• Economic and Environmental Geology
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• v.37 no.2
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• pp.195-206
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• 2004

Paleomagnetic and rock-magnetic investigations have been carried out for the Cretaceous sedimentary rocks in the Poongam (also called Gapcheon) Basin in the eastern South Korea. A total of 128 independently oriented core samples were drilled from 13 sites for this study. The mean direction after bedding correction (D/I=353.1$^{\circ}$/55.6$^{\circ}$, k=21.5, =$$\alpha$_{95}$=10.1$^{\circ}$) is more dispersed than the mean direction before bedding correction (D/I=10.5$^{\circ}$/56.9$^{\circ}$, k=73.9, =$$\alpha$_{95}$=5.3$^{\circ}$), and the stepwise unfolding of the characteristic remanent magnetization (ChRM) reveals a maximum value of k at 20% unfolding. Secondary authigenic hematite accompanied by altered clays such as chlorite was identified by the electron microscope observations. These results collectively imply that the ChRM is remagnetized due to the formation of the secondary authigenic hematite after tilting of the strata. It is interpreted that the chemical remagnetization was connected to the introduction of mixed magmatic-meteoric fluids, which formed hydrothermal vein deposits near the study area. The paleomagnetic pole position (214.3$^{\circ}$E, 81.6$^{\circ}$N, =$A_{95}$=7.4$^{\circ}$) of the Cretaceous sedimentary rocks calculated from remagnetized directions is close to those of the Late Cretaceous and Tertiary poles of the Korean Peninsula. This Late Cretaceous to Tertiary remagnetization seems to be widespread over the Okcheon Belt because the chemical remagnetization is previously reported to be found in rocks from other Cretaceous small basins (e.g., Eumseong, Gongju and Youngdong basins) along the Okcheon Belt and some Paleozoic strata from the Okcheon unmetamorphosed zone.

• Korean Journal of Plant Resources
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• v.22 no.1
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• pp.49-70
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• 2009

Floral study on the vegetation of 8 mountains including Taehwa-san, Mugab-san, Haehyeob-san, Guksa-bong, Gwanggyo-san, Samseong-san, Suri-san, and 200m peak neighboring to Mulwang lake was carried out from April to October, 2007. They belong to the middle part of Gyeonggi Province, and located between Lat. $37^{\circ}$13' 31.19" ${\sim}37^{\circ}$33' 3.48", Long. $26^{\circ}$43' 04.1" ${\sim}127^{\circ}$26' 28.38". Vascular plants collected in these areas were total 447 taxa composed of 386 species, 5 subspecies, 46 varieties and 10 forms of 262 genera under 92 families. The area from which the most plentiful plants were found was Mt. Gwanggyo-san. The areas with comparatively excellent vegetation are easy slopes nearby valleys in Mt. Gwanggyo-san, Mt. Suri-san and Mt. Haehyeob-san. Forests of the examined areas are generally mixed of Pinus densiflora and Quercus plants, but herbaceous plants covering soil are becoming nearly extinct by air and soil pollutions except some sites. Families with abundant species are Compositae, Rosaceae, Liliaceae and Graminae, etc. Endemic plants found in these areas are 8 taxa of Clematis brachyura, Euonymus trapococcus, Viola seoulensis, Ajuga spectabilis, Scutellaria insignis, Weigela subsessilis, Aster koraiensis, Aconitum chiisanense and rare and endangered plants are 7 taxa of Arisaema heterophyllum, Iris odaesanensis, Eranthis stellata., Aconitum chiisanense, Prunus yedoensis (cultivar), Viola albida, and Syringa wolfi. As to useful plants, 192 taxa for the edible, 132 taxa for the medicinal, 130 taxa for the ornamental and 11 taxa for the staining were classified respectively. Among 17 taxa of specially designated plants, 5th degree plants are 2 taxa of Iris odaesanensis and Prunus yedoensis (cultivar), 4th degree plants are 2 taxa of Symplocarpus renifolius and Syringa wolfi, 3rd degree plants are 13 taxa of Dryopteris gymnophylla, Juniperus chinensis, Betula chinensis, Betula davurica, Diarrhena fauriei, Aconitum longecassidatum, Eranthis stellata, Spiraea salicifolia, Acer palmatum, Vaccinium koreanum, Scutellaria insignis, Weigela florida and Adoxa moschatellina.

