• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.33-68
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• 2023

Simwudo (尋牛圖), known as Ox Seeking Pictures, originated in the 11th-12th century and have consistently played a guiding role in the teachings of various religions in East Asia. Some Korean religions that emerged during modern times conveyed their teachings through depictions of ox seeking or herding. Among them, Daesoon Jinrihoe stands out as a representative religion. The belief system of this particular religion elucidates its distinct doctrine and worldview by reimagining Simwudo, into a new set of six panels (seven or nine panels in some variations). The Simwudo of Daesoon Jinrihoe differs from that of Buddhism, particularly in its treatment of meditation (禪), both in terms of context and significance. While they share similarities in the aspect of ox-seeking, the Buddhist Simwudo symbolizes human nature, whereas the Simwudo of Daesoon Jinrihoe represents the great Dao of Heaven and Earth propagated by Kang Jeungsan and brought into completion by Jo Jeongsan. In the Buddhist context, the subject of the search is the Ox, signifying the restoration of a deluded human's pure nature in order to achieve personal salvation and in some version of Simwudo, reenter society to perform salvific actions for others. On the other hand, in the Simwudo of Daesoon Jinrihoe depicts the process of a human attaining immortality and following the teachings of Jeungsan and Jeongsan. This culminates in the final image which is the redemption of the world. The final phase of the Buddhist Simwudo, depending on the version, is either enlightenment (personal salvation) or reentering society to perform salvific actions (as a bodhisattva), whereas the Simwudo of Daesoon Jinrihoe show the simultaneous achievement of the perfection of humanity and the redemption of the world. This distinction highlights the fundamental differences between the Simwudo of these two distinctly different religious traditions. These differences arise from the contrasting purposes pursued by Buddhism and Daesoon Jinrihoe.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.165-197
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• 2018

The purpose of this article is to investigate communal action in the Ox Seeking Pictures of Daesoon Thought as an expression of future prospects. The Ox Seeking Pictures in Daesoon Thought seeks out renewal of thought, renewal of life, and true living. Here, the Ox Seeking Pictures symbolize a world in which good fortune comes true according to faith in Gucheon Sangje. The correlation between searching for the ox and the supporting teachings of the Reordering Works of Heaven and Earth in Daesoon shows the transformation of Daesoon prospects for achieving the renewal of thought. The correlation between Deep Contemplation Leading to Awakening and Finding and Following Heavenly Teachings shows the transformation of Daesoon reason into a practice implemented in daily life. The correlation between a human being's awareness and the heavenly paradise of the Later World shows transformation into true living based on everyday practice and the practical transformation of one's livelihood. In this investigation, we can say that the Ox Seeking Pictures of Daesoon symbolizes the realization of human dignity and respect for lives. No life should be destroyed or violated by another. Heaven, Earth, and Humanity can be changed and born anew. The visions of the realization of the heavenly paradise of the Later World show that this paradise in the world results from Daesoon principles. This provides a unique insight when compared to the bodhisattva ideal conveyed through the Ox Seeking Pictures of Mahayana Buddhism. Daesoon's Ox Seeking Pictures consist of a three-way interlocking of renewal of thought, implementation in life, and the practical transformation of one's livelihood. The communal spirituality based in Daesoon Truth connects and mediates among people and appears in three aspects. Firstly, it is thought to be a vision of the renewal of thought through the 'Virtuous Concordance of Yin and Yang.' Secondly, it is thought to be the vision of a new life based upon the spirit of Mutual Beneficence. Thirdly, it is thought to be a vision of true living through the realization of human dignity. Because of the appearance of the Ox Seeking Pictures of Daesoon Thought, this narrative picture shows the oxherd as searching for an ox which is the symbol of Daesoon Truth and Dao. Even though he catches the ox, he is still holds the rope to tie the ox to himself. He makes an effort to keep the ox steady. Finally, the oxherd's enlightenment becomes the source of responsibility to help unenlightened people in their struggles. In conclusion, it is necessary to interpret these paintings as the start of the Later World.

• Proceedings of the Korean Environmental Sciences Society Conference
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• 2004.05a
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• pp.245-248
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• 2004

