• Journal for History of Mathematics
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• v.17 no.3
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• pp.33-42
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• 2004

${\varrho}$ is the real constant number that appears not only in calculus but also in a real life. The concept of the number ${\varrho}$ first appeared in an appendix of Napier's work on logarithms in 1618. The early developments on the logarithm became part of an understanding of the number ${\varrho}$. In 1727, the number ${\varrho}$ was studied by Euler explicitly. It ton14 almost 100 years to understand the number ${\varrho}$ which we learn in high school nowadays. By studying the origin of the number ${\varrho}$, we can guess that many mathemetician's research in our time will have significant meaning in the future although it looks like just some calculations of cohomology or K-theory etc.

• Journal for History of Mathematics
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• v.25 no.4
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• pp.21-36
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• 2012

It is commonly believed that the model-theoretic account of logical consequence is originated from Tarski' s 1936 paper. But Etchemendy has denied this. This paper discusses and evaluates the recent controversies over whether the definition of logical consequence presented in Tarski' s paper is based on the fixed-domain conception or the variable-domain conception.

• Proceedings of the Korea Water Resources Association Conference
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• 2010.05a
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• pp.870-874
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• 2010

통합수자원의 관리(IWRM)에 대한 명확한 용어의 기원과 정의는 내려져 있지 않으나, 1992년 더블린에서 열린 물과 환경에 대한 국제 컨퍼런스에서는 통합수자원관리에 적합한 가이드라인 성격의 원칙을 정하였다. 또한 GWP(2000)는 '생태계의 근본을 지키면서 최대한의 사회, 경제적 가치 창출을 위한 물과 육지, 그리고 이와 관련된 자원을 관리하고 개발하는 과정'으로 통합수자원관리에 대한 일반적인 정의를 내리고 있다. 한편 우리나라에서 하천유지유량의 개념이 문서상으로 나타나기 시작한 것은 1960년대이며, 1995년에 그 구체적인 산정방법이 정립되었고, 1999년 전국 4대강 수계의 하천유지유량이 산정되었다. 이 값들은 2006년 60개 지점에 대해 고시되었으며, 같은 해 환경개선용수의 개념이 정립되고 2007년 개정된 하천법에 보완된 하천유지유량의 개념이 출현 하였다. 하천유지유량 산정방법 또한 보완되어 2007년부터 금강권역을 시작으로 하천 유지유량 재 산정 작업이 시작되어 현재 진행되고 있다. 해외의 경우 1990년대 중반 호주와 남아프리카공화국, 미국 등에서는 하천생태계, 특정 유량이 아닌 전체적인 변동성(유황)을 중요시하는 환경유량의 개념이 정립되어 활발히 연구되고 있다. 본 연구에서는 통합수자원관리와 우리나라의 하천유지유량 및 환경개선용수, 그 중요성이 더욱 강조되고 있는 환경유량의 관계를 살펴보고 향후 하천수 관리에 대한 방향성을 제시하였다.

• Journal of Korean Philosophical Society
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• v.141
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• pp.133-166
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• 2017

The main aim of this paper is to show why justice is based on convention, not nature, in David Hume. Most philosopher, since Aristotle, have considered justice in relation to distribution. This understanding of justice continues up to modern times, and is handled especially in relation to ownership or private property in modern times. In modern times, private property is regarded as an absolute right that should not be violated in any case. Hume identifies this private property with justice. The absolute inviolability of private property is equivalent to never violate to justice. Hume is concerned with the question of where this justice originate. In other words, Hume is not concerned with the Kantian justification of justice, but rather with the psychological discussion of the genesis process of the idea of justice. Hume's answer is that "social utility" is its origin. Public societies are necessary conditions for human being. In other words, if public societies do not exist, humans can not exist. How then can a public society, which is a prerequisite for human being, exist or can be maintained? According to Hume, it is maintained by means of justice. So where is the ground for justice? Hume argues that the basis of justice is not nature, but human conventions. Man accepts justice tacitly and by doing so man can maintains his being. This is a rough insight of Hume. Hume uses a wide variety of concepts to carry out his argument. In this paper, we focus on how the idea of justice in human mind, based on these various concepts presented by Hume, is formed.

• Korean Association of Arts Management
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• no.51
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• pp.167-190
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• 2019

Copyright law has functioned to certify the authorship and artistic identity of an artist as well as to remunerate the artist's labor in monetary terms. However, the legal stability of copyright law may be questioned and even challenged because it shares the ground with unfixed notions of the concept of art. This study is an attempt to find theoretical argument where such instability of copyright law stems from, by looking into the theories of Aesthetics and history of arts. The first argument builds up on the ambiguity of discriminating between the Aesthetic concept of expression and idea. The second argument illuminates how new conventions of creating art work and emerging ideals of making art prevents to accommodate copyright law in the fields of art. New art forms such as conceptual art and place specific art are such examples. Increasing role of public arts projects also questions the conventional adoptions of copyright law. Arts management is closely related with this phenomena since their job is to administer the complex situation of introducing artists to the knowledge of copyright law.

