. For this study, OUR(Oxygen Uptake Rate) measurements were made on filtered as well as non-filtered wastewater. Also, GC-FID and LC analysis were applied for the estimation of VFAs(Volatile Fatty Acids) COD(S_A) in slowly bio-degradable soluble substrates of the ASM No.2d. Therefore, this study was intended to clearly identify slowly bio-degradable dissolved materials(S_S) and particulate materials(X_I). In addition, a method capable of determining the accurate time to measure non-biodegradable COD(S_I), by the change of transition graphs in the process of measuring microbial OUR, was presented in this study. Influent fractionation is a critical step in the model calibrations. From the results of respirometry on filtered wastewater, the fraction of fermentable and readily biodegradable organic matter(S_F), fermentation products(S_A), inert soluble matter(S_I), slowly biodegradable matter(X_S) and inert particular matter(X_I) was 33.2%, 14.1%, 6.9%, 34.7%, 5.8%, respectively. The active heterotrophic biomass fraction(X_H) was about 5.3%.