• Journal of the Korean Association of Geographic Information Studies
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• v.10 no.1
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• pp.92-101
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• 2007

Urban freight system includes not just intra-urban freight movement but also inter-urban movement as well. Hence, to make Busan a hub of North-east asia freight movement it is necessary to develop a comprehensive plan for infrastructure expansion as well as improvement of freight system based on the present facility situation. This study identifies the status of freight facilities in Busan by establishing the freight related infrastructure Database(DB) utilizing Geographic Information System(GIS), and to enable planners and decision-makers to utilize the DB to develop a future plan. The DB includes port facilities, major and minor arterial roads, railroad lines and facilities, depots, center city business areas, and urban infrastructures which are related to the freight movements. The analyses show that major transportation facilities in Busan consist of roads, railroads, coastal transportation, and international transportation, and it was found that intermodal facilities are inadequate for freight system in Busan. The results of this study will be useful for freight experts and planners to develop a comprehensive freight system plan.

• Korean Security Journal
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• no.19
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• pp.23-41
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• 2009

The purpose of this study is to investigate about security service history on 1930s in Korea. This study used materials by historical facts for the regulations, books and newspapers in 1930s. In 1930s, security service was unknown details of the historical contents so far. There are four parts conclusion of this study: police department of provisional government, security service agency in the provisional government, security service agents of an independence movement, the general society of Korea. Firstly, Korean regional government in Manchuria, which Kokminbu(國民府) organized the security service agency(警護局) for protect government and public security. Most importantly, the security service agency appearanced an important place which were the independence movement and self-governing administration for Koreans in Manchuria. And the security service agency was required by the security service regulations(警護條例) as law. Secondly, diversity activities of security service in police were exposed the duty as 'car escort service(車輛警護)' for offenders, the 'township office guard' from mobsters, 'woodland protect service(林野警護團)' for fire-raisers. security service as police officer were widely application for protection and safety from danger. Thirdly, Mass society was needed to service for public security in daily events such as 'noted singer meeting', 'funeral procession to the graveyard', 'athletic meeting' as private establishment of security service agency in nowadays. people were wanted the private security service(私警護) from 1930s to present. Fourthly, Overseas security service mentioned in attack of politician, protect from poison and security service about train vessel fleet. In 1930s, security service is comprehensive protection which were not only bodyguard, but also safeguard for hazardous materials.

• Journal of the Korean Society of Clothing and Textiles
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• v.31 no.6 s.165
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• pp.848-858
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• 2007

Sontag and Lee (2004) recently developed an objectively measurable instrument, the Proximity of Clothing to Self(PCS) Scale, which measured the psychological closeness of clothing to self. They validated a 4-factor, 24-item PCS Scale for use with adolescents and identified the need for confirmation of the factor structure with other age groups. This paper extends the work of Sontag and Lee by employing the PCS Scale with older persons, age 65 and over, and reports the validation of a 3-factor, 19-item PCS Scale for older persons. A mail survey was sent to a national random sample of 1,700 older Persons by means of a list purchased from a U.S. survey sampling company in late November 2004. Total usuable number of respondents was 250 with an adjusted response rate of 15.6 percent. Three analytical rounds of confirmatory factor analysis(CFA) to test the construct validity of the PCS Scale were conducted by using AMOS 5.0(Analysis of Moment Structures), one of several structural equation modeling(SEM) programs. Completion of three rounds of the CFA resulted in a 3-factor, 19-item PCS Scale with demonstrated construct validity and reliability for older persons. The three PCS dimensions are clothing in relation to 1) self as structure-process(PCS Dimension 1-2-3 combined), 2) self-esteem-evaluative and affective processes(PCS Dimension 4-5 combined), and 3) body image and body cathexis(PCS Dimension 6). The initially hypothesized 6-factor scale(Sontag & Lee, 2004) was not confirmed for adolescents in their study nor with older persons in this study. In addition, the 4-factor solution for the adolescent group did not hold for older persons. It appears that the self-system of older persons is more integrated than may be true for younger individuals. Recommendations for future testing of construct validity of the PCS Scale are made.

• The Journal of Korean Philosophical History
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• no.52
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• pp.281-310
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• 2017

