• The Journal of Korean Philosophical History
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• no.27
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• pp.85-118
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• 2009

Kim Hang(金恒: Il-Boo 1826-1898) presented that in the end of 19 century The Book of Correct Changes(正易) alternated I-Ching(周易) in Korea. He predicted that the New world would be realized soon. In other words, the Former-Heaven(先天) would be changed in to the After-Heaven(後天). The New world means the highest well-being society and harmonized world. He named the New world as the Yuli world(琉璃世上). The Book of Correct Changes contained the idea of reformation of society with great cosmic changes and taught us to cultivate and train our mind for transformation of human beings. The New world will be come true, and there the struggling will be ceased. The New world will be accompanied by the transformation of human beings. Each person has to persevere changing him(her)-Selfin his(her) efforts to be a holy man. All people will achieve the high spirit. Kim Hang taught us to renew ourself and made the new world where every person will live with Truth and have an equal right and treat others without discrimination.

• Journal of the Korean Home Economics Association
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• v.45 no.1
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• pp.63-73
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• 2007

Korean children's clothes have unique aesthetic characteristics distinguished from other countries'. Our folk beliefs handed down from ancient times always contained fortune - seeking thoughts and particularly mothers' earnest wishes for the happiness of their children were sublimated into the symbolic beauty of their children's clothes. The present study examined children's clothes in the royal family and among the people for 50 years of the transitional period from the late Joseon Dynasty to modern times, by classifying them into ritual dress for new-born babies, festival dress and everyday dress. Male children's clothes included caps such as Bokgeon(복건), Hogeon(호건) and Gulle(굴레) topcoats such as Durumagi(두루마기), Sagyusam(사규삼) Koija(쾌자) and Jeonbok(전복) and others such as Magoja(마고자), Baeja(배자), Joggi(조끼) and Bajijeogori(바지저고리), Female children's clothes included caps and head ornaments such as Gulle, Jobawi(조바위) and Daenggi(댕기) and others such as Durumagi, Jegori and Chima(치마). What is interesting is that old clothes handed down to the present are mostly boys' and few of them are girls'. This is probably because of the strong preference for boys rather than girls that continued until the end of the 20th century. Ordinary people dressed their new - born babies with simple white clothes until Samchilil (the 21st day) or Baekil (the 100thday) but, for these occasions, the royal family prepared clothes as formal as those for the $1^{st}$ birthday among the public. Rainbow-striped garments were more popular among the public than in the royal family. As rainbow colors were known to Korean people to dispel evil power and bring in fortunes, rainbow - striped garments were essential for the $1^{st}$ birthday and festive days. However, they were seldom used in ordinarytimes, and most boys and girls wore plain jackets and plain topcoats. When children's clothes in noble families were compared with royal family's ones, either handed down to the present or found in old literature, no significant difference was observed in the basic composition of everyday dress. In particular, it was found that Andong Kim's family had dressed their children with very formal dress such as Dopo and Sagyusam. Among children's clothes, the most gorgeous one was that worn on the $1^{st}$ birthday, and those for other occasions or festive days were similar or simpler. Colors, patterns and designs used in decorating children's clothes mostly had the meanings of seeking fortunes for children such as long life, wealth and prosperity.

• The Journal of the Convergence on Culture Technology
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• v.10 no.2
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• pp.167-172
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• 2024

In major wars of the 21st century, drones are expanding beyond surveillance and reconnaissance to include land and air as well as sea and underwater for purposes such as precision strikes, suicide attacks, and cognitive warfare. These drones will perform multi-domain operations, and to this end, they will continue to develop by improving the level of autonomy and strengthening scalability based on the High-Low Mix concept. Recently, drones have been used as a major means in major wars around the world, and there seems to be a good chance that they will evolve into game changers in the future. North Korea has also been making significant efforts to operate reconnaissance and attack drones for a long time. North Korea has recently continued to engage in provocations using drones, and its capabilities are gradually becoming more sophisticated. In addition, with the recent emergence of new strategic Drones, wartime and peacetime threats such as North Korea's use of these to secure surveillance, reconnaissance and early warning capabilities against South Korea and new types of provocations are expected to be strengthened. Through this study, we hope to provide implications by analyzing the capabilities of North Korea's strategic Drones, predicting their operation patterns, and conducting active follow-up research on the establishment of a comprehensive strategy, such as our military's drone deployment and counter-drone system solutions.

