• Communications of Mathematical Education
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• v.14
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• pp.43-60
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• 2001

수학적 기호는 수학이라는 특수한 분야에 한정되어 사용되는 언어라고 할 수 있다. Usiskin(1996)은 수학을 쓰고 수학적 의미를 의사 소통하는 데에 기호가 그 수단이 되기 때문에 수학 또한, 수학적 기호로 만들어진 언어라고 말하였다. 그러나, 수학적 언어와 일상 언어사이의 이중성 때문에 언어로써 수학 기호는 학생들을 힘들게 만든다. 교사에게는 의미 있는 기호일지라도 학생들에게는 친숙하지 않을 수 있기 때문에, 많은 학생들이 자신들의 수학적 사고를 표현하거나 개념을 반영하거나 또는 아이디어를 확장하기 위해, 수학을 말하고, 읽고, 이해하고 쓰는 데에 어려움을 겪고 있다. 따라서, 본 연구는 학생들이 기호체계에 능숙해지도록 도와주고, 수학 학습과 문제 해결을 위해 수학 기호 언어가 의미 있고 접근하기 쉬운 의사소통 매체가 되게 하기 위하여 언어적 접근에 의하여 수학적기호의 교수-학습지도 방법에 대하여 살펴보고자 한다.

• Journal of Korean Philosophical Society
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• v.116
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• pp.59-78
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• 2010

The main purpose of this paper is to show how the notion of the language-experience correspondence is ill-grounded, and that the notion of 'literal meaning' based on it accordingly goes nowhere. Drawing on the experientialist view, I observed that language itself is a system of signs, and thus is given meaning only by way of symbolization. According to the experientialist account, the meaning of a signifier is given by means of "symbolic mapping." in which a certain portion of experience-content is mapped onto the signifier. And since symbolic mapping is partial by nature, there must come in some breach between the signifier and the experience-content mapped onto it. The partial nature of symbolic mapping repudiates the very notion of correspondence, and accordingly the notion of literal meaning. Rather, meanings are produced by means of the varied distances between the signifier and the mapped experience. In this perspective, the inquiry into the nature and structure of meaning should become part of one into that of symbolic experience. Such an inquiry may not be expected to reach the objectivity of linguistic meaning. Instead, we may be content with the relative stability in communication, which seems to be grounded in the commonality conspicuously observed at the bodily level of human experience.

• 기호학연구
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• no.56
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• pp.109-136
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• 2018

The purpose of this study is to examine the narrative correlation of nonverbal signs found in Charade. Charade, by using nonverbal signs, provides information about the character's psychological change, his or her relationship with others, and the places where they stay. The study of Charade, then, has to be approached considering not only the transmission of messages through nonverbal signs but also its signification. This study has analyzed the narrative and formation process of the subject that triggers the subject's activity by taking narrative semiotics to the film Carol (2015). As the status of women is represented by the mise-en-$sc{\grave{e}}ne$ at this time, this study aims to examine such a fact through Charade, which belongs to the realm of mise-en-$sc{\grave{e}}ne$. In this study, nonverbal signs that are used in Charade are drawn based on the nonverbal communication theory. The result of analyzing the texts showed that the use of interior decoration was outstanding in the process of expressing the status of female subjects. The use of gaze was noticeable in the process of expressing the acquisition of female subjects' power. Besides, it should be noted that the use of nonverbal signs such as accessories, territoriality, or gesture, was worthy of attention. It was confirmed that such nonverbal signs play an important role in the formation of subjects and configuration of narrative transformation.

• Annual Conference on Human and Language Technology
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• 1995.10a
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• pp.240-243
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• 1995

최근에 들어와 퍼스는 인지과학적 관점에서 몇몇 영미철학자들의 각별한 관심을 끌고있다. 그러나 퍼스의 기호학과 현상론의 기본 바탕이 현대 인지과학의 노선과 그렇게 쉽사리 일치가 될 것 같지는 않다. 본 발표에서 논자는 퍼스와 인지과학의 관계를 본격적으로 탐구하기 위한 준비작업으로서 기호와 사고의 관계에 대한 퍼스의 이론을 그의 초기 논문들의 분석에 기초하여 비교적 선명하게 정리해보고자 한다. 발표 초반부에서 먼저 퍼스의 프래그매티시즘의 본질을 규정하고 이어서 기호학과의 관련성을 해명한 후, 기호와 인지의 관계를 밝혀보고자 한다.

• Annual Conference on Human and Language Technology
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• 1992.10a
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• pp.637-646
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• 1992

컴퓨터를 이용하여 자연언어를 처리하려는 연구가 진행되고 있다. 언어가 사고와 밀접한 관계에 있다는 점에서 이러한 연구가 성공한다면 인공지능의 발전과 더불어 인간의 마음에 대한 이해의 폭을 넓히게 될 것이다. 이글은 이러한 연구와 관련하여 컴퓨터에 의한 자연언어 이해의 가능성을 다루고 있다. 먼저 그러한 이해가 불가능하다는 써얼의 비판을 시발로 해서, 써얼에 대한 라파포트의 재반박을 검토할 것이다. 라파포트는 자신의 인공지능 프로그램과 사고실험 등을 통해서 가능성을 인정한다. 그의 주장의 핵심은 컴퓨터가 자연언어를 이해하는데 있어 구문론적 이해만으로도 충분하다는 것이다. 이러한 주장은 기호학적 관점에서 볼 때 성립될 수 없다고 비판된다. 인간이나 컴퓨터가 자연언어를 이해하기 위해서는 언어와 그 지시 대상, 그리고 언어의 사용자간의 관계를 고려하는 기호학적 관점이 요구된다. 그결과 컴퓨터에 의한 자연언어 이해의 가능성에는 한계가 있다는 결론에 이르게 된다.

