• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.158-170
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• 2013

With the recent 'Creative economy' and 'Cultural prosperity' coming to the fore as a new code to build up a city or a region, it is necessary to focus on strengthening the regional creative capacity as well as developing spontaneous regional culture. In such trend this research aims to explore the Kyunglidan-gil, Seoul, Korea in which creative-class are appearing autogenously in clusters and forming new cultural landscape, to identify the factors of their accumulation and changing aspect of cultural landscape. This study has the following purposes: First, Investigating the historical context of the Kyunglidan-gil's landscape. Second, considering the process of the creative-class being flowed into the Kyunglidan-gil as the subject leading to the modification of the region. Third, their activity was analyzed to consider the unique aspect of forming the cultural landscape at the Kyunglidan-gil. Regarding why the creative-class should flow in, results of the study drew five factors including region in issue compared to inexpensive rents, coexistence with nature, quiet atmosphere seeming isolated from the urban confusion, location possible to test and share individual materials one likes, and a site with synergy effect of activity through the network with acquaintances. Also, five characteristics of cultural landscape forming by the people's activity were drawn - space of communication for increasing creativity, temporary and flexible spatial use, expression of one's identity and taste, distinguishing, and positive use of the existing facilities. Like this, by exposing the 'creative-class', a subject of the leader in changing process of the Kyunglidan-gil, this research identified the aspect of forming cultural landscape.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.8 no.1
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• pp.123-136
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• 2004

In this paper, complexity and regularity of polynomial multiplication over $GF({2^n})$ are defined by using Hamming weight of rows and columns of the matrix ever GF(2) which represents polynomial multiplication. It is shown experimentally that in order to construct the block cipher robust against differential cryptanalysis, polynomial multiplication of substitution layer and the permutation layer should have high complexity and high regularity. With result of the experiment, a way of constituting S box and G function is suggested in the block cipher whose structure is similar to SEED, which is KOREA standard of 128-bit block cipher. S box can be formed with a nonlinear function and an affine transform. Nonlinear function must be strong with differential attack and linear attack, and it consists of an inverse number over $GF({2^8})$ which has neither a fixed pout, whose input and output are the same except 0 and 1, nor an opposite fixed number, whose output is one`s complement of the input. Affine transform can be constituted so that the input/output correlation can be the lowest and there can be no fixed point or opposite fixed point. G function undergoes linear transform with 4 S-box outputs using the matrix of 4${\times}$4 over $GF({2^8})$. The components in the matrix of linear transformation have high complexity and high regularity. Furthermore, G function can be constituted so that MDS(Maximum Distance Separable) code can be formed, SAC(Strict Avalanche Criterion) can be met, and there can be no weak input where a fixed point an opposite fixed point, and output can be two`s complement of input. The primitive polynomials of nonlinear function affine transform and linear transformation are different each other. The S box and G function suggested in this paper can be used as a constituent of the block cipher with high security, in that they are strong with differential attack and linear attack with no weak input and they are excellent at diffusion.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.184-203
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• 2020