다대포 갯벌의 YP는 0.06~0.13 mg/L이었고 진우도의 TP는 0.06~0.11 mg/L로 조사시기별로는 두 조사지역간 차이는 없었고 TN은 다대포의 경우 1.44~2.87 mg/L, 진우도는 0.15~1.09 mg/L로 조사되어 매 조사시기마다 진우도보다는 다대포에서 월등히 높았으며 두 지역 모두 해역의 어염등급에 비추어볼 때 상당히 오염이 진행된 상태였다. 조사된 미세조류는 Navicula, Nitzschia, Cyclotella, Cymbella, Synedra 등 13속 26종류로 호청수성 조은 Achnanthes convergence 등 1속 2종류, 호오염성 종은 Nitzschia palea 등 5속 8종류, 광적응성 종은 Cymbella minuta 등 3속 5종류였으며 매 시기마다 우점을 보인 종은 Nitzschia, Navicula 였다. DAIpo 지수는 다대포의 경우, 평균 31.1 진우도는 평균 48.4로 조사되어 비교적 낮은 DAIpo 값을 보였지만 계절별로는 다대포와 진우도의 경우 모두 봄인 5월에 가장 높은 DAIpo 값으로 비슷한 경향을 보였으나 다대포의 경우에서는 매 계절마다 진우도보다 더 DAIpo값이 낮게 조사되었다. DAIpo 값으로부터 갯벌의 오염도를 판정하면 다대포는 $\alpha$-중부수성, 진우도는 $\beta$-중부수성에 해당하여 다대포의 경우가 진우도보다 더 오염이 심한 것으로 조사되었다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.4
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• pp.67-80
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• 2022

SipWooDo (十牛圖: Painting of Ten Bulls), a Buddhist painting, is a kind of Zen Sect Buddhism painting, which is shown as a mural in many of main halls of Korean Buddhist temples. MokWooDo has been painted since Song Dynasty of China. It paints a cow, a metaphor of mind and a shepherd boy who controls the cow. It comes also with many other types of works such as poetry called GyeSong, HwaWoonSi and etc. That is, it appeared as a pan-cultural phenomenon beyond ideology and nation not limited to Chinese Buddhist ideology of an era. This study, therefore, selects MokWooDo chants that represent Confucianism, Buddhism and Taoism to compare the writing purposes, mind discipline methods and ultimate goals of such chant literatures in order to integrate and comprehend the ideologies of such three schools in the ideologically cultural aspect, which was not fully dealt with in the existing studies. In particular, the study results are: First, the SipWooDo of Buddhist School is classified generally into Bo Myoung's MokWooDo and Kwak Ahm's SimWooDo (尋牛圖: Painting of Searching out a Bull). Zen Sect Buddhism goes toward nirvana through enlightenment. Both MokWooDo and SimWooDo of Buddhist School are the discipline method of JeomSu (漸修: Discipline by Steps). They were made for SuSimJeungDo (修心證道: Enlightenment of Truth by Mind Discipline), which appears different in HwaJe (畫題: Titles on Painting) and GyeSong (偈頌: Poetry Type of Buddhist Chant) between Zen Sect Buddhism and Doctrine Study Based Buddhism, which are different from each other in viewpoints. Second, Bo Myoung's MokWooDo introduces the discipline processes from MiMok (未牧: Before Tamed) to JinGongMyoYu (眞空妙有: True Vacancy is not Separately Existing) of SsangMin (雙泯: the Level where Only Core Image Appears with Every Other Thing Faded out) that lie on the method called BangHalGiYong (棒喝機用: a Way of Using Rod to Scold). On the other side, however, it puts its ultimate goal onto the way to overcome even such core image of SsangMin. Third, Kwak Ahm's SimWooDo shows the discipline processes of JeomSu from SimWoo (尋牛: Searching out a Bull) to IpJeonSuSu (入鄽垂手: Entering into a Place to Exhibit Tools). That is, it puts its ultimate goal onto HwaGwangDongJin (和光同塵: Harmonized with Others not Showing your own Wisdom) where you are going together with ordinary people by going up to the level of 'SangGuBori (上求菩提: Discipline to Go Up to Gain Truth) and HaHwaJungSaeng (下化衆生: Discipline to Go Down to Be with Ordinary People)' through SaGyoIpSeon (捨敎入禪: Entering into Zen Sect Buddhism after Completing a Certain Volume of Doctrine Study), which are working for leading the ordinary people of all to finding out their Buddhist Nature. Fourth, Shimiz Shunryu (清水春流)'s painting YuGaSipMaDo (儒家十馬圖: Painting of Ten Horses of Confucian School) borrowed Bo Myoung's MokWooDo. That is, it borrowed the terms and pictures of Buddhist School. However, it features 'WonBulIpYu (援佛入儒: Enlightenment of Buddhist Nature by Confucianism)', which is based on the process of becoming a greatly wise person through Confucian study to go back to the original good nature. From here, it puts its goal onto becoming a greatly wise person, GunJa who is completely harmonized with truth, through the study of HamYang (涵養: Mind Discipline by Widening Learning and Intelligence) that controls outside mind to make the mind peaceful. Its ultimate goal is in accord with "SangCheonJiJae, MuSeongMuChee (上天之載, 無聲無臭: Heaven Exists in the Sky Upward; It is Difficult to Get the Truth of Nature, which has neither sound nor smell)' words from Zhōngyōng. Fifth, WonMyeongNhoYin (圓明老人)'s painting SangSeungSuJinSamYo (上乘修真三要: Painting of Three Essential Things to Discipline toward Truth) borrowed Bo Myoung's MokWooDo while it consists of totally 13 sheets of picture to preach the painter's will and preference. That is, it features 'WonBulIpDo (援佛入道: Following Buddha to Enter into Truth)' to preach the painter's doctrine of Taoism by borrowing the pictures and poetry type chants of Buddhist School. Taoism aims to become a miraculously powerful Taoist hermit who never dies by Taoist healthcare methods. Therefore, Taoists take the mind discipline called BanHwanSimSeong (返還心性: Returning Back to Original Mind Nature), which makes Taoists go ultimately toward JaGeumSeon (紫金仙) that is the original origin by changing into a saint body that is newly conceived with the vital force of TaeGeuk abandoning the existing mind and body fully. This is a unique feature of Taoism, which puts its ultimate goal onto the way of BeopShinCheongJeong (法身淸淨: Pure and Clean Nature of Buddha) that is in accord with JiDoHoiHong (至道恢弘: Getting to Wide and Big Truth).

