• 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 the Daesoon Academy of Sciences
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• v.28
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• pp.37-72
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• 2017

The purpose of this article is to study the prospect of implementing a public common practice of ethics based on the 'Reordering Works of Heaven and Earth.' The 'Reordering Works of Heaven and Earth' demonstrated the prospect of a public common practice of ethics through the shared public action that would connect and mediate both the public domain and the private domain. In addition, the 'Reordering Works of Heaven and Earth' of Gucheon Sangje (九天上帝) provided us with a complete transformation, meaning the opening of a new era, transforming heaven and earth from their state in the Prior World to their optimized state in the Later World. This culminates in a new manifestation of a peaceful world revealed a prosperity and the prospect of common happiness and common order for the public. In addition, the 'Reordering Works of Heaven and Earth' has a public value as a religious culture that responds to social change and social needs. The 'Reordering Works of Heaven and Earth' revealed the prospect of a public common practice of ethics, placed importance on creating a new foundation, and restoring phenomena back to its original order. The 'Reordering Works of Heaven and Earth' presented various multi-faceted, multi-layered outlets of soteriology while exploring solutions to public issues and revealing human dignity. Through the new construction of Heaven and Earth, Gucheon Sangje had intervened in projects for human relief. The public ethical indicators of 'the actor' here are in line with those of the 'Non-action Tao' of Laozi. As the cosmos enters into the new epoch, humans have living together with the previous cosmic principle. Now we can expect the Prior World to open into a different era as humans embrace a cosmic life of 'Non-action Tao.' The active conjunction of the virtues of yin and yang is an idea of horizontal communication related to reordering of the universe. The harmonious union of divine beings and human beings suggests the way of enabling vertical communication. The resolution of grievances for the mutual beneficence of life is an ethics of peace that aims at achieving coexistence and prosperity. The private realization of Tao and the completion of the Tao in the world suggest the prospect of a common practice of ethics as means of implementing human dignity.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.141-170
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• 2017

In this paper, I will compare the Jinmuk tales from Korean Buddhism and those which appear in Daesoon Thought. Specifically, I will compare the Jinmuk tales from the Jinmukjosayujeokko (震黙祖師遺蹟攷, A Study on the Remains of Patriarch Jinmuk) and those from the Jeongyeong (典經), and then study the differences between the two sources. In chapter two, I approach Jinmuk's thought as conveyed in the Jinmukjosayujeokko by examining four points. The first point is that Jinmuk is a transformation-body (an incarnation) of Sakyamuni (釋迦牟尼) Buddha. In the preface of the Jinmukjosayujeokko, Choui (艸衣) says that Jinmuk is a transformation-body of Sakyamuni Buddha. The second point is the spirit of unobstructed action (無礙行), the third point is the spirit of the fundamental congruence between meditative and doctrinal approaches (禪敎一致), and the fourth is the spirit of the fundamental congruence between Confucianism and Buddhism (儒佛一致). In chapter three, I study on the viewpoints which can be derived from Jinmuk tales in Daesoon Thought, and compare the Jinmuk tales from the Jinmukjosayujeokko and the Jeongyeong. The Jinmuk tales from the Jeongyeong can be characterized by the Daesoon concepts 'Cheonji Gongsa (天地公事, The Reordering Works of Heaven and Earth)' and 'Haewon Sangsang (解冤相生, The Resolution of Grievances for Mutual Beneficience)'. This is the key difference between the Jinmuk tales from Korean Buddhism and those from Daesoon Thought. If I compare the common subject matter of the Jinmuk tales in the Jinmukjosa yujeokko and the Jeongyeong, the Jinmuk tales from these two sources likewise contain differences. Why do these differences occur? I will explain these differences based on Mircea Eliade's approach to mythology. Eliadian theory posits that myths contain the desires of those who deliver the myths. If I explain the difference between the Jinmuk tales in the Jinmukjosayujeokko and the Jeongyeong based on Eliade's theory, Buddhism has Jinmuk tales composed to reflect Buddhist values, whereas Daesoon Thought has Jinmuk tales composed to reflect the values of Daesoon Thought. As Korean Buddhism and Daesoon Thought promote different values, they thereby have different Jinmuk tales.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.63-131
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• 2022

