• Tuberculosis and Respiratory Diseases
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• v.45 no.6
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• pp.1252-1264
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• 1998

Background : Patients with established ARDS have a mortality rate that exceeds 50 percent despite of intensive care including artificial ventilation modality, Mortality has been associated with sepsis and organ failure preceding or following ARDS ; APACHE II score ; old age and predisposing factors. Revised ventilator strategy over last 10 years especially at ARDS appeared to improve the mortality of it. We retrospectively investigated 40 ARDS patients of respiratory-care unit to examine how these factors influence outcome. Methods : A retrospective investigation of 40 ARDS patients in respiratory-care unit with ventilator management over 46 months was performed. We investigated the clinical characteristics such as a risk factor, cause of death and mortality, and also parameters such as APACHE II score, number of organ dysfunction, and hypoxia score (HS, $PaO_2/FIO_2$) at day 1, 3, 7 of severe acute lung injury, and simultaneously the PEEP level and tidal volume. Results : Clinical conditions associated with ARDS were sepsis 50%, pneumonia 30%, aspiration pneumonia 20%, and mortality rate based on the etiology of ARDS was sepsis 50%, pneumonia 67%(p<0.01 vs sepsis), aspiration pneumonia 38%. Overall mortality rate was 60%. In 28 day-nonsurvivors, leading cause of death was severe sepsis(42.9%) followed by MOF(28.6%), respiratory failure(19.1 %), and others(9.5%). There were no differences in variables of age, sex, APACHE II score, HS, and numbers of organ dysfunction at day 1 of ARDS between 28-days survivor and nonsurvivors. In view of categorized variables of age(>70), APACHE II score(>26), HS(<150) at day 1 of ARDS, there were significant differences between 28-days survivor and nonsurvivors(p<0.05). After day 1 of ARDS, the survivors have improved their APACHE II score, HS, numbers of organ dysfunction over the first 3d to 7d, but nonsurvivors did not improve over a seven-day course. There were significant differences in APACHE II score and numbers of organ dysfunction of day 3, 7 of ARDS, and HS of day 7 of ARDS between survivors and nonsurvivors(p<0.05). Fatality rate of ARDS has been declined from 68% to less than 40% between 1995 and 1998. There were no differences in APACHE II score, HS, numbers of organ dysfunction, old age at presentation of ARDS. In last years, mean PEEP level was significantly higher and mean tidal volume was significantly lower than previous years during seven days of ARDS(p<0.01). Conclusions : Improvement of HS, APACHE II score, organ dysfunction over the first 3d to 7d is associated with increased survival Decline in ARDS fatality rates between 1995 and 1998 seems that this trend must be attributed to improved supportive therapy including at least high PEEP instead of conventional-least PEEP approach in ventilator management of acute respiratory distress syndrome.

• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.32-51
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• 2016

This study examines, based on the database of the Institute for the Translation of Korean Classics(ITKC), the garden plants and their symbolism, and the landscape culture recorded in 'Jipkyungjaeyoungsi(the Series of Poems on Gardens Poetry)' in relevance to traditional houses. First, Jipkyungjaeyoungsi had been continuously written since mid-Goryeo dynasty, when it was first brought in, until the late Joseon dynasty. It was mainly enjoyed by the upper class who chose the path of civil servants. 33 pieces of Jaeyoungsi(題詠詩) in 25 books out of a total of 165 books are related to residential gardens. The first person who wrote a poem in relation to this is believed to be Lee GyuBo(1168~1241) in the late Goryeo dynasty. He is believed to be the first person to contribute to the expansion of natural materials and the variation of entertainment in landscape culture with such books as 'Toesikjaepalyoung(退食齋八詠)', 'Gabeunjeungyukyoung(家盆中六詠)'and 'Gapoyukyoung(家圃六詠)'. Second, most of the poems used the names of the guesthouses. Out of the 33 sections, 19(57.5%) used 8 yeong(詠), then it was in the sequence of 4 yeong(詠), 6 yeong, 10 yeong, 14 yeong, 15 yeong, 16 yeong, 36 yeong(詠) and so on. In the poem writing, it appears to break the patterns of Sosangpalkyung(瀟湘八景) type of writings and is differentiated by (1) focusing on the independent title of the scenery, (2) combining the names of the place and landscape, (3) focusing on the name of the landscape. Third, the subtitles were derived from (1) mostly natural landscape focused on nature and garden plants(22 sections, 66.7%), (2) cultural landscape focused on landscape facilities such as guesthouses, ponds and pavilions(3 sections), (3) complex cultural scenery focused on the activities of people in nature(8 sections). Residents enjoy not only their aesthetic preferences and actual view, but the ideation of the scenery. Especially, they display attachment to and preference for vegetables and herbs, which had been neglected. Fourth, the percentage of deciduous tree population(17 species) rated higher(80.9%) compared to the evergreens(4 species). These aspects are similar results with the listed rate in 'Imwonkyungjaeji(林園經濟志)' by Seo YuGu [evergreen 18 species(21.2%) and deciduous trees 67 species(78.8%)] and precedent researches [Byun WooHyuk(1976), Jung DongOh(1977), Lee Sun(2006)]. Fifth, the frequency of the occurrence of garden plants were plum blossoms(14 times), bamboos(14 times), pine trees(11 times), lotus(11 times), chrysanthemum(10 times), willows(5 times), pomegranates(4 times), maple trees(14 times), royal foxglove trees, common crapemyrtle, chestnut trees, peony, plantains, reeds and a cockscombs(2 times). Thus, the frequency were higher with symbolic plants in relations to (1) Confucian norms(pine trees, oriental arbor vitae, plum blossoms, chrysanthemums, bamboos and lotus), (2) living philosophy of sustain-ability(chrysanthemum, willow), (3) the ideology of seclusion and seeking peace of mind(royal foxglove ree, bamboo). Sixth, it was possible to trace plants in the courtyard and outer garden, vegetable and herb garden. Many symbolic plants were introduced in the courtyard, and it became cultural landscape beyond aesthetic taste. In the vegetable and herb garden, vegetables, fruits and medicinal plants are apparently introduced for epigenetic use. The plants that were displayed to be observed and enjoyed were the sweet flag, pomegranate, daphne odora, chrysanthemum, bamboo, lotus and plum blossom. Seventh, it was possible to understand garden culture related to landscaping materials through poetic words such as pavilions, ponds, stream, flower pot, oddly shaped stones, backyard, orchard, herb garden, flower bed, chrysanthemum fence, boating, fishing, passing the glass around, feet bathing, flower blossom, forest of apricot trees, peach blossoms, stroking the pine tree, plum flower blossoming through the snow and frosted chrysanthemum.

