• Journal of Korean Classical Literature and Education
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• no.33
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• pp.153-184
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• 2016

This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.

• Journal of Sasang Constitutional Medicine
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• v.10 no.2
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• pp.111-150
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• 1998

1. Background and Purpose: I intended to understand the medical and pharmacological theory of Taeumin, through a study of the process through which Lee Je-ma discovered the Interior-Overheated-Disease of Taeumin and created the prescriptions for it. 2. Methods: I studied and analized the change in the medical and pharmacological theory, through a historical study on the quotations and prescriptions of "DongYi Soose Bowon". 3. Results: Through a literature study I could find that in the existing Oriental Medicine before Lee Je-ma, the difference of the Liver Febrile Disease of Taeumin and the Stomach Febrile Disease of Soyangin were recognized, and the prescriptions of the two diseases were a little distinguished, but the medical theories of those were not distinguished at all. And I found that the Liver Febrile Disease of Taeumin shows the pain in the eyes and the throat, and drying of the nose due to interior dry and heat, so it is different from the Stomach Febrile Disease of Soyangin that shows irritation of fever, headache, and the trouble in passing feces and urine. Also I could know that Radix Puerariae, Rhizoma Cimicifugae, Rhizoma Ligustici, Radix Angelicae Dahuricae, and Radix et Rhizoma Rhei are Taeumin's medicines because these medicines had been used for Taeumin's syndromes, and that Radix Scutellariae, Radix Platycodi, Semen Raphani, and Fructus Gleditsiae are Tae-Eum-In's medicines because these medicines are known as acting for lung.

• The Journal of the Acoustical Society of Korea
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• v.26 no.3
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• pp.123-128
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• 2007

This Paper Presents new transient signal classification algorithms for underwater transient signals. In general. the ambient noise has small spectral deviation and energy variation. while a transient signal has large fluctuation. Hence to detect the transient signal, we use the spectral deviation and power variation. To classify the detected transient signal. the feature Parameters are obtained by using the Wigner-Ville distribution based eigenvalue decomposition. The correlation is then calculated between the feature vector of the detected signal and all the feature vectors of the reference templates frame-by-frame basis, and the detected transient signal is classified by the frame mapping rate among the class database.

• Journal of Chest Surgery
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• v.31 no.8
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• pp.749-755
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• 1998

Background: Twelve patients with acyanotic tetralogy of Fallot(TOF), characterized by the combination of a malaligned ventricular septal defect(VSD) and infundibular pulmonic stenosis with the clinical finding of acyanosis at rest, underwent surgical correction between January 1988 and July 1997. Materials and methods: 9.92% of patients with the diagnosis of TOF were acyanotic TOF in the same period. Ages ranged from 12 to 42 months(mean 25.2 months). 2D-echocardiographic studies, cardiac catheterization, and angiocardiograms were performed in all patients before operation. The preoperative mean systemic arterial oxygen saturation was 93.5%. According to the 2D-echocardiographic analysis, there was Lt-to-Rt shunt through VSD in 4 patients, bidirectional shunt in 2 patients, and no shunt in 6 patients. Results: The preoperative mean right ventricle to pulmonary artery(RV-PA) pressure gradients were 52.3 mmHg on 2D- echocardiogram and 48.4 mmHg on cardiac catheterization. The repair of ventricular septal defect was performed through a right atrial approach and the hypertrophic infundibular muscle bundles were resected by the transatrial and transpulmonary approach. Six patients(50%) received a transannular patch. The mean cardiopulmonary bypass time was 135.0 minutes, and the aortic crossclamp time was 87.8 minutes. Postoperative complications included bleeding necessitating reentry in one and chylothorax in one. No patient died after operation and there were no late deaths. Postoperative 2D-echocardiograms revealed tiny patch dehiscence in 5 cases and a moderate RV-PA pressure gradients(mean 15.3 mmHg). All patients were in New York Heart Association functional class 1 after operation. Conclusions: acyanotic TOF is the uncommon form of TOF, and acyanotic TOF can be repaired with a good outcome.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.105-120
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• 2011

