• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.109-141
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• 2022

As many perhaps already know, in East Asian thought there are two aspects of all things such as light and darkness coexist and are called Yin-Yang (陰陽). The initial concept of Yin-Yang was just a simple expression meant to depict natural phenomena, but it gradually became the central concept in explanations of creation and the changes that undergo all things in the universe. The study of the ordering principle of nature that was known as Myeongli (命理) also examined the interrelation between the sky and the earth and divided the two into Ten Celestial Stems (天干 cheongan) and the Twelve Earth Branches (地支 jiji) based on Yin-Yang theory. This thesis analyzed contents of the relationship between Ten Celestial Stems and the Twelve Earth Branches in terms of the patterns of Mutual Aid (相助 sangjo) and Mutual Contention (相剋 sanggeuk) through a literature review and exploration of their common features and differences. Different categorized phenomena under the pattern of Mutual Aid include Tonggeun (通根 root downward) and Tugan (透干 appearance of the upward). Tonggeun means that signs in the Celestial Stems took root in their counterparts of the Earthly Branches. In the Celestial Stems, there is also Tonggeuncheo (通根處 a place to root downward) which in relation to the Earthly Branches show that the same five phases become Samhap (三合 combined three ways to gain power) and Banghap (方合 gathering in the same season). The methods of seeing Tonggeunryeok (通根力 power of a downward root) are as follows: First, it is seen by the places where Tonggeun takes hold. Ilgan (日干 the Celestial Stem of a birthday) is ordered as month (月 wol) > day (日 il) > hour (時 shi) > year (年 nyeon), and other Celestial Stems appear ordered as month > sitting > close place. Second, it can be seen by the characteristics of Earthly Branches that Tonggeun has taken hold. The Earthly Branches are ordered as Rokwangji (祿旺支 vigorous land) and Jangsaengji (長生支 newborn land) > Yeogi (餘氣 remaining energy) > Myogo (墓庫 storage and burial grounds). Tugan is the concept that the main agent was changed to Tonggeun, which means that the spirit of the Earthly Branches is manifested in the Celestial Stems. And the five phases hidden in the Earthly Branches will be able to play their roles as they are revealed. There are also the phenomena of Gaedu (蓋頭 the heavenly destroying the earthly) and Jeolgak (截脚 the earthly destroying the heavenly) which are concepts that convey that the Heavenly Stems and Earthly Branches can mutually destroy one another. There are different opinions on Gaedu because some adopt viewpoints of just focusing on the Celestial Stems and considering it only in terms the Celestial Stems destroying the Earthly Branches. But, the vast majority of scholars think that the Celestial Stems weakens the role of the roots by destroying the Earthly Branches. Jeolgak, the reverse concept of Gaedu, weakens the spirit of the Celestial Stems as the Earthly Branches destroy them, and this is associated with the strong possibility that one is fated to experience disharmony.

• Economic and Environmental Geology
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• v.56 no.1
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• pp.55-63
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• 2023

Variations in geochemical and mineralogical properties of the ferromanganese(Fe-Mn) crust reflect environmental changes. In the present study, geochemical and mineralogical analyses, including micro X-ray fluorescence and X-ray diffraction, were utilized to reconstruct the paleo-ocean environment of western Pacific Magellan seamount cluster. Samples of the Fe-Mn crust were collected using an epibenthic sledge from the open seamount XX (151° 51.12' 7.2" E and 16° 8.16' 9.6" N, 1557 meters below sea level) in the Western Pacific Magellan Seamount. According to the structure and phosphating status, the Fe-Mn crust of the OSM-XX can be divided into the following: phosphatizated (L4-L5), massive non-phosphatizated (L3), and porous non-phosphatizated (L1-L2) portions. All ferromanganese layers contain vernadite, and owing to the presence of carbonate fluorapatite (CFA), the phosphatizated portion (L4-L5) is rich in Ca and P. The massive non-phosphatizated section (L3) contains high Mn, Ni, and Co, whereas the porous non-phosphatizated portion (L1-L2), which comprises detrital quartz and feldspar, is rich in Fe. Variations in properties of the Fe-Mn crust from the OSM-XX reflect changes in the nearby marine environment. The formation of this crust started at approximately 51.87 Ma, and precipitation of the CFA during the global phosphatization event that occurred at approximately 36-32 Ma highlights an elevated sea level and low temperature during the associated period. The high Mn, Ni, and Co concentrations and elevated Mn/Fe ratios of samples from the massive phosphatizated portion indicate that the oxygen minimum zone (OMZ) was enhanced, and reducing conditions prevailed during the crust formation. The high Fe and low Mn/Fe ratios in the porous portion indicate a weak OMZ and dominantly oxidizing conditions. These data reflect environmental changes following the end of the Mi-1 glacial period in the Miocene-Oligocene boundary. Subsequently, Mn/Fe and Co/Mn ratios increased slightly in the outermost part of Fe-Mn crust because of the enhanced bottom current and OMZ associated with the continued cooling from approximately 9 Ma. However, the reduced carbonate dissolution rate in the Pacific Ocean from approximately 6 Ma decreased the growth rate of the Fe-Mn crust.

