• Journal of Intelligence and Information Systems
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• v.25 no.3
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• pp.89-115
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• 2019

This study was conducted to present the stylistic differences between Arthur Conan Doyle and Agatha Christie, famous as writers of classical mystery novels, through data analysis, and further to present the analytical methodology of the study of style based on text mining. The reason why we chose mystery novels for our research is because the unique devices that exist in classical mystery novels have strong stylistic characteristics, and furthermore, by choosing Arthur Conan Doyle and Agatha Christie, who are also famous to the general reader, as subjects of analysis, so that people who are unfamiliar with the research can be familiar with them. The primary objective of this study is to identify how the differences exist within the text and to interpret the effects of these differences on the reader. Accordingly, in addition to events and characters, which are key elements of mystery novels, the writer's grammatical style of writing was defined in style and attempted to analyze it. Two series and four books were selected by each writer, and the text was divided into sentences to secure data. After measuring and granting the emotional score according to each sentence, the emotions of the page progress were visualized as a graph, and the trend of the event progress in the novel was identified under eight themes by applying Topic modeling according to the page. By organizing co-occurrence matrices and performing network analysis, we were able to visually see changes in relationships between people as events progressed. In addition, the entire sentence was divided into a grammatical system based on a total of six types of writing style to identify differences between writers and between works. This enabled us to identify not only the general grammatical writing style of the author, but also the inherent stylistic characteristics in their unconsciousness, and to interpret the effects of these characteristics on the reader. This series of research processes can help to understand the context of the entire text based on a defined understanding of the style, and furthermore, by integrating previously individually conducted stylistic studies. This prior understanding can also contribute to discovering and clarifying the existence of text in unstructured data, including online text. This could help enable more accurate recognition of emotions and delivery of commands on an interactive artificial intelligence platform that currently converts voice into natural language. In the face of increasing attempts to analyze online texts, including New Media, in many ways and discover social phenomena and managerial values, it is expected to contribute to more meaningful online text analysis and semantic interpretation through the links to these studies. However, the fact that the analysis data used in this study are two or four books by author can be considered as a limitation in that the data analysis was not attempted in sufficient quantities. The application of the writing characteristics applied to the Korean text even though it was an English text also could be limitation. The more diverse stylistic characteristics were limited to six, and the less likely interpretation was also considered as a limitation. In addition, it is also regrettable that the research was conducted by analyzing classical mystery novels rather than text that is commonly used today, and that various classical mystery novel writers were not compared. Subsequent research will attempt to increase the diversity of interpretations by taking into account a wider variety of grammatical systems and stylistic structures and will also be applied to the current frequently used online text analysis to assess the potential for interpretation. It is expected that this will enable the interpretation and definition of the specific structure of the style and that various usability can be considered.

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.357-386
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• 2007

At present, thirteen Buddhist bells of Unified Silla are known to the world: Six in Korea, five in Japan and two other bells, and three out of them are impossible to make out its original form. Therefore, we divided the form of Unified Silla Buddhist bells based on the ten other bells, and we tried out to prove the manufacturing technology by the comparison of the research material of Uncheon-dong bell and existing research materials of other bells, in other to find their linkage based on the alloy elemental composition. We divided Unified Silla Buddhist bell into two types: Type I has symmetric apsaras and regular patterns on its face and it was made in early Silla period; type II has asymmetric apsaras and irregular pattern arrangement and made in late Silla period. In particular, Uncheon-dong Buddhist bells is very similar to Komyoji[光明寺] temple bell from ninth century in Japan. It is peculiar that the apsaras on Uncheon-dong bell play vertical music instruments that are never seen in Unified Silla Buddhist bell. Most of Unified Silla Buddhist bell are compounded with Cu-Sn or Cu-Sn-Pb system. From eighth and ninth century, bells were cast with even composition of copper, tin and lead, and the bronze alloy ratio was similar to the record in Gogonggi[考工記], Jurye[周禮], a book from ancient China. Particularly, Uncheon-dong bell is in a rare case of Cu-Sn-Pb-As system. As had been rarely used in Unified Silla Buddhist bells, so we presented the relative research materials. As has the same nature as Pb. Because As easily volatilize at high temperature, it is hard to use. But it has its merit of solidity and durability. Pb enhances fluidity and thereby expresses the patterns more distinct; As makes the bell stronger. The result of lead isotope ratio could not exactly reveal a concrete producing center. However, over the analysis of our samples, hereby we suggest Uncheon-dong bell was made of materials from just one ore deposit.