• Journal of Conservation Science
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• v.27 no.1
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• pp.75-90
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• 2011

At the beginning of the Chos$\breve{o}$n dynasty, punch'$\breve{o}$ng began as a simplified form of inlaid celadon, and in the two following centuries it developed into a popular folk craft in various styles and expressive decorations; overtime, it was increasingly made to resemble whiteware, and its production stopped after the Japanese invasion of Korea. In the present study, the body and glaze compositions of punch'$\breve{o}$ng were examined and compared with those of celadon and whiteware, whose compositions have previously been compared with those of Chinese ceramics. Here, the analyzed shards were organized into 28 groups based on their production sites and archaeological characteristics. For each group, the body and glaze compositions of several shards(usually three to five) were obtained, averaged, and compared with those of the other groups. These comparisons showed that the majority of the punch'$\breve{o}$ng bodies were formed, like those of celadon and whiteware, with mica-quartz porcelain stone, which was commonly used in Yuezhou, Jingdezhen, and other southern Chinese kilns. The glazes consisted of clay materials and flux components made from various proportions of wood ash, burnt limestone (glaze ash) and crushed limestone. Overall, the punch'$\breve{o}$ng glazes resembled the Kory$\breve{o}$ celadon and Kory$\breve{o}$ whiteware glazes more closely than the Chos$\breve{o}$n white wareglazes. However, the $TiO_2$ levels found in the tested punch'$\breve{o}$ng were low, similar to those of Chos$\breve{o}$n whiteware; this indicated that glaze stone was used as the clay component of the punch'$\breve{o}$ng glazes, as was the case for Chos$\breve{o}$n whiteware. This study of the material characteristics of punch'$\breve{o}$ng may be used as a comparative framework for analyzing ceramic shards discovered at current and future excavations within Korea.

• Journal of agricultural medicine and community health
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• v.25 no.1
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• pp.133-147
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• 2000

To provide data for the improvement of primary health care through the study on the utilization rate of community health practitioner(CHP) post and its related factors toward some rural residents in Mooan County Chollanamdo, a questionnaire survey was made from 382 persons during August 1999. Comparison was made between persons at the seaside area under difficult transportation and persons at the railroad area under convenient transportation. The results are as follows: 1. For the last one year, 83.3% of seaside area residents and 67.0% of railroad area residents used CHP post. As the purpose of visit to CHP post at seaside area, 94.3% visited for medical care, 25.3% for chronic disease control and 22.2% for health counselling and 14.1% for chronic disease control. 2. By simple analysis, sex, age, marital status, educational level, residence area, distance from living village to CHP post, presence of chronic diseases, satisfaction with CHP and confidence on CHP were related significantly with the utilization of CHP post for the last one year. 3. By multiple logistic regression, statistically significant variables related with the utilization rate of CHP post for the last one year were analyzed as age, sex, residence area and distance from living village to CHP post.

• Journal of Korean Classical Literature and Education
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• no.35
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• pp.153-193
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• 2017

This study explores the creation and enjoyment of Kuwoonmong (九雲夢) using a reference system called the cultural imagination, which is related to the Yin-Yang (陰陽) and Wu Xing (五行). When Kim Manjung wrote Guwoonmong, he may have composed figures and events based on this imagination. In particular, when he designed the eight seonnyeo (팔선녀), he set the order such as Gap (甲), Eul (乙), Byeong (병), Jeong (丁), etc. and characterized them according to the celestial stem (天干). Thus it was easy to avoid overlapping of characters and to construct various stories and relationships between them. The table below shows the characters of Kuwoonmong corresponding to the celestial stem. In not only the individual person but also the narrative world, Kuwoonmon demonstrates Yin-Yang and Wu Xing's imagination. In this respect, Kuwoonmon can be considered a large symbol encompassing the abstract theory of Yin-Yang and Wu Xing. Of course, the writer, Kim, Manjung would not have tried to symbolize the principle intentionally. However, he was also present in the environment of the cultural imagination that has been formed over the years. The same is true for the contemporary recipients of Guwunmong. They would have had a pleasant experience applying the cultural imagination and strengthening their familiar world view and human view.

