• (The)Study of the Eastern Classic
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• no.49
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• pp.109-136
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• 2012

'Old man' or 'old age' was not the parts of academic discipline in the Joseon era but Yeoheon put it in the philosophical 'problematization' of the learning of the Confucianism. He was argued that the old man or old age is not merely biological decline but it has the goal to achieve. The completion of self is the meaning and end of the life throughout the subjective realization and procedure of attaining the goal step by step. Well-aged old man is affirming the getting old and making the positive changing of old life time in his one sake. This essay is showing the Yeoheon's thought of old aging as the self-realizing well-ageing. Next, it is argued that the predicament of old age or old man is not just social welfare or biological aspects but it is serious philosophical problems. If it was just social or biological aspects then it is just a social phenomenon to approach the view of scientists. However, this is not only life and death and flux of time and relativities but also it is problematizing the self-identification subjectivities. Obviously, it is the significant that the old and or old age is fundamentally philosophical subject rather than social or biological materials. In the third chapter, we are dealing with the views of the life and death of Yeoheon. He was insisted that quite interesting opinion that is the all the lives in the universe include himself is 'a wayfarer'. It looks like a time traveler in the universe; we are just one who stays in a body for awhile. When we follow him, we are living in this universe in a time (disposable) but the same theorem is applying to the whole universe as well myriad creatures. Therefore, man has a job to do as an entity of the universe. Yeoheon was called it is the business as a job and we have to do the Dao till you end. The fourth, Yeoheon was suggested that the old man has his work and business. There are two kind of works for an old man, the former is self control as an old age that is call the old man's job and the latter is staying with the Dao that is called the old man's business. According to Yeoheon, man has charged to realize the law of the universe that means we are the moral entity; therefore we are business to complete ourselves. Old age is decline of physical activities rather than vigorous, therefore, we have to follow our body and self-affirmation of declination is the Dao. The final, Yeoheon was advised that the old man better saved in the current of the Dao, because the physical function is declining but the shining Dao is within the mind in the body. It is motivation of the self-dignity of old man and one who recognizes the work to do even in the old body that he will be the significant among all the society not a lonely old man anymore. Old aging is biological twilight but the considerable real size expertise and self-affirmation is the Dao of old age. We are meditating nowadays in Yeoheon's philosophical context on old man or old aging. By him, the old age is man of dignity as long as he realizes in his Dao through the business and self-affirmation.

• Journal of the Korean Association of Geographic Information Studies
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• v.24 no.2
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• pp.12-28
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• 2021

Based on the global smart city promotion trend, in 2018, the "Fourth Industrial Revolution Committee" selected "sustainability" and "people-centered" as keywords in relation to the direction of domestic smart city policy. Accordingly, the Living Lab program, which is an active citizen-centered innovation methodology, is applied to each stage of the domestic smart city construction project. Through the Living Lab program, and in collaboration with the public and experts, the smart city discovers local issues as it focuses on citizens, devises solutions to sustainable urban problems, and formulates a regional development plan that reflects the needs of citizens. However, compared to citizen participation in urban regeneration projects that have been operated for a relatively long time, participation in smart city projects was found to significantly differ in level and sustainability. Therefore, this study conducted a comparative analysis of the characteristics of citizen participation at each stage of an urban regeneration project and, based on Arnstein's "Participation Ladder" model, examined the level of citizen participation activities in the Living Lab program carried out in a smart city commercial area from 2018 to 2019. The results indicated that citizen participation activities in the Living Lab conducted in the smart city project had a great influence on selecting smart city services, which fit the needs of local residents, and on determining the technological level of services appropriate to the region based on a relatively high level of authority, such as selection of smart city services or composition of solutions. However, most of the citizen participation activities were halted after the project's completion due to the one-off recruitment of citizen participation groups for the smart city construction project only. On the other hand, citizens' participation activities in the field of urban regeneration were focused on local communities, and continuous operation and management measures were being drawn from the project planning stage to the operation stage after the project was completed. This study presented a plan to revitalize citizen participation for the realization of a more sustainable smart city through a comparison of the characteristics and an examination of the level of citizen participation in such urban regeneration and smart city projects.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.41 no.6
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• pp.727-736
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• 2021