• Journal of Intelligence and Information Systems
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• v.25 no.1
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• pp.1-19
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• 2019

Artificial intelligence (AI) is one of the main driving forces leading the Fourth Industrial Revolution. The technologies associated with AI have already shown superior abilities that are equal to or better than people in many fields including image and speech recognition. Particularly, many efforts have been actively given to identify the current technology trends and analyze development directions of it, because AI technologies can be utilized in a wide range of fields including medical, financial, manufacturing, service, and education fields. Major platforms that can develop complex AI algorithms for learning, reasoning, and recognition have been open to the public as open source projects. As a result, technologies and services that utilize them have increased rapidly. It has been confirmed as one of the major reasons for the fast development of AI technologies. Additionally, the spread of the technology is greatly in debt to open source software, developed by major global companies, supporting natural language recognition, speech recognition, and image recognition. Therefore, this study aimed to identify the practical trend of AI technology development by analyzing OSS projects associated with AI, which have been developed by the online collaboration of many parties. This study searched and collected a list of major projects related to AI, which were generated from 2000 to July 2018 on Github. This study confirmed the development trends of major technologies in detail by applying text mining technique targeting topic information, which indicates the characteristics of the collected projects and technical fields. The results of the analysis showed that the number of software development projects by year was less than 100 projects per year until 2013. However, it increased to 229 projects in 2014 and 597 projects in 2015. Particularly, the number of open source projects related to AI increased rapidly in 2016 (2,559 OSS projects). It was confirmed that the number of projects initiated in 2017 was 14,213, which is almost four-folds of the number of total projects generated from 2009 to 2016 (3,555 projects). The number of projects initiated from Jan to Jul 2018 was 8,737. The development trend of AI-related technologies was evaluated by dividing the study period into three phases. The appearance frequency of topics indicate the technology trends of AI-related OSS projects. The results showed that the natural language processing technology has continued to be at the top in all years. It implied that OSS had been developed continuously. Until 2015, Python, C ++, and Java, programming languages, were listed as the top ten frequently appeared topics. However, after 2016, programming languages other than Python disappeared from the top ten topics. Instead of them, platforms supporting the development of AI algorithms, such as TensorFlow and Keras, are showing high appearance frequency. Additionally, reinforcement learning algorithms and convolutional neural networks, which have been used in various fields, were frequently appeared topics. The results of topic network analysis showed that the most important topics of degree centrality were similar to those of appearance frequency. The main difference was that visualization and medical imaging topics were found at the top of the list, although they were not in the top of the list from 2009 to 2012. The results indicated that OSS was developed in the medical field in order to utilize the AI technology. Moreover, although the computer vision was in the top 10 of the appearance frequency list from 2013 to 2015, they were not in the top 10 of the degree centrality. The topics at the top of the degree centrality list were similar to those at the top of the appearance frequency list. It was found that the ranks of the composite neural network and reinforcement learning were changed slightly. The trend of technology development was examined using the appearance frequency of topics and degree centrality. The results showed that machine learning revealed the highest frequency and the highest degree centrality in all years. Moreover, it is noteworthy that, although the deep learning topic showed a low frequency and a low degree centrality between 2009 and 2012, their ranks abruptly increased between 2013 and 2015. It was confirmed that in recent years both technologies had high appearance frequency and degree centrality. TensorFlow first appeared during the phase of 2013-2015, and the appearance frequency and degree centrality of it soared between 2016 and 2018 to be at the top of the lists after deep learning, python. Computer vision and reinforcement learning did not show an abrupt increase or decrease, and they had relatively low appearance frequency and degree centrality compared with the above-mentioned topics. Based on these analysis results, it is possible to identify the fields in which AI technologies are actively developed. The results of this study can be used as a baseline dataset for more empirical analysis on future technology trends that can be converged.

