• Journal of the Korean BIBLIA Society for library and Information Science
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• v.12 no.2
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• pp.31-47
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• 2001

From the viewpoint of Information Ethics. I tried to examine the moral justification of Intellectual Property Rights in the age of the digital information society. Lockian traditional argument of property rights which is based on the value of labor and Hegelian theory of personalization, both are not enough to justify the new Intellectual Property Rights. The notions of Intellectual Property Rights are to be changed. One change is from the absolute dominion over material property to the limited dominion over intellectual property. The change from property rights to process control rights is the other. To protect these intellectual property rights, there are three possible protection devices that we might take - legal protection, technical protection and moral protection. I argued that both legal and technical protection have some limitations, so the final way to protect the IP rights is to attempt to establish the moral protection as a fundamental solution.

• Journal of Korean Philosophical Society
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• v.137
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• pp.249-276
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• 2016

The thought of Emmanuel Mounier addresses the most important problems in human life. In this research we try to analyze the three ontological characteristics of 'Person'. First the person has an indefinable character and is not substitutable since he is the true self which is the inner and spiritual being constituting the self-consciousness of an individual. The person has his individuality precisely because he is an individual and his being sovereign in having his own world. Next, the person's individuality has an ontological solitude from his own perspective. Nevertheless, having essentially an existential openness since it receives the elements that compose his own world by relationship and communication between men, and being connected unremittedly, the person is paradoxical. Finally, the person appears as a dynamic thing that continues to create the new self-consciousness. And this dynamism of the person wants to proclaim its self identity while at the same time, aim for a "personification of society" based on the love of humanity. Because of this we can say that the thought of Emmanuel Mounier on the person may be a new type of "humanism" that can give light to the misery of modern society.

• Journal of the Society of Disaster Information
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• v.14 no.1
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• pp.72-78
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• 2018

This study was conducted on workers in high risk groups. And the effects of improper equipment wear on the recognition of safety accidents and job exhaustion. In addition, the mediating effect of the recognition of safety accident risk was identified. The results of the analysis are as follows. Because high-risk workers wear inappropriate equipment, emotions are depleted and personalization problems arise. And the mediating effect of the recognition of safety accident risk. Therefore, there is a need to provide generous support to ensure that high-risk workers are able to work properly in hazardous workplaces, so that they can wear appropriate equipment to defend the risks.

• Journal of the Korea Convergence Society
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• v.13 no.3
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• pp.185-190
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• 2022

The study of the meaning of learning began with the question of what causes people to start learning. Learning is humanization and personification. Learning is a basic human instinct, and the essence of learning is to understand other people and my life, learn community, and learn social capital. Learning gives humans nomadic judgment and provides an opportunity for a productive life for mankind, who must live in constant harmony with the social environment. Learning provides opportunities for self-management, communication with various generations, and self-actualization.

• The Journal of the Korea Contents Association
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• v.18 no.6
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• pp.342-352
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• 2018

Seongri scholars of the Joseon Dynasty said that portraits were revered as academic teachers, and that the personal meaning was typical. Portraits in the latter phase of Joseon Dynasty have been popular in various contexts, especially in the sense of the texture, the religious church, and the ritual service. The etiquette and written aspects contained in portraits can point out the problems of contemporary society's individualism and attitudes through the expressive and personal approach to the art of painting. The purpose of education is to explore relationships with others, to coordinate myself with others, to have respect for others, and to change the inner workings of individuals. Through this, we can explore and explore personality education elements and find ways to achieve personality education through the exploration of figures using portraits as educational material, the process of making portraits, and the discovery of meaning. Therefore, for systematic appreciation, we are planning to set up an appreciation standard by proposing a 3-step review process applied to the 2015 revised education course.

