• 지역과문화
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• v.7 no.2
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• pp.133-154
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• 2020

In this study, we reviewed the preparation process and the main Uimul involved in the procession of Gyeongsang Gamsa Doim in the late Joseon Dynasty. We reviewed the Yeongyeong- Ilgi, written by Cho, Jae-ho, and the Miam-Ilgicho, wtitten by Yoo Hee-chun. Those who had been appointed as a Gamsa by the Sammang System went through the Saeun and Sajo procedures to thank and say goodbye to the king before leaving for his assignment. The Gyoseo and Yuseo were usually received from the king at this time, but in some cases, they were received in the Seungjeongwon, or the Seori of Seungjeongwon brought them directly to the place where the Gamsa works. The Milbu with the Eoab was received along with the Yuseol, and the principle was to return the Milbu later. The procession of Gamsa is divided into the pre-and post-Gyoinsik procession and the Sunryeok procession. It was confirmed that the pre-Gyoinsik procession was made more compact than the post-Gyoinsik procession. In the study, we reviewed Ilsan, which is necessary for the officials' procession, and also examined the Gyoseo, Yuseo, Jeol·Wol, and Milbu received from the king. We also looked at the Gwan-in and Byeongb given by the former Gamsa at the the Gyoinsik. The Jeol, which means the command and the Wol, which means killing power, were given to the Gamsa. And unlike previous studies, it was confirmed that the Jeol was a perforated hexagon and and the Wol was a trident. Also, it was found that Ilsan is white, and there are two rows of Yuso on each of the six ribs of the umbrella. It is thought that the results of this study, which looked at the Doim process and Uimul by dividing the Gyeongsang-Gamsa Doim procession in the late Joseon Dynasty pre-and post-Gyoinsik, will be helpful in understanding the process of Gasmsa Doim. In addition, it is expected that it can be used as basic data for reproduction event of traditional culture related to Gwana, such as the reproduction of Gyeongsang-Gamsa Doim-Sunlyeok procession and Gyoinsik.

• Journal of the Korean Society of Floral Art and Design
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• no.45
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• pp.77-95
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• 2021

This study considers the problem of reality that our floral art has to overcome as a loss of the floral art spirit caused by the expansion of Western-centered formalism flower culture, and considers the discussion on the deformality of distancing and the free spirit of nomadism. The floral art, which works on the creator's aesthetic mental world through flowers, is an art of mental image that values the free mental world of the creator. It also refers to the importance of artist consciousness as an art of self-imago that makes the target world beyond the "expression of similarity" that reproduces the target world. In this context, the lack of concern about the identity of Korean floral art appears to be the creative training and work of Korean floral artists who are biased toward Western expression techniques and creative methods. It also expresses a problem with our cultural consciousness, which is dominated by the Western flower culture of flower design. Here, we are obliged to understand the reality of Korean floral art biased by Western flower design and to organize discussions to solve the problem. Therefore, this study examines the problems that our floral art has to overcome as part of seeking the identity of Korean floral art and enhancing the cultural value of Korean floral art through criticism of Western cultural acceptance. This is a historical consideration of the nature of Korean floral art to recover, while also a process of identifying the meaning of the free creative spirit that the artist should maintain as an aesthetic art. Furthermore, such criticism of the Korean floral art culture and discussion of introspection are expected to serve as an opportunity to further expand the academic discourse system for the floral art while embodying the "identity" of Korean floral art.

