• Proceedings of the Korean Society of Computer Information Conference
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• 2014.07a
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• pp.87-88
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• 2014

접근통제는 주체가 객체와 상호작용하는 방법의 관리에 대한 것이다. 객체에서 주체로의 정보전송을 접근 이라고 한다. 주체는 접근을 통하여 수동적 실재 즉, 객체에 대한 정보 또는 객체로부터 데이터를 요구하는 능동적 실재이다. 주체는 항상 객체에 대한 정보 또는 객체로부터 데이터를 수신하는 실재이며, 또한 객체에 대한 정보 또는 객체로부터 데이터를 수신하는 실재이며 또한 객체에 대한 정보 또는 객체 내에 보관되어 있는 데이터를 변경하는 실재이다. 객체는 항상 정보 혹은 데이터를 제공하거나 유지하는 실재이다. 업무수행자(사용자)의 역할(Role)과 데이터 사용행위에 기반한 접근 및 권한 통제가 이루어져야 한다. 중요 정보의 대량 조회 및 변경 작업은 사전 결재를 득해야 한다. 일정 시간 무행위 세션에 대해 통제를 해야 한다.

• Proceedings of the Korean Society of Computer Information Conference
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• 2008.06a
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• pp.275-278
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• 2008

컴퓨터게임에 대한 여러 가지 논의는 부정적이거나 기술적인 연구의 한계점을 보이지만, 그 가능성과 사회적 영향력에 대한 부분은 우리 생활 깊이 들어와 인식되고 있다. 다양한 분야에 걸쳐 복잡한 특성을 드러내는 컴퓨터게임은 현 디지털시대와 이 시대를 살고 있는 모두를 포함하여 이들의 문화와 크게 밀접한 연관성을 가진다. 이에 따라 컴퓨터게임이 어떻게 현 시대를 반영하고, 영향력을 미치는지에 대해 다각도의 학문적 접근이 필요함을 밝히고자 한다. 결핍에서만 생겨나는 욕망의 주체가 컴퓨터게임이라는 즐김의 공간에서 일상과는 대립된 가상을 실현하는 심리적 관점에서의 관찰과 함께 양방향적인 게임의 특성을 각각의 이론들과 연관지어 보면서, 막연한 부정적인 시각에서 벗어나 컴퓨터게임을 여러 분야의 만남의 장으로 인식하고 문화로서 바라보는 객관적 시각의 필요성을 밝혀보고자 한다.

• Communications of Mathematical Education
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• v.18 no.2 s.19
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• pp.427-440
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• 2004

Freudenthal의 수학화 이론에 대한 지금까지의 대부분의 연구는 이론의 탐색에 집중하고 이에 따른 학습 지도 방안과 자료개발에만 역점을 두었던 것이 그 한계점으로 지적되어져 왔다. 이에 본 연구자는 실제 이 이론이 어떻게 학습 현장에 적용될 수 있는지에 대해 첫째, Freudenthal의 수학화에 의한 도형 지도에서 학생이 어떻게 수학화를 이루어 가는지를 조사하였고, 둘째, 학습의 주체자인 학생들의 능동적인 활동을 강조한 수학화 과정에서 교수의 주체자인 교사는 학생들의 수학화가 원만히 이루어지게 하기 위하여 어떤 역할을 수행하게 되는지를 중학교 1학년 학생을 대상으로 사례연구를 실시하여 조사하였다.

• Journal of the Korean association of regional geographers
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• v.16 no.4
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• pp.355-368
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• 2010

This study is to make a framework of newly interpretating the dynamic change of regional or local landscape rapidly occurred after the establishment of the nation state and capitalistic system. The basic concepts of making an interpretative framework are power, subjectivity, and performativity. The framework of closely interrelating the three concepts developed in the near future will be applied to the interpretation of variety of (de)centralized landscapes in regions or locals. A centralized political power under the nation state has destroyed or marginalized the historically developed landscapes, traditional culture, and subjects' values in regions or locals by the political implementation of the nation state, the establishment of national identity, a centralized economic development, and so on. The landscapes produced by the political power of the nation state can take a role as a cause of conflicts in regions or locals in terms of a historical perspective. Landscapes are being made by various subjects, and the produced landscapes also positively or negatively will influence the emotion, cognition, and behavior of the subjects particularly in a performative perspective. The dynamics interrelation between subjects and landscapes has been disguised or marginalized by reason/rationality, totality/collectivity, the separation between reason and emotion mainly made by modernism, the nation state, a capitalistic system. The interrelation between landscapes and subjects is especially emphasized on people's resistibility and creativity. Lastly, landscape is not a concept given as a priori or (re)presented objectively. It is not also a material or an object independently existed from a subject's emotion and cognition. It should be interpreted through a performative relation with subjects. Performativity will take an active role of combining the materiality of landscape, power, and subjectivity. It is also important to understand the active role of landscapes.

