• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.90-104
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• 2011

This study identified the scenic characteristics in Gugok and symbolism reflected in titles of the scenery of the season in Gugok from a perspective of Sundoism concentrated on Galeun Gugok in Goisan which is influenced most greatly by Sundoism hermit ideas in Korea, along with Seonyudong-Gugok. In addition, it suggested a measure for arrangement and narrative Storyboard of Galeun Gugok structure corresponding with promotion and propagation of Gugok cultural scenes and educational goals. According to analysis and interpretation of the various Gugoks forming Galeun Gugok in terms of their titles, names engraved in surrounding elements and the coherent symbolic meanings of its scenery and place through comparison with secenery of near Seonyudong-Gugok, the result shows that Galeun Gugok comprises wishes for eternal life in the forms of Taoist hermit-related scenery of the season within the range of stream and old stories based on environmental affordance. In figurative way, it ultimately presents the Wonyung(圓融) idea which seeks a harmonious combination of God and humankind. In particular, consciousness of longevity without problems is deeply inherent in the background of eternalness of plants, divinity of animals and natural homeostasis. Also, 9 Gok Seongukam set up at visual terminal reflect noticeably that a game Go is the amusement of the immortals, which describe 9 ranks of GO figuratively. Galeun Gugok is formed in a unity structure, which is hermit-oriented Sundoism and motif, such as longevity and immortality, divinity and enjoyment of Sundoism hermit rather than used as a method to achieve taste for the arts or ethics. Given the fact, it presents eternal longevity and atmosphere of seclusion in very strong way. Development of spatial Storyboard structure based on this is interpreted as 'Entering the world of hermits(Introduction)'-'Looking the world(Development)'-'Living with hermits(Turn)'-'Becoming hermit(Conclusion).' Finally, the scenery image of Galeun Gugok presented in surface structure is based on beauty of the immortal land scenery as well as beauty of pre-achieved space in Gugokdongcheon and arranged the vertical narrative structure as divine space of 9 ranks of GO. Taking those into account, scenery story board of Galeun Gugok was suggested in accordance with a theme of 6 cuts; Gnagsun(降仙)-Sungyeong(仙境)- Sunyak(仙藥)-Sunhak(仙鶴)-Sunyu(仙遊)-Eunsun(隱仙). It is obvious that hermit which live an eternal life as a representative of Sundoism, should be the main motif of scenery planning in a filed of modem landscaping. Therefore, the most valuable component in designing Korean landscape must be the homeostasis of surrounding landscape which supports the characteristics of invariability and divinity of nature.

• The Journal of Korean Philosophical History
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• no.35
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• pp.275-308
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• 2012

This article aims to investigate the studies of Yi Xue Qi Meng(易學啓蒙) performed by the researchers of Neo-Confucianism in Ki Ho region in later Chosun period. Philologically speaking, these studies were mainly performed by Han Won Jin and his colleagues. While the study of Yi Hwang(李滉)'s Qi Meng Zhuan Yi(啓蒙傳疑) performed by the researchers of Toegye(退溪) School lasts from the end of the sixteenth century to the nineteen's century, the Ki Ho(畿湖) scholars' study of Yi Xue Qi Meng are centered in the eighteenth century and hardly any significant work on this text is found before and after this century. In order to single out the distinctive features of Ki Ho School of Neo-Confucianism, this article examines three subjects the Ki Ho scholars delved into: (i) their theory of Tai Ji(太極), (ii) their theory of He-Tu(河圖) and the formation of eight trigrams, and (iii) the so-called Wu Wei Xiang De Shuo(五位相得說) discussed in one of the sections in Yi Xue Qi Meng titled the Source of He-Tu and Luo Shu[本圖書]. The Ki Ho scholars are remarkable in interpreting Tai Ji in Yi Xue Qi Meng in the context of the theory of Li-Qi and the theory of human nature. There are differences in opinion among the Ki-Ho scholars with regard to the relation between He-Tu and the formation of eight trigrams. Eventually, they withhold Zhu Xi(朱熹) and Hu Fang Ping(胡方平)'s attempt to synthesize He-Tu, the rectangular diagram of Fu Xi(伏羲)'s eight trigrams, and the circular diagram of Fu Xi's eight trigrams into one single principle. Han Won Jin tries to explain the relation between He-tu and the formation of eight trigrams in terms of the relation between He-Tu and the circular diagram, and his attempt is widely supported by his colleagues. This theory runs counter to traditional model of explaining truth. My conjecture is that such academic trend is further developed by the defenders of Practical Learning such as Hong Dae Yong(洪大容), who vigorously reject traditional system of truth and science, and that it partly explains why the study of Yi Xue Qi Meng ceases in the nineteenth century.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.2
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• pp.24-33
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• 2022

