• The Journal of Korean Philosophical History
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• no.50
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• pp.37-74
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• 2016

Song Joon Kil(宋浚吉, 1606-1672) intended to establish the subjectivity of people as a "Great Justice". He declared that at that time "Great Justice" was meant to respect 'Ming(明)' and reject 'Ching'(淸). He understood 'Ching' as a country which destroyed the human community and reasoned that if we put Ching's uncivilized behavior out of our mind in favor of the pursuit of present existence and merits, a temporary peace may be got but eternal peace and stability would not be achieved. 'Ming' doesn't refer only to the name of a country, but a country with the capacity to perform 'humanity and justice' with a human culture. On the other hand, he considered 'Ching' to signify the uncivilised country that destroyed or repressed the humanity and peaceful order of the world. He thought the international order can only be maintained under the organization respectful and protective of humanity. He believed a country should act to unify the whole world guaranteeing life and stability. He possessed this cultivated spirit which acted to protect the civilised world from the perils of an uncivilised world. But because of the great famine for a lot of years and the international state(Ming was regressing, and Ching was continuing to make rapid strides) was timely unsuitable to revenge and to wash the shame off. So Song propeled to stabilize the government and to strengthen the national ethics. Song focused on administering the domestic affairs. To him a high priority was a internal affairs, and a low priority was a external affairs[military aggression]. Song considered 'providing for the welfare of the people'(安民) before 'pushing ahead with military aggression'(外攘). And a high priority was 'restoring the people'(養民), a low priority was 'the military affairs'(治兵). Song regarded 'domestic affairs'(內治) as a fundamental affairs. He putted 'to nurse people'(養民) and 'to straighten King's mind'(格君心) first, than 'to buildup military'. His foreign policy was 'respecting Ming' and 'rejecting Ching'. Song was bothered about defining Chosun dynasty's moral obligations to the southern Ming government(1644~46) at Nanjing at that time.

• (The)Study of the Eastern Classic
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• no.71
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• pp.147-180
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• 2018

Seokjeong JEONG-JIK LEE is a scholar who tried to render a form of service for his country by writing works of literature during the crisis of the Period of Modern Enlightenment. He mainly expressed his perception of reality through an evaluation of historical figures. He left behind a text on the Analects of Confucius, which is known as the '10 questions and answers regarding the Analects of Confucius', in his posthumous work. It seems that he wrote it to be used as lecture material for his students. The purpose of this thesis is to analyze his recognition to the Analects of Confucius and its learning direction expressed in the writing '10 questions and answers regarding the Analects of Confucius'. With respect to the word ren(仁), which is the most fundamental concept of the Analects, he viewed his life in an introspective way from the standpoint of a 'Hoinyupe(好仁有蔽)', which means that if you like kindness and fairness but don't like learning it, then there will be negative effects, and through the 'Gwangwajiin(觀過知仁)', which means that you will know for sure kindness and fairness when you observe wrongdoing, not the general viewpoint of 'Humaneness or Love'. He tried to determine the meaning of ren, and virtue(德) through a common denominator from an overall point of view. It might have been a reflection of his thoughts that a sound comprehension of powerful countries was needed. In terms of relationship between Gunja(君子) and Myeong(命), Gunja needs to make constant efforts to understand Myeong as a talented person who can maintain order. The direction of learning was examined under three categories: Jongipjibang (從入之方), Gunjajiryu(君子之類), and Sumunihae(隨文而解). Jongipjibang is defined as a way to complement the weaknesses of leaners according to their characteristics and it promotes a focus on pushing ethics into practice rather than acquiring knowledge as it is today. Gunja was classified into 3 stages. However, it merely provides standards to help learners' understandings, so not all students may fall into these stages. Sumunihae gives explanations of commentaries on the book. Seokjeong remarked that the meaning was not different even if the same concept was annotated differently in the "Four Books". This is because the context was emphasized according to the principle of 'Sosisojeol Pilchakpilseom (所始所切, 必着必贍)'.

