• Geophysics and Geophysical Exploration
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• v.15 no.1
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• pp.39-46
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• 2012

Recently, stratigraphic reservoirs are getting more attention than structural reservoirs which have mostly developed. However, recognizing stratigraphic thin gas reservoirs in a stacked section is usually difficult because of tuning effects. Moreover, if the reflections from the brine-saturated region of a thin layer have the same polarity with those from the gas-saturated region, we could not easily identify the gas reservoir with conventional data processing technique. In this study, we introduced a way to delineate the gas-saturated region in a thin layer reservoir using a spectral decomposition method. First of all, amplitude spectrum with the variation of the frequency and the incident angle was investigated for the medium which represents property of Class 3, Class 1 or Class 4 AVO response. The results show that the maximum difference in the amplitude spectra between brine and gas-saturated thin layers occurs around the peak frequency independent of the incident angle and the type of AVO responses. In addition, the amplitude spectra of the gas-saturated zone are greater than those of brine-saturated one in Class 3 and Class 4 at the peak frequency while those of phenomenon occur oppositely in Class 1. Based on the results, we applied spectral decomposition method to the stacked section in order to distinguish the gas-saturated zone from the brine-saturated zone in a thin layer reservoir. To verify our new method, we constructed a thin-layer velocity model which contains both gas and brine-saturated zones which have the same reflection polarities. As a result, in the spectral decomposed sections near the peak frequency obtained by Wigner-Ville Distribution (WVD), we could identify the difference between reflections from gas- and brinesaturated region in the thin layer reservoir, which was hardly distinguishable in the stacked section.

• Korean Journal of Remote Sensing
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• v.37 no.5_1
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• pp.903-916
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• 2021

An area's topography refers to the shape of the earth's surface, described by its elevation, slope, and aspect, among other features. The topographical conditions determine energy flowsthat move water and energy from higher to lower elevations, such as how much solar energy will be received and how much wind or rain will affect it. Another common factor, the topographic wetness index (TWI), is a calculation in digital elevation models of the tendency to accumulate water per slope and unit area, and is one of the most widely referenced hydrologic topographic factors, which helps explain the location of forest vegetation. Analyses of topographical factors can be calculated using a geographic information system (GIS) program based on digital elevation model (DEM) data. Recently, a large number of free open source software (FOSS) GIS programs are available and developed for researchers, industries, and governments. FOSS GIS programs provide opportunitiesfor flexible algorithms customized forspecific user needs. The majority of biodiversity in island areas exists at about 20% higher elevations than in land ecosystems, playing an important role in ecological processes and therefore of high ecological value. However, island areas are vulnerable to disturbances and damage, such as through climate change, environmental pollution, development, and human intervention, and lacks systematic investigation due to geographical limitations (e.g. remoteness; difficulty to access). More than 4,000 of Korea's islands are within a few hours of its coast, and 88% are uninhabited, with 52% of them forested. The forest ecosystems of islands have fewer encounters with human interaction than on land, and therefore most of the topographical conditions are formed naturally and affected more directly by weather conditions or the environment. Therefore, the analysis of forest topography in island areas can be done more precisely than on its land counterparts, and therefore has become a major focus of attention in Korea. This study is focused on calculating the performance of different topographical factors using FOSS GIS programs. The test area is the island forests in Korea's south and the DEM of the target area was processed with GRASS GIS and SAGA GIS. The final slopes and TWI maps were produced as comparisons of the differences between topographic factor calculations of each respective FOSS GIS program. Finally, the merits of each FOSS GIS program used to calculate the topographic factors is discussed.

• Journal of Korean Elementary Science Education
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• v.40 no.2
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• pp.239-252
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• 2021

The purpose of this study is to develop an evolutionary STEAM education program based on the brain and to analyze its effects on scientific interest and scientific creativity of elementary school students. Four different topics based on four scientific fields (Physics, Chemistry, Biology and Earth Science) were derived from the science textbook under the 2015 revised curriculum to build a brain-based evolutionary STEAM education program. The research subjects were 90 fourth graders of S-elementary school located in Gyeonggi Province, Korea and they were divided into an experimental group of 45 students and a comparative group of 45 students. The main findings of this study are as follows. First, according to the independent samples t-test of scientific interest, no statistically significant difference were found between the two groups, but the brain-based evolutionary STEAM education had meaningful effect on improving 'interest in scientific learning' and 'anxiety about scientific learning'. Second, according to the paired samples t-test of scientific interest, the experimental group had significantly improved 'interest in science' but on the other hand, there was no effect on the comparative group. Third, scientific creativity and originality of the experimental group were significantly higher after the class than that of the comparative group. Fourth, although there were some significant differences between the two groups in scientific creativity after the class, both groups had improved scientific creativity between the results of pre and post test. Based on these results, we discuss implications for science education and STEAM education research.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.37-67
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• 2023

