• Communications of the Korean Mathematical Society
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• v.23 no.4
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• pp.511-528
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• 2008

Let (R, m) be a 2-dimensional regular local ring with algebraically closed residue field R/m. Let K be the quotient field of R and $\upsilon$ be a prime divisor of R, i.e., a valuation of K which is birationally dominating R and residually transcendental over R. Zariski showed that there are finitely many simple $\upsilon$-ideals $m\;=\;P_0\;{\supset}\;P_1\;{\supset}\;{\cdots}\;{\supset}\;P_t\;=\;P$ and all the other $\upsilon$-ideals are uniquely factored into a product of those simple ones [17]. Lipman further showed that the predecessor of the smallest simple $\upsilon$-ideal P is either simple or the product of two simple $\upsilon$-ideals. The simple integrally closed ideal P is said to be free for the former and satellite for the later. In this paper we describe the sequence of simple $\upsilon$-ideals when P is satellite of order 3 in terms of the invariant $b_{\upsilon}\;=\;|\upsilon(x)\;-\;\upsilon(y)|$, where $\upsilon$ is the prime divisor associated to P and m = (x, y). Denote $b_{\upsilon}$ by b and let b = 3k + 1 for k = 0, 1, 2. Let $n_i$ be the number of nonmaximal simple $\upsilon$-ideals of order i for i = 1, 2, 3. We show that the numbers $n_{\upsilon}$ = ($n_1$, $n_2$, $n_3$) = (${\lceil}\frac{b+1}{3}{\rceil}$, 1, 1) and that the rank of P is ${\lceil}\frac{b+7}{3}{\rceil}$ = k + 3. We then describe all the $\upsilon$-ideals from m to P as products of those simple $\upsilon$-ideals. In particular, we find the conductor ideal and the $\upsilon$-predecessor of the given ideal P in cases of b = 1, 2 and for b = 3k + 1, 3k + 2, 3k for $k\;{\geq}\;1$. We also find the value semigroup $\upsilon(R)$ of a satellite simple valuation ideal P of order 3 in terms of $b_{\upsilon}$.

• Journal of Korean Academy of Nursing
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• v.27 no.4
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• pp.923-932
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• 1997

This study was done to analyze research trends and to suggest future perspectives for nursing research on meditation. The author reviewed 41 foreign research papers which had been published in the Journal of Consulting & Clinical Psychology(JCC) between 1966 and 1986, The Journal of Transpersonal Psychology(JTP) between 1967 and 1987, and The Journal of Counseling Psychology (JCP) between 1965 and 1994. The analysis of the studies focused on the concept of meditation, the type of study design, type of research subjects, type of meditation, the results of study, and the applied type of counseling and psychotherapy. The results of the study are summarized as follows : (1) When the study designs were analyzed six categories were identified (Literature reviews, Experiments, Surveys, Comparative study, Qualitative study, Others), and the majority of the studies were found to be Literature reviews (36.6%), or Experimental studies(39%), The number of studies on meditation has increased since the 1970's. (2) Most studies approached meditation with Zen and Yoga(72.5%) which were called concepts of Indian meditation from 1970's to the later of 1980's. TM(Transcendental Meditation) was used in the 1970's. (3) On the type of meditation, most studies used Zen meditation which was called a method of Buddhistic meditation(43.9%). (4) On the studies of meditation effect, most were about psychological changes(48.5%), and psychological changes and physiological changes(37.1%). (5) On the types of the study subjects it was found that 15 studies dealt with literature, nine studies investigated college students, and eight studies investigated the meditator. (6) Most of study showed the results of the meditation effect to be positive (80%). On the basis of the above findings the following recommendations are made : (1) It's necessary to do a reliable and variable analysis of research trends on meditation. (2) There is a need to study the effects of meditation in order to clarify meditation application in counseling.

