• Journal of the Daesoon Academy of Sciences
• /
• v.32
• /
• pp.31-76
• /
• 2019

Lee Sang-ho published Jeungsan Cheonsa Gongsagi (Records of the Holy Works of Celestial Master Jeungsan) in 1926. Then, after complementing the book with additional materials, he published Daesoon Jeon-gyeong in the form of a religious scripture. Since then, Daesoon Jeon-gyeong has been expanded to a sixth edition which was published in 1965. The Haengnok of Daesoon Jinrihoe's The Jeon-gyeong, which was published decades later than Daesoon Jeon-gyeong describes Sangje's whole life year by year in five chapters starting from his descent to the human world all the way to his passing into heaven. It comprehensively contains the essential contents of other chapters from The Jeon-gyeong. This paper was written for the following three goals: first, to study the contents of Haengnok that summarize Sangje's life. Second, to see how its contents are related to descriptions from the other six chapters. Lastly, to discuss how certain verses have been changed from the way they appeared Daesoon Jeon-gyeong. When we compare these two scriptures, there are some verses that are found only in the Haengnok section of The Jeon-gyeong. For example, the verse that explains how Sangje's family name 'Kang' originated and how his ancestors came to live in Gobu area is described only in The Jeon-gyeong. The origin of the family name Kang is considered important because he descended into the world as a human bearing the family name Kang, and it is included in his official name that represents his divine position. Also, unique to The Jeon-gyeong are verses such as those describing "Samsin San (the three holy mountains) in the area where Sangje descended to and verses about the historical change of place names in the areas where Sangje lived. These verses have great significance in terms of their mystical aspects within Daesoon Thought. Secondly, the record about Sangje's Holy Works at Siru Mountain in The Jeon-gyeong is not found in Daesoon Jeon-gyeong. The Holy Works at Siru Mountain are important because they provide proof of Sangje's major activities during the period between his 3-year travel around the country and his Cheonji-gongsa (Reordering Works of the Universe). Next to be observed are some changes in verses that can be seen when comparing The Jeon-gyeong to Daesoon Jeon-gyeong. Of particular impostance here are the story of Sangje's Holy Work called 'King in White Cloth and General in White Cloth' and the description of Sangje's passing into heaven. Both records contain key changes that distinguish The Jeon-gyeong from Daesoon Jeon-gyeong.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
• /
• v.29 no.1
• /
• pp.191-195
• /
• 2005

The port entry system of the inner harbor in Pyeongtaek (Asan) was planned as lock-gate in 'Master plan project on port planning in Asan industry base(1990)', but was changed to tidal harbor in 'Project maintaining Master Plan for comprehensive development of Pyeongtaek (Asan) port(2001)'. Accordingly, southern sea bank constructed under the lower part of Seohae-bridge will be removed so that inbound/outbound vessels for the inner harbor can navigate at all times. However, in the view of the safety on passing through the lower of Seohae-bridge, navigating conditions for the inner harbor will be restricted in the single-way of 50,000 DWT vessel and the two-day of vessel less than 30,000 DWT. Therefore, this study carried out the estimation of traffic congestion arising from these vessels with above restrictions after supposing annual inbound/outboubd vessel's numbers for loading and unloading cargo surveyed on the inner harbor.

• Korean Journal of Heritage: History & Science
• /
• v.55 no.3
• /
• pp.132-150
• /
• 2022

