• The Journal of Korean Philosophical History
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• no.54
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• pp.221-242
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• 2017

How can Selfish people choose moral behaviors. Xunzi thought it can be done with Human reason. For him, people move for their own interest. So they must follow Yi(禮), if they understand the life that following Yi is better than following x?ngq?ng(性情). Xunzi' theory is going to meet following two problems. One, people do not choose Yi because heir selfish is the only power to do. Second, there is nothing to blame or punishment for violators because it is not the duty. I tried to explain with two solutions for Xunzi.

• Journal of the Korean Data and Information Science Society
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• v.22 no.6
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• pp.1153-1166
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• 2011

Detecting misbehavior in vehicular ad-hoc networks is very important problem with wide range of implications including safety related and congestion avoidance applications. Most misbehavior detection schemes are concerned with detection of malicious nodes. In most situations, vehicles would send wrong information because of selfish reasons of their owners. Because of rational behavior, it is more important to detect false information than to identify misbehaving nodes. In this paper, we propose the variable precision rough sets based misbehavior detection scheme which detects false alert message and misbehaving nodes by observing their action after sending out the alert messages. In the proposed scheme, the alert information system, alert profile is constructed from valid actions of moving nodes in vehicular ad-hoc networks. Once a moving vehicle receives an alert message from another vehicle, it finds out the alert type from the alert message. When the vehicle later receives a beacon from alert raised vehicle after an elapse of time, then it computes the relative classification error by using variable precision rough sets from the alert information system. If the relative classification error is lager than the maximum allowable relative classification error of the alert type, the vehicle decides the message as false alert message. Th performance of the proposed scheme is evaluated as two metrics: correct ratio and incorrect ratio through a simulation.

• Proceedings of the Korea Information Processing Society Conference
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• 2016.04a
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• pp.265-266
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• 2016

VANET은 짧은 거리 이동 통신을 이용한 MANET의 일종으로 노드들이 차량들로 이루어져 있다. 차량들은 차량들 사이에 메시지 교환과 도로 측면의 인프라와 메시지를 교환한다. VANET을 실세계에 적용 시에 가장 주요한 요소는 보안 문제이다. 다양한 보안 문제가 있지만 이상 행동을 하는 차량은 가장 위협적인 위험이 되고 있다. 비인증된 공격은 PKI 보안 메커니즘으로 탐지하고 제거될 수 있지만 인증된 노드의 이상 행동은 주요한 문제가 되고 있다. 본 논문에서는 이러한 이기적인 행동이나 감염되어 이상적인 행동을 하는 노드들을 탐지하는 기법을 제안한다. 이를 위해 TPM 기능을 활용하여 비콘 메시지 교환을 통해 차량들 간의 신뢰관계를 형성하며 알람 메시지를 신뢰관계가 형성된 차량들과 인프라를 이용하여 부정 행위를 하는 노드를 탐지한다.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2010.10a
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• pp.605-608
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• 2010

An Ad-hoc network will operate properly and provide smooth communication when nodes cooperate mutually with each of them having equal authority. Although it is possible to form a network conisting only of authenticated nodes in order to ensure reliability, authentication by itself is not sufficient to remove malicious nodes and their activities jeopardizing the whole network. Detection and prevention of such activities are vital for maintaining a safe and reliable network, but research on this matter is relatively lacking. Hence a suggestion is made on how to detect and prevent malicious or uncooperative ones among the nodes forming a network by a relationship of mutual trust, thereby maintaining safety and stability of the network and improving its processing abilities

• Journal of the Korea Institute of Information and Communication Engineering
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• v.14 no.12
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• pp.2716-2723
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• 2010

An Ad-hoc network will operate properly and provide smooth communication when nodes cooperate mutually with each of them having equal authority. Although it is possible to form a network consisting only of authenticated nodes in order to ensure reliability, authentication by itself is not sufficient to remove malicious nodes and their activities jeopardizing the whole network. Detection and prevention of such activities are vital for maintaining a safe and reliable network, but research on this matter is relatively lacking. Hence a suggestion is made on how to detect and prevent malicious or uncooperative ones among the nodes forming a network by a relationship of mutual trust, thereby maintaining safety and stability of the network and improving its processing abilities

