• 한국지능정보시스템학회:학술대회논문집
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• 한국지능정보시스템학회 2001년도 The Pacific Aisan Confrence On Intelligent Systems 2001
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• pp.265-271
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• 2001

It is highly for the research in artificial intelligence area to be able to manage knowledge as human beings do. One of the fantastic natures that human knowledge management systems have is being active. Human beings actively manage their knowledge, solve conflicts and make inference. It makes a major difference from artificial intelligent systems. This paper focuses on the discussion of the features of that human knowledge systems, which underlies the active nature. With the features extracted, further research can be done to construct a suitable infrastructure to facilitate these features to build a man-made active knowledge management system. This paper proposed 10 features that human beings follow to maintain their knowledge. We believe it will advance the evolution of active knowledge management systems by realizing these features with suitable knowledge representation/decision models and software agent technology.

• 한국실내디자인학회논문집
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• 제12호
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• pp.100-108
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• 1997

A human body can be called the scale of all things and the most perfect and sensual presentation of form. Its beautiful proportion has been used as the most important measure of all the natural organic beings. The attitude of research based on the human scale is so traditional both in East and West, and especially in the field of architecture. It has been the ground of most standards in various buildings and cities from the ancient times. This study aims to examine the way the human body has been investigated in history and to find out how it is applied and expressed as the scale in architecture or interior spaces. It takes a step forward from mere research of proportion by studying even the emotional and psychological relations between space and human beings. It may contribute to the creation of the space for human beings.

• 대순사상논총
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• 제16권
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• pp.105-130
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• 2003

Religious Though includes desirable attitudes towards existence of human beings and the value of life. These can be considered as the viewpoint of human being in religions. Also, the recognition frame of human being should be focused on the desirable human formation. That is, human being should not be viewed by already established frames, but human beings should be regarded as the ones that by themselves can build their true figures through developing human nature with the self-awareness of existence and the effort for establishing an ideal character. Without the correct concept of a 'human model', it is impossible to shed light on what the process of the human formation is and how the human formation willbe established. A 'human model', that is the goal of such a formation, might show different aspects if considering the historical situations including the circumstance of individuals and society. However, no matter how different 'human model', which are dependent upon phenomenal problems, are considered, it might most likely fails to grasp a fundamental issue without a 'human model' based on the essential problem of human being. In this regards, it can be considered that a 'Perfect person' with including both fundamental ways and relations of existence is the one enabling to establish a true 'human model' and, I try to show its striking example, 'Injon' that is an ideal 'human model' of Daesoon Thought. Therefore, this paper will show the interpretation and understanding of human beings in Daesoon Thought, and examine what their meanings are.

• 한국환경교육학회지:환경교육
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• 제10권2호
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• pp.51-62
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• 1997

The objective of this study was to review the meaning and problems of Scientific Knowledge and Ethical Value in Environmental Education. The ultimate goal of environmental education is shaping proenvironmental human behavior. The factors of human behavioral decision making are ideology, value, attitude and behavioral intentions. Ideology is a kind of belief system used by social groups to interpret their social world. The main elements of belief system are knowledge and value. The traditional thinking in education has been that we can change behavior by making human beings more knowledgeable and more valuable. In environmental education, the aim of scientific inquiry is to analysis cause-effect relation of human beings behavior and environmental phenomenon, and ethical education is to change the mind of human beings from zero-sum to positive-sum about the relations between human beings and natural environments. But, there are many problems of knowledge education and value education in environmental education. For example scientific knowledge without ethical value is dangerous to environment protection, and ethical value without scientific knowledge is vague. Therefore, we must recognize that the relationship of ethical value and scientific knowledge is not substitutional but complementary. The teaching-learning methods which can integrate knowledge and value in environmental education are rational decision making model. For this model, we can construct teaching contents with inquiry materials. To earn the benefits of specialization among several subjects in environmental education, social studies can focus on social science knowledge and decision making, science education can focus on pure natural science knowledge and scientific investigation, moral education can focus on problems of ethical value system, home economics can focus on practical action and environmental education(Environments in middle school, Ecology and Environments in high school) can integrate social-national science knowledge and ethical value in broad perspective about human beings and ecosystem. That is the method to protect from law of diminishing marginal utility of learning in environmental education.