• Annual Conference on Human and Language Technology
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• 1992.10a
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• pp.629-636
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• 1992

컴퓨터의 언어이해 가능성을 반박하는 주된 근거는 형식적 기호들을 처리하는 프로그램이 의미론을 다룰 수 없다는 것이다. 그러나 인과적 계산이론에 따르면 컴퓨터 프로그램이 순전히 구문론적인 것은 아니고 컴퓨터 내부의 기호적 표상의 처리과정에서 의미론적인 지시와 해석이 일어난다고 할 수 있다.

• Cross-Cultural Studies
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• v.51
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• pp.133-160
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• 2018

The films of Apichatpong Weerasethakul and Tsai Ming Liang expose one of the main features of modern Asian cinema: corporality. In their films, the various emotions of characters are expressed and exchanged through the body, not the language, so their film world is a world in which language has lost its function and symbolic order has collapsed. In Apichatpong Weerasethakul and Tsai Ming Liang movies, body language plays a more important role than general language. t=The body performs semiosis, pointing to wildness, anti-civilization, rite, alienation, illusion, etc. At the root of this variety of semiosis is the common denial of Western material civilization which has been rapidly transplanted in modern Asian countries. In addition, while the body of the two directors' films are seen as a sign of wildness, or anti-civilization that contains the intention of escaping from the oppressive and inhuman modern civilization, the body as a sign of illusion, and embraces the will of resistance to civilization. The illusion of experience in their films is ultimately a manifestation of the will to resist the physical and emotional pressures of reality and to continue the irrational persistence.

• Archives of design research
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• v.17 no.1
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• pp.319-328
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• 2004

The communication environment made by digital technologies has made it possible to exchange information and deliver messages fast and easily among people of various classes in virtual space beyond time and space. Net-generation, who is accustomed to this virtual space, couldn't be satisfied with the linear text-oriented language any more, and began to make signs by use of computers in order to differentiate itself from others and to express its desires. Among the signs, emoticon created by joint of popular culture and digital communication centering around young generation is a new visual sign and emotional sign that can deliver a sender's feelings contained in a message. This paper has studied social phenomena, their relationships with emoticon and background of its creation through documentary review of media development, changes in the communication environment and popular culture. Furthermore, it has analyzed the meaningful action and roles of emoticon as a sign in terms of semiotics and also, studied a possibility of using emoticon as a new emotional sign. The study results say that emoticon can play the roles of a non-linguistic sign just like general signs that make mutual exchange through meaningful action, and also that it can be used to effectively deliver messages not only in virtual space, but also in advertising, posters, magazines and CI. However, emoticon is better at emotional expressions yet than other textual signs or visual signs, but in order to position itself as a universal and popular sign, emotional expressions should be clear, any difference in understanding messages should be removed, and message delivery should be more efficient.

• Annual Conference on Human and Language Technology
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• 2020.10a
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• pp.199-204
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• 2020

기존의 자연어 의미 표상 방법은 크게 나눠보았을 때 두 가지가 있다. 첫 번째로, 전통적인 기호 기반 의미 표상 방법론이다. 이 방법론들은 논리적이고 해석가능하다는 장점이 있으나, 구축에 시간이 많이 들고 정작 기호 자체의 의미를 더욱 미시적으로 파악하기 어렵다는 단점이 있었다. 반면, 최근 대두된 분산 표상의 경우 단어 하나하나의 의미는 상대적으로 잘 파악하는 반면, 문장 등의 복잡한 구조의 의미를 나타내는 데 있어 상대적으로 약한 측면을 보이며 해석가능하지 않다는 단점이 있다. 본 논문에서는 이 둘의 장점을 섞어서 서로의 단점을 보완하는 새로운 의미 표상을 제안하였으며, 이 표상이 유의미하게 문장의 의미를 담고 있음을 비지도 문장 군집화 문제를 통해 간접적으로 보였다.

• Journal of Korean Philosophical Society
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• v.126
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• pp.295-320
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• 2013

This thesis amis to demonstrate basically that language has the potential enough to be able to determine human's belief, attitude and behavior for Spinoza. As long as the language could be conceived with the potential to do, then it is very important in human community. And it is through dynamic and changeable, not fixed state, that meaning of this language is revealed. For Spinoza, even sign and its meaning compose one language system, but both of which are different from the other community. Because language as sign used in a specific society is articulated expression of body image, each imagination as idea is necessarily followed by its sign. This fact makes us say that language express imaginal knowledge. But language should not be considered as an means to express adequate idea of it. By the reason that order of meaning is only determined by the connection of signs, and that of meanings, each meaning of sign is not fixed. In this respect, certain meaning is changeable on account of changing new order of ideas. Through re-arranging new order of meaning, language could express more adequate and better idea than before. but what the most important fact is that it is not sufficient to express adequate idea by the means of language. Power of language determining human's belief and attitude does not depend on whether meaning of sign is true or not, but on hegemony of order of meaning. with this regard, this world could be seen as battle area of conflicting for orders of meaning. The more members accept newly created rational thought through newly arranged words, the more new views of value gain power. Solidarity of man using common language can change the world. For this purpose, first step depends on freedom of thought, freedom of deliverance of thought in which spinoza insists through A Theological - Political Treatise.