• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.12 no.4
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• pp.315-327
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• 2007

This study investigated temporal and spatial variation of Pb and stable Pb isotopes accumulated in Ulleung Basin core sediments (4) using MC ICP/MS in order to identify the sources of anthropogenic Pb in the East/Japan Sea. Leached (1M HCl) Pb concentration and isotope ratios ($^{207}Pb/^{206}Pb\;and\;^{208}Pb/^{206}Pb$) were nearly constant during 300 yrs past than 1930, but increased up to twice in concentration and as much as 3.41% (1.70%) after 2000. On the other hand, residual Pb concentrations were nearly constant for past 400 yrs. The accumulation rates of anthropogenic Pb in the basin area were in the range of $3.1-3.5mg/m^2/yr$, which were similar levels to total atmospheric Pb deposition fluxes from 1990s to the present. In the slope area, more increase of anthropogenic Pb accumulation than the levels expected from mass accumulation rate could be found after the middle of 1990s. From the detailed evaluation for the temporal and spatial variation of accumulation rate and isotope ratios of anthropogenic Pb, we proposed probable sources and pathways of anthropogenic Pb. Pb emmision by coal burning from the China and Korea initiated the accumulation of anthropogenic Pb in the sediments of East/Japan Sea from 1930s. The accumulation of Pb increased by the addition of anti-nocking agents from both countries untill the beginning of 1990s, but from the middle of 1990s to the present, the phase-out of gasoline additives and the rapid increase of coal burning from the China maintained the atmospheric Pb levels in the Ulleung basin nearly similar to before. However, the local sources within this basin might take an important role in the rapid increase of anthropogenic Pb accumulation in slope areas from the middle of 1990s.

• Sim-seong Yeon-gu
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• v.30 no.1
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• pp.31-66
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• 2015

A study on a Russian fairy tale entitled "Seven Stars" was conducted from the perspective of analytical psychology. The plot goes as follows. Once upon a time, a village in Russia was suffering from severe drought. Villagers were dying of thirst, and crops were withering day by day. One night, a little girl left their house carrying a wooden dipper to find water for her sick mother by herself. However, water was nowhere to be found. She felt tired and fell asleep. When she woke up, the moon was already over her head, and the dipper had been filled with water. On her way home to give the water to her mother, she found a dog lying on the ground. The dog was also dying of excessive thirst, so she gave the dog a handful of water. Then the wooden dipper suddenly turned into a silver dipper. When she had finally arrived home and her mother has drunk the water, the silver dipper changed into a golden dipper. At that moment, an old man showed up and asked for water. The little girl gave him water. When the old man stared at the water, she realized that there were seven diamonds twinkling like stars in the dipper. The water never ran out. Surprisingly enough, the seven diamonds suddenly soared up into the sky and eventually formed a constellation of the Big Dipper. The water was shared with the other villagers who, then, recovered their strength. The severe drought came to an end, and the villagers danced together with joy. In this fairy tale, the severe drought symbolizes devastation caused by a unidirectional stream of consciousness while the little girl represents a new function, which shows the value of women who can heal and restore from that devastation. Symbolized in a fairy tale character such as 'a daughter' or 'a little girl', the new function eventually reaches up to the value which leads and affects the group as well as individuals. To conclude, this new function represents the unconscious process whose role is to revitalize the maternity and resolve the problems posed to a group as well as individuals.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.305-335
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• 2024

