• International Journal of Fuzzy Logic and Intelligent Systems
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• v.14 no.2
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• pp.91-97
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• 2014

Chaotic dynamics is an active research area in fields such as biology, physics, sociology, psychology, physiology, and engineering. Interest in chaos is also expanding to the social sciences, such as politics, economics, and societal events prediction. Most people pursue happiness, both spiritual and physical in many cases. However, happiness is not easy to define, because people differ in how they perceive it. Happiness can exist in mind and body. Therefore, we need to be happy in both simultaneously to achieve optimal happiness. To do this, we need to synchronize mind and body. In this paper, we propose a chaotic synchronization method in a mathematical model of happiness organized by a second-order ordinary differential equation with external force. This proposed mathematical happiness equation is similar to Duffing's equation, because it is derived from that equation. We introduce synchronization method from our mathematical happiness model by using the derived Duffing equation. To achieve chaotic synchronization between the human mind and body, we apply an idea of mind/body unity originating in Oriental philosophy. Of many chaotic synchronization methods, we use only coupled synchronization, because this method is closest to representing mind/body unity. Typically, coupled synchronization can be applied only to non-autonomous systems, such as a modified Duffing system. We represent the result of synchronization using a differential time series mind/body model.

• The Journal of Korean Philosophical History
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• no.25
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• pp.137-166
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• 2009

Prior studies on Nam-myoung characteristics used to focus on practical confucianism of "Kyeong Eui (Respect and righteousness)" ideology. However, in the strict sense, what are the elements that can define Nam-myoung as a historical figure and as he has been in his time and after his death? Is it his philosophy established and derived from respect and righteousness? For this, I have a quite different view. All of literatures about Nam-myoung from his and his posterity time consistently most highly valued the idea of "Entering the government service and live in seclusion" advocated by Nam-myoung who consistently refused to be assigned any post from the government. This study aims to look into his idea by examining his personality and to find out the basis of his idea implied through the examination. He discussed the practices of "Entering the government service and live in seclusion" of other historical and present figures of his time through critical examination on them. For setting the reference for determining the reasonability for their practice of such idea, Nam-myoung pointed out "foresight" for understanding "Gimi (shade)" of which "Gi" is the diverging point of good and evil. He understood if one puts aside self-interest and observes the law of nature, one would be a good and lucky man but if one includes self-interest in the law of nature one would be a wicked man. His view on anyone entering government service when the time is against the person to obtain the post or when the person is unable to fill the post satisfactorily, was that they are 'people with self-interest' and therefore their practice of entering the government service and living in seclusion is wrong.

• Korean Journal of Social Welfare
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• v.65 no.1
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• pp.109-126
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• 2013

This paper aims to define Mecius's people-care theory(保民論), and aims to recognize the characteristics of social security contained in Mecius's people-care theory. Mecius considered to the public relief as King's obligation. So to speak, the King protects to the property of the people. Especially his people-care theory implicate to continuity of safety life, a relief fund on the property, protection of disaster damage. Continuity of safety life means to enabling the people procurable food, clothing and bury dead persons without difficulties. It's may be said that implicated to the theory and system of modern social-welfare. It is reason for his opinion that a state should construct in the minimum social safety network by taking responsibility for basis needs of life. He was a humanist so much. He thought about the pursuit of the human happiness and the improvement in quality of life. Therefore his idea nearly means to the social security system in a modern sense. His thought is not only an ideal background on the public assistance and a social relief security in the contemporary but also a relief activity system such as Jindaebup called historical prototype of social welfare. It is an important fact that his people-care theory implicate to social security system.

