• Journal for History of Mathematics
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• v.24 no.3
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• pp.37-58
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• 2011

The development of recent Mathematical Logic is mostly originated in Hilbert's Proof Theory. The purpose of the plan so called Hilbert's Program lies in the formalization of mathematics by formal axiomatic method, rescuing classical mathematics by means of verifying completeness and consistency of the formal system and solidifying the foundations of mathematics. In 1931, the completeness encounters crisis by the existence of undecidable proposition through the 1st Theorem of G?del, and the establishment of consistency faces a risk of invalidation by the 2nd Theorem. However, relative of partial realization of Hilbert's Program still exists as a fruitful research program. We have tried to bring into relief through Curry-Howard Correspondence the fact that Hilbert's program serves as source of power for the growth of mathematical constructivism today. That proof in natural deduction is in truth equivalent to computer program has allowed the formalization of mathematics to be seen in new light. In other words, Hilbert's program conforms best to the concept of algorithm, the central idea in computer science.

• Proceedings of the CALSEC Conference
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• 1999.07a
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• pp.41-50
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• 1999

최근의 CALS 시스템 구축 가속화 및 전자상거래 활성화 분위기는 정보기술의 전략적 활용의 초점을 개별기업 위주에서 기업간 협력체제 구축과 이를 바탕으로 하는 기업간 전자적 결합(Electronic Integration)으로 옮기고 있다. 우리는 정보기술의 공유를 기반으로 새로운 기업간의 관계를 구축할 수 있으며, 이러한 관계를 전략적으로 활용함으로써 기존 사업에서의 경쟁우위 뿐만 아니라, 새로운 사업기회를 창출할 수 있다. 관련기업간의 데이터 표준화를 통한 정보의 공유는 CALS 시스템 구축의 바탕이 된다고 할 수 있는데, 정보공유의 범위는 산업별 특성과 제품별 특성에 따라 달라질 수밖에 없으며, 관련기업간의 교섭력(Bargaining Power)에 의해서도 영향을 받게된다. CALS 환경에서는 개별기업의 정보전략에 따라 수직적 협력관계에 있는 기업들간의 정보공유 정도와 수평적 협력관계에 있는 기업들간의 정보공유 정도가 결정된다고 할 수 있다. 정보공유의 범위를 설정하는 데에는 기업간에 이루어지는 업무의 성격, 공급-제조-유통으로 연결되는 관련기업간의 구조 등도 크게 영향을 미치는 것으로 파악되고 있다. 이 연구에서는 CALS 시스템 구축과정에서 우리가 고려할 수 있는 정보공유의 범위를 관련업무공유, 시스템공유, 부품 설비공유, 시설공유 등의 관점에서 분석하여 봄으로써, 각 산업별로 진행되고 있는 시범사업들의 시스템 영역의 범위를 재조명해보고자 한다. 이 연구에서 집중적으로 다루게 될 정보공유의 범위에 대한 내용은 CALS 시스템을 개발하려는 기업들의 응용서비스 개발 및 정보전략 구축에 중요한 공헌을 할 수 있을 것으로 기대된다.진" 사업에 대한 표준 설정을 위하여 노스캐롤라이나주 지방보건소의 "보건교육/건강증진" 표준체제를 예로 들었다. 다음으로, 경제적인 효율면에서 볼 때 "보건교육/건강증진" 사업에는 단기 혹은 장기 투자가치가 있는가 하는 것이다. 새로 태어나는 미국 지방 보건소의 "보건교육/건강증진" 활동은 지역 시민 및 그 단체가 광범위하고도 자연 다발적으로 참여할 때만 성공할 수 있다고 결론 지울 수 있다.한 분야별 전문가시스템 개발을 지양하고 MCRDR이론을 기반으로 한 범용성 있는 전문가시스템 개발 툴의 개발에 관한 연구를 소개한다. 후 새로운 지식을 얻는 반복적인 Explanation-based Data Mining Architecture를 제시하였다. 본 연구의 의의로는 데이타 마이닝을 통한 귀납적 지식생성에 있어 귀납적 오류의 발생을 고메인 지식을 통해 설명가능 함을 보임으로 검증하고 아울러 이러한 설명을 통해 연역적으로 새로운 가설지식을 생성시켜 이를 가설검증방식으로 검증함으로써 귀납적 접근과 연역적 접근의 통합 데이타 마이닝 접근을 제시하였다는데 있다.gical learning to give information necessary to improve the making. program and policy decision making, The objectives of the study are to develop the methodology of modeling the socioeconomic evaluation, and build up the practical socioeconomic evaluation model of the HAN projec

