• Korean Journal of Air-Conditioning and Refrigeration Engineering
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• v.13 no.6
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• pp.490-496
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• 2001

An experimental study on the behavior of the water hold-up by condensation of a fin-and-tube heat exchanger with regard to the surface characteristics, i.e., contact angle, was conducted. The static and dynamic contact angles were measured, and condensation experiments were conducted. Flow patterns on the fins with different surface characteristics were visualized. Results showed that the static contact angle is proportional to the dynamic contact angle within the range of this study. The water hold-up of the heat exchanger increases as the static or dynamic contact angle of its surfaces increases. Existence of transition of flow patterns was found as the static or dynamic angle increase. Due to the transition in the flow patterns, changes in the gradient of the water hold-up is occurred around the static angle of 8$0^{\circ}C$.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.27-61
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• 2022

Documentation related to Mugeuk-do (Limitless Dao) is rare in comparison to other Korean new religions given that it has been open to the public and translated since the 1970s. Due to its rarity, the documentation has been used uncritically, without there being any comparative study or historical research. It is undeniable that distortions and fallacies are embedded in these documents, and this has resulted in quite a few problems in precisely understanding Mugeuk-do and Daesoon Jinrihoe (The Fellowship of Daesoon Truth), an order that has inherited the legacy of Mugeuk-do. In this regard, this study aims to critically define the characteristics and limitations of the major documents related to Mugeuk-do that were published by the colonial government in the 1920s~1930s and recorded by multiple orders in the 1970s-1980s through comparisons. An attempt to conduct this research allows for the discovery of a solution to the problem of uncritical usage of those materials. The documents produced by the colonial government that can be used as basic texts to study Mugeuk-do are The General Conditions of the Religion Mugeuk-do (無極大道敎槪況) and Unofficial Religions of the Korea (朝鮮の類似宗敎). These can be found through bibliography, comparison, and historical research. Chapters 6, 7, and 8 of The General Conditions of the Religion Mugeuk-do are a possible source on the order that reflects the circumstances of Mugeuk-do until 1925. In the case of Unofficial Religions of the Korea, if the descriptive perspective on unofficial religions is excluded, the articles written about the circumstances post 1925 have credibility. Another document that describes multiple orders and can be used as a basic text is chapter 2 of 'Progress of the Order' in Daesoon Jinrihoe's The Canonical Scripture. This is because its record precisely reflects the conditions of the era, with regard to the fact that it is the freest from distortions caused by changes in the belief system and it is less biased towards certain sects or denominations. Furthermore, the collection period of the articles is the earliest. Accordingly, as basic texts, Chapters 6, 7, and 8 of The General Conditions of the Religion Mugeuk-do and the articles from Unofficial Religions of the Korea after 1925, as well as chapter 2 of 'Progress of the Order' in The Canonical Scripture are appropriate for studying Mugeuk-do. In addition, Overview of Bocheonism, History of Jeungsan-gyo, and The True Scripture of the Great Ultimate can be utilized as references after removing distortions and fallacies through comparative study. Henceforth, relevant documents should be utilized to establish comprehensive data on Mugeuk-do through comparative and historical research.

• Journal of the Korean Society of Costume
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• v.19
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• pp.83-103
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• 1992

This thesis researched the ritual dress of Korean new religions such as Suungyo, Mirubulgyo, Taejonggyo and WonBuddhism, According to kind, color, cloth and shape this thesis analyzed the ritual dress of them on the basis of its literatures. I. The results of the ritual dress of them through its literatures are as follows: 1. In case of Suungyo, there are Songwansonbok, Togwandobok, Pulmogwan, Ch'onui, Chap'ae , Yukhwangang, Pobdae, Hakp'yo and Kyonjang in its kind. In its color there are Huk, Cha, Hoe, Chahwang, Hong, Paek, Hwang, ROk, and Nam. Chemical fiber with one layer is used in its cloth. Its shape is made by a comprise between the feature of Korean dress, chuui and that of the existing dress of Confucianim, Buddhism and Taoism. 2. In case of Mirukbulgyo, Inhwag-wan, Chongbok, P'oui, Tae, Moson, Yomju and tanju are systematized in its kind. In its color there are Paek, Huk, ch'ong,Chok, Ok and Rok, Kongdan and chemical fiber with one layer are used in its cloth. Its shape has a symbolic form of Yu'Pul and son based upon Korean dress, Chuui. In its symbol Inhwagwan symbolized Confucianism and Chongbok Taoism and P'oui Buddhism. 3. In case of Taejonggyo, there are Chusabok, Sjhobok, Yewonbok, Chusamo, Yewonmo, Tae and Hwa in its kind. In its color there are Paek(main one), Nam, Huk, Chaju, Chok, Hwang and Hoe. Kongdan with both sides is elaborately used in its cloth. Its shape thken from Korean dress means the succession of the national spirit of the white-clad folk. 4. In case of won Buddhism, there are kybok and Pobrak in its kind. In its color there are Paek, Huk and Hoe---especially, both Hwangt'o and Hwang are used in Pobrak, Anyone can use cloth at his will. In its shape Kyoblk for man is Yangbok and Kyobok for woman is Tongch'ima and Chogori, a style of Korean dress. Pobrak is a form Tanryong worm with Rakja.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.237-267
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• 2019