Road tunnel lengths are increasing. Some 1,300 tunnels with 1,102 km in length had been increased till 2019 from 2010. There are 64 tunnels over 3,000 m in length, with their total length adding up to 276.7 km. Safety facilities in the event of a tunnel fire are critical so as to prevent large-scale casualties. Standards for installing disaster prevention facilities are being proposed based on the guidelines of the Ministry of Land, Infrastructure and Transport, but they may be limited to deep underground tunnels. This study was undertaken to provide guidelines for the spacing of evacuation connection passages and the widths of evacuation connection doors. Evacuation with various spacing and widths was simulated in regards to evacuation time, which is the measure of safety, using the evacuation analysis simulation software EXODUS Ver.6.3 and the fire/smoke analysis software SMARTFIRE Ver.4.1. Evacuation connection gates with widths of 0.9 m and 1.2 m, and spacings of 150 m to 250 m, were set to every 20 m. In addition, longitudinal slopes of 6 % and 0 % were considered. It was determined to be safe when the evacuation completion time was shorter than the delay diffusion time. According to the simulation results, all occupants could complete evacuation before smoke spread regardless of the width of the evacuation connection door when the longitudinal slope was 6 % and the interval of evacuation connection passage was 150 m. When the evacuation connection passage spacing was 200 m and the evacuation connection gate width was 1.2 m, all occupants could evacuate when the longitudinal slope was 0 %. Due to difference in evacuation speed according to the longitudinal slope, the evacuation time with a 6 % slope was 114 seconds shorter (with the 190 m connection passage) than with a 0 % slope. A shorter spacing of evacuation connection passages may reduce the evacuation time, but this is difficult to implement in practice because of economic and structural limitations. If the width of the evacuation junction is 1.2 m, occupants could evacuate faster than with a 0.9 m width. When the width of a connection door is 1.2 m with appropriate connection passage spacing, it might provide a means to increase economic efficiency and resolve structural limitations while securing evacuation safety.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.66 no.4
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• pp.392-402
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• 2021

The present study investigated the effects of tillage practices (deep cultivation [DC] and conventional tillage [CT]) and extended planting dates (mid-June to July) for maize-onion rotation in paddy fields. The silage corn (Zea mays L.) cultivar 'Kwangpyeongok' and the waxy corn cultivar 'Ilmichal' were planted on June 14, July 3, and July 15 in 2019. In both maize, the plant height of June 14 planted was up to 100 cm greater than that of July 15 planted on August 16 and up to 40 cm on August 30. At 30 Days after planting, the leaf area index (LAI) of silage corn planted on July 3 and 15 greater than that of corn planted on June 14 due to high temperature in the early season; however, there were no differences in the LAI of waxy corn according to the planting date. Despite favorable temperature, plants sown on July 3 and 15 experienced high moisture stress during the seedling stage due to consistent rainfall, and waxy corn was highly sensitive to high moisture stress. The total yield of silage corn was 1,232 (845 in TDN), 860 (598 in TDN), and 765 (508 in TDN) DW kg·10a^-1 for plants sown on June 14, July 3, and July 15, respectively. The fresh marketable ear yield of waxy corn was 872, 814, and 525 FW kg·10a^-1 for plants sown on June 14, July 3, and July 15, respectively. After the completion of maize cultivation, onion seedlings (Allium cepa L.) were transplanted on November 12, 2019, and harvested on May 27, 2020. Neither summer tillage nor maize planting date affected onion growth or yield. The marketable onion yield was 8,305 and 7,848 kg·10a^-1 with DC and CT, respectively. In conclusion, DC did not improve maize growth or yield under paddy conditions. Mid-June to early July is a practical window for maize planting for growers in this region.

• Conservation Science in Museum
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• v.26
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• pp.25-34
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• 2021

3D printing technology has been actively applied for the restoration of cultural properties. However, its application to the restoration of glass cultural properties has not yet been reported and thus requires further study. In this study, 3D printing technology was used to restore a defective part of a glass sarira bottle that forms an element of a series of sarira reliquaries commissioned by Yi Seonggye (known as King Taejo after founding the Joseon Dynasty) that was excavated from Geumgangsan Mountain (designated as Treasure No. 1925) and is currently housed at the National Museum of Korea. The defective area was reproduced using 3D printing and the printed reproduction was reproduced again using an epoxy resin. This latter piece was used as the restoration component rather than the 3D printed element. After the completion of the conservation treatment, the materials used for the 3D printing were compared with transparent materials used to restore ceramics to evaluate their usability and stability. A total of five specimens were produced, including from photocurable resin made by a stereo lithography apparatus (SLA), epoxy resin, acrylic resin, and more. They were exposed to UV for 96 hours to test for yellowing. Of the two specimens made of photocurable resins and exposed to UV, one was sprayed with a UV blocking agent but the other was exposed as-is. The UV exposure test showed that the specimen made by the SLA and sprayed with a UV blocking agent and the specimen made of epoxy resin were stable in terms of yellowing with a change in the b-value was less than 1. They are thus considered to be suitable materials for the restoration of glass cultural properties. Such glass cultural properties are often diverse in shape and their restoration can be difficult as they generally consist of a range of complex parts that hamper restoration. In this regard, diverse materials should be considered when selecting materials for the restoration of glass cultural properties.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.69-97
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• 2021