• MISULJARYO - National Museum of Korea Art Journal
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• v.96
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• pp.209-223
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• 2019

The Iron Seated Buddha sculpture in the National Museum of Korea had long sat unregistered in storage at the museum. However, a new accession number "bon9976" has recently been assigned to it. This sculpture was excavated from the neighborhood of Heungnyongsa Temple in Baekun-ri, Yidong-myeon, Pocheon-gun, Gyeonggi-do Province together with another Iron Seated Buddha sculpture(bon9975) called "Iron Buddha from Pocheon." A comparison and examination of Gelatin Dry Plate and official documents from the Joseon Government-General Museum during the Japanese occupation period have revealed that these two Iron Buddha sculptures were transferred to the Museum of the Government-General of Korea on December 17, 1925. The Iron Seated Buddha sculpture(bon9976) has a height of 105 centimeters, width at the shoulders of 57 centimeters, and width at the knee of 77 centimeters. The Buddha is wearing a robe with rippling drapery folds and the right shoulder exposed. He is seated in the position called gilsangjwa(the seat of good fortune) in which the left foot is placed over the right thigh. The features of the Buddha's oval face are prominently sculpted. The voluminous cheeks, eye sockets in a large oval shape, slanted eyes, short nose, and plump lips can also be found in other ninth-century Iron Seated Buddha sculptures at Silsangsa Temple in Namwon, Jeollanam-do Province, Hancheonsa Temple in Yecheon, Gyeongsangbuk-do Province, and Samhwasa Temple in Donghae-si, Gangwon-do Province. Moreover, its crossed legs, robe exposing the right shoulder, and rippling drapery folds suggest that this sculpture might have been modeled after the main Buddha sculpture of the Seokguram Grotto from the eighth century. The identity of this Iron Seated Buddha can be determined using the Gelatin Dry Plate(M442-2, M442-7). In them, the Buddha has its right palm facing upwards and holds a medicine jar on its left palm. Until now, the Iron Seated Bhaiṣajyagura(Medicine) Buddha(bon1970) excavated from Wonju has been considered the sole example of an iron Medicine Buddha sculpture. However, this newly registered Iron Seated Buddha turns out to be a Medicine Buddha holding a medicine jar. Furthermore, it serves as valuable material since traces of gilding and lacquering clearly remain on its surface. This Iron Seated Buddha sculpture (bon9976) is presumed to have been produced around the ninth century under the influence of Esoteric Buddhism by the Monk Doseon(827~898), a disciple of the Monk Hyecheol, to protect the temple and help the country overcome geographical shortcomings. According to the records stored at Naewonsa Temple(later Heungnyongsa Temple), Doseon selected three significant sites, including Baegunsan Mountain, built "protector" temples, created the Bhaisajyagura Buddha triad, and enshrined them at the temples. Moreover, the inscription on the stele on the restoration of Seonamsa Temple states that Doseon constructed temples and produced iron Buddha sculptures to help the country surmount certain geographical shortcomings. Heungnyongsa Temple is located in Dopyeong-ri, Yidong-myeon, Pocheon-si, Gyeonggi-do Province. This region appears to have been related to rituals directed to the Medicine Buddha since Yaksa Temple(literally, "the temple of medicine") was built here during the Goryeo Dynasty, and the Yaksa Temple site with its three-story stone pagoda and Yaksadong Valley still exist in Dopyeong-ri.