The travel notes and nature poems found in historic literary men's works can be considered historical records related to scenic sites. Such travel notes and nature poems are based on the writers' personal characters, experiences, learning and etc. Such works clearly show the characters of each literature, information of the related objects and the writers' thoughts of the objects. This study, thus, looked into Euisang on Xīsāishān Mountain that could be the origin of Eobusa(漁父詞) loved and sung by Korean historic literary men, and found that the Korean and Chinese literary men's thoughts were shown through their ways to enjoy Xīsāishān Mountain and their Euisang on the mountain, which was different between the Korean and Chinese literary men depending on the geographical locations described in their poems. In detail, the study results are: 1. Such difference of the ways to enjoy Xīsāishān Mountain, the scenic site described in historic Korean and Chinese literary men's work is broadly classified into the ways to enjoy the scenic site by seeing it in person and the ways to enjoy it under the mental structure of speculation. 2. Xīsāishān Mountain in Wuxing is the background of Yújiāzi(漁家子) of the painting Zhāngzhìhé, is boasting its distinguished beautiful nature, and is the place where the Confucian Study of Hú(湖學) was originated. It is also the place known of its warmhearted climate. Therefore, Euisang on Xīsāishān Mountain under such beautiful and warmhearted circumstance are realized as the complete freedom and seclusion in Taoism and the satisfaction with the given environment and position in Confucianism. 3. Xīsāishān Mountain in Wǔchāng is a military strategic point with rugged mountain terrain and scenery that has been a historic ferocious battlefield and related with the loyal civil servant Qū Yuán. The Euisang on Xīsāishān Mountain in Wǔchāng, therefore, represents the nature scenery of a rugged fortress and patriotism of Confucianism. 4. The Korean literary men's way to enjoy Xīsāishān Mountain is Shinyu(神遊: spiritual travel), so that their Euisang is formed according to the direction of the writer's values. Especially it is noted that Korean Euisang on Xīsāishān Mountain is originally based on the painting Zhāngzhìhé that shows the complete free mood of Taoism; and the Euisang on Xīsāishān Mountain that came from the mindful image by the poet monk Qíjǐ of Tang dynasty and Kim Si-seup appears with such Buddhist ways to seek the truth as SakGongIlYeo(色空一如: Being full is essentially as same as being vacant) and GyeonSeongSeongBul(見性成佛: Everybody can become Buddha by enlightenment).

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.3
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• pp.47-58
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• 2023

This study was conducted through reviewing Aspects of Design and Construction in Entrance Space of the World Heritage Royal Tombs of the Joseon Dynasty, which is equipped with parking lots, ticket offices, toilets, exhibition halls, information boards, and rest facilities for the convenience of visitors and the purpose of this study was to propose a direction for improvement. The results of the study are as follows: First, the reduced area of Royal Tombs of the Joseon Dynasty was unable to fully accommodate the ritual movement line, and as a result, the location of the entrance space in the current royal tomb was decided to accommodate minimal convenience functions. In the meantime, the entrance space of the royal tombs has been relocated or renovated in order to achieve its integrity as a World Heritage Site, rational arrangement of movement lines and spatial utility. Second, the size of the entrance space ranges from 1,000 square meters in Jeongneung in Seoul to 16,000 square meters in Hongyuneung in Namyangju, and the number of annual users varies greatly from 12,000 in Onneung in Yangju to 410,000 in Seonjeongneung in Seoul. Considering the conditions of the 16 royal tombs, the entrance space should be provided at an appropriate scale, reflecting the surrounding land use and accessibility that affect the influx of users, the size of the site, and the king's awareness and preferences. Third, the location of the parking lot, the presence or absence of an outer courtyard and an internal courtyard bordering the ticket and check offices, and the location of the Historical and Cultural Museum made it possible to know the aspects of entrance space of the Joseon Royal Tombs, where the spatial configuration is determined Fourth, according to the royal tombs, it was found that the entrance space should have essential parking, access control, information, and convenience functions, and that support, exhibition, passage, and recess functions should be optional. At this time, the management office and the Historical and Cultural Center are in charge of support and exhibition functions. The function of passage can be a strategy that provides a sense of entry and the function of recess which has been introduced in only four royal tombs requires an appropriate location and landscape access.

