• Journal of the Korean earth science society
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• v.44 no.1
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• pp.62-78
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• 2023

The purpose of this study is to analyze the field of Earth science at a science fair. For this purpose, 566 pieces of data spanning 21 years (2000 to 2020), acquired from entries in the Earth Science section on the science fair website, were analyzed using the semantic network method. As a result, geoscience topics have been actively explored in works submitted for the Earth Science section of the science fair. Fossils from the Cretaceous period of the Mesozoic Era were particularly predominant. Together with these, keywords corresponding to astronomy, space science, and atmospheric science formed a small-scale network. Astronomy and space science mainly dealt with the dynamic characteristics of asteroids, Venus, and Jupiter. Other subjects included the solar system, sunspots, and lunar phases. Atmospheric science has focused on atmospheric physics, atmospheric observation and analysis technology, atmospheric dynamics, air quality monitoring, while marine science has been limited to physical oceanography and geologic oceanography. This study, is expected to help select Earth Science topics and conduct inquiry activities in schools.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.29-97
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• 2013

뇌법은 도교의 중요한 법술로서 당송(唐宋)이래 매우 흥했는데, 북송의 임영소 등이 신소파(神霄派)를 개창한 이후에 도교 법문을 대표하는 영역이 되었다. 그로부터 각종의 뇌법이 천하에 성행하였고, 도교에는 새로운 뇌신들이 거듭 나타나게 되었다. 그 대표적인 것이 뇌법신앙의 구진천존(九宸天尊)인데, 이 아홉 천존들은 도교의 최고신인 삼청성조(三清聖祖)의 통치 하에 있는 것으로 간주되었다. 『옥추보경』은 북송 때 탄생하였는데 이 경전이 세상에 널리 발간되어 구천응원뇌성보화천존에 대한 신앙이 형성된 것은 남송 시기 백옥섬(白玉蟾) 이후이다. 『옥추보경』은 구천응원뇌성보화천존의 법문(法門)을 선양하기 위한 방책으로 천존의 성호를 부를 것을 권장한다. 법문을 염송하는 것은 매우 쉽고도 간단하여 누구나 할 수 있었으므로 사회적으로 크게 확대되었다. 특히 『봉신연의』와 『서유기』와 같은 문예소설에 뇌성보화천존이 등장함으로 해서, 민중들은 뇌성보화천존을 더욱 널리 숭배하게 되었다. 현재도 중국의 민간에서 이 신격에 대한 신앙은 매우 보편적이다. 구천응원뇌성보화천존은 옥청진왕(玉清真王)의 화신(化身)이다. 뇌성보화천존은 시방에 그 형체를 나타내고, 중생들을 고뇌로부터 구제하고 이끈다. 36천을 주재할 권능이 있으며, 자비로운 모습으로 모든 겁에 응한다. 또 뇌성보화천존의 주변에는 뇌공(雷公), 우사(雨師), 풍백(風伯)을 비롯한 십대원사(十大元帥)와 등백온원사(鄧伯溫元帥), 신한신원사(辛漢臣元帥) 등의 신장들이 보인다. 이러한 신장들은 양송(兩宋) 시대에 출현하였으며 대다수가 뇌부의 제신들이다. 뇌성보화천존 신앙을 구현하기 위한 재초 의식에는 천지 제신(諸神)이 강림하기를 청하는 뇌정사과(雷霆謝過)와 죄를 뉘우치고 복을 비는 참의(懺儀) 또는 참회문식(懺悔文式) 등이 있다. 이런 법식들은 매우 전문적인 것이고, 일반인들에게는 법문을 염송하는 간편한 방법인 십자천경법(十字天經法)이 널리 퍼졌다. 즉 늘 경건한 마음으로 천존의 성호를 오랫동안 염송하게 되면 공덕원만(功德圓滿)의 경지에 도달할 수 있다는 것이다. 『옥추보경』은 민중의 세계에 깊은 영향을 끼치고 광범위하게 알려져 그 주해나 주석본만도 이십여 종에 이르렀고 송원 이래의 핵심적인 도교 문헌의 하나로 자리매김하였다. 『옥추보경』은 일본과 한국 등지에도 급속히 전파되었다. 한국에는 고려시대에 신소뇌법(神霄雷法)이 전해졌는데, 특히 고려 예종 13년(1118년) 7월에 중국 도교 의학이 고려에 전승되었을 때의 도교 의학이 『옥추보경』을 위주로 한 치료법이었다. 그리고 그 흔적은 조선의 허준이 주편한 『동의보감』에서도 찾아볼 수 있다. 조선의 민간에서는 많은 사람들이 『옥추보경』을 송독하였고 거기에 수록된 부록(符籙)을 운용하였으며 이로써 병을 몰아내고 잡귀를 물리쳐 생명을 지키기를 바랐다. 현대 한국에서는 구천응원뇌성보화천존강성상제에 대한 신앙이 크게 성행하고 있으니, 그 종단이 바로 대순진리회이다. 대순진리회는 증산 성사께서 인세에 강림하시기 전에 구천대원조화주신이며, 화천 후 구천응원뇌성보화천존상제의 위에 임하였다고 신앙한다. 즉 증산이 천존상제의 화신이라 믿는 것이다. 이것과는 좀 다르지만, 인간이 신의 화신이 되는 신성한 변화를 뇌법에서는 '변신(變神)'이라고 부른다. 변신은 내련(內煉)을 행할 때나 시법(施法)시에 도인들이 필히 진입해야 할 특이한 정신 상태로서, 자아의 존재를 망각하고 신진(神真)으로 변화하여 인신합일(人神合一)을 이루는 것을 의미한다. 이러한 변신은 대순진리회의 수도 목적인 도통과도 한편으로는 유사한 면이 있다고 생각된다. 대순진리회가 목적하는 지상신선실현이 의미하는 것은, 사람이 도를 깨닫는 노력을 통해 신의 경지에 도달하는 것이 아니라 인간의 본질과 천성을 회복하여 이에 상응하는 신과 합일하는 것이라는 점에서 뇌법의 변신과 유사한 점이 있다고 할 것이며 이에 대해서는 추후 연구과제로 남겨둔다.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.1-36
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• 2014