This paper aims to examine the loyalty and filial piety pursued by Taoists, focusing on the concept of loyalty and loyalty shown in Wenchang Filial Piety Classic and General Collection of Jingming on Loyalty and Filial Piety. After the Han Dynasty, the concept of loyalty and filial piety became the representative virtues that led the country and society to follow the ideology of Confucius as the dominant ideology. This applied to everyone from emperor to each individual. Taoism had different reasons for promoting the concept of loyalty and filial piety and these even varied from sect to sect, but generally, Taoism could also be said to emphasize loyalty and filial piety. Depending on the sect of Taoism, filial piety might be valued on its own or filial piety might be valued in conjunction with loyalty. In particular, defining Taoism was criticized for "forgetting the desirable behavior required in the human network of the world and severing relationships with various objects encountered in life." In this respect, the concept of loyalty and filial piety in General Collection of Jingming on Loyalty and Filial Piety, could be observed to emphasize 'filial piety' in conjunction with 'loyalty', and this shows the influence of Confucius' concept of loyalty and filial piety. At the same time, this shows the concept of loyalty and filial piety as reimagined by Taoism. The most fundamental aim of Taoism is to pursue immortality. However, as a prerequisite for becoming such a god, loyalty and filial piety, were practiced alongside 'gentleness' and 'humanity and trustworthiness.' Here, the Taoist emphasis on 'loyalty and filial piety', 'gentleness', and 'humanity and trustworthiness' is essentially the same as in Neo-Confucianism. However, seeking to become an immortal through these values represents a motivation that is different from Neo-Confucians who denied the pursuit of immortality. In this paper, loyalty and filial piety as understood and practiced by Neo-Confucian scholars will be compared with the same concepts in the Taoist context and the findings will be summarized via three categories. First, in the Taoist model longevity and the pursuit of immortality are seen as being closely related to filial piety. The reason why achieving longevity and pursuing immortality was considered closely related to filial piety is because this is a modified and enhanced reimagining of the Neo-Confucianist concept of loyalty and filial piety. The other is that Taoism's concept of loyalty and filial piety is richly supplemented with content about 'interactions between heaven and humankind.' When filial piety is practiced in this context, the principle of responding to the gods of heaven and earth is emphasized. At the same time, Taoism presents consequences for insufficient filial piety to parents or insufficient loyal to the king; disasters will be brought down by heaven. Finally, it is argued that the practice filial piety is necessary and should extend not only to parents to all phenomena in the world without distinguishing based on one's degree of intimacy to those phenomena.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• Journal of Christian Education in Korea
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• v.74
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• pp.7-31
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• 2023

The climate crisis threatens Earth's ecosystems and biodiversity. In particular, it can be said that the cause of the global crisis began with human greed. An educational alternative is needed to change the Christian worldview that causes greed. The purpose of this study is to find ways to apply democratic citizenship education to Christian education as an alternative to overcome the climate crisis. The contents of the study to achieve the purpose were first the essence of Christian citizenship education was examined by dividing it into citizenship education, democratic citizenship education, and Christian citizenship education. Second, The model of democratic citizenship education was established by defining its goals, content, methods, and directions within the context of Christian citizenship education. Third, the application plan of Christian education for democratic citizenship education was classified into 7 categories and proposed; environmental education to overcome the climate crisis, ethical education to restore the public role of the church, education to form God's character, education to realize the village education community, education that promotes Christ's peace and Christ education that fosters consideration for multicultural individuals, and literacy education to prevent the negative impacts of digital media culture. Next, the plan to apply democratic citizenship education to Christian education is, first, to reduce human greed and restore God's creation order through environmental education that can overcome the climate crisis. Second, through ethics education to restore the church's public nature, it is necessary to restore the church's role for the church's moral empathy and publicity. Third, through the education that forms the God's character, it is necessary to form a mature character of faith in which personality and faith are harmonious and balanced. Fourth, schools, villages, and churches form a community through education that realizes a village education community so that the members of the village can obtain educational results. Fifth, through education that aims for the peace of the God Christians should be able to live as Christian democratic citizens who achieve peace in the kingdom of God. Sixth, through education that considers multicultural people, faith education that helps them overcome discrimination, exclusion, and hatred toward multicultural people with the love of Jesus Christ and seek a life of coexistence. Seventh, through literacy education that prevents the harmful effects of digital media culture, personal ability to read and write in media should ultimately be improved to the ability to practice socially.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.1-19
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• 2013