• Sijohaknonchong
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• v.30
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• pp.263-300
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• 2009

Adoration for nature constitutes one of the primary subjects that literature has tackled since the origin of human history. Nature expressed through a poet's subjective imagination is the internalized and reorganized nature. This study examines the view on nature enacted in Ch'o-Jung's three-verse poems (sijo) in light of the traditional views on nature implicated in the ancient three-verse poems (koshijo), which is in line with the long-established Oriental view on nature. To dignitaris(sadaebu) in the Chosun Dynasty, nature appeared as the idealistic subject for moral culture ($shims{\breve{o}}ngsuyang$), which also becomes the literary space where the purity and justice of the world view of Neo-Confucianism(Sungrihak) is contained in the form of the three-verse poem, the lyrical poetic space where the "I" is united with nature by way of "enjoying of wind and moon"($umpungnongw{\breve{o}}i$) and "living in quiet retiremen"($yuyuchaj{\breve{o}}k$), and the object for the poetical perception of the surrounding world. Ch'o-Jung' s three-verse odes are found in Reed pipe ($Ch'oj{\breve{o}}k$), Sixty Five Pieces of Three-Verse Odes (Samhaengshi-$yukshipopy{\breve{o}}n$), Autumn Fragrance ($Hyangginam{\check{u}}n-ga{\check{u}}l$), and The Words of Zelko va Tree ($N{\check{u}}tinamu{\check{u}}i-mal$). This study analyzes 212 pieces of Ch'o-Jung' s three-verse poems chosen from theses books. In Ch'o-Jung's poems, the traditional view on nature expressed in the ancient three-verse poems is rendered in such a way that metaphysical understanding of nature is indirectly transmitted through the objective correlatives found nature. Nature is no longer the object of straightforward utterance, but transformed, displaced, and removed: that way, nature gets objectified to form a complicated and multi-layered structure. In conclusion, the view on nature manifested in Ch'o-Jung's three-verse poems is based on traditional metaphysics. Second, nature is the object of lyrical nostalgia and adoration. Third, nature is imbued with the fundamental affection for parents. Fourth, nature is associated with organic life. Fifth, the nature in Ch'o-Jung's poems reveals the beauty of stillness endorsed in Lao-tse's and Chung-tze's philosophy. And last, nature is the agent for self-realization and meditation.

• Journal of Korean Philosophical Society
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• v.144
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• pp.339-369
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• 2017

Mengzi's biological analogies of man's moral tendency need to be analyzed in order to understand his ethical perspective because he uses lots of analogies to advocate his own moral naturalism. The biological analogies he uses are composed of human body, plant's seeds and sprouts. First, Mengzi thinks that human beings have inborn moral nature as if our bodies are given and plants can be grown from their seeds. His ethical approach to define morality in terms of natural properties such as the Four Sprouts(四端) causes a philosophical debate with Gaozi who thinks that morality cannot be described by natural property. Second, we have a moral preference as if we have a physical desire. This kind of moral sentimentalism emphasizing the preference is continued to Jeong Yakyong's ethical theory that nature is a preference(性嗜好說). Third, if we examine our preference and desire, then we can find that the moral preference is more valuable than the physical desire. Fourth, the biological analogies accepts monism that mind and body are composed of material force(氣). For this reason, the innate moral tendency is manifested on body such as a facial expression, a visceral reaction, and affect. Finally, Mengzi's theory of Four Sprouts causes two different interpretation. One is Zhuxi's interpretation that Duan端 is the visible end(緖) of a thread out of pack, the other is Jeong Yakyong's interpretation that Duan端 is a starting point(始) to cultivate virtues. While Zhuxi considers the Four Sprouts as a clue to find virtues in one's mind, Jeong Yakyong believes that we can cultivate our virtues by preserving the Four Sprouts.