The article considers the problems of envisaging a paradise on earth, with special reference to Jehovah's Witnesses. After an explanation of their relationship to the Christian Protestant tradition, particularly Adventism and American fundamentalism, some key doctrines of the Watch Tower organisation are identified, with particular reference to their belief in a coming earthly paradise. Jehovah's Witnesses are a restorationist movement, seeking a restored paradise on earth, and endeavouring to restore authentic Christianity in what they take to be its original form. Discussion is given to the possibility of physical accommodation on the earth, the position of animals, family life, language, and technology. Finally, brief comparison is made with the expected paradise of the Daesoon Jinrihoe, which is based on a radically different worldview. It is concluded that such differences help to explain why Jehovah's Witnesses have limited success in Korea, as compared with indigenous Korean new religions such as Daesoon Jinrihoe.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.1-34
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• 2016

This paper aims to understand how Daesoonjinrihoe perceives the Later World. Daesoonjinrihoe supports to establish an earthly paradise through the re-creation of the real world unlike other religions which tend to relegate ultimate fulfillment to the afterlife. In other words, Daesoonjinrihoe endeavors to achieve their objectives in the human world rather than outside of it in a potential act of escapism. The new religions in Korea have been characterized by ethnocentrism and doctrines which present Koreans as the new chosen people by emphasizing Korea's crucial role in world leadership. However, the doctrine of Daesoonjinrihoe differ with other new religions of Korea in this regard as its purpose is to redeem the whole world. Daesoonjinrihoe proposes an open embrace of the religious diversity found in Korean society. Daesoonjinrihoe argues that the Later World has not come yet, even though the Former World is over and progress towards the Later World has already been set in motion. The meaning of human nobility is akin to anthropocentricity. According to a variety of myths and legends, animals and supernatural often attempt to become human. Moreover, it would not be an overstatement to assert that the re-creation of the real world and the Daesoon concept of human nobility correspond with these myths and legends. There were not definite interpretations regarding heaven in Confucianism historically, yet Daesoonjinrihoe differentiates clearly that heaven and Sangje are cosmic structures. Buddhism perceives that heaven separately exists as a cosmic structure and that Buddha is a transcendental entity, however; that entity is not accessible for intercession. On the contrary, the ways to save the world have been adduced in Daesoonjinrihoe. In addition, the earthly paradise of the Later World has likewise been introduced. Specifically, it is Sangje that opens the door to that paradise. Unresolved issues in the formation of a world view still persist. There are no shortage of studies on the notion of gods or divine beings, however; most of these studies focus on genealogical classification, forms, functions and other such topics. The concept of god, ghost, or soul does not seem to have been clearly defined in these studies nor has the relationship among these entities and humanity been satisfactorily examined. For example, if human beings become either gods or divine beings, questions regarding divine beings who have acted as protectors or guardians of human beings then arises. The Daesoon cosmology should be specifically compared to cosmology in Daoism. By conducting additional studies such as a comparative research with Daoism, it will be possible to interpret mantras and Daoist art as they appear in Daesoonjinrihoe in a thought-provoking way which can in turn be compared with other religions.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.337-374
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• 2024

Designating and registering cultural heritages are actions taken to effectively preserve and utilize something's value as a form of cultural heritage. It is the designation and registration of cultural heritage that establishes a legal basis for preservation and utilization. The preservation and utilization of cultural heritage starts with recognizing a given object, entity, or idea's value as a form of cultural heritage. Protecting and utilizing these forms of heritage properly can only occurs after something is recognized as a form of cultural heritage. In light of this, new religions, given their relatively short histories, naturally have fewer sites or objects designated or registered forms of cultural heritage. They tend not to actively recognize the value of the heritage they have inherited. Cultural heritage can be appropriately preserved when we recognize that it has potential value cultural and historical that can be designated and registered in the future. Among the designated and registered forms of cultural heritage, those associated with religious culture account for a large proportion; however, most of these are Buddhist. Since new religions have also been around for over 50 or even 100 years in some cases, they should have a foundation to proactively protect various items, sites, and traditions that may be designated and registered in the future. Selecting and listing forms of cultural heritage to be protected, minimizes further change to instead focus on historical and cultural value. This process also involves preparing internal regulations within the religious community regarding the protection and promotion of research on cultural heritage values, preservation, and management of the selected example of cultural heritage. Furthermore, comprehensive management, including cultural heritage and its surrounding environment, are necessary requirements for this process. Although potentially valuable as forms cultural heritage, many have items and sites end up damaged or go missing before they have a chance to be designated and registered. Establishing a foundation for preserving and managing cultural heritage internally within religious communities is meaningful because it preemptively preserves that value even prior to formal designation and registration. Daesoon Jinrihoe's Yeoju Headquarters Temple Complex, houses objects that have obvious value as cultural heritage such as Cheonggye-tap Pagoda. This pagoda and other comparable items at the headquarters should be properly and preemptively preserved in light of their cultural value.