A moat is a pond or waterway paved on the outside of a fortress that is one of the facilities to prevent enemy from approaching the fortress wall or classify it as the boundary space, moats had existed in Europe, Asia and the America from ancient times to medieval times. however it is has been disappeared in modem society. In addition, a moat is a great value in historical and cultural sense such as offering a variety of cultural activities and habitats for animals, but unfortunately there is little consideration of its restoration plan. This research is aimed to investigate historical and cultural meaning and significance of moats which had been existing from ancient times to medieval times in the Eastern and Western. For this purpose, this research analyzed concepts and functions in consideration with times and ideological backgrounds of moats in Korea, China, and Japan. Results were as follows: 1. Moats in Korea existed not only in the castle towns of Goguryeo but also in ancient castle towns of Baekje and Silla. Natural moats and artificial moats existed around castles that were built to prevent and disconnect accessibility of enemies In Goryeo Dynasty and Chosun Dynasty, moats were also used as a defensive function. 2. A moat was generally installed by digging in the ground deep and wide at regular intervals from the ramparts, A moat was installed not only around a castle but also in its interiors. Moats outside castles played an important role in stomping the ground hard besides enhancing its defensive power. In addition, water bodies around a facility often discouraged people's access and walls or fences segregated space physically, but a moat with its open space had an alert and defensive means while pertaining its visual characteristics. 3. The moat found at Nagan Eupseong rumor has it that a village officials' strength was extremely tough due to strong energy of the blue dragon[Dongcheon] in Pungsujiri aspects, so such worries could be eliminated by letting the stream of the blue dragon flow in the form of 'S'. 4. The rampart of the Forbidden City of China is 7.9 meters high, and 3,428 meters long in circumference. It was built with 15 layers of bricks which were tamped down after being mixed with glutinous rice and earth, so it is really solid. The moat of the Forbidden City is 52 meters in width and 6 meters in depth, which surrounds the rampart of the Forbidden City, possibly blocking off enemies' approach. 5. Japan moats functioned as waterways due to their location in cities, further, with the arrangement of leisure facilities nearby, such as boating, fishing from boats, and restaurants, it helped relieve city dwellers' stress and functions as a lively city space. 6. Korean moats are smaller in scale than those of the Forbidden City of China, and Edo, and Osaka castles in Japan, Moats were mostly installed to protect royal palaces or castles in the Eastern Asia whereas moats were installed to protect kings, lords, or properties of wealthy people in the west.

• Journal of Public Diplomacy
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• v.2 no.2
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• pp.1-26
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• 2022

Since the seminal publication of Joseph Nye's Soft Power, soft power became the central concept to public diplomacy. However, over-emphasis on soft power, which is still controversial, deterred academics from producing valuable knowledge that can be applied to practices in the field. Soft power is a cause and effect at the same time and thus it makes systematic analysis almost implausible because it is not only a tool for successful public diplomacy, but it is a result of successful diplomacy. This study aims at offering a theoretical framework linking soft power and public diplomacy by including various factors that may affect the outcomes of effective public diplomacy. This theoretical framework assessing the effectiveness of public diplomacy will make it possible to explore how and when new public diplomacy was adopted in a certain country and examine hard and soft power resources. The model also includes political system variables such as ideas and values, institutions, governance, leadership, and communication system, which are expected to influence public diplomacy effectiveness rather than soft power itself. The model yields the effectiveness of public diplomacy by assessing outcome and impact relative to input and output that are applicable to practices. The model is expected to enable both quantitative and qualitative studies generating possible propositions from the model with some preliminary outcomes of comparative case studies.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.1
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• pp.40-52
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• 2016

