• Journal of Intelligence and Information Systems
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• v.13 no.2
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• pp.27-41
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• 2007

Nowadays the context-aware systems have been regarded as a promising opportunity to create differentiated e-marketplaces. Context-aware system aims to provide personalized services by understanding the user's current situation which is automatically acquired from the context data. This aim naturally leads us to a motivation to evaluate to what extent a system is context-aware. Even though lots of endeavors have stated about the level of context-aware system, a structured evaluation has been so far very rare. Hence, the purpose of this paper is to propose a two-phased methodology for assessing context-aware systems. In the first phase, we perform a requisite analysis to discriminate a context-aware system from general or context-based systems. Once an information system is recognized as context-aware system, then level of collaboration, mobility and embeddedness is derived to determine the level of context-aware system in the second phase. To do so, device collaboration diagram (DCD) is proposed to visualize the system architecture. Moreover, readiness and level of system are Jointly considered in the phase to provide a development strategy for each context-aware system development project. To show the feasibility of the idea proposed in this paper, legacy context-aware systems are actually analyzed and evaluated.

• Cross-Cultural Studies
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• v.35
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• pp.123-154
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• 2014

In the 17th and 18th centuries, when the Ryukyu kingdom had been invaded and controlled by Japan, some official texts about 'history' were documented. In that texts, there are some myths about the kings-Syunten(舜天), Eiso(英祖), Satto(察度), Syouhasi(尙巴志), Syouen(尙圓)-who founded dynasties of Ryukyu kingdom. This study attempts to delineate the features and meaning of those founder myths as a polotial discourse for kingship. The results of this study are as follows. 1. The founder myths are discourses to describe the genealogy of the Ryukyu kingdom as the result of Mandate of Heaven(T'ien Ming, 天命). 2. In ancient okinawa, the sun was a symbol of ruler. The king of Ryukyu kingdom was thought as 'son of the sun', 'Tedako(てだこ, 太陽子) in the time of Syou dynasty(尙王朝). But in the founder myths, the only one Tedako is Eiso. 3. In the myths, the 'historical' founders are described as the king for agriculture. They were said to make the farming instruments with iron and rule the spring water for farming. The iron and water for fariming was thought to represent the power of king and the kingship. 4. The writers of myths aimed to be separated from the mythical kingship of past Ryukyu(古琉球). So, they threw the idea of Tedako(=mythical kingship) into the prison of mythical ages by rewriting myth of King Eiso. Instead of it, they built up the new image of agriculture-king who rules and controlls the iron and water for good farming. The meaing of this change, from 'shiny sun' to 'cultural king', is that the abstract and general power of kingship was turned into a concrete and restricted power of kingship. On the bases of it, there was the confucian political ideas from China, T'ien Ming thought(天命論). Under the influence of not only China but also Japan, the writers of myths attempt to find a new way for their kingdom by reconstructing kingship with ruminating over the kingship of past. The myth of founders in the 17th and 18th Centuries shows the aspects of kingship of Ryukyu kingdom and tells us that those myths are the political discourses identifying kingship and Ryukyu kingdom.

• (The)Study of the Eastern Classic
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• no.50
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• pp.7-28
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• 2013

The present study examines some essays by Yi Seol (李?, 1850-1906; pen name Bogam), a government official at the end of the Joseon Dynasty. Written in Classical Chinese, the essays are contained in The Collected Essays of Bogam (Bogam munjib). The study begins with a brief review on the Yeonan Yi Clan to which the official's family belonged, and then on his personal life history. The study goes on to analyze the contents of Yi's essays, which are classified into two themes: 1) his affirmation of the contemporary idea that saw the world as divided into the Chinese and the Barbarians, which justified and reinforced his resistance against Japan; and 2) his views on how to regain social stability. Concerning the former theme, Yi asserts that Joseon should not betray Qing China and should purge his nation of Japanese influence. Naming Japan as the evil enemy of Joseon, Yi expresses his firm resistance against the neighboring nation. As for the latter theme, his essays put forth an array of suggestions on how to disband the Donghak rebels, who emerged at the end of Joseon, and how to restore people displaced in the aftermath of social uprising. Although the suggestions are mostly general ones, he repeatedly stresses the importance of social stability in some of his essays addressed to the king.