• Journal of the Korean Society of Floral Art and Design
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• no.44
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• pp.33-51
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• 2021

This thesis analyzes the formal characteristics of Dutch flower still life from the 17th century to the early 18th century and looks into the relevance with the Dutch art market from a macro perspective. The 17th Flower Still Life is to represent social hierarchy in that as the imported exotic, recherch items, the flowers were classified in the terms of their rarity and expensiveness. For this intriguing research, the subject is circumscribed to a vase of flowers, which is the quintessence of In the form of various Dutch Flower Still Life. Dutch society in the early 17th century was centered on the civilian class engaged in trade and commerce, which allowed them to purchase art works to show off their wealth, economic benefits and satisfaction of aesthetic tastes. Among them, the popularity of flower still life was related to the concentrated demand for rare flowers from the new continent. Accordingly, exact depiction and sense of the three dimensional manner were highly regarded in the early flower still life. For the tastes of the wealthy citizens who succeeded in business, the identity of flowers and the actual screen were considered as important. However, after the mid 17th century, economic growth in the Netherlands put an end, and the art market was also on a downward path. The demand class of flower still life has gotten farther away from the spirit of businessmen and has changed into city aristocrats who were stable rentiers. Their tastes laid emphasis on subjective sensibility, which meant that aristocratic, asymmetric, and dramatic chiaroscuro were preferred rather than being realistic. Furthermore, in the 18th century illusionistic realism was abandoned as an expression method of the planar characteristics and a new era in the floral still life was ushered with the reinforcement of decorative effect. From this perspective, it is not an exaggeration to say that romanticism, which is thought of as the beginning of Contemporary Art, originated from the aesthetic taste of Dutch civic culture.

• Proceedings of the Korean Society of Near Infrared Spectroscopy Conference
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• 2001.06a
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• pp.4107-4107
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• 2001

Previous works have shown the viability of NIRS technology for the prediction of fatty acids in Iberian pig fat, but although the resulting equations showed high precision, in the predictions of new samples important fluctuations were detected, greater with the time passed from calibration development to NIRS analysis. This fact makes the use of NIRS calibrations in routine analysis difficult. Moreover, this problem only appears in products like fat, that show spectrums with very defined absorption peaks at some wavelengths. This circumstance causes a high sensibility to small changes of the instrument, which are not perceived with the normal checks. To avoid these inconveniences, the software WinISI 1.04 has a mathematic algorithm that consist of create a “Repeatability File”. This file is used during calibration development to minimize the variation sources that can affect the NIRS predictions. The objective of the current work is the evaluation of the use of a repeatability file in quantitative NIRS analysis of Iberian pig fat. A total of 188 samples of Iberian pig fat, produced by COVAP, were used. NIR data were recorded using a FOSS NIRSystems 6500 I spectrophotometer equipped with a spinning module. Samples were analysed by folded transmission, using two sample cells of 0.1mm pathlength and gold surface. High accuracy calibration equations were obtained, without and with repeatability file, to determine the content of six fatty acids: miristic (SECV$\sub$without/=0.07% r$^2$$\sub$without/=0.76 and SECV$\sub$with/=0.08% r$^2$$\sub$with/=0.65), Palmitic (SECV$\sub$without/=0.28 r$^2$$\sub$without/=0.97 and SECV$\sub$with/=0.24% r$^2$$\sub$with/=0.98), palmitoleic (SECV$\sub$without/=0.08 r$^2$$\sub$without/=0.94 and SECV$\sub$with/=0.09% r$^2$$\sub$with/=0.92), Stearic (SECV$\sub$without/=0.27 r$^2$$\sub$without/=0.97 and SECV$\sub$with/=0.29% r$^2$$\sub$with/=0.96), oleic (SECV$\sub$without/=0.20 r$^2$$\sub$without/=0.99 and SECV$\sub$with/=0.20% r$^2$$\sub$with/=0.99) and linoleic (SECV$\sub$without/=0.16 r$^2$$\sub$without/=0.98 and SECV$\sub$with/=0.16% r$^2$$\sub$with/=0.98). The use of a repeatability file like a tool to reduce the variation sources that can disturbed the prediction accuracy was very effective. Although in calibration results the differences are negligible, the effect caused by the repeatability file is appreciated mainly when are predicted new samples that are not in the calibration set and whose spectrum were recorded a long time after the equation development. In this case, bias values corresponding to fatty acids predictions were lower when the repeatability file was used: miristic (bias$\sub$without/=-0.05 and bias$\sub$with/=-0.04), Palmitic (bias$\sub$without/=-0.42 and bias$\sub$with/=-0.11), Palmitoleic (bias$\sub$without/=-0.03 and bias$\sub$with/=0.03), Stearic (bias$\sub$without/=0.47 and bias$\sub$with/=0.28), oleic (bias$\sub$without/=0.14 and bias$\sub$with/=-0.04) and linoleic (bias$\sub$without/=0.25 and bias$\sub$with/=-0.20).