Buyongjeong, a pavilion in the Rear Garden of Changdeok Palace, was appointed as Treasure No. 1763 on March 2, 2012, by the South Korea government since it shows significant symmetry and proportion on its unique planar shape, spatial configuration, building decoration, and so forth. However, the designation of Treasure selection was mainly evaluated by concrete science, in that the selection has not clearly articulated how and why Buoungjeong was constructed as a present unique form. Therefore, this study aims to clarify the identity of Buyongjeong at the time of construction by considering its historical, ideological, philosophical background and building intention. Summary are as follows: First, Construction backgrounds and characters of Buyongjeong: Right after the enthronement, King Jeongjo had founded Kyujanggak(奎章閣), and sponsored civil ministers who were elected by the national examination, as a part of political reform. In addition, he established his own political system by respecting "Kaksin(閣臣)", Kyujanggak's officials as much as "Kain(家人)", internal family members. King Jeongjo's aggressive political reform finally enabled King's lieges to visit King's Rear Garden. In the reign of King Jeongjo's 16th year(1792), Naekaksangjohoe(內閣賞釣會) based on "Kaksin" was officially launched and the Rear Garden visitation became a regular meeting. The Rear Garden visitation consisted of "Sanghwajoeoyeon(賞花釣魚宴)" - enjoying flowers and fishing, and activities of "Nanjeongsugye". Afterward, it eventually became a huge national event since high rank government officials participated the event. King Jeongjo shared the cultural activities with government officials together to Buyongjeong as a place to fulfill his royal politics. Second, The geographical location and spatial characteristics of Buyongjeong: On the enthronement of King Jeongjo(1776), he renovated Taeksujae. Above all, aligning and linking Gaeyuwa - Taeksujae - a cicular island - Eosumun - Kyujangkak along with the construction axis is an evidence for King Jeongjo to determine how the current Kyujangkak zone was prepared and designed to fulfill King Jeonjo's political ideals. In 17th year(1793) of the reign of King Jeongjo, Taeksujae, originally a square shaped pavilion, was modified and expanded with ranks to provide a place to get along with the King and officials. The northern part of Buyongjeong, placed on pond, was designed for the King's place and constructed one rank higher than others. Discernment on windows and doors were made with "Ajasal" - a special pattern for the King. The western and eastern parts were for government officials. The center part was prepared for a place where government officials were granted an audience with the King, who was located in the nortern part of Buyongjeong. Government officials from the western and eastern parts of Buyongjeong, could enter the central part of the Buyongjeong from the southern part by detouring the corner of Buyongjeong. After all, Buyongjeong is a specially designed garden building, which was constructed to be a royal palace utilizing its minimal space. Third, Cultural Values of Buyongjeong: The Buyongjeong area exhibits a trait that it had been continuously developed and it had reflected complex King's private garden cultures from King Sejo, Injo, Hyunjong, Sukjong, Jeongjo and so forth. In particular, King Jeongjo had succeded physical, social and imaginary environments established by former kings and invited their government officials for his royal politics. As a central place for his royal politics, King Jeongjo completed Buyongjeong. Therefore, the value of Buyongjeong, as a garden building reflecting permanency of the Joseon Dynasty, can be highly evaluated. In addition, as it reflects Confucianism in the pavilion - represented by distinguishing hierarchical ranks, it is a unique example to exhibit its distinctiveness in a royal garden.

• Journal of The Korean Association For Science Education
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• v.21 no.2
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• pp.385-399
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• 2001

In this study, the contexts and values of the movement called 'Science and Citizenship' during the 1930-50s are discussed in relation to the historical development of school science education in Britain and to the current STS movement in school science. A special attention is given to the activities and ideas of a then eminent biologist, Lancelot Hogben(1895-1975) who published a textbook-like science book, called "Science for the Citizen"(1938). From the beginning of the 20th century, there was a growing realization that British education system needed to be changed in order to provide school science teaching to a wider audience with more emphasis on the relevance, industrial and humanistic aspects of science. This was echoed by a lecture series called 'Science and Citizenship' which was reported in the School Science Review, then the only nationwide professional journal for science educators and by a group of professional scientists who had socialist ideas toward society. Hogben was one of the key member of the group and delivered the second lecture of 'Science and Citizenship', titled "Biological Instruction and education for Citizenship". Hogben's main idea, illustrated in this lecture as well as in "Science for the Citizen", was that science education should be a way of teaching citizen for promoting democratic society and to achieve that science need to be taught in more integrated, utilitarian and humanistic manners, for example by showing the usefulness, relevance, historical and democratic aspects of science. In addition, a summary of his own life and activities, the social background and socialist scientists of the time, and comparisons between 'Science and Citizenship' movement and the General Science movement in the UK as well as the progressive science education in the USA, and the STS education movement in 1980s are discussed.

