• Journal of the Korean Geophysical Society
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• v.3 no.4
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• pp.291-310
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• 2000

In this study, a series of data processing methods to calculate gravity anomaly from observed marine gravity data by NORI(National Oceanic Research Institute) using RV 'Hayang2000' in 1999 at southern part of the yellow sea were developed. As a results, the RMS difference of Free air anomaly among 264 crossover points is 0.436 mGal. The shipborne gravity data by NORI using RV 'Haeyang2000' will be very useful for gravitational research in and around Korean peninsula.

• Archives of design research
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• v.11 no.1
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• pp.131-142
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• 1998

Gustav KJimt (l862-1916)was a pioneer in the field of painting and decorative art. He was severly critized by the art critics of the time because of his rebellous art style. He firmly believed that there should exist a new kind of art that should portray the essence of the new liberalized era and that shoud reveal the idea of an artist in his work. Klimt was an aesthetic who sought beauty in life. He represented man as a micro universe within the macro universe. In order to portray man's inner being and to depict the process of life and death in nature, he symbolically employed female entity as a medium. Through uses of the circles, triangles, rectangles, and the spiral forms in his paintings, Klimt symbolized the meanings of man and nature. The circle symbolizes the universe and female entity; the triangle, human being; the rectangle, the earth and male entity; and the spiral, a universal force that attracts the opposite poles. The highly decorative characteristic nature of Klint's paintings and murals has often been modified in the pattern design field. It has been applied to home-furnishings and apparel textile designs, stained glasses, tiles, and posters. The techniques and layouts of these designs have been modified so that they may suit their manufacturing processes. In general, these pattern designs have two spectrums. One is the kind of design that has faithfully carried out Klimt' s original painting style. The other is the kind that has extracted the essence from the Klimt' s original art work.

• The Korean Journal of Air & Space Law and Policy
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• v.24 no.1
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• pp.153-194
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• 2009

The resources of outer space are for the common exploitation of mankind, and it is a common responsibility of mankind to protect the outer space environment. With the rapid development of space science and technology, and especially with the busy space activities of some major space powers, environmental contamination or space debris is steadily increasing in quantity and has brought grave potential threats and actual damage to the outer space environment and human activities in space. Especially We must mitigate and seek out a solution to remove space debris which poses a threat directly to man's exploitation and use of outer space activities in the Low Earth Orbit (LEO) and in the Geostationary Orbit (GEO), through international cooperation and agreement in the fields of space science, economics, politics and law, in order to safeguard the life and property of mankind and protect the earth's environment. While the issue of space debris has been the subject of scientific study and discussion for some time now, it has yet to be fully addressed within the context of an international legal framework. During the earlier stages of the space age, which began in the late 1950s, the focus of international lawmakers and diplomats was the establishment of basic rules which sought to define the legal nature of outer space and set out the parameters for space activities and the nature and scope of activities carried out in outer space were quite limited. Consequently, environmental issues and the risks that might arise from the generation of space debris did not receive priority attention within the context of the development international space law. In recent years, however, the world has seen dramatic advances in technology and increases in the type and number of space-related activities which are being carried out. In addition, the number of actors in this field has exploded from two highly developed States to a vast array of different States, intergovernmental and nongovernmental organizations, including private industry. Therefore, the number of artificial objects in the near-Earth space is continually increasing. As has been previously mentioned, COPUOS was the entity that created the existing five treaties, and five sets of legal Principles, which form the core of space law, and COPUOS is clearly the most appropriate entity to oversee the creation of this regulatory body for the outer space environmental problem. This idea has been proposed by various States and also at the ILA Conference in Buenos Aires. The ILA Conference in Buenos Aires produced an extensive proposal for such a regulatory regime, dealing with space debris issues in legal terms This article seeks to discuss the status of international law as it relates to outer space environmental problem and space debris and indicate a course of action which might be taken by the international community to develop a legal framework which can adequately cope with the complexity of issues that have recently been recognized. In Section Ⅱ,Ⅲ and IV of this article discuss the current status of international space law, and the extent to which some of the issues raised by earth and space environment are accounted for within the existing United Nations multilateral treaties. Section V and VI discuss the scope and nature of space debris issues as they emerged from the recent multi-year study carried out by the ILA, Scientific and Technical Subcommittee, Legal Subcommittee of the United Nations Committee on the Peaceful Uses of Outer Space ("COPUOS") as a prelude to the matters that will require the attention of international lawmakers in the future. Finally, analyzes the difficulties inherent in the future regulation and control of space debris and the activities to protect the earth's environment. and indicates a possible course of action which could well provide, at the least, a partial solution to this complex challenge.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.375-406
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• 2024