The Confucian ruling class of the Joseon Dynasty regarded Buddhist rituals as "dangerous festivals." However, these Buddhist ceremonies facilitated transitions between phases of life from birth till death and strengthened communal unity through their joint practice of the rites. Ritual spaces were decorated with various utensils and objects that transformed them into wondrous arenas. Of these ornaments, Buddhist paintings served as the most effective visual medium for educating the common people. As an example, a painting of the Ten Kings of the Underworld (siwangdo) could be hung as a means to illustrate the Buddhist view of the afterlife, embedded in images not only inside a Buddhist temple hall, but in any space where a Buddhist ritual was being held. Demand for Buddhist paintings rose considerably with their use in ritual spaces. Nectar ritual paintings (gamnodo), including scenes of appeasement rites for the souls of the deceased, emphasized depictions of royal family members and their royal relatives. In Chinese paintings of the water and land ceremony (suryukjae), these figures referred to one of several sacred groups who invited deities to a ritual. However, in Korean paintings of a nectar ritual, the iconography symbolized the patronage of the royal court and underlined the historicity and tradition of nationally conducted water and land ceremonies. This royal patronage implied the social and governmental sanction of Buddhist rituals. By including depictions of royal family members and their royal relatives, Joseon Buddhist paintings highlighted this approval. The Joseon ruling class outwardly feared that Buddhist rituals might undermine observance of Confucian proprieties and lead to a corruption of public morals, since monks and laymen, men and women, and people of all ranks mingled within the ritual spaces. The concern of the ruling class was also closely related to the nature of festivals, which involved deviation from the routines of daily life and violation of taboos. Since visual media such as paintings were considered to hold a special power, some members of the ruling class attempted to exploit this power, while others were apprehensive of the risks they entailed. According to Joseon wangjo sillok (The Annals of the Joseon Dynasty), the Joseon royal court burned Buddhist paintings and ordered the arrest of those who created them, while emphasizing their dangers. It further announced that so many citizens were gathering in Buddhist ritual spaces that the capital city was being left vacant. However, this record also paradoxically suggests that Buddhist rituals were widely considered festivals that people should participate in. Buddhist rituals could not be easily suppressed since they performed important religious functions reflecting the phases of the human life cycle, and had no available Confucian replacements. Their festive nature, unifying communities, expanded significantly at the time. The nectar ritual paintings of the late Joseon period realistically delineated nectar rituals and depicted the troops of traveling actors and performers that began to emerge during the seventeenth century. Such Buddhist rituals for consoling souls who encountered an unfortunate death were held annually and evolved into festivals during which the Joseon people relieved their everyday fatigue and refreshed themselves. The process of adopting Buddhist rituals-regarded as "dangerous festivals" due to political suppression of Buddhism in the Confucian nation-as seasonal customs and communal feasts is well reflected in the changes made in Buddhist paintings.

• Korean Journal of Heritage: History & Science
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• v.53 no.3
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• pp.62-79
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• 2020

The rock-carved seated Avalokiteśvara statue at Ganghwa Bomunsa Temple is a giant rock-carved Buddhist statue that was built in 1928 during the Japanese colonial era. Although it is a year-recorded Buddhist statue that occupies a prominent place in modern Korean Buddhist sculpture history, it has not been the subject of in-depth discussion due to weak research on modern Buddhist sculptures. In this study, to examine the various significant aspects of the rock-carved Seated Avalokiteśvara statue at Bomunsa Temple as a modern Buddhist sculpture, I have managed to determine its construction year, artificers, and patrons by deciphering the inscription around the rock-carved statue; in addition I have researched the effects of the rock shapes and landforms on the formation of the Buddhist statue by comparing and analyzing the points of view of both artificers and worshipers. I have also identified the specific circumstances of the time of construction from interviews with the descendants of artificers. A monk from Geumgangsan Mountain, Lee Hwaeung, took the role of sponsor and chief painter to construct the rock-carved seated Avalokiteśvara statue at Bomunsa temple. In the beginning of its construction in 1928, more than 100 donators jointly sponsored the construction of the statue. Gansong Jeon Hyoungphil sponsored alone at the time of the place of worship's expansion in 1938. Bomunsa Temple has been regarded as one of the top-three sacred places of Avalokiteśvara Bodhisattva together with Naksansa Temple in Yang Yang and Boriam in Nam Hae, due to the construction of the rock-carved statue. It took about three months to construct the statue. Lee Hwaeung drew a rough sketch and then Un Songhag and five masons from Ganghwa Island took part in the carving process. We can observe the line drawing technique around the rock-carved statue because the statue was carved based on the rough sketch of the monk painter. The aspect of Lee Hwaeung as a painter is revealed; therefore, we can identify the clue of painting pattern leading to Seogongchulyou- Hwaunghyoungjin- Ilonghyegag. The rock-carved seated Avalokiteśvara statue at Bomunsa Temple is a typical Avalokiteśvara that wears a jeweled crown and holds Kundica. It makes a strong impression as it has a big square-shaped face and a short neck and is unsophisticated in general. The artificers solved the issue of visual distortion of the rock-carved statue caused by carving on a 10-meter high and 40-degree sloping rock by controlling motion to its maximum, omitting detailed expression by emphasizing symmetry, and adjusting the head-to-body proportion to be almost one-to-one. In this study, especially, I presume the unified form of sacred sculptures and Buddhist altars, without making a Buddhist altar like the rock-carved seated Avalokiteśvara statue at Bomunsa Temple, to be a key characteristic of modern Buddhist sculptures. Furthermore, I make newly clear that the six letters of Sanskrit carved on nimbus, which had been interpreted as a Six-Syllable Mantra, are a combination with Jeongbeopgye and Sabang Mantras. In addition, three iron rings driven on eaves rock were used as a reference point, and after construction they were used as a decoration for the Bodhisattva with hanging wind chimes.