The purpose of this study is to research the religious-ethical meaning of the scripture (Jeongyung, 典經) of Daesoonjinrihoe, one of religious orders in Korea. It is 'the reorganizing in the order of heaven and earth' (ROHE, 天地公事)that the believers of Daesoonjinrihoe regard as the essence and basis of their religious belief in Jeongyung, and so I focus on it in this paper. And I have applied the method of religious ethics that recognize the relation religion and morality for understanding religious-ethical meaning of moral principles and norms. In the process of this study I have selected a lot of moral principles, norms and activities in ROHE, and sorted them with their social context of ROHE. In this research I have found some characteristics of ethical norms in the ROHE according to three divisions of ethical category such as personal, social and natural ethics. The understanding of mind is an important point of personal ethic in the ROHE. The mind is understood as the subject and object of personal ethical attitude and volition. So one could have ethical attitude by oneself with mind as subject, and reflect and correct on his ethical faults with the mind as ethical object. The distinctiveness of social ethic in the ROHE is special concerns to the weak at that time such as sick person, illegitimate children, shamans, farmhands and etc. This is a logical consequence of the ethical altruism of the ethic of mutual beneficence(相生) and the dignity of human(人尊) in ROHE. And the ethics of mutual beneficence is applied to natural ethic of ROHE. Since natural world including all sort of plants and animals is intimately related to the human worlds, so it is a desirable attitude for to accommodate to the changes of nature. Even if these characteristics of ethics in ROHE are justified by the religious beliefs, the norms from them are available in our religious pluralistic societies, since they have common ethical values of other religious ethics. It is my concluding remark that religious orders or denominations have to offer a lot of moral norms suitable to religious pluralistic situation. Because it is needed for our society to conquer various sort and kind conflicts among religions, and to act harmoniously together for public peace.

• Journal of Internet Computing and Services
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• v.24 no.5
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• pp.85-96
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• 2023

With advance of cloud computing technology, Blockchain as a Service of Cloud Service Provider has been utilized in various areas such as e-Commerce and financial companies to manage customer history and distribution history. However, if users' search history, purchase history, etc. are to be utilized in a BaaS in areas such as recommendation algorithms and search engine development, the users' search queries will be exposed to the company operating the BaaS, and privacy issues will be occured. Z. Guan et al. ensure the unlinkability between users' search query and search result using searchable encryption, and based on the inner product similarity, they select Top-k results that are highly relevant to the users' search query. However, there is a problem that the Top-k results selection may be not possible due to ties of inner product similarity, and BaaS over cloud is not considered. Therefore, this paper solve the problem of Z. Guan et al. using cosine similarity, so we improve accuracy of search result. And based on this, we design a BaaS with secure Top-k search that improved accuracy. Furthermore, we design a smart contracts that preserve privacy of users' search and obtain Top-k search results that are highly relevant to the users' search.