• 프린팅코리아
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• s.6
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• pp.84-84
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• 2002

한국인쇄학회(회장 신종순)는 지난 11월 1일 충남 금산에 위치한 중부대학교에서 2002년도 추계 학술대회 및 창립 20주년 기념식을 개최했다. 제1발표장에서는 CTP. CTF 스캐너의 대응전략과 이해(마이크로큐닉스 정해성 부장), 러시아의 인쇄산업 현황(러시아 국립 모스크바 화상출판대학 알렉산더 총장), 디자인과 인쇄(우정디자인기획 정민교 실장), 잡지광고의 레이아웃요소와 제품 범주에 관한 연구(중부대학교 이광숙 교수)에 대한 발표와 질의시간을 가졌다. 제2발표장에서는 플렉소 제판공정에서의 노광 및 수세시간에 따른 판의 변화에 관한 연구(중부대학교 태종필), 탄산칼슘 함량에 따른 잉크의 구조 회복성 변화에 관한 연구(인천알림방 이규일), 안료 함량에 따른 잉크의 레올로지 성질의 변화(광명잉크 박정민), 오존처리에 의한 수용성 폐 잉크 색도 분해 연구(한국기계연구원 손영수), 후막인쇄물의 잉크층 두께와 스크린 인쇄조건에 관한 연구(한국기계연구원 임규진), 집약형(C1 Type) 플렉소 인쇄기 설계 기술(한국기계연구원 최찬호)에 대한 발표와 질의시간을 가졌다. 본지에서는 이날 학술발표회에서 발표된 'CTP. CTF 스캐너의 대응전략과 이해'와 자료로서 공개된 '러시아 내에서 디지털 인쇄의 적용분야 연구', 최근 한국인쇄학회지에 발표된 '21세기 인쇄 정보산업의 발전 전략과 연구'에 대한 자료를 요약, 정리했다.

• Proceedings of the KIEE Conference
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• 2007.07a
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• pp.1327-1328
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• 2007

A base structure of device was made to be ITO/tris(8-hydroxyquinoline) aluminum ($Alq_3$)/Al and the $Alq_3$ organics were evaporated to be 100nm thick at a deposition rate of $1.5\;{\AA}/s$. In order to investigate the optimal surface roughness of $Alq_3$, the $Alq_3$ was thermally evaporated to be 0.8 mm, 1.0 mm, 1.5 mm 2.0 mm and 3.0 mm as a hole-size of the crucible, respectively. When the hole-size of the crucible is 1.0 mm, we found that when the hole-size of the crucible is 1.0 mm, the electrical properties are superior to the others.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.295-330
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• 2020

This paper examines the current state of the field wherein theoretical issues of ecology are still in need of concentration. Ecological texts are reconsidered from a religious worldview by extracting eco-friendly notions within religion and discourse is also essential in the practical field. As a case study on this matter, this paper aims to describe various aspects of ecological theory in Daesoon Jinrihoe, a new religious movement in Korea. In short, in its view of the natural world, Daesoon Jinrihoe values that all things originated from the Supreme God who presides over them, and the two are organically interrelated. Hence, the principle of nature is cherished. Especially as the Later World draws near, the fundamental basis of nature is slated to undergo change, and this also features heavily in Daesoon Jinrihoe's view of the natural world. Furthermore, the Supreme God reforms nature, and human beings live lives in conformity and resonance with that reformed nature. Above all else, the doctrines of haewon sangsaeng (the resolution of grievances for mutual beneficence) and boeun sangsaeng (the reciprocation of favors for mutual beneficence) are advocated in Daesoon Jinrihoe. Each supports its own form of ecological discourse, and together, they can be called Sangsaeng Ecological Theory (the Ecological Theory of Mutual Beneficence). Specific discussions of Daesoon Jinrihoe and ecology should be considered in light of this finding.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.115-153
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• 2022

Korea has rapidly become an aging society, and this phenomenon is found not only in common population but also in many religious circles. In this context, interest in the welfare of retired clergy members is increasing, and some religious organizations are trying to devise and perform rules and/or policies that ensure a secure post-retirement life for their clergy. However, the welfare benefits differ from one religion to another according to the characteristics of the given religion's organizational structure. For instance, denominations with a centralized hierarchy such as Catholicism or Won Buddhism implement a relatively stable welfare system for their elderly clergy members whereas autonomous denominations like many Buddhist or Christian orders are often found to have somewhat insecure welfare systems. Clergy welfare in Daesoon Jinrihoe, one of the representative new religions in Korea, is emerging as an important issue as Daesoon Jinrihoe is also affected by the problems of Korea's aging society. However, since the order has a mixed system of a centralized hierarchy and autonomous local branches, the welfare for their elderly clergy lacks clear lines of accountability. Consequently, there have been talks to devise a proper welfare system; however, these talks have come to a standstill. In this regard, this study aims to look into and analyze how various structures and welfare systems within Korean religious organizations impact elderly clergy. Lastly, this research will provide suggestions on practical alternatives for Daesoon Jinrihoe which could resolve the problems within their welfare system that negatively impact elderly clergy members at present.