• Economic and Environmental Geology
• /
• v.55 no.6
• /
• pp.737-760
• /
• 2022

For the geological disposal of high-level radioactive wastes (HLW), an understanding of deep subsurface environment is essential through geological, hydrogeological, geochemical, and geotechnical investigations. Although South Korea plans the geological disposal of HLW, only a few studies have been conducted for characterizing the geochemistry of deep subsurface environment. To guide the hydrogeochemical research for selecting suitable repository sites, this study overviewed the status and trends in hydrogeochemical characterization of deep groundwater for the deep geological disposal of HLW in developed countries. As a result of examining the selection process of geological disposal sites in 8 countries including USA, Canada, Finland, Sweden, France, Japan, Germany, and Switzerland, the following geochemical parameters were needed for the geochemical characterization of deep subsurface environment: major and minor elements and isotopes (e.g., ³⁴S and ¹⁸O of SO₄^2-, ¹³C and ¹⁴C of DIC, ²H and ¹⁸O of water) of both groundwater and pore water (in aquitard), fracture-filling minerals, organic materials, colloids, and oxidation-reduction indicators (e.g., Eh, Fe²⁺/Fe³⁺, H₂S/SO₄^2-, NH₄⁺/NO₃^-). A suitable repository was selected based on the integrated interpretation of these geochemical data from deep subsurface. In South Korea, hydrochemical types and evolutionary patterns of deep groundwater were identified using artificial neural networks (e.g., Self-Organizing Map), and the impact of shallow groundwater mixing was evaluated based on multivariate statistics (e.g., M3 modeling). The relationship between fracture-filling minerals and groundwater chemistry also has been investigated through a reaction-path modeling. However, these previous studies in South Korea had been conducted without some important geochemical data including isotopes, oxidationreduction indicators and DOC, mainly due to the lack of available data. Therefore, a detailed geochemical investigation is required over the country to collect these hydrochemical data to select a geological disposal site based on scientific evidence.

• Journal of the Daesoon Academy of Sciences
• /
• v.47
• /
• pp.1-37
• /
• 2023

This essay seeks to answer the question of how best to understand Korean new religious movements (KNRMs). KNRMs have the characteristics of folk religion, ethno-religion, or popular religion. KNRMs are products of the national consciousness promoted by Korean society during the Late Joseon Dynasty at the turning point of modern Yi-Jing Studies. From the perspective of social evolutionary theory of developmental history, during that period, Joseon (Korea), like China, was faced with a double-edged sword consisting of the strength of tradition and the upheaval of modernity. If the strength of tradition depended on the Yi-Jing Studies to promote national enlightenment toward anti-imperialist aims, then it was equally the case that modernity depended on the sense of urgency to guide the people to secure livelihoods and edification regarding anti-feudalism. In this essay, the KNRMs that appeared during this transition period of Yi-Jing Studies will be a significant focus, and the worldview of Daesoon Thought will be the main focus. As one of the central topics, intensive discussion will be dedicated to the issue of the nature of pre-experientialism (先驗主義) which characterized the Great Opening (開闢). The principles of Daesoon Thought have a religious dimension of realistic awareness that guides the people's lives and edifies them. The process of the Great Opening aims to secure an ontological clock that tracks the Great Itineration of the world toward Daesoon Truth. This in turn as a process establishes the epistemological world of the Reordering Works of Heaven and Earth (天地公事) and reaches the axiological boundary of the future world. The links among the Three Realms is characterized by a pre-experientialist line that experiences the space-time nature of the universe as the Great Opening of the Later World (後天) within the framework of Heaven and Earth. Throughout this course, humans look to enjoy the infinite vitality of the universe from within their own finite vitality. Therefore, Daesoon Thought can overcome perceived reality through pre-experientialist channels such as the Great Opening of the Later World and aim for a state of self-awareness such as the Earthly Paradise. This is an attempt to participate and practice in the actual world rather than pursuing a world of transcendental ideas, and therefore, it tends to be proactive in the world rather than exhibit a passive tendency to be worldliness. In conclusion, the truth of Daesoon Thought, which is characterized by the Great Opening of the Later World, contains a future-oriented outlook that longs for a Nextopia full of hope and promise rather than idealistic fancy towards a Utopia or well-founded dread and disdain towards Dystopia.

