• Journal of Navigation and Port Research
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• v.46 no.6
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• pp.483-490
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• 2022

Floating LiDAR is a system that provides a new paradigm for wind condition observation, which is essential when creating an offshore wind farm. As it can save time and money, minimize environmental impact, and even reduce backlash from local communities, it is emerging as the industry standard. However, the design and verification of a stable platform is very important, as disturbance factors caused by fluctuations of the buoy affect the reliability of observation data. In Korea, due to the nation's late entry into the technology, a number of foreign equipment manufacturers are dominating the domestic market. The west coast of Korea is a shallow sea environment with a very large tidal difference, so strong currents repeatedly appear depending on the region, and waves of strong energy that differ by season are formed. This paper conducted a study examining buoys suitable for LiDAR operation in the waters of Korea, which have such complex environmental characteristics. In this paper, we will introduce examples of optimized design and verification of ship-type buoys, which were applied first, and derive important concepts that will serve as the basis for the development of various platforms in the future.

• Korean Journal of Environment and Ecology
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• v.34 no.4
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• pp.274-281
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• 2020

This study aimed to investigate the autumn spawning by bitterling (A. rhombeus) inside mussel (Unio douglasiae) and the adaptation characteristics at the Bongseocheon Stream of Mankyeonggang River. The survey was carried out between August 2015 and July 2016. The spawning season was from September to November, and 17-75 (36.2 ± 16.44) eggs were found from mature females. During the survey period, 476 mussels were collected, 129 (27.1%) of spawned A. rhombeus. Mussels that spawned eggs, embryos, and larva of A. rhombeus (46.3 ± 4.55 mm, n = 129) were larger than than those that did not spawn (42.6 ± 8.51 mm, n = 347). The appearance frequency of A. rhombeus larva before and after the formation of lens was 99.8% (n = 597) vs. 0.2% (n = 1) from October 2015 to March 2016, 25.6% (n = 23) vs. 74.4% (n = 67) in April 2016, 0% (n = 0) vs. 100% (n = 40) on May 2016. The number of eggs, embryos, and larvae of A. rhombeus inside the mussels were 1-18 (5.6 ± 3.81). The number and appearance frequency of A. rhombeus eggs, embryos, and larvae inside the mussel according to mussel gill demibranchs position were 1 (0.01 ± 0.09, n = 1) and 0.78% in the left outer demibranch, 1-18 (2.33 ± 3.31, n = 63) and 48.84% in the left inner demibranch, 1-15 (2.97 ± 3.79, n = 76) and 58.91% in the right inner demibransh, and 1-12 (0.33 ± 1.71, n = 7) and 5.43% in the right outer demibransh. The highest frequency of the developmental position of eggs, embryos, and larvae occurred 71.8% (n = 445) in lower part 3 (L3) before formation lens and 94.4% (n = 102) in L3 after formation lens, indicating that L3 was dominating position for eggs, embryos, and larvae. More eggs, embryos, and larvae of A. rhombeus were found more often in the inner demibranshs than outer demibranchs. Since A. rhombeus is a species that spawn in the autumn and thus avoids the competition with interspecific and glochidia. However, they have to spend the winter in low water temperature. Consequently, we assume that A. rhombeus have evolved toward embryonic diapause under the low water temperature before the formation of lens and spawning inside the supracranchial cavity to save the transit energy from the water space to the suprabranchial cavity after the achieving movement ability with the formation of lens.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.