• The Journal of Korean Philosophical History
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• no.23
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• pp.99-128
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• 2008

This research analyzes some Korean historical figures and presents the core values of their leaderships so that we can bring up the theory of leadership which would be compatible with the current circumstances around Korea. Through this work, we expected that we would not only find out typical examples among historical leaders but also reaffirm our identities in our history. As a result of the research, it was possible to classify some figures in history into several patterns and discover their archetypal qualities. Those qualities were 'transform(實事)', 'challenge(決死)', 'energize(風流)', 'create(創案)', and 'envision(開新)' respectively. Among the qualities, this research concentrated on the quality of 'challenge', exclusively 'death-defying spirit'. This spirit is the one with which historical leaders could sacrifice their lives for their great causes. This research selected twelve figures as incarnations of death-defying spirit, who are Gyebaek(階伯), Ganggamchan(姜邯贊), Euljimundeok(乙支文德), Choeyoung(崔瑩),ChungMongju(鄭夢周), Seongsammun (成三問), Yisunsin(李舜臣), Gwakjaewoo(郭再祐), Choeikhyeon(崔益鉉), Anjunggeun(安重根), Yunbonggil(尹奉吉), Yijun(李儁). Through analyzing their core values and abilities and categorizing some historical cases into four spheres such as a private sphere, relations sphere, a community sphere, and a society sphere, we came to find a certain element in common among those figures. It was that they eventually took the lead by showing the goal and the ideal to their people at all times. Moreover, their goals were always not only obvious but also unwavering. In the second chapter, I described the core value in a private sphere, so called '志靑靑'. It implies that a leader should set his ultimate goal and then try to attain it with an unyielding will. Obvious self-confidence and unfailing self-creed are core values in a private sphere. In the third chapter, I described the core value in a relative sphere, the relationship between one and others. It is '守信結義'. It indicates that a leader should win confidence from others by discharging his duties in the relation with others. Confidence is the highest leveled affection to others. Thus, mutual reliance should be based on truthful sincerity and affection toward others. Stubbornness and strictness are needed not to be prompted by pity simultaneously. In the fourth chapter, I described the core value in a community sphere. It is '丹心合力'. For this value, what are required to a leader are both his community spirit and his loyalty to one's community. Moreover, the strong sense of responsibility and the attitude of taking an initiative among others are also required. Thus, it can be said that the great power to conduct the community is so called fine teamwork. What's more, the attitude of the leader can exert a great influence on his community. In the fifth chapter, I described the core value of death defying spirit in the society sphere. This value might be more definite and explicit than other ones described above. A leader should prepare willingly for one's death to fulfill his great duties. 'What to do' is more important for a leader than 'how to do'. That is to say, a leader should always do righteous things. Efficiency is nothing but one of his interests. A leader must be the one who behaves himself always according to righteousness. Unless a leader's behaviors are based on righteousness, it is absolutely impossible that a leader exerts his leadership toward people very efficiently. Thus, it can be said that a true leader is the one not only who is of morality and but also who tries to fulfill his duties.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.171-200
