• Fire Science and Engineering
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• v.24 no.2
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• pp.67-75
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• 2010

The fuel moisture changes accompanying with the elapsed days after a rainfall is very important to predict the risk of forest fire and make a good use of forest fire guard. So, to investigate the conditions for the risk of forest fire, it was studied the risk of forest fire for fallen leaves level, rotten level, and soil level after more-than-5 mm-rainfall according to the different forest density of pine forests which were located in Yeong-dong region in the Spring of 2007. The result of the study showed that the around 17% of fuel moisture which was the risky level for forest fire was reached after three days of a rainfall in the coarse dense forest region and after five days in the medium or highly dense forest region. However, for the rotten level represents more than 30% of fuel moisture even after six days after the rainfall, and the lower and upper level of the soil represented a slight or almost no changes. Based on the result, the prediction model ($R^2$=0.56~0.87) for the change of fuel moisture was developed, and it was examined by applying to actual meteorological measurements in the same period of 2008. It showed a meaningful result of 1% level of distinction.

• Publications of The Korean Astronomical Society
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• v.28 no.2
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• pp.25-36
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• 2013

Chumsungdae is an ancient astronomical observatory whose main role was doing 'chunmoon'. It was administrate by a royal advisory agency on state affairs. The observers observed the heaven on the observatory platform, recorded peculiar events, and watched and interpreted the signs displayed in the heaven. Chumsungdae is an stonemasonry which represents almanac principles with its peculiar shapes and the numbers of strata and stones. The numbers were thoroughly invented to match exactly the almanac constants. Chumsungdae is comprised largely of three main parts, namely the square base, the stratified cylindrical body, and the top #-shaped stonework, and the total number of stones is 404. The number of the strata (27) and the height of the cylindrical body (27 尺) stand for the days in a sidereal month (27.3 days), which implies that the motion of the Moon with respect to the stars was given more priority than to the Sun at that time of geocentricism. And the cylindrical body was thoroughly designed to consist of 365 stones, which is of course the number of days in a solar year. In addition, there are 12 strata each under and above the south entrance and this in sum makes the 24 divisions of the year. Also there is 182 stones below the 13th stratum and this represents the number of days in the winter ~ summer solstice period, and the rest 183 stones the vice versa. The #-shaped top stonework was aligned in such a way that one of the diagonals points the direction of sunrise on the winter solstice. The square base also layed with the same manner. The south entrance was built 16 degrees SE, and the upright direction of the right pillar stone coincides with the meridian circle. This was a kind of built-in standard meridian circle facilitating the observations. In a symbolic sense, Chumsungdae was thought as the tunnel reaching the heaven, where the observers wished to be enlightened with the signs and inspirations in need. With the craftsmanship and skill, the builder reinforced the stratified cylindrical body with two sets of #-shaped beam stones, piercing at a right angle at 19th ~ 20th and 25th ~ 26th strata. Likewise, by placing the double #-shaped stonework with 8 beam stones on the platform of the observatory, both the stability of the stonemasonry and a guard rail for the nightly observers were securely provided.

• Journal of Korean Society of Forest Science
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• v.7 no.1
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• pp.19-27
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• 1968

As a preliminary investigation to obtain useful auto- and allopolyploids a ten year old tetraploid of Pinus densiflora induced from the colchicine treated seed was observed on the cytological, morphological and physioa logical characters in the present study and the results can be summarized as follows. 1. The number of chromosome at the base of needle was 48 so that it was recognized as a tetraploid. 2. The needles were thicker and the number of them on an individual was less than the 2n plant. The needle combined to a single was appeared 2%. 3. No difference was found in the number of stomata rows on the central part of needle between the tetraploid and 2n plant, however, guard cells of tetraploid increased 36% in the long diameter compared with 2n plant. 4. Microsporangiate storbile developed normally showing the same size with 2n plant while the size of pollen grain increased about 20% larger than 2n plant. 5. Germination percentage in vitro increased until 17 hours but decreased after 26 hours compared with 2n plant. The longest length of pollen tube during the germination period appeared in the tetraploid pollen.

• Journal of the Korea Society of Computer and Information
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• v.25 no.6
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• pp.219-224
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• 2020

The purpose of this study is mainly to provide theoretical basis of private security industry by analyzing the perception and flow of private security from the press-released materials according to periodic classification and duties through 'Big Kinds', a website of analyzing news big data. The research method has been changed to structured data to allow an analysis of various scattered unstructured data, and the keywords trend and related words by duties of private security were analyzed in growth period of private security. The perception of private security based on the results of the study was exposed a lot by the media through various crimes, accidents and incidents, and the issues related permanent position. Also, it tended to be perceived as a simple security guard, not recognized as the area of private security, and judging from the high correlation between private security and police, it was recognized not only as a role to assist the police force, but also as a common agent in charge of the public peace. Therefore, it should objectively judge the perception of private security, and through this, it is believed that it should be a foundation for recognizing private security as a main agent responsible for the safety of the nation and maintaining social orders.