• Journal of Korean Philosophical Society
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• no.93
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• pp.231-260
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• 2011

Simondon's theory of individuation and methodology of transduction presents a possibility of contemporary natural philosophy and a new perspective about the relation between philosophy and sciences. According to Simondon's anti-substantial viewpoint, being, as a metastable system charged with potential energy, complicates itself with quantum leaps transversing successive equilibriums. Individuation is the becoming of phases of being which transits from preindividual state to individuated states. Physical individuation as a paradigmatic model of individuation in general demonstrates not only insufficiency of form-oriented hylomorphism, but also spontaneous formational capacity of matter and reality of energetic relational operation immanent in matter. Genesis of a individual (structure or form) occurs as a resolution of the disparation between orders of magnitude, that is, the difference of potentials immanent in nature through the internal resonance, communication by information, transductive relation between the opposites. I'm trying to show that Simondon revives 'physis' of ancient natural philosophy by his own transductive applications of contemporary physics' conceptions, and therefore suggest a new non-reductive materialism. Especially Simondon's 'transduction' which is neither induction, deduction, nor dialectic, but an original ontological process and a peculiar method of thinking, I think, is worthy of note in order to construct network of knowledge and inter-relation between various sciences.

• School Mathematics
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• v.9 no.1
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• pp.99-117
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• 2007

In this paper it is discussed how children develop their logical reasoning beyond difficulties in the process of making sense of division with decimals in the classroom setting. When we consider the gap between mathematics at elementary and secondary levels, and given the logical nature of mathematics at the latter levels, it can be seen as important that the aspects of children's logical development in the upper grades in elementary school should be clarified. This study focuses on the teaching and learning of division with decimals in a 5th grade classroom, because it is well known to be difficult for children to understand the meaning of division with decimals. It is suggested that children begin to conceive division as the relationship between the equivalent expressions at the hypothetical-deductive level detached from the concrete one, and that children's explanation based on a reversibility of reciprocity are effective in overcoming the difficulties related to division with decimals. It enables children to conceive multiplication and division as a system of operations.

• Journal of Educational Research in Mathematics
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• v.13 no.3
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• pp.351-364
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• 2003

by A.C. Clairaut is the first geometry textbook based on the historico-genetic principle against the logico-deduction method of Euclid's This paper aims to recognize Clairaut's historico-genetic principle by inquiring into this book and to search for its applications to school mathematics. For this purpose, we induce the following five characteristics that result from his principle and give some suggestions for school geometry in relation to these characteristics respectively : 1. The appearance of geometry is due to the necessity. 2. He approaches to the geometry through solving real-world problems.- the application of mathematics 3. He adopts natural methods for beginners.-the harmony of intuition and logic 4. He makes beginners to grasp the principles. 5. The activity principle is embodied. In addition, we analyze the two useful propositions that may prove these characteristics properly.

• (The)Study of the Eastern Classic
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• no.50
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• pp.89-120
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• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.

• Parasites, Hosts and Diseases
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• v.27 no.1
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• pp.15-22
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• 1989

To observe antibody changes after praziquantel treatment in paragonimiasis, a total of 46 serum samples from 13 serologically diagnosed patients was collected for 4~28 months. The specific antibody (IgG) levels were measured by enzyme- linked immunosorbent assay (ELISA). All but one patient who needed retreatment became symptom-free within a week. Antibody levels were dropped near to or below a cut-off absorbance (abs.) of 0.25 in varying intervals from 4 to 18 months. Of 9 patients who were retested within 3 months, 5 revealed temporary elevation of antibody level. After the elevation, the levels be낙an to decline slowly to negative ranges. If treated earlier after symptoms developed, the temporary elevation did not occur and intervals to negative conversion were shorter. By sodium dodecyl sulfate polyacrylamide gel electrophoresis (SDS-PAGE) /immunoblot, antigen-antibody reactions in individual patient faded gradually without significant changes in reacting antigen bands.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.1-44
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• 2023