In the context of Daesoon Jinrihoe's The Canonical Scripture, 'Saving Lives' consists of one 44 verse-long chapter. The content covers Kang Jeungsan's authority and foreknowledge, and most of the passages are about the treatment of diseases. Other passages are about relief from natural disasters, the resolution of conflicts in personnel affairs, and wisdom as applied to saving lives. The treatment of diseases focuses on solving the ailments faced by lower classes during that time period. Kang Jeungsan relieved the damage suffered by the people from natural phenomena as caused by the three disasters which resulted from water, fire, and wind. He also worked to solve other difficulties experienced in human society. In addition, the definition of 'wisdom' here is one of being high-seeing and far-thinking in Saving Lives. That is the foundation upon which wisdom can save oneself and others. After comparing each chapter of The Canonical Scripture with the parallel verses from the 6th edition of Daesoon Jeongyeong, the results of this study can be summarized as follows: first, saving lives as performed by Kang Jeungsan became an unprecedented and absolute act of relieving the common people during a time when they were suffering from great harms, hardships, and difficulties in their daily lives during the late Joseon Dynasty. Second, the verses were distributed into seven parts to achieve the purpose indicated by the titles of each section which related to specific powers exhibited by Kang Jeungsan in his interactions with Heaven, Earth and Humanity. Third, the second chapter of 'Saving Lives' includes not only treatment of disease, natural disasters, and hardships, but also relief meant to lessen the burdens people experienced in their daily lives while living within the boundaries of society. This is different from the respective section from the 6th edition of Daesoon Jeongyeong which, by way of contrast, only contained verses concerning the treatment of disease. The contents of 'Saving Lives' in The Canonical Scripture deals with the relief in a wide range of applications and is thereby different from the chapter on healing from the Daesoon Jeongyeong, which merely dealt with the healing of diseases. Therefore, this broader range of meanings can be taken to be a unique feature of The Canonical Scripture.

• Journal of the Korean earth science society
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• v.43 no.6
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• pp.691-711
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• 2022

The state-of-the-art Earth system model as a virtual Earth is required for studies of current and future climate change or climate crises. This complex numerical model can account for almost all human activities and natural phenomena affecting the atmosphere of Earth. The Unified Model (UM) from the United Kingdom Meteorological Office (UK Met Office) is among the best Earth system models as a scientific tool for studying the atmosphere. However, owing to the expansive numerical integration cost and substantial output size required to maintain the UM, individual research groups have had to rely only on supercomputers. The limitations of computer resources, especially the computer environment being blocked from outside network connections, reduce the efficiency and effectiveness of conducting research using the model, as well as improving the component codes. Therefore, this study has presented detailed guidance for installing a new version of the UM on high-performance parallel computers (Linux clusters) owned by individual researchers, which would help researchers to easily work with the UM. The numerical integration performance of the UM on Linux clusters was also evaluated for two different model resolutions, namely N96L85 (1.875° ×1.25° with 85 vertical levels up to 85 km) and N48L70 (3.75° ×2.5° with 70 vertical levels up to 80 km). The one-month integration times using 256 cores for the AMIP and CMIP simulations of N96L85 resolution were 169 and 205 min, respectively. The one-month integration time for an N48L70 AMIP run using 252 cores was 33 min. Simulated results on 2-m surface temperature and precipitation intensity were compared with ERA5 re-analysis data. The spatial distributions of the simulated results were qualitatively compared to those of ERA5 in terms of spatial distribution, despite the quantitative differences caused by different resolutions and atmosphere-ocean coupling. In conclusion, this study has confirmed that UM can be successfully installed and used in high-performance Linux clusters.

• Korean Journal of Mineralogy and Petrology
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• v.36 no.1
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• pp.73-94
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• 2023

We carried out the sensitive high resolution ion microprobe (SHRIMP) zircon U-Pb age dating and whole-rock geochemical analysis of granitoids and felsic porphyries in the Ssangyong Valley, Yongchu Valley, and Mungyeong Saejae geosites in the Mungyeong Geopark. The igneous rocks crop out in the western, northwestern and central parts of the Mungyeong city area, respectively, and intruded (meta)sedimentary successions of the Ogcheon Metamorphic Belt, Cambro-Ordovician Mungyeong Group and Jurrasic Daedong Group. The U-Pb isotopic compositions of zircon from two felsic porphyries and one granite samples in the Ssanyeong Valley yielded the Cretaceous intrusion ages of 93.9±3.3 Ma (tσ), 95.1±4.0 Ma (tσ) and 94.4±2.0 Ma (tσ), respectively. On the other hand, a felsic dike sample and a granite in the Yongchu Valley and a porphyritic granite in the Mungyeong Saejae had intrusion ages of 90.2±2.0 Ma (tσ), 91.0±3.0 Ma (tσ) and 88.6±1.5 Ma (tσ), respectively. Based on the average standard error calculated in combination with results of previous studies in this area (Lee et al., 2010; Yi et al., 2014; Aum et al., 2019), the geochronological results show that spatial variation in intrusion age of ~5 Myr between the Ssangyong (94.5±0.2 Ma) and Yongchu Valleys (89.7±0.4 Ma) is apparent. The geochemical compositions of major and trace elements in the samples showed an affinity of typical post-orogenic granite, indicating their petrogenesis during the late stage of Early Cretaceous magmatic activity possibly in association with subduction events of the Izanagi Plate.

