• Journal of Intelligence and Information Systems
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• v.29 no.1
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• pp.307-325
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• 2023

Due to the prolonged COVID-19 pandemic, the frequency of people who are tired of living indoors visiting nearby mountains and national parks to relieve depression and lethargy has exploded. There is a place where thousands of people who came out of nature stop walking and breathe and rest, that is the mineral spring. Even in mountains or national parks, there are about 600 mineral springs that can be found occasionally in neighboring parks or trails in the metropolitan area. However, due to irregular and manual water quality tests, people drink mineral water without knowing the test results in real time. Therefore, in this study, we intend to develop a model that can predict the quality of the spring water in real time by exploring the factors affecting the quality of the spring water and collecting data scattered in various places. After limiting the regions to Seoul and Gyeonggi-do due to the limitations of data collection, we obtained data on water quality tests from 2015 to 2020 for about 300 mineral springs in 18 cities where data management is well performed. A total of 10 factors were finally selected after two rounds of review among various factors that are considered to affect the suitability of the mineral spring water quality. Using AutoML, an automated machine learning technology that has recently been attracting attention, we derived the top 5 models based on prediction performance among about 20 machine learning methods. Among them, the catboost model has the highest performance with a prediction classification accuracy of 75.26%. In addition, as a result of examining the absolute influence of the variables used in the analysis through the SHAP method on the prediction, the most important factor was whether or not a water quality test was judged nonconforming in the previous water quality test. It was confirmed that the temperature on the day of the inspection and the altitude of the mineral spring had an influence on whether the water quality was unsuitable.

• Journal of Life Science
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• v.33 no.2
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• pp.169-175
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• 2023

As a protective defensive mechanism against ultraviolet (UV) light exposure in skin tissue, melanocytes produce the pigment melanin. Tyrosinase plays a key role in melanin production in melanocytes. However, the overproduction of melanin can lead to lesions, such as freckles and dark spots. Thus, it is clinically important to find a modulating molecule to control melanogenesis by regulating tyrosinase expression and/or activity. It is known that catechin, a plant flavonoid, can reduce melano- genesis through the downregulation of tyrosinase expression. Here, we tested whether catechin derivatives isolated from the stem bark of Ulmus parvifolia have an effect on melanin production by regulating tyrosinase in mouse melanoma cells and in vitro mushroom tyrosinase. The catechin derivatives used in this study included C5A, C7A, C7G, and C7X. Treatments using these catechin derivatives reduced melanin production in mouse melanoma B16F10 cells in which melanogenesis was stimulated by α-MSH. Notably, the anti-melanogenic effects of catechin derivatives were similar to those of kojic acid, a well-known anti-melanogenic molecule. Both C5A and C7A directly inhibited the activity of tyrosinase isolated from mushrooms in vitro. Furthermore, our in silico computational simulation showed that these two compounds were expected to bind to the active site of tyrosinase, which is similar to kojic acid. In addition, all four catechin derivatives reduced tyrosinase protein expression. In summary, our results showed that catechin derivatives can reduce melanogenesis by regulating tyrosinase activity or expression. Thus, this study suggests that catechin derivatives isolated from U. parvifolia can be novel modulators of melanin production.

• Korean Journal of Agricultural and Forest Meteorology
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• v.25 no.1
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• pp.48-59
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• 2023

Ground-level ozone affects human health and plant growth. Ozone is produced by chemical reactions between oxides of nitrogen (NOx) and volatile organic compounds (VOCs) from anthropogenic and biogenic sources. In this study, two different land cover and emission factor datasets were input to the MEGAN v2.1 emission model to examine how these parameters contribute to the biogenic emissions and ozone production. Four input sensitivity scenarios (A, B, C and D) were generated from land cover and vegetation emission factors combination. The effects of BVOCs emissions by scenario were also investigated. From air quality modeling result using CAMx, maximum 1 hour ozone concentrations were estimated 62 ppb, 60 ppb, 68 ppb, 65 ppb, 55 ppb for scenarios A, B, C, D and E, respectively. For maximum 8 hour ozone concentration, 57 ppb, 56 ppb, 63 ppb, 60 ppb, and 53 ppb were estimated by scenario. The minimum difference by land cover was up to 25 ppb and by emission factor that was up to 35 ppb. From the modeling performance evaluation using ground ozone measurement over the six regions (East Seoul, West Seoul, Incheon, Namyangju, Wonju, and Daegu), the model performed well in terms of the correlation coefficient (0.6 to 0.82). For the 4 urban regions (East Seoul, West Seoul, Incheon, and Namyangju), ozone simulations were not quite sensitive to the change of BVOC emissions. For rural regions (Wonju and Daegu) , however, BVOC emission affected ozone concentration much more than previously mentioned regions, especially in case of scenario C. This implies the importance of biogenic emissions on ozone production over the sub-urban to rural regions.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.2
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• pp.1-10
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• 2023

