• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.69-122
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• 2023

This study is an integral exploration of Feng Shui associated with the area around the birthplace of Kang Jeungsan, a sacred site of Daesoon Jinrihoe which holds that the Supreme God descended in human form at that location (through Kang Jeungsan). Through an on-site Feng Shui survey, the main focus of the research method was to explore the Feng Shui configurations around Kang Jeungsan's birthplace especially as it pertains to the connections among geomagnetic veins which lead to the Mount Shiru area. As a method of investigation, this study explored the Feng Shui of Gaekmang-ri Village and the geomantic veins leading up to Mount Shiru. This involved examining the landforms, topography, water flow, and geomantic veins of the area to reveal the overall Feng Shui configurations. Throughout the course of that on-site survey, this study first examined Mount Duseung and Mount Bangjang, also known as Mount Yeongju (sometimes collectively known as Mount Samshin), Mount Dongjuk, Mount Mangje-bong, Mount Maebong, and Mount Shiru. Then, this study stated some of the underlying issues through a scholarly approach based on various theories such as traditional geographical texts and theories on mountain-growth and water-flow from the perspective of Feng Shui. In particular, attention was paid to theoretical aspects of the uninterrupted and undulating flow of the terrain leading to Shiru Mountain. As a result, from a Feng Shui point of view, the connected network geomantic veins in the area of Kang Jeungsan's birthplace and the feng shui features and conditions were all examined through an on-site survey. The survey results revealed that the area forms a large Feng Shui site due to the vast interconnectivity among all the mountains that extend from the Honam vein and form organic relationships with one another. This even includes Mount Samshin in Honam. Considering the geographical conditions that formed a site that enabled harmony between divine beings and humankind, the surrounding place names also provide allusions to the understanding of the birth of Kang Jeungsan as the descent of Supreme God into the human world through the historical figure, Kang Jeungsan. This area is an ideal spot with a propitious spatial arrangement in terms of its Feng Shui. Feng Shui analysis reveals the site to be a place that holds an earth energy-hub transmitting a great energy of nature that cannot be measured by human power alone.

• Journal of Korean Society of Forest Science
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• v.53 no.1
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• pp.37-43
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• 1981

This study was aimed at expanding the tea plant culture in Korea to further north, and the leaf-form and the cold resistance of the tea plants selected form 7 districts(around Korea) were investigated. 1. The length of tea leaf is 5.1cm to 8.4cm, the width of the leaf is 2.3cm to 3.6cm, but the area of tea leaf in Mt. Mudung is $26.88cm^2$ and that is the widest of all. 2. The tooth number of the tea leaf in 43 to 73 but the number of Mt. Borim is remarkably number of all. The tooth number is increased or decreased in proportion to the leaf width and to the leaf length. 3. The lateral vein number is generally 13 to 19. The vein number of Mt. Borim is especially number of all. That is also increased or decreased in proportion to the leaf width and to the leaf length. 4. In general, the number of leaf formation index is 2 to 3, and ablong. 5. In general, those which come upper lands are remarkably small in length and width of the tea leaf and those which come from level lands are large. 6. All kinds of tea plant which is growing in Korea, area, are the same as those imported from China : Thea sinensis Linne var. Bohea. 7. I supposed that the external form of tea plant has a little changed by geography or climate for many a long day, since the tea plant had been transplanted in Mt. Samsin. 8. In the treatment of low temperature and duration of vernalization of their plants, those selected from Mt. Mudung and Mt. Hwaun were the coldest resistance, those from Mt. Samsin and Mt. Borim were medium and those from Mt. Joge and Nursery were cold sensitive. 9. The critical temperature of the tea plant from Mt. Mudung, Mt, Hwaum, Mt, Samsin and Mt. Borim was about $-10^{\circ}C$, and that from Mt. Joga and Nursery was about $-5^{\circ}C$. The critical temperature of frost injury of all tea plants in this experiments was $-15^{\circ}C$. 10. In spite of increasing the vernalization time, the critical temperature was not effected, but the treatments over critical temperature were increased their frost injuries. Based on these results, the coldest resistance, Mt. Mudung tea plant, was considered expanding their culture to further north improvement yields of the tea plants in Korea.

• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.12-31
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• 2016

Gangwon Provincial Office, which is Historical Landmark No. 439, existed from 1395 to 1895. It played a significant role of provincial administration. Gangwon Provincial Office was rebuilt in the $17^{th}$ Century when governors' additional job system began. It had 50 buildings and 670 sections. During the Japanese colonial era and the Korean War, most of the buildings were demolished, and in 2005 partially restored. Currently, after the old Wonju City Post Office was demolished, the back garden facilities of the Provincial Office are being restored. The back garden of Gangwon Provincial Office was completely destroyed when the Japanese army base at Wonju made it a playing field during the Japanese colonial era. After demolishing the old post office in the back garden, excavation and investigation were made. A pond and building relics were found, but they were too damaged to be restored. However, this thesis found that there were Bongraekak, Yeongjusa(Kwanpungkak), Cheyako, Joojeong Rainbow Bridge after studying literature and paintings. There were also Hwansunjeong and Bangjangdae outside the pond. The names of the back garden and how they were made are related to hsien. In the pond, they made 3 islands signifying Mt. Samshin(immortal world) in the legend and built pavilions on that. The pavilions of the back garden were named Bongrae, Yeongju, and Bangjang, and the titles of other pavilions also had the names of hsien. The back garden of Gangwon Provincial Office was made like an immortal world, befitting its role of governing Mt. Bongrae(Mt. Geumgang.) The governors of Gangwon Province often went to the back garden and enjoyed becoming a hsien. They regarded themselves as the owners of Bongrae, i.e., the immortal world. Gangwon Provincial Office has a unique historical significance because it implemented an immortal world, making use of the characteristic of Gangwon Province.

• The Journal of the Korea institute of electronic communication sciences
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• v.16 no.4
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• pp.743-748
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• 2021

Amid the global population growth and climate change, high-tech smart farm technology that combines agriculture and ICT is actively being researched in Korea to solve sustainable crises such as declining population of agricultural and livestock industries. Existing smart farms are growing mainly on crops with low price competitiveness. Food consumption structures are becoming more sophisticated and diverse, and as agricultural consumption patterns change, the smart farm system also needs to be optimized for growing high-value special crops. To this end, an integrated ICT management system was designed and implemented by establishing a containerized smart farm environment specialized in growing sprout ginseng. Through this, it is possible to implement high-tech agricultural production and lead new future convergence industries through the convergence of ICT, agriculture, and the latest technologies and farming.

• 한국벤처창업학회:학술대회논문집
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• 2023.04a
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• pp.123-127
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• 2023

4차 산업혁명시대를 맞이해서 세계 각국이 경제 활성화를 위하여 창업을 장려하고 있는 추세이다. 글로벌 관점에서 재정위기가 있었던 지난 2008년 이후 여러 국가들의 산업전반에서 위기감이 고조되어 경제 활성화를 위하여 창업을 장려하는 사회적 공감대를 형성하는 등 세계 각국은 청년창업을 통한 경제성장에 주력하고 있다. 우리나라도 현재 세계적인 흐름에 맞추어 정부와 지방자치단체가 최우선의 정책과제로 청년층의 창업을 지원하는 등 창업 활성화 노력을 경주하고 있다. 한국경제의 활성화 및 청년실업의 문제를 해결하고 더 나아가 4차 산업혁명에 대비한 새로운 신성장 동력을 발굴하기 위하여 정부와 지방자치단체는 창업을 새로운 돌파구로 삼아 청년층의 창업을 지원하는 등 다양한 지원정책을 시행하고 있지만 상당수의 창업 지원정책들은 지역의 창업 실태를 면밀하게 파악하지 않은 상태에서 일반적인 창업 지원방안들이 수립, 집행되곤 하는 것이 현실로 가시적인 효과는 당장 나타나지 않고 있다. 특히 청년창업은 퇴직 이후의 생계형 창업과 달리 신성장 동력분야 및 기술·지식 집약적인 분야에 대한 창업으로 구성되는 경우가 많아 국가 산업적인 측면에서도 그 중요성은 매우 크다고 할 수 있다. 정부와 대학 및 학생 등은 ICT 중심의 창업 생태계를 구축하는 등 새로운 시도를 모색하여 창업 활성화를 통한 경제 활성화를 유도하기 위하여 일자리 창출과 신산업 육성에 다양한 정책을 추진하고 있다. 이에 본 연구는 청년창업가가 창업성과를 높이기 위한 청년창업가 특성들이 창업성과에 미치는 영향을 살펴보고 네트워크 활동이 청년창업가 특성과 창업성과에서 매개역할을 하는지에 대해 실증분석 하고자 한다. 본 연구를 통해 향후 청년창업가들이 창업성과를 내기 위해 고려해야 하는 여러 요인 중 우선적으로 확보하거나 수행해야 하는 요인을 파악하여 자원을 효율적이고 효과적으로 사용할 수 있도록 기여하는 것을 목적으로 한다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.1
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• pp.1-12
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• 2013