• Cross-Cultural Studies
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• v.46
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• pp.379-409
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• 2017

The villainous characters of the Marquis de Sade do not regard pity and consternation that one usually feels at the sight of poor people as natural. Such feelings are simply rejected. Therefore, Sade's characters immediately suggest that the hospitals established by religious congregations under the Ancien Regime should disappear. However, it is important to note that enlightened thinkers are aware of the abuses caused by hospitals at that time, claiming that they are to be blamed for the worsening situation of the poor. Thus, the General Assembly of the Constituents tried to nationalize the possessions of the hospitals, going as far as abolishing every charity institution. This article aims at linking Sade's hatred for hospitals to the issues his contemporaries raise about charity institutions. More particularly, revolutionary thinkers want to replace the considerably rich hospitals with small hospices or domiciliary care. Such actions will help reduce national budget spending and simplify the administrative procedures. Sade's libertines view poverty issues in the society from different perspectives: philosophical, political and economic. Let us not forget that they insist on social assistance systems which would suit both the ideals and the circumstances of the new Republic. We understand that Sade took precautions against the impending return of religion and monarchy, which were expelled by the Revolution. Under the Ancien Regime, people tolerated hospitals on the pretext that they arouse natural feelings such as beneficence and compassion. Well, to say the least, Sade is not wrong in raising awareness on this issue.

• The Korean Journal of Quaternary Research
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• v.15 no.1
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• pp.21-28
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• 2001

The etymology of the Chinese words for “Asian Dust" in Korea. China, and Japan has been investigated using historical records and the research results of Quan (1994) and Wada (1917) The results show that the words for Asian Dust in Korea can be found in $\boxDr$Samguksagi$\boxUl$, $\boxDr$Korysa$\boxUl$ and $\boxDr$Chosunwangjosillok$\boxUl$, which are histrorical books of Korea. In 174 AD, during the reign of King Adalla of the Silla Dynasty, “Dust Fall” was employed to describe a descending substance in the atmosphere other than water droplets (Wada, 1917; Chun et al., 2001). The terms “Dust Fall”, “Dust rain” and “Mud” were commonly used until the end of the 19th century. It was not until Japanese colonial rule (1910~1945) that “Yellow Sand” was used in Korea. The documentation on Asian Dust started far earlier in China. “Dust Fall” records were compiled as early as 1150 BC. At that time, Asian Dust was written as “Dust Fall” or “Mud”. “Yellow Sand” was recorded in 550 AD in China, however, it seems that its use was not as common as “Dust Fall”. In Japan, the first report related to Asian Bust was made in 807 AD : it used the phase “Yellow Rain”. “Mud” was recorded in 1596 and “Dust Fall” was employed in 1633 (Wada, 1917). “Yellow Sand” was used in 1939 as the title of a Japanese research paper.aper.

• Journal of the Korean association of regional geographers
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• v.1 no.1
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• pp.81-91
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• 1995

Modern geography in France since the end of 19th century was begun with regional geography. France after losing the Franco-Prussian war in 1871 had tried to regain the deteriorated national proudness through the colonial expansion. The social and historical contexts in France had encouraged French geographers to engage in detailed small area studies. In particular, after Blache became a faculty at Sorbonne University his idea on integrative rather than selective description on area studies had gained paradigmatic popularity not only in geography but in other disciplines. The regional geography tradition was then firmly established as a science and as an art by Vidalian school until the beginning of Second World War. However, when industrialization and urbanization were the dominant science since the 1950s spatial analytic geography has become popular research tradition replacing the previledged regional geography. Nevertheless, geography in France is still acknowledged as an interesting and valuable discipline since regional geography tradition had accumulated rich knowledges on various regions. As regional geography provides valuable information and helps to understand various world regions, it should be regenerated as a research tradition which are able to fulfill societal needs accruing nowadays. By doing this, geography can rectify its disciplinary identity which has been disintegrated internally by giving too much emphasis on specialties, and melding into nearby disciplines. Our geography education for the chorography in particular focuses mainly on the listings of simple geographic facts, in this regard. Rather than attracting students' concern and motivation, geography is considered as a subject oriented toward simply memorizing geographic facts. To overcome these problems, regional geography should be discussed openly and popularized in research. Regional geographic methods available and results produced in other countries should be introduced, and critical assessments should be made for selective acknowledgment for nurturing our regional geography.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.29 no.1
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• pp.233-252
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• 2018