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• 2016

This paper will analyze the filial piety based ethics of Daesoonjinrihoe (大巡眞理會) and the traditional filial piety of Confucianism (儒敎), Buddhism (佛敎) and Taoism (道敎) through comparing and contrasting their unique systems. The traditional Korean ethics regarding filial piety are in great need of reformation as the relationship between the parents and children should not be vertical or unilateral but parallel and reciprocal. However, there have not been sufficient in-depth studies on this specific ideology and alternative approaches. Regarding this prospect, one representative Korean indigenous new religion, Daesoonjinrihoe has emerged and directly engages in the collision between traditionalism and modernity. The modernity of Daesoonjinrihoe, enables the observation of how the filial piety based ethics have developed within a system of doctrine and thereby provides an exemplary model of traditional filial piety reimagined in accordance with modern sensibilities. A brief summary of comparative findings is as follows: First, Daesoonjinrihoe and Confucianism have taken serving parents with respect as an ethic within filial piety, but Confucianism engenders this ideal through the unilateral and unconditional sacrifice of younger people based on patriarchal feudalism whereas Daesoonjinrihoe has rejected such unilateral sacrifice and instead promotes mutual beneficience between parents and children. This difference occurs, in part, due to the filial piety of Confucianism rising in the midst of the feudal order whereas the ideology of Daesoonjinrihoe contains ideals such as "the reciprocation of favor for mutual beneficence (報恩相生)" and "respect for humanity (人尊)," both of which serve as key principles of the new religious world as envisioned by Daesoonjinrihoe. Second, filial piety in Buddhism and Taoism tends to be passive and inactive and is often expressed by praying for happiness and longevity for one's parents while they are alive and later praying for the heavenly rebirth of one's parents after they die. The filial piety of Daesoonjinrihoe also partially contains such ideas, however; they are extended much further and arrive upon novel and profound expressions. The spectrum of the filial piety in Daesoonjinrihoe expands to the extent children perform actions to resolve their parent's sins and pave a new road for their parents. This filial piety requires a cultivation practice from both parents and children. This system of dual cultivation was established because the world-view of Daesoonjinrihoe enables both parents and children to enjoy happiness and wealth both of which are achieved through the completion of religious objectives following cultivation practice. Third, Confucianism and Daesoonjinrihoe hold memorial services for ancestors with sincerity as an expression of filial piety. Filial piety in the Confucian context