• Proceedings of the Korea Water Resources Association Conference
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• 2020.06a
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• pp.153-153
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• 2020

우리나라에선 크고 작은 가뭄 피해가 자주 일어나고 있으며 최근엔 유래 없는 다년가뭄이 발생하면서 가뭄에 대한 경각심이 커지고 있다. 가뭄에 적절하게 대응하여 피해를 경감시키기 위해서는 신뢰도 높은 가뭄 예측이 선행되어야 한다. 이에 본 연구는 앙상블 예측과 베이즈이론(Bayes' theorem)을 수문학적 가뭄지수 중 하나인 SRI(Standardized Runoff Index)에 적용해 가뭄 확률 전망을 실시했으며 이를 EDP(Ensemble Drought Prediction)라고 칭하였다. 국내 8개 댐유역에서 EDP를 생성하고 개선하는 과정은 다음과 같이 진행된다. 우선 TANK모형을 활용한 1개월 선행 유량 예측(Ensemble Streamflow Prediction, ESP)의 결과를 SRI로 변환하여 EDP 확률분포를 생성한다. 그런 다음, EDP를 개선하기 위해 그 기초인 ESP에서 미흡한 토양수분 초기조건을 보완하고자 베이즈이론을 활용했다. APCC(APEC Climate Center)의 위성 관측 SMI(Soil Moisture Index) 자료로 SRI와의 회귀식을 구축, 이를 우도함수로 정의해 사전 EDP 분포를 업데이트한 EDP+ 확률분포를 생성했다. 그 결과, EDP와 EDP+ 모두 심도가 깊은 가뭄을 전망할수록 예측력이 기후학적 예측보다 좋지 않았다. 그럼에도 우도함수로 사용한 회귀식의 정확도가 높을수록 EDP+의 정확도도 향상되는 경향이 나타났으며, 이는 베이즈이론을 사용한다면 가뭄 확률 전망을 개선할 수 있다는 것을 의미하고 있다. 하지만, 확정 전망 정확도는 확률 전망 정확도와는 관계가 없었는데 이는 확정 전망과 확률 전망이 본질적으로 다르기 때문인 것으로 사료된다.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.189-229
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• 2015

동아시아의 19세기는 근대화 물결 안에서 변화의 시대였다. 중국, 한국, 일본은 식민지적 압박가운데 정치적 위기를 대면하였고 선진 문물과 기독교는 사회, 문화, 종교, 사상의 변화를 가져왔다. 신종교운동도 각 나라에서 다양한 형태와 철학으로 등장하였다. 이들의 근본적인 사상은 일반적으로 불교, 유교, 도교, 신교, 샤머니즘과 연관되어 있었다. 근대한국이 정치적 혼란을 겪을 때 여러 신종교들이 1860년을 전후로 나타났다. 나중에 천도교가 된 동학, 증산계, 대종교, 원불교 가운데 증산계 계통의 대순진리회는 사회-종교적인 영향력 차원에서 한국에서 가장 성공적인 신종교 운동이다. 그들은 상제가 스스로 구천에서 혼탁한 삼계를 회복하기 위해 직적 내려왔음을 따르고 있다. 그렇다면, 구천상제에 대한 가르침이 어떻게 이해되고 있을까? 대순진리회의 근본적인 우주관은 무엇일까? 또, 이것이 일본의 유명한 천리교와 중국(대만)의 대규모 일관도와 어떻게 구분될까? 이 논문은 청계탑의 상직적인 콘셉트 안에서 대순의 상제관과 우주관의 관계를 이해하고자 대순의 경전격인 전경, 현무경, 예화들인 심우도, 사신도, 12지신도 등을 탐구할 것이면 이 한국의 대표적인 신종교의 우주관을 천지공사와 후천의 가르침과 연관하여 논리적으로 접근해석 할 것이다.

