• Korean journal of aerospace and environmental medicine
• /
• v.29 no.2
• /
• pp.59-66
• /
• 2019

Artificial Intelligence (AI) born in 1956 is a general term that implies the use of a computer to make intelligent machines with minimal human intervention. AI is a topic dominating diverse discussions on the future of professional employment, change in the social standard and economic performance. In this paper, I describe fundamental concepts underlying AI and their significance to various fields including aviation and medicine. I highlight issues involved and describe the potential impacts and challenges to the industrial fields. While many benefits are expected in human life with AI integration, problems are needed to be identified and discussed with respect to ethical issues and the future roles of professionals and specialists for their wider application of AI.

• Proceedings of the Korea Information Processing Society Conference
• /
• 2008.11a
• /
• pp.1107-1110
• /
• 2008

유비쿼터스 컴퓨팅의 패러다임은 사용자 컨텍스트에 반응하는 컴퓨팅 환경을 구축하는데 있다. 유비쿼터스 환경에서 이상적인 파일 시스템은 현재 컨텍스트를 성공적으로 인식하여 파일관리를 자동화할 수 있는 시스템이다. 유비쿼터스 파일관리에서의 핵심은 휴리스틱(heuristics)에 기반한 클러스터링 방법을 시스템에 적용함에 의해서 수립될 수 있다. 적용된 휴리스틱은 전통적인 파일 시스템에서 파일을 손으로 다루기 위해 사용자에 의해서 파일 속성으로 사용되어졌던 것들이다. 파일 속성은 파일들을 가장 적절한 작업 컨텍스트로 관련짓기 위해서 사용될 수 있고 파일간 관계(inter-file relationship)를 이끌어 낼 수 있다. 본 논문에서는 파일 시스템으로부터 주어진 파일 정보를 연결하는 방법에 대해 논의한다. 이 방법은 개별적인 파일보다는 컨텍스트 관련 작업 집합으로서 파일 관리를 가능하게 해 준다. 조사는 규칙적인 컴퓨터 사용자를 대상으로 수행되었으며 집계된 결과는 본 논문에서 제안한 컨텍스트 기반 파일 클러스터링 방법을 지지해 준다. 수행된 실험 결과는 파일 휴리스틱에서 본 논문에서 제안하는 모델이 파일간 의미있는 관계를 찾아주는 효과적인 결과를 보여주게 되었다.

• Proceedings of the Korea Information Processing Society Conference
• /
• 2008.11a
• /
• pp.1115-1118
• /
• 2008

유비쿼터스 컴퓨팅은 급속한 의사결정이 가장 중요한 헬스 케어 환경에서 새로운 패러다임이다. 동적인 환경에서 이질적인 장치로부터 얻어지는 정보는 고수준의 복합성을 지니며 융합(fusion)의 필요성을 강조하게 된다. 컨텍스트 기반 유비쿼터스 환경에 대한 이해는 존재하는 프라이버시 관련성을 약화시킨다. 본 본문에서는 유비쿼터스 컴퓨팅 환경에서 프라이버시가 향상된 컨텍스트 기반 정보 융합을 위한 시스템과 프레임워크 구조를 표현한다. 제안하는 설계에서 프라이버시란 복합적인 데이터 엔터티로 캡슐화되는 매개변수의 집합으로서 정의된다. 본 논문에서는 응급의료서비스에서 기대되는 의료 서비스를 지원해 주는 데이터 융합 설계를 고안해 내는 것을 목표로 하는 동시에 프라이버시 위험을 감소시키고자 한다.