This study tries to review 'Sakuteiki(作庭記)', the Book of Garden Making, compiled at the end of the 11th Century during the Heian Period of Japan, from the East-Asian perspective. 'Sakuteiki' is a Garden Theory Book, the oldest in the world as well as in Asia, and it contains the traditional knowledge of Japanese ancient garden culture, which originated from the continent(Korea and China). Traditional knowledge related to East-Asian garden culture reviewed in this paper is "Fungsu Theory"(風水, Asian traditional ecology: Fengshui in Chinese; Fusui in Japanese), stemmed from the culture to seek sound and blessed places to live in. Viewed from modern landscape architecture, the Fungsu Theory corresponds to ecology(science). The Fungsu Theory was established around the Han Dynasty of China together with the Yinyangwuxing(陰陽五行) Theory and widely used for making human residences including gardens. It was transmitted to Japan via Korea as well as through direct transaction between Japan and China. This study reinterprets garden design principles represented in Sakuteiki, which were selected in 5 key words according to the Fungsu Theory. The 5 key words for the Fungsu Theory are "the place in harmony of four guardian gods(四神相應地)", "planting trees in the four cardinal directions", "flow of Chi(氣)", "curved line and asymmetry", and "mountain is the king, water is the people". Garden design principles of "the place in harmony of four guardian gods(四神相應地)" and "planting trees in the four cardinal directions" are corresponding to "Myeongdang-ron(明堂論, Theory of propitious site)". The place in harmony of four guardian gods mentioned in Sakuteiki is a landform surrounded by the flow of water to the east, the great path to the west, the pond to the south, and the hill to the north. And the Theory originated from Zhaijing(宅經, Classic of dwelling Sites) of China. According to this principle, the city was planned and as a miniature model, the residence of the aristocrat during the Heian period was made. At the residence the location of the garden surrounded by the four gods(the flow of water, the great path, the pond, and the hill) is the Myeongdang(明堂, the propitious site: Mingtang in Chinese; Meido in Japanese). Sakuteiki explains how to substitute for the four gods by planting trees in the four cardinal directions when they were not given by nature. This way of planting originated from Zhaijing(宅經) and also goes back to Qiminyaoshu (齊民要術), compiled in the 6th Century of China. In this way of planting, the number of trees suggested in Sakuteiki is related to Hetu(河圖) and Luoshu(洛書), which are iconography of Yi(易), the philosophy of change, in ancient China. Such way of planting corresponds to that of Yongdoseo(龍圖墅, the villa based on the principle of Hetu) presented in Sanrimgyeongje (山林經濟), an encyclopedia on agriculture and living in the 17th Century of Korea. And garden design principles of "the flow of Chi(氣)", "curved line and asymmetry" is connected to "Saenggi Theory(生氣論, Theory of vitality)". Sakuteiki explains the right flow of Chi(氣) through the proper flow and the reverse flow of the garden stream and also suggests the curved line of the garden stream, asymmetric arrangement of bridges and stones in the garden, and indented shape of pond edges, which are ways of accumulating Chi(氣) and therefore lead to "Saenggi Theory" of the Fungsu Theory. The last design principle, "mountain is the king, water is the people", is related to "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory. Sakuteiki explains the meaning of garden through a metaphor, which views mountain as king, water as the people, and stones as king's retainers. It compares the situation in which the king governs the people with the help of his retainers to the ecological phenomena in which mountain(earth) controls water with the help of stones. This principle befits "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory which explains landform on the analogy of social systems, people, animals and things. As above, major garden design principles represented in Sakuteiki can be interpreted in the context of the Fungsu Theory, the traditional knowledge system in East Asia. Therefore, we can find the significance of Sakuteiki in that the wisdom of ancient garden culture in East-Asia was integrated in it, although it described the knowhow of a specific garden style in a specific period of Japan.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.23 no.4
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• pp.153-178
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• 2018