• Journal of the Korean Society of Marine Environment & Safety
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• v.23 no.7
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• pp.847-857
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• 2017

The present situations of the education and training systems for the response to marine HNS spill incidents in domestic and foreign countries were reviewed and the plans to improve domestic system were suggested on the basis of the comparison between domestic and foreign education systems. There were almost no private education and training institutions in Korea, and they have not been activated, compared with those of foreign countries such as USA, Canada, Australia and UK. The domestic marine HNS-related education has been implemented uniformly under Korean government initiative. In addition, there were differences in the targets and duration of the education offered by Korea Coast Guard Academy (KCGA) and Marine Environment Research & Training Institute (MERTI) in Korea. Domestic HNS-related curriculum was relatively simple, compared with the curricula of foreign countries, and has not accepted two levels (operational level and manager level) required in HNS model courses of International Maritime Organization (IMO). The domestic education and training period was short relatively to those of foreign countries. The following suggestions were made to improve the education and training system for the response to domestic marine chemical incidents. In the short term, an HNS education and training management consultation body (tentative name) should be established, with both KCGA and MERTI participating jointly while maintaining the current system of the two institutions (KCGA and MERTI) simultaneously. In the more distant and long term, the HNS-related departments of KCGA and MERTI should be incorporated into a National Marine HNS Response Academy (tentative name) as unified system to enable international competitiveness.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• Journal of the Korean Society of Clothing and Textiles
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• v.3 no.1
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• pp.1-11
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• 1979

This is a study on angels' costumes in religious paintings, especially as this relates to the questions of concepts and theological symbolism. Angels, as spiritual creatures in Christian thought, play the role of praising God's glory, as messengers of God, the role of guarding Israel and the Church, and protecting or punishing human beings. Sometimes the angels appear in incarnate form. They display no sexual differences and are not able to procreate. The angels' funtional classification being thus; nevertheless, they are pictured in various costumes and appearances according to characteristics of the paintings. The angel Michael appears as a man of dignity when pictured as a guard; the angel Gabriel in the annunciation is often portrayed as a woman of mystical beauty. Under the Renaissance, the mighty cherubim and seraphim at Yahweh's throne are degraded as plump child-angels, or winged child-heads looking alike Eros or Cupid. They have become playful and all too obviously non-heavenly chrubs, accepted features of the Temple decorations. However, cherubim are often depicted as naked or wrapped around with a piece of cloth and accompanied with wind, which symbolizes the Glory of God. The angels, costumes without seam are hung over or wrapped around the body, and when sewn they are simple and ample enough that they fall in a great many folds. However, by the 14C. angels are mostly dressed in costumes common to all Europe, and after that angels gradually appear in folk costumes; for example Italian, Flemish, etc. Dalmatic, the typical costume of Byzantine often shows up as angels' dresses even after the period. Originally the dalmatic was the Roman tunic to which Eastern influences added. The Roman clavus on the tunic had gradually lost distinction until, by the Imperial epoch, it was worn by the lowest servants. It was proudly therefore, as 'The servants of God', that the early Christians are shown wearing the clavus on their wide, ungirdled, sleeved dalmatics. In addition to their costume, angels have some other distinct charateristics. First, angels have a halo around their head; this symbolizes their holiness. Second, angels wear a narrow diadem or a queen's crown that seems to denote their glorious status close to God's throne. Third, the cloth band across the breast resembles a priest's stole, which suggests the sacred role of a priest and symbolizes the grace santified. Fourth, lilies in the annunciations are symbols of Mary's virginity. chastity, innocence and heavenly bliss. Angels hold palms or olives in their hands. The former denote prosperity. beauty and the Christians' reward after death; the latter represent peace and amity. the imperial crown made of olives means victory. Fifth, angels in paintings always have a pair of wings, which can be traced to scripture where cherubim and seraphim are described as having pairs of wings. Angels' wings often have colors of the rainbow, and the rainbow is compared to God's glory. Sixth, generally artists paint angels' costumes as white, blue, green, gold and purple. Other colors such as red rarely appear. According, to scriptures it is believed that angels should be depicted 'as white as snow'. According to the biblical expressions of angels as lightning, sun or a pillar of fire, angels should be described as creatures of light. Nevertheless being a form of art, religious paintings may differ in their presentation according to an artist's inspiration and intention. Since religious paintings illustrated above were almost all done before the Reformation, symbols of colors used in the Catholic Church will also be mentioned. The white color symbolizes chastity, purity, brightness, delight and divinity. Green represents new birth, eternal life, spiritual revival and the expectance of the grace of God. Blue, the color of sapphires, denotes chastity and truth. Red, the color of rubies, represents divinity, love and religious passion. Violet is the color of dignity, indicating the sovereign, royal or imperial power and the great Sacrifice of Christ. As mentionad above, angels' costumes were expressed in accordance with contemporary patterns or as indicated in the Bible, and accesories and colors correspond with Christian symbols. Therefore these facts should be taken into consideration when it comes to the study of costume history.