• (The)Study of the Eastern Classic
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• no.32
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• pp.245-278
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• 2008

The purpose of this paper is to create an inter-religious dialogue between the Western Christian concept of the spirit and Eastern ch'i philosophy within the category of panentheism. The Hebrew term ruah means 'moving air' and 'wind' which derive from the particular experience of the ancient Hebrew people living in the desert. The Greek pnuema also means 'life' and 'wind' which denote the natural power. Both ruah and pneuma consist of the main idea of the spirit exploring the symbol of relationality of the divine in Western tradition. Eastern ch'i philosophy indicates a vital force for keeping the body and soul alive, which is unconscious and spontaneous. Ch'i as a vital force constitutes cosmogony and cosmology with the constant movement of yin and yang. Yin and Yang as representing earth and heaven are dynamic breaths, blending harmoniously to become all existence. The ethical implication of the inter-religious dialogue between the spirit and ch'i would be the integration and interconnection of heaven, earth, and human beings. The dialogue suggests becoming one body with nature and human community through embodying the non-dualistic spirit of life. The inter-relationality means that since all modalities of existence are made of the cosmic life, human beings are part of the divine cosmic process. This is related to degree of spirituality in the entire chain of being: rocks, trees, animals, humans, and goods represent different levels of spirituality based on the varying composition of the spirit and ch'i. All beings that internally embody with the spirit and ch'i are organically inter-connected, and they are integral part of a continuous process of transformation of life towards holistic liberation of human and nature community.

• Magazine of the Korea Concrete Institute
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• v.14 no.4
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• pp.86-88
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• 2002

지붕과 4개 부분으로 나누어진 스탠드는 전주의 전통 토산품인 합죽선의 이미지를 형성화하여 모든 이들에게 열려 있는 공간이라는 개념과 세계로 비상하는 전주시의 의지를 나타낸다. 부채 모양으로 펄쳐진 지붕을 케이블로 지지하는 4개의 대형 기둥은 그 옛날 마을의 안녕과 수호, 풍년을 기원하여 마을 어귀에 세웠던 솟대를 이미지화 한 것이며, 인장 케이블은 우리 전통 악기인 가야금의 12현을 상징화하여 전주시가 소리의 고장임을 은유적으로 표현하였다.(중략)

• Journal of Korean Philosophical Society
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• v.137
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• pp.323-356
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• 2016

The present study examines Nietzsche's critique of Schopenhauer with regard to the problem of morality and the basis thereof. Schopenhauer's philosophy that each written life as objectification of the will, had an important impact on the early development of Nietzsche's philosophy. But nevertheless Nietzsche criticized Schopenhauer because he denies life in the value of earthly life. Schopenhauer asserts that life is a painful matter because the blind govern all life, and pushes. But unlike Nietzsche, Schopenhauer buoyed the meaning of life, which increases again with the will to power and carry out. Of course there is some resemblance between Schopenhauer and Nietzsche, namely equiprimordiality as both distance themselves from the traditional philosophy that characterizes the man as a rational being and understands. They both destruct the idea of philosophy as a science, and try together to build another philosophical horizon. But in terms of interpretations of life and morals, they have taken different paths. According to Schopenhauer, our life is ultimately sad and agonizing. To overcome this situation, we must deny the will to live and renounce it absolutely. He believes that the moral can eliminate the displacement of the blind will to live and overcome. But in comparison, Nietzsche claims that morality or any moral act is always driven out of resentment. But this resentment is nothing more than a revenge or retribution, which was invented by the weakness. But according to Nietzsche, the feeling of resentment clear will to live. The present paper examines whether Nietzsche's moral critique of Schopenhauer is possible and if so, such a moral critique of Nietzsche can be performed.

• Journal of the Korean Magnetics Society
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• v.5 no.4
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• pp.309-314
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• 1995

최근 새로운 과학기술의 발달로 자기다층박막등 자기 분야의 신소재를 비롯하여 XMCD( X-ray Magnetic Circular Dichroism), MFM(Magnetic Force Microscope)등 자성분석방법등이 개발되고 있고, 정보화 사회의 출현과 함께 자기기록에 대한 중요성이 증대되면서 자기 물성에 대한 연구는 새로운 르네상스 시기를 맞았다고 할 수 있다. 자기 현상의 근본 원리 규명에 대한 연구는 재료과학 또는 고체물성 연구과제중 가장 오랜 역사를 지닌 문제중의 하나라 할 수 있다. 자연계에 존재하는 자석은 기원전 7세기경부터 인간에게 알려진 것으로 기록되어 있고 그후 오랫동안 나침반으로 사용되어 왔다. 하지만 자석의 원리에 대한 규명은 양자역학이 생기고 전자의 스핀개념이 도입된 20세기 초에서야 시작되어졌다. 그나마 현재까지도 자기현상의 아주 기본적인 개념만이 알려진 상황이고, 금속, 부도체 또는 화합물등에서 일어나는 다양한 자기 현상들을 일관성 있게 설명하는 완전한 이론의 정립은 아직도 요원한 문제라 할 수 있다.

• Korean journal of applied entomology
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• v.44 no.1 s.138
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• pp.73-90
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• 2005

Although the history of IPM can be traced back to the late 19th century, when ecology was identified as the foundation for scientific plant protection, it has been more than thirty years since first enunciation. Since than, the concept of IPM has evolved in multiple paths not only in entomology but in plant pathology and in weed science, and the philosophy has become a firm foundation to the science of plant protection. The IPM concept has gained wide general acceptance, however, because of the many-facet aspects, there has been some controversy and/or misunderstanding by the students and practitioners. In this paper, I was tried to review the concepts of IPM and to resolve the contradiction between the philosophy and practical techniques. On this line, the historical background and the concept of economic injury level, which is the foundation of the concepts, are reviewed and discussed the sampling techniques and the population dynamics of single pest, which were basic to the rational and effective application of the management techniques. IPM is not a science per se but it is a technique and it should be applicable to the real conditions. For this purpose, the information on the pests should be transferred to the producers as fast as possible. From such, some of my own opinion is presented in relation to current systems of the pest occurrence forecasting.