Designated as a national intangible cultural asset, the fish weir is a traditional fishing method and was a leading fishing tool in Korean coastal fishery. As the littoral sea area fishing vessel fishery developed since the 1970s, traditional fishing methods including fish weirs began to decline. The fish weir has been passed down in the form of tools such as fish weirs, stone weirs, and bamboo weirs. In Namhae-gun and Sacheon City in Gyeongsangnam-do, anchovies are caught using bamboo weirs. A basic bamboo weir consists of a fish trap(balgong), a space where fish gather together, and a V- or U-shaped wooden fence(halgaji) that helps fish come inside the fish trap. Its fishing method is to catch fish that have come to the coast during high tide alongside those are stuck inside fish traps(balgong) with nets or scoop nets. This paper examined the process of passing down traditional fishing methods through a comparative analysis of the bamboo weir structures and fishing methods in the Namhae and Sacheon regions. First, the historical process of assembling the current bamboo weir structure was analyzed. The bamboo weir, a fishing tool, appears to have combined the features of past weirs and fish weirs based on the Jijok Strait and Samcheonpo Strait. Next, this paper examined the structure and fishing method of the two types of bamboo weirs made with a circular or square fish trap(balgong) where fish gather. Through this analysis, this study examined the lives of fishermen who have adapted to their natural environment and actively utilized obtainable resources(materials), and then changed the traditional fishing method of bamboo weirs and developed them into an appropriate technology. Lastly, a new value attributed to anchovies caught using bamboo weirs was analyzed. This new value extracted from better bamboo weir anchovies works as a mechanism to uphold the tradition of anchovy-catching bamboo-weir fishing, which produces a smaller amount of anchovies compared to other methods of anchovy fishing. In this way, bamboo weir fishing has been passed down as a result of its differentiated aspect of producing better anchovies than those produced with other fishing methods, as well as the historical aspect of it being a traditional fishing method.

• Economic and Environmental Geology
• /
• v.2 no.4
• /
• pp.73-90
• /
• 1969

The area studied is a southwestern part of Okcheon geosynclinal zone which streches diagonally across the Korean peninsula in the mid-central parts of South Korea, and is bounded by Charyeong mountain chains in the north and by Sobaek mountain chains in the south. The general trend of the zone is of NE-SW direction known as Sinian direction. Okcheon system of pre-Cambrian age occupies southwestern portion of Okcheon geosynclinal zone, and Choseon and Pyeongan systems of Cambrian to Triassic age in northeastern portion of the zone. It was defined by the writer that the former was called "Okcheon Paleogeosynclinal zone" and the latter "Okcheon Neogeosynclinal zone," although T. Kobayashi named them "Metamorphosed Okcheon zone" and "Non-metamorphosed Okcheon zone" respectively and thought that sedimentary formations in both zones were same in origin and of Paleozonic age, and C.M. Son also described that Okchon system was of post-Choseon (Ordovician) and pre-Kyeongsang (Cretaceous) in age. According to the present study two zones are separated by great fault so that the geology in both zones is not only entirely different in origin and age, but also their geolosical structures are discontinuous. Stratigraphy and structure of Okcheon system are clearly established and defined by the writer and its age is definitely pre-Cambrian. It is clarified by present study that the meta-sediments in and at vicinity of Charyeong mountain chains are correlated to Weonnam series of pre-Cambrian age which occupies and continues from northeast to southwest in and at south of Sobaek mountain chains, and both metasediments constitute basement of Okcheon system. Pyeongan, Daedong and Kyeongsang systems were deposited in few narrow intermontain basins in Okcheon paleogeosynclinal zone after it was emerged at the end of Carboniferous period. Granites of Jurassic and Cretaceous ages and volcanics of Cretaceous age are cropped out in the zone. Jurassic granite is aligned generally with the trend of Okcheon geosynclinal zone, whereas Cretaceous granite lacks of trend in distribution. Many isoclinal folds and thrust faults caused by Taebo orogeny at the end of Jurassic period are also parallel with Sinian directieon and dip steeply to northwest. Charyeong, Noryeong, Sobaek, and Deogyu mountain chains are located in areas of anticlinorium, and Kyongsang system in narrow synclinal zones. Folds in Okcheon neogeosynclinal zone are generally of N 70-80W direction but deviate to Sinian direction at the western parts of the zone. This phenomena is interpreted by the fact that the folds were originated by Songrim disturbance at the end of Triassic period and later partly modified by Taebo orogeny. Thrust faults of Taebo orogeny coentinue from Okcheon paleogeosynclinal zone into neogeosynclinal zone, forming imbricated structure as previously described. Strike-slip faults perpendicular to Sinian direction and shear faults diagonally across it by 55 degrees also prevail in neogeosynclinal zone. It is concluded from viewpoints on geology and geological structure that l)Okchon geosyncline had changed its location and affected by numerous disturbances through geologic time, and 2)mountain chains in the area such as Charyeong, Noryeong, Sobaek, and Deogyu were originated as folded mountains. Differing from others, however, Sobaek range was probably formed at the time of Songrim disturbance and modified later by Taebo orogeny. It is cut by Danyang-Jeomchon fault at the vicinity of Joryeong near Munkyeong village and does not continue to southwest beyond the fault, whereas southwestern portion of erstwhile Sobaek range continues to Taebaek rangd northeastward from Deogyusan passing through Sangju, Yecheon, and Andong. From these evidences, the writer has newly defined the erstwhile Sobaek range in such a way that Sobaek range is restricted only to northeastern portion and Deogyu range is named for the southwestern portion of previous Bobaek range.