• The KIPS Transactions:PartA
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• v.12A no.5 s.95
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• pp.413-420
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• 2005

The Newton-Raphson iterative algorithm for finding a floating point reciprocal square mot calculates it by performing a fixed number of multiplications. In this paper, a variable latency Newton-Raphson's reciprocal square root algorithm is proposed that performs multiplications a variable number of times until the error becomes smaller than a given value. To find the rediprocal square root of a floating point number F, the algorithm repeats the following operations: '$X_{i+1}=\frac{{X_i}(3-e_r-{FX_i}^2)}{2}$, $i\in{0,1,2,{\ldots}n-1}$' with the initial value is '$X_0=\frac{1}{\sqrt{F}}{\pm}e_0$'. The bits to the right of p fractional bits in intermediate multiplication results are truncated and this truncation error is less than '$e_r=2^{-p}$'. The value of p is 28 for the single precision floating point, and 58 for the double precision floating point. Let '$X_i=\frac{1}{\sqrt{F}}{\pm}e_i$, there is '$X_{i+1}=\frac{1}{\sqrt{F}}-e_{i+1}$, where '$e_{i+1}{<}\frac{3{\sqrt{F}}{{e_i}^2}}{2}{\mp}\frac{{Fe_i}^3}{2}+2e_r$'. If '$|\frac{\sqrt{3-e_r-{FX_i}^2}}{2}-1|<2^{\frac{\sqrt{-p}{2}}}$' is true, '$e_{i+1}<8e_r$' is less than the smallest number which is representable by floating point number. So, $X_{i+1}$ is approximate to '$\frac{1}{\sqrt{F}}$. Since the number of multiplications performed by the proposed algorithm is dependent on the input values, the average number of multiplications Per an operation is derived from many reciprocal square root tables ($X_0=\frac{1}{\sqrt{F}}{\pm}e_0$) with varying sizes. The superiority of this algorithm is proved by comparing this average number with the fixed number of multiplications of the conventional algorithm. Since the proposed algorithm only performs the multiplications until the error gets smaller than a given value, it can be used to improve the performance of a reciprocal square root unit. Also, it can be used to construct optimized approximate reciprocal square root tables. The results of this paper can be applied to many areas that utilize floating point numbers, such as digital signal processing, computer graphics, multimedia, scientific computing, etc.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.1
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• pp.113-119
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• 2010