• 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.

• The Journal of Korea Institute of Information, Electronics, and Communication Technology
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• v.16 no.6
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• pp.454-464
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• 2023

This paper proposes a low-power 8-bit asynchronous SAR ADC with a sampling rate of 1 MS/s for sensor node applications. The ADC uses bootstrapped switches to improve linearity and applies a VCM-based CDAC switching technique to reduce the power consumption and area of the DAC. Conventional synchronous SAR ADCs that operate in synchronization with an external clock suffer from high power consumption due to the use of a clock faster than the sampling rate, which can be overcome by using an asynchronous SAR ADC structure that handles internal comparisons in an asynchronous manner. In addition, the SAR logic is designed using dynamic logic circuits to reduce the large digital power consumption that occurs in low resolution ADC designs. The proposed ADC was simulated in a 180-nm CMOS process, and at a 1.8 V supply voltage and a sampling rate of 1 MS/s, it consumed 46.06 𝜇W of power, achieved an SNDR of 49.76 dB and an ENOB of 7.9738 bits, and obtained a FoM of 183.2 fJ/conv-step. The simulated DNL and INL are +0.186/-0.157 LSB and +0.111/-0.169 LSB.

• Journal of Korean Medicine for Obesity Research
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• v.24 no.1
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• pp.25-40
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• 2024

Objectives: In the present study, we investigated the effects of clean-diabetes mellitus 3 (C-DM3), a herbal formula with Trichosanthis Radix, Coptidis Rhizoma, Crataegi Fructus, and Cinnamomi Cortex, on the pathological and serological symptoms of diabetes and its related molecular mechanisms in diet-induced obese mice. Methods: We prepared an obese mouse model using a high-fat diet for 8 weeks and then administered the C-DM3 extract for 4 weeks. The changes of pathological and serological biomarkers for diabetes assessment were measured in the mice and histological changes were observed in the liver and pancreas tissues. We also identified the main compounds in the C-DM3 extract using high pressure liquid chromatography (HPLC) and analyzed the molecular mechanism of the disease condition by network pharmacological analysis. Results: In the in vivo, the administration of C-DM extract to obese mice significantly reduced body weight gain, fatty liver symptoms, and muscle loss, and decreased the levels of fasting blood glucose, insulin, aspertate aminotransferase, triglycerides, and low-density lipoprotein-cholesterol. In addition, C-DM extract significantly increased the phosphorylation of insulin receptor substrate 1, protein kinase b (AKT), phosphoinositide 3-kinase (PI3K), adenosine monophosphate-activated protein kinase, and glucose transporter 4 in all pancreatic and liver tissues, with inhibition of histopathological changes in obese mice. HPLC analysis identified hyperoside, berberine, epiberberine, columbamin, coptisine, coumarin, jatrorrhizine, and citric acid as the main compounds. In the network pharmacological analysis, the molecular targets of C-DM3 extract on obesity and diabetes were shown as the insulin, AKT, PI3K, and mitogen-activated protein kinase pathways with the regulation of inflammatory molecules interleukin 6 (IL-6), jun proto-oncogene, and IL-1β, which matched our in vivo targets. Conclusions: Based on these results, C-DM3 extract is expected to be effective in improving obesity and preventing diabetic progression.

• Journal of the Daesoon Academy of Sciences
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• v.50
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• pp.33-68
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• 2024

Byun Chan-rin (1934-1985) intertextually reconciled important world religions such as Christianity, Buddhism, Taoism, and Confucianism from the perspective of Pungryu (風流), also known as Seon (僊), which he considered to be the foundation of the Korean spirit. Naturally, his category of Pungryu also encompassed modern Korean national religions. He emphasized the necessity of a neo-religion in order to overcome the exclusive limitations of various world religions as each was bound by their own tradition, and hence deviated from the mainstream of the Great Way of Pungryu. He also appreciated various indigenous new religions in modern Korea, including concept of epoch-making and the practices of Kang Il-sun (姜一淳), as "neo-religion" that could overcome the limitations of world religions by elevating the magical activities of shamanism to the Great Way. His appraisal was positive, and he refrained from dismissing this growing movement as "superstitions" or "new emerging religions" embraced by the common people. From his viewpoint, the important indigenous new religions in modern Korea were not the ruling religions of the empire but alternative religions of the colonial people, and the concept of "Great Opening of the Later World (後天開闢)" in modern indigenous Korean religions and Kang's idea of the Resolution of Grievances for Mutual Beneficence (解冤相生) were creative evolutions of religion that overcame the contradictions and limitations of the world's religions. He presented the insight of a spiritual seeker who heralded the era of "SBNR" (spiritual but not religious), which seeks new possibilities for spirituality by escaping limitations of religiosity.

