• Journal of Korean Home Economics Education Association
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• v.29 no.3
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• pp.125-140
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• 2017

The purpose of this study was to investigate the relationship of covert narcissism and the sense of alienation with SNS addiction proneness and the influence of them on SNS addiction proneness in order to find a way to conduct an intervention for the SNS addiction proneness of middle school students, and verify the mediating effect of self-esteem on the relationship between covert narcissism, the sense of alienation, and SNS addiction proneness. For this purpose, data were collected online from the first to third grade middle school students who had the experience of using SNS within the past one week, and finally, the data of a total of 341 participants were used for analysis. First, as a result of the analysis of the correlation between covert narcissism, the sense of alienation, self-esteem and SNS addiction proneness, covert narcissism and the sense of alienation showed a significant positive correlation with SNS addiction proneness. On the other hand, there was a significant negative correlation between self-esteem and SNS addiction proneness. Second, the investigation of the effects of covert narcissism, alienation, and self-esteem on SNS addiction proneness showed that covert narcissism, the sense of alienation, and self-esteem had a significant effect on the SNS addiction proneness. The higher the levels of covert narcissism and the sense of alienation, the higher the level of SNS addiction proneness. On the other hand, the higher the level of self-esteem, the lower the level of SNS addiction proneness. Third, the mediating effect of self-esteem was verified for the relationship of covert narcissism and the sense of alienation with SNS addiction proneness. Although covert narcissism and the sense of alienation may directly affect SNS addiction proneness, it was found that they had a significant effect on the SNS addiction proneness through self-esteem as a mediating variable. In other words, it was found that as the levels of the covert narcissism and the sense of alienation were increased, the level of the self-esteem was lowered, which led to a higher level of SNS addiction proneness. In order to form a proper network culture for adolescents, education on appropriate use of SNS that can be put into practice in everyday life should be conducted, and healthy and desirable SNS culture should be created. In addition, systematic education and management should be provided so that students can develop the ability to control and regulate themselves.

• Korean Journal of Heritage: History & Science
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• v.49 no.2
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• pp.190-205
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• 2016

Buddhist stupas, which are a symbolic architecture of Buddhism and enshrine the Jinsinsari of Buddha, were reinvented as stone stupas appropriate for the natural soil of Korea from existing wooden stupas around the 7th century after the introduction of Buddhism. Later, the construction of a stone stupa was expanded to local areas from the central area around the 9th century; thus, stone stupas of more diverse local colors were built in a nationwide scale, and today it is called a "country of stone stupas". While focusing on the stylistic interchanges between stone stupas, which were established in each region in accordance with the localization of the establishment of stone stupas that was begun actively from the 9th century, this paper selected several cases of stone stupas among about 50 stone stupas in the Gangwondo-region. First, the study compared the stone stupas and Buddhist priest tower of Seollimwonji, Jinjeonsaji, and Geodonsaji, which are located at the same temple site as the current Buddhist priest tower, from among typical Silla style stupas that match the 9 stone stupas in the Gangwon-do region. This is because stylistic interchanges were possible while there were mutually organic relationships between Buddhist statues such as stone stupas, Buddhist priest towers, stone lanterns, and Buddhist pedestals, which used the same stone material along with the expansion of Buddhism to local areas in accordance with the spread of Zen Buddhism in the 9th century. Second, a comparison was made of the stylistic similarities between the Woljeongsa Palgakgucheong (eight sides nine-storied) stone stupa and the Sinboksaji Samcheung (three-storied) stone stupa, which are totally different in regard to the number of stories and the flat form. These two stone stupas are representative Goryeo stone stupas. The Woljeongsa stone stupa is a Goguryeo-oriented stone stupa with many sided multiple stories whereas the Sinboksaji stone stupa has been known as an early case of the insertion of the support of Tapsin in each story. Although the two stone stupas may look very different, but through close investigation it was confirmed that there were many stylistic interchanges between them and not only the seated stone Buddha statue in the cylinder jewel case in front of the stupa but also the stone stupa established by the same master. Consequently, this paper aimed not merely to mention the simple patterns of stone stupas, but, further, to trace the interchange in patterns in accordance with the construction period based on those patterns.