This study aims to define the meaning of 'Sangsaeng (mutual beneficence)' within the context of 'Sangsaeng ecological theory,' a form of discourse of that has emerged from Daesoon Jinrihoe's perspective on ecology. Sangsaeng ecological theory applies the concept of interdependence to ecology in order to explain how Sangsaeng, which is commonly used as an ethical system for humans, can be applied to the realm of ecology such that it extends its scope of application to include non-human beings. Interdependence, when applied to ecology, is formed via relationships between individuals. Such relationships can be positive, negative, or neutral, and the type of interdependence that emerges can be competitive, predatory, parasitc, and symbiotic. Even if the relationship between individuals ends negatively, it can still exert a positive effect on the ecosystem. Consequently, all of these produce a type of 'dependence'. However, relationships that end negatively can generate grievances, and from the perspective of Sangsaeng ethics, this type of interdependence is to be avoided. Therefore, by way of contrast, ecological Sangsaeng may include both relationships of positive interdependence and relationships of predation, parasitism, and competition in so far as there no grievances. Ecological theory requires a perspective that enables an understand of the relationship between nature and humans in an integrated way that does not separate them. One view of universe, known as Cheonji-saengin-yongin (Heaven and Earth give produce humans make use of them) provides insights into the relationship between the universe and humans and nature and humans from an interdependent perspective. Heaven and Earth take humans as the basis of their existence, and only after humans discover the law of nature and the sacredness behind it can a deep interdependence between Heaven and Earth and humans and nature and humans be established. However, as modern humans emerge, the interdependence between Heaven and Earth and humans collapses as they destroy nature and lower the authority of Shindo (divine order). Haewon Sangsaeng (the resolution of grievances for mutual beneficence) and Boeun Sangsaeng (the reciprocation of favors for mutual beneficence) is the solution to reestablish the interdependence that has been disconnected between Heaven and Earth and humans and nature and humans. The practice of Haewon Sangsaeng through Gongbu rituals is the way to restore interdependence between nature and humans. The process of humans achieving Dotong (mastery of the Dao) through religious practices is the practice of Boeun Sangsaeng, and humans will be reborn into Injon (Human Nobility or 'divine humans') with ecological nature and enjoy an eternal interdependent relationship with nature. In summary, Sangsaeng in the context of Sangsaeng ecological theory is the idea and practice of allowing nature and humans to restore their interdependence and live on eternally.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.109-141
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• 2022