excludes ideas from Shamanism and thereby memorial services are held for impersonal entities, however; in the Daesoonjinrihoe context, memorial services are held for personal-entities. Accordingly, holding a memorial service for ancestors with sincerity has a greater sense of realism in Daesoonjinrihoe than it does in Confucianism. Fourth, while Confucianism and Daesoonjinrihoe both aim to requite the grace received from ancestors, the contents of grace and reciprocation of favors (報恩) are viewed differently. In Confucianism, since the ancestors existed previously and bestowed the gift of life to their children and indirectly, all of their descendents. Therefore, memorial services for ancestors are held to convey gratitude and filial piety. However, in Daesoonjinrihoe, ancestors not only bestowed the gift of earthly life to their descendents, in the spirit realm, ancestral spirits also spend sixty years accumulating the merit necessary to imbue each of their descendents with spiritual insight. Consequently, filial piety is expressed through memorial services as well as spiritual cultivation. Fifth, in Confucianism, achieving the fame and prestige indicative of success in the mundane world can be an act of filial piety as it would bring pride to one's ancestors, but in Daesoonjinrihoe, succeeding in religious objectives through spiritual cultivation is considered to be a higher form of filial piety. Sixth, Confucianism, Buddhism and Taoism all observe filial piety as system of familial ethics based in morality. This is likewise true of Daesoonjinrihoe, however; Daesoonjinrihoe confers greater importance on filial piety as an essential form of ethics for religious redemption. This is due to the Daesoon interpretation that the absence of filial piety was the direct cause which led to the sickened state of the world and its collapse. Forgetting the grace of parents who have given the gift of life or the grace of ancestral spirits who have accumulated merit on behalf of their descendents are acts of ingratitude which are unacceptable during the period of Reordering of the Universe. Judging from these findings, Daesoonjinrihoe embraces parts of traditional filial piety as it exists in Confucianism, Buddhism and Taoism, but it does so on the ground of its own unique culture. Through re-interpretation and re-creation, ideas regarding filial piety are being further developed. Namely, filial piety in Daesoonjinrihoe is regulations founded upon the reciprocation of favors for mutual beneficence and respect for humanity. Therefore, it is understood as a concept wherein one's own cultivation practice is performed in order to reach religious objectives, the perfection of personal character, and spiritual insight. This requires that even recipents of filial piety (i.e., parents) perform certain cultivation practices to enjoy happiness and wealth. Additionally, filial piety in Daesoonjinrihoe manifests a reinforced religious character and also serves as a system ethics which is soteriologically essential for salvation during the period known as the Reordering of the Universe.

• Journal of Information Management
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• v.6 no.5
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• pp.131-134
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• 1973