• Journal of the Korean Data and Information Science Society
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• v.25 no.2
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• pp.393-402
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• 2014

The simplest and the most important distribution in survival analysis is the exponential distribution. In this paper, we investigate the influence of the random censorship model on the estimation of the scale parameter of the exponential distribution. The considered random censorship models are Koziol-Green model and the generalized exponential distribution model. Two models have different meanings. Through the simulation study, the averages of the estimated values of the parameter do not show big differences, however the MSE of the estimator tends to be bigger when the supposed model is significantly different from the true model.

• Journal of the Korean Data and Information Science Society
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• v.26 no.6
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• pp.1225-1238
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• 2015

In this research, we fit various survival models and conduct tests and estimation for the hazard change-point with the rectal cancer data. By the log-rank tests, at significance level ${\alpha}=0.10$, survival functions are significantly different according to the uniporter of glucose (GLUT1), clinical stage (cstage) and pathologic stage (ypstage). From the Cox proportional hazard model, the most significant covariates are GLUT1 and ypstage. Assuming that the rectal cancer data follows the exponential distribution, we estimate one hazard change-point using Matthews and Farewell (1982), Henderson (1990) and Loader (1991) methods.

• Proceedings of the Korea Water Resources Association Conference
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• 2020.06a
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• pp.136-136
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• 2020

홍수와 가뭄은 우리나라에 대표적인 수재해로서 관련 연구도 활발히 진행되고 있다. 반면 겨울철에 발생하는 적설의 경우 발생빈도와 피해가 상대적으로 적었으며 관련 연구 또한 미비한 실정이다. 우리나라 일부 남부지방은 강우와 다르게 연중 눈이 내리지 않는 경우가 존재하며, 자료 중 '0'값을 가지게 된다. 이로 인해 최적분포형 선정 및 매개변수 추정에 어려움이 있으며, 특히 '0'값으로 인해 단일 확률분포를 이용한 빈도해석은 한계가 있다. 본 연구에서는 연중 눈이 내리지 않는 무적설량을 고려하기 위하여 두 가지 이상의 확률분포함수를 결합한 혼합분포함수를 개발하였다. Bayesian 기법을 이용하여 무강우의 기준이 되는 값(δ)을 매개변수로 고려하여 추정하였으며, 이에 따른 적설발생 평균확률(P을 Mixing Ratio로 고려하여 혼합분포함수를 제시하였다. 본 연구에서는 기상청 산하 관측소 중 20년 이상의 지점을 선정하여 최심신적설량을 활용하였으며, 빈도별 확률적설심을 산정하였다. 적합한 확률분포형 선정을 위해 먼저 Bayesian 기법으로 매개변수와 우도함수를 산정한 후 각 분포형의 BIC(bayesian information criterion)값을 비교하였다. 선정된 최적분포형에 대해 빈도분석을 실시하여 최심신적설량을 제시하였다. 추가적으로 무강우를 기존 기준인 '0'으로 고정하여 본 연구에서 제시한 결과 값과 비교하였다.

• Journal of the Korean Geographical Society
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• v.40 no.3 s.108
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• pp.296-309
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• 2005

In this study, we investigated the change of future land-surface and relationships of land-surface change with geo-spatial information, using a Bayesian prediction model based on a likelihood ratio function, for analysing the land-surface change of the Gongju area. We classified the land-surface satellite images, and then extracted the changing area using a way of post classification comparison. land-surface information related to the land-surface change is constructed in a GIS environment, and the map of land-surface change prediction is made using the likelihood ratio function. As the results of this study, the thematic maps which definitely influence land-surface change of rural or urban areas are elevation, water system, population density, roads, population moving, the number of establishments, land price, etc. Also, thematic maps which definitely influence the land-surface change of forests areas are elevation, slope, population density, population moving, land price, etc. As a result of land-surface change analysis, center proliferation of old and new downtown is composed near Gum-river, and the downtown area will spread around the local roads and interchange areas in the urban area. In case of agricultural areas, a small tributary of Gum-river or an area of local roads which are attached with adjacent areas showed the high probability of change. Most of the forest areas are located in southeast and from this result we can guess why the wide chestnut-tree cultivation complex is located in these areas and the capability of forest damage is very high. As a result of validation using a prediction rate curve, a capability of prediction of urban area is $80\%$, agriculture area is $55\%$, forest area is $40\%$ in higher $10\%$ of possibility which the land-surface change would occur. This integration model is unsatisfactory to Predict the forest area in the study area and thus as a future work, it is necessary to apply new thematic maps or prediction models In conclusion, we can expect that this way can be one of the most essential land-surface change studies in a few years.