• The monthly packaging world
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• s.101
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• pp.168-171
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• 2001

• Journal of the Korean Society of Manufacturing Technology Engineers
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• v.6 no.1
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• pp.109-114
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• 1997

In the past few decades, the measuring instrument industries have made rapid progress with increase on the demand in industries such as precision instrument, chemistry, electronics, industrial measurement and automobile. Thus, development strategy and technical advancement are required for both securing the competitiveness on products in the world market and industrial development. Intensifying competitiveness of measuring instrument is needed in the world market. It can be achieved by development of measuring instrument holding comparative priority. A development strategy should be drawn up in the long-term point of view for coping with the increasing demand of measuring instrument and securing competitiveness in the world market.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

• Health Policy and Management
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• v.10 no.1
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• pp.31-56
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• 2000

A purpose of this study is to study on Rene Descartes's mind-body theory in medical aspect. Though Rene Descartes was not so much a doctor as a philosopher, he had health and medical science at heart. When he came into the world in 1596, he was in poor health. Therefore, he suffered from his bad health. Descartes's ideas absolutely colored Western thought for three hundred years, especially, his mind-body theory, mechanistic life-view, and reductionism had important effect on medical study and science of public health. As a rule, we know that his mind-body theory was applicable to mind-body dualism, and his mind-body dualism was connected with biomedical model of medicine. But by this study, his mind-body theory was not only mind-body dualism but also mind-body monoism. And he asserted mind-body interaction too. In other words, he advocated mind-body dualism in scientific aspect, but he knew mind-body monoism from his experence. He confessed this fact to Princess Elizabeth of Bohemia, he wrote mind-body interaction in $\boxDr$Discours de la methode$\boxUl$, $\boxDr$Meditationes de prima philosophia$\boxUl$, and $\boxDr$Traite des passions de 1'ame$\boxUl$ etc. However, only mind-body dualism of his mind-body theories was written in our medical text book, morever mental realm was excluded from the persuit of learning Descartes advocated a mechanistic world-view and mechanistic life-view, he regarded human body as a machine part. And a paticent corresponds to a troubled machine, a doctor deserves a repairman. But this point of view made holistic understanding of man impossible. Descartes divide the whole into basic building blocks, we named the approach Reductionism. Reductionism led to ontological concept in medical science, bacteriology established 'specific cause-specific disease-specific therapy'. We examined medical influence of Descartes's thought, we need to draw out a philosophic basis of medical science and science of public health by a close study of his records.

• Lingua Humanitatis
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• v.5
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• pp.127-163
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• 2003

This thesis analyzes the Chapter "Hoyeonjigi(浩然之氣)" of Mencius(孟子), using text linguistics theory and reading theory of Korean. In this process the model of macro-structure #1∼5 are presented, according to Vandijk′s rules of macro-structure; Auslassen, Selektierne, Generalisieren, Konstruieren odor Integrieren. As a result, this certifies; First, macro-structure could make arbitrarily a several steps of macro-structure by types of text or purpose of analysis. Second, macro-structure applies various cognitive mechanisms of outer world as well as inner world. Third, a text with profound symbolism could be figured as a two-or threefolded symbolic structure. At the same time, macro-structure enables the clearer analysis of the content of the Chapter to verify the following; first, Hoyeinjigi itself is the best measure of developing "Imperturbable Mind(不動心)" Second, benevolence-righteousness(仁義) and wisdom(智) would be reached by cultivating Hoyeonjigi. Third, Mencius′ own view of language is well expressed in "Jieon(知言)", which is not only a condition for Imperturbable Mind, but also the Oriental view of language focused especially on listening in terms of language usage, not language analysis. This Mencius′ view of language has a thread connection with that of Oriental′s.

• Journal of architectural history
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• v.12 no.3
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• pp.149-162
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• 2003

Schulz accepted the existentialist view based on Heidegger's thought and at the same time the objectivist view making fixed this living world, evoking controversies for discussion. He could not see various presentations of the meaning of place because he perceived elements of this world individually. Thus Schulz's mixed system of understanding is sternly different from Heidegger's thought. First, Heidegger suggests that place as existential space represents the occasion revelation of incidents in Dasein. While Schulz recognizes that place is a systematic space predetermined for Dasein. Second, Heidegger interprets the placeness as creative openness in which elements comprising this world face and interact with each other into one. In contrast, Schulz defines each of the elements through signification and regards it as invariable and static. Third, Heidegger perceives that the placeness is expressed with sustainable, complex images through "rift-design" which seeks dynamic interactions between the ground and the world. While Schulz attempts to take "Genius Loci" or "habituated scene" through "gathering" as a concept he regards static and then visualize such structural two factors, producing certain internal images of place. However, limits of Schulz's theory prevent us from exerting complete imagination and discovering the inner creative world of the object. Thus the ultimate goal of paying attention to the placeness, that is, the recovery of individual identity, fails due to the prevalence and abstraction of objectified thinking. In contrast, Heidegger's thought about "openness" is a useful means of realizing the placeness. Openness may be referred to a dynamic coordination in which the earth and the world sustain each other under incessant mutual tensions, but not sticking o each other. "Rift-design" is an openness strategy to cause tense relations by preventing structuralization intentively. This is a creative design that allows seeing original seams of the object.