본고(本稿)시리이즈의 제1보(第一報)에서 우리는 물리(物理), 사회과학(社會科學) 및 공학분야(工學分野)의 12,442명(名)의 과학자(科學者)와 기술자(技術者)에 대한 정보교환활동(情報交換活動)의 78례(例)에 있어서 일반과정(一般過程)과 몇 가지 결과(結果)를 기술(記述)한 바 있다. 4년반(年半) 이상(以上)의 기간(其間)($1966{\sim}1971$)에서 수행(遂行)된 이 연구(硏究)는 현재(現在)의 과학지식(科學知識)의 집성체(集成體)로 과학자(科學者)들이 연구(硏究)를 시작(始作)한 때부터 기록상(記錄上)으로 연구결과(硏究結果)가 취합(聚合)될 때까지 각종(各種) 정형(定形), 비정형(非定形) 매체(媒體)를 통한 유통정보(流通情報)의 전파(傳播)와 동화(同化)에 대한 포괄적(包括的)인 도식(圖式)으로 표시(表示)할 수 있도록 설정(設定)하고 또 시행(施行)되었다. 2보(二報), 3보(三報), 4보(四報)에서는 데이터 뱅크에 수집(蒐集) 및 축적(蓄積)된 데이터의 일반적(一般的)인 기술(記述)을 적시(摘示)하였다. (1) 과학(科學)과 기술(技術)의 정보유통(情報流通)에 있어서 국가적(國家的) 회합(會合)의 역할(役割)(Garvey; 4보(報)) 국가적(國家的) 회합(會合)은 투고(投稿)와 이로 인한 잡지중(雜誌中) 게재간(揭載間)의 상대적(相對的)인 오랜 기간(期間)동안 이러한 연구(硏究)가 공개매체(公開媒體)로 인하여 일시적(一時的)이나마 게재여부(揭載如否)의 불명료성(不明瞭性)을 초래(招來)하기 전(前)에 과학연구(科學硏究)의 초기전파(初期傳播)를 위하여 먼저 행한 주요(主要) 사례(事例)와 마지막의 비정형매체(非定形媒體)의 양자(兩者)를 항상 조직화(組織化)하여 주는 전체적(全體的)인 유통과정(流通過程)에 있어서 명확(明確)하고도 중요(重要)한 기능(機能)을 갖는다는 것을 알 수 있었다. (2) 잡지(雜誌)에 게재(揭載)된 정보(情報)의 생산(生産)과 관련(關聯)되는 정보(情報)의 전파과정(傳播過程)(Garvey; 1보(報)). 이 연구(硏究)를 위해서 우리는 정보유통과정(情報流通過程)을 따라 많은 노력(努力)을 하였는데, 여기서 유통과정(流通過程)의 인상적(印象的)인 면목(面目)은 특별(特別)히 연구(硏究)로부터의 정보(情報)는 잡지(雜誌)에 게재(揭載)되기까지 진정으로는 공개적(公開的)이 못된다는 것과 이러한 사실(事實)은 선진연구(先進硏究)가 자주 시대(時代)에 뒤떨어지게 된다는 것을 발견할 수 있었다. 경험(經驗)이 많은 정보(情報)의 수요자(需要者)는 이러한 폐물화(廢物化)에 매우 민감(敏感)하며 자기(自己) 연구(硏究)에 당면한, 진행중(進行中)이거나 최근(最近) 완성(完成)된 연구(硏究)에 대하여 정보(情報)를 얻기 위한 모든 수단(手段)을 발견(發見)코자 하였다. 예를 들어, 이들은 잡지(雜誌)에 보문(報文)을 발표(發表)하기 전(前)에 발생(發生)하는 정보전파과정(情報傳播過程)을 통하여 유루(遺漏)될지도 모르는 정보(情報)를 얻기 위하여 한 잡지(雜誌)나 2차자료(二次資料) 또는 전형적(典型的)으로 이용(利用)되는 다른 잡지류중(雜誌類中)에서 당해정보(當該情報)가 발견(發見)되기를 기다리지 않는다는 것이다. (3) "정보생산 과학자(情報生産 科學者)"에 의한 정보전파(情報傳播)의 계속성(繼續性)(이 연구(硏究) 시리이즈의 결과(結果)는 본고(本稿)의 주내용(主內容)으로 되어 있다.) 1968/1969년(年)부터 1970/1971년(年)의 이년기간(二年期間)동안 보문(報文)을 낸 과학자(科學者)(1968/1969년(年) 잡지중(雜誌中)에 "질이 높은" 보문(報文)을 발표(發表)한)의 약 2/3는 1968/1969의 보문(報文)과 동일(同一)한 대상영역(對象領域)의 연구(硏究)를 계속(繼續) 수행(遂行)하였다. 그래서 우리는 본연구(本硏究)에 오른 대부분(大部分)의 저자(著者)가 정상적(正常的)인 과학(科學), 즉 연구수행중(硏究遂行中) 의문(疑問)에 대한 완전(完全)한 해답(解答)을 얻게 되는 가장 중요(重要)한 추구(追求)로서 Kuhn(제5보(第5報))에 의하여 기술(技術)된 방법(방법)으로 과학(연구)(科學(硏究))을 실행(實行)하였음을 알았다. 최근(最近)에 연구(硏究)를 마치고 그 결과(結果)를 보문(報文)으로서 발표(發表)한 이들 과학자(科學者)들은 다음 단계(段階)로 해야 할 사항(事項)에 대하여 선행(先行)된 동일견해(同一見解)를 가진 다른 연구자(硏究자)들의 연구(硏究)와 대상(對象)에 밀접(密接)하게 관련(關聯)되고 있다. 이 계속성(繼續性)의 효과(效果)에 대한 지표(指標)는 보문(報文)과 동일(同一)한 영역(領域)에서 연구(硏究)를 계속(繼續)한 저자(著者)들의 약 3/4은 선행(先行) 보문(報文)에 기술(技術)된 연구결과(硏究結果)에서 직접적(直接的)으로 새로운 연구(硏究)가 유도(誘導)되었음을 보고(報告)한 사항(事項)에 반영(反映)되어 있다. 그렇지만 우리들의 데이터는 다음 영역(領域)으로 기대(期待)하지 않은 전환(轉換)을 일으킬 수도 있음을 보여주고 있다. 동일(同一) 대상(對象)에서 연구(硏究)를 속행(續行)하였던 저자(著者)들의 1/5 이상(以上)은 뒤에 새로운 영역(領域)으로 연구(硏究)를 전환(轉換)하였고 또한 이 영역(領域)에서 연구(硏究)를 계속(繼續)하였다. 연구영역(硏究領域)의 이러한 변화(變化)는 연구자(硏究者)의 일반(一般) 정보유통(情報流通) 패턴에 크게 변화(變化)를 보이지는 않는다. 즉 새로운 지적(知的) 문제(問題)에 대한 변화(變化)에서 야기(惹起)되는 패턴에 있어서 저자(著者)들은 오래된 문제(問題)의 방법(方法)과 기술(技術)을 새로운 문제(問題)로 맞추려 한다. 과학사(科學史)의 최근(最近) 해석(解釋)(Hanson: 6보(報))에서 예기(豫期)되었던 바와 같이 정상적(正常的)인 과학(科學)의 계속성(繼續性)은 항상 절대적(絶對的)이 아니며 "과학지식(科學知識)"의 첫발자욱은 예전 연구영역(硏究領域)의 대상(對象)에 관계(關係)없이 나타나는 다른 영역(領域)으로 내딛게 될지도 모른다. 우리들의 연구(硏究)에서 저자(著者)의 1/3은 동일(同一) 영역(領域)의 대상(對象)에서 속계적(續繼的)인 연구(硏究)를 수행(遂行)치 않고 새로운 영역(領域)으로 옮아갔다. 우리는 이와 같은 데이터를 (a) 저자(著者)가 각개과학자(各個科學者)의 활동(活動)을 통하여 집중적(集中的)인 과학적(科學的) 노력(努力)을 시험(試驗)할 때 각자(各自)의 연구(硏究)에 대한 많은 양(量)의 계속성(繼續性)이 어떤 진보중(進步中)의 과학분야(科學分野)에서도 나타난다는 것과 (b) 이 계속성(繼續性)은 과학(科學)에 대한 집중적(集中的) 진보(進步)의 필요적(必要的) 특질(特質)이라는 것을 의미한다. 또한 우리는 이 계속성(繼續性)과 관련(關聯)되는 유통문제(流通問題)라는 새로운 대상영역(對象領域)으로 전환(轉換)할 때 연구(硏究)의 각단계(各段階)의 진보(進步)와 새로운 목적(目的)으로 전환시(轉換時) 양자(兩者)가 다 필요(必要)로 하는 각개(各個) 과학자(科學者)의 정보수요(情報需要)를 위한 시간(時間) 소비(消費)라는 것을 탐지(探知)할 수 있다. 