• Cross-Cultural Studies
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• v.41
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• pp.33-56
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• 2015

Trauma studies have provided useful models for dealing with the catastrophic and disastrous events that an individual and collective group experience. Most important of all, the perspective of post-structuralist trauma study, including Cathy Caruth, became a paradigmatic model and it has been applied to almost all contexts of life. The perspective of this study model, which is called an "event-based model of trauma," focuses on the literal registration of the traumatic event and the accurate and immediate recall of the past. The person directly involved in the event becomes the passive bearer transmitting the truth of a traumatic event. From this perspective, the traumatic subject only undergoes and endures the event and cannot play an active role in constructing trauma and dealing with it. Eventually, the truth of trauma has to be obtained at the cost of the traumatic subject's autonomy and the possibility of his/her agency. The problem here is that the truth, which is reencountered through the literal return of the past, obtained at the cost of the subject's autonomy, strikes a rather fatal blow to the person, than gives help for resolving many of matters surrounding traumatic experience and curing trauma. This suggests that the active way of dealing with trauma on the part of the traumatic subject, rather than the traumatic event itself, is demanded. Furthermore, because more recently, images of disastrous events were viewed "live" by audiences and an immediacy to the event is replicated in public discourse about them, the event becomes more immediately traumatic and there is a more strong presumption that people regard themselves as traumatic victims than before. This is the reason that we must explore an active way dealing with trauma on more human position at this time. This essay aims to examine the limits of the paradigmatic model of trauma study, an "event-based model of trauma," critically through a literary, theoretical text in which it reveals how the literal return of the traumatic past have a fatal effect on the victim; and hopes to suggest "the narrative memory" as a way to deal with trauma from a more humanistic perspective.

• The Journal of Korean Philosophical History
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• no.52
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• pp.157-183
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• 2017

Korean Modernization is the period which Western Culture is settled as common sense, but modern introsepction of Confucianism acted as a sign to ask what is the basis of Korean modern subject. Park Eun-Sik transformed the basis of our thinking from Confucianism to the philosophy of Wang Yangming in the crash time of the Confucianism metaphysical structure. Park Eun-sik organized Definition of Real Me(眞我論) with the idealogical basis, that is, benevolence of the whole creation of the universe(萬物一體之仁) and the origin of the mind(良知) of Wang Yangming. He tried to realize the Basis of Confuciasism in the modern era with the origin of the mind(良知). And also he tried to figure out the origin of Confucianism by The public(民衆). He suggested the Public(民衆) as the unity to realize the Confucianism as equalitarianism. Park Eun-Sik declared the thought of great unity and peace of Korea(大同平和思想) with the idea of Real Me(眞我論) and benevolence of the whole creation of the universe(萬物一體之仁). Great unity and peace of Korea(大同平和思想) is based with the origin of the mind(良知) of Wang Yangming and is realized to be fulfilled as the thought of great unity and peace of Korea(大同平和思想).

• Defense and Technology
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• no.4 s.266
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• pp.24-33
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• 2001

군 무기체계를 연구개발하는 국방과학연구소가 정밀기술진흥대회 참가를 통해 대.내외적으로 공인된 관련기술들을 산업체에 개방 및 기술이전함으로써 국가산업 경쟁력 제고에 기여하였다. 지금은 세계 속의 경쟁력있는 연구소를 목표로 하고 있기 때문에 세계 수준의 첨단기술 및 기술 경쟁력을 확보하기 위해서는 대외적인 각종 정밀기술대회에 능동적으로 참가해야 할 필요성이 증대되고 있다. 따라서 연구소의 주체인 연구원들이 대외의 각종 정밀기술진흥대회에 자발적인 참가를 통해 자체 보유기술에 대한 대.내외 검증과 이로 인한 창의적인 기술개발을 보다 활성화시킬 수 있도록 연구소 차원의 지원과 관련제도의 뒷받침이 절실히 요구된다.

• Journal of Korean Philosophical Society
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• v.137
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• pp.357-381
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• 2016

${\ll}$Hua shu${\gg}$ is one of the Taoist scriptures written by Tan qiao, a taoist in the late Tang dynasty. The logical structure of his scriptures is very complicated, and its content is profound though it has few pages. To understand ${\ll}$Hua shu${\gg}$ precisely the key words which appear in the Taoism scriptures have been examined. The most important words are: 'Tao', 'Emptiness', 'Shape', and 'Variation'. Tan qiao tried to explain nature, human, and society changes by using these key words, and also asserted that humans can affect their change; we slow our aging, more or less; we prevent our society from its decay and make it stable, more or less. Tan qiao asserted the autonomous feature of humans in ${\ll}$Hua shu${\gg}$ which shows how man manages his own life rather than being stuck in his destiny. This goes the same for society. "One's destiny is not fixed but changeable through his efforts". In Taoism, humans are not beings who have no chance to make change other than living their given destinies but are autonomous. This is again what the Taoist Tan qiao wanted to make clear.

• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.

• School Mathematics
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• v.19 no.1
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• pp.189-208
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• 2017

The purpose of this study is to capture and explain the roles that signs and attention play in the fraction learning process, through a previous study that employs Deleuze's perspective on sign and the role of attention. From this case study of elementary school students, we found that signs are a prerequisite for learning and that learning takes place as different forms of attention shifts. The various types of semiotic resources used by teachers and students have been found to play an important role in coordinating collective attention between teachers and students.