• Journal of Family Relations
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• v.20 no.4
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• pp.47-72
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• 2016

According to the survey by the Ministry of Unification, 28,133 live in South Korea as of september 2015 and the number has been steadily increased. It is interesting to note that the majority of defectors were women. Statistics say that the total of women defectors was 1,138 in 2002 and consisted of 55.5%. But the number increased to 2,706 in 2011 and consisted of 70.5%(Wikipedia, 2015). Most of them have trauma, because they experienced terrible events like prostitution, sexual abuse, domestic violence, etc. while they were living in South Korea. They had to get over a lot of challenges they never expected. They had to do whatever they need to do for their survival in South Korea as well as in North Korea. Objectives: This study focuses on identifying the psychosocial resources available for them in order to help them out living here. Method: For this purpose, this study conducted unstructured in-depth interviews with four women defectors from North Korea. Their age bracket is between the ages of 50 and 58 and they have stayed over five years in South Korea. They were recommended by social welfare workers, who had dealt with them over 20 years. For the reliability of this study, the three methods were performed such as three-month close relationship, three-person triangular verification, and diversification of resources-the field notes and observation notes. Results: As a result of this study, the resources may be labeled into three main clusters of themes such as 1) Self-Preservation - 'Self-Love', 'Family-Attachment', 'Share the Goods', 'Live in Harmony', 'Avoidance of conflict'; 2) Self-Conquest - 'Endurance', 'Earnestness and Effort', 'My own Activities', 'Chat', 'Put Down', 'Appreciation and Optimism'; 3) Self-Presence Awareness - 'I was a Precious Daughter', 'I am Mother'. Also there are thirteen sub categories to be considered. Conclusions: This study focuses on identifying how women defectors have used or can use the psychosocial resources available for them, rather than what they have struggled with. It is meaningful to identify in a positive light that this study provides how they have adjusted to a totally different context for their survival and what psychosocial resources they have used. This study can give an idea about how they may receive proper and practical help from the government programs in order to become better used to new living circumstances in South Korea. As well, this study can provide meaningful criteria and guidance with family life educators for women defectors and social workers working in counseling and social welfare areas. This study contributes to better understanding about how they are using these psychosocial resources.

• Korean Educational Research Journal
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• v.42 no.1
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• pp.1-34
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• 2021

The thesis tries to compare The Structure of World History with Anti-Oedipus in the textual context, and to re-compare in the educational context. I mean by the education an event which contrasts starkly with an essence. It adopts 5W1H, a general reporting form of an accident or event, as the distinctive features at twice comparisons. The purpose of the thesis is not evaluative but interpretive comparison. In the textual context, the thesis discusses, 1) as WHAT, the use of Marx from Kant vs. Nietzsche's point of view, 2) as WHO, the actual subjects of the exchanging human vs. the productive machine, 3) as WHEN/WHERE, the society of the modes of exchange vs. the modes of inscription, 4) as HOW, the revolutionay means of the simultaneous revolution of the world vs. the schizophrenic process, 5) as WHY, the ideal subjects of the associative human vs. the non-human of liberation of desire. In the educational context, the thesis discusses, 1) in the WHAT as educational way, autonomous morality vs. active power, 2) in the WHO as the affirmity of actual subjects, that of the ideal idea vs. that of real power, 3) in the WHEN/WHERE, as the in-between time-space of education, the incommensurable communicative situation of humans vs. the conflictive of machines, 4) in the HOW, as the educational method of achieving the ideal, the involuntary restoration of the already-had ideal vs. the now-have completion and break-through of the schizophrenic process, 5) in the WHY, as the aim of education, cosmopolitan vs. overman.

• Journal of Korean Philosophical Society
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• no.114
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• pp.305-335
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• 2016

In the eighteenth century, the scottish philosophers Francis Hutcheson, David Hume and Adam Smith share the idea that morality comes from moral sense, which is a feeling of approval or disapproval of agent's motive and action. However, they have the different views in explaining the mechanism that generates the moral sentiments. Hutcheson takes a moral sense to be a unique mental faculty that is innate to all humans, and regards it as being guaranteed by supernatural apparatus like divine Providence. Hume and Smith reject Hutcheson's concept of internal moral sense and take a stage further Hutcheson's projects of internalisation by naturalizing morality in terms of the principle of sympathy. It is widely held that Hume's moral sentimentalism is essentially similar to Adam Smith's. Though there are important points of contact between Smith's account of sympathy and Hume's, the differences are considerable. The chief of them lies in the fact that Hume grounds our approval of virtue on our recognition of its utility and convention, and Smith does not. Smith grounds our approval of virtue on the impartial spectator's judgment, i.e., conscience. Hence for Smith, the impartial spectator is the one that bridges the gap between particularity and universality and works the vehicle of practical reason. Given this, in this paper, first, I will clarify the difference between Hume's and Adam Smith's understandings of sympathy. Second, I will elucidate how they explain the process to produce the moral sentiments based on their understandings of sympathy. I shall finally explicate in what way Hume's and Smith's theories on sympathy work as moral normativity.