'Déconstruction' is a system of thought that induces the emergent property that characterizes contemporary philosophy. The tradition of ancient Greek philosophy evolved over and over again, giving rise to the Renaissance and Enlightenment. It seemed to have reached its end under the historical perspective of modernity. However, contemporary philosophy wanted to see more possibilities through the deconstruction of modern philosophy. If modern philosophy dreams of a strange cohabitation between God and man with the humanistic completion of Plato's philosophy, modern philosophy rejects even that through deconstruction. Although Plato's classical metaphysics is a stable system centered around the absolute, it is ultimately based on God and religion. Under that system, human autonomy is only the autonomy bestowed by God. Contemporary philosophy is one of the results of efforts that try to begin philosophy from the original human voice through deconstruction. Instead of epistemology dependent on metaphysics, they wanted to establish epistemology from human existence and realize the best good that would set humans free through deconstruction. As such, it is no mistake to say that deconstruction is also an extension of the modern topic of human freedom. Deconstruction and human freedom act as one body in that the two cannot be separated from each other. Oddly enough, Daesoon Thought, which seems to have religious faith and traditional conservatism as main characteristics, has an emergent property that encompasses modern and contemporary times. The period of Korea, when Kang Jeungsan was active and founded Daesoon Thought, has an important meaning for those who have a keen view of history. Such individuals likely think that they have found a valuable treasure. This is because that period was a time when ideological activities were conducted due to an intense desire to discover the meaning of human freedom and envision a new world without copying the ways of the West. Instead they looked to face internal problems and raise people's awareness through subjectivity. In other words, the subtle ideas created by Korea's self-sustaining liberalism often take the form of what is commonly called new religions in modern times. Among these new religions, Daesoon Thought, as a Chamdonghak (true Eastern Learning), aims to spread a particular modern value beyond modern times through the concept of Haewon (the resolution of grievances) that was proclaimed by Jeungsan. The Haewon espoused in Daesoon Thought is in line with the disbandment of modern philosophy in that it contains modernity beyond modern times. First, Haewon means to resolve the fundamental resentment of human existence, which arose from Danju's grievance. Secondly, Haewon in Daesoon Thought encompasses the Haewon of the Three Realms of Heaven, Earth, and Humanity centers on a Haewon-esque style of existence called Injon (Human Nobility). Haewon in Daesoon Thought can be understood in the same context as Derrida's philosophy of Deconstruction. Modern deconstruction attempts to expose the invisible structures and bonds within human society and attempt to destroy them. In a similar way, Haewon endeavors to resolve the conflicts among the Three Realms by releasing the bonds of fundamental oppression that hinder the Three Realms of Heaven, Earth, and Humanity.

• Journal of Practical Agriculture & Fisheries Research
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• v.23 no.1
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• pp.89-104
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• 2021

Based on the TF-IDF weighted value that evaluates the importance of words that play a key role, the semantic network analysis(SNA) was conducted on the self-introduction letter of freshman at Korea National College of Agriculture and Fisheries(KNCAF) in 2020. The top three words calculated by TF-IDF weights were agriculture, mathematics, study (Q. 1), clubs, plants, friends (Q. 2), friends, clubs, opinions, (Q. 3), mushrooms, insects, and fathers (Q. 4). In the relationship between words, the words with high betweenness centrality are reason, high school, attending (Q. 1), garbage, high school, school (Q. 2), importance, misunderstanding, completion (Q.3), processing, feed, and farmhouse (Q. 4). The words with high degree centrality are high school, inquiry, grades (Q. 1), garbage, cleanup, class time (Q. 2), opinion, meetings, volunteer activities (Q.3), processing, space, and practice (Q. 4). The combination of words with high frequency of simultaneous appearances, that is, high correlation, appeared as 'certification - acquisition', 'problem - solution', 'science - life', and 'misunderstanding - concession'. In cluster analysis, the number of clusters obtained by the height of cluster dendrogram was 2(Q.1), 4(Q.2, 4) and 5(Q. 3). At this time, the cohesion in Cluster was high and the heterogeneity between Clusters was clearly shown.

• Korean Journal of Environment and Ecology
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• v.36 no.5
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• pp.481-495
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• 2022