Korea's traditional Sokgasans(a artificial rock mountain) are elements of our excellent rock garden culture that have been inherited from Goryeo Era to Chosun Era. This study is to analyze how the culture of Sokgasans in the Goryeo and the Chosun Eras has been has been representated the implications and inherited in terms of historical aspects. Korea's traditional Sokgasans, which were created in the Goryeo Era by imitating the landscape of mountain ranges, created a small artificial mountain made of oddly shaped stones, imitating a real mountain. People in those days would reproduce mountain landscapes through a miniaturization technique, enjoying the pleasure of deep mountains and valleys as they lay on their gardens at home while having an aesthetic experience of the landscape that supported their emotional stability and healing. The inner side of these Sokgasan was intended to represent the world of the Taoist hermit with miraculous powers in terms of utopia, expressing 5 Ak mountains(Song Shan, Taishan, Huashan, Heng Shan and Hyeong Shan) where the mountain of 3 Gods(Youngju, Bongrae and Bangjang) wishing for 'No aging and living long' and idea of the Taoist hermit with miraculous powers are concentrated beyond the beauty of form in the landscape itself. In addition, people could refine their minds by practicing the Confucianist lesson of loving the mountain and water by watching the Sokgasan and imitating 'Famous mountains and lakes" from China and they had been changed and advanced embracing various implications in inner side of Sokgasans. Korea's traditional Sokgasans not only made it possible for people to experience aesthetic landscapes as a practical element of the scenery but also had deep symbolic implications that go beyond their formal beauty and were sublimated as an ideational space of unlimited imagination.

• Journal of Nutrition and Health
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• v.55 no.2
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• pp.263-277
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• 2022

Purpose: The present study examined the associations of Korean Food-based Index of Dietary Inflammatory Potential (FBDI) scores with the prevalence of diabetes and hemoglobin A1c (HbA1c) level of diabetes patients in Korean adults. Methods: The Korean Genome and Epidemiology Study (KoGES) Health Examinee baseline data, collected between 2004 and 2013 and followed up between 2012 and 2016, were used in our study. A total 56,391 participants including diabetes (n = 5,733) and non-diabetes (n = 50,658) were analyzed. The subjects were classified into quartiles of FBDI scores using the semi-quantitative food-frequency questionnaire developed for KoGES. The prevalence rate of diabetes under FBDI scores was assessed by Cox proportional risk models and the severity of the diabetes was analyzed by multiple regression analysis. Results: There were 775 incident cases of diabetes after a mean follow-up of 3.97 years. There was no statistically significant association between FBDI scores and incidence of diabetes. Among diabetes patients at baseline, FBDI scores were related to the risk of progression of diabetes which was represented by greater than 9% HbA1c (Q1 vs. Q4; odds ratio, 1.562 [95% confidence intervals, 1.13-2.15]; p for trend = 0.007). The stratified analysis showed a stronger association in females, irregular exercise group, and higher body mass index group. Conclusion: These results suggest that a pro-inflammatory diet is not associated with the incidence of diabetes but is related to the HbA1c level of diabetes patients. Thus, further longitudinal studies with longer periods are required to determine a relationship between dietary inflammatory index and diabetes in Korea.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.31-76
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• 2019

Lee Sang-ho published Jeungsan Cheonsa Gongsagi (Records of the Holy Works of Celestial Master Jeungsan) in 1926. Then, after complementing the book with additional materials, he published Daesoon Jeon-gyeong in the form of a religious scripture. Since then, Daesoon Jeon-gyeong has been expanded to a sixth edition which was published in 1965. The Haengnok of Daesoon Jinrihoe's The Jeon-gyeong, which was published decades later than Daesoon Jeon-gyeong describes Sangje's whole life year by year in five chapters starting from his descent to the human world all the way to his passing into heaven. It comprehensively contains the essential contents of other chapters from The Jeon-gyeong. This paper was written for the following three goals: first, to study the contents of Haengnok that summarize Sangje's life. Second, to see how its contents are related to descriptions from the other six chapters. Lastly, to discuss how certain verses have been changed from the way they appeared Daesoon Jeon-gyeong. When we compare these two scriptures, there are some verses that are found only in the Haengnok section of The Jeon-gyeong. For example, the verse that explains how Sangje's family name 'Kang' originated and how his ancestors came to live in Gobu area is described only in The Jeon-gyeong. The origin of the family name Kang is considered important because he descended into the world as a human bearing the family name Kang, and it is included in his official name that represents his divine position. Also, unique to The Jeon-gyeong are verses such as those describing "Samsin San (the three holy mountains) in the area where Sangje descended to and verses about the historical change of place names in the areas where Sangje lived. These verses have great significance in terms of their mystical aspects within Daesoon Thought. Secondly, the record about Sangje's Holy Works at Siru Mountain in The Jeon-gyeong is not found in Daesoon Jeon-gyeong. The Holy Works at Siru Mountain are important because they provide proof of Sangje's major activities during the period between his 3-year travel around the country and his Cheonji-gongsa (Reordering Works of the Universe). Next to be observed are some changes in verses that can be seen when comparing The Jeon-gyeong to Daesoon Jeon-gyeong. Of particular impostance here are the story of Sangje's Holy Work called 'King in White Cloth and General in White Cloth' and the description of Sangje's passing into heaven. Both records contain key changes that distinguish The Jeon-gyeong from Daesoon Jeon-gyeong.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.82-94
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• 2014