이러한 관찰(觀察)은 정보(情報)의 선택제공(選擇提供)시스팀이 현재(現在) 필요(必要)로 하는 정보(情報)의 만족(滿足)을 위하여는 효과적(效果的)으로 매우 융통성(融通性)을 띠어야 한다는 것을 암시(暗示)하는 것이다. 본고(本稿)의 시리이즈에 기술(記述)된 전정보유통(全情報流通) 과정(過程)의 재검토(再檢討) 결과(結果)는 과학자(科學者)들이 항상 그들의 요구(要求)를 조화(調和)시키는 신축성(伸縮性)있는 유통체제(流通體制)를 발전(發展)시켜 왔다는 것을 시사(示唆)해 주고 있다. 이 시스팀은 정보전파(情報傳播) 사항(事項)을 중심(中心)으로 이루어 지며 또한 이 사항(事項)의 대부분(大部分)의 참여자(參與者)는 자기자신(自己自身)이 과학정보(科學情報) 전파자(傳播者)라는 기본적(基本的)인 정보전파체제(情報傳播體制)인 것이다. 그러나 이 과정(過程)의 유통행위(流通行爲)에서 살펴본 바와 같이 우리는 대부분(大部分)의 정보전파자(情報傳播者)가 역시 정보(情報)의 동화자(同化者)-다시 말해서 과학정보(科學情報)의 생산자(生産者)는 정보(情報)의 이용자(利用者)라는 것을 알 수 있다. 이 연구(硏究)에서 전형적(典型的)인 과학자((科學者)는 과학정보(科學情報)의 생산(生産)이나 전파(傳播)의 양자(兩者)에 연속적(連續的)으로 관계(關係)하고 있음을 보았다. 만일(萬一) 연구자(硏究者)가 한 편(編)의 연구(硏究)를 완료(完了)한다면 이 연구자(硏究者)는 다음에 무엇을 할 것이냐 하는 관념(觀念)을 갖게 되고 따라서 "완료(完了)된" 연구(硏究)에 관한 정보(情報)를 이용(利用)하여 동시(同時)에 새로운 일을 시작(始作)하게 된다. 예를 들어, 한 과학자(科學者)가 동일(同一) 영역(領域)의 다른 동료연구자(同僚硏究者)에게 완전(完全)하며 이의(異議)에 방어(防禦)할 수 있는 보고서(報告書)를 제공(提供)할 수 있는 단계(段階)에 도달(到達)하였다면 우리는 이 과학자(科學者)가 정보유통과정(情報流通過程)에서 많은 역할(役割)을 해낼 수 있다는 것을 알 것이다. 즉 이 과학자(科學者)는 다른 과학자(科學者)들에게 최신(最新)의 과학적(科學的) 결과(結果)를 제공(提供)할 때 하나의 과학정보(科學情報) 전파자(傳播者)가 되며, 이 연구(硏究)의 의의(意義)와 타당성(妥當性)에 관한 논평(論評)이나 비평(批評)을 동료(同僚)로부터 구(求)하는 관점(觀點)에서 보면 이 과학자(科學者)는 하나의 정보탐색자(情報探索者)가 된다. 또한 장래(將來)의 이용(利用)을 위하여 증정(贈呈)이나 동화(同化)한 이 정보(情報)로부터 피이드백을 받아 드렸을 때의 범주(範疇)에서 보면 (잡지(雜誌)에 투고(投稿)하기 위하여 원고(原稿)를 작성(作成)하는 경우에 있어서와 같이) 과학자(科學者)는 하나의 정보이용자(情報利用者)가 되고 이러한 모든 가능성(可能性)에서 정보생산자(情報生産者)는 다음 정보생산(情報生産)에 이미 들어가 있다고 볼 수 있다(저자(著者)들의 2/3는 보문(報文)이 게재(揭載)되기 전(前)에 이미 새로운 연구(硏究)를 시작(始作)하였다). 과학자(科學者)가 자기연구(自己硏究)를 마치고 예비보고서(豫備報告書)를 만든 후(後) 자기연구(自己硏究)에 관한 정보(情報)의 전파(傳播)를 계속하게 되는데 이와 관계(關係)되는 일반적(一般的)인 패턴을 보면 소수(少數)의 동료(同僚)그룹에 출석(出席)하는 경우 (예로 지역집담회)(地域集談會))와 대중(大衆) 앞에서 행(行)하는 경우(예로 국가적 회합(國家的 會合)) 등이 있다. 그러는 동안에 다양성(多樣性) 있는 성문보고서(成文報告書)가 이루어진다. 그러나 과학자(科學者)들이 자기연구(自己硏究)를 위한 주정보전파목표(主情報傳播目標)는 과학잡지중(科學雜誌中)에 게재(揭載)되는 보문(報文)이라는 것이 명확(明確)한 사실(事實)인 것이다. 이러한 목표(目標)에 도달(到達)할 때까지의 각(各) 정보전파단계(情報傳播段階)에서 과학자(科學者)들은 목표달성(目標達成)을 위하여 청중(聽衆), 자기동화(自己同化)된 정보(情報) 및 이미 이용(利用)된 정보(情報)로부터 피이드백을 탐색(探索)하게 된다. 우리가 본고(本稿)의 시리이즈중(中)에 표현(表現)하려 했던 바와 같이 이러한 활동(活動)은 조사수임자(調査受任者)의 의견(意見)이 원고(原稿)에 반영(反映)되고 또 그 원고(原稿)가 잡지게재(雜誌揭載)를 위해 수리(受理)될 때까지 계속적(繼續的)으로 정보(情報)를 탐색(探索)하는 과학자(科學者)나 기타(其他)사람들에게 효과적(效果的)이었다. 원고(原稿)가 수리(受理)되면 그 원고(原稿)의 저자(著者)들은 그 보문(報文)의 주내용(主內容)에 대하여 적극적(積極的)인 정보전파자(情報傳播者)로서의 역할(役割)을 종종 중지(中止)하는 일이 있는데 이때에는 저자(著者)들의 역할(役割)이 변화(變化)하는 것을 볼 수 있었다. 즉 이 저자(著者)들은 일시적(一時的)이긴 하나 새로운 일을 착수(着手)하기 위하여 정보(情報)의 동화자(同化者)를 찾게 된다. 또한 전(前)에 행한 일에 대한 의견(意見)이나 비평(批評)이 새로운 일에 영향(影響)을 끼치게 된다. 동시(同時)에 새로운 과학정보생산(科學情報生産) 과정(過程)에 들어가게 되고 현재(現在) 진행중(進行中)이거나 최근(最近) 완료(完了)한 연구(硏究)에 대한 정보(情報)를 항상 찾게 된다. 활발(活潑)한 연구(硏究)를 하는 과학자(科學者)들에게는, 동화자(同化者)로서의 역할(役割)과 전파자(傳播者)로서의 역할(役割)을 분리(分離)시킨다는 것은 실제적(實際的)은 못된다. 즉 후자(後者)를 완성(完成)하기 위해서는 전자(前者)를 이용(利用)하게 된다는 것이다. 과학자(科學者)들은 한 단계(段階)에서 한 전파자(傳播者)로서의 역할(役割)이 뚜렷하나 다른 단계(段階)에서는 정보교환(情報交換)이 기본적(基本的)으로 정보동화(情報同化)에 직결(直結)되고 있는 것이다. 정보전파자(情報傳播者)와 정보동화자간(情報同化者間)의 상호관계(相互關係)(또는 정보생산자(情報生産者)와 정보이용자간(情報利用者間))는 과학(科學)에 있어서 하나의 필수양상(必修樣相)이다. 과학(科學)의 유통구조(流通構造)가 전파자(傳播者)(이용자(利用者)로서의 역할(役割)보다는)의 필요성(必要性)에서 볼 때 복잡(複雜)하고 다이나믹한 시스팀으로 구성(構成)된다는 사실(事實)은 과학(科學)의 발전과정(發展過程)에서 필연적(必然的)으로 나타난다. 이와 같은 사실(事實)은 과학정보(科學情報)의 전파요원(傳播要員)이 국가적 회합(國家的 會合)에서 자기연구(自己硏究)에 대한 정보(情報)의 전파기회(傳播機會)를 거절(拒絶)하고 따라서 전파정보(電波情報)를 판단(判斷)하고 선별(選別)하는 것을 감소(減少)시키며 결과적(結果的)으로 잡지(雜誌)나 단행본(單行本)에서 비평(批評)을 하고 추고(推敲)하는 것이 배제(排除)될 때는 유형적(有形的) 과학(科學)은 급속(急速)히 비과학성(非科學性)을 띠게 된다는 것을 Lysenko의 생애(生涯)에 대한 Medvedev의 기술중(記述中)[7]에 지적(指摘)한 것과 관계(關係)되고 있다.