This study was designed to identify the actual state of naturalized plants and invasive alien species that cause disturbances to the ecosystem, plants which are introduced after forest restoration, and explore the implications resulting from the project. Onsite examination included 29 sites which have been subjected to forest restoration by the Korea Forest Service. Once these were chosen, activity took place twice a year in the spring (May-June) and in the summer (August-September) in 2020 and 2021. Areas not relevant to the project sites were excluded from this activity so that we could identify the plants that could be understood to have been introduced or brought into the site after the actual forest restoration. And the correlation was analyzed, between the naturalized flora within the project sites and the working types applied to the site through confirmation of completion of the restoration project. The naturalized plants appearing on the entire site cover a total of 109 taxa, which includes 29 families, 80 genera, 108 species and 1 subspecies, while invasive plants included 3 families, 7 genera and 8 species. The number of classifications and the naturalization rate gradually decreased over time, after the project. While there was no significant difference between the number of classification groups and the naturalization rate for naturalized plants between project sites, given the number of taxa of naturalized plants, organized by type of damage, there were relatively more naturalized plants that appeared in the severed section of the Baekdudaegan Mountain Range, as well as at quarry and facility sites. Seeding apparently results in naturalization rates as high as 15.545%, on average, based on comparisons of naturalization rates by sowing, seeding, planting, herb planting, and sod pitching channels, all of these being methods of vegetation for planting/greening of bareland and slopes within the project areas. With no seeding, it was 9.167%, higher than the average. As for other vegetation, there was no significant difference depending on application of the working type. This means that unlike the plants subjected to planting, the working type of seed planting which makes it difficult to identify whether a certain plant is a naturalized plant greatly affects the introduction of naturalized plants to the restoration sites, even when using herb planting and sod pitching to control plants and results. Therefore the study suggests that there be inspection by experts of seeds when sowing within restoration sites. The results of this study suggest good practices that will help to direct effective vegetation restoration and follow-up management.

• Journal of Popular Narrative
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• v.27 no.2
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• pp.143-177
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• 2021

In the history of Korean literature, evaluations on 『Jirisan』 (Lee Byeong-ju) are bisected. Some evaluate it as a novel of authentic records which reproduces the history before and after the emancipation objectively while others say it takes advantage of anti-communistic ideology. This study analyzes that difference is resulted not from the distinction of perspectives but from cracks in the text. This is associated with the process of 『Jirisan』's publication. 『Jirisan』 was published serially in 『Sedae』 from 1972, and then, part of the manuscript was published in 1978 and the whole edition published in a series came to be republished in 1981. After that, in 1981 and 1985, part of the follow-up story was printed on the magazine, and then, with the memoirs of those two years as materials, the sixth and seventh volumes were again published through 'revision'. In other words, the publication of 『Jirisan』 is divided into that of the edition published in a series and that of the edition published in 1985 including the contents of revision. The theme of the work, 『Jirisan』 differs according to the point of its completion you may think of. This researcher pays attention to the difference of perspectives between the contents up to the fifth volume and those of the sixth and seventh volumes. Particularly, his evaluation on 'partisans' seems to have changed. In the edition published in a series, he extended 'partisans' into the independence movement in the Japanese colonial era under the Revitalizing Reforms system and adopted the representation of 'partisans' three-dimensionally whereas in the sixth and seventh volumes, he reproduced 'partisans' as beings that were the 'doctrinaire' and 'vicious' 'Reds' and had to be punished. In brief, with 『Jirisan』, he represented 'partisans' in the background of history before and after the emancipation and segmented the discourse, representation and ideology of the Cold War system, but in the process of revision, he stitched up 'partisans' as beings that were evil and losers. Consequently, with 『Jirisan』, he revealed the process of division and contention that proceeded around anti-communism/capitalism within the abyss of the 1970's to 80's and reproduced 'partisans' as beings that were either 'hostile (the Reds)' or 'unknown (losers)

• Journal of Christian Education in Korea
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• v.70
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• pp.107-140
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• 2022

This study is a review of the role of Christian education in the face of ecological crisis and the task of its recovery from the perspective of Moltmann's creation theory. Mankind has achieved epoch-making industrial development through several industrial revolutions. However, as a result, the ecosystem has suffered severe physical aches and has reached the point of revealing anomalies. In the face of such destruction and suffering of the ecosystem, Christian education needs to approach the ecological sensitivity toward the natural world more holistically and present a practical alternative. Moltmann reminds us that today's growing exploitation of nature by humans stems from a human-centered ecological consciousness that the world belongs to humans. At the same time, it suggests a transition to a God-centered ecological world consciousness. 'A community of creation', 'the fellowship of the Triune God', and 'eschatological new creation through the Sabbath' are key concepts that integrate God-centered ecological world consciousness. Based on Moltmann's creation theory, this article examines the ecological sensibility that Christian education should pursue from the point of view of the sacramental creative community, and reviews the role and practical alternatives of Christian education. Through this, it was derived that the world, including humans, is not owned by humans, but is a sacramental community that is built together toward the end as a part of nature and reveals the glory of God. In addition, it was suggested that Christian education need to be recognized as a suffering subject which mediates humanity and the nature of the mutual fellowship of reconciliation. in the fellowship of God. Sabbath keeping education, which celebrates God's creation and aims for the completion of the eschatological creation, will become a practical area for Christian education to practice for the restoration of the collapsed ecosystem. Moltmann's creation theory is significant in that it provides a meaningful Christian educational insight to restore the ecological environment as well as interest in the ecological environment that has been overlooked or ignored by Christian education.