• Journal of the Daesoon Academy of Sciences
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• v.49
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• pp.187-227
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• 2024

The purpose of this article is to examine the prospects of the religious cultural experience program of Daesoon Jinrihoe by referring to the current status of Korea's Buddhist temple stays, which began with the 2002 World Cup and have become a regular program for the general public with the establishment of the Cultural Corps of Korean Buddhism in 2004. The motivation for Korean participation is mainly rest, while foreigners tend to be more interested in Korean traditional culture. During the experience, the perceived value felt by the participants led to satisfaction and an intention to revisit. Temple stays have contributed to the globalization of Korean Buddhism. The temple stay of Daesoon Jinrihoe is a religious cultural experience program for the public. If it became a regular program, the target could be expanded to include foreigners who wish to experience Korean culture. The activities such as wearing Hanbok, taking a Dojang Tour, praying, and dialogue over tea can be allocated to the program. As a result, the perceived value by participants could be taken as a cognitive value. For instance, they could learn about Sangje's Reordering of the Universe that transformed the order of Sanggeuk (Mutual Contention) into the order of Sangsaeng (Mutual Beneficence). They way that they live their lives could change as a result of these new understandings. The emotional value of the experience would come from experiencing traditional Korean religious culture. The prospect of implementing such a program is twofold: firstly, there are the tasks of proper preparation, and secondly, there are the positive effects. The tasks would first involve creating a systematic and organized center point. Next there would be the matter of preparing spaces for the temple stay, and lastly, an online platform for advertisement, recruitment, and application would also be greatly beneficial. This is a vision that could contribute to the improving public image of the order, its globalization, and to the overall improvement of the facilities and management that would produce a more socially friendly environment.

• The korean journal of orthodontics
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• v.37 no.6
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• pp.391-399
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• 2007

Three-dimensional approaches for the diagnosis and analysis of the dentofacial area are becoming more popular in accordance with the development of cone-beam CT (CBCT). The purposes of this study were to evaluate the reliability of cephalometric measurements of lateral cephalograms generated from a CBCT image by making comparisons with the traditional digital lateral cephalogram, and to evaluate the possibility of the clinical application of CBCT generated cephalogram images. Methods: Twenty patients whose external auditory meatus could be identified in the CBCT image were selected, and both CBCT and digital cephalograms were taken. Differences between the measurements of both cephalograms were tested by paired t-test. Results: Among the 22 measurements used, only U1-FH, Mx6 to PTV, and maxillomandibular difference showed statistically significant differences between the CBCT generated cephalogram and the digital cephalogram. Conclusions: The results suggest that the CBCT generated cephalogram can be used for some cephalometric measurements not requiring porion, PTV, condylion as a landmark (SNA, SNB, U1 to SN, IMPA, interincisal angle, etc.).

• Journal of the Korean Institute of Landscape Architecture
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• v.42 no.1
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• pp.104-114
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• 2014

Nowadays, forests have been recognized as valuable resources for biological diversity and tourism/recreation. Temple forests occupy 1.3% of all the Korean forest and are under weak management although their ecological states are very good. Currently in the Buddhist society, the concern for the Buddhist arboretum has been raised as a good alternative for the practical use of temple forests to secure the sustainability of the temple forests as well as to actively meet the demand of the times for forests. This study aims to suggest establishment measures of Buddhist arboretum. This survey was performed on 105 temple forest managers and 130 laypersons. To summarize the results, the two groups differ in opinion. The temple forest managers more concerned for advertizing Buddhist culture and enhancing the image of the temple, while the laypersons had higher expectations for relaxation and education. However, they are similar in putting more emphasis on the conserving the heritage value of the temple and managing the temple forest. Above all, both groups evaluated the needs higher than the urgency and perceived managing temple forest as the most crucial function of a Buddhist arboretum. They also thought that a Buddhist arboretum should be planned to respond to the ecological characteristics of the temple area as well as to be non-exclusive to its users. Based on the important findings, five suggestions for a Buddhist arboretum were proposed. First, a Buddhist arboretum should be carried forward from a long-term point of view, developing a bond of sympathy between members of Buddhist society as well as conducting promotion and education to the general public. Second, the most significant function of a Buddhist arboretum should be preserving the temple forest, with the emphasis on relaxation and education. Third, in order to provide nonexclusive use, a Buddhist arboretum should provide mixed programs applicable to diverse user groups for high user satisfaction and educational effects. Fourth, the Buddhistic identification could be obtained through variety of plants closely associated with Buddhist culture. Lastly, in the process of collecting plants, it is also crucial to reflect the image of the temple and resource property so as to contribute itself in conservation and management of original temple forests. Thereby all Buddhist Arboretum can be classified into two types; preservation/collection and display/education/rest.