• Journal of Broadcast Engineering
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• v.24 no.5
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• pp.836-848
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• 2019

This paper aims at providing a critical view over the cybernetics theory especially of first generation on which the artificial intelligence heavily depends nowadays. There has been a commonly accepted thought that the conception of artificial intelligence could not has been possible without being influenced by N. Wiener's cybernetic feedback based information system. Despite the founder of contemporary cybernetics' ethical concerns in order to avoid an increasing entropy phenomena(social violence, economic misery, wars) produced through a negative dynamics of the western modernity regarded as the most advanced form of humanism. In this civilizationally changing atmosphere, the newly born cybernetic technology was thus firmly believed as an antidote to these vices deeply rooted in humanism itself. But cybernetics has been turned out to be a self-organizing, self-controlling mechanical system that entails the possibility of telegraphing human brain (which are transformed into patterns) through the uploading of human brain neurons digitalized by the artificial intelligence embedded into computing technology. On this background emerges posthuman (or posthumanism) movement of which concepts have been theorized mainly by its ardent apostles like N. K. Hayles, Neil Bedington, Laurent Alexandre, Donna J. Haraway. The converging of NBIC Technologies leading to the opening of a much more digitalizing society has served as a catalyst to promote the posthuman representations and different narratives especially in the contemporary visual arts as well as in the study of humanities including philosophy and fictional literature. Once Bruno Latour wrote "Modernity is often defined in terms of humanism, either as a way of saluting the birth of 'man' or as a way of announcing his death. But this habit is itself modern, because it remains asymmetrical. It overlooks the simultaneous birth of 'nonhumaniy' - things, or objects, or beasts, - and the equally strange beginning of a crossed-out God, relegated to the sidelines."4) These highly suggestive ideas enable us to better understand what kind of human beings would emerge following the dazzlingly accelerating advancement of artificial intelligence technology. We wonder whether or not this newly born humankind would become essentially Homo Artificialis as a neuronal man stripping off his biological apparatus. However due to this unprecedented situation humans should deal with enormous challenges involving ethical, metaphysical, existential implications on their life.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.164-179
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• 2014

The Buddhas of the Three Words in a form of arranging Bhaiṣajyaguru and $Amit{\bar{a}}bha$ at its side based on ${\acute{S}}{\bar{a}}kyamuni$ at the center is enshrined in Daeungbojeon Hall of Daeheungsa Temple located at Haenam. So far, this Buddhas of the Three Words has been known as a wooden Buddha statue. However, as a result of X-ray screening, in left/right Buddha statues excepting main Buddha, wood and molding clay layer were observed at the same time. Therefore, this study intended to observe its internal structure, grafting method and to clarify making technique of Buddha statue during Joseon era based on image information being obtained through X-ray screening of The Buddhas of the Three Words of Daeheungsa Temple. As its result, it was revealed that form of ${\acute{S}}{\bar{a}}kyamuni$ was completed by mainly grafting 5 pieces of timber and this statue shows a typical wood grafted Buddha statue during Joseon era. Form of Bhaiṣajyaguru and $Amit{\bar{a}}bha$ were completed based on molding technique by applying clay on sculpture similar to its appearance after sculpturing more than 10 pieces of timber through its grafting. In other words, internal timber is considered to play a role of its core and grafting method of timber is more close to a technique of molding Buddha statue than to that of wooden Buddha statue during Joseon era. However, clay was directly applied on timber thinly, not applying clay thickly on it after winding straw rope on wooden core and its characteristic is that its facial area was completely composed of wooden construction only. Therefore, it is hard to rule out a possibility that the original sculpturing intention of an artist might be a wooden Buddha statue but in view of the fact that a word, 'molding' was used in a record of relics buried in statue, it could be seen that this Buddha statue might have been recognized as a molding statue at the time when creation of this statue was completed. It is considered that number of case of making statue based on this technique would be more increased when more results of X-ray screening should be accumulated and if more data should be collected, it would provide a significant evidence for identifying chronological, regional aspects of making technique of Buddha statue.