• Korean Journal of Heritage: History & Science
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• v.51 no.2
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• pp.22-37
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• 2018

Unmanned aerial vehicles (UAV) have attracted considerable attention both at home and abroad. The UAV is equipped with a camera that shoots images, which is advantageous for access to areas where archaeological investigations are not possible. Moreover, it is possible to acquire three-dimensional spatial image information by modeling the terrain through aerial photographing, and it is possible to specify the interpretation of the terrain of the survey area. In addition, if we understand the change of the terrain through comparison with past aerial photographs, it will be very helpful to grasp the existence of the ruins. The terrain modeling for searching these remains can be divided into two parts. First, we acquire the aerial photographs of the current terrain using the drone. Then, using image registration and post-processing, we complete the image-joining and terrain-modeling using past aerial photographs. The completed modeled terrain can be used to derive several analytical results. In the present terrain modeling, terrain analysis such as DSM, DTM, and altitude analysis can be performed to roughly grasp the characteristics of the change in the form, quality, and micro-topography. Past terrain modeling of aerial photographs allows us to understand the shape of landforms and micro-topography in wetlands. When verified with actual findings and overlapping data on the modelling of each terrain, it is believed that changes in hill shapes and buried Microform can be identified as helpful when used in low-flying applications. Thus, modeling data using aerial photographs is useful for identifying the reasons for the inability to carry out archaeological surveys, the existence of terrain and ruins in a wide area, and to discuss the preservation process of the ruins. Furthermore, it is possible to provide various themes, such as cadastral maps and land use maps, through comparison of past and present topographical data. However, it is certain that it will function as a new investigation methodology for the exploration of ruins in order to discover archaeological cultural properties.

• Korean Journal of Heritage: History & Science
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• v.43 no.2
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• pp.60-81
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• 2010

Jeju Island, in Korea, shows many characteristics that are differentiated from the rest of Korea. Its culture is rooted in mythology which advocates a egalitarian, rather than hierarchical, social structure, the place of women in the home is relatively high, and the formation of buildings, the separation of cooking and heating facilities, and the living format of residential homes is dissimilar. These disparities in culture indicate that Jeju Island's heritage was not formed only from influences from the North, but also from other places as well. To fill in the blanks, residential homes in Jeju Island were compared with those scattered throughout the East China Sea, which connect the southern coastline of the Korean peninsula and Jeju Island. The regions encompassed by the East China Sea, sharing the Kuroshio current and a seasonal wind, can be considered as one cultural region integrating cultural aspects from the continental North and the oceanbound South. The unique characteristics of southern culture as seen in southern residences was examined through an investigation of the sacred places in which gods were considered to dwell. First, the myths of these areas usually concerned with the ocean, and a sterile environment made sustenance impossible without a dual livelihood, usually taking on the forms of half-farming and half-fishing, or half-farming, half-gardening. Although family compositions were strongly matricentric or collateral thanks to southern influence, a patriarchical system like those found in the North were present in the upper classes and in the cities. Therefore, residential spaces were not divided based on age or gender, as in hierarchical societies, but according to family and function. Second, these areas had local belief systems based on animism and ancestor worship, and household deities were closely related to women, agriculture and fire. The deities of the kitchen, the granary and the toilet were mostly female, and the role of priest was often filled by a woman. After Buddhism and Confucianism were introduced from mainland Korea, China and Japan, the sacred areas of the household took on a dual form, integrating the female-focused local rites with male-centered Buddhist and Confucian rites. Third, in accordance with worship of a kitchen deity, a granary deity, and a toilet deity led to these areas of the home being separated into disparate buildings. Eventually, these areas became absorbed into the home as architectural technology was further developed and lifestyles were changed. There was also integration of northern and southern cultures, with rites concerning granary and toilet deities coming from China, and the personality of the kitchen deity being related to the southern sea. In addition, the use of stone in separate kitchens, granaries, and toilets is a distinguishing characteristic of the East China Sea. This research is a part of the results gained from a project funded by the Korea Research Foundation in 2006.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.108-119
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• 2018