In the 7th and 8th centuries, Chinese Buddhism was at its peak, and major sects emerged and began to differ from one another in significant ways. This fact was also revealed through several versions of Biographies of the Eminent Monks and changes observable in the peculiarity of their formats. In the early 6th century, Huijiao (慧皎) compiled Gaosengzhuan (高僧傳, Biographies of Eminent Monks) which contains the history of Buddhism after it was introduced to China. At this time, he established a new format called the ten-subjects (十科). In 645, Daoxuan (道宣) used these ten-subjects as the basic framework to compile Xu-Gaosengzhuan (續高僧傳). However, by modifying and supplementing some parts of the ten-subjects, he standardized the ten-subjects into a format suitable for historiography. After the Xu-Gaosengzhuan, several versions of Biographies of the Eminent Monks were compiled in a format that further modified the ten-subjects. Fazang (法藏) wrote Huayanjing zhuanji (華嚴經傳記, 690?) which consisted of the ten-subjects, but the names and meanings of the subjects changed significantly to emphasize the Avatamsaka philosophy. Subsequently, while compiling Hongzan fahuazhuan (弘贊法華傳, 706?), Huixiang (惠詳) compiled a newly modified list of eight-subjects based on the ten-subjects of Gaosengzhuan and Xu-Gaosengzhuan. Sengxiang (僧詳) compiled Fahua xhuanji (法華傳記, 750?) in the format of twelve-subjects which added two new subjects to the ten-subjects of the Huayanjing zhuanji. These two formats focused on faith rather than philosophy. Even in the Chan (Zen) schools, a series of Biographies of the Eminent Monks was compiled from the beginning of the 8th century. Chuan fabaoji (傳法寶紀, 713?), Lengqui shiziji (楞伽師資記, 713?), Lidai fabaoji (歷代法寶記, 774), and Baolin zhuan (寶林傳, 801) are all examples of such compilations. However, the format of these four Biographies of the Eminent Monks was completely different from prior versions. Without setting any subjects, the authors established and described a dharma lineage transmitted continually from master to disciple. This is because Chan Buddhism does not rely on Buddhist texts but focuses on monks achieving realization through other means. At first, only the Chinese patriarchs were listed, but starting with Baolin zhuan, 27 patriarchs including Buddha and Kasyapa were included in the dharma lineage and presented as history. This fictional lineage was based on the need to secure sectarian superiority and legitimacy as Chan Buddhism flourished.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.375-406
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• 2024

This study aims to define the meaning of 'Sangsaeng (mutual beneficence)' within the context of 'Sangsaeng ecological theory,' a form of discourse of that has emerged from Daesoon Jinrihoe's perspective on ecology. Sangsaeng ecological theory applies the concept of interdependence to ecology in order to explain how Sangsaeng, which is commonly used as an ethical system for humans, can be applied to the realm of ecology such that it extends its scope of application to include non-human beings. Interdependence, when applied to ecology, is formed via relationships between individuals. Such relationships can be positive, negative, or neutral, and the type of interdependence that emerges can be competitive, predatory, parasitc, and symbiotic. Even if the relationship between individuals ends negatively, it can still exert a positive effect on the ecosystem. Consequently, all of these produce a type of 'dependence'. However, relationships that end negatively can generate grievances, and from the perspective of Sangsaeng ethics, this type of interdependence is to be avoided. Therefore, by way of contrast, ecological Sangsaeng may include both relationships of positive interdependence and relationships of predation, parasitism, and competition in so far as there no grievances. Ecological theory requires a perspective that enables an understand of the relationship between nature and humans in an integrated way that does not separate them. One view of universe, known as Cheonji-saengin-yongin (Heaven and Earth give produce humans make use of them) provides insights into the relationship between the universe and humans and nature and humans from an interdependent perspective. Heaven and Earth take humans as the basis of their existence, and only after humans discover the law of nature and the sacredness behind it can a deep interdependence between Heaven and Earth and humans and nature and humans be established. However, as modern humans emerge, the interdependence between Heaven and Earth and humans collapses as they destroy nature and lower the authority of Shindo (divine order). Haewon Sangsaeng (the resolution of grievances for mutual beneficence) and Boeun Sangsaeng (the reciprocation of favors for mutual beneficence) is the solution to reestablish the interdependence that has been disconnected between Heaven and Earth and humans and nature and humans. The practice of Haewon Sangsaeng through Gongbu rituals is the way to restore interdependence between nature and humans. The process of humans achieving Dotong (mastery of the Dao) through religious practices is the practice of Boeun Sangsaeng, and humans will be reborn into Injon (Human Nobility or 'divine humans') with ecological nature and enjoy an eternal interdependent relationship with nature. In summary, Sangsaeng in the context of Sangsaeng ecological theory is the idea and practice of allowing nature and humans to restore their interdependence and live on eternally.