• Journal of the Korean Institute of Landscape Architecture
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• v.30 no.5
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• pp.55-65
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• 2002

The Purpose of this study is to suggest the necessity of linking and coordinating Cultural Tourism Festivals among local governments and to propose a plan for maximizing the effects of these festivals. The 'World Ceramic Exposition 2001 Korea' which took place from August 10th to October 28th was selected as a case study for the linkage plan of Cultural Tourism Festivals among local governments. Data were collected from a random sampling of visitors to 'World Ceramic Exposition 2001 Korea' from 24 to 28 October, 2001. 369 samples from a total 375 respondents were used for the final analysis. The contents of the questionnaire consisted of the cognition and satisfaction about the effects of the festival linkage among local governments and the preference of festival linkage types. The results of the analysis showed that not only festival staff but also visitors recognized the necessity of linking festivals among regions. Both visitors and festival staff had a positive attitude about the effects of the linked festival. In addition, they highly rated the 'World Ceramic Exposition 2001 Korea' as a successful festival. Visitors were satisfied with the festival. Furthermore, the number of visitors was more than staff expected. The organizing committee and staff considered the 'World Ceramic Exposition 2001 Korea' as a successful festival. The successful evaluation of the 'World Ceramic Exposition 2001 Korea' was related to the successful linkage of the festival. This study originated in the increased necessity of linking cultural Tourism Festivals among local governments. Since it is a transcendental study, it is not only significant but also limited. However, in the near future, more varied case studies about the linkages of Festivals will be conducted and these will generalize the results of this study and test the effectiveness of the linkage plans through positive analysis. For the effective linking of festivals among regions, it is necessary to study the definition of factors that affect visitors satisfaction, and determine which methods will improve visitors satisfaction.

• Research in Community and Public Health Nursing
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• v.14 no.3
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• pp.445-456
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• 2003

Purpose: This study attempted to propose the basic framework for spiritual nursing intervention by understanding live spiritual experiences of terminal cancer patients. The study duration was from July 2002 to January 2003, and the subjects of this study were patients who were expected to live less than six months. The number of subjects was six and the average time of each interview was about an hour. Method: The data were analyzed using the method of phenomenological study analysis, which Colaizzi (1978) proposed. Result: Through live spiritual experiences. terminal cancer patients showed complex emotion about the Absolute, human, disease, and death: depended on the Absolute through recognizing death and spiritual acknowledgement: recollected the past life: accepted death believing salvation and immortality: recovered relationships with others through forgiving and reconciling with the Absolute and neighbors. Also, they pursued the meaning of pain. death, and life while feeling pain: demanded love and concern to the Absolute and neighbors: had a sense of futility about life and a hope for the future life: transcendental energy towards the world after death. Wishing to have a peaceful end to life. they felt peaceful and comfortable. Conclusion: Terminal cancer patients want to meet a peaceful end to life with a hope for the future and accept the meaning of death with peace and comfort minds(##-minds), which will allow them to carry on peaceful and satisfactory days for the rest of their lives. Thus, it is very important for caregivers to let them have spiritual experiences and care for them.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.6
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• pp.66-80
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• 2009

This paper attempts to investigate how the cultural phenomena associated with 'Wuyi-Doga(武夷棹歌)' and 'Wuyi-Gugok (武夷九曲)' was introduced to Joseon. The icon and code of 'Gugok' cultural text which was observed in the process of transmitting the culture through repetition and imitation were examined. With regard to research methodology, an 'analysis and discussion framework' was designed based on the literature review, field survey and the seven textuality criteria proposed by Dressier. Then the textuality of 'Wuyi-Gugok' was analyzed in terms of the dependent relation of text, the relationship between the creator and user, repetition, imitation and the spread process. Since ZhouHee(朱熙)'s 'Wuyi-Doga' and 'Wuyi-Gugok' were introduced to Joseon through literature and paintings, they became a part of the cultural Phenomena with unprecedented popularity. As a result, a great number of imitations can be found. In addition, governors would even take care of political affairs in a scenic mountain valley as described in this literature. Regardless of the writer's intentiot 'Gugok' settled in Joseon as new culture in harmony with Taoism and Sung COnfucianism. In other words, Joseon's Gugok-Wonlim(九曲園林) accepted the nature-appreciation aesthetic consciousness in 'Wuyi-Doga' and 'Wuyi-Gugok' on the basis of Taoism and Sung Confucianism. In terms of the text-based dependent relation only, however, the geographical coherence was somewhat loosened while the Gugok Culture that was dependent on Taoism or elegance in life dominated the internal structure of the textuality. Meantime, the internal factors that dominated the textuality of 'Wdyi-Gugok' were interpreted as 1) 'Aesthetics of Bending, Water Whirls', 2) 'Territoriality Expression Carve letters,' 3) 'Cultural Landscape seeing through the Speculation of Meaning,' 4) 'The Pursuit of Oddness and Presentationism' and 5) 'Transcendental Landscape of Taoism and Topos.'