• Journal of Christian Education in Korea
• /
• v.63
• /
• pp.221-253
• /
• 2020

The purpose of this study is to define the key competency as Christian(in another word: Christian key competency) and to interpret the six key competencies of the 2015 revised curriculum in a Christian educational way. Also as an alternative to the key competencies model of the 2015 revised curriculum, this study aims to materialize the formation of a Christian key competencies model based on Christian faith. This study derived 'faith' from the key competencies as Christian throughout preceding research analysis. The 'faith' of the key competencies as Christian means the ability to know oneself, and to know the world and God within the knowledge of the Bible (knowledge of God) in the personal relationship with God, and also it is the ability to think, judge, and act with biblical values, Christian world view, and Christian self-identity. The key competency 'faith' could be the basis (standard) of motivation, attitude and the value of all competencies in cultivation and exercise. The model of Christian key competencies has the structure in which each six key competencies become to be cultivated based on the Christian key competency called "faith." Based on the structure, the six key competencies of the 2015 revised curriculum were interpreted and explained from the perspective of Christian education. In the self-management competency, self-identity can be correctly formed in relations with transcendent God. In aesthetic emotional competency, the empathic understanding of human beings comes from the understanding of the image of God, the supreme beauty, the source of beauty. About the community competency, human community is the source of God who created the universe, human and all of things. It is because a Christian community is a community within the relationship of Trinity God, Nature and others. Therefore regions, countries, and the world become one community. Communication competency first stem from good attitudes toward yourself and others with respectful mind. It comes from an understanding of Christian human beings. Also, there is a need of having a common language for communications. The common language is the Bible that given to us for our communicative companionship. Through the language of the Bible, God made us to know about God, human being and the creative world, and also made us to continue to communicate with God, others and the world. For having the knowledge-information processing competency, a standard of value for the processing and utilization of knowledge and information is required. The standard should be the basis of moral and ethical values for human respect. About creative thinking competency, the source of creativity is God who created the world. Human beings who have the image of God own creative potential. As well as, creativity has different expression forms depending on individual preferences and interests, and different approaches will be made depending on each individual's importance and achievement. Individual creativity can be found through education, and it can be embodied by converging knowledge, skills and experience.

• The Journal of the Korea Contents Association
• /
• v.20 no.3
• /
• pp.613-626
• /
• 2020

This study reconsiders covenant theology through the relationship between law and grace. In order to do this, it first evaluates whether the Sinaitic Covenant is a covenant of grace or a covenant of works. This has been in discussion for a long period of time among theologians, yet is far from settled. Traditional studies form a wide spectrum, which can be divided into at least four major branches. First, the Sinaitic Covenant is the same as the covenant of grace. Second, the Sinaitic Covenant is the same as the covenant of works. Third, the Sinaitic Covenant forms a third, independent category of covenant. Fourth, the Sinaitic Covenant exists in harmony with the covenant of grace. Each category is summarized along with its representative proponents. Also, even though the term covenant of works is not accepted as prevalently among modern theologians, observations is made on how each category connects to and continues in modern theological discussions regarding law. Special emphasis is given to the fourth category and the fourth perspective on law with respect to how they differ from the others in viewing the relationship between law and gospel. Moreover, recognizing that the unique understanding of the fourth view grows out of a careful observation of the Biblical text, the structural similarities between the Sinaitic Covenant and other Biblical covenants are compared based on the Biblical text. Based on this comparison, it is observed that God's grace and human duty coexist in several Bible covenants including the Sinaitic and New Testament covenants. From this observation, it is proved that conditionality regarding covenant fulfillment exists in them all. This conditionality does not entail from exclusiveness on the part of God, but from the weakness on the part of humans. However, some unconditional covenants, albeit few in number, can be found in the Bible. Therefore, the difference between unconditional covenants and conditional covenants is discussed. Lastly, the proper place and role of grace in covenants is studied.

• Journal of the Korean Geographical Society
• /
• v.45 no.1
• /
• pp.165-183
• /
• 2010

For the study of the development of Asia map made by european map makers, one should consider Gog and Magog which existed in the maps for more than 700 years. Gog and Magog are described as an apocalyptic people in the Bible and medieval literature, and they are important elements in medieval mappaemundi and early modem world maps. This study classified representation types of Gog and Magog in old western maps. Maps were classed in to six categories according to the location and ethnic groups which they represent, and they were discussed in cartographic context. The maps until the fourteenth century place Gog and Magog, shut up by Alexander, near Caspian Sea. In the fifteenth century, Gog and Magog were described as Closed Jews in maps. From the sixteenth century they appear in the far northeastern part of Asia and they are named as Amagog or Ung and Mongul. In the mid-seventeenth century, they are located in Eastern Siberia by French cartographers. But with the expansion of geographic knowledge, Gog and Magog disappeared completely in the eighteenth century. In general, God and Magog were represented on the basis of traditional lore rather than on the Bible, and they became one means of mapping others of European community.