• The Journal of the Petrological Society of Korea
• /
• v.27 no.3
• /
• pp.109-120
• /
• 2018

The distributional characteristics of fault segments in Cretaceous and Tertiary rocks from southeastern Gyeongsang Basin were derived. The 267 sets of fault segments showing linear type were extracted from the curved fault lines delineated on the regional geological map. First, the directional angle(${\theta}$)-length(L) chart for the whole fault segments was made. From the related chart, the general d istribution pattern of fault segments was derived. The distribution curve in the chart was divided into four sections according to its overall shape. NNE, NNW and WNW directions, corresponding to the peaks of the above sections, indicate those of the Yangsan, Ulsan and Gaeum fault systems. The fault segment population show near symmetrical distribution with respect to $N19^{\circ}E$ direction corresponding to the maximum peak. Second, the directional angle-frequency(N), mean length(Lm), total length(Lt) and density(${\rho}$) chart was made. From the related chart, whole domain of the above chart was divided into 19 domains in terms of the phases of the distribution curve. The directions corresponding to the peaks of the above domains suggest the directions of representative stresses acted on rock body. Third, the length-cumulative frequency graphs for the 18 sub-populations were made. From the related chart, the value of exponent(${\lambda}$) increase in the clockwise direction($N10{\sim}20^{\circ}E{\rightarrow}N50{\sim}60^{\circ}E$) and counterclockwise direction ($N10{\sim}20^{\circ}W{\rightarrow}N50{\sim}60^{\circ}W$). On the other hand, the width of distribution of lengths and mean length decrease. The chart for the above sub-populations having mutually different evolution characteristics, reveals a cross section of evolutionary process. Fourth, the general distribution chart for the 18 graphs was made. From the related chart, the above graphs were classified into five groups(A~E) according to the distribution area. The lengths of fault segments increase in order of group E ($N80{\sim}90^{\circ}E{\cdot}N70{\sim}80^{\circ}E{\cdot}N80{\sim}90^{\circ}W{\cdot}N50{\sim}60^{\circ}W{\cdot}N30{\sim}40^{\circ}W{\cdot}N40{\sim}50^{\circ}W$) < D ($N70{\sim}80^{\circ}W{\cdot}N60{\sim}70^{\circ}W{\cdot}N60{\sim}70^{\circ}E{\cdot}N50{\sim}60^{\circ}E{\cdot}N40{\sim}50^{\circ}E{\cdot}N0{\sim}10^{\circ}W$) < C ($N20{\sim}30^{\circ}W{\cdot}N10{\sim}20^{\circ}W$) < B ($N0{\sim}10^{\circ}E{\cdot}N30{\sim}40^{\circ}E$) < A ($N20{\sim}30^{\circ}E{\cdot}N10{\sim}20^{\circ}E$). Especially the forms of graph gradually transition from a uniform distribution to an exponential one. Lastly, the values of the six parameters for fault-segment length were divided into five groups. Among the six parameters, mean length and length of the longest fault segment decrease in the order of group III ($N10^{\circ}W{\sim}N20^{\circ}E$) > IV ($N20{\sim}60^{\circ}E$) > II ($N10{\sim}60^{\circ}W$) > I ($N60{\sim}90^{\circ}W$) > V ($N60{\sim}90^{\circ}E$). Frequency, longest length, total length, mean length and density of fault segments, belonging to group V, show the lowest values. The above order of arrangement among five groups suggests the interrelationship with the relative formation ages of fault segments.