• Clean Technology
• /
• v.17 no.1
• /
• pp.62-68
• /
• 2011

Hydrodynamic characteristics in multistage annular type fluidized bed (riser: $0.01{\times}0.025{\times}2.8m^3$, J-valve: $0.009{\times}0.015m^2$)were investigated. Glass beads ($d_p=101{\mu}m$, ${\rho}_b=1,590kg/m^3$, $U_{mf}=1.25{\times}10^{-2}m/s$, Geldart classification B) was used as a bed material. Accumulated weight by the electronic balance was measured to determine the solid flow rate in batch-type. In circulation condition, we measured the accumulated weight of particle transported from riser. At the steady state condition, solid circulation rate was calculated from time interval of the heated bed material passing between two thermocouples. Solid flow rate increased with increasing inlet gas velocity ($1.2-2.6U_{mf}$) and the static bed height (z, 0.24-0.68 m) from 2.2 to 23.4 kg/s. However, mean residence time decreased with increasing inlet gas velocity ($1.2-2.6U_{mf}$) and the static bed height (z, 0.24-0.68 m) from 1,438 to 440 s. The solid holdup in the riser was determined by measuring pressure differences according to the riser height. These results showed a similar trend to that of simple exponential decay type except for the top section of the riser. To verify the gas bypassing from top bubbling beds to middle bubbling beds, $CO_2$ gas was injected by tracer gas in constant ratio, and then was measured $CO_2$ concentration in outlet gas by gas chromatography. Gas bypassing occurred below 2.6% which is negligible value.

• Journal of Korean Theatre Studies Association
• /
• no.52
• /
• pp.319-357
• /
• 2014

Formation of 'body schema' is the start for actor to create role and becomes the root and the foundation of existing as a role on the stage. For this, an actor needs to form 'scheme of role' with escaping from own 'body schema.' 'Schema of role' is formed by acquiring through synthesizing daily basic actions, namely, walking, standing, sitting, hand stretching, bending, and touching. The body schema, which was made with simple and usual actions, has fundamental significance in a sense of becoming the body in which the past traces in a role are habituated while energy as a role flows. As for the process of forming body schema, an actor first needs to obtain the visualized materials like photo, magazine, picture and image available for seeing a role specifically and clearly based on what analyzed a character. An actor needs to have three-dimensional image available for always recalling it in the head during acting. To do this, image data available for fundamentally capturing routine actions along with body structure are still more useful. Next, the body schema is formed by interaction with environment. Thus, there is a need of passing through the two-time process of forming body schema. Firstly, the body schema is made on routine actions in a role as physical condition of a role in actor's own everyday life. Secondly, the body schema is made on routine actions available for moving efficiently and economically in line with the environment of performance. A theatrical stage is the temporal space of rhythm and rule different from routine space. What forms body schema immediately in the second phase without body schema in the first phase ultimately becomes what exists as actor's own body, not the body of a role. The body schema, which was formed as the second process, is what truly has identity as a role in the ontological aspect, comes to experience the oppositional force in muscle, a qualitative change in energy, and emotional agitation in the physical aspect, and experiences perception, thinking, volition, and even consciousness with the entire body in the cognitive dimension. Thus, the formation of body schema can be known to be just a method of changing even spiritual and emotional layer. Body schema cannot be made if there is no process of embodiment and habit. Embodiment and habit are not simply the repeated, empty and mechanical action in the body. But, habit itself has very important meanings for forming body schema for role creating. First, habit allows the body itself to learn and understand a meaning. Second, habit relies upon environment, thereby allowing an actor of making the habituated body schema to recognize environment. Third, habit makes the mind. The habituated body schema is just the mind and the ego of a person who possesses the body schema. Fourth, habit comes to experience the expansion in energy and the expansion in existence. It may be experienced through interrelation among actor's body, tool, and environment. Fifth, habit makes identity of the body. Hence, this just becomes what secures identity of a role. These implications of habit are the formation of body schema, which is maintained with the body of being remembered firmly through being closely connected with the process of neural adaptation. Finally, it sought for possibility of practice as one method of forming body schema for role creating through Deleuze's '-becoming' theory. As 'actual animal-becoming' is real '-becoming' of forming structural transformation in the physical dimension, it meets with what the formation of body schema pursues actuality and reality. This was explained with a concept as saying of 'all '-becoming' molecular' by Deleuze/Guattari. 'Animal of having imitated animal's characteristic- becoming' is formed by which the body schema relies upon environment. In this way, relationship among the body, tool and environment has influence even upon a change in consciousness, thinking, and emotion, thereby being able to be useful for forming body schema in a sense of possibly experiencing ultimately expansion in role, namely, expansion in existence.