As many perhaps already know, in East Asian thought there are two aspects of all things such as light and darkness coexist and are called Yin-Yang (陰陽). The initial concept of Yin-Yang was just a simple expression meant to depict natural phenomena, but it gradually became the central concept in explanations of creation and the changes that undergo all things in the universe. The study of the ordering principle of nature that was known as Myeongli (命理) also examined the interrelation between the sky and the earth and divided the two into Ten Celestial Stems (天干 cheongan) and the Twelve Earth Branches (地支 jiji) based on Yin-Yang theory. This thesis analyzed contents of the relationship between Ten Celestial Stems and the Twelve Earth Branches in terms of the patterns of Mutual Aid (相助 sangjo) and Mutual Contention (相剋 sanggeuk) through a literature review and exploration of their common features and differences. Different categorized phenomena under the pattern of Mutual Aid include Tonggeun (通根 root downward) and Tugan (透干 appearance of the upward). Tonggeun means that signs in the Celestial Stems took root in their counterparts of the Earthly Branches. In the Celestial Stems, there is also Tonggeuncheo (通根處 a place to root downward) which in relation to the Earthly Branches show that the same five phases become Samhap (三合 combined three ways to gain power) and Banghap (方合 gathering in the same season). The methods of seeing Tonggeunryeok (通根力 power of a downward root) are as follows: First, it is seen by the places where Tonggeun takes hold. Ilgan (日干 the Celestial Stem of a birthday) is ordered as month (月 wol) > day (日 il) > hour (時 shi) > year (年 nyeon), and other Celestial Stems appear ordered as month > sitting > close place. Second, it can be seen by the characteristics of Earthly Branches that Tonggeun has taken hold. The Earthly Branches are ordered as Rokwangji (祿旺支 vigorous land) and Jangsaengji (長生支 newborn land) > Yeogi (餘氣 remaining energy) > Myogo (墓庫 storage and burial grounds). Tugan is the concept that the main agent was changed to Tonggeun, which means that the spirit of the Earthly Branches is manifested in the Celestial Stems. And the five phases hidden in the Earthly Branches will be able to play their roles as they are revealed. There are also the phenomena of Gaedu (蓋頭 the heavenly destroying the earthly) and Jeolgak (截脚 the earthly destroying the heavenly) which are concepts that convey that the Heavenly Stems and Earthly Branches can mutually destroy one another. There are different opinions on Gaedu because some adopt viewpoints of just focusing on the Celestial Stems and considering it only in terms the Celestial Stems destroying the Earthly Branches. But, the vast majority of scholars think that the Celestial Stems weakens the role of the roots by destroying the Earthly Branches. Jeolgak, the reverse concept of Gaedu, weakens the spirit of the Celestial Stems as the Earthly Branches destroy them, and this is associated with the strong possibility that one is fated to experience disharmony.

• Journal of the Mineralogical Society of Korea
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• v.26 no.4
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• pp.245-262
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• 2013

We analyzed 29 surface sediment samples in five submarine volcanoes (TA12, TA19, TA22, TA25, and TA26) located in the southern part of the Tonga arc for trace elements and rare earth elements to investigate characteristics of the hydrothermal alteration of surface sediments. Based on analytical results of trace element and rare earth element (REE), surface sediments of TA12, TA19, and TA22 submarine volcanoes, which are located in the northern part of the study area, were very little or not influenced by hydrothermal fluids. In contrast, some stations of TA25 and TA26 submarine volcanoes were strongly affected by hydrothermal fluids. However, these two submarine volcanoes showed different features in element concentration in the sediments. Some stations of TA25 submarine volcano showed enrichment of Ni, Cu, Sn, Zn, Pb, Cr, Cd, Sb, W, Ba, Ta, Rb, Sr, and As, however, those of TA26 submarine volcano showed enrichment of Sn, Zn, Pb, Cd, Sb, Ba, Rb, and Sr. Stations which enriched trace elements were observed, enriched REEs were also observed. Average upper continental crust (UCC)-normalized REE patterns of the surface sediments generally showed low light REE (LREE) abundances and increased heavy REE (HREE) abundances. Eu enrichment was identified at several stations of TA25 and TA26 submarine volcanoes. In addition, enrichment of Ce was found at some stations of TA26 submarine volcano and these enrichment patterns were similar with hydrothermal fluid of near stations. Furthermore, TA25 and TA26 submarine volcanoes showed different enrichment characteristics of trace elements and REE. Trace elements were concentrated at TA25 submarine volcano. TA26 submarine volcano, on the other hand, observed highly enrichment of REE especially, Eu and Ce. As a result of the investigation, the characteristics and concentrations of REEs and trace elements in the surface sediments of each submarine volcano can be applied to identify hydrothermal alteration of sediments during exploration for hydrothermal deposits.

• Journal of the Korean earth science society
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• v.24 no.4
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• pp.303-314
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• 2003

Ocean-air observation using an Automatic Weather Station (AWS) and Conductivity Temperature Depth (CTD) was conducted in the Mid-Yellow Sea off Korea during 8-10 July 2002. A water mass lower than 17$^{\circ}C$ around the Taean peninsula and a tidal front between 36$^{\circ}$20'N and 36$^{\circ}$30'N were observed. The horizontal distribution of air temperature was similar to that of sea surface temperature (SST). Hourly observation around Dukjuk island showed the cold and saline southwesterly and the warm and fresh northeasterly in phase with tidal current. Sea fogs two times formed at 2300 LST 8-0130 LST 9, and 0300-0600 LST 9 July 2002 during the observation period, respectively. During the initial stage of fogs, winds became northeasterly at the speed of 2-4m/s$^{-1}$, and air temperature dropped to 18$^{\circ}C$, as the North Pacific High weakened. The satellite image indicated that sea fogs formed over warm water in the western Yellow Sea and moved eastward toward the observation site, which could be called a steam fog. The fogs dissipated when wind speed and air temperature increased.