• Cross-Cultural Studies
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• v.51
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• pp.1-24
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• 2018

The real purpose of the Iraq War was to ensure that the United States took control of Iraq's oil and retained its hegemony in the Middle East. Afterward, anti-American and anti-war movements spread around the world. The Iraq war is an important event. Korean poetry goes beyond the specificity of 'Korean War and division' and puts 'anti-war' and 'peace' at the universal level on the subject. It means joining the global and contemporary issues of 'anti-war' and 'peace'. Korean poetry based on the Iraq War is divided into three categories: poetry that accuses and testifies to the devastation, poetry that identifies the cause of the war, and poetry that presents alternatives and solutions. The poetry is linked to the idea of respect for life, and appears in the form of peace and nonviolence.

• The Journal of Korean Philosophical History
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• no.58
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• pp.307-336
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• 2018

This paper traces the historical genealogy of the subjectivity and the silsim (實心, true mind) that appear in Jeong In-Bo's "gukhak" (國學, the national learning) thought and illuminates its characteristics. In the modern East Asian history of thought, the beginning of the emergence of subjectivity and the silsim as the main philosophical topic comes from the Neo-Confucianism of Song Dynasty in China. Cheng Yi is the first thinker to emphasize subjectivity and consciousness. Zhu Xi and Wang Yang-ming inherit the Neo-Confucian thought based on Cheng Yi's principle of subjectivity, but only show difference in methodology. In the Chosun Dynasty, Jeong Je-Doo and his School were one example of the Neo-Confucian spirit of subjectivity and the silsim. Although Jeong In-Bo (鄭寅普) belongs to Jeong Je-Doo's school of Ganghwa in the school curriculum, he has only used it methodologically since he believed that Yangming's learning is more effective in the awareness and practice of the silsim. Especially noteworthy is that the principle of subjectivity led Jeong In-Bo to follow the frame of Zhu Xi's moral theory. Jeong's claim that selfish desire (jasasim 自私心) should be controlled by a conscious mind (silsim) being aware of the right and 'ought to do' corresponds to Zhu Xi's view that the moral mind (dosim 道心) should be selected in the conflict situation between sensual desire (insim 人心) and moral consciousness so that the insim should be supervised by the dosim. Such ethics is a position to emphasize the inner motive and the sense of duty of conduct, and there is no fundamental difference in Zhu Xi and Wang Yang-ming. At least on this point, it is necessary to look at modern and contemporary Korean studies from the perspective of continuity, not discontinuity from Confucian tradition.

• Journal of Korean Classical Literature and Education
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• no.32
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• pp.327-355
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• 2016

This study aims to identify petit bourgeois desires through the characters in "Oksosun Stories" from Cheonyerok, an eighteenth-century Yadam anthology. The desires and motivations of the characters are quite secular and egocentric. Because of this, their shared characteristics are similar to those of the petit bourgeois, as neutral existence begins to emerge during the transition from feudal to modern society. The concept of petit bourgeois generally means the public and the working class of modern society. The main character's behavior in the story differs little from general petit bourgeois attitudes. An important belief in petit bourgeois is not the ruling ideology in society but the achievement and stability of realistic and ordinary desires to fulfill their lives' satisfaction. Also selfish or antisocial attitudes and boundary characteristics appear in the process, depending on whether subject having any desire. However, the character's actions are limited in the governance system of a huge reality. And It is characterized by end goal being to meet their upward mobility and stability. This corresponds with Seang's (書生) actions of turning his back on his family and country as well as promising Jaran his love; and, he redeems himself with his family and society by acquiring stability after he passed the state examination. Furthermore, the contemporary significance of this work demonstrates Seang (書生) discovering his desires for human love; therefore, in order to affirm and gratify this desire, he endures the societal state of semi-feudalism against filial duty (不孝), disloyalty (不忠), and non-chastity (不烈), and he acts independently. In addition, on the strength of his pursuit of his desires, Oksosun frees herself from the caste restraint called gisaeng (妓生) and affirms her desire to become a subject of love, but she then deviates from the social system. Moreover, the limitations and achievements of the petit bourgeois are indicated in the actions of recognizing the social threshold of their past in the process, making independent efforts using their capabilities, fulfilling success in the state examination with their intellectual capacity, and re-entering society. From the late Chosun Dynasty to modern times, there is not only the type of contemporary people who hunger for fulfillment of their personal desire and live in free will, but there is also the feudal type that is still lacking in the understanding of independent life. This is not as different as in these present times. This literature asserts the meaning of awakening one's self-existence and assigning great value to the fulfillment of self-desires against the odds that are created by socio-political, cultural, economic norms of the era. "Oksosun Story" affirms the small efforts and successes of private individuals in reality. It also validates the search for life happiness through positivity. In this sense, even the contemporary reader would derive valid meaningfulness from this literature.