• Journal of the Daesoon Academy of Sciences
• /
• v.25_1
• /
• pp.121-155
• /
• 2015

The purpose of this article is to study on the comparative relationship between mutual cooperation of the Dae-soon thought of Dae-soon jinrihoe and Shinnyo thought of Shinjo Ito. Dae-soon thought focuses on outspreading virtues and enlightenment teaching based on the saying of Jeong-san Sang Jae's Mutual cooperation without any grudge. According to the Buddha's nature thought of Shinjo Ito, 'Dharma kāya resident' is the source of touching upon buddhahood. The Shinyo-en is an outward manifestation of their deep resolve to help others by cultivating spiritual faculty and mind session. First, we can find the virtue action theory in the mutual cooperation of Dae-soon thought and the virtue nature theory in the Shinnyo thought of Shinjo Ito. From the perspective of comparative relationship, it was Jeong-san Sang Jae who laid foundation for the Posterior Grand Renewal. His idea is that the universe should be completed through the mutual communication between the earth and men following the Posterior Grand Renewal. It was Kyodoin-sama who laid the foundation for identifying the place Shinchoji was established. It was at the time that the power we call bakku-daiju as transversality and Shinnyo spiritual faculty were perfected through Shindoin-sama's passing. Second, based on Jeon-kyungn or Dae-soon Ji Chim, outspreading virtue is to awaken mutual cooperation without any grudge and the enlightenment teaching to practice according to mutual cooperation principle without any deceit toward one's own self. No deceit toward one's own self is to be sincere, to be respectful and to be faithful in Jeong-san Sang Jae. In the different context of Mahayana Buddhism, we can be aware that the immortal resident immortal of Dharma kāya is the source of permanent bliss in the Mahāyāna Mahāparinirvāṇa Sūtra' From the perspective of comparative relationship to pray toward Jeong-san Sang Jae and to participate in the Posterior Grand Renewal is to take part in Cheonji-Gongsa. It is a similar phenomena to be reflected suchness reality before the three personifications of buddhahood and the Shinnyo Stupa is the same meaning as meeting the ever present Buddha. Both of them, they focus to find religious altruism from real possibilities of mutual support. They argue that to dispense with altruism is to dispense with Sang Jae or Dharma for the divine transformation of human possibilities Third, Everybody possesses unique and wonderful abilities to be unified with Jeong-san Sang Jae. If we seek happiness by trying to get by without making much of an effort to take part in CheonjiGongsa, it will be difficult to attain the harmony and peace of mankind with outspreading virtues and enlightenment teaching. In the 'Mahāyāna Mahāparinirvāṇa Sūtra' tells us 'all sentient beings have Buddha nature' that could be the possibility to the fulfillment of buddhahood in the spiritual practice. From the comparative relationship, we can strive with open hearts and minds, in efforts that benefit others, and in ways we can work together to build a word of joy in which everyone can have an opportunity to cultivate spiritual faculty. This is based on mutually beneficial voluntary focused our principles into practice the spirit to build a mind session of Shinnyo as the civic clean precepts of 'Mahāyāna Mahāparinirvāṇa Sūtra'. Fourth, the disciples of Jeong-san Sang Jae are encouraged to acquire the Mutual cooperation manner of being considerate. It is important to accumulate virtue action by daily effort. It is the contrast to awaken virtue nature by daily practice. The Buddha's nature thought of Shinjo Ito is based on the thought of Mahāyāna Mahāparinirvāṇa Sūtra. It can be supported by the Shinnyo parents and the two Dojis to build a world of joy as the light dharma descending and the emphasis of Tathatā spiritual faculty. It's not that we can't do something we haven't attained a higher spiritual level. What counts is our continuos effort, act so we can cultivate our spiritual faculty through the way of mind session.