"The Collection of Yi Chungmugong" manuscript is a hand-written manuscript of the volume 1 consisting of the Collection, published in 1795 and it seems to have completed the contents of the book by correcting the first part of the book before print. The book adopted a form of Seonjangbon(線裝本) of Ochimanjeongbeop(五針眼訂法) and was urgently needed some measures to preserve because it has been much damaged by stains, loss and oxidation due to moisture on the bottom of it. In addition, a scientific investigation was applied to find out the features of the quality of paper and fiber used for the book, which would be reflected in the process of the preservation. The characteristics of paper were measurmented for size(cm), thickness(mm), weight(g), basis weight($g/m^2$), density($g/cm^3$), chain line and laid lines($3{\times}3cm$). The measurement showed that the characteristics of paper used in royal books published in the late Joseon Dynasty. For the paper-fiber of the book, C stain was used and the technique revealed that the book is made of bast fibre of paper mulberry and its binding strings are cotton. SEM-EDS analysis was performed to verify the existence of additives in paper. As a result of the analysis, The crystallized calcium was detected in addition to the main components carbon(C) and oxygen(O). This artifact is the unique final version of "The collection of Yi Chungmugong", which has considerable value in terms of academic research, besides it helps to understand how to print books of Joseon Dynasty. And it also has a very accurate information of when and where the book was made, which primarily could be resources to conserve and restore for other book heritage.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.1
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• pp.1-11
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• 2019

This study was conducted to analyze the conservation status by diagnostical methology for the front wall of Jungjeongdang area of Dodong-Seowon. The study was carried out as photogrammetry and mapping - investigation of materials and conservation status - analysis and evaluation of conservation status. The results are as follows. First, in the case of photogrammetry, each photograph was took in superposition, and the distortions of the photographs were corrected and synthesized. Based on this, actual survey drawings of the wall were prepared. Second, in case of material and conservation status, the wall is in the form of Wapyeondam and the material of the head part are tile, mud and lime, and the material of the body part are mud and tile. The mud was mixed with gravel, sand and straw. At the base part, amorphous natural stones and mud were used. The remarkable damage that appears on the wall is erosion of the base part, and some disintegration appears in the body part. There is a biological patina on the head and the base, and vegetation such as lichen is concentrated on the partial body. There was superficial deposit in the head part, and some tiles were broken or lost. Deep fissures are intensively located in some part of the eastern wall. Third, in the case of analysis and evaluation of the conservation status, it is considered that by the erosion of the foundation part and the disintegration of the body part, there is a possibility that physical damage will continue to be applied to the wall, so immediate action is necessary. The distribution of biological patina and vegetation does not appear to cause great problems in the wall, but it is necessary to reduce it in view of aesthetic problems. A cracked or missing tile would need to be replaced, and deep cracks in the eastern wall appear to have been caused by subsidence, and reinforcement of the underground is necessary to prevent further damage.

• Journal of the Architectural Institute of Korea Structure & Construction
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• v.33 no.12
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• pp.81-90
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• 2017

This study was conducted to investigate the thermal environment status of nursery rooms in workplace daycare centers in Jeju and propose measures to improve their indoor physical thermal environment. For this purpose, measurements were performed in the winter indoor physical environment of 51 nursery rooms in 11 workplace daycare centers and a psychological evaluation survey on the thermal environment of nursery rooms was conducted for 70 nursery teachers. The investigation was carried out over 11 days in January 2017. The results are as follow. The average indoor temperature of the nursery rooms was $21.3^{\circ}C$($18.7-23.8^{\circ}C$) and the indoor temperatures of 47 nursery rooms (92.9%) were higher than the environmental hygiene management standard for domestic school facilities ($18-20^{\circ}C$). The average relative humidity was 33.9% (16.4-56.0%), and 37 nursery rooms (86.3%) showed a lower average relative humidity than the standard (40-70%). The average absolute humidity was $9.1g/m^3$ ($4.7-13.6g/m^3$), which was lower than the standard for preventing influenza ($10g/m^3$). When the indoor temperature and humidity of the nursery rooms were compared with international standards, it was found that 85% or more of the 51 nursery rooms maintained appropriate indoor temperatures, but 40-50% of the nursery rooms maintained a low humidity condition. Therefore, they need to pay attention to maintaining the appropriate humidity of the nursery room to keep the children healthy. The average indoor temperature of the nursery rooms showed a weak negative correlation with the average relative humidity. The indoor temperature had a significant effect on the relative humidity: a higher indoor temperature resulted in lower relative humidity. Regarding the fluctuations in the average indoor temperature of the nursery rooms during the day, in daycare centers that used floor heating, the indoor temperature gradually increased form the morning to the afternoon and tended to decrease during lunch time and the morning and afternoon snack times, due to ventilation. The daycare centers that used both floor heating and ceiling-type air conditioners showed a higher indoor temperature and greater fluctuations in temperature compared to the daycare centers that used floor heating only. In the survey results, the average value of the whole body thermal sensation was 3.0 (neutral): 32 respondents (62.7%) answered, "Neutral", Which was the largest number, followed by 21 respondents (30%) who answered, "Slightly hot" and 17 respondents (24.2%) who answered, "Slightly cold." Twenty-nine respondents answered, "Slightly dry," which was the largest number, followed by 28 respondents (54.9%) who answered, "Neutral" and 10 respondents (19.6%) who answered, "Dry." The total number of respondents who answered, "Slightly dry" or "Dry" was large at 39 (56.4%), which suggests the need for indoor environment management to prevent a low-humidity environment. To summarize the above results about the thermal environment of nursery rooms, as the indoor temperature increased, the relative humidity decreased. This suggests the effect of room temperature on the indoor relative humidity; however, frequent ventilations also greatly decrease the relative humidity. Therefore, the ventilation method and the usage of air conditioning systems need to be re-examined.