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.213-261
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• 2023

The purpose of this article was to examine whether the parallel passages from The Canonical Scripture and Jeungsan Cheonsa Gongsagi (甑山天師公事記 Records of the Reordering Works of Celestial Master Jeungsan), the first full-length record related to the life of Kang Jeungsan compiled by Lee Sang-ho, indicate the same chronology. A comparison of the contents between The Canonical Scripture and Jeungsan Cheonsa Gongsagi revealed the following. The contents of The Canonical Scripture are categorized by a table of contents. By way of contrast, the contents of Jeungsan Cheonsa Gongsagi, is organized year by year. When parallel passages appear, the two texts tend to indicate the same year for specific events, but the chronology of some events do not match. A comparison of the contents of The Canonical Scripture and the first edition of Daesoon Jeongyeong (大巡典經 The Canonical Scripture of the Great Itineration) shows the following. Once again, the contents of The Canonical Scripture are organized via a table of contents. The contents of the first edition of the Daesoon Jeongyeong are also indicated through a table of contents. When lined up for comparison, most of the passages show the same content to have occurred in matching years. However, new contents are contained in this record that were absent in Jeungsan Cheonsa Gongsagi. All of these texts contain a summary of the life of Kang Jeung-san; however, they are organized differently. Jeungsan Cheonsa Gongsagi presents that summary chronologically (year by year with some gaps in years). Daesoon Jeongyeong and The Canonical Scripture both feature a table of contents wherein chapters are based around specific themes. One key takeaway is that different passages appear in the contents of each text. Also, The Canonical Scripture and the first edition of the Daesoon Jeongyeong contain some parallel passages wherein the two texts disagree on what year some events took place. Despite the different style of organization, Jeungsan Cheonsa Gongsagi and The Canonical Scripture can still be compared and such comparison shows the same pattern as comparison between The Canonical Scripture and Daesoon Jeongyeong. As a result of organizing and comparing the contents of the table of contents with the chronological record, the parallel passages wherein chronology is disputed can be highlighted and the introduction of new passages can also be shown.

• Journal of Korean Living Environment System
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• v.16 no.2
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• pp.89-100
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• 2009

The present study was designed to observe the thermal dynamics of core and skin temperatures during sub-maximal treadmill exercise; to investigate the effect of regional body cooling during short rest after the treadmill exercise on the thermal dynamics. Three conditions (No cooling, Head/Hand cooling, Leg cooling) were simulated in a climatic chamber at 24±1℃ and 50±5%RH. Subjects performed two bouts of treadmill exercise at a rate of 80%HR_max followed by rest. Body cooling with a hood, long gloves, and a blanket that circulated water set at 15℃ was assigned during two bouts of rest. The results showed that (1) rectal temperature (T_re) did not show significant difference between three conditions; (2) Skin temperatures had specific features, depending on body regions. In particular, the initial fall phenomena of skin temperatures at the onset of exercise were noteworthy in the chest, thigh, calf, and finger tip. Of these, the most significant initial fall was found in finger temperature (T_fing). (3) During the period of the initial fall in skin temperatures, T_re gradually increased. (4) The magnitude of the fall of T_fing at the onset of 2^nd running was on average 4.8, 5.1 and 3.4℃ for Control, HH cooling, and Leg cooling, respectively (p<0.05). The initial drop of T_fing at the onset of running was maintained for an average of 8.1, 7.9 and 6.3 minutes for Control, HH cooling, and Leg cooling, with no significant differences. In conclusion, the initial fall phenomena at the onset of treadmill exercise reflected non-thermal factors, as opposed to internal thermal status. The magnitude of the initial fall in T_fing was affected by legs cooling. Therefore, the initial fall phenomenon should be considered when interpreting the thermal status of the shell during heavy works/exercises that assigned with intermittent regional body cooling.