This study aims to explore the significance of historic changes and cultural characteristics of landscape architecture in Korean Seowon. Seowon refers to educational private institutes that also served as Confucian shrines and were prevalent during the mid-to-late Joseon dynasty. Seowon comprised three distinct functional spaces: a shrine, a school, and a garden. The concept of Seowon's garden extended beyond designed landscapes to include the surrounding natural environment. The importance of landscape architecture in Seowon is rooted in its connection to the educational philosophy of these institutes. During the Joseon dynasty, scholars revered nature as a manifestation of Confucian ideals, and they believed that close engagement with nature was integral to self-discipline and learning. This research investigated fifteen relatively well-preserved garden in South Korea and conducted a comprehensive analysis of their gardens. The analysis revealed two key findings. Firstly, gardens in Seowon were actively designed and constructed during the early phase of Seowon culture but gradually diminished after the 17th century. This can be attributed to the shift in Seowon's purpose, with a greater emphasis on its religious function over education. Consequently, the significance and presence of landscape architecture in Seowon, which was closely related with its Confucianist education, declined. Secondly, the study explored the historical backgrounds of each Seowon's landscape architecture and found that many of them were designed or influenced by individuals who were later memorialized and deified in the Seowon's shrines. The landscape architecture created by these predecessors was carefully preserved by the faculties and students as a form of respect. Therefore, landscape architecture in Korean Seowon not only conveys the institutional purpose as an educational hub for the local society but also reflects the institute's strong relationship with the figures they worship as shrines.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.133-163
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• 2017

It is the aim of this paper to elucidate the meaning of 'Sangsaeng' in Daesoon Thought on the basis of its relation to Life and Spirit in the philosophy of Hegel. To achieve this aim, this article compares three important concepts from Daesoon Thought, namely the 'gods of heaven and earth,' 'Haewon', and 'Sangsaeng' with Hegel's 'Life,' 'Spirit,' and the 'struggle for recognition.' This paper will clarify the commonalities as well as the differences between Daesoon Thought and Hegelian philosophy. The comparison between Hegel's concept of 'life' and the 'gods of heaven and earth' shows a specific relationship between a life and a soul which is characterized by duality. The point of similarity is that the two thoughts regards the soul as the basis of all things in nature including the life itself and spirit. This is the duality of the soul in nature and spirit as the truth of nature. But the difference is that Hegel does not reduce all things in nature including life itself to the soul as the truth of nature. This paper will argue that Hegel's idea of spirit returning from nature to itself has a similarity with the essence of Haewon in Haewon-sangsaeng. Hegel insists that spirit submerges initially in nature just as human beings in Daesoon Thought have inherent Won. The realization of the spirit in the Subjective Spirit shows that the spirit sublimates this initial submergence in nature und reveals itself in corporeality. This study will suggest that this realization of spirit including the struggle for recognition may be interpreted as the meaning of Sangsaeng.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.257-286
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• 2019

This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.199-235
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• 2018

Most of the new religions derived from Jeungsan have claimed that Jeungsan's religious thought reproduced Dangun [檀君] Thought in its original form. However, Daesoon Jinrihoe is the only religious order out of the many new religions within the Jeungsan lineage, which has constantly kept its distance from Dangun Thought since 1909 during the earliest period of proto-Daesoon Jinrihoe. Even a mere trace of Dangun cannot be found in the subject of faith or the doctrinal system of Daesoon Jinrihoe. In this context, this study aims to examine possible connections between Daesoon Thought and Dangun Thought in order to determine why other Jeungsanist religions frequently exhibit Dangunist features. Specifically, a major part of this study will be devoted to comparing and analyzing the narrative structure of Daesoon Thought and Dangun Thought as well as their respective motifs. In fact, Jeungsan does not seem to have ever mentioned Dangun in his recorded teachings, therefore, after his passing into the Heaven, most of the religious orders including Daesoon Jinrihoe derived from him did not pay any attention to Dangun Thought for almost for 40 years. These orders did not originally perceive Dangun as an object of belief. After Korea's liberation, Dangun became widely accepted as a pivotal role among the Korean people. As Dangun-nationalism claimed to unify Koreans as one great Korean ethnic society, the religious orders of Jeungsan lineage also climbed aboard this creed and their faiths or doctrines were acculturated to reflect this change. The reason for this has been attributed to following modern trends to increase success in propagation. In the meantime, Daesoon Jinrihoe was the only order that did not accept Dangun-nationalism because it was not a teaching given by the order's founder. And the two systems of thought have more dissimilarity than parallelism in terms of philosophical ideology. These seem to be the main reasons why Daesoon Jinrihoe did not adopt Dangun into its doctrine or belief system.