Hexagram Bi (比 ䷇ 8) is one of the hexagrams comprised of one-unbroken line and five-broken lines. The hexagrams of one-unbroken and five-broken lines symbolize the relationship and dynamics between one yang-consciousness and the five-yin unconsciousness. The hexagram of one-unbroken line and five-broken lines has six different images depending on the position of the one unbroken line from the beginning line to the top line. In terms of psychology, this means that the position change of one yang line in relation to five yin lines may symbolize the function of consciousness which clarifies and determines the content of the psyche. In addition, the flow of psychic energy can be examined through the process of one unbroken line's movement. In other words, the psychic contents of the beginning line of hexagram Bok (復 ䷗ 24), which is the beginning of the hexagram of one-unbroken line and five-broken lines, proceed sequentially, and then arrive at the process of the last sixth, hexagram Bak (剝 ䷖ 23) through the fifth, the hexagram Bi (8). That is, it can be said that the content of the hexagram and the line determined according to the position of one unbroken line show a certain psychic flow. As a result, the first hexagram Bok (復 ䷗ 24), after recovering and starting newly, means the beginning of consciousness. After that the process of proceeding with the second, third, and fourth lines represents the flow of consciousness. And in the fifth place, the fifth line of hexagram Bi, it reaches its peak and is placed in the optimal state of consciousness because of its right and centered position at this hexagram Bi. Like nature, the psyche gradually enters the path of decline from the highest state, which leads to the last sixth, the top line of hexagram Bak. However, the top line of the hexagram Bak, where everything falls off, contains the content of starting again in its top line. It is the beginning line of hexagram Bok to inherit this. This means the circumambulation of the psyche that changes from a psychologically difficult state of depression to a stage of recovery. There is a stage that must be passed in this circulation process, and that is the hexagram Gon (坤 ䷁ 2). October(tenth month)'s hexagram Gon is placed between hexagram Bak, the ninth month of the lunar calendar, and hexagram Bok, the eleventh month of the lunar calendar. This represents that the flow of recovery must go through a maternal process of hexagram Gon. The retreat to the psychological uterus is inevitable in regenerating the psyche. This process flows from the hexagram Bak and through hexagram Gon to the hexagram Bok. At this situation the hexagram Gon acts the absolutely necessary role. In addition, the main body of the hexagrams of one-unbroken and five-broken lines, including the Bi hexagram, is also the Gon hexagram composed of six-broken lines. In other words, all six hexagrams of one-unbroken and five-broken lines have a certain relationship with the Gon hexagram, and it would be meaningful to look at the correlation between the unbroken lines of the hexagrams of one-unbroken and five-broken lines and the corresponding broken lines of the hexagram Gon. This can be said to be the dynamics of the maternal unconscious connected to the state of consciousness in six forms. Therefore, each hexagram of one-unbroken and five-broken lines symbolizes the expression of the integration the mother archetype with the consciousness. Revealing this well is the meaning of the hexagram of one-unbroken and five-broken lines. Its hexagram image consists of a combination of Gon (☷), which symbolizes the mother, and the thunder (☳) the eldest son, the water (☵) the middle son and the mountain (☶) the third son. As a result, the hexagram Bok (復 ䷗ 24), Sa (師 ䷆ 7), Gyeom (謙 ䷠ 15), Ye (豫 ䷏ 16), Bi (比 ䷇ 8) and Bak (剝 ䷖ 23) are sequentially created in the order of the unbroken line. This is symbolically the evolutionary process of consciousness. In this way, the hexagrams of one-unbroken and five-broken lines, which mean the conjunction of mother and son, represent the advancing relationship between the maternal unconscious and consciousness. In addition, the relationship with the mother according to the position of the son is related to the dynamics of mother archetype to the attitude of consciousness. The psychological meaning can be deduced from the flow of six lines of hexagrams of one-unbroken and five-broken lines. And the state in which the activation of the consciousness is at its peak is the fifth line of the hexagram Bi, and comparing it with the contents of the corresponding fifth line of hexagram Gon not only can find the state and meaning of the conjunction of consciousness and the maternal unconscious, but the entire flow can be compared to the individuation process.