• Journal of Broadcast Engineering
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• v.24 no.3
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• pp.411-419
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• 2019

Nowadays we are not able to consider and imagine anything without taking into account what is called Artificial Intelligence. Even broadcasting media technologies could not be thought of outside this newly emerging technology of A.I.. Since the last part of 20th century, this technology seemingly is accelerating it's development thanks to an unbelievably enormous computational capacity of data information treatments. In conjunction with the firmly established worldwide platform companies like GAFA(Google, Amazon, Facebook, Apple), the key cutting edge technologies dubbed NBIC(Nanotech, Biotech, Information Technology, Cognitive science) converge to change the map of the current civilization by affecting the human relationship with the world and hence modifying what is essential in humans. Under the sign of the converging technologies, the relatively recently coined concepts such as 'trans(post)humanism' are emerging in the academic sphere in the North American and Major European regions. Even though the so-called trans(post)human movements are prevailing in the major technological spots, we have to say that these terms do not yet reach an unanimous acceptation among many experts coming from diverse fields. Indeed trans(post)humanism as a sort of obscure term has been a largely controversial trend. Because there have been many different opinions depending on scientific, philosophical, medical, engineering scholars like Peter Sloterdijk, K. N. Hayles, Neil Badington, Raymond Kurzweil, Hans Moravec, Laurent Alexandre, Gilbert Hottois just to name a few. However, considering the highly dazzling development of artificial intelligence technology basically functioning in conjunction with the cybernetic communication system firstly conceived by Nobert Wiener, MIT mathematician, we can not avoid questioning what A. I. signifies and how it will affect the current media communication environment.

• Journal of Korean Philosophical Society
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• v.117
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• pp.191-222
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• 2011

Traditionally, the origin of the Han River has been thought as Utongsu(于筒水) and Geumgangyeon(金剛淵). As both of these places are located in Odaesan(五臺山) the $Ma{\tilde{n}}ju{\acute{s}}ri$(文殊) Holy Place, we can well assume the possibility of Buddhist influence on them. In the Buddhist understanding on the origin of the Han River, what we should first notice are 'the recognition on the water of Buddhism' and 'the recognition on the river in Indian culture.' With the reviews, we may come to see by what standpoint these could become existed, if there were Buddhist influences on the recognition of Han River's origin. Based on these Buddhist and Indo-cultural view points, the author tries to make more dearly the definition of Utongsu and Geumgangyeon that are recognized as the origin of the Han River. Through it, we can check the relation of Buddhism and Indian culture in their influence on the concepts of Utongsu and Geumgangyeon. In Indian culture, what is noticed in relation with the origin of the river is Anavatapta, in which the sacredness of the water named the 8 virtuous waters is recorded. It is the materialistic sacredness which can be compared with the sacred feature of Utongsu that "its color and taste are far greater than other waters, and so is its weight. ${\cdots}$ Its color and taste do not change even after it flows into the Han River." Furthermore, both of Anavatapta and Utongsu have the same symbolism of dragon that the highest dragon king and a divine dragon were told to live in respective lakes. This similar structure found in the recognition of two rivers' origin may become an evidence of Buddhist influence on the recognition of the Han River's origin. The recognition of the Han River's origin is based on the traditional culture. Therefore, it may be natural that there is the Buddhist culture in it. At the same time, some viewpoints of Chinese culture can be found in it. So, the traditional recognition on the Han River's origin comprises diversity and complexity of Indian and Chinese cultures together.