• The Southeast Asian review
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• v.27 no.2
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• pp.37-76
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• 2017

$Nguy{\tilde{\hat{e}}}n$ Cư Trinh has two faces in the history of territorial expansion of Vietnam into the Mekong delta. One is his heroic contribution to the $Nguy{\tilde{\hat{e}}}n$ family gaining control over the large part of the Mekong delta. The other is his role to make the eyes of readers of Vietnamese history be fixed only to the present territory of Vietnam. To the readers, $Nguy{\tilde{\hat{e}}}n$ Cư Trinh's achievement of territorial expansion was the final stage of the nam $ti{\acute{\hat{e}}n$ of Vietnam. In fact, however, his achievement was partial. This study pays attention to the King $V{\tilde{o}}$ instead of $Nguy{\tilde{\hat{e}}}n$ Cư Trinh in the history of the territorial expansion in the Mekong delta. King's goal was more ambitious. And the ambition was propelled by his dream to build a new world, and its order, in which his new capital, $Ph{\acute{u}}$ $Xu{\hat{a}}n$ was to be the center with his status as an emperor. To improve my assertion, three elements were examined in this article. First is the nature of $V{\tilde{o}}$ Vương's new kingship. Second is the preparation and the background of the military operation in the Mekong Delta. The nature of the new territory is the third element of the discussion. In 1744, six years after this ascending to the throne, $V{\tilde{o}}$ Vương declared he was a king. Author points out this event as the departure of the southern kingdom from the traditional dynasties based on the Red River delta. Besides, the government system, northern custom and way of dressings were abandoned and new southern modes were adopted. $V{\tilde{o}}$ Vương had enough tributary kingdoms such as Cambodia, Champa, Thủy $X{\tilde{a}}$, Hoả $X{\tilde{a}}$, Vạn Tượng, and Nam Chưởng. Compared with the $L{\hat{e}}$ empire, the number of the tributary kingdoms was higher and the number was equivalent to that of the Đại Nam empire of the 19th century. In reality, author claims, the King $V{\tilde{o}}^{\prime}s$ real intention was to become an emperor. Though he failed in using the title of emperor, he distinguished himself by claiming himself as the Heaven King, $Thi{\hat{e}}n$ Vương. Cambodian king's attack on the thousands of Cham ethnics in Cambodian territory was an enough reason to the King $V{\tilde{o}}^{\prime}s$ military intervention. He considered these Cham men and women as his amicable subjects, and he saw them a branch of the Cham communities in his realm. He declared war against Cambodia in 1750. At the same time he sent a lengthy letter to the Siamese king claiming that the Cambodia was his exclusive tributary kingdom. Before he launched a fatal strike on the Mekong delta which had been the southern part of Cambodia, $V{\tilde{o}}$ Vương renovated his capital $Ph{\acute{u}}$ $Xu{\hat{a}}n$ to the level of the new center of power equivalent to that of empire for his sake. Inflation, famine, economic distortion were also the features of this time. But this study pays attention more to the active policy of the King $V{\tilde{o}}$ as an empire builder than to the economic situation that has been told as the main reason for King $V{\tilde{o}}^{\prime}s$ annexation of the large part of the Mekong delta. From the year of 1754, by the initiative of $Nguy{\tilde{\hat{e}}}n$ Cư Trinh, almost whole region of the Mekong delta within the current border line was incorporated into the territory of $V{\tilde{o}}$ Vương within three years, though the intention of the king was to extend his land to the right side of the Mekong Basin beyond the current border such as Kampong Cham, Prey Vieng, and Svai Rieng. The main reason was $V{\tilde{o}}$ Vương's need to expand his territory to be matched with that of his potential empire with the large number of the tributary kingdoms. King $V{\tilde{o}}^{\prime}s$ strategy was the variation of 'silkworm nibbling' and 'to strike barbarians by barbarians.' He ate the land of Lower Cambodia, the region of the Mekong delta step by step as silkworm nibbles mulberry leave(general meaning of $t{\acute{a}}m$ thực), but his final goal was to eat all(another meaning of $t{\acute{a}}m$ thực) the part of the Mekong delta including the three provinces of Cambodia mentioned above. He used Cham to strike Cambodian in the process of getting land from Long An area to $Ch{\hat{a}}u$ Đốc. This is a faithful application of the Dĩ Man $C{\hat{o}}ng$ Man (to strike barbarians by barbarians). In addition he used Chinese refugees led by the Mạc family or their quasi kingdom to gain land in the region of $H{\grave{a}}$ $Ti{\hat{e}}n$ and its environs from the hand of Cambodian king. This is another application of Dĩ Man $C{\hat{o}}ng$ Man. In sum, author claims a new way of looking at the origin of the imperial world order which emerged during the first half of the 19th century. It was not the result of the long history of Đại Việt empires based on the Red River delta, but the succession of the King $V{\tilde{o}}^{\prime}s$ new world based on $Ph{\acute{u}}$ $Xu{\hat{a}}n$. The same ways of Dĩ Man $C{\hat{o}}ng$ Man and $T{\acute{a}}m$ Thực Chi $K{\acute{\hat{e}}}$ were still used by $V{\tilde{o}}^{\prime}s$ descendents. His grandson Gia Long used man such as Thai, Khmer, Lao, Chinese, and European to win another man the '$T{\hat{a}}y$ Sơn bandits' that included many of Chinese pirates, Cham, and other mountain peoples. His great grand son Minh Mạng constructed a splendid empire. At the same time, however, Minh Mạng kept expanding the size of his empire by eating all the part of Cambodia and Cham territories.