• Journal of the Korea Concrete Institute
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• v.21 no.4
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• pp.531-537
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• 2009

In this study alkali reactivity of crushed stone was conducted according to the ASTM C 227 that is traditional mortar bar test, and C 1260 that is accelerated mortar bar test method. The morphology and chemical composition of products formed in mortar bar, 3 years after the mortar bar tests had been performed, were examined using scanning electron microscopy (SEM) with secondary electron imaging (SEI) and electron probe microanalysis (EPMA) with backscattered electron imaging (BSEI). The crushed stone used in this study was not identified as being reactive by ASTM C 227. However, mortar bars exceeded the limit for deleterious expansion in accelerated mortar bar test used KOH solution. The result of SEM (SEI) analysis, after the ASTM C 227 mortar bar test, confirmed that there were no reactive products and evidence of reaction between aggregate particles and cement paste. However, mortar bars exposed to alkali solution (KOH) indicated that crystallized products having rosette morphology were observed in the interior wall of pores. EPMA results of mortar bar by ASTM C 227 indicated that white dots were observed on the surface of particles and these products were identified as Al-ASR gels. It can be considered that the mortar bar by ASTM C 227 started to appear sign of alkali-silica reaction in normal condition. EPMA results of the mortar bar by ASTM C 1260 showed the gel accumulated in the pores and diffused in to the cement matrix through cracks, and gel in the pores were found to be richer in calcium compared to gel in cracks within aggregate particles. In this experimental study, damages to mortar bars due to alkali-silica reaction (ASR) were observed. Due to the increasing needs of crushed stones, it is considered that specifications and guidelines to prevent ASR in new concrete should be developed.

• Progress in Medical Physics
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• v.14 no.4
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• pp.268-278
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• 2003

Purpose：The aim of this study was to evaluate the striatal binding ratio, the anterior/posterior ratio and reproducibility using a template based registration method using the standard MR template as a replacement for each patients MR image. Materials and Methods：This study analyzed the 123I IPT SPECT images of 30 patients with IPD, who were subdivided into 17 patients (56.6$\pm$10.8 yr, M/F : 8/9.) with mild IPD, and 13 patients (56.4$\pm$11.1 yr, M/F : 8/5) with severe IPD. In addition, 11 normal controls (57.8$\pm$14.4 yr, M/F : 4/7) were also analyzed. The ROIs were positioned manually in the same slice showing the highest striatal activity using the traditional manual method, whereas those were positioned automatically in a mid striatal slice of the SPECT image coregistered to the standard T1 weighted MR template. Results : The specific binding ratio (SBR) obtained using the template based registration method strongly correlated with those using the manual method in all groups : normal controls (r=0.85, P<0.001), mild IPD (r=0.84, P<0.001) and severe IPD (r=0.7, P=0.01). The SBRs obtained using both methods were significantly different among the three groups (P=0.05) and the SBRs obtained by the template based registration method were higher than those by the manual method (P=0.05) in all three groups. The APRs obtained by the template based registration correlated with those using manual method in only mild IPD (r=0.72, P=0.0). The APRs obtained by the template based registration method were significantly different from the normal controls and those with mild or severe IPD (P<0.05), whereas those obtained using the manual method were not significantly different among the three groups (P＞0.1). The reproducibility (rmsCV) of the template based registration method was 7.2% (normal controls：5.2%, mild IPD：4.2%, severe IPD：10.8%), whereas the reproducibility of the manual method was 31% (normal controls：19.7%, mild IPD：21.7%, severe IPD：46.2%). Conclusion：These results show that the use of $^{123}$ I-IPT SPECT for assessing IPD is affected by the methods used to position the striatal ROI. The template based registration method using the standard MR template can be useful in diagnosing IPD and assessing the disease severity with a high reproducibility. Therefore, the template based registration method appears to be a good replacement for the manual method.