• Economic Analysis
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• v.27 no.3
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• pp.61-96
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• 2021

This study is to structurally examine the regional income disparity in Korea. It measures the regional income inducement by household consumption expenditure per unit income, and the regional interdependency of income using 2005 and 2015 Regional Input-Output Tables of 16 provincial regions of Korea. The results are as follows. Firstly, the income inducement by consumption expenditure per unit income decreased overall, mainly due to the decrease in the income inducement of other regions than due to that of their region. Secondly, in many regions, the inter-relational income dependency per unit income decreased also, this too, mainly due to the decrease in the income transfer to other region. And, the income inducement effects of consumption expenditure per unit income of Seoul and Gyeonggi, which occupy a large portion of the Korean economy, were lower than that of other regions, but took the largest portion of income inducements generated by other regions as well as by themselves and absorbed the income transfers from other regions the most. The higher income inducement and income absorption in Seoul and Gyeonggi by consumption expenditure of other regions were mainly because of the high share in service of their consumption structure, the progress in tertiarization of their industrial structure, and the high wage portion. These results also mean that viewed from the regional interdependency of income, the income of Seoul and that of Gyeonggi are highly dependent on the income of other regions. Especially, Gyeonggi which leads the overseas exports of high-tech based manufactured products, has other external factors that contribute to their high income inducement, whereas, Seoul which shows high income absorption using its inter-relations with other domestic regions based on the services, has an income-generating structure that is sensitive to other regions' economic situation. Amid overall declines in regional income inducements and in income transfers, and continuing concentrations into Seoul and Gyeonggi regions, to alleviate the regional disparity, the regional industry policies should, rather than benchmarking the policies of the two concentrated regions, enhance their own inter-regional relationships by strengthening the comparative advantage of their regionally specialized industry.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.179-217
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• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.

• Journal of the Korean earth science society
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• v.43 no.6
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• pp.691-711
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• 2022

The state-of-the-art Earth system model as a virtual Earth is required for studies of current and future climate change or climate crises. This complex numerical model can account for almost all human activities and natural phenomena affecting the atmosphere of Earth. The Unified Model (UM) from the United Kingdom Meteorological Office (UK Met Office) is among the best Earth system models as a scientific tool for studying the atmosphere. However, owing to the expansive numerical integration cost and substantial output size required to maintain the UM, individual research groups have had to rely only on supercomputers. The limitations of computer resources, especially the computer environment being blocked from outside network connections, reduce the efficiency and effectiveness of conducting research using the model, as well as improving the component codes. Therefore, this study has presented detailed guidance for installing a new version of the UM on high-performance parallel computers (Linux clusters) owned by individual researchers, which would help researchers to easily work with the UM. The numerical integration performance of the UM on Linux clusters was also evaluated for two different model resolutions, namely N96L85 (1.875° ×1.25° with 85 vertical levels up to 85 km) and N48L70 (3.75° ×2.5° with 70 vertical levels up to 80 km). The one-month integration times using 256 cores for the AMIP and CMIP simulations of N96L85 resolution were 169 and 205 min, respectively. The one-month integration time for an N48L70 AMIP run using 252 cores was 33 min. Simulated results on 2-m surface temperature and precipitation intensity were compared with ERA5 re-analysis data. The spatial distributions of the simulated results were qualitatively compared to those of ERA5 in terms of spatial distribution, despite the quantitative differences caused by different resolutions and atmosphere-ocean coupling. In conclusion, this study has confirmed that UM can be successfully installed and used in high-performance Linux clusters.