This study examined figurative characters of rice terraces, and is intended to seek figurative possibility of a natural scene by selecting Gyeongnam Area Namhae Gacheon rice terraces, Sancheong Imcheon rice terraces and Hamyang Macheon rice terraces through an analysis of the target land. As a theoretical background, studies of a natural scene and figuration-related literature were looked into, and for figuring a natural scene on the basis of the results, the character of the topography of rice terraces was divided into 9 items as follows by generalizing the inspiration obtained from the natural scenic character and spatial character of rice terraces represented from the topography: (1) Inclination showing the degree of the slope of rice terraces, (2) The bending showed by unevenness of the edge line of rice terraces, (3) The degree of parallelism of the up-and-down edge line, (4) The size of the width of the section of each rice terrace, (5) The area of the total rice terraces, (6) Step gap that indicates the difference of high and low of the up-and-down small rice terraces, (7) Figuration as an image represented by the external form of the total rice terraces, (8) Naturalness and artificiality kept by the total scene, (9) Softness of cornerstones or soil that forms small rice terraces, an atmosphere produced by the total scenes, etc. The results of analysis made through GIS, with rice terraces of Gyeongnam Namhae, Sancheong and Hamyang Area as the target land, are as follows. First, the steeper the inclination is, the higher the step difference of cornerstones becomes, and the steeper the inclination, the narrower the area and width become, so that it could be known that, in rice terraces, inclination is proportional to step difference and the area is inversely proportional to the width. Second, it is considered that line showed in rice terraces, area elements and reiteration, repeated changes, and changes in the scene affected by the surrounding environment including those according to season can be converted into a variety of images according to an individual disposition. Third, it was decided that it is possible to figure repetitive composition and directivity, motility, order and change, etc. into a common type drawn from each target land. This paper, as a study of basic materials for expressing figuration in an environment field, investigated and analyzed the surrounding environment of the target land, and is significant in that it attempted the possibility of being able to generalize the environmental beauty of the target land as one figurative element. More precise studies are expected to be made later.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.58-68
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• 2014

Christian Cay Lorenz Hirschfeld is often regarded as 'a father of landscape garden art.' He was an aesthetics professor and garden theoretician in the $18^{th}$ century. He put forth the most comprehensive garden theory book in five volumes between 1779 and 1785. His book, Theorie der Gartenkunst, was translated and widely circulated in his contemporary. The book, which dealt with diverse aspects of garden art such as history, design, material, and type, urged to promote the prevalence of landscape garden in European continents as well as in Germany. However, there have scarcely been discourses in the Hirschfeld's garden theory. This essay aims to review Hirschfeld's garden thoughts in his book critically and to reinterpret some issues in the contemporary landscape theory and practice. Hirschfeldian theory was the product of $18^{th}$ century German Enlightenment and romanticism. At that time, Nature was regarded as divine realm. There was a German affinity with natural world. The spread of reading culture and the fashion of travel literature were another background of the success of his garden literature. Several issues in Hirschfeld garden theory will discussed here. First, privileging garden art was the most significant contribution in his theory. He emphasized that garden art was the most advanced art form among all art genres. Second, garden art was grounded on the mimesis of nature. The ambiguous relationship between nature and art still existed in garden making. However, garden art can be flourished when utilizing the potency of nature in itself. Third, there was the association between the image and the idea in experiencing the garden. Some garden scenes stimulated the related emotional responses such as cheerful and merry, softly melancholic, romantic, solemn etc. Fourth, the movement was the essential aspect of garden art. Motion and emotion are come together in garden experience. To represent the landscape garden style in suitable way, the sketch or image seems to be preferable than the plans and views. Finally, garden art was composing of not only the physical space but also the spirit of place. He maintained the garden art as hortus moralis should be a social metaphor. Hirschfeldian garden theory has often been criticized as the lack of practical power and the old fashioned idea. However, his theory influenced on formulating the idea of public park in $19^{th}$ century. Moreover, there are still some visionary aspects of his theory such as the reevaluation of garden art, the emphasis of locality and the introduction of Mittelweg idea. Recently, gardening culture are prevalent in various realms of art and life. Hirschfeld's garden theory as humanistic landscape theory can provide us some insights in the contemporary practices.

• The KIPS Transactions:PartD
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• v.10D no.7
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• pp.1149-1154
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• 2003

Due to various requirements for the user access control to large databases in the hospitals and the banks, database security has been emphasized. There are many security models for database systems using wide variety of policy-based access control methods. However, they are not functionally enough to meet the requirements for the complicated and various types of access control. In this paper, we propose a database security system that can individually control user access to data groups of various sites and is suitable for the situation where the user's access privilege to arbitrary data is changed frequently. Data group(s) in different sixes d is defined by the table name(s), attribute(s) and/or record key(s), and the access privilege is defined by security levels, roles and polices. The proposed system operates in two phases. The first phase is composed of a modified MAC (Mandatory Access Control) model and RBAC (Role-Based Access Control) model. A user can access any data that has lower or equal security levels, and that is accessible by the roles to which the user is assigned. All types of access mode are controlled in this phase. In the second phase, a modified DAC(Discretionary Access Control) model is applied to re-control the 'read' mode by filtering out the non-accessible data from the result obtained at the first phase. For this purpose, we also defined the user group s that can be characterized by security levels, roles or any partition of users. The policies represented in the form of Block(s, d, r) were also defined and used to control access to any data or data group(s) that is not permitted in 'read ' mode. With this proposed security system, more complicated 'read' access to various data sizes for individual users can be flexibly controlled, while other access mode can be controlled as usual. An implementation example for a database system that manages specimen and clinical information is presented.