• The Journal of the Convergence on Culture Technology
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• v.8 no.2
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• pp.227-234
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• 2022

Seok Jeon Hwang Wook (18913~1999), a descendant of a traditional literary writer in the western part of Honam, did not join the flow of modern and contemporary calligraphy and painting. And throughout his life, he enjoyed himself without losing the appearance of a scholar, immersed himself in traditional calligraphy, and gained spotlight at his late age for his original hand grabbing calligraphy. Immediately after the Korean War, all of his property was lost due to his two sons' left-wing activities, causing great pain at home. Even in the most painful and difficult time in human history, he relied on brushes, poetry, and gayageum to keep his upright scholarly spirit and national love. And beyond the pleasures of the worldly senses, he played with self-satisfaction in the 'true pleasure(大樂)' without greed. In the course of his studies, he focused on honing the fonts of Wang Hui-ji, Gu Yang-sun, An Jin-gyeong, Jo Maeng-bu, and Xin-wi and Lee Sam-man without a special teacher. In particular, he faced a crisis of having to give up his brush due to tremor that came after his 60th birthday, but he showed a strong will. He transformed it into a new style of art, such as developing hand grabbing calligraphy(握筆法) with a strong and strong energy that no one could match. From 1965 to 1983, 'right hand grabbing calligraphy' was used, and from 1984 to 1993, 'left hand grabbing calligraphy' was used. She made her name as a calligrapher widely known in 1973 (age 76) with her first solo exhibition, The Calligraphy Exhibition commemorating her 60th wedding anniversary. His writing method is naturally rough and sloppy by breaking away from the previous calligraphy methods and artificial technique, and is unfamiliar yet full of muscle. And the calm, strong and rough chuhoegsa(錐劃沙) and the heavy yet majestic ininni(印印泥) individual handwriting expressed a strange feeling and achieved original Seokjeon calligraphy that went beyond the existing calligraphy writing methods, and his indomitable calligraphy spirit was As a unique existence in the history of calligraphy, he still remains as a model.

• Korean Journal of Remote Sensing
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• v.38 no.6_3
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• pp.1827-1836
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• 2022

Disasters that occur unexpectedly are difficult to predict. In addition, the scale and damage are increasing compared to the past. Sometimes one disaster can develop into another disaster. Among the four stages of disaster management, search and rescue are carried out in the response stage when an emergency occurs. Therefore, personnel such as firefighters who are put into the scene are put in at a lot of risk. In this respect, in the initial response process at the disaster site, robots are a technology with high potential to reduce damage to human life and property. In addition, Light Detection And Ranging (LiDAR) can acquire a relatively wide range of 3D information using a laser. Due to its high accuracy and precision, it is a very useful sensor when considering the characteristics of a disaster site. Therefore, in this study, development and experiments were conducted so that the robot could perform real-time monitoring at the disaster site. Multi-sensor module was developed by combining LiDAR, Inertial Measurement Unit (IMU) sensor, and computing board. Then, this module was mounted on the robot, and a customized Simultaneous Localization and Mapping (SLAM) algorithm was developed. A method for stably mounting a multi-sensor module to a robot to maintain optimal accuracy at disaster sites was studied. And to check the performance of the module, SLAM was tested inside the disaster building, and various SLAM algorithms and distance comparisons were performed. As a result, PackSLAM developed in this study showed lower error compared to other algorithms, showing the possibility of application in disaster sites. In the future, in order to further enhance usability at disaster sites, various experiments will be conducted by establishing a rough terrain environment with many obstacles.

• 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 International Area Studies (JIAS)
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• v.14 no.4
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• pp.79-106
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• 2011

The cultural contents industries have moved closer to the centre of the economic action in many countries and across much of the world. For this reason, the concern with the development of glocal cultural contents has also been growing. According to Goldman Sock's BRICs report, Indian economy will be the engine of global economy with China. In addition, India will be a new blue chip country for large consumer market of cultual contents. The most important point for the development of glocal cultural contents is a systematic and in-depth analysis of other culture. India is a complex and multicultural country compared with Korea which is a nation-state. Therefore, this paper is intended as an understanding about India appropriately and suggestion for a strategy to enter cultural industry in India. As the purpose of this paper is concerned, we will take a close look at 9 Indian culture codes which can be classified into three main groups: 1) political, social and cultural codes 2) economic codes 3) cultural contents codes. Firstly, political, social and cultural codes are i) consistent democracy and saving common people, ii) authoritarianism which appears an innate respect for authority of India, iii) Collective-individualism which represents collectivist and individualistic tendency, iv) life-religion, v) carpe diem. Secondly, economic culture codes are vi) 1.2billion Indian people's God which represents money and vii) practical purchase which stands for a reasonable choice of buying products. Lastly, viii) Masala movie and ix) happy ending that is the most popular theme of Masala movies are explained in the context of cultural content codes. In conclusion, 3 interesting cases , , will be examined in detail. From what has been discussed above, we suggest oversea expansion strategy based on these case studies. Eventually, what is important is to understand what Indian society is, how Indian society works and what contents Indian prefers.