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.215-249
• /
• 2011

This essay reflects on the modernity of Korea by examining the transformation of the traditional knowledge system from a historico-semantic perspective with its focus on the opposition and collision of the old and the new conception occurred in the early period(1890~1910) of the acceptance of the Western modern civilization. With scientific success, trick of reason, Christianity and evolutionary view of history, the Western modernity regarded itself as a peak of civilization and forced the non-Western societies into the world system in which they came to be considered as 'barbarism(野蠻)' or 'half-enlightened(半開).' The East Asian civilization, which had its own history for several centuries, became degraded as kind of delusion and old-fashioned customs from which it ought to free itself. The Western civilization presented itself as exemplary future which East Asian people should achieve, while East Asian past traditions came to be conceived as just unnecessary vestiges which it was better to wipe out. It can be said that East Asian modernization was established through the propagation and acceptance of the modern products of the Western civilization rather than through the preservation of its past experience and pursuit of the new at the same time. Accordingly, it is difficult to apply directly to East Asian societies Koselleck's hypothesis; while mapping out his Basic Concept of History, he assumed that, in the so-called 'age of saddle,' semantic struggle over concepts becomes active between the past experience and the horizon of expectation on the future, and concepts undergoes 'temporalization', 'democratization', 'ideologization', 'politicization.'The struggle over the old and new conceptions in Korea was most noticeable in the opposition of the Neo-Confucian scholars of Hwangseongsinmun and the theorists of civilization of Doknipsinmun. The opposition and struggle demanded the change of understanding in every field, but there was difference of opinion over the conception of the past traditional knowledge system. For the theorists of civilization, 'the old(舊)' was not just 'past' and 'old-fashioned' things, but rather an obstacle to the building of new civilization. On the other hand, it contained the possibility of regeneration(新) for the Neo-Confucian scholars; that is, they suggested finding a guide into tomorrow by taking lessons from the past. The traditional knowledge system lost their holy status of learning(聖學) in the process of its change into a 'new learning(新學),' and religion and religious tradition also weakened. The traditional knowledge system could change itself into modern learning by accepting scientific methodology which pursues objectivity and rationality. This transformation of the traditional knowledge system and 'the formation of the new learning from the old learning' was accompanied by the intersection between the old and new conceptions. It is necessary to pay attention to the role played by the concept of Sil(hak)(實學) or Practical Learning in the intersection of the old and new conceptions. Various modern media published before and after the 20th century show clearly the multi-layered development of the old and new conceptions, and it is noticeable that 'Sil(hak)' as conceptual frame of reference contributed to the transformation of the traditional knowledge system into the new learning. Although Silhak often designated, or was even considered equivalent to, the Western learning, Neo-Confucian scholars reinterpreted the concept of 'Silhak' which the theorists of civilization had monopolized until then, and opened the way to change the traditional knowledge system into the new learning. They re-appropriated the concept of Silhak, and enabled it to be invested with values, which were losing their own status due to the overwhelming scientific technology. With Japanese occupation of Korea by force, the attempt to transform the traditional knowledge system independently was obliged to reach its own limit, but its theory of 'making new learning from old one' can be considered to get over both the contradiction of Dondoseogi(東道西器: principle of preserving Eastern philosophy while accepting Western technology) and the de-subjectivity of the theory of civilization. While developing its own logic, the theory of Dongdoseogi was compelled to bring in the contradiction of considering the indivisible(道and 器) as divisible, though it tried to cope with the reality where the principle of morality and that of competition were opposed each other and the ideologies of 'evolution' and 'progress' prevailed. On the other hand, the theory of civilization was not free from the criticism that it brought about a crack in subjectivity due to its internalization of the West, cutting itself off from the traditional knowledge system.