• Journal of Christian Education in Korea
• /
• v.62
• /
• pp.187-225
• /
• 2020

The purpose of this study is to develop a assessment tool that can be used to measure core competencies by describing operational definitions of the six core competencies of KBU and constructing sub-factors accordingly. The followings are the results of this study. First, this study analyzed previous research on KBU 6 competencies and set operational definitions through Bible verses describing KBU core competencies. Second, the sub-elements according to the definition of core competency were selected through previous research and the drafting of assessment tools for each sub-element was developed. And then, confirmed the validity of the tool as a suitable tool for KBU, through a review of professors who are fluent in KBU's founding philosophy and policies. The assessment tools were revised based on feedback from the professors. Third, in order to validate the assessment tool, the researchers conducted a survey on students in the second semester of 2018. The data was collected, the reliability was checked based on the data, the validity was verified through EFA and CFA, and the final assessment tool was confirmed. In conclusion, this study is meaningful in developing the KBU core competency assessment tool, and it is expected that will be able to systematically manage the KBU competency of students.

• (The)Study of the Eastern Classic
• /
• no.68
• /
• pp.237-281
• /
• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• Journal of Korean Philosophical Society
• /
• v.145
• /
• pp.119-141
• /
• 2018

This paper is to address the consonance between Confucianism and Christianity, focusing on the first-generation clergy in Andong, North Gyeongsang Province, Korea. Andong has turned out many Confucian scholars since Yi Hwang, and thus founded the school of Togye (Yi Hwang's nom de plume). Meanwhile, some of Confucians in Andong converted to Christianity after reading the Bible. Thus, their religious activities and their interpretation of the Bible Confucian factors smacked of Confucianism, which suggests a need to reestablish the relationship between Confucianism and Christianity. This study produced the following results: First, the converts did not aspire to Christianity itself but to saving their country. The first-generation clergy in Andong wanted to sublimate their patriotic and Confucian spirits into Christianity, which is backed up by the independence movement planned jointly by Confucians and Christians in Andong. As for Confucians in Andong, their devotion to their country was a cause of the conversion to Christianity. Second, it was small wonder that Christianity was harmonious with Confucianism at least for early Christianity in Andong. In those days, Confucians in Andong had to achieve their realistic goals and thus did not need to deny Christianity. To relieve the national suffering, they had more need of Christian religiosity than Confucian morality. Likewise, missionaries wanted to propagate Christianity, and therefore did not deny the worldliness of Confucianism. On this wise, the two kept their identities and at the same time could compensate for their shortcomings from each other. This study names such Korean Christianity a 'humanistic religion.'

• The Journal of the Korea Contents Association
• /
• v.22 no.6
• /
• pp.580-595
• /
• 2022

This study looked at the relationship between lifestyle choices and various substance addictions in young adults by applying the Relapse Prevention model of addiction. The data was obtained from a cross-sectional questionnaire (Depression and Anxiety Assessment Test) of 926 young adults aged 18~24 from 24 countries. Of these, 17.6% reported that they had a serious substance addiction, with alcohol addiction being the highest (11.2%), followed by nicotine (10.3%) and illicit drug (8.7%) usage. Results of chi-square test and logistic regression analysis revealed a significant association between various lifestyle factors (exercise patterns, intake of dietary nutrients like tryptophan, folic acid, omega-3 fatty acids and micronutrients, spiritual habits such as Bible reading and prayer) and addiction to various substances (illicit drugs, alcohol and nicotine). Depression was also found to be a significant factor influencing substance addiction. Interestingly, the risk of alcohol abuse was the highest at 9.870 (95% CI: 4.525-21.525) times among those who didn't have the habit of daily Bible reading. The highest risk of nicotine and illicit drug addiction was among those who consumed 'less than 1 serving' of dietary micronutrients per day compared to those who consumed '5 or more servings', with odds ratios of 9.606(95% CI: 2.726-30.111) and 8.642(95% CI: 2.022-37.378), respectively. These findings suggest that holistic lifestyle interventions may help prevent and reduce substance addiction in young adults.