• Journal of Korean Historical Folklife
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• no.27
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• pp.267-361
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• 2008

This article traces how the modern Chinese "nation" was constructed as an "imagined community" around Huang-ti (the Yellow Emperor) in late Qing. Huang-ti was a legendary figure in ancient China and the imperial courts monopolized the worship of him. Many late Qing intellectuals appropriated this symbolic figure and, through a set of discursive strategies of "framing, voice and narrative structure," transformed him into a privileged symbol for modern Chinese national identity. What Huang-ti could offer was, however, no more than a "public face" for the imagined new national community, or in other words, a formal structure without substantial contents. No consensus appeared on whom the Chinese nation should include and where the Chinese nation should draw its boundaries. The anti-Manchu revolutionaries emphasized the primordial attachment of blood and considered modern China an exclusive community of Huang-ti's descent. The constitutional reformers sought to stretch the boundaries to include the ethnic groups other than the Han. Some minority intellectuals, particularly the Manchu ones, re-constructed the historic memory of their ethnic origin around Huang-ti. The quarrels among intellectuals of different political persuasion testify how Huang-ti as the most powerful cultural symbol became a site for contests and negotiations in the late Qing process of national construction.

• (The) Research of the performance art and culture
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• no.33
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• pp.129-163
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• 2016

This study examines processes of cultural introductions and transformations among Korea, China and Japan via focuses on the formative characteristics of nasori(納曾利) masks belonging to komagaku (高麗樂), part of bugaku (舞樂), a Japanese court dance and music. Previous studies of traditional masks in East Asia focus on their dramatic characters and entertaining aspects. On the contrary, it approaches to their origins through the formative characteristics of komagaku nasori masks. Prince of Lanling, the representative togaku passed to Japan, and komagaku nasori perform a pair of toubu (答舞). One formative characteristic between Prince of Lanling and nasori masks is a dangling jaw (吊り顎). Masks having 'he' (へ)-shaped eyes like Japan's okina (翁) masks are characterized by a division (切顎) between the face and jaw, which is as same as the Korean masks. Other common grounds between Prince of Lanling and nasori masks are grotesque ghost faces and concentric double-circled eyes with their outlines painted gold. Concentric double-circled eyes prove that they spread to broader areas before the age of togaku and developed into a variety of divine-animal mask patterns. That Korean masks and nasori masks both have concentric double-circled eyes and dangling jaws is a significant starting point in studying the origin of traditional performing art in East Asia. Japan's bugaku has been passed down in shrines as part of folk religion. However, there exist in Korea no records or examples related to komagaku nasori masks introduced to Japan. This study provides some clues to comparison between Korean masks and komagaku nasori masks by focusing on the formative characteristics of the latter. The researcher suggests a new perspective to nasori mask dance by re-examining earlier Korean studies of the introduction of Daemyeonmu of Prince of Lanling to Japan through Shilla and the assumption of Nasori as Shilla music.

• (The)Study of the Eastern Classic
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• no.57
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• pp.9-40
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• 2014

This article focuses on Yeheon's consideration and solution for the hostile of social circumstances during the time of the Japanese invasions. Yeheon thought that the Chosun dynasty must have faced such disorder before the war happened. People including the king and his subjects did not live their life according to the righteous principle, and the state was not under control in a way that it should accomplish the Dao. Yeheon thought that the Japanese invasion, which is more like a flood or certain disasters, was not primarily responsible for the harshest of environments. Yeheon paid his attention to the fact that even after the Japanese invasions ended, people were still in disorder losing their mind-and-heart. People's mind-and-heart became that of animals because of starvation and disease. This is because the government made people trapped in a difficult situation by forcing them to prepare for military operations, rather than taking care of them. As a result, in Yeheon's view, the main cause of the social disorder was people's lack of mind-and-heart, which brought about their actions of brutality like those of animals. Although Yeheon himself did not form righteous armies, he instead suggested a right path to overcome and solve the social disorder by describing and analyzing in detail the reality of the war as well as the problems of policies. In particular, Yeheon studied the Zhou yi at the time because understanding the principle of fortune and misfortune, as well as the rise and fall of a state, could give a proper solution to the social turmoil of his times. In Yeheon's eyes, the most important thing to do in the time of people's losing mind-and-heart was to follow li and accomplish the Dao in their daily life. And this was what he, as a gentleman, should do. Yeheon thought that in spite of the harshest of environments, one can still preserve one's grace and dignity, which would overcome one's adversity. This gives us the following questions: should one put aside one's grace and dignity to overcome wartime perils? Or in so doing, one should face more severe time after a short period of peace and stability? These questions concern the relationship between one's morality and the state's responsibility, and what is the right way of doing one's duty to the state is the main philosophical subject in this article.