• Journal of Korean Society of Archives and Records Management
• /
• v.1 no.1
• /
• pp.201-230
• /
• 2001

Conserving the recored cultural inheritance is actually the duty of all of us. Above all, the management and conservation of archives and documents is up to archivists who have technical knowledge about archival science. Archivists have to not only conserve archives and documents but also carry out classifying and appraising them in order to define them as current historic ones. The fundamental education about archival science is made up of history and law. Because Archive is the organisation which manage archives and documents produced by legal and administrative actions. Although there are still arguments about technical knowledge and degree archivists have to acquire, most of them prefer the studies related with history and emphasize legal studies to be the general boundary of archivits' ideology and trust. The training course about conservation of archives is conducted in about 9 National Archives of Torino, Milano, Venezia, Genova, Bologna, Parma, Roma, Napoli, Palermo. The training course in 19th was mostly based on the lectures of Phaleography, Diplomatics. There were not the education about archival science yet. Toward the end of 19th and 20th, people stressed the most basic subject in the training course of National Archive was not Phaleography and Diplomatics but archival science. The goal of archival science is to study the institution and organisation transferring archives and documents to Archive. And also it help archivists not wander about with ignorance of organisational and original procedures and divisions but know exactly theirs works. Like this, the studies on institution and organisation have got in the saddle as a branch of archival science since a few ten years. While archival science didn't evoke sympathy among people and experienced the tedious and difficult path in italy and other countries, Archive was managed by experts of other branches. As a result, there were a lot of faults in Archival Science. Specializing training course for Italian archivists came into being under the backdrop of Social Science Institute of Roma National University in 1925. The archival course of universities accomplished by the studies of history, law and economy. And such as Eugenio Casanova and Giorgio Cencetti were devoted archival science was abled to settle down in national archive. The training course for experts of 'archival science, 'Phaleography and Diplomatics' in National Archive of Bologna(Archivio di Stato di Bologna) is one of courses conducted in 17 National Archives in italy. This course is gratuitous and made up of 8 subjects(Archivistica, Paleografia, Diplomatica, Storia dell' Archivio, Notariato e documenti privati, istituzione medievale, istituzione moderna, istituzione contemporanea) students have to complete for two years. Students can receive the degree through passing twice written exam and once oral test. After department of Culture and education finally puts the marks of students, the chief Nationa Archive of Bologna confer the degree of 'archival science Phaleography and Diplomatics' on students passing the exams. This degree authenticates trainees' qualification which enables him to work at the archive in province, district and administrative capital city and archive of comunity and so on. Italian training course naturally leads archivists to keep in contact with valuable cultural inheritance through training in Archive. And it shows the intention to strengthen the affinity with each documents in the spot of archival management before training archivists. Also this is appraised as one of positive policies to conserve the local cultual inheritante in connection with the original qualitity of national archive with testify the history of each region. Traning course for archivist in Italy shows us the way how we have to prepare and proceed it. First, from producing documents to conserving than forever there has introduced 'original order that is to say a general rule to respect the first order given at the time producing documents'. Management of administrative documents is related consistently with one of historical documents. Second, the traning course for archivist is managing around 17 national archives. because italian national archive lay stress not or rducation of theory bus on train for archivest working in the first time of archival science. Third, diplomatics and phaleography for studies about historical document support archives. Forth, the studies on history id proceeding by cooperation between archivist and historian around archive. How our duties is non continuinf disputer who has to conserve and manage document and archives, but traing experts who having ability, vision and flexible thought, responsibility about archivals.