• Atmosphere
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• v.32 no.1
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• pp.61-70
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• 2022

This study evaluates the economic values for the several first precipitation events during Changma period. The selected three years are 2015, 2019, and 2020, where average precipitation amounts across the 58 Korean stations are 12.8, 20.1 and 13.3 mm, respectively. The four categories are used to assess the values including air quality improvement, water resource acquisition/accumulation, drought mitigation, and forest fire prevention/recovery. Economic values for these three years are estimated 50~150 billion won. Among the four factors considered, the effect of air quality improvement is most highly valued, amounting to 70 to 90% of the total economic values. Wet decomposition of air pollution (PM₁₀, NO₂, CO, and SO₂) is the primary reason. The next valuable element is water resource acquisition, which is estimated 9~15 billion won. Effects of drought mitigation and fire prevention are deemed relatively small. This study is the first to estimate the value of the precipitation events during Changma onset. An analysis for more Changma years will be performed to achieve a more reliable estimate.

• Journal of Christian Education in Korea
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• v.74
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• pp.159-188
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• 2023

This study examines the process of Chou Sun-Ae's spiritual formation in the light of Carl Jung's conception of individuation. Spirituality is defined in different ways by different scholars, but most consider self-transcendence as a necessary element. This self-transcendence can occur in the relationship with self, with others, and with the transcendent. In the relationship with the self, it appears as self-objectification; with others, it is as moving toward others; and in the relationship with the transcendent, it moves toward the transcendent. Spirituality is closely related to individual identity, in that it surrounds and integrates life. Spiritual formation is thus closely related to Jung's concept of individuation, as this involves the separation of persona and ego, and shadow recognition which are closely related to the level of self-objectification. In addition, the withdrawal of shadow projection that occurs in individuation is closely related to moving toward others, in that it recognizes the shadow instead of blaming others, allowing one to look at others without prejudice. The fact that Jesus Christ is the symbol of the Self, the driving force of the individuation process, tells us that spirituality leading to a relationship with the transcendent God and Jung's theory are closely related to each other. Thus, if we examine the process of spiritual formation through the Jung's individuation process, we can better understand the psychodynamic dimension of spirituality. This article investigates the process of Chou Sun-Ae's spiritual formation through Jung's individuation process. Throughout her 98 years, Chou Sun-Ae experienced national pain and hardships, as well as personal adversity and difficulties; but through all of these hardships, conflicts, and difficult moments, she accomplished individualization. Therefore, by examining the spiritual formation through individuation in Chou Sun-Ae, I consider the direction of Christian spiritual education. In this study, three main characteristics of Chou Sun-Ae's spiritual formation can be identified. First, through a life of repentance, the identification between persona and ego can be weakened. Second, the ego develops, and individualization is achieved, through a new calling. Third, in shadow integration, the spiritual development comes to recognize Jesus Christ on the cross and achieve the process of sanctification. Investigating the direction of Christian spiritual education through Chou Sun-Ae's spiritual formation indicates that Christian spiritual education should harmonize vertical and horizontal relations and should develop an experience of the transcendent God in everyday life. By this means, the believer can achieve Self-realization and be a true Christian who practices love for God and love for neighbors.

• Journal of the Korean Society of International Agriculture
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• v.31 no.1
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• pp.8-16
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• 2019

Alternatives for increasing the competitiveness of locally manufactured agricultural machinery in domestic and foreign markets has been proposed. This was done by analyzing the major agricultural machinery's price and market share as well as their performance and quality. In the Korean domestic market, the market share of Japanese agricultural machinery has been identified to be 14.5% for tractors, 31.1% for combine harvesters, and 35.8% for rice transplanters, and on track for further increase. Japanese manufacturers' domestic patent shares are 58.5% for tractors, 79.9% for combine harvesters, and 69.8% for rice transplanters, showing the dire need for Korean domestic firms to expand their technological rights. To strengthen the industrial competitiveness of agricultural machinery, therefore, researches that develop the fundamental and elemental technology to reduce the frequency of breakdown should be needed in the short term. To achieve this, it is imperative to establish technology roadmap, promote greater cooperation between academia and industry, and systematically increase research funding. In addition, as a long-term solution for enhancing the competitiveness, an establishment of Agricultural Equipment Technology Institute is strongly recommended to systematically support R&D for developing core technologies, particularly high-quality components that guarantee durability and quality.