• Sim-seong Yeon-gu
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• v.26 no.2
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• pp.149-188
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• 2011

This thesis presents the research of analytical psycholoy in respect of Jindo Dasiraegi. In a funeral of Jindo, situated in the southern island of Korea, there is a theatrical performance which is called Dasiraegi(rebirth). This research manifested a basic, universal meaning of psychological approach related the implicit of death in performing theatre from a analytic psychological point of view. The characteristics of this theatrical feast are like these ; 1) funeral festival 2) entrance of clown(the existence of antipole and conflict) 3) eroticism 4) active participation of female character 5) difficulty in her delivery 6) the moment of joy thanks to childbirth. The prerequisite of this feast should be a propitious mourning of person dying old and rich. That is, after having a complete life, it could be an entire death. Three main roles in Dasiraegi ; a bat-blind buddhist devotee, a strolling actor teasing men, an apostate monk, theses characters lock horns in a form of triangle conflict relations, then they keep a balance with a fake mourner as a protagonist , modulator and narrator. These characters are indeed clowns who manifested a metaphor as a decent, sacred and reasonable part of shadow regards group consciousness. The alive and the deceased, mourner and fake mourner, piety and confusion, wail and laugh, silence and grumble, death and birth, diverse antipole all coexist then theses are in harmony. The blind devotee and the monk are in antipole, the entertainer(anima) provokes a conflict between them. The infant is a solution as same as a result of conflict. This conflict seems to be eased by birth of a baby which is a symbol of wholeness(ganzheits) but the conflict of antipole is reenacted as insisting his parental right so this solution is leaving the baby to the chief mourner who is fourth character and the first beginning. Unconsciousness, hereby, is negotiating with appeared reality. The Images in unconsciousness are conscious and this new energy in unconsciousness is proceeding towards consciousness, then it became a therapeutic power for the loss of consciousness. Dasiraegi is the play of consolation much more for the alive than the deceased. The death signified not a loss but a resurrection and this intends a transition of new leading independent role for the alive. These make us have more prudent consideration concern the double sense of renewal for the dead and the alive. It is preserved as only a form of drama on stage after disappearance of Dasiraegi in a funeral recently. Dasiraegi was a manifestation of unconsciousness for compensation about the unilateral attitude of group consciousness to the strict death excessively. Therefore, this will enable reflect the relativeness and the attitude which regards the death as the end today.

• Journal of Korean Home Economics Education Association
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• v.35 no.3
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• pp.21-45
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• 2023

The purpose of this study was to analyze the curriculum competencies of relationship-forming ability and practical problem-solving ability reflected in the activity tasks corresponding to the content elements of 'Love and marriage', 'Preparation for parenthood', 'Pregnancy and childbirth', 'Child care', and 'Family culture and intergenerational relationship' in the 2015 revised high school technology & home economics textbooks. The data are 330 activity tasks from 12 kinds of high school technology & home economics textbooks. The sub-factors of the relationship-forming ability were selected as Respect for Diversity, Consideration and Care, Family Relationship and Community Spirit, Empathy Ability, Conflict Management, and Communication, and the sub-factors of practical problem-solving ability were selected as Practical Reasoning, Decision Making, Value Judgment, Critical Thinking, and Executive Power. Based on the analysis criteria, the results of the two analyses and the expert review are as follows. First, regarding both the core concepts 'Development' and 'Relationship', the share of relationship-forming ability was relatively higher than practical problem-solving ability, and conflict management and executive power were the least reflected. For the core concept 'Development', Family Relationship and Community Spirit and Critical Thinking were the most reflected sub-factors, and for the core concept 'Relationship', Consideration and Care and critical thinking were the most reflected sub-factors. Second, in the case of the relationship-forming ability, the examples of activity tasks across sub-factors of each subject competency were devised to understand diverse opinions and sentiments and to develop competencies to care for each other and maintain healthy family relationships. In the case of practical problem-solving ability, the tasks allowed students to objectively analyze the socio-cultural background underlying the real-life problem, explore alternatives, and apply in their own lives.