• Sim-seong Yeon-gu
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• v.31 no.1
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• pp.1-40
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• 2016

This thesis is a study on the symbolism of 'Yeondo', a prayer for the souls in purgatory of Korean Catholic Church as a 'psychic container' for the spiritual transformation in the psyche from a perspective of analytical psychology. Yeondo' could be the 'rites of passage' of the last judgement for the souls in purgatory which is in between the heaven and the hell. And both the bereaved and the dead go through the stages of separation, transition and incorporation which are the schema of the 'rites of passage'. In particular, they have a special sense of solidarity at the stage of transition, a middle state. The symbolic process of 'Yeondo' is a spiritual transformation of recovery of paradise which could access by the confusion of death, purification and the rebirth. A spiritual reborn process of death and rebirth takes place by contacting the collective unconscious. In 'Yeondo', the death is not the end of life but the beginning of the eternal life. The confusion and disintegration caused by death can be purified and start incorporating. The rites of a paradise recovery has the meaning of trying constantly for the recovery of a wholeness. Praying for the blessing of God and a help from saints in paradise for the sake of the dead means to require conscious cooperation for the Self-realization. Integrating and recognizing unconscious also means something beyond the conscious. The blessed souls in purgatory recovers the paradise experiencing specific purifying process heading towards Self. Going into the center, abyss of unconscious will be recognized as an absolute part of oneself. One becomes the inner man, the transformed personality who is reached by the path of self-knowledge, the kingdom of heaven within oneself and can have the transpersonal energy, which enables to access to God's world and union with God. All desire and the will become one with God. In the final analysis, praying for the blessing of God and a help from saints in paradise for the sake of the dead becomes the path for the more and more conscious expansion of the alive. Therefore, 'Yeondo' as an initiation is the individuation process of the alive and the dead to reflect on themselves.

• The Journal of Korean Society for Radiation Therapy
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• v.35
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• pp.41-51
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• 2023

Purpose: This study compares and analyzes the image quality of 3D-CBCT(Cone Beam Computed-Tomography) and Gated CBCT according to baseline changes during SBRT(Stereotactic Body RadioTherapy) in lung cancer patients to find a useful CBCT method for correcting movement due to breathing Materials and methods : Insert a solid tumor material with a diameter of 3 cm into the QUASAR^TM phantom. 4-Dimentional Computed-Tomography(4DCT) images were taken with a speed of the phantom at period 3 sec and a maximum amplitude of 20 mm. Using the contouring menu of the computerized treatment planning system Eclipse^TM Gross Tumor Volume was outlined on solid tumor material. Set-up the same as when acquiring a 4DCT image using Truebeam STx^TM, breathing patterns with baseline changes of 1 mm, 3 mm, and 5 mm were input into the phantom to obtain 3D-CBCT (Spotlight, Full) and Gated-CBCT (Spotlight, Full) images five times repeatedly. The acquired images were compared with the Signal-to-Noise Ratio(SNR), Contrast-to-Noise Ratio(CNR), Tumor Volume Length, and Motion Blurring Ratio(MBR) based on the 4DCT image. Results: The average Signal-to-Noise Ratio, Contrast-to-Noise Ratio, Tumor Volume Length and Motion Blurring Ratio of Spotlight Gated CBCT images were 13.30±0.10%, 7.78±0.16%, 3.55±0.17%, 1.18±0.06%. As a result, Spotlight Gated-CBCT images according to baseline change showed better values than Spotligtht 3D-CBCT images. Also, the average Signal-to-Noise Ratio, Contrast-to-Noise Ratio, Tumor Volume Length and Motion Blurring Ratio of Full Gated CBCT images were 12.80±0.11%, 7.60±0.11%, 3.54±0.16%, 1.18±0.05%. As a result Full GatedCBCT images according to baseline change showed better values than Full 3D-CBCT images. Conclusion : Compared to 3D-CBCT images, Gated-CBCT images had better image quality according to the baseline change, and the effect of Motion Blurring Artifacts caused by breathing was small. Therefore, it is considered useful to image guided using Gated-CBCT when a baseline change occurs due to difficulty in regular breathing during SBRT that exposes high doses in a short period of time

• Journal of Wetlands Research
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• v.26 no.1
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• pp.62-71
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• 2024