The first Protestant medical missionary, Horace Allen, came to Korea in 1884 and built the first western-style hospital, Jaejungwon. John Heron, Oliver Avison and other foreign medical doctors soon followed. They established hospitals and medical schools, and, by treating patients and educating native doctors, they disseminated and developed modern medicine in Korea. At the same time, they wrote letters and reports to their sponsoring agencies, as well as family and friends, thereby leaving a vast body of literature that is scattered all over the world. Since the end of the 19th century, the records left by foreign medical missionaries have been valuable resources for the study of Korean history. While all types of records, such as diaries, memoirs, reports and travel logs, are available, these tend to be exaggerated or unverifiable because they are unilateral records. In contrast, letters can be verified because they are bilateral records between the recipient and the sender, and cannot be modified or altered according to changes in circumstances. Despite the academic value of these materials, however, there have been insufficient efforts to discover or identify these primary data sources, or to systematically organize them for scholars. This paper identified 49 archival collections from 29 institutions in North America. After analyzing their academic value, the paper will explore digital humanities options in utilizing the letters for future scholarship.

• Journal of Korea Water Resources Association
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• v.55 no.8
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• pp.613-621
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• 2022

Due to the global climate change, the rainfall volume and frequency on the Korean Peninsula are predicted to increase at the end of the 21st century. In addition, impervious surface areas have increased due to rapid urbanization which has caused the urban water cycle to deteriorate. Green Infrastructure (GI) researches have been conducted to improve the water cycle soundness; the efficiency of this technique has been verified through various studies. However, there are still no suitable GI design guidelines for this aspect. Therefore, the rainfall scenarios are set up for each percentile (60, 70, 80, 90) based on the volume and frequency analysis using 10-year rainfall data (Busan Meteorological Station). After determining the GI areas for each scenario, the runoff reduction characteristics are analyzed based on Storm Water Management Model (SWMM) 10-year rainfall-runoff-simulations. The total runoff reduction efficiency for each GI areas are computed to have a range of 13.1~52.1%. As a results of the quantitative analysis, the design rainfall for GI is classified into the 80~85 percentile in the study site.

• MISULJARYO - National Museum of Korea Art Journal
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• v.96
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• pp.155-180
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• 2019