• Journal of International Area Studies (JIAS)
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• v.14 no.4
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• pp.79-106
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• 2011

The cultural contents industries have moved closer to the centre of the economic action in many countries and across much of the world. For this reason, the concern with the development of glocal cultural contents has also been growing. According to Goldman Sock's BRICs report, Indian economy will be the engine of global economy with China. In addition, India will be a new blue chip country for large consumer market of cultual contents. The most important point for the development of glocal cultural contents is a systematic and in-depth analysis of other culture. India is a complex and multicultural country compared with Korea which is a nation-state. Therefore, this paper is intended as an understanding about India appropriately and suggestion for a strategy to enter cultural industry in India. As the purpose of this paper is concerned, we will take a close look at 9 Indian culture codes which can be classified into three main groups: 1) political, social and cultural codes 2) economic codes 3) cultural contents codes. Firstly, political, social and cultural codes are i) consistent democracy and saving common people, ii) authoritarianism which appears an innate respect for authority of India, iii) Collective-individualism which represents collectivist and individualistic tendency, iv) life-religion, v) carpe diem. Secondly, economic culture codes are vi) 1.2billion Indian people's God which represents money and vii) practical purchase which stands for a reasonable choice of buying products. Lastly, viii) Masala movie and ix) happy ending that is the most popular theme of Masala movies are explained in the context of cultural content codes. In conclusion, 3 interesting cases , , will be examined in detail. From what has been discussed above, we suggest oversea expansion strategy based on these case studies. Eventually, what is important is to understand what Indian society is, how Indian society works and what contents Indian prefers.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.1-36
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• 2017

The purpose of this article is to investigate the future prospects for establishing the True Donghak phase of Daesoon Thought. The True Donghak refers to 'the future prospect of having a true life, true thinking, and true living' in which enjoying the world in a state of good fortune became a true reality after the death of Suwun, according to faith in Gucheon Sangje. The correlation between "Attending to the Lord of Heaven" in Donghak, and "The Reordering Works of Heaven and Earth" in Daesoon shows the prospect of achieving the Daesoonist transformation into energy to gain true life and re-creation. The correlation between "Nourishing the Lord of Heaven" in Donghak and "Attending to Study and Attending to Law" in Daesoon show the transformation of Daesoon-reason into true thinking and renewing. The correlation between "Humanity is Divine" in Donghak and "The Salvation of Humanity is the Will of Heaven" in Daesoon show transformation into the practice of Daesoon for the true living and renewing. This investigation utilizes the literature review and the generation theory of life-philosophy to examine revelations regarding the conversation between Spirit and Mind. This is the future prospect for the establishing the True Donghak phase of Daesoon thought. It consists of a threefold connection among life, thinking, and living. The "public-centered spirituality of Daesoon Truth" which connects and mediates among people appears in three aspects. Firstly, it is thought to be the vision of the true life through the 'renewal of active, energetic power' bestowed by Gucheon Sangje. Secondly, it is thought to be the vision of true thinking through the "renewal via freedom from delusion". Thirdly, it is thought to be the vision of true living through the "renewal of true mind". To bring about the creation of true Donghak, Gucheon Sangje incarnated to the Korean peninsula instead of Suwun and the salvation of the world salvation now centers on Korea with regards to the threefold connection future prospect. Gucheon Sangje's revelation addresses and solves the postscript problem of Chosun and further establishes a Utopia. Suwun established Donghak but failed later on due to his lankiness. At last the true Donghak has been opened for the future by Gucheon Sangje and Jeongsan's fifty years of religious accomplishments. In the long run, it has been developed further by Woodang's Daesoon Jinrihoe.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.61-94
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• 2018

