• Publications of The Korean Astronomical Society
• /
• v.30 no.2
• /
• pp.625-628
• /
• 2015

POLARBEAR is a ground-based experiment located in the Atacama desert of northern Chile. The experiment is designed to measure the Cosmic Microwave Background B-mode polarization at several arcminute resolution. The CMB B-mode polarization on degree angular scales is a unique signature of primordial gravitational waves from cosmic inflation and B-mode signal on sub-degree scales is induced by the gravitational lensing from large-scale structure. Science observations began in early 2012 with an array of 1.274 polarization sensitive antenna-couple Transition Edge Sensor (TES) bolometers at 150 GHz. We published the first CMB-only measurement of the B-mode polarization on sub-degree scales induced by gravitational lensing in December 2013 followed by the first measurement of the B-mode power spectrum on those scales in March 2014. In this proceedings, we review the physics of CMB B-modes and then describe the Polarbear experiment, observations, and recent results.

• The Bulletin of The Korean Astronomical Society
• /
• v.38 no.1
• /
• pp.70.1-70.1
• /
• 2013

New space program for "Next-Generation Small Satellite (NEXTSat)" launched last year after the success of the series of Science & Technology Satellite (STSAT). KASI proposed the near-infrared imaging spectrometer as a scientific payload onboard NEXTSat-1. It was selected as one of two scientific payloads. The approved scientific payload is the near-infrared imaging spectrometer for the study of star formation history (NISS). The efficient near-infrared observation can be performed in space by evading the atmospheric emission as well as other thermal noise. The observation of cosmic near-infrared background enables us to reveal the early Universe in an indirect way through the measurement of absolute brightness and spatial fluctuation. The detection of near-infrared spectral lines in nearby galaxies, cluster of galaxies and star forming regions give us less biased information on the star formation. In addition, the NISS will be expected to demonstrate our technologies related to the development of the Korea's leading near-infrared instrument for the future large infrared telescope, SPICA.

• Journal of The Korean Astronomical Society
• /
• v.33 no.2
• /
• pp.111-121
• /
• 2000

Many models of globular cluster formation assume the presence of cold dense clouds in early universe. Here we re-examine the Fall & Rees (1985) model for formation of proto-globular cluster clouds (PGCCs) via thermal instabilities in a protogalactic halo. We first argue, based on the previous study of two-dimensional numerical simulations of thermally unstable clouds in a stratified halo of galaxy clusters by Real et al. (1991), that under the protogalactic environments only nonlinear (${\delta}{\ge}1$) density inhomogeneities can condense into PGCCs without being disrupted by the buoyancy-driven dynamical instabilities. We then carry out numerical simulations of the collapse of overdense douds in one-dimensional spherical geometry, including self-gravity and radiative cooling down to T = $10^4$ K. Since imprinting of Jeans mass at $10^4$ K is essential to this model, here we focus on the cases where external UV background radiation prevents the formation of $H_2$ molecules and so prevent the cloud from cooling below $10^4$ K. The quantitative results from these simulations can be summarized as follows: 1) Perturbations smaller than $M_{min}\~(10^{5.6}\;M{\bigodot})(nh/0.05cm^{-3})^{-2}$ cool isobarically, where nh is the unperturbed halo density, while perturbations larger than $M_{min}\~(10^8\;M{\bigodot})(nh/0.05cm^{-3})^{-2}$ cool isochorically and thermal instabilities do not operate. On the other hand, intermediate size perturbations ($M_{min} < M_{pgcc} < M_{max}$) are compressed supersonically, accompanied by strong accretion shocks. 2) For supersonically collapsing clouds, the density compression factor after they cool to $T_c = 10^4$ K range $10^{2.5} - 10^6$, while the isobaric compression factor is only $10^{2.5}$. 3) Isobarically collapsed clouds ($M < M_{min}$) are too small to be gravitationally bound. For supersonically collapsing clouds, however, the Jeans mass can be reduced to as small as $10^{5.5}\;M_{\bigodot}(nh/0.05cm^{-3})^{-1/2}$ at the maximum compression owing to the increased density compression. 4) The density profile of simulated PGCCs can be approximated by a constant core with a halo of $p{\infty} r^{-2}$ rather than a singular isothermal sphere.