• The Korean Journal of Nuclear Medicine Technology
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• v.21 no.1
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• pp.65-69
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• 2017

Purpose KSNMT(Korea Society of Nuclear Medicine Technology) stepping first step in 1997, has published first journal related with nuclear medicine technology in 1985. With classifying In Vivo Session Dissertation reported in the entire journal, trend of the Dissertation will be studied. Materials and Methods Dissertations which published from 1985 to first half of 2016 in the journal are classified with presentation form and with scanner, And all the data is organized with Excel program. Through the data, the number of dissertations published in each year, the number of dissertation published in details, and keyword distributions in each period are analyzed. Results The number of In-vivo section dissertations was 1151 and the number of In-vivo section dissertations that have common subject with In-vitro section was 28. The number of In-vivo section dissertation in 1980s was 46, in 1990s was 149, in 2000 was 467 and from 2010 to the first half of 2016 was 517. The number of dissertation with original articles was 571, with abstract was 529, with symposium was 31, with special lecture was 25, with review was 11, with interesting image was 7, with poster was 3 and with case report was 2. With symposium and special lecture excluded, which count 56, the number of dissertation with PET was 319, with Planar was 302, with SPECT was 172, with radiopharmaceutical was 113, with guard and safety management 103, with BMD was 28, etc. was 86. The number of dissertation about oncology was 201, about scanner was 179, about cardiovascular and circulatory system was 102, about safe environment was 82, about musculoskeletal system was 76, about nervous nuclear medicine was 66, about quality assurance was 61, about genitourinary system was 56, about endocrine system was 49, about digestive system was 44, about Therapy, about industrial safety was 24, about molecular imaging was 15, infection and inflammation was 9, about respiratory system was 8 and etc. was 108. The mostly used keyword through 1999 to 2005 was PET and through 2006 to 2016 was PET/CT. Conclusion To encourage various dissertations to be submitted, Korea Society of Nuclear Medicine should analyze date about not only about dissertations that are already published, but also about various research materials. Moreover, Korea Society of Nuclear Medicine also have to provide technical support such as sharing big data from homepage and systematical support to its member to publish dissertation that has high impact factor. It is important each individual researcher to have continuing effort as well as each organization cooperation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.1
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• pp.1-14
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• 2022

This study focused on examining the location characteristics of Mujang-Eupchi(茂長邑治), a traditional city of Joseon Dynasty, and shedding light on its prototype landscape. The findings were summarized as follows: Mujang-Eupchi showed a Confucian space system with Munmyo(文廟) within Hyanggyo(鄕校) in the east, Sajikdan(社稷壇) in the west, Seonghwangsa(城隍祠) in the fortress and Yeodan(厲壇) and Seonghwangdan(城隍壇) in Jinsan(鎭山) in the north around the Mujang-Eupseong(茂長邑城), an old fortress, built in the 17th year of King Taejong(1417). It seemed that Seonghwangdan located in Jinsan maintained a coexistence system with Seonghwangsa(城隍祠) within the Eupseong. A Pungsu(風水) stream in a V-shape ran before the southern gate of Eupseong, forming a Sugu(水口) in front of Namsan(南山) that was an Ansan(案山). They dug a southern pond called Hongmunje(紅門堤) to protect the vitality of the village and built Gwanpungjeong(觀豊亭). In the 19th century, Hongmunje and Gwanpungjeong were renamed into Muheungje(茂興堤) and Muheungdang(茂興堂), respectively. Eupsu(邑藪) were planted in front of the southern pond including Wondo(圓島), and Songdeokbi(頌德碑), Dangsanmok(堂山木), and Dangsanseok(堂山石) served as a Sugumagi(水口막이) and protected the entrance of Eupchi. After the Liberation, the southern pond was buried in 1955, and a market was formed at the site, which resulted in the disappearance of its prototype. The study also investigated the name and location of Chilgeori(七거리) in the village as it was lost following the unification of Bu(府), Gun(郡), and Myeon(面) titles in 1914 during the Japanese colonial period. Chilgeori Dangsan was based on Yin and Yang theory and became the subject of the organization mainly composed of Grandfather Dangsan menhir and Grandmother Dangsan tree. Chilgeori Dangsan was a religious place of the community to guard the village, serving as seven gateways to control access at the village boundary and it had a locational feature of protecting the inner mountain ranges of Eupchi.