To assess the ecological changes of Korean fir (Abies koreana E. H. Wilson) under climate change conditions, growth and physiological responses were analyzed over a 5-year period in a control group (outdoors) and in a treatment group where the temperature and CO2 levels were elevated to closely resemble RCP 4.5 conditions. The results showed an increasing trend in annual branch length of A.koreana in the climate change treatment group over time. While climate change conditions did not significantly impact the morphological differences of A.koreana leaves, they did influence the biomass of the leaves, suggesting that as climate change progresses, the productivity of A.koreana leaves may decline. On the other hand, the chlorophyll content in A.koreana under climate change conditions was higher in the climate change treatment group, whereas the photosynthesis rate, transpiration rate, water use efficiency and stomatal conductance was higher in the control group. This suggests that an environment with elevated temperature and CO2 could influence an increase in stomatal density, but having a negative impact on photosynthetic reactions. Further research on stomatal density under each environmental treatment will be required to confirm this hypothesis. Additionally, as this study only observed changes in leaf biomass, further empirical research should be considered to understand the changes in biomass of A.koreana under climate change conditions. In conclusion, the environmental adaptability of A.koreana is expected to weaken in the long term under elevated temperatures and CO2.

• Korean Journal of Environment and Ecology
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• v.38 no.2
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• pp.189-203
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• 2024

This study conducted a survey two times at 20 points from April to June and from August to October 2022 to characterize the fish community and reveal the health of the Anyang stream. The survey collected 3,186 individuals belonging to 5 orders, 10 families and 34 species. The dominant species was Zacco platypus (43.4%), followed by Carassius auratus (10.1%), Cyprinus carpio (7.6%), Zacco koreanus (6.2%), Pungtungia herzi (5.2%), Oryzias sinensis (5.1%), Pseudorasbora parva (4.7%), Squalidus gracilis majimae (4.4%), Rhynchocypris oxycephalus (3.5%), Hemiculter eigenmanni (3.3%), Rhodeus ocellatus (1.4%), and Chelon haematocheilus (1.0%). Among the emerged species, 5 species (14.7%), including Rhodeus uyekii, Squalidus japonicus coreanus, and Odontobutis interrupta, were endemic to Korea, and 4 species (11.8%), including Cyprinus carpio (Israeli type), Lepomis macrochirus, Micropterus salmoides, and Poecilia reticulata, were exotic. The fish community analysis showed that the dominance was higher at the upper reaches of the Anyang stream and decreased downstream, and diversity, richness, and evenness were higher in tributary than mainstream. Stream health (fish assessment index, FAI) was generally poor, as it was rated as moderate (C) at seven sites, poor (D) at eight sites, and very poor (E) at five sites. Water quality was evaluated at eight sites, and it was rated as poor (V) at two sites, slightly poor (IV) at one site, moderate (III) at four sites, and slightly good (II) at one site, indicating that the overall water quality was poor and that the water quality had a significant impact on river health and fish habitat. Moreover, it was found that many weirs without fishways were constructed in the Anyang stream and became an obstacle to fish migration. Therefore, a systematic management plan to improve water quality and add fishways is necessary to improve the stream's health and conserve stable fish habitat.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.149-183
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• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.

• Journal of the Korean Society of Radiology
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• v.83 no.2
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• pp.344-359
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• 2022

Purpose To develop a denoising convolutional neural network-based image processing technique and investigate its efficacy in diagnosing breast cancer using low-dose mammography imaging. Materials and Methods A total of 6 breast radiologists were included in this prospective study. All radiologists independently evaluated low-dose images for lesion detection and rated them for diagnostic quality using a qualitative scale. After application of the denoising network, the same radiologists evaluated lesion detectability and image quality. For clinical application, a consensus on lesion type and localization on preoperative mammographic examinations of breast cancer patients was reached after discussion. Thereafter, coded low-dose, reconstructed full-dose, and full-dose images were presented and assessed in a random order. Results Lesions on 40% reconstructed full-dose images were better perceived when compared with low-dose images of mastectomy specimens as a reference. In clinical application, as compared to 40% reconstructed images, higher values were given on full-dose images for resolution (p < 0.001); diagnostic quality for calcifications (p < 0.001); and for masses, asymmetry, or architectural distortion (p = 0.037). The 40% reconstructed images showed comparable values to 100% full-dose images for overall quality (p = 0.547), lesion visibility (p = 0.120), and contrast (p = 0.083), without significant differences. Conclusion Effective denoising and image reconstruction processing techniques can enable breast cancer diagnosis with substantial radiation dose reduction.