• 한국노년학
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• v.29 no.4
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• pp.1247-1259
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• 2009

Muscle mass is reduced by aging. There seems to be no direct relationship between sarcopenia(muscle loss) and medical cost in the elderly, but lowering muscle mass results in increase risk of fall and decrease of strength, fitness, physical activity, and independent life. This is coupled with physical trouble and chronic degenerative disease such as diabetes, obesity, hyperlipidemia, and hypertension. Thus, sarcopenia is potential risk factor increasing mortality. The purpose of this study was to investigate the effects of elastic band exercise and detraining on sarcopenia prevention related variables, body composition and fitness. The subject of this study was 60~70 aged 14 seniors who participated in exercise program in J-welfare senior center at J-gu in S-city. Elastic band exercise was performed twice per week for 12 weeks. The body composition and fitness variables were measured before 12 weeks of control, after control(before exercise), after 12 weeks of exercise(before detraining), and after 12 weeks of detraining. There was no significant difference in body composition and fitness variables before and after 12 weeks of control, but elastic band exercise before and after 12 weeks has effect on body composition variables such as weight (t=2.978, p=0.001), body mass index (t=3.502, p=0.004), percent body fat (t=2.216, p=0.045), muscle mass (t=-3.837, p=0.002), visceral fat area (t=5.186, p<0.001), and waist-hip ratio (t=3.045, p=0.009) and on fitness variables such as 2-minutes step (t=-6.891 p<0.001), arm curl (t=-4.702, p<0.001), chair stand (t=-4.860, p<0.001), chair sit and reach (t=-5.910, p<0.001), back scratch (t=-3.835, p=0.002), and 8-ft up and go (t=7.560, p<0.001). This exercise effect was continued after 12 weeks of detraining on body composition variables such as weight (t=2.323, p=0.037), body mass index (t=2.503, p=0.026), muscle mass (t=-3.137, p=0.008) and on fitness variables such as 2-minutes step (t=-6.489 p<0.001), chair stand (t=-4.694, p<0.001), chair sit and reach (t=-3.690, p=0.003), and 8-ft up and go (t=7.539, p<0.001). It was found that the elastic band exercise has positive effect on body composition and fitness in the elderly and the effect was maintained over 12 weeks of detraining.

• 한국노년학
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• v.29 no.3
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• pp.837-850
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• 2009

Previous epidemiological studies reported that significant muscle loss is observed with advancing aging, called sarcopenia. This study is to investigate the effects of treatment dumbbell exercise on prevention of sarcopenia. The subjects were elderly between 60~70 years old who participated in J-Welfare senior center exercise program at J-gu in S-city and divided into control group(N=19) and exercise group(N=8). Treatment dumbbell exercise was performed 2 times per week for 12 weeks and body composition, fitness, and blood lipid profiles were measured before and after this program. There was no significance in body fat before and after 12 weeks of treatment dumbbell exercise, but there was significance in weight(F=4.312, p=0.048), BMI(F=4.532, p=0.043), and FFM(F=4.743, p=0.039). There was no significance in fitness such as arm curl(F=1.103, p=0.304), and back scratch(F=0.214, p=0.648), but there was significance in 2-minute step(F=33.638, p<0.001), chair stand(F=14.575, p=0.001), chair sit and reach(F=7.198, p=0.013), and 8-ft up and go(F=14.890, p=0.001). The variables of blood lipid profiles such as TC(F=0.030, p=0.864), TG(F=0.142, p=0.710), HDL(F=2.066, p=0.163), glucose (F=0.125, p=0.727), and HbA1c(F=0.945, p=0.340) has no significance. It was found that treatment dumbbell exercise has positive effects on body composition and fitness but has no positive effects on blood lipid profiles of the elderly.