• Journal of Life Science
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• v.23 no.9
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• pp.1155-1162
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• 2013

Estrogen like activities were evaluated using ethanol and hot water extracts of gongjindan (GJD) and 3 types of brown algae by an in vitro detection system. Laminaria japonica and Undaria pinnatifida represented statistically significant (p<0.001) estrogen like activities, while GJD and Ecklonia stolonifera did not. Furthermore, activities of hot water extracts ($500{\mu}g/ml$) of Laminaria japonica and three mixture (Ecklonia stolonifera : Undaria pinnatifida : Laminaria japonica, 1: 1: 1) were stronger than that of $10^{-7}M$ $17{\beta}$-estradiol. These results suggest that Laminaria japonica contain estrogen like compounds. Based on these results, the prepared seaweed GJD were used for animal experiments about the effects on inhibition of platelet aggregation and serum lipid levels in ovariectomized rats. 9-week Old female SD-rats were randomly assigned to 3 groups as sham-operated rats, ovariectomized rats and ovariectomized rats that were treated with GJD. The rats were placed on prescribed diets for 5 weeks following ovariectomy. Total cholesterol and triglyceride contents on serum decreased in the SHAM group compared to the OVX-CON group. 5 weeks feeding of GJD resulted in significant lowering of triglyceride and a decreasing tendency of total cholesterol level. The level of HDL-cholesterol on serum increased significantly by feeding diets containing the GJD. The ability of platelet aggregation of group treated with GJD was less than that of the OVX-CON group. These results suggest that the beneficial effects of seaweed gongjindan may be used to improve menopausal syndrome.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.2
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• pp.1-11
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• 2015

This study sheds light on a pond design process which is a core facility of Hwaseol-dang in Muan, the Jeonnam. The plasticity of the pond was analyzed and interpreted for the design process using methods such as "literature search, interview, site visits, aerial pictures, aerial photographing, drawing figures of configuration plane via measurements, internet search, etc.", to trace the developing process of the design and the implications therein. The study results being centered on the developing process of the pond design are summarized herein below. The position of the Hwaseol-dang, being formed on a low hill having low competence as a place for a pavilion, draws more attention regarding its implications from the aspect of inner design. The pond Hwaseol-dang is in a rectangular shape of 1 : 1.2 ratio, in which the depth is a bit higher on the pond edge of the Hwaseol-dang thus being slanted, and Crape Myrtle, which is not known whether introduced during the formation of the pond, is cultivated on the island in the center widespread toward the southeast region. The planar design of the pond is interpreted as "rectangular pond" but it has a smooth half-moon shape where a part is excluded to remove edge. In particular, the three islands in rectangular pond, due to the narrow area, put one island and two half-moon-shaped islands in juxtaposition, and thus, although only being one island, resultantly exhibits the existence effect of proliferated three islands. This is allegedly due to the intentional formation aiming at the effect of hybrid while minimizing the overlap due to merging and adding from the aspect of constituting a design. Furthermore, the pond Hwaseol-dang is extended northwest along with Hwaseol-dang, and also the island in the center is thought to additionally have one or two, but the widespread phenomenon of the island in the center appears to consider the effect of "sit view on the floor of the pavilion of Hwaseol-dang". Considering that even a few examples of ponds having the three islands among the private house gardens in the nation are all curved ponds, the characteristics of the rectangular Hwaseol-dang pond establishing the garden effect of the three islands by modifying the one island in rectangular pond is highly notable. Considering that the three islands of "Yeongju, Bangjang, and Bongrae" is the original shape of the pond garden gestating Taoist ideology, as a symbolic design of a pond, it is regarded as the characteristics of the pond shape in Jeonnam area, and the so-called three treasures "Hwaseol-dang, Camellia, and oddly shaped stones, etc." are concentrated as the symbolism of Hwaseol-dang pond.