• Cross-Cultural Studies
• /
• v.42
• /
• pp.419-449
• /
• 2016

The Russian icon and Korean tangwha (幀畵, altar portrait of Buddha) are based on the similarity of the divine Being. Each has the characteristic index that forms an existential connection with the object and at the same time, implies the symbolic meaning of the scriptures and doctrines of the Russian Orthodox and Buddhists. Russian icon and Korean tangwha with these attributes have origins in the Byzantine, India and China. Unlike most religious art, Russian icon and Korean tangwha clearly reveal profane orientation and mystical elements. This artistic phenomenon has evolved from the mystical religious culture in Russia and tantric rituals of the early Joseon period. Iconostasis, created from historical figures of the Old Testament, Jesus, the New Testament represent the principles of the macrocosm. Each icon of iconostasis has integrity, while each floor has another narrative and a meta-discourse on the entire composition. Three-Platforms of amrtakundalin can also have a huge epic that is directed from the Low-Platform to the High-Platform for the purpose of salvation. While the narrative of iconostasis has a time structure, from the beginning of the universe up to date in chronological time, amrtakundalin have pictorial transitions of time and space that rises from this life to a heavenly world. Despite the different world views of the Russian Orthodox and Buddhists, iconographical format and symbolism of heaven and hell in the Iconostasis, Last Judgment and amrtakundalin are similar. There is a constant antagonism between heaven and hell, light and darkness, water and flame. Iconographical contents include the water of life and nectar, the book of life and 'eoppu', and the scales and mirror of Karma that discriminate between the good and evil before judgment. The dualistic coordinate concept such as light and darkness, life and death, or heaven and hell that appears in the narrative structure of iconostasis, the Last Judgment and amrtakundalin leads the people to spiritual awakening.

• Korean Journal of Child Education & Care
• /
• v.18 no.4
• /
• pp.65-89
• /
• 2018

Objective: The purpose of this study is to analyze the science concepts and teaching and learning methods presented in the science education-related activities of the Nuri Curriculum teacher guidebooks for ages 3-5. Methods: The research data included 772 activities related to science education in the teachers' guidebook. The analysis of science concepts was based on physical science (force and motion, physical structure, electricity and magnetism, light and shadow, sound properties), chemistry (material properties, material reaction), life science (organizational structure, growth and change, heredity and evolution, animal plant and human relationships), earth science (earth system interaction, earth system structure, and universe), engineering (designed world, engineering design, engineering, technology and society) and ecology (environment preservation). Teaching and learning methods were analyzed according to the types of small and large group activities and of free play activities. Results: Science concepts were mainly presented in the fields of engineering, chemistry, and life science commonly among children aged 3-5, whereas the concepts of physical science were lowly presented in all ages. Science concepts appeared mainly in the daily subjects of 'animal plant and nature', 'life tools', 'environment and life', and 'spring, summer, autumn and winter'. As the teaching and learning method, free paly activities (science area, free outdoor selection activity, math and manipulative activity) were mostly used for the ages of 3 and 4, and small and large group activities (cooking, story sharing, music activity) were for the age of 5. Conclusion/Implications: It is necessary to select the level of science area and concept that can be taught according to the age of children and the timing of the teaching.

• Journal of the Daesoon Academy of Sciences
• /
• v.31
• /
• pp.49-92
• /
• 2018

I have examined some beliefs in the Thunder God and their magico-ritual techniques in Korea from the perspective of Korean national religious history and have classified these types of beliefs. In several myths from ancient nations in Korea, the Thunder God was the Supreme being governing the Universe including the sky, earth, and water, and he justified political power transcendently. In the medieval period, the Thunder God who was called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' was the object of Daoist ritual for rain. In the early Joseon period, people believed that the prehistoric stone tools known as thunder axes were the tools of the Thunder God, and thereby were imbued with medicinal power. In the late Joseon period, beliefs in the Thunder God developed in various ways such as the overcoming of wars and healing of diseases. Modern Korean national religions including Daesoon Jinrihoe reappropriated the Thunder God called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from the perspective of the Great Opening (Kaebyŏk) and the resolution of grievances (Haewon).

• Journal of Popular Narrative
• /
• v.25 no.3
• /
• pp.267-302
• /
• 2019

Oral literature can largely be categorized into myth, legend, and folktales, which are stories orally transmitted from the prehistoric times. The purpose of this study is to compare the discourse on the oral literature of the East and the West from a cultural studies viewpoint by focusing on its "symbolic systems," particularly "figures of speech," or "tropic traits", in order to utilize this oral literature as a resource in the study of Northeast Asian culture. Undergoing modernization, the symbolic meaning of oral literature has been demythologized both in the West and in Northeast Asia. Of course, oral literature, verbally transmitted over a long period of time, has naturally been changed over time and even "contaminated" in a sense by losing its original archaic archetype while it was textualized with letters during the early period of the modernization process. Nevertheless, the principle of "resemblance" and "similarity" between nature/universe and human/humanity, which has been stripped away in modernity, can still be found in oral literature with its mythic power. For this reason, the study of oral literature in the West has attempted to restore the lost magical power within it, particularly in myth. As such, this study delves into the symbolism of the mythic thought of Northeast Asian countries, namely Korea, China, and Japan, which has been lost in the course of their compressed modernization, in relation to the tropic figures of their oral literatures.