• THE JOURNAL OF KOREAN ORIENTAL ONCOLOGY
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• v.6 no.1
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• pp.81-97
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• 2000

Objectives: This experimental study was carried out to evaluate the effects of aqueous and methanol extracts of Hedyotis diffusa which has long been used for cancer treatment in oriental medicines on the induction of apoptotic cell death in human lymphoid leukemia cell line, HL-60. Methods: Cells were treated with various concentrations (200 to $0.4{\mu}g$) and periods (6 to 30 hr) of $H_2O$ and methanol extracts of Hedyotis diffusa. Then, cells were tested for viability by MTT assay. Cells wrere treated with $200{\mu}g/ml$ of methanol extract fork various periods. Genomic DNA was isolated, separated, on 1.5% agarose gels, stained with ethidium bromide and visualized under UV light. Cells were treated with $200{\mu}g/ml$ of each extract for 16 hr. Then, cells were treated with Hoechst dye 33342 and observed by fluorescence microscopy. Cells were treated with various doses of each for 12 hr and $100{\mu}g/ml$ of methanol extract for various periods. Lysate from the cells used to measure the activity of Caspase-1 and-3 proteases by using fluorogenic peptide substrates including acetyl-YVAD-AMC and acetyl-DEVD-AMC, respectively. Cells were treated with $200{\mu}g/ml$ of each extract for various periods. Cell lysates were immunoprecipated with anti-JNKl antibodies. The immune complex was reacted with $32^p-ATP$ and c-Jun as a substrate. The phosphotransferase activity of JNKI was measured by using PhosphoImage analyzer (Fuji Co., Japan). Nuclear extracts were isolated and incubated with oligonucleotide probe of $NF-{\kappa}B$. Transcriptional activation of ${\kappa}B$ was measured by using EMSA and visualized by PhosphoImage analyzer (Fuji Co, Japan). Cell lysates were prepared and analyzed by Western blotting with anti-Bc12 antibodies and anti-Bax antibodies. Cells were pretreated with various doses of methanol extract for 2 hr. Then, the extract was removed by centrifugation. Cells were resuspended with RPMI-1640 media containing 0.3% agarose, 10% FBS, overlayred onto bottom layer agarose and incubated at $CO_2$ incubator for 6 days. The number of colony was counted under light microscopy ($\time100$). Results: The death of HL-60 cells was markedly induced by the addition of methanol extract of Hedyotis diffusa in a dose and time-dependent manners. The apoptotic characteristic ladder pattern of DNA strand break was observed in death of HL-60 cells. In addition, it was shown nucleus chromatin condensation and fragmentation under Hoechst staining. Therefore, Hedyotis diffusa extract-induced death of HL-60 cells is mediated by apoptotic signaling processes. The activity of Caspase 3-like proteases remained in a basal level in HL-60 cells treated with aqueous extract of Hedyotis diffusa. However, it was markedly increased in HL-60 cells treated with methanol extract of Hedyotis diffusa. In addition, the phosphotransferase activity of JNKl was increased in HL-60 cells treated with methanol extract of Hedyotis diffusa. Furthermore, the activation of transcriptional activator, $NF-{\kappa}B$ was markedly induced by methanol extract of Hedyotis diffusa. Anti-apoptotic Bc12 was cleaved into 23Kda fragment by treatment of methanol extract of Hedyotis diffusa. However, expression of proapoptotic Bax protein was increased by treatment of methanol extract of Hedyotis diffusa in a time-dependent manner. Furthermore, methanol extract markedly inhibited the colony forming efficiency of HL-60 cells in semisolid agar culture. Conclusions: Above results suggest that methanol extract of Hedyotis diffusa induces the apoptotic death of human leukemic HL-60 cells via activations of Caspase-3 proteases, JNKI, transcriptional activator $NF-{\kappa}B$, In addition, our results also suggest that methanol extract of Hedyotis diffusa reduces the malignant potential of HL-60 cells via down regulation of colony forming effciency through cleavage of Bc12 as well as induction of Bax.