• The Journal of the Korea Contents Association
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• v.22 no.3
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• pp.1-16
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• 2022

The current AI technology has been developing rapidly enough to realize or even exceed the level of abilities that only humans had in the past. In the near future, it is predicted that humans and AI will influence each other as members of the metaverse society. Therefore, this study emphasizes the importance of empathy as a core competency for humans to pursue happiness while maintaining the dignity of humans in the era when AI and humans will coexist in the metaverse. In this study, 'Digital Human Empathy Index (DHEI)' is developed that reflects the social nature of computer-mediated communication in the metaverse As a result, DHEI consisted of a total of 7 factors, which are Perspective Taking, Self/Other Awareness, Contextual Understanding of Systemic Barriers, Impact Assessment, Solidarity, Being Peaceful, and Anthropomorphism. This study is expected to contribute to setting the direction of future education by suggesting a new measure of empathy.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.2
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• pp.30-39
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• 2019

In this study, 27 representative plants with symbolism and appreciation were extracted from 68 plants collected in Li Yu (1611-1680)'s monograph named 'Xianqingouji Zhongzhibu'. The interpretations were as follows. First, symbolism of plants could be summarized as 1) Li Yu thought that Paeonia suffruticosa was called 'the king of flowers', not only because of its beauty, but also because of its upright character. The only flower that could compete against Paeonia suffruticosa was Paeonia lactiflora Pall.. This flower was called 'the flower prime minister' by common people. But Li Yu thought that Paeonia lactiflora Pall. should also be included in the feudal princes. 2) Prunus persica and Camellia japonica were compared to 'beautiful cheeks', and Malus spectabilis (Ait.)Borkh, Jasminum sambac, Rosa multiflora var. platyphylla, Narcissus tazetta, Papaver rhoeas were compared to 'beautiful women', expressing his love for flowers. 3) Li Yu called Nelumbo nucifera a 'gentleman in flowers' and Buxus sinica Rehd. et Wils. Cheng a 'gentleman in trees'. On the contrary, Daphne odora was compared to 'villain in flowers'. 4) Ilex integra was compared to a hermit, and Campsis grandiflora was compared to an immortal. Second, appreciation of plants could be organized by 1) Appreciation of plants required assistive tools. When going to suburb to enjoy the scenery, tents needed to be prepared. Paper screens should be used to appreciate Prunus mume in the courtyard so as to gain more elegant. Li Yu also proposed that ornamental objects should be properly placed near Orchidaceae so as to gain more elegant. 2）Li Yu took Lagerstroemia indica and Prunus armeniaca L. as examples to interpret that plants were as perceptive as animals and human beings. 3) Li Yu took Salix pierotii and Albizia julibrissin as examples to interpret that people should communicate with plants through five senses to produce resonance. And took Nelumbo nucifera and Rosa rugosa to emphasize the ornamental and practical value of plants. 4) Plants were metaphored sth. similar to them. An interesting example was Celosia cristata L. which was more like an auspicious cloud in the sky than the crest on the cock's head. To sum up, Li Yu personified plants and thought that people should communicate with plants by multi-sensory world when appreciating plants. Through this, it fully showed his love for plants. Meanwhile, Li Yu's symbolism and appreciation of plants, to some extent, reflected the elegant life of literati in the early Qing Dynasty.

• Journal of the Korea Society of Computer and Information
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• v.29 no.3
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• pp.21-41
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• 2024

This study explores the relationship between users' attachment styles and their interactions with ChatGPT (Chat Generative Pre-trained Transformer), an advanced language model developed by OpenAI. As artificial intelligence (AI) becomes increasingly integrated into everyday life, it is essential to understand how individuals with different attachment styles engage with AI chatbots in order to build a better user experience that meets specific user needs and interacts with users in the most ideal way. Grounded in attachment theory from psychology, we are exploring the influence of attachment style on users' interaction with ChatGPT, bridging a significant gap in understanding human-AI interaction. Contrary to expectations, attachment styles did not have a significant impact on ChatGPT usage or reasons for engagement. Regardless of their attachment styles, hesitated to fully trust ChatGPT with critical information, emphasizing the need to address trust issues in AI systems. Additionally, this study uncovers complex patterns of attachment styles, demonstrating their influence on interaction patterns between users and ChatGPT. By focusing on the distinctive dynamics between users and ChatGPT, our aim is to uncover how attachment styles influence these interactions, guiding the development of AI chatbots for personalized user experiences. The introduction of the Perceived Partner Responsiveness Scale serves as a valuable tool to evaluate users' perceptions of ChatGPT's role, shedding light on the anthropomorphism of AI. This study contributes to the wider discussion on human-AI relationships, emphasizing the significance of incorporating emotional intelligence into AI systems for a user-centered future.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.61-72
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• 2014