• (The) Research of the performance art and culture
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• no.38
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• pp.193-224
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• 2019

Shaman's play is significant in that it provided public theater for a long time in the theatrical and dramatic history. Unlike upper class who could call entertainer or Korean geisha in the traditional society, the majority of ordinary people could see professional performances through gut. Therefore, the shaman of the traditional society pulled the play which developed in the gut and the outside play into the gut and prepared the performance street for the ordinary people. shaman's play, apart from the religious context, has also functioned as a theatrical performance. Through shaman's play, you can see the process of ritual development into play. Shaman's play is a ritual ritual of expel calamity in an agriculture based society. In Korean consciousness, evil spirits are thought to bring disease or disaster to humans, so they should be good for evil spirits. This is a ritual that goes hand in hand with the Confucian Yeoje and the Buddhist Suryukjae. Most traditional plays, including masque performance, tend to weaken and become stifling after the designation of intangible cultural properties. However, shaman's play is transformed every time it is executed and is given a new meaning. Depending on the ability of the shaman to respond to and accommodate social change, adaptability is excellent depending on the situation in the field. Shaman's play has richness, prevent calamity and playful elements such as imitation of god and sexual connection based on the element of shamanism. In addition, it is necessary to pay attention to the meaning and the direction of Shaman's play because it is differentiated into play including social subject beyond mere magic imitation.

• (The) Research of the performance art and culture
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• no.38
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• pp.143-191
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• 2019

This research argues that Pansori had patrons in its development. Patrons are commonly discussed aspect of history of any art form. Pansori is no exception. While Pansori originally began as the art of the common people, Yangban class became the primary audience. This paper examines the role of royal family of Choson dynasty in development of Pansori. Heungseon Daewongun (흥선대원군) in particular was a Pansori aficionado. The record around Daewongun's involvement to Pansori proves that heavy monetary investment was made. He hosted Pansori competitions and sponsored creation of Pansori tradition, Boseong Sori (보성소리) and Gangsanje (강산제). Also the aspect of Pansori patronage lies not just in Yangban class, but also in Jung'in class, which is roughly analoguous to European bourgeois in that they were not of Yangban class, but had gained monetary status, and had aesthetics of both Yangban and commoner class. I argue that Heungseon Daewongun's ties to the Jung'in class is reflected in his actions towards Pansori artists. The traditions he had sponsored have important characteristics, including sophisticated lyrics heavily utilizing Classical Chinese poetry, highly artistic musical composition, and conservative Confucian ethics. Those characteristics indicate that the Pansori traditions sponsored by the royal patrons have changed to cater to their artistic taste and philosophy. This paper conducts a textual comparative analysis between Gangsanje Pansori Jeokbyeokga (강산제 판소리 적벽가), Dongpyeonje's Pansori Jeokbyeokga (동편제 판소리 적벽가), and Seopyeonje Pansori Jeokbyeokga, who share the same plot yet offers a stark differences in tone, philosophy, and sense of humor. Daewongun was a primary sponsor of Pansori, which proves that Yangban class and the royal family have played important role as patrons of Pansori.

• Korean Journal of Culture and Social Issue
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• v.24 no.4
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• pp.657-689
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• 2018

The purpose of this study is to develop a substantive theory on 'eating alone'(honbob)and the process of maintaining the lifestyle of eating alone for the need of a non-judgmental understanding on the new 'honbob' lifestyle. Data were collected through in-depth interviews with 10 male and female workers in Seoul and Gyeonggi-do, who voluntarily eat alone over 70% of their meals per week with the minimum duration of 5 years. Data analysis was performed using grounded theory proposed by Strauss & Corbin (1998) in the qualitative research method. As a result, a paradigm model on the process of maintaining 'honbob' was derived. Based on categorical analysis, the causal condition was 'not trying to tune' and the central phenomenon was 'following the desire to set efficiency as the top priority. Contextual conditions were 'the atmosphere of fierce competition', 'weakening of organizational culture', 'diffusion of individualistic culture'. The intervening conditions were 'personal trait and emotional experience', 'job characteristics of less organization culture'. The action/interaction strategies were 'accepting internal conflicts', 'acting in autonomy', 'finding relationship through media', and 'distancing from superficial relationship'. The consequences were 'enjoying time for self-exploration', 'valuing self-care', 'becoming a epicurean conventionalist', and 'becoming aware of the need for balance'. The core category has been shown as 'self-oriented in accordance to priority of efficiency and being able to appreciate the importance of social group'. The Such phenomenon passes through four different stages - first, the stage of weighing time efficiency while beginning hon-bob; second, the stage of conflict when one feels nervous and not free from others' view; third, the stage of adjustment to justify his/her 'hon-bob'; and the final stage of balance to perceive the importance of social group while going on 'honbob'. The study had the aim of increasing the understanding and acceptance of the new 'honbob' lifestyle through an in-depth exploration of office worker's 'honbob' experience and the process of maintaining 'honbob' so the society can better accept it and, further, to embrace co-existence of various cultures.