• Journal of Korean Medical classics
• /
• v.6
• /
• pp.89-130
• /
• 1993

Huh-joon's medical thoughts shown on his medical book of the Doog-Eui-Bo-Kham can be summerized as follows. 1. The general trend of medical science in Koryo dynasty is that much more interests were concentrated upon the books about curative means rather than upon the books about theoretical knowledge of medical science. With the development of Hyang Yak(鄕樂) (the term referring either various kinds of domestic medical stuffs such as herbs or the curative methods using those stuffs) and the writing of books on Hyang Yak, independent medical science of the nation's own was established in late Koryo dynasty. And the national medical science was continuously further developed until early Choson dynasty. Briskly-expanded mutual exchanges with China in early Choson dynasty provided Choson opportunities to import Chinese medical science and to examine it. Under this circumstances, he wrote the Dong-Eui-Bo-Kham. 2. As we look over the preface and Chip-Rae-Muo(集例文), we can find the characterstic of Doog-Eui-Bo-Kham is that the philosophical theory of Taoism was quoted in explaining the principles of his medical science and that the main idea of Naekyuog is the basis in explaining the way of curing diseases. 3. 83 kinds of medical books were quoted in the Doog-Eui-Bo-Kham. Besides, as many as 200 kinds of books including Tao-tzu's teaching books(道書), history books(史書), almanac(曆書), and Confucius' teaching books(儒家書籍) were quoted in total. Naekyuog and Eue-Hak-Ip-Mun, Dan-Kye-Sim-Bup were the most frequently quoted books among them. 4. Huh-Joon's medical thoughts about health care were like these. 1) The reason why Huh-Joon regarded the idea of health care as of great importance was that he laid much more emphasises on the preventive medicines rather than on the remedial medicines. The direct reason was that he was greatly influenced by profound knowledge of Taoist's study of discipline and who participated in the editing the books from the beginning. 2) Huh-Joon's outlook on human body started from the theory of "Unity of Heaven and Man"(天人合一論), which implied man was a kind of miniature universe. In addition to that, he largely theory of essence(精), vital force(氣), and spirit(神) which were regarded very important as the three most valuable properties in Taoism. However, he took his medical ground on practical and pragmatic idea that he did not discuss fundamental essence(元精), fundamental vital force(元氣), and fundamental spirit(元神) which were given by Heaven from the received only the theory of essence, vital force, and spirit which were acquired after birth and worked mainly on realistic activity of life. 3) Huh-loon accepted Do-In-Bup(導引法) sharply as a method to prevent and cure diseases. 5. Huh-loon's medical thoughts on remedial aspects are as 1) Naekyung was considered so important in Dong-Eui-Bo-Kham that not only each paragraph was begun with the Quotations from Nackyung but also the edited order of the content of the book the same with that of Naekyung. And differently from the former korean medical books he accepted at large and recorded the theories of the four noted physicians of the Geum-Won era(金元四大家) by Dong-Eui-Bo-Kham. 2) For the first time, Huh-Joon introduced the theory of Un-Ki (運氣論) in the Dong-Eui-Bo-Kahm. However, he accepted it as a pathological function of human body but he did not apply physical constitution, physiological function, pathological function, and remedial methods. 3) Huh-loon liked to use Hyang Yak that he recorded korean name of Hyang Yak(鄕名), places of the production(産地), the time of collecting(採取時月), and the way of drying herbs(陰陽乾正法) in the remedial method of a single medicine prescription for diseases at the end of each paragraph. By doing so, he developed, arranged, and revived Hyang Yak. 4) He believed that since the natural features of China were different from those of Korea the reasons of being attacked with its remedial methods couldn't be the same with different from Chinese medical books which primarily focused on paralysis and the injury of the cold has his own structure in his book that he founded independent science of this nation. He consulted enormous documents He discovered and wrote the theory and therefore concrete methods for diseases so that the book hadthe principles of outbreak of diseases(理), methods of cure(法), prescription(方), and a single medicine prescription(藥) and set system of medical science in a good order. By doing so, he and pragmatic development of medical science.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
• /
• v.24 no.3
• /
• pp.483-494
• /
• 2019

