• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.17 no.2
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• pp.179-190
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• 2017

Hand Accelerometers are widely used to detect human motion patterns in real-time. It is essential to reliably identify which type of activity is performed by human subjects. This rests on having accurate template of each activity. Many human activities are represented as a set of multiple time-series data from such sensors, which are mostly non-stationary and non-linear in nature. This requires a method which can effectively extract patterns from non-stationary and non-linear data. To achieve such a goal, we propose the method to apply Hilbert-Huang Transform which is known to be an effective way of extracting non-stationary and non-linear components from time-series data. It is applied on samples of accelerometer data to determine its effectiveness.

• Journal of Korean Philosophical Society
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• v.105
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• pp.49-74
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• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.13 no.9
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• pp.4036-4044
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• 2012

This study is aimed to investigate the association between web-based visual stress and MBTI personality types. The stressor deriving visual stress is built by 14 vowels out of Korean alphabet as a content and parallel striples as a background on the screen, which is given to each subject during 5min. The dependent variable indicating how much human takes visual stress is the reduction rate of flicker fusion frequency, which is evaluated with visual flicker fusion frequency tester. The independent variables are gender and 8 MBTI personality types(E-I, S-N, T-F, and J-P), and hypotheses are based on human information processing model and previous studies. The results address that the reduction rate is not significantly affected by gender, S-N, and J-P, but E-I and T-F have significant influences on it. The reduction rate in I-type is almost 2 times as much as that in E-type and T-type has the rate 2.2 times more than F-type. This study can be applicable to determine the adequate personnel for jobs requiring less sensibility to visual stressors in areas that human error may lead to critical damages to an overall system.

• Cartoon and Animation Studies
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• s.23
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• pp.35-50
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• 2011

In a "Culture Content" industry, the character takes an important role to make a strong storyline. Especially in the field of cartoon which is composed with script and pictures, the role of character is more significant. There are few ways to analyze the character, and "Enneagram" is one of them. In this thesis paper, the author uses this Enneagram to analyze the character. Enneagram is a tool that divides characters into 9 categories of personality. In the year of 2001, South Korea published the standardized Enneagram test called KEPTI. By using the division chart of Enneagram, it is much easier to analyze the character's personality type in the cartoon. Also, this tool makes it possible to understand which character type is suitable for certain role and genre. Although it is hard to say the Enneagram tool represents all existing personalities, it would be definitely helpful for someone who tries to create or to set up a new character.

• Journal of Digital Convergence
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• v.17 no.3
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• pp.361-369
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• 2019

The purpose of this study was to investigate the adaptation factor to North Korean refugees by identifying the relationship between character strengths affecting adaptation process and psychological well-being(PWB) in South Korea. The study examined the relationship between PWB and character strength of 117 participants and identified the sub-factors of character strength that affect the settlement period in South Korea. The data were analyzed by using the Model 1 of Process Macro and SPSS 22. The results of this study showed a correlation between PWB and sub-factors of character strength such as wisdom, humanity, courage, justice, temperance, and spirituality. The main effect was to investigate the relationship between PWB and sub-factors of character strength by independent variables. The level of PWB increased with the level of sub-factors of character strength. The moderate effect was showed in the courage of the settling period in relation to PWB. Finally, Limitations and implications of this study was discussed.

• Journal of Digital Contents Society
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• v.6 no.4
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• pp.223-227
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• 2005

This paper analyzes patterns of various characters in an animation story. Animation characters are the important element in a story. They reflect social facts and work an element showing internal aspects of human-beings. At first we need enough scientific basis to understand the development of these characters. Therefore, this paper analyzes the characters of 19 Disney animation on the basis of character disorder in abnormal psychoanalysis and establishes database of animation characters. This database can be a help to the develoment of new characters. Also, I think that characters inclination can be applied to fostering Emotion and education of animation audiences.

• Proceedings of the Costume Culture Conference
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• 2004.04a
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• pp.147-149
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• 2004

문화는 정신적인 것에서부터 제도에 이르기까지 인간의 삶과 관련된 모든 것을 의미한다. 대중예술이라는 측면에서 대중문화는 디지털 정보매체의 발달과 관련하여 고전적인 것보다는 개성과 독창성을 중시하고, 사회 문화적인 의미 이상으로 그 중요성과 영향력을 가지고 있으며, 규격화되고 획일적이며, 동질적 성격을 띄는 특성을 지니고 있다. 대중문화의 기능은 순기능과 역기능으로 분류할 수 있는데, 전자는 문화가 대다수 대중의 삶의 표현이고 문화적 풍요를 경험할 수 있다는 관점이고, 후자는 대중을 한 집단의 구성원이나 개인으로 인식하기보다는 무차별적인 집합체로 인식하고, 상업주의, 획일성, 저속성 등의 부정적인 의미를 내포하고 있으며, 대중문화가 사회의 도덕과 윤리를 저해한다는 관점이다. (중략)

• Journal of Korea Game Society
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• v.10 no.2
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• pp.37-47
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• 2010

Along with language, emotion is an effective means of expression. By expressing our emotions as well as speaking language, we can deliver our message better. Because each person expresses the same emotion differently, this expression is a useful gauge to measure an individual personality. To avoid monotonous emotional expression from virtual characters, therefore, it is necessary to adjust the creation and deletion of the same emotion depending on each character's personality. This paper has attempted to define personality characteristics that have an impact on each emotion and propose a method to adjust the emotions. Furthermore, the relationship between particular emotion and personality characteristics has been defined by matching the significance of specified personality characteristics with the lexical meaning. In addition, using the Raw Score, the weighted value which is necessary for the adjustment, continuance and deletion of each emotion has been defined. Then, emotion was properly adjusted. When the same emotion was adjusted using actual personality test data, different results have been observed by personality. This paper has been conducted using NEO Personality Inventory (NEO-PI) which consisted of 5 broad domains and 30 sub domains.

• Journal of Gifted/Talented Education
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• v.24 no.5
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• pp.829-849
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• 2014

The purposes of this study were to compare elementary gifted students with general students in respect of their character strengths, emotional intelligence and learning flow and to analyze the relationships. The results obtained in this study were as follows. First, the character strengths, emotional intelligence, and learning flow of the gifted students were higher than those of the general students. Humanity was the highest virtue for both gifted and general students. Gifted students showed a significantly lower mean difference in humility and modesty than that of general students. The gifted students showed a statistically higher mean value in the sub-regions of emotional intelligence and all sub-areas of the learning flow than that of the general students. Second, the strong correlations were found between character strengths and emotional intelligence, between character strengths and learning flow in gifted students. Third, the results showed that the character strengths of gifted students affected their emotional intelligence and learning flow significantly.

• Journal of the Korean Institute of Landscape Architecture
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• v.14 no.2
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• pp.17-26
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• 1986

Landscape around a settlement is not only a natural object, but also a matters of the man in the co-relation with his environment. Man perceives the landscape rational or sensible. Then it changes into the substance for him and influences him: as we see often in the folklore, that is of importance in the mind. Man reacts against his surroundings deceidedly, selfassurd or commonly, and uses sometimes the landscape to the elements for realization, physical or symbolical. Out of one character of korean villages, adaption to the circumstances, we can notice also its inner image, the reflection of the mind. Seeing and perceiving the environment emotional or reasonable and, reflecting and descreibing the inner self on the space. Here, the landscape and the nature are matter of the man, a scale for his ethical estimation or a mailer of the realization his mind. It is difficult, but important, such a immanent picture in(or of) the landscape to find. This is a preliminary study in such a way.