The aim of this research is to examine the main concepts of human beings established by the saints and wise men in the Perennial Philosophy, and to reveal that the human view of Perennial Philosophy is consistent with the view of human beings of Daesoon Thought. In addition, Kant, who synthesizes Western modern philosophy, also sets out the ultimate goal of his philosophy of identifying human beings, wherein Kant asks what human beings are. The view of human beings in the Daesoon Thought reveals one kind of answer that can be given to Kant's anthropological question. If we compare this idea with that of the Western world (a Kantian view of humanity) based on this Perennial Philosophy, the characteristics of Daesoon Thought can be revealed clearly. Kant set the ultimate goal of his philosophy to answer the question, "What is man?" With regards to this, he posits four questions: 1) What can I know? 2) What should I do? 3) What can I hope for? 4) What are human beings? And Kant says that the fourth question (related to anthropology) involves three other questions. However, he does not offer up his own definition of human existence anywhere in his works. He regarded humans as being rational, and he did not think that humans had any special cognitive ability to intuit into humanity itself. In the end, Kant leaves the human being as a sort of unknown entity. On the other hand, The concept of humanity in Daesoon Thought (Perennial Philosophy) can provide a straightforward answer to Kant's question. This possible is because human beings in Daesoon Thought are not seen as different from the Dao (道) or deities (神), which can be called the essence of ultimate reality. From the perspective of Daesoon Thought, humans have divine cognitive abilities. In Perennial Philosophy, this could be the best way to simultaneously lead the object of mind and cognition to the divine Ground. Humans have special cognitive or perceptual abilities. The ultimate identity of every person is God. The realization of the divine being by finding one's true nature as a human being (the self) and the essence of the enlightenment of those who have shown this special intellectual intuition through training are both outcomes found at the core of perennial philosophy. These can be expressed clearly and obviously through the essence of Daesoon Thought.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.165-197
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• 2018

The purpose of this article is to investigate communal action in the Ox Seeking Pictures of Daesoon Thought as an expression of future prospects. The Ox Seeking Pictures in Daesoon Thought seeks out renewal of thought, renewal of life, and true living. Here, the Ox Seeking Pictures symbolize a world in which good fortune comes true according to faith in Gucheon Sangje. The correlation between searching for the ox and the supporting teachings of the Reordering Works of Heaven and Earth in Daesoon shows the transformation of Daesoon prospects for achieving the renewal of thought. The correlation between Deep Contemplation Leading to Awakening and Finding and Following Heavenly Teachings shows the transformation of Daesoon reason into a practice implemented in daily life. The correlation between a human being's awareness and the heavenly paradise of the Later World shows transformation into true living based on everyday practice and the practical transformation of one's livelihood. In this investigation, we can say that the Ox Seeking Pictures of Daesoon symbolizes the realization of human dignity and respect for lives. No life should be destroyed or violated by another. Heaven, Earth, and Humanity can be changed and born anew. The visions of the realization of the heavenly paradise of the Later World show that this paradise in the world results from Daesoon principles. This provides a unique insight when compared to the bodhisattva ideal conveyed through the Ox Seeking Pictures of Mahayana Buddhism. Daesoon's Ox Seeking Pictures consist of a three-way interlocking of renewal of thought, implementation in life, and the practical transformation of one's livelihood. The communal spirituality based in Daesoon Truth connects and mediates among people and appears in three aspects. Firstly, it is thought to be a vision of the renewal of thought through the 'Virtuous Concordance of Yin and Yang.' Secondly, it is thought to be the vision of a new life based upon the spirit of Mutual Beneficence. Thirdly, it is thought to be a vision of true living through the realization of human dignity. Because of the appearance of the Ox Seeking Pictures of Daesoon Thought, this narrative picture shows the oxherd as searching for an ox which is the symbol of Daesoon Truth and Dao. Even though he catches the ox, he is still holds the rope to tie the ox to himself. He makes an effort to keep the ox steady. Finally, the oxherd's enlightenment becomes the source of responsibility to help unenlightened people in their struggles. In conclusion, it is necessary to interpret these paintings as the start of the Later World.