From the cosmopolitan superiority of the as the first world map completed in 1402 with surprisingly detailed images and contents on the Africa Continent it is reasonable to think that the Koreans in early fifteen century were already with highly up-to-date perspectives on the universe and world history and cultures. However, some 490 year later the first phytohydrographic plankton investigation in the neritic seas of Korea was performed by a Japanese company with sampling points covering from Tokyo Bay through Jeju neritic waters to Shanghai estuary, which was in turn preceded by the first oceanographic investigation other than the simple mapping Koreans seas by using two French sailboats. The first phytohydrographic plankton investigation in Korean seas were behind the world first oceanic plankton exploration, the German Plankton Expedition, by 25 years. Starting from the oceanographic investigation including phytohydrographic samplings in the whole Yellow Sea in 1915 the full-scale phytohydrographic plankton studies were tried in Korean seas which is well represented by the 1921 oceanographic investigation on the whole East Sea with 80 sampling stations. In 1932 two separate oceanographic investigations followed, one in the East Sea where 78 stations from Busan to southern Sakhalin Island were simultaneously visited by 50 research vessels for the physical, chemical, and biological oceanographic studies, and the other one in southern coast and western East Sea of Korea where ocean current observation as well as plankton sampling were made in 120 stations to understand the relationship between the ocean current and plankton distribution in the region. In 1933-1934 more intensified investigations on phytohydrography were carried out particularly in the East Sea as an integral part of the basic marine ecosystem studies for the Myeong-Tae (Alaska Pollock) resources estimation. Scientists' attitude for the marine investigation and research activities seemed to be almost unchanging even to the year 1943, which could be reflected by the fact that publication of the results from the investigations performed in 1945 were finally done in 1967 at Tokyo. Some 70 years later from the mid-twenty century we might be standing on the turning-point of "need to be prepared" for the new era of changing paradigm by reviewing, archiving, and analyzing the prior information big data from the previous ocean observation and biohydrographic investigations. At the same time each professional societies for the above mentioned sciences might trigger a continuous project to reorganize and update the records on related bibliography and its history every 30 years.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.29 no.2
• /
• pp.81-89
• /
• 2011

The results of tracking the symbolism of plants in the introduction factors of Sokhwa(folk painting) are as the following. 1. The term Sokhwa(俗畵) is not only a type of painting with a strong local customs, but also carries a symbolic meaning and was discovered in "Donggukisanggukjip" of Lee, Gyu-Bo(1268~1241) in the Goryo era as well as the various usage in the "Sok Dongmunseon" in the early Chosun era, "Sasukjaejip" of Gang, Hee-mang(1424~1483), "Ilseongrok(1786)" in the late Chosun era, "Jajeo(自著)" of Yoo, Han-joon(1732~1811), and "Ojuyeonmunjangjeonsango(五洲衍文長箋散稿)" of Lee, Gyu-gyung(1788~?). Especially, according to the Jebyungjoksokhwa allegation〈題屛簇俗畵辯證說〉in the Seohwa of the Insa Edition of Ojuyeonmunjangjeonsango, there is a record that the "people called them Sokhwa." 2. Contemporarily, the Korean Sokhwa underwent the prehistoric age that primitively reflected the natural perspective on agricultural culture, the period of Three States that expressed the philosophy of the eternal spirits and reflected the view on the universe in colored pictures, the Goryo Era that religiously expressed the abstract shapes and supernatural patterns in spacein symbolism, and the Chosun Era that established the traditional Korean identity of natural perspective, aesthetic values and symbolism in a complex integration in the popular culture over time. 3. The materials that were analyzed in 1,009 pieces of Korean Sokhwa showed 35 species of plants, 37 species of animals, 6 types of natural objects and other 5 types with a total of 83 types. 4. The shape aesthetics according to the aesthetic analysis of the plants in Sokhwa reflect the primitive world view of Yin/yang and the Five Elements in the peony paintings and dynamic refinement and biological harmonies in the maehwado; the composition aesthetics show complex multi-perspective composition with a strong noteworthiness in the bookshelf paintings, a strong contrast of colors with reverse perspective drawing in the battlefield paintings, and the symmetric beauty of simple orderly patterns in nature and artificial objects with straight and oblique lines are shown in the leisurely reading paintings. In terms of color aesthetics, the five colors of directions - east, west, south, north and the center - or the five basic colors - red, blue, yellow, white and black - are often utilized in ritual or religious manners or symbolically substitute the relative relationships with natural laws. 5. The introduction methods in the Korean Sokhwa exceed the simple imitation of the natural shapes and have been sublimated to the symbolism that is related to nature based on the colloquial artistic characteristics with the suspicion of the essence in the universe. Therefore, the symbolism of the plants and animals in the Korean Sokhwas is a symbolic recognition system, not a scientific recognition system with a free and unique expression with a complex interaction among religious, philosophical, ecological and ideological aspects, as a identity of the group culture of Koreans where the past and the future coexist in the present. This is why the Koran Sokhwa or the folk paintings can be called a cultural identity and can also be interpreted as a natural and folk meaningful scenic factor that has naturally integrated into our cultural lifestyle. However, the Sokhwa(folk paintings) that had been closely related to our lifestyle drastically lost its meaning and emotions through the transitions over time. As the living lifestyle predominantly became the apartment culture and in the historical situations where the confusion of the identity has deepened, the aesthetic and the symbolic values of the Sokhwa folk paintings have the appropriateness to be transmitted as the symbolic assets that protect our spiritual affluence and establish our identity.