• MISULJARYO - National Museum of Korea Art Journal
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• v.98
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• pp.104-129
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• 2020

Designated as a national treasure of Korea and inscribed on the UNESCO World Heritage List, the Tripitaka Koreana at Haeinsa Temple is the world's oldest and most comprehensive extant version of the Tripitaka in Hanja script (i.e., Chinese characters). The set consists of 81,352 carved woodblocks, some of which have two or more copies, which are known as "duplicate woodblocks." These duplicates are supplementary woodblocks (bogakpan) that were carved some time after the original production, likely to replace blocks that had been eroded or damaged by repeated printings. According to the most recent survey, the number of supplementary woodblocks is 118, or approximately 0.14% of the total set, which attests to the outstanding preservation of the original woodblocks. Research on the supplementary woodblocks can reveal important details about the preservation and management of the Tripitaka Koreana woodblocks. Most of the supplementary woodblocks were carved during the Joseon period (1392-1910) or Japanese colonial period (1910-1945). Although the details of the woodblocks from the Japanese colonial period have been recorded and organized to a certain extent, no such efforts have been made with regards to the woodblocks from the Joseon period. This paper analyzes the characteristics and production date of the supplementary woodblocks of the Tripitaka Koreana. The sutra with the most supplementary woodblocks is the Maha Prajnaparamita Sutra (Perfection of Transcendental Wisdom), often known as the Heart Sutra. In fact, 76 of the total 118 supplementary woodblocks (64.4%) are for this sutra. Hence, analyses of printed versions of the Maha Prajnaparamita Sutra should illuminate trends in the carving of supplementary woodblocks for the Tripitaka Koreana, including the representative characteristics of different periods. According to analysis of the 76 supplementary woodblocks of the Maha Prajnaparamita Sutra, 23 were carved during the Japanese colonial period: 12 in 1915 and 11 in 1937. The remaining 53 were carved during the Joseon period at three separate times. First, 14 of the woodblocks bear the inscription "carved in the mujin year by Haeji" ("戊辰年更刻海志"). Here, the "mujin year" is estimated to correspond to 1448, or the thirtieth year of the reign of King Sejong. On many of these 14 woodblocks, the name of the person who did the carving is engraved outside the border. One of these names is Seonggyeong, an artisan who is known to have been active in 1446, thus supporting the conclusion that the mujin year corresponds to 1448. The vertical length of these woodblocks (inside the border) is 21 cm, which is about 1 cm shorter than the original woodblocks. Some of these blocks were carved in the Zhao Mengfu script. Distinguishing features include the appearance of faint lines on some plates, and the rough finish of the bottoms. The second group of supplementary woodblocks was carved shortly after 1865, when the monks Namho Yeonggi and Haemyeong Jangung had two copies of the Tripitaka Koreana printed. At the time, some of the pages could not be printed because the original woodblocks were damaged. This is confirmed by the missing pages of the extant copy that is now preserved at Woljeongsa Temple. As a result, the supplementary woodblocks are estimated to have been produced immediately after the printing. Evidently, however, not all of the damaged woodblocks could be replaced at this time, as only six woodblocks (comprising eight pages) were carved. On the 1865 woodblocks, lines can be seen between the columns, no red paint was applied, and the prayers of patrons were also carved into the plates. The third carving of supplementary woodblocks occurred just before 1899, when the imperial court of the Korean Empire sponsored a new printing of the Tripitaka Koreana. Government officials who were dispatched to supervise the printing likely inspected the existing blocks and ordered supplementary woodblocks to be carved to replace those that were damaged. A total of 33 supplementary woodblocks (comprising 56 pages) were carved at this time, accounting for the largest number of supplementary woodblocks for the Maha Prajnaparamita Sutra. On the 1899 supplementary woodblocks, red paint was applied to each plate and one line was left blank at both ends.