This study aims to comprehend that Gwanghalluwon for aspects of landscape change in terms of construction garden(樓園). Transformation focused on the spatial structure is divided into four periods based on literature. And reflect of landscape elements in defunct or unattributable records from tale and novel. The results were as follows. First, The beginning of Gwanghanllu pavilion(廣寒樓) was the composition of the Gwangtongnu Pavilion(廣通樓). The pavilion is located amid beautiful scenery such as the close-range view of a small stream, and distant view Jiri Mountain. Analysis of literature shows that Gwanghallu pavilion was in succession to Gwangtongnu Pavilion's landscape. Secondly, Gwanghallu(廣寒樓) pavilion represents the characteristic of the garden since 1582. Built the Samsinsan(三神山), Construct Lake and bridge that represents the galaxy for realization of utopia reflect in Taoist ideology. Thirdly, Gwanghalluwon garden was recovered when from Jeong-yu-jae-ran(丁酉再亂) to the Japanese Ruling Era. It took Gwanghalluwon garden a long while to recover from original form. According to records, Gwanghalluwon garden is still being likened to the landscape of fairyland by inheriting landscape in the previous of Jeong-yu-jae-ran(丁酉再亂). Fourth, By the modern times, Gwanghalluwon Garden has personality of tourist attractions. Until now, the area of the Gwanghalluwon garden has been expended during the processes of three times. Fifth, Aspect of landscape change of Gwanghalluwon is wide-spreading mainly Gwanghallu pavilion. But elements of external expansion in garden by introduced into the facility irrelevant to the authenticity of the garden. Sixth, Comprehension the cultural landscape of the garden are limited by deficient records. But, the main elements in the Gwanghalluwon garden are commonly appeared on imaginary environment within a tale and a novel. In addition, culture of garden at the time was depicted in tale and novel. In this sense, cultural landscape in garden was able to estimate through imaginary environment within novel.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.187-242
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• 2022

This article was conducted with the purpose of finding the religious meaning of Jeongeup (井邑) by paying attention to two areas of inquiry. The first examines religious interpretations of the place names of peaks, mountains, and villages that have already existed have existed since ancient times. The second area of inquiry looks into religious narratives about Jeongeup that appear in scriptural records of the Reordering Works of Heaven and Earth (1901~1909) as performed by Kang Jeungsan. Looking at these to areas of inquiry together, the place names and topography inherent in Jeongeup and Kang Jeungsan's various Jeongeup-related Reordering Works, can be summarized as embodying characteristics of 'beginning (始)' and 'origin (本)' which can be further likened to the meaning of 'water (水)' in a 'well (井).' First, Jeongeup equates to the heavenly origin of the Gucheon Sangje (Supreme God of the Ninth Heaven) faith in Jeungsan Thought. Mangje (Emperor-awaiting) Peak is a peak that represent the wish for the Lord's descent to earth. Seonmang (Immortal-awaiting) Village is a village that was waiting for an immortal. Jeung (Steamer-on-Cauldron) Mountain (Jeungsan 甑山) is a mountain on the earth and also the honorific name later taken by Kang Il-Sun. In relation to Jeungsan, it is interpreted that Jeungsan was born and incarnated in the village as a human in response to a plea from all divine sages, buddhas, and bodhisattvas, who had existed since the dawn of time and came to wish for salvation of humankind. This is because both Mangje Peak and Seonmang Village are connected to the meaning of 'mang (望 to await).' Second, the Reordering Works of Jeungsan which related to Jeongeup show that Jeongeup has carries the meaning of 'beginning (始源)' and 'origin (本源).' The character, Jeong (井), in Jeongeup is seen as a place that contains water energy, and symbols and allusions referring to this can be found in various Reordering Works. As a symbol or allusion, the well can be seen as a new start, the lives of all people of the world, the purification of the world, and returning to the original root everything. These symbolic images can be found in the life of Kang Jeungsan from his incarnation to his passing into Heaven. This is because Jeong can allude to the origin by the Ninth Heaven, the beginning of the Later World's paradisiacal land of immortals, and the end of the Former World (Seoncheon 先天).