• Language and Information
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• v.8 no.1
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• pp.163-182
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• 2004

Since metaphor was proposed to be a matter of thought instead of language over two decades ago, the research in this area has made most of its progress by the cognitivists. For the cognitivists represented by Lakoff, metaphor is not a mere poetic or rhetoric device, but is central to our everyday language. Furthermore, according to them, we categorize the world and break it into concepts mainly through metaphors, and truth conditions simply cannot account for metaphor. However, this cognitivists' view has been severely counterattacked by the truth-conditional semanticists. Their main criticism is that the cognitivists do not provide a way to go from our internal representations to the outside world. It is also criticized that the cognitive theory of metaphor as cross-conceptual domain mappings is too broad and general, and that they do not explain why a particular metaphorical expression should be subsumed under one mapping rather than another mapping, i.e., their schemes and structural relations are not predictive. In this context, the purpose of this paper is to propose a model for metaphor interpretation that combines the virtues of the two opposite views of metaphor. Truth-conditional semantics cannot ignore cognitive aspects of language, so-called states of affairs or mental representations, while cognitive theories cannot neglect vigorous representation of meaning with objective reality. This paper will try to present a preliminary outline of this combining model.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.173-196
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• 2004

Miroku belief observed in Japanese folklore and popular religions is originated from the faith in a bodhisattva called Miroku (Maitreya) who, depending on Buddhist account, is supposed to appear in this world to save all mankind. This faith, together with the millenarianism inherent in it, was disseminated into many areas of East and Southeast Asia. It developed in various ways, being associated with the religious tradition of each area where it was accepted. In Japanese folklore and popular religions the aspiration for the "World of Miroku", the ideal world expected to be realized in the future, has been its most notable feature. This paper examines the notion of the "World of Miroku" developed in the cult of Mount Fuji in early modern Japan. In particular this paper focuses on the "World of Miroku" appearing in the teachings of Fuji-ko and Fujido, which were the organizations of lay believers. Through the examination this paper made the following facts clear. (1) The notion of the "World of Miroku" developed by Fuji-ko and Fujido had its bases in Miroku belief of Japanese folklore. (2) However the notion of the "World of Miroku" in the teachings of Fuji-ko and Fujido was quite different from that of the folklore. While the "World of Miroku" appearing in the folklore is characterized by good harvest and abundant gold and silver, Fuji-ko and Fujido leaders thought that all people, including the emperor and the shogun, would earnestly carry out their house business, do their best to promote the happiness of the others, and pray for the salvation of all mankind in the "World of Miroku". (3) The notion about the changes of the world, which was particular to Fuji-ko and Fujido, accounts for such development in the concept of the "World of Miroku". According to the notion the current world was recognized as the second stage, between the original world in the past and the "World of Miroku" in the future, in the history of human beings. This idea helped the leaders of Fuji-ko and Fujido to develop the theories of world renewal, in which the wrong doings of the rulers and poor morality of the people were to be corrected in the "World of Miroku". (4) One of the most important features of the "World of Miroku" was the equality between men and women according to the teachings of Fujido. Both Fuji-ko and Fujido had opposed to the prevailing view of women, in which women were regarded as being sinful and polluted. Fujido further tried to improve the status of women in their families and the society. (5) In accordance with such an innovatory view, Fujido challenged the custom of excluding women from sacred places, Mount Fuji in particular. Through clarifying these facts this paper shows that Miroku belief could function as a basis for developing the ideas concerning the world renewal in early modern Jap

• Archives of design research
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• v.12 no.1
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• pp.85-94
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• 1999

It is very signigicant to study a dominant drift of the contemporary formative art. And it's research not only gives us a great pleasure of study but also will be a big help for designers to study how the dominant drift of the contemporary art has developed thereafter, and what it has influenced upon the following formative movement of it. In this sense I think I cannot emphasize it too strong that I gave a subtitle 'Especially analyzed in War and Peace' do my paper because we can find a real aspect of the formative movement rather by sociological point of view than by formative art itself. In this sense, 1 selected Art Deoo as a thesis of research among other things because Art Deco developed socially in respond to general pressure to adapt to modem World, specially, was a stage in an already burgeoning revolution in the decorative arts. Through this sociological point of view on Art Deco I found lots of things worthwhile to research it Art Deco, which I think shows us a special aspect of the sandwich culture between both world wars in Europe, played the important role of a bridge likning its peculiar style with those of contemporary arts in Europe. In this paper the sociological research of Art Deco style will reveal what the European's emotions meant in the socio-psychological circumstances of Deco between both world wars, and where the peculiarity of Art Deco style came from, and especially why the colors of Art Deco was so gorgeous as called 'color for color's sake'. I tried to put the importance of research of Art Deco largely on the sociological or socio-psychological points of view not on the only formative viewpoints. I could draw a conclusion that Art Deco has a contradictive duplicity in its style that can be expressible in a word like 'naivety in gorgeousness, simplicity in complexity, orderliness in confusion, and peacefulness in noisiness'.

• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.12 no.6
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• pp.199-206
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• 2012

Attempt to use as a marker of natural objects directly in the real world, but there is a way to use the accelerometer of the smartphone, to convert the Frontal-View virtual, because it asks only the pitch of the camera, from the side there is a drawback that can not be converted to images. The proposed algorithm, to obtain the rotation matrix of axis 3 pitch, roll, yaw, we set the reference point of the yaw of the target image. Then, to compensate for the rotation matrix to determine Myon'inji any floor, wall, the ceiling of the target image. Finally, to obtain the homography matrix for obtaining the Frontal-View to account for the difference between the gyro sensor coordinate system and image coordinate system, so we can get the Frontal-View from the captured images through the projection transformation was designed. Was tested to convert Frontal-View the picture was taken in an environment smartphone environment surrounding floor, walls and ceiling in order to evaluate the conversion program Frontal-View has been implemented, in this paper, design and The conversion algorithm implementation, it was confirmed that to convert a regular basis Frontal-View footage taken from multiple angles.