• The Korean Journal of Archival Studies
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• no.18
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• pp.221-254
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• 2008

Community Archpe is . Community Archpe is as close as a kind of a complex of culture space or community center which puts individuals and small community together with culture soil in a central position. For example Community Archpe can include community library, community archive, community historical center, community recovery center, community commencement of an enterprise center, etc. We need small library, archive and historian rather than big scale institution and professional system to take care of culture soil which belongs to an individual and community. Community Archpe is located in coordinates of two intention points. First intention is, a 'Heterogenous Smithy'. Heterogeneity deals with Community Archpe's life. Second intention is, a 'Feminine Smithy'. Community Archpe can be a recovery community when we are in the recovery context, which understand and support a person through archives and history. Then, what can Community Archpe do? First, it can be a new movement of the community. Second, it can also be a centripetal point of classic life. Community Archpe surly locates in the central of Community. Therefore, it will be a cultural literary soil and be a smithy of community history and culture. Thus Community Archpe will change a lot of things on people's life. Community Archpe will be a small happiness to ordinary people, even though it is not a state organ realizing large values.

• Journal of Science and Technology Studies
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• v.19 no.2
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• pp.169-206
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• 2019

This article seeks to explore new relationships and ethics of human and technology by analyzing a cultural imaginary produced by artificial intelligence. Drawing on theoretical reflections of the Feminist Scientific and Technological Studies which understand science and technology as the matter of care(Puig de la Bellacas, 2011), this paper focuses on the fact that artificial intelligence and robots materialize cultural imaginary such as autonomy. This autonomy, defined as the capacity to adapt to a new environment through self-learning, is accepted as a way to conceptualize an authentic human or an ideal subject. However, this article argues that artificial intelligence is mediated by and dependent on invisible human labor and complex material devices, suggesting that such autonomy is close to fiction. The recent growth of the so-called 'assistant technology' shows that it is differentially visualizing the care work of both machines and humans. Technology and its cultural imaginary hide the care work of human workers and actively visualize the one of the machine. And they make autonomy and agency ideal humanness, leaving disabled bodies and dependency as unworthy. Artificial intelligence and its cultural imaginary negate the value of disabled bodies while idealizing abled-bodies, and result in eliminating the real relationship between man and technology as mutually dependent beings. In conclusion, the author argues that the technology we need is not the one to exclude the non-typical bodies and care work of others, but the one to include them as they are. This technology responsibly empathizes marginalized beings and encourages solidarity between fragile beings. Inspired by an art performance of artist Sue Austin, the author finally comes up with and suggests 'artificial intelligence in wheelchair' as an alternative figuration for the currently dominant 'autonomous artificial intelligence'.

• The Journal of Korean Philosophical History
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• no.52
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• pp.311-340
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• 2017

This research focuses on the theory of Zhi-jue(知覺) by Kim Chang-Hyup(金昌協) through comparison between Kim Chang-Hyup's and Zhu Xi(朱熹)'s. In the point of supervision, Zhu Xi considered that Zhi-jue is one of the conditions caused by supervision, one the other hand, it is the action that make possible supervision. Kim Chang-Hyup emphasize the concept of Zhi-jue itself, he considered that Zhi-jue is the action that make possible supervision, and separate Zhi-jue from Xing(性) or Qing(情). In this process, Zhi-jue became the subject itself about supervision, so the mix about relation between Zhi-jue and supervision is solved. But there is a problem about gap between Zhi-jue and the nature from separate between Zhi-jue and Xing. Kim Chang-Hyup intend to separate Zhi-jue and Qing as subject and object, so he considered that Xing is not a reason of Zhi-jue, but rules. It's not a answer about what is the reason of Zhi-jue. Yet Zhu Xi also considered that Xing is the rules of Zhu-jue, only in the case that Zhi-jue means the resulf of supervision, Zhi-jue is considered as the effect of Zhi(智). So the relation problem about Zhi-jue as a subject and the nature is brought up by Joseon scholar who attempted to arrange the concepts of neo-confucianism. Eventually, in case of the relation about Zhi-jue and Xing, King Chang-Hyup and Zhu Xi has a common point, only in case of the relation about Zhi-jue and supervision, Definding Zhi-jue as the subject of supervision is the character of Kim Chang-Hyup's theory of Zhi-jue.