• Sim-seong Yeon-gu
• /
• v.38 no.1
• /
• pp.1-44
• /
• 2023

Hexagram Bi (比 ䷇ 8) is one of the hexagrams comprised of one-unbroken line and five-broken lines. The hexagrams of one-unbroken and five-broken lines symbolize the relationship and dynamics between one yang-consciousness and the five-yin unconsciousness. The hexagram of one-unbroken line and five-broken lines has six different images depending on the position of the one unbroken line from the beginning line to the top line. In terms of psychology, this means that the position change of one yang line in relation to five yin lines may symbolize the function of consciousness which clarifies and determines the content of the psyche. In addition, the flow of psychic energy can be examined through the process of one unbroken line's movement. In other words, the psychic contents of the beginning line of hexagram Bok (復 ䷗ 24), which is the beginning of the hexagram of one-unbroken line and five-broken lines, proceed sequentially, and then arrive at the process of the last sixth, hexagram Bak (剝 ䷖ 23) through the fifth, the hexagram Bi (8). That is, it can be said that the content of the hexagram and the line determined according to the position of one unbroken line show a certain psychic flow. As a result, the first hexagram Bok (復 ䷗ 24), after recovering and starting newly, means the beginning of consciousness. After that the process of proceeding with the second, third, and fourth lines represents the flow of consciousness. And in the fifth place, the fifth line of hexagram Bi, it reaches its peak and is placed in the optimal state of consciousness because of its right and centered position at this hexagram Bi. Like nature, the psyche gradually enters the path of decline from the highest state, which leads to the last sixth, the top line of hexagram Bak. However, the top line of the hexagram Bak, where everything falls off, contains the content of starting again in its top line. It is the beginning line of hexagram Bok to inherit this. This means the circumambulation of the psyche that changes from a psychologically difficult state of depression to a stage of recovery. There is a stage that must be passed in this circulation process, and that is the hexagram Gon (坤 ䷁ 2). October(tenth month)'s hexagram Gon is placed between hexagram Bak, the ninth month of the lunar calendar, and hexagram Bok, the eleventh month of the lunar calendar. This represents that the flow of recovery must go through a maternal process of hexagram Gon. The retreat to the psychological uterus is inevitable in regenerating the psyche. This process flows from the hexagram Bak and through hexagram Gon to the hexagram Bok. At this situation the hexagram Gon acts the absolutely necessary role. In addition, the main body of the hexagrams of one-unbroken and five-broken lines, including the Bi hexagram, is also the Gon hexagram composed of six-broken lines. In other words, all six hexagrams of one-unbroken and five-broken lines have a certain relationship with the Gon hexagram, and it would be meaningful to look at the correlation between the unbroken lines of the hexagrams of one-unbroken and five-broken lines and the corresponding broken lines of the hexagram Gon. This can be said to be the dynamics of the maternal unconscious connected to the state of consciousness in six forms. Therefore, each hexagram of one-unbroken and five-broken lines symbolizes the expression of the integration the mother archetype with the consciousness. Revealing this well is the meaning of the hexagram of one-unbroken and five-broken lines. Its hexagram image consists of a combination of Gon (☷), which symbolizes the mother, and the thunder (☳) the eldest son, the water (☵) the middle son and the mountain (☶) the third son. As a result, the hexagram Bok (復 ䷗ 24), Sa (師 ䷆ 7), Gyeom (謙 ䷠ 15), Ye (豫 ䷏ 16), Bi (比 ䷇ 8) and Bak (剝 ䷖ 23) are sequentially created in the order of the unbroken line. This is symbolically the evolutionary process of consciousness. In this way, the hexagrams of one-unbroken and five-broken lines, which mean the conjunction of mother and son, represent the advancing relationship between the maternal unconscious and consciousness. In addition, the relationship with the mother according to the position of the son is related to the dynamics of mother archetype to the attitude of consciousness. The psychological meaning can be deduced from the flow of six lines of hexagrams of one-unbroken and five-broken lines. And the state in which the activation of the consciousness is at its peak is the fifth line of the hexagram Bi, and comparing it with the contents of the corresponding fifth line of hexagram Gon not only can find the state and meaning of the conjunction of consciousness and the maternal unconscious, but the entire flow can be compared to the individuation process.