• Journal of Christian Education in Korea
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• v.72
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• pp.341-366
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• 2022

In Korean society, church once witnessed the period of its being considered light and salt. After the liberation, Korean church bestowed Jesus Christ's love to underprivileged neighbors in the industrialization process and organized practical participation activities for human rights and democratization. Nonetheless, church was sunken into quantitative growth without having qualitative growth. As church was cited as the epicenter of the spreading COVID-19, the image of selfish church has started receiving attention and there has appeared a criticism for immoral church tendency, which brought low trust about church. These things are resulted from church's failure to undertake its role with responsibility, in society. Such as this, church has lost its identity as the model of the Kingdom of God. In such a situation, church needs to remind itself of the enlightenment of the Ecumenical Movement, in order to recover trust and perform its mission. The Ecumenical Movement means accomplishing unification of the universe through a renewed church. This movement is aimed to create the earth as 'where humans can stay' and to consider the sustainability of mankinds. This purpose of this study is to examine political activities conducted for responsible participation in the church world and to find the way for church roles in this world. This researcher will attempt to investigate educational methods to help Christians in this world take full responsibility given to them, through an educational discussion about Christianity made in this context. This educational attempt means, in other words, political affairs also.

• (The)Study of the Eastern Classic
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• no.48
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• pp.253-287
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• 2012

This research aimed to discuss the necessity of education and evil through perspective of Sunja and Hannah Arendt. In case of Sunja, it was reviewed by his opinion about Sunja as the central figure. As for Arendt, it was researched with "Eichmann in Jerusalem" as the central figure which she wrote participating in the trial process of Eichmann who was a war criminal of Nazi. Sunja thought evil as the nature of people and understood that they all are originally selfish, envious, and seeking desire. Therefore, Sunja thought it is important to properly seek human desire. He claimed Haw Seong Gi Wi(化性起僞, changing evil human nature into goodness through manner) which changes human nature from evil to goodness. A teacher who leads evil into goodness is surely needed in the process of Haw Seong Gi Wi. At the same time, in the dimension of educational content it put stress on the role of Ye(禮, manner) which lets them realize discernment so that they properly seek human desire and Ak(樂, harmony) which harmoniously controls human emotion, and key point on education regarding Ye and Ak. As for Arendt, however, she recognized evil as normal one. Even though he thought that conforming the order of superior authority was the best value and then took evil of killing many Jews in thoughtlessness, Eichmann maintained that he did not take evil but only conformed the order. This way, people could take evil in thoughtlessness in totalitarianism, and it makes circumstance that they could not take goodness. Therefore they could take evil in thoughtlessness and experience the radical evil and the banality of evil. Accordingly, political praxis which guarantees people's plurality as the words and praxis is needed. It is named natality because the truth that they are born in this world is a starting point, and makes the essence of education. In this process, teachers have to be a representative of this generation for children as new social members, and be able to keep children's newness. Sunja and Arendt have the same equality and difference in that they referred to the necessity of education to overcome human evil. It is the same quality that goodness could recover the function of community and the practice of education is considered important in the goal of education and the dimension of directivity. It is different in methodical characteristic of education that Arendt, however, suggests praxis as the way that they express themselves in totalitarianism while Sunja thought that continuous practice piling up virtue for goodness is important.