• 주류산업
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• v.27 no.3 s.93
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• pp.23-27
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• 2007

• SUVANNABHUMI
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• v.9 no.2
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• pp.167-173
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• 2017

• The Journal of Korean Institute of Communications and Information Sciences
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• v.3 no.1
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• pp.8-17
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• 1978

The later part of the Lee-Dynasty was a period that marked an important turning point in the history of the modern communication system in our country. This paper proposes to research the historic process of initiation and development of the modern communication system in that period through the communication administrative organ and the installation of the wire communication lines such as wastward lines, southward lines and northward lines extended from Han Seung (Seoul) as well as the submarine cables from Korea to Japan. The modernization of the communication system in our country had been achieved in the struggle of national uprising spirits of Korean people against the invasive avarices of the neighbouring nations such as Japan and China. The initiation of the modern communication system played a leading role in civilizing our country. Thus the fair spirits of our forerunners who had schemed to develop the independent communication system should be valued enormously.

• Proceedings of the Korea Society of Design Studies Conference
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• 2005.05a
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• pp.4-5
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• 2005

• Proceedings of the Korea Society of Design Studies Conference
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• 2005.05a
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• pp.60-61
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• 2005

• Journal of Fisheries and Marine Sciences Education
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• v.12 no.2
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• pp.123-141
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• 2000

Facing to millenium, The new development of maritime and Fisheries education schemes will be cultivated in order to challenge global maritime nations as the new target of marine education which was established new index and problems of maritime education in place. First, The index of Marine and Fisheries education of 21st century was aimed at the spirits of expansion of territories of the era of ambassador of Jang Bo Go Sylla dynasty where marine trade had been prevailed between sylla and china leading to the spirits of marine pioneer in the northeastern Asian regions. and we must maintain the great desire and frontier spirities toward the marine industry also, adjust to the development and frontier spirits. Secondly, In order to cultivate the prominent man power for the marine industry, the government shall be specialized for the agency of marine education system, expand the educational installation, reforms the content of curriculum, to be adjust the global education system, also, enlarge the scholarship for the student, exemption tuition fees, installed the dormitory for the student, professors and teachers engaging in this parts have to lead the students with the pride and confidence and must provided the chance of job after he had completed for their on boarding life. Thirdly, for the secure responsible officer, the authorities has a schedules for enlarging the chance of studying and training also have to accumulate the practical experience and should enforce the retraining to the prof's and teachers also improve the leaders quality, on the other hand. The position of prof's and teachers will be elevated with the gaining of education philosophy and special treatment by the authorities. Fourth, to receive the positively marine industry educational system. First of all, have to provide the cooperation of industries and academy and they satisfy their job and change the their way of thinking and should notify the importance of government strategical industry by the mass-media system. Against the new marine era, we must participate the marine industry positively, have to elevate the culture of mankind and also, have provide the basement of prominent man-power for the marine industry in future.

• Journal of the Korean Society of Food Culture
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• v.9 no.4
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• pp.355-367
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• 1994

This study aims at exploring the nature of the traditional Korean wines brewed throughout the Southern Region of Korea-Chulla-do, Kyungsang-do and Cheju-do describing their varieties and brewing methods and also comparing the similarities and differences of their features. When compared with the wines produced in the Central Region, the Southern varieties are very fastidious and complex in their brewing methods, which in turn show a wide range of diversity. First of all, all the 29 kinds of wines investigated, not a single one shows any resemblance to any one of the remaining, each exhibiting peculiar and particular characteristic features of its own. Especially, the distilling methods demonstrate very complex processes. Secondly, the majority of the Southern spirits are made from grains, added with fragrant flavor of pine tree, wormwood, chrysanthemum leaves and other medicine herbs such as Chinese matrimony vine and tankui. Thirdly, they are brewed with yeast made from wheat into kodupap(steamed rice) type of spirits, emerging as in the form of blended liquor. Fourthly, in brewing, different fermenting temperature and duration are required. Typewise, the temperature required for the basic spirit is $15{\sim}20^{\circ}C\;or\;25{\sim}30^{\circ}C$ : in the case of blended secondarily fermented liquor, from the minimum of $0{\sim}5^{\circ}C$ to the maximum of $75{\sim}80^{\circ}C$. The brewing duration is $3{\sim}5$ days for the basic spirits. In some cases, from the minimum of 3 days to the maximum of 100 days are consumed for fermenting. Fifthly, the wine extraction gadgets are yongsu (wine strainer), the sieve, filter paper, Korean traditional paper, the utilization of which implies that the brewers endeavor to observe and preserve the traditional and indigenous methods of wine making.

• Korea Science and Art Forum
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• v.37 no.3
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• pp.213-224
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• 2019

This study was to investigate if there are any segmented groups of residents' attitude toward tourism development and also to examin if there are significant differences among such segmented groups in terms of community spirits and touridms development supports. From the literature review, the survey questionaries was developed and a total of 358 useful sample were collected and analyzed in SPSS. The results from cluster and MANOVA showed that there are some significant differences among the segmented groups. the higher residents have positive attitude toward tourism development the stronger residents have community spirits and tourism development support, More insight implication and discussion was provide in conclusion.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.243-266
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• 2004

This paper is based on fieldwork conducted from July 6, 2003 to July 24 of 2003 among the Tungusgroups Hezhe, Daur, Oloqun, Owenke, and Mongolian in the areas of Heilongjiang and Inner Mongolia Provinces. Recognizing the need for more in-depth study among these groups, the present research shows that the Tungus people are archeologically, historically, and linguistically different from Korean Han ethnic group and challenges the link between Korean and Tungus groups since the Bronze Age. The comparison between the "House Spirit" belief of the Tungus people and Koreans reveals certain commonalities in the "Maru," "Kitchen," and "Samshin Spirit" practices. There are two possible reasons for such commonalities. Historically, the Korean Han ethnic group and the Tungus people were geographically intimate, and contact or transmission between the two groups occurred naturally. Also, immigration of refugees from the fallen Koguryo and Puyo to the Tungus region added another dimension of cultural contact. In contrast to the common features shared between the two groups, there also exists differences between the two groups House Spirit blief. The Korean Han group's "House Spirit" belief is based on the agricultural practices that separates the inside sacred and outside secular world of the houses, whereas the Tungus ethnic group's "House Spirit" belief is based on mobile herding life style with a less distinction between in and outside of house. Additionally, each Korean "House Spirit" has its own distinctive personality, and each spirit is placed and worshipped according to its function. In the Tungus group, all the "House Spirits" are located and worshipped in "malu," and some of the spirits are non-conventional house spirits. Moreover, Korean "House Spirits" form a kinship structure, placing Songju, the highest spirit, at the center. In the Tungus practice, such structure is not found. The tight cohesive family formation among the house spirits in the Korean "House Spirit" belief is also the most distinctive feature in its comparison with Chinese belief. In China, the highest spirit is Jiang Taigong or Qiwu, and the house spirits do not have kinship relations. Korean's Outhouse Spirit and Chowangshin are related to the Han Chinese's counterpart on certain levels? however, their basic structures are different. It is clear that the correlation of "Malu" "Chowangshin" and "Samshin" between Korea and Tungus indicate important role of Tungus cultural elements within Korea's "House Spirit" belief.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.