• Journal of the Korean earth science society
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• v.34 no.4
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• pp.313-328
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• 2013

Jurassic granitoids in the northeastern part of the Yeongnam Massif are possibly the result of intensive magmatic activities that occurred in response to subduction of the proto-Pacific plate beneath the northeast portion of the Eurasian plate. Geochemical studies on the granitic rocks are carried out in order to constrain the petrogenesis of the granitic magma and to establish the paleotectonic environment of the area. Whole rock chemical data of the Uljin granitoids in the northeastern part of the Yeongnam Massif indicate that all of the rocks have the characteristics of calcalkaline series in subalkaline field. The overall major element trends show systematic variations in each granitic body, but the source materials of each granitoids seem to have different chemical composition. The Uljin granitoids are different from other granitic rocks, which distributed vicinity of the study area, in the contents of $Al_2O_3$ and trace elements such as Cr, Co, Ni, Sr, Y and Nb. The Uljin granitoids have geochemical features similar to slab-derived adakites such as high $Al_2O_3$, Sr contents and high Sr/Y, La/Yb ratios, but they have low Y and Yb contents. The major ($SiO_2$, $Al_2O_3$, MgO) and trace element (Sr, Y, La, Yb) contents of the Uljin granitoids fall well within the adakitic field. The Uljin granitoids have similar geochemical characteristics, paleotectonic environments and intrusion ages to those of the Yatsuo plutonic rocks of Hida belt located on northwestern part of Japan. Chondrite normalized REE patterns show generally enriched LREEs ($(La/Yb)_{CN}=10.6-103.4$) and are slight negative to flat Eu anomalies. On the ANK vs. A/CNK and tectonic discrimination diagrams, parental magma type of the granites corresponds to I-type and volcanic arc granite (VAG). Interpretations of the chemical characteristics of the granitic rocks favor their emplacement in a compressional tectonic regime at the continental margin during the subduction of Izanagi plate in Jurassic period.

• Journal of the Korean Society of Marine Environment & Safety
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• v.2 no.1
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• pp.137-150
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• 1996

Safety is built in to the activities of the prudent ship operator. Ant investment made towards this end is likely to have a measurable payback in positive terms. That there must be an investment is inevitable, because the industry at large has let things slip too far too long. Those who have not allowed it to slip too far and who are the first to recognize that safety, far from costing money, in the long term actually preserves it, will be wieners. Too many seem to have lost sight of the fact that every one hundred pennies saved is a full one hundred pennies profit. Every hundred pennies of additional revenue contributes no more then fifteen pence to profit. Environmental protection is not so simple, nor so financially attractive. Man needs the minerals of the Earth as well as the products of the soil and sea survive. We(the human race) are still not in the position, politically or financially to manage the Earth's assets without causing damage. The evidence of our damage is evident in many different parts of the Glove and will in some cases haunt several generations still to come. We have learned a lot, and continue to learn, but despite the best intentions some Government needs for their people will be at the expense of people in another region for the foreseeable future. We sailors ply the seas with the raw materials of commerce as well as the finished and part finished goods. It does not always sit well to consider too deeply what effect the ship and the cargo it carries is having, or may have, on some communities, or on the sea through which sail. None my generation can hold up his head and claim to be without blame in the pollution of the seas. Times are changing though, and Governments are turning their attention more to the protection of our planet and its precious resources. This will not be without cost. The investment will have to be made not for our benefit, but for the benefit of generations yet to come, however the cost will have to be borne by society as a whole, not by the shipping community alone. The debate surrounding the choice between engineering our way to a better tomorrow, or adapting our working practices will continue. Each method has the same goal as its target and as long as we attain the goal does it really matter how we get there?