• Journal of Korea Water Resources Association
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• v.56 no.3
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• pp.195-210
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• 2023

Additional deposition and erosion in large rivers in South Korea have continued to occur toward morphological stabilization after massive dredging through the four major river restoration project, subsequently requiring precise bathymetry monitoring. Hyperspectral bathymetry method has increasingly been highlighted as an alternative way to estimate bathymetry with high spatial resolution in shallow depth for replacing classical intrusive direct measurement techniques. This study introduced the conventional Optimal Band Ratio Analysis (OBRA) of hyperspectral bathymetry method, and evaluated the performance in a domestic large river in normal turbid and flow condition. Maximum measurable depth was estimated by applying correlation coefficient and root mean square error (RMSE) produced during OBRA with cascadedly applying cut-off depth, where the consequent hyperspectral bathymetry map excluded the region over the derived maximum measurable depth. Also non-linearity was considered in building relation between optimal band and depth. We applied the method to the Nakdong and Hwang River confluence as a large river case and obtained the following features. First, the hyperspectal method showed acceptable performance in morphological mapping for shallow regions, where the maximum measurable depth was 2.5 m and 1.25 m in the Nakdong and Hwang river, respectively. Second, RMSE was more feasible to derive the maximum measurable depth rather than the conventional correlation coefficient whereby considering various scenario of excluding range of in situ depths for OBRA. Third, highly turbid region in Hwang River did not allow hyperspectral bathymetry mapping compared with the case of adjacent Nakdong River, where maximum measurable depth was down to half in Hwang River.

• Journal of Korean Society of Forest Science
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• v.111 no.4
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• pp.473-481
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• 2022

Environment-friendly harvesting is practiced to maintain ecosystem, landscape, and forest protection functions. The present study was conducted at Simgok-ri, Sinbuk-myeon, Pocheon, Gyeonngi-do, where a 41-50-year-old Japanese larch forest was harvested in an environment-friendly manner from 2017 to 2019. The dynamics of organic matter in this forest were investigated at three years after the harvest. Specifically, organic matter content was measured on the forest floor and in overstory biomass, litterfall, and soil up to 30 cm in depth from June 2020 to January 2021. Owing to the harvest, the amount of overstory biomass of the Japanese larch stands decreased from 142.22 to 44.20 t ha^-1. On the forest floor, the amount of organic matter was 32.87 t ha^-1 in the control plots and 23.34 t ha^-1 in the harvest plots. Annual litterfall was 4.43 t ha^-1 yr^-1 in the control plots and 1.16 t ha^-1 yr^-1 in the harvest plots. Soil bulk density in the B horizon was 0.97 g cm^-3 in the control plots and 1.06 g cm^-3 i n the harvest plots. Soil organic matter content was 11.5% in the control plots and 12.8% in the harvest plots. The total amount of soil organic matter did not differ significantly between the control plots (245.21 t ha^-1) and harvest plots (263.92 t ha^-1), although the amount of soil organic matter tended to be higher in the harvest plots. The total amount of organic matter in the forest was estimated to be 406.48 t ha^-1 in the control plots and 338.21 t ha^-1 in the harvest plots. In the harvest plots, the ratio of aboveground organic matter decreased to 13.1% and soil organic matter increased to 78.0%, indicating that the distribution of organic matter changed significantly in these plots. Overall, the carbon accumulated in aboveground biomass was substantially reduced by environment-friendly harvesting, whereas the soil carbon level increased, which played a role in mitigating the reduction of system carbon in the forest. These results highlight one possible resolution for forest management in terms of coping with climate change. However, given that only three years of environment-friendly harvesting data were analyzed, further research on the dynamics of organic matter and tree growth is needed.

• Journal of Service Research and Studies
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• v.13 no.1
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• pp.186-200
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• 2023

This study aims to improve the usability of the white cane, which is walking equipment that most local visually impaired people use and carry when going out, and to contribute to the prevention of safety accidents and the walking rights of visually impaired people by providing improvement and resolution measures for the problems identified. Also, this study is a study on the visually impaired, primarily targeting the 1st to 2nd degree visually impaired people, who cannot go out on their own without walking equipment such as a white cane, corresponding to 20% among approximately 250,000 blind and low vision people in the Korean population. In the study process, the concept has been developed from the user's point of view in order that the white cane becomes a real help in the walking step of the visually impaired and the improvement of usability of the white cane, the main walking equipment for the visually impaired, are done by problem identification through the Double Diamond Model of Design Thinking (Empathize → Define → Ideate → Prototype → Test (verify)). As a result of the investigation in the process of Empathy, a total of five issues was synthesized, including an increase in the proportion of the visually impaired people, an insufficient workforce situation to help all the visually impaired, an improvement and advancement of assistive devices essential for the visually impaired, problems of damage, illegal occupation, demolition, maintenance about braille blocks, making braille block paradigms for the visually impaired and for everyone. In Ideate and Prototype steps, situations derived from brainstorming were grouped and the relationship were made through the KJ method, and specific situations and major causes were organized to establish the direction of the concept. The derived solutions and major functions are defined in four categories, and representative situations requiring solutions and major functions are organized into two user scenarios. Ideas were visualized by arranging the virtual Persona and Customer Journey Map according to the situation and producing a prototype through 3D modeling. Finally, in the evaluation, the final concept derived is a device such a smart cane for guidance for the visually impaired as ① a smart cane emphasizing portability + ② compatibility with other electronic devices + ③ a product with safety and convenience.