This paper is a reflective study of contemporary Korean scholars' claims that they criticize the explanation of Zhu Xi(朱熹, 1130-1200)'s psychology in which he explains that the 24th Hexagram of $F{\hat{u}}$[復卦] shows the state that the mind has not happened yet[未發]. Zhu Xi explains the 24th Hexagram of $F{\hat{u}}$[復卦] with the theory of no mind yet[未發說]. Several scholars in modern Korea, however, raise the question of whether "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" of the 24th Hexagram of $F{\hat{u}}$ is enough to explain the state of no mind yet. And they think that "thoughtless[思慮未萌]" is appropriate to explain the state in which the mind has not yet occurred, but it is not to "being not dark to perception". In this study, we would like to show that Zhu Xi's interpretation of the 24th Hexagram of $F{\hat{u}}$[復卦] fully explains the fact that "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" explain the theory of no mind yet[未發說]. Zhu Xi's 'the theory of no mind yet[未發說]' is divided into two periods, a period of 'old theory on $zh{\bar{o}}ngh{\acute{e}}$[中和舊說]' and a period of 'new theory on $zh{\bar{o}}ngh{\acute{e}}$[中和新說]'. He develops 'the theory of no mind yet[未發說]' on the basis of 'the theory that nature is body and mind is action[性體心用說]' during the period of old theory, and develops the theory[未發說] based on 'the theory that mind controls nature and feelings[心統性情說]' during the new theory. Between the two periods, the status of the mind changes from "the mind has already happened[已發]" to "through which the mind has not yet arisen and the mind has already risen[未發已發]". And its role also changes from 'what nature is happened' to 'presiding on nature and emotion.' This change affects the interpretation of the idea that the mind has not yet happened, that thoughts have not budged yet[思慮未萌], perception is not dark[知覺不昧].

• (The)Study of the Eastern Classic
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• no.49
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• pp.7-38
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• 2012

This study is an argument that Yeoheon Jang Hyun Gwang's Yeok-Hak-Do-Seol has been on the context of the typical Confucian methodology of self-organization for a sage's or superman's character (爲己之學) and completed the methodology. Therefore the context from Confucius to Southern Song China Era is argued as a context of development and systematization of the methodology. In addition the fact that Zhuxi(朱熹) and his students had systimatization of the methodology with the publications of some important textbooks is also explained. The most stressed thing of this study is Yeoheon's Yeok-Hak-Do-Seol is just the text that succeeded them as the methodology of self-organization and had a special purpose of completion of the methodology not only with comprehensive items of practice but also intuition into the human's life and the world by his mastery of Yeokhak(易學). The viewpoint this study keeps is the Confucian methodology of self-organization is considered for the purpose of development and upholding the Confucian truth, and thus the methodology itself has been regarded as the necessary one that is the closest approximation to a pursuit of Confucian truth. According to this viewpoint we can observe the features of methodology of the pursuit of Confucian truth from the Yeok-Hak-Do-Seol. However the Yeok-Hak-Do-Seol has its purpose merely on a human being's self-organization but also on an enormous enterprise to make the universe peace or sustainability of the world. His stress on the enterprise shows that his methodology is not a merely repetition of the tradition of the Zhuzixue but a creative deveopment of the tradition. The other feature is that his methodology is systematization on the basis of Yeokhak, or the study of Yi-jing(易經). The main method he intensified is easiness and simplification that is the main point which he extracted from Yi-jing as the most important and necessary way of life.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.53-105
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• 2021

The purpose of this study is to clarify the meaning of Gwonji (權智, Authority and Foreknowledge) through the phrases contained in the section, Gwonji of the Jeon-gyeong (known in English as The Canonical Scripture), and to compare the changes that each verse from Gwonji underwent by juxtaposing it against the sixth edition of Daesoon Jeong-gyeong (which was published prior to the Jeon-gyeong) to explore the term's literary meaning. In order to save the world, Sangje descended to human world and performed the Cheonjigongsa (Reordering Works of the Universe) for nine years with the power he exercises over the Three Realms of Heaven, Earth, and Humanity. Based on the plan set by the Cheonjigongsa, Sangje's teachings were spread to humanity and provided as the basis for building the earthly paradise. From this perspective, this study demonstrates its significance by providing a comprehensive approach to the Jeon-gyeong by highlighting the subject of Sangje's authority and wisdom as recorded in the section titled Gwonji. There is also value in the variant verses from Gwonji that the study discovered by comparing and analyzing the phrases from chapters one and two of Gwonji as they appear in the Jeon-gyeong with their equivalents from the sixth edition of Daesoon Jeong-gyeong, which was published in 1965, nearly a decade before Daesoon Jinrihoe's publication of the Jeon-gyeong in 1974. The results of this comparative study of parallel passages related to Gwonji are as follows: First, Gwonji can be understood as the authority and wisdom of Sangje, and this is the core element in realizing the Earthly Paradise through His Cheonjigongsa. Second, phrases related to Sangje's authority and wisdom are spread out in the seven sections of the Jeon-gyeong, and they were written to emphasize the main purpose suggested in each section or chapter. Third, in sections other than Gwonji, the great power of Sangje is exercised to treat matters related to deities and social problems, whereas in Gwonji part, it is dedicated to the performance of Cheonjigongsa. Fourth, there are five sections of the Jeon-gyeong which are organized into chapters. All of these sections and their chapters indicate the year when key events transpired. Fifth, when passages from chapter one of Gwonji is compared to parallel passages from Daesoon Jeon-gyeong, there are several verses that vary in terms of their wording and also sentences that indicate a different dates or times for certain events.