• (The)Study of the Eastern Classic
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• no.68
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• pp.173-208
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• 2017

This study sorted out the political methods of the typical shell-and-bone inscriptions during early Western Zhou, the shapes and arrangements of Chan, Chak, and Jak, and the characteristics and description methods of shell-and-bone characters and also investigated the formation backgrounds and changing patterns of shell-and-bone inscriptions with a focus on the transmitted literature and actual shell-and-bone inscriptions. First, the transmitted literature contained records saying that Gogongdanbu told fortunes by burning tortoise shells during Proto-Zhou, but no Bokgap from those days had been excavated yet. The content of the divination focused on the periods of Kings Wen, Wu, and Cheng of Zhou, and the shell-and-bone characters of Juwon contained much content about Jugong those days. Second, there were some differences in the processing methods between Bokgap and Bokgol, but their origin could basically be found in the Joyeongjang form during middle Shang. In addition, it was found that they directly accepted the Bukchon type of Seomseo during late Shang and the divination method of the Proto-Zhou culture. Third, all of Bokgaps had a set of square Chan and rectangular Chak installed on the back, whereas all of Bokgols had a set of circular Chan and vertically thin Chak and were in the shape of a cat's eye. In terms of the Chan, Chak, and Jak arrangement, the Bokgaps were similar to those of Yinxu during late Shang, whereas the Bokgols had the characteristics of the Joyeongjang type during middle Shang. Finally, there were differences in the description methods of shell-and-bone characters according to the arrangement methods of shell-and-bone inscriptions. Some rules were found according to each of the parts. Bokgaps were placed horizontally so that Gapsu would face sideways. The middle sections of Bokgols were mostly placed horizontally with the Byeongbu and Seonbu facing downwards at Golgu to write downwards from right to left. This method was estimated to have something to do with "Sigo" in the divination process in The Rites of Zhou. It was inferred that the perceptions of divination changed in the process of arranging the rites and music institutions during early Western Zhou.

• Journal of Korean Tunnelling and Underground Space Association
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• v.23 no.3
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• pp.133-149
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• 2021

This study aims to report the behavioral mechanism of steel pipe reinforcement grouting, which is being actively used to ensure the stability of the excavation surface during tunnel excavation, based on measurements taken at the actual site. After using a 12 m steel pipe attached with a shape displacement meter and a strain gauge to reinforce the actual tunnel surface, behavioral characteristics were identified by analyzing the measured deformation and stress of the steel pipe. Taking into account that the steel pipes were overlapped every 6 m, the measured data up to 7 m of excavation were used. In addition, the behavioral characteristics of the steel pipe reinforcement according to the difference in strength were also examined by applying steel pipes with different allowable stresses (SGT275 and SGT550). As a result of analyzing the behavior of steel pipes for 7 hours after the first excavation for 1 m and before proceeding with the next excavation, the stress redistribution due to the arching effect caused by the excavation relaxation load was observed. As excavation proceeded by 1 m, the excavated section exhibited the greatest deformation during excavation of 4 to 6 m due to the stress distribution of the three-dimensional relaxation load, and deformation and stress were generated in the steel pipe installed in the ground ahead of the tunnel face. As a result of comparing the behavior of SGT275 steel pipe (yield strength 275 MPa) and SGT550 steel pipe (yield strength 550 MPa), the difference in the amount of deformation was up to 18 times and the stress was up to 12 times; the stronger the steel pipe, the better it was at responding to the relaxation load. In this study, the behavior mechanism of steel pipe reinforcement grouting in response to the arching effect due to the relaxation load was identified based on the measured data during the actual tunnel excavation, and the results were reported.