Throughout analyzing and construing the words, contexts, and expressive languages used for depicting the pine tree in the novel "Honbul" written by Choi, Myung-Hee the symbolism of the pine and folksy languages used for scenery can be condensed as written below: First, it is explicit that the scenery-words for illustrating the pine tree in "Honbul" are emerged through diverse means methods and expressions. Namely, the reference forms of the pine tree and the expressive means of utilizing words portrays the use of the pine are various and subdivided. Second, the scenery-words found in vocabularies and the contexts of "Honbul" imply various symbolic representation. They not only perform to describe inherent image and symbolism of the pine, but they work for reifying the image of "Honbul" in the narrative structure in "Honbul" as being intrinsic scenery-word. Third, the scenery-words used for expressing aesthetics emerge as synesthetic expressions through the linear beauty and the texture of the pine as well as through five-senses. Forth, on the basis of the inherent symbolism and the image of the pine, the landscape of the background described in "Honbul" deems as a symbolic backdrop. As with then narrative structure of the novel, the pine tree performs as a mediation of the heaven and the earth, god and man, as well as the sacred and the secular. Fifth, scenery-words used for depicting the pine tree are a symbol that represents the spirit and emotion of the character in the novel. Moreover, it is a tool for pursuing the personification of the nature, the deification of the object, and the cosmos of the space. It is also utilized as a device that definitize the ideational image applied to express the landscape of the background of the novel. As mentioned above, the expressions, vocabularies and textures about pine tree represented from "Honbul" are expected to be the beginning of understanding the landscape-images and landscape-languages of pine in not only the setting for this novels, Namwon but also the entire districts of Korea.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.3
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• pp.40-52
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• 2021

Various peoples lived in Changbai Mountain in each era, and the peoples of each period regarded Changbai Mountain as part of their own religious culture. Existing studies on the culture of Changbai Mountain are conducted only based on the events of a specific period, but how the sacredness of Changbai Mountain has changed from time to time, how it is related to the religious culture of the people of each period, and how sacred the areas and spaces have changed. There has been no research to that extent. The purpose of this study is to examine and analyze the meaning of Changbai Mountain's sacredness that has changed from time to time. In order to examine the change of the sanctity of Changbai Mountain through synchronicity, the study focused on the hierophany occurring between the religious culture of the peoples of each period and the space of Changbai Mountain. Specifically, the activities to protect the sacred objects and sacred spaces revealed by the hierophany were considered, and the change of the sanctity of Changbai Mountain was interpreted with the derived results. The summary of the results of this study is as follows. The sacred activities of Changbai Mountain have changed from time to time. During the pre-Qing dynasty, civilians performed incarnation rites, holy god rites, mountain god ceremonies, and willow god rites for livelihood and survival, and the king of the Jin dynasty offered rituals to the Changbai Mountain gods as rituals such as Four Mountains(Yuezhen). During the Qing Dynasty, the emperor built Wangji Temple and sent a government official to make a ritual to the Changbai Mountain god as the best ritual to symbolize the country. In modern times, Bagua Temple was built on the top of Changbai Mountain and sacrifices were made to the Changbai Mountain gods, and the nature of Changbai Mountain. Humans living in Changbai Mountain area were judged through the tricks of the Bagua Mountain. In addition, during this period, civilians performed ritual activities centering on the god Shanshenlaobatou, who personified life and production. In summary, the sacred activities of Changbai Mountain were shamanistic rituals based on animistic ideology in the pre-Qing dynasty, the best imperial rites for honoring the sacred as an imperial sanctuary in the Qing dynasty, and the Taoist ideology of migrants in the modern period. It had been transformed into a ceremonial activity. And the meaning of Changbai Mountain, viewed as a sacred activity, was elevated from the mountain of livelihood in the pre-Qing dynasty to the mountain of the nation in the Qing dynasty, and then changed to the mountain of modern production.