• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.124-139
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• 2013

Choi Cheon-yak(about 1684~1755) is an artist who left the various artistic works such as sculptures of royal tombs, architectures. In addition, he was not only a skilled caster but also an able artisan carving jade in the early Joseon Dynasty period. Starting from making royal seals of King Suk-jong, he had made more than about 40 Royal seals until 1755. Choi Cheon-yak was well known as a skilled jade craftsman. Another of his great abilities was to carve subjects into ideal figures. In virtue of his greater abilities, he could take part in the process of constructing Royal tombs and sculpting the stone statues of military officials' which were erected at aristocrats' tombs. With these accumulated skills, when he was in charge of designing the folding screen stones for King In-jo's Jang Neong, he could even replace 12 animals system and clouds with peonies and lotus. Among his various abilities, his skill in carving a sculpture can stand comparison with any other contemporaries. His sculpture skill was at its zenith in 1752, the stone statues of military officials' at the Ui soseson's tomb count his showpiece that describes a model at the age of his late teens and is a realistic and portrayal sculpture, which met the royal family's dignity. In the same year, the stone statues of military officials' constructed by Choi Cheon-yak was elected in front of the Jo Hyen-myeong's tomb(1690~1752). This masterpiece referred to the armor of those of King Gong-min Neong and newly added a helmet and the patterns of a tortoise shell. These patterns of a tortoise shell were passed down to Park Moon-su's tomb in 1756 and Queen Jeong-sung's Hong Neung by his colleagues : Kim Ha-jeong and Byeon Yi-jin etc. He was one of the greatest sculptors in the $18^{th}$ century. People in Joseon praised him highly for his imaginative work from an amorphous object. Especially, these stone statues of military at Jo Hyeonmyeong's tomb shows the proofs of his supreme artwork.

• Korean Journal of Remote Sensing
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• v.38 no.6_1
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• pp.1423-1444
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• 2022

In this study, the sensitivity of the mid-infrared radiance to atmospheric and surface factors was analyzed using the radiative transfer model, MODerate resolution atmospheric TRANsmission (MODTRAN6)'s simulation data. The possibility of retrieving the land surface temperature (LST) using only the mid-infrared bands at night was evaluated. Based on the sensitivity results, the LST retrieval algorithm that reflects various factors for night was developed, and the level of the LST retrieval algorithm was evaluated using reference LST and observed LST. Sensitivity experiments were conducted on the atmospheric profiles, carbon dioxide, ozone, diurnal variation of LST, land surface emissivity (LSE), and satellite viewing zenith angle (VZA), which mainly affect satellite remote sensing. To evaluate the possibility of using split-window method, the mid-infrared wavelength was divided into two bands based on the transmissivity. Regardless of the band, the top of atmosphere (TOA) temperature is most affected by atmospheric profile, and is affected in order of LSE, diurnal variation of LST, and satellite VZA. In all experiments, band 1, which corresponds to the atmospheric window, has lower sensitivity, whereas band 2, which includes ozone and water vapor absorption, has higher sensitivity. The evaluation results for the LST retrieval algorithm using prescribed LST showed that the correlation coefficient (CC), the bias and the root mean squared error (RMSE) is 0.999, 0.023K and 0.437K, respectively. Also, the validation with 26 in-situ observation data in 2021 showed that the CC, bias and RMSE is 0.993, 1.875K and 2.079K, respectively. The results of this study suggest that the LST can be retrieved using different characteristics of the two bands of mid-infrared to the atmospheric and surface conditions at night. Therefore, it is necessary to retrieve the LST using satellite data equipped with sensors in the mid-infrared bands.

• Korean Journal of Remote Sensing
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• v.39 no.6_3
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• pp.1779-1790
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• 2023

Satellite-based fog detection algorithms are being developed to detect fog in real-time over a wide area, with a focus on the Korean Peninsula (KorPen). The GEO-KOMPSAT-2A/Advanced Meteorological Imager (GK2A/AMI, GK2A) satellite offers an excellent temporal resolution (10 min) and a spatial resolution (500 m), while GEO-KOMPSAT-2B/Geostationary Ocean Color Imager-II (GK2B/GOCI-II, GK2B) provides an excellent spatial resolution (250 m) but poor temporal resolution (1 h) with only visible channels. To enhance the fog detection level (10 min, 250 m), we developed a fused GK2AB fog detection algorithm (FDA) of GK2A and GK2B. The GK2AB FDA comprises three main steps. First, the Korea Meteorological Satellite Center's GK2A daytime fog detection algorithm is utilized to detect fog, considering various optical and physical characteristics. In the second step, GK2B data is extrapolated to 10-min intervals by matching GK2A pixels based on the closest time and location when GK2B observes the KorPen. For reflectance, GK2B normalized visible (NVIS) is corrected using GK2A NVIS of the same time, considering the difference in wavelength range and observation geometry. GK2B NVIS is extrapolated at 10-min intervals using the 10-min changes in GK2A NVIS. In the final step, the extrapolated GK2B NVIS, solar zenith angle, and outputs of GK2A FDA are utilized as input data for machine learning (decision tree) to develop the GK2AB FDA, which detects fog at a resolution of 250 m and a 10-min interval based on geographical locations. Six and four cases were used for the training and validation of GK2AB FDA, respectively. Quantitative verification of GK2AB FDA utilized ground observation data on visibility, wind speed, and relative humidity. Compared to GK2A FDA, GK2AB FDA exhibited a fourfold increase in spatial resolution, resulting in more detailed discrimination between fog and non-fog pixels. In general, irrespective of the validation method, the probability of detection (POD) and the Hanssen-Kuiper Skill score (KSS) are high or similar, indicating that it better detects previously undetected fog pixels. However, GK2AB FDA, compared to GK2A FDA, tends to over-detect fog with a higher false alarm ratio and bias.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.79-132
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• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.