Samsaebulhoedo(三世佛會圖) at Yongjusa Temple(龍珠寺), regarded as a monumental masterpiece consisting of different elements such as Confucian and Buddhist ideas, palace academy garden and Buddhist artist styles, unique traditional and western painting styles, is one of the representative works that symbolically illustrate the development and innovation of painting in the late Joseon dynasty. However, the absence of painting inscriptions raised persistent controversy over the past half century among researchers as to the matters of estimating its production period, identifying the original author and analyzing style characteristics. In the end, the work failed to gain recognitions commensurate with its historical significance and value. It is the particularly vital issue in that estimating the production period of the existing masterpiece is the beginning of all other discussions. However, this issue has caused the ensuing debates since all details are difficult to be interpreted to a concise form due to a number of different records on painters and mixture of traditional buddhist painting styles used by buddhist painters and innovative western styles used by ordinary painters. Contrary to other ordinary Buddhist paintings, this painting, Samsaebulhoedo, has a praying letter for the royal establishment at the center of the main altar. It should be noted that regarding this painting, its original version-His Royal Highness King, Her Majesty, His Royal Crown Prince主上殿下, 王妃殿下, 世子邸下-was erased and instead added Her Love Majesty慈宮邸下 in front of Her Majesty. This praying letter can be assumed as one of the significant and objective evidence for estimating its production period. The new argument of the late 19th century production focused on this praying letter, and proposed that King Sunjo was then the first-born son when Yongjusa Temple was built in 1790 and it was not until January 1, 1800 that he was ascended to the Crown Prince. In this light, the existing praying letter with the eulogistic title-Crown Prince世子-should be considered revised after his ascension to the throne. Styles and icons bore some resemblance to Samsaebulhoedo at Cheongryongsa Temple or Bongeunsa Temple portrayed by Buddhist painters in the late 19th century. Therefore, the remaining Samsaebulhoedo should be depicted by them in the same period as western styles were introduced in Buddhist painting in later days. Following extensive investigations, praying letters in Buddhist paintings in the late 19th century show that it was usual to record specification such as class, birth date and family name of people during the dynasty at the point of producing Buddhist paintings. It is easy to find that those who passed away decades ago cannot be revised to use eulogistic titles as seen by the praying letters in Samsaebulhoedo at Yongju Temple. As "His Royal Highness King, Her Majesty, His Royal Crown Prince" was generally used around 1790 regardless of the presence of first-born son or Crown Prince, it was rather natural to write the eulogistic title "His Royal Crown Prince" in the praying letter of Samsaebulhoedo. Contrary to ordinary royal hierarchy, Her Love Majesty was placed in front of Her Majesty. Based on this, the praying letter was assumed to be revised since King Jeongjo placed royal status of Hyegyeonggung before the Queen, which was an exceptional case during King Jeongjo's reign, due to unusual relationships among King Jeongjo, Hyegyeonggung and the Queen arising from the death of Crown Prince(思悼世子). At that time, there was a special case of originally writing a formal tripod praying letter, as can be seen from ordinary praying letter in Buddhist paintings, erasing it and adding a special eulogistic title: Her Love Majesty. This indicates that King Jeongjo identified that Hyegyeonggung was erased, and commanded to add it; nevertheless, ceremony leaders of Yongju Temple, built as a palace for holding ceremonies of Hyeonryungwon(顯隆園) are Jeongjo, the son of his father and his wife Hyegyeonggung (Her Love Majesty)(惠慶宮(慈宮)). This revision is believed to be ordered by King Jeongjo on January 17, 1791 when the King paid his first visit to the Hyeonryungwon since the establishment of Hyeonryungwon and Yongju Temple, stopped by Yongju Temple on his way to palace and saw Samsaebulhoedo for the first and last time. As shown above, this letter consisting of special contents and forms can be seen an obvious, objective testament to the original of Samsebulhoedo painted in 1790 when Yongju Temple was built.

• Korean Journal of Heritage: History & Science
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• v.50 no.4
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• pp.198-221
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• 2017

The Jjoksaem site is the eastern sector of Daereungwon Ancient Tomb Complex, Gyeongju(the 512th Historic site) called Wolseong North Burial Ground in academic community. The excavation and research of this site was conducted from 2007 to 2015, with the purpose of basic data offering for the restoration of Silla tumuli and development of ancient tomb park. As a result of the investigation, more than 700 new tombs were discovered except the 155 tumuli founded in the Japanese colonial era. Moreover, more than 70 percent of the smaller tombs, such as outer coffin tombs, were discovered here. There are four characteristics of outer coffin tombs in Jjoksaem site. First, it is recognized the Gyeongju-styled outer coffin tombs have a long rectangular shape, distinct from Gimhae-styled outer coffin tombs in a rectangular shape. Second, they are divided into three groups by the size of the grave area. This is indirectly related to the rank and the status of the buried person. Third, these tombs began to be constructed at the end of the 3rd century before the time of wooden chamber tombs covered by stone and earthen mound. They were ruined because of the new tombs constructed at the period of Maripgan. This reflects that the identity of the former tombs was not respected by the communities in the later generations. Outer coffin tombs were consistently made to the end of the era of wooden chamber tombs covered by stone and earthen mound. Lastly, the area of burial ground of outer coffin tombs is limited by wooden chamber tombs covered by stone and wooden mounds. Otherwise, the location of the burial ground for the deceased is limited by the status of the deceased. The idea that wooden chamber tombs covered by stone and earthen mound are located on the above ground turns out to be incorrect. In Jjoksaem site, there is little difference between the height of the circular burial protection stone and the height of the digging lines of the other tombs. In the case of No.44 tumulus, the lowest step of the circular burial protection stones is lower than those of the other tombs and tumuli. Research of outer coffin tombs at Jjoksaem site will be to suggest important academic data about the changing period from Saroguk, as the head of chiefdom union, to Silla, as state.