• MISULJARYO - National Museum of Korea Art Journal
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• v.98
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• pp.130-153
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• 2020

Using stylistic analysis and historical documents, this paper examines the production details of images enshrined in Myeongbujeon (Hall of the Underworld) at Magoksa Temple in Gongju, focusing on the wooden seated Ksitigarbha Bodhisattva and the stone Ten Kings of Hell. Inside Myeongbujeon, the wooden seated Ksitigarbha Bodhisattva is placed at the center, flanked by standing images of Mudokgwiwang and Domyeong-jonja, with images of the Ten Kings and their attendants along the walls. All of these images were transferred to Magoksa Temple in the latter half of the 1930s. The wooden seated Ksitigarbha Bodhisattva came from Jeonghyesa Temple in Cheongyang, the other sculptures came from Sinheungsa Temple in Imsil, and a painting of the Ten Kings came from Jeongtosa Temple in Nonsan. The wooden seated Ksitigarbha Bodhisattva is known to have been produced in 1677, around the same time as the stone sculptures of the Ten Kings. A close analysis of the details of the bodhisattva sculpture-including the facial features, body proportions, and drapery characteristics-strongly suggests that it was produced in the 1620s or 1630s by the monk sculptor Suyeon (who was active in the early half of the seventeenth century) or his disciples. In particular, the rendering of the drapery on the lower half of the body closely resembles Buddhist sculptures produced by Suyeon that are now enshrined at Bongseosa Temple in Seocheon (produced in 1619) and at Sungnimsa Temple in Iksan (produced at Bocheonsa Temple in Okgu in 1634). According to the votive inscription, the stone sculptures of the Ten Kings and their attendants were produced in 1677 under the supervision of the monk sculptor Seongil. However, these are the only known Buddhist images produced under Seongil, and no details about other monks involved in the production have ever been found, making it difficult to speculate about their lineage. Historical records do suggest that Seongil worked on other projects to produce or repair sculptures with disciples of the monk sculptors Hyehi or Unhye, indicating amicable relations between the two groups. Unlike most such images in the Honam or Yeongseo regions, the Ten Kings at Magoksa Temple are made from stone, rather than wood or clay. Also, the overall form and the drapery conform to statues of the Ten Kings that were popularly produced in the Yeongnam region. Thus, the images are believed to be the work of monks who were primarily active in Yeongnam, rather than Honam. In the future, a systematic investigation of wooden seated Ksitigarbha Bodhisattva images and stone Ten Kings of Hell images produced in the Chungnam region could illuminate more details about the production of the images at Magoksa Temple, and perhaps shed light on the conditions that led to the production of stone Buddhist sculptures in the Honam area during the late seventeenth century.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.28-37
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• 2011