• (The)Study of the Eastern Classic
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• no.35
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• pp.215-242
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• 2009

19C was a chaotic time of Chosun dynasty, in order to make society stable, the scholas of Chosun wanted to define themselves as a little China on the east", to understand themselves as part of China and somehow they thought it will help for Koreans to understand who they really are. This "Chosun as a little China" idea is their spritual foundation and also the to understand who they are. From 16 C, Chosun had idea of "being a little China, so when Hwaseo talked about this idea, it was not new to the people and scholars in Chosun, however in Hwaseo's theory, the idea was more defined and realistic. In 19 C Chosun dynasty, the chaos caused by absece of fundimental principle was great, the scholars agreed Hwaseo's "Chosun as a little China" theory should be the foundational principle. Therefore, the problem of understanding and communicating about the west has to be reconcidered, because that was what they wanted to have as foundation before the comunication with west. Scholas of Chosun wanted to set their foundation before they often up their country to the west so they needed time to discuss this. In 19 C Japan on the other hand, they faced same chaos that Chosun experienced, however they went totally different way, because Japan unerstood the reallity and accepted western civilization. Specially, the latter period Mito study influenced to make that decision by changing the west from what they have to defeat to what they have to respect and copy. Both Chosun and Japan focused on making thier countries stronger, but Chosun found the answer in focusing on orthodox confucianism and Japan found the answer in making the military stronger. That is why these two countries went totally different ways in the history of 19-20 C North-east Asia.

• Strategy21
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• s.38
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• pp.221-249
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• 2015

The Royal United Services Institute(RUSI) was founded in the middle of the 19th century in Britain. It was developed through 'Naval Historical Revitalization Movement' in that time. Many celebrities and people who were interested in the Navy participated in the activities of the RUSI. For example, the forums and lectures were held by prestigious persons, like Sir Garnet Wolseley and the Duke of Cambridge. It also became the milestone for guiding the flow of the Royal Navy's thought with the Naval Intelligence Department and the Naval Records Society. The forum of the RUSI was the place for debating naval hot issues. The journal of the RUSI was the space for suggesting an idea and gathering public opinions for developing Britain's sea power. Therefore, the RUSI was the public sphere for the Royal Navy in the 19-20th Century. And especially, the paper prize contest of the RUSI was the culmination of the RUSI's activities for the Royal Navy. Naval prize essays gave messages to the Royal Navy about the changing situation of European naval powers. Also, they made many meaningful debates for the Royal Navy to overcome the difficult situations in that time. Those essays were reflecting the issues of the Royal Navy and leading the way for getting over it. Besides, some people appeared through the contest and they played important roles for making the contingency and planning the war. The contest reflected the past, anticipated the future, and selected the talented persons to shape the future. This developing aspects of the RUSI could apply to the Korea Institute for Maritime Strategy(KIMS). The KIMS already carries out the role of the RUSI very similarly. If the KIMS changes to the way for open-door policy to more people, it will work more efficiently for their goal. In this respect, the messages of the RUSI will be very useful for improving the activities of the KIMS.

• Journal of Korea Game Society
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• v.18 no.1
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• pp.135-148
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• 2018

In this study, we suggest that Copying Theory suggested by Pym could be effective in translating games. Languages used in games are based on English because of the history of games mainly developed in America. When people are playing games, people pursue effective communication. Because of this, they transform translated words into simple forms or original foreign languages to communicate each other for effective communication, The usage of English in game translation and communication support the idea that Copying strategy could be effective in translating games.

• Journal of architectural history
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• v.7 no.3 s.16
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• pp.137-149
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• 1998

The purpose of this study is to learn from a lesson of the historical fact, the Team 10's break away from the CIAM, which is selected as the most important event in the whole 20th century architecture by author as a historian. The CIAM, organized in 1928 by leading European architects in order to propose new architecture in the industrial era, expanded to the world, met almost annually with an idea of economic efficiency, new functional order, and industrial production for thirty years. Young architects had conflicted with old established group from 6th congress, and after 10th congress they met independently in 1959; the CIAM was disappeared and the Team 10 was born. Main issue of the break-away was human aspect. The Team 10 started from real man, concept of 'human contact', 'sense of community', and 'belonging' instead of abstract functional order. Although CIAM did not suggest inhumane architecture, their biological criteria with sunlight, air, sufficient site became physical determinism. Critique against the Team 10, unsuccess for making humane architecture leads to underestimation like a generational hegemony struggle. However, architect is not specialist of life but form. Historical reevaluation for Team 10 should be that they are the first group to raise an human issue in architecture. Success or not to solve the problem belongs to another domain. After 1960, modern architecture was attacked from the common people, not clients but 'users'. Academic circle tried to solve the problem with behavioral approach through a clear process, 'design method' and with phenomenological approach on real human experience. However practice became reactionary tendency, to make form a little complex, they became post-modern and deconstruction form. Failure of the Team 10's form proved that a complex form does not necessarily make a good life of people. In the Korean historic situation of colony ruling, confusion of liberation, and the War, we did not know the existence of both CIAM and Team 10. After 1970s' economic development, we have just copied Western form from Modern via Post-Modern to Deconstruction. If we make architecture people mattered, we should start from the basic, learning from the Team's break-away, instead of copying.