Most operational uses of wind speed data require measurements at, or estimates generated for, the reference height of 10 m above mean sea level (AMSL). On the Ieodo Ocean Research Station (IORS), wind speed is measured by instruments installed on the lighthouse tower of the roof deck at 42.3 m AMSL. This preliminary study indicates how these data can best be converted into synthetic 10 m wind speed data for operational uses via the Korea Hydrographic and Oceanographic Agency (KHOA) website. We tested three well-known conventional empirical neutral wind profile formulas (a power law (PL); a drag coefficient based logarithmic law (DCLL); and a roughness height based logarithmic law (RHLL)), and compared their results to those generated using a well-known, highly tested and validated logarithmic model (LMS) with a stability function (${\psi}_{\nu}$), to assess the potential use of each method for accurately synthesizing reference level wind speeds. From these experiments, we conclude that the reliable LMS technique and the RHLL technique are both useful for generating reference wind speed data from IORS observations, since these methods produced very similar results: comparisons between the RHLL and the LMS results showed relatively small bias values ($-0.001m\;s^{-1}$) and Root Mean Square Deviations (RMSD, $0.122m\;s^{-1}$). We also compared the synthetic wind speed data generated using each of the four neutral wind profile formulas under examination with Advanced SCATterometer (ASCAT) data. Comparisons revealed that the 'LMS without ${\psi}_{\nu}^{\prime}$ produced the best results, with only $0.191m\;s^{-1}$ of bias and $1.111m\;s^{-1}$ of RMSD. As well as comparing these four different approaches, we also explored potential refinements that could be applied within or through each approach. Firstly, we tested the effect of tidal variations in sea level height on wind speed calculations, through comparison of results generated with and without the adjustment of sea level heights for tidal effects. Tidal adjustment of the sea levels used in reference wind speed calculations resulted in remarkably small bias (<$0.0001m\;s^{-1}$) and RMSD (<$0.012m\;s^{-1}$) values when compared to calculations performed without adjustment, indicating that this tidal effect can be ignored for the purposes of IORS reference wind speed estimates. We also estimated surface roughness heights ($z_0$) based on RHLL and LMS calculations in order to explore the best parameterization of this factor, with results leading to our recommendation of a new $z_0$ parameterization derived from observed wind speed data. Lastly, we suggest the necessity of including a suitable, experimentally derived, surface drag coefficient and $z_0$ formulas within conventional wind profile formulas for situations characterized by strong wind (${\geq}33m\;s^{-1}$) conditions, since without this inclusion the wind adjustment approaches used in this study are only optimal for wind speeds ${\leq}25m\;s^{-1}$.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.31-62
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• 2019

The purpose of this article is to study on the Daesoon Cosmology of the Correlative Relation between Mugeuk and Taegeuk. Daesoon cosmology is a cosmology based on the juxtaposition between the Gucheon Sangje and the world. In this article, I would like to say that this theory in Daesoon Thought was developed in three stages: the phase of the Mugeuk Transcendence of Gucheon Sangje, the stage of the Taegeuk Immanence, and the phase of the Grand Opening of the Later World between Mugeuk and Taegeuk as a correlative gentle reign. First of all, the phase of the Mugeuk Transcendence of Gucheon Sangje has been revealed as a yin-yang relationship. The stage of the Taegeuk Immanence represents the togetherness of harmony and co-prosperity between yin and yang, and the phase of the Grand Opening of the Later World between Mukeuk and Taegeuk refers to the unshakable accomplishment of its character and energy. It will be said that this is due to the practical mechanism in the correct balance of yin-yang making a four stage cycle of birth, growth, harvest, and storage. In addition, the Daesoon stage of the settlement of yin and yang is revealed as a change in the growth of all things and the formation of the inner circle. The mental growth reveals the characteristics of everything in the world, each trying to shine at the height of their own respective life as they grow up energetically. The dominant culture of cerebral communion renders a soft and elegant mood and combines yin and yang to elevate the heavenly and earthly period through transcendental change into sympathetic understanding. The stage of the Grand Opening of the Later World between Mugeuk and Taegeuk is one of the earliest days of the lunar month and also the inner circle of Taegeuk. It is in line with Ken Wilbur's integrated model as a step to the true degrees to develop into a world with brightened degrees. It is a beautiful and peaceful scene where celestial maidens play music, the firewood burns, and the scholars command thunder and lightning playfully. Human beings achieve a state of happiness as a free beings who lives as gods upon the earth. This is the world of theGrand Opening of the Later World between Mugeuk and Taegeuk. Daesoon Thought was succeeded by Dojeon in 1958, when Dojeon emerged as the successor in the lineage of religious orthodoxy and was assigned the task of handling Dao in its entirety. In addition, Daesoon is a circle and represents freedom and commonly shared happiness among the populous. Cosmology in the Daesoon Thought will enable us to understand deep dimensions and the identity of members as individuals within an inner circle of correlation between transcendence and immanence. This present study tries to analyze the public effects philologically and also the mutual correlation by utilizing the truthfulness of literature and rational interpretation. The outlook for the future in Daesoon Thought also leads to the one-way communication of Daesoon as a circle.