In this study, the series-poem, Bihaedangsasippalyoung(48 poems for beautiful scene of Bihaedang), written by scholars of Jiphyonjeon for Bihaedang garden of Anpyung-Daegun(Prince Anpyung, 1416-1453), was analyzed focusing on scenery lexeme to interpret the meaning of scenery and gardening culture of Sadaebu(noblemen) during the first term of Chosun Dynasty. The study result is as followings. First, the subtitle of Sasippalyoung(48 poems) written by Anpyung-Daegun while he grew Bihaedang garden on the foot of Inwang Mountain showed repetitive nomativity comparing joining of yin and yang, such as life and form of animal and plan, time and space, meaning and symbolism, etc. Among scenery lexemes, 38 are represented plant and flowers, and 8 are represented gardening ornaments and animals. Second, the names of gardens were expressed as Wonrim, Jongje, Imchon(Trees and Ponds), or Hwawon(Flower garden), or also presented as Gongjeong(Empty garden), Manwon(Full garden), Jungjeong(Middle garden), Huwon(Backyard), Wonrak(Inner court), or Byulwon(Seperated garden) depending on density and location. In addition, there were pavilions and ponds, stepping stones and stairs, a pergola, a flat bench, flowerpots, an artificial hill, oddly shaped stones, wells, aviary, flower beds, or hedges. A gardener was called Sahwa(flower keeper), planting and gardening of garden trees were called Jaebae(cultivation), a pond island was called Boogoo(floating hill), and miniature landscapes were called Chukjee(reduced land). Third, willows were planted on the outdoor yard, and plum trees were planted in front of the library, which led to bamboo woods road. Peony, camellia, tree peony and crepe myrtle were planted on the inner court with mossy rocks, small artificial hills, glass rocks, flower pots. There were rectangular ponds, while breeding deer, dove, rooster, and cranes. Fourth, landscape elements were enjoyed as metaphysical symbolic landscape by anthropomorphism, such as (1) gentlemen and loyalty, (2) wealth and prosperity, (3) Taoist hermit and poetical life, (4) reclusion and seclusion, (5) filial piety, virtue, introspection, etc. In other words, the garden presented a variety of gardening culture appreciating meaningful landscape, such as investigation of things, reclusion and seclusion, and building orientation of a fairyland yearning eternal youth and Mureungdowon(Taoist Arcadia) by making a garden blending beautiful flowers and trees, with precious birds and animals. Fifth, there were many landscape appreciation schemes, such as Angkyung(looking-up), Bukyung(looking-down), Jeokyung(looking-under), Chakyung(bringing outer space into inside), Yookyung(flower viewing), Yojeong(walking around the garden enjoying flowers), Hwasaekhyangbyuk(flower gardening), and Garden appreciation enjoying landscape through time and seasons with different inspirations.

• Journal of Korean Society of Forest Science
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• v.100 no.1
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• pp.95-104
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• 2011

Distribution types of native conifers (Juniperus chinensis, Pinus parviflora, Tusga sieboldii and Taxus cuspidata var. latifolia) were studied by phytosociological investigation and ZM method in Ulleung Island, South Korea. Two main types were divided maritime vegetation (Juniperus chinensis forest) and mountain vegetation (Taxus cuspidata var. latifolia forest and Pinus parviflora-Tusga sieboldii forest). The former was divided into sea cliff distribution (J-SC) and sea ridge distribution (J-SR) type. The latter was classified 7 distribution types; Taxus cuspidata var. latifolia forest was rock distribution (Ta-R) and mountain slope distribution (Ta-MS) type, and Pinus parviflora-Tusga sieboldii forest was rock distribution (P T-R), upper and ridge distribution (P T-UR, 3 units sub-types:1sub, 2sub, 3sub), and Mountain slope distribution (P T-MS) type. It was considered that J-SC, Ta- R, and P T-R were maintained by topographic climax, but J-SR, Ta-MS, P T-UR and P T-MS were the process of vegetation succession. Distribution types of topographic climax are entrusted to process of vegetation succession. Types in the process of vegetation succession will be needed tending of forest to promote saplings growth and seedlings germination. Especially in order to restore Tsuga sieboldii forest should be afforest and make forest gap because It is mid shade tolerant tree and purity percentage of its seed is 1~2%. It was considered that the composition of group mixture forest constituted Pinus parviflora, Tsuga sieboldii, Taxus cuspidata, Camellia japonica, Machilus thunbergii and Acer okamotoanum, etc. will be able to restore native vegetation, after take the form of forest gap by strong thinning and pruning of Pinus thunbergii forest.