• Korean Journal of Soil Science and Fertilizer
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• v.43 no.3
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• pp.363-373
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• 2010

"Curve number" (CN) indicates the runoff potential of an area. The US Soil Conservation Service (SCS)'s CN method is a simple, widely used, and efficient method for estimating the runoff from a rainfall event in a particular area, especially in ungauged basins. The use of soil maps requested from end-users was dominant up to about 80% of total use for estimating CN based rainfall-runoff. This study introduce the use of soil maps with respect to hydrologic and watershed management focused on hydrologic soil group and a case study resulted in assessing effective rainfall and runoff hydrograph based on SCS-CN method in a small watershed. The ratio of distribution areas for hydrologic soil group based on detailed soil map (1:25,000) of Korea were 42.2% (A), 29.4% (B), 18.5% (C), and 9.9% (D) for HSG 1995, and 35.1% (A), 15.7% (B), 5.5% (C), and 43.7% (D) for HSG 2006, respectively. The ratio of D group in HSG 2006 accounted for 43.7% of the total and 34.1% reclassified from A, B, and C groups of HSG 1995. Similarity between HSG 1995 and 2006 was about 55%. Our study area was located in Sosu-myeon, Goesan-gun including an approx. 44 $km^2$-catchment, Chungchungbuk-do. We used a digital elevation model (DEM) to delineate the catchments. The soils were classified into 4 hydrologic soil groups on the basis of measured infiltration rate and a model of the representative soils of the study area reported by Jung et al. 2006. Digital soil maps (1:5,000) were used for classifying hydrologic soil groups on the basis of soil series unit. Using high resolution satellite images, we delineated the boundary of each field or other parcel on computer screen, then surveyed the land use and cover in each. We calculated CN for each and used those data and a land use and cover map and a hydrologic soil map to estimate runoff. CN values, which are ranged from 0 (no runoff) to 100 (all precipitation runs off), of the catchment were 73 by HSG 1995 and 79 by HSG 2006, respectively. Each runoff response, peak runoff and time-to-peak, was examined using the SCS triangular synthetic unit hydrograph, and the results of HSG 2006 showed better agreement with the field observed data than those with use of HSG 1995.

• Journal of Sericultural and Entomological Science
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• v.13 no.2
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• pp.81-94
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• 1971

This research is conducted to study the effect to rebbuding, death atop, yielding and occurrence of twig blight disease with the interemediate cutting periods of mulberry branch and at the picking levels of leaf remains in autumn. The results obtained are as follows: 1. Re-budding branches are decreased with delaying of interval cutting period, and that more leaves remained lesser both re-budding branches and buds are observed. Therefore, it is better that leaves remained are placed on the upper part of branch, practically with 3-5 leaf remains. It has decreased re-budding branches, in case cutting is conducted in Sept. 20 with picking leaving 3-5 leaf on. 2. With regard that all picking increases the percentage of death atop of the branch and upper half part picking increases slightly over the other treats. Although it seems unlikely to be different in the other treats with cutting period, exception of all picking, it is elucidated better that the all picking after cutting in Sept. 15 represents unusually high, seemingly effected by the temperature contition preferable to the life of twig blight disease along with the lack of branch nutrition caused by the all picking. 3. In view of yielding, it has no difference in autumn yielding with cutting period, but more picking levels of leaf remains, more yielding. In spring yield, both no picking and all picking is the lowest, in spite of cutting period. Each treat produces high yielding except the no picking if rutting is done in Sept. 15 and Sept. 20, respectively; otherwise it is done earlier or later, each treat produces low yielding. It is suggested that yielding ability in following spring affected by the autumn picking because all picking treats represent lower yielding ability than no picking ones except of cutting in Sept. 15 and Sept. 20. With respect to total yield in spring and autumn, it is represented that other treats, among which cutting in Sept. 15 and Sept. 20 is especially high, produce higher yielding than both no picking and all picking. But no difference seemed in leaf remained treats. In these respects, it may be concluded that 3-5 leaf remains after the interval cutting in Sept. 15 to Sept. 20 increases the yielding throughout two seasons and it is suggested that 3-5 leaf remains after cutting in Sept. 5 to Sept. 10 has no difference with no picking and cutting after that day. 4. Diseases in the branch remained are twig blight, massaria-bye, and Die-back, of which twig blight attacks tremendously and slight ouurence in messaria-byo and Die-back. In ouurence of twig blight, it is appeared much in all picking and seasonal occurence high in Sept. 15 with 92.9, and in Sept. 30 with 100 as index, respectively. Also it occurs ,considerably in upper part picking but little occurrence in no picing. 5. It is considered that negative correlation among re-budding percentage. No. of re-budding leaf, and spring yielding is found, seemingly without heavy correlation at -0.42, and -0.27, respectively. However, death atop of branch and occurence of twig blight has little correlation with spring yield. On the other hand, positive correlation highly appeared with the correlation coefficient at 0.8 between occurence of twig blight and death atop of branch.