• Journal of Practical Agriculture & Fisheries Research
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• v.16 no.1
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• pp.193-206
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• 2014

The objectives of the project are to increase farmers' income through GAP and to reduce the loss of agricultural produce, for which the Korean partner takes a role of transferring needed technologies to the project site. To accomplish the project plan, it is set to implement the project with six components: construction of buildings, installation of agricultural facilities, establishment of demonstration farms, dispatching experts, conducting training program in Korea and provision of equipments. The Project Management Committee and the Project Implementation Team are consisted of Korean experts and senior officials from Department of Agriculture, Myanmar that managed the project systematically to ensure the success of the project. The process of the project are; the ceremony of laying the foundation and commencing the construction of training center in April, 2012. The Ribbon Cutting Ceremony for the completion of GAP Training Center was successfully held under PMC (MOAI, GAPI/ARDC) arrangement in SAl, Naypyitaw on June 17, 2012. The Chairman of GAPI, Dr. Sang Mu Lee, Director General U Kyaw Win of DOA, officials and staff members from Korea and Myanmar, teachers and students from SAl attended the ceremony. The team carried out an inspection and fixing donors' plates on donated project machineries, agro-equipments, vehicles, computers and printer, furniture, tools and so forth. Demonstration farm for paddy rice, fruits and vegetables was laid out in April, 2012. Twenty nine Korean rice varieties and many Korean vegetable varieties were introduced into GAP Project farm to check the suitability of the varieties under Myanmar growing conditions. Paddy was cultivated three times in DAR and twice in SAl. In June 2012, vinyl houses were started to be constructed for raising seedlings and finished in December 2012. Fruit orchard for mango, longan and dragon fruit was established in June, 2012. Vegetables were grown until successful harvest and the harvested produce was used for panel testing and distribution in January 2013. Machineries for postharvest handling systems were imported in November 2012. Setting the washing line for vegetables were finished and the system as run for testing in June 2013. New water tanks, pine lines, pump house and electricity were set up in October 2013.

• 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.28
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• pp.207-241
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• 2017

In the scripture of Daesoon Jinrihoe, the expression 'Dosu (度數)' is frequently used and Jeungsan, Jeongsan, and Wudang also left behind many teachings related to Dosu. In this paper, the concept of Dosu is analyzed in detail and the achievement of an in-depth understanding of the concept of Dosu is attempted. The term Dosu is often used in traditional literature. In the classics, Dosu was used to mean institutions, standards, rules, law, figures, and the laws of heavenly bodies. In other words, Dosu is used to mean the laws of astronomy and the norms of human society. This meaning is expanded and used as the principle of the universe and nature. This concept of Dosu is related to the mathematical cosmological understanding of numbers as the principle of the universe. This type of mathematical cosmology was systematized by Shao Yong (邵雍). In the Joseon Dynasty, Seo Gyungduk (徐敬德) accepted it positively, and it thereby became an influential trend in Korean thought. In the world view of Daesoon thought, there exists the view that numbers as a principle of the universe, and of course this world view is connected to mathematical cosmology. In Daesoon thought, the concept of Dosu is based on the concept of traditional Dosu and adds an additional meaning which connects it to the Reordering of the Universe (Cheonjigongsa). Also, Dosu is used to mean the process of changing the principles and laws of cosmos through Jeungsan's Reordering of the Universe. It is especially the case that discourse about Dosu is widely used when describing the Reordering of the Universe. Jeungsan corrected, reorganized, and adjusted Dosu, as well as establishing new Dosu. Jeongsan, who succeeded Jeungsan, followed the Reordering of the Universe by Jeungsan, and also realized Dosu. In other words, Jeongsan acted and practiced according to the Dosu that had been enacted by Jeungsan. Also, Dosu means the process of the transformation of principle according to the Reordering of the Universe, and Wudang used the concept of Dosu to describe the historical process of Daesoon Jinrihoe. This means that the foundation of Mugeukdo, the change to Taegukdo, the establishment of Daesoon Jinrihoe, and the contruction of Yeoju headquarters are episodes in a divine history carried out through Dosu. Through this discourse, Daesoon Jinrihoe asserts a legitimacy that distinguishes itself from other sects, and believers can be inspired by the sacred meaning that they are participating in the Dosu of heaven and earth. This empowers their devotion and sincerity.