• Journal of Ginseng Culture
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• v.3
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• pp.90-118
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• 2021

Gaeseong fostered the conditions necessary for modern capitalism, as huge capital was accumulated through the cultivation and trade of ginseng, which were activities that flourished in the 18th century. During the Japanese colonial era, ginseng merchants were not simply limited to acquiring landowner capital from ginseng trade but actively converted such resource to productive and financial capital, thereby becoming modern entrepreneurs. Ginseng merchants led the joint management and investment of Gaeseong Electric Co., Ltd., Daehan Cheonil Bank, Gaeseong Brewing Co., Ltd., and Songgo Textile Company, founded in the early 20th century. They pursued corporate profits and, as leading individuals of society, spearheaded regional development by supporting educational and cultural projects in Gaeseong. These projects included the establishment of the Gaeseong Commercial School, the publication of Goryeo Times, and the operation of the Gaeseong Jwa Theater. Although liberal economics prioritized shareholder interest, the 21st century witnessed an emphasis on social responsibility among stakeholders asthe major purpose of enterprises. A trend that emerged was ESG (environment, social, governance) management, in which non-financial factors are valued more highly than financial performance. A successful business, which was denoted only by high profits in the past, is now defined by whether a company fulfills its social responsibility. In the early 20th century, the corporate activities of ginseng merchants in Gaeseong reflected entrepreneurship and stakeholder-centered ESG management, which later emerged as essential elements of modern business management. The modern management philosophy ahead of its times stemmed from the regionality of Gaeseong. The political discrimination against Gaeseong residents in the Joseon Dynasty precluded them from becoming government officers, and under a strict social hierarchy, yangban ("noblemen"), the intellectuals of the Joseon Dynasty, were forced to serve as merchants. Son Bong-sang and Kong Seong-hak, aside from being representative ginseng merchants, were both Confucian scholars and writers. The second and third generations of ginseng merchant families who had received higher education abroad returned to Gaeseong to carry on with their family businesses, then established modern companies with capital accrued from the ginseng industry. An analysis of the commercial activities of ginseng merchants in the early 20th century confirmed that these individuals were pioneering entrepreneurs who adopted the ESG management philosophy. In ginseng merchants, one sees a dimension of capitalism with a human face, as with ginseng thatsaves human life.

• Industry Promotion Research
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• v.6 no.3
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• pp.9-17
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• 2021

Childcare teacher experience emotional labor that suppresses, exaggerates, controls and regulates their emotions in order to produce the positive image required in the nursery field. The working environment for infants and toddlers has a problem of lowering the quality of life as a cause of psychological exhaustion of the emotional labor childcare teacher. Because singing helps to improve the quality of human life, research is needed to enable emotional labor childcare teacher to recover from psychological exhaustion and plan a positive life in the process of self-care. First, how is the psychological exhaustion of the emotional labor childcare teacher through song psychotherapy? Second, how is the process of self-care of the emotional labor childcare teacher through song psychotherapy? The study was conducted from March 2017 to May 2020, and through qualitative case studies, data such as in-depth interviews, direct observations, and participation observations were collected at the ○○○ daycare center for 50 minutes every 12 sessions. Based on the above findings, the following conclusions were drawn: First, through singing psychotherapy, emotional labor and childcare staff were able to discover, understand, recognize, face, communicate, and insight into their will to live, psychologically exhausted themselves. Emotional support from others can reduce the experience of emotional depletion and demonstrate a recovery of experience and an improvement in achievement due to frustration at work. Second, the self-care of the emotional labor child care teacher through song psychotherapy proved the temporal, spatial, relational, and emotional caring process, while maintaining the balance between caring for others and caring for oneself, body, mind, and spirituality are organic change. In this study, the psychological exhaustion and self-care process provides an opportunity to discover the essence of life, explore and express one's inner self, take care of others and oneself in a balanced manner, and provide insights for a whole person and healthy self. It is significant in providing opportunities to improve the quality of life through growth.