• Journal of the Korean Home Economics Association
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• v.30 no.1
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• pp.67-86
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• 1992

The author distributed the questionaires which ask the idea of the purchase of children's clothes in order to help the emotinal development of children and to raise demostic economy. 89% of those who answered realized the necessity of home sewing. Because of the lack of sewing ability(66%), the author made comparatively easy patterns such as blouses for summer, skirts, short pants and one-piece dresses. To populrize these patterns, the aother used the measurements of body-measurement which were made by Korea Institute of Standard. The author studied the patterns and choice of patterns according to growing body. The author tested the clothes worn and visual evaluation for fitness of the patterns. The results are as follows: First; The author developed basic pattern 1 and 2 and applied to design A, B and C. Second: For every design, the author made patterns fit to the children. Third: According to age, the author curtailed or enlarged patterns. Lastly: The author tried to reduce living expenses through making children's clothes using the sewing machine and supress over-consumption and lead the people toward normal economic life.

• International Journal of Costume and Fashion
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• v.13 no.1
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• pp.49-59
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• 2013

This research study investigates the cultural significance and meaning of Thai Mudmee, their historical content, and the variety of the Thai Mudmee techniques, including patterns, symbol and colours. The aim has been to develop the traditional pattern and designs of the Thai Mudmee and produce contemporary textile pieces more appropriate for modern lifestyle tastes both in Thailand and Internationally. By reviving the Thai weaving tradition it is also hoped to encourage and maintain the continuous survival of tradition Mudmee, providing new sales opportunities and markets both in Thailand and abroad. Studying various attempts to redevelop traditional crafts in different countries brought to me the idea of how to develop folk crafts, the problems that occur in this area have encouraged me to express how folk crafts could be benefit from the design process. In this thesis I also express my recommendations for other researchers and the Thai government, as well as other people who interested in Mudmee design. The thesis concludes with the possibilities of how to improve the design of the Mudmee fabric and further areas of research.

• Journal of Environmental Policy
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• v.3 no.2
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• pp.59-87
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• 2004

In its Declaration of Principles, the United Nations Conference on Environment and Development recommends that, "to achieve sustainable development and a higher quality of life for all people, states should reduce and eliminate unsustainable patterns of production and consumption...." This notion of sustainability lies at the core of many "commons" problems, where the central issue is to enable "individuals to sustain long-term, productive use of natural resource systems". In other worlds, a common definition of "sustainability" captures the idea of aligning human consumption with the capacity of ecological systems to supply, over a long period of time, such natural resources as air, soil, or water on which production depends. The concept of sustainability raises all sorts of political, social, and economic questions about the distribution of environmental protection. For sustainable community development to be addressed, these questions must be raised. In order to convince different citizenry of the necessity of sustainability, these questions must also be answered. This is where questions of equity, justice, and fairness arise. Sustainability and equity require that we deal with nature as an undivided whole, with no part being unsustainable. Sustainability and social policy also requires that we deal with the human population as an undivided whole. We simply cannot move people around the planet to either perpetuate past practices of earth exploitation or to implement sustainable planning. Everyone must work with the people inhabiting sensitive ecological areas, especially areas of regeneration. In the sustainable global community, we are as strong as our weakest link, or our most toxic community. This is the undeniable driving force for the infusion of equity into the sustainable development debate.