• Journal of Korean Tunnelling and Underground Space Association
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• v.25 no.4
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• pp.261-283
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• 2023

This study aimed to review the performance stability of PET (Polyethylene terephthalate) fiber reinforcing materials among the synthetic fiber types for which the application of performance reinforcing materials to fiber-reinforced concrete is being reviewed by examining short-term and long-term performance changes. To this end, the residual performance was analyzed after exposing the PET fiber to an acid/alkali environment, and the flexural strength and equivalent flexural strength of the PET fiber-reinforced concrete mixture by age were analyzed, and the surface of the PET fiber collected from the concrete specimen was examined using a scanning microscope (SEM). The changes in were analyzed. As a result of the acid/alkali environment exposure test of PET fiber, the strength retention rate was 83.4~96.4% in acidic environment and 42.4~97.9% in alkaline environment. It was confirmed that the strength retention rate of the fiber itself significantly decreased when exposed to high-temperature strong alkali conditions, and the strength retention rate increased in the finished yarn coated with epoxy. In the test results of the flexural strength and equivalent flexural strength of the PET fiber-reinforced concrete mixture, no reduction in flexural strength was found, and the equivalent flexural strength result also did not show any degradation in performance as a fiber reinforcement. Even in the SEM analysis results, no surface damage or cross-sectional change of the PET reinforcing fibers was observed. These results mean that no damage or cross-section reduction of PET reinforcing fibers occurs in cement concrete environments even when fiber-reinforced concrete is exposed to high temperatures in the early stage or depending on age, and the strength of PET fibers decreases in cement concrete environments. The impact is judged to be of no concern. As the flexural strength and equivalent flexural strength according to age were also stably expressed, it could be seen that performance degradation due to hydrolysis, which is a concern due to the use of PET fiber reinforcing materials, did not occur, and it was confirmed that stable residual strength retention characteristics were exhibited.

• Korean Journal of Heritage: History & Science
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• v.57 no.1
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• pp.162-178
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• 2024

Swans are representative migratory birds that spend winter in East Asia, and have long been considered rare birds. In particular, they were regarded as king of Japan. The process of designating a natural monument in Hapcheon Swan Sanctuary is an interesting story. In this study, the designation and release process of Hapcheon Swan Sancturay ((Bakgok-ji, Yongju-myeon 龍州面 朴谷池), (Jeongyang-ji, Daeyang-myeon 大陽面 正陽池), Gaho, Cheongdeok-myeon 淸德面 嘉湖)) Natural Monument, was examined. These places were designated as a natural monument on August 27, 1934, during the Japanese colonial period, and was lifted on August 14, 1973, after the Cultural Protection Act was enacted after liberation. From the beginning of the new year in 1929, the Japanese Government-General of Korea (朝鮮總督府) decided to capture swans alive to give to the king of Japan. An official of the Japanese Government-General of Korea (統監) decided to offer swans to the king during his New Year's greeting visit. The department in charge of capturing swans was the Gyeongsangnam-do Provincial Police Department, and the execution was the police station of each county (郡). The reason is believed to be that it is easy to forcibly mobilize, control, or urge people, and the capture activity had to be completed as soon as possible. A total of three swans were captured in Hapcheon-gun from January 12 to 14, 1929. At that time, various newspapers published related information. Based on these facts and experiences, it is estimated that the Hapcheon area was selected when designating a natural monument in 1934. Hapcheon Swan Sancturay, Natural Monument lost its function due to excessive human interference of various developments, illegal capture, and use of poison to catch swans. Their number has also significantly decreased. It was thus removed from the natural monument in 1973. One of the three swan sanctuaries (Gaho 嘉湖) has been completely reclaimed, one (Bakgok-ji 朴谷池) has almost no migratory birds due to the conversion of wetlands, and one (Jeongyang-ji 正陽池) has swans flying back. In the case of Jeongyangji (正陽池), It is an encouraging sign that many swans fly as the surrounding environment and growing conditions change. This phenomenon is interpreted to mean that nature and climate are recovering and healing.