• Cross-Cultural Studies
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• v.49
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• pp.181-199
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• 2017

One of the most lasting and influential projects for radical reform of Korean universities is a discourse on networking national and public universities. The discourse, proposed with a level equalization of universities as its ideological basis has raised various discussions and suggestions in the past 20 years. It was proposed as a fundamental solution to the 'disastrous' hierarchical structure of universities and 'hellish' entrance exam competition. This paper aims at reexamining the efficacy of its ideological proposition and its practicability at the present time in reference to such foreign cases, which have worked as model cases for this discourse: the reformation of the University of Paris and the California master plan for higher education in the 1960s. The two different contexts, however, should be considered in applying the cases to Korean university reform. 1) The foreign cases of united universities were formed 'naturally' in the expanding phases of higher education while the Korean project pursued 'artificially' in the midst of reconstructing process. 2) The foreign cases had an overall influence on education in general as most of the universities in those countries were public or national, while the effect of Korean project will be very limited as most of the university students attend private universities. Besides those differences, the new situations surrounding universities such as globalized competitiveness and technological innovation is making the idea of standardization of universities obsolete. Korean university reform should not be centered on the integration of universities but on their characterization and enhance the specific strengths of each group of universities.

• The Korean Journal of Archival Studies
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• no.57
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• pp.165-234
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• 2018

Archival symposium was a time when men thought thoroughly about what archives were, and to carefully record such thoughts. In the time of archival symposium, I observed the people archiving. To bring out a thought for a man was a physical action that moves his own desire, language, emotion and senses simultaneously. In philosophy thought is not merely a logical and cognitive act. Thought is a physical act that includes logical thinking, feeling, emotion, will, and on. When there is a emotional change in the body, an idea about that change forms. Emotional change acts as a force that increases, decreases, accelerate and hinder the body's abilities. However, there were no suggestions for philosophical concepts from the start. Love is not taught by someone. At some point without oneself knowing we start love and really experience with our bodies what love is, and in this repeat love and undergo all these emotions. Would not the overall story of life be as such. It is different from building a car in a factory. When the archival symposium starts, we asked you to think about what archives are, and to record with such thoughts as reference. Archival symposium is still a proper noun. With the wish for it to become a general term, I report on the process and meaning of archival experiment that is the archival symposium.

• Korean Journal of Heritage: History & Science
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• v.47 no.3
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• pp.208-223
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• 2014

Since the recent restoration of the Sungnyemun gate (South gate of Seoul) which was burnt down in 2008, there were dispute about the application of traditional technique for the conservation of cultural heritage. In this research, the definition of traditional technique for cultural heritage conservation is thought and mentioned. In general, the understanding of traditional technique is based on the idea of 'tradition'. Tradition is not defined as a 'eternal doctrine existence', but a 'development of succession' and a 'living existence'. Thus 'traditional performance and craft as intangible cultural heritage' is defined as 'intangible' which also makes it difficult to define the 'original form/state' from 'the conservation of the original form' which is a major principle of cultural heritage. In case of Korea, if the 'traditional technique as intangible cultural heritage' is put into application to cultural heritage conservation, the unclear definition will cause many problems in the restoration/conservation site. This is because the site will apply this technique without any discussion of the range and limitation of 'traditional technique'. This means there will be the lack of discussion for the conservation of the cultural heritage which will not have a strict criteria for the allowable range of usage for the 'traditional material' using the vaguely defined 'traditional technique'. In this study, these application issues of the traditional technique were also considerecl, comparing the development of international wnservation principles. As a result, the conservation of 'traditional technique as intangible cultural heritage' is important, but the 'technique left inside the tangible cultural heritage' which is the 'material which is carrying the technique when it was firstly built' has more importance to preserve and need to be in the major considerations.

• Korean Journal of Heritage: History & Science
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• v.39
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• pp.131-163
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• 2006

Interest in Korean cultural properties has rising in recent years, not only on the part of existing researcher and scholars but also among the general public. The scope of interest has expand also, no longer being confined to Korea, and has given rise to movements for redemption of cultural properties preserved overseas and plans on how to make use of information about them. Aside from the basic idea that all cultural properties overseas are subjects for redemption, this paper argues that it is time to seek ways to actively make use of information on those cultural properties, and that this must be preceded by dear understanding of the current status through systematic on-site research and investigation of the channels through which they left the country. In addition, it is necessary to look at the issue with a broader perspective. The cultural properties in question must be regarded not as the sole property of Korea, the country that produced them, but as artworks of the world with outstanding universal value, to be protected and utilized by all human beings. From this point of view, this paper organize studies the kinds of Korean cultural properties kept at three major museums in the United Stated, including the Museum of Fine Arts, Roston, and traces the routes and methods by which they were taken out of Korea. Based on the perception of Korean artworks overseas as explained above, the purpose of this paper is to examine materials those cultural properties not only for academic research, but also todistinguish between those properties that should be redeemed and those that should be publicized overseas by clarifying how they were taken overseas, and thus provide basic materials for policy purposes.