• Korean Journal of Cognitive Science
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• v.13 no.3
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• pp.1-10
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• 2002

This study was performed to analyze the physical attributes of the faces and affective words on the fares. For analyzing physical attributes inside of a face, 36 facial features were selected and almost of them were the lengths or distance values. For analyzing facial contour 14 points were selected and the lengths from nose-end to them were measured. The values of these features except ratio values normalized by facial vortical length or facial horizontal length because the face size of each person is different. The principal component analysis (PCA) was performed and four major factors were extracted: 'facial contour' component, 'vortical length of eye' component, 'facial width' component, 'eyebrow region' component. We supposed the five-dimensional imaginary space of faces using factor scores of PCA, and selected representative faces evenly in this space. On the other hand, the affective words on faces were collected from magazines and through surveys. The factor analysis and multidimensional scaling method were performed and two orthogonal dimensions for the affections on faces were suggested: babyish-mature and sharp-soft.

• Journal of the Korean association of regional geographers
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• v.6 no.3
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• pp.53-81
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• 2000

The purpose of this study is to examine the chracteristics of the location of Zen Buddhist temples which are the Nine-Mountain Sects of Zen(九山禪門) from feng-shui perspective. A large number of temples have been built for about 1600 years since Buddhism had influenced on Korea. They have been built nationwide in different times by different sects of Buddhism. The pattern of location of Buddhist temples is different according to background of the times (political, economic, cultural aspect) and of tenet(difference in sects of Buddhism) when the temples were built. But the general location of Korean Buddhist temples is in accordance with feng-shui theory. Feng-shui is a traditional geographic thought in China and Korea. It is necessary to understand feng-shui in order to understand Korean landscape and cultural geography. It had given a tremendous impact on Korean landscape through choosing site of cities, settlements, houses, mounments, temples, pagodas, and so on. Before feng-shui was prevailing in Korea, Buddhist temples were mostly built on sacred place which was connected with folk beliefs. In the case of the late Silla Dynasty when Zen Buddhism was prevailing, feng-shui became popular and many. temples were built in accordance with feng-shui. The typical examples are found in the site of Nine-Mountain Sects of Zen temples. The interpretation of geomantic site of Nine-Mountain Sects of Zen temples will show us how feng-shui was applied to and reflected in the Korean peninsula. In Zen Buddhism, feng-shui was applied to the choice of the temple site. Also feng-shui theory was usually used to choose the site of stupa(Budo) where the remains of the founder of sect. In this study, I will interpret the geomantic characteristics of Nine-Mountain Sects of Zen temples. The geomantic interpretations of the temples are as follow. 1. The temples are located at the foot of a hill with surrounding mountains and a watercourse in front. Feng-shui texts often describe it as an ideal site. This geomantic situation is well equipped with natural drainage; protection from cold wind from the north or evil spirits; a good view with open space to the front; protection from unnecessary weather damage; and security and protection from strangers and invaders. 2. The sitting and facing direction of the temples correspond to the oncoming dragon's direction. 3. Many feng-shui texts discuss the types of Sa(surrounding mountains) in detail and morphologically describe them with certain animate and inanimate auspicious objects. In case of Nine-Mountain Sects of Zen temples, the geomantic landscape of these can be compared to auspicious objects. This is morphological marker for the description of configulation features of these temples. 4. Most auspicious places are not perfect, but the shortcomings can be overcome by many means. We can observe modification of landscape for the purpose of fulfilling the geomantic harmony of the temple.