• 영어영문학
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• 제55권6호
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• pp.975-992
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• 2009

Whereas many Dickinson scholars tend to focus on Emily Dickinson's anthropocentric dimension, her work also reveals an ecocentric aspect. On the one hand, influenced by New England Puritan typology and its offshoot Emersonian Transcendentalist idealism, Dickinson reveals her indebtedness to these two worldviews by emphasizing the invisible over the visible and the spiritual over the physical. At times, she reflects the common thread of the two outlooks-a hierarchical thinking, in which nature is inferior to human beings and does not have its own identity outside of human use. On the other hand, seeing through the downside of the hierarchical Emersonian idealism, Dickinson sometimes suggests an alternative stance on nature in a nonhierarchical way. She often appreciates nature for its own sake, becoming its neighbor and companion. This aligns Dickinson with modern ecocritics and ecofeminists who criticize a hierarchical anthropocentrism and promote an egalitarian ecocentrism in which natural and human beings are fellow citizens of the earth community. And yet, unlike most ecocritics who advocate a complete shift to an egalitarian paradigm, Dickinson embraces both anthropocentrism and ecocentrism in her poetry of "open portfolio." This openness stems from her belief in interrelatedness between God, nature, and human beings. Housing the two opposing perspectives in her poetry, she widely opens the possibility to choose the better way to relate to our sister and brother, nature.

• 대순사상논총
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• 제48집
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• pp.445-479
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• 2024

'천도(天道)'로부터 '인사'의 의미를 찾는 '천인합일(天人合一)'의 사상적 맥락은 '인도(人道)'의 근거를 '천도'에 두면서 성립된다. 대순사상에서 '인사'의 의미 또한 기본적으로 '인도'의 근거인 '천도'라는 구조 속에서 도출된다. 하지만, '천도'와 '인사'의 관계는 특별하게 드러나고 있다. 대순사상에서는 '천도'의 개념이 이법적이며 본체적인 측면과 더불어 능동적인 의미로 확장되면서 고유한 '인사'의 의미를 부여하고 있다. '천도'가 지닌 이러한 특징은 상제의 천지공사(天地公事)로부터 기인하는 것이다. 구체적으로 '모사재인(謀事在人) 성사재천(成事在天)'의 원리가 '모사재천(謀事在天) 성사재인(成事在人)'으로 변화된다는 것은 인간과 하늘의 관계가 새롭게 규정되면서 드러나는 '인사'의 원리다. 또한 새롭게 변화된 인간과 하늘의 관계는 '신인의도(神人依導)'라는 신인관계의 원리로 제시되면서 대순사상이 지닌 '인사'의 원리를 극명하게 보여준다. 그에 따라 드러나고 있는 대순사상의 '인사'가 완성되는 두 가지 방향은 영통(靈通)과 신인조화(神人調化)라는 '인사' 완성의 두 가지 경지로 표현된다. '인사'가 '천도'를 지향하는 두 가지 경로는 초월성과 내재성을 포괄하는 차원에서 나아가 심화한 논점들을 보여주게 된다. 그중의 하나인 '천도'와 상제(上帝)의 관계에 관한 내용은 대순사상의 '인사'의미가 지닌 차이를 조망할 수 있는 지점이다. 대순사상의 '천도'는 상제의 천지공사에 의해 규정되어야 한다는 점에서 상제의 초월성으로부터 연유되었다. 그러면서도 외적인 차원에서 '천도'와 합일을 이루는 '인사'완성이 긍정된다는 점에서 '인사'와 대비되는 '천도'의 초월성 또한 인정될 수밖에 없다. 이러한 다른 층위의 두 가지 초월성을 인정하는 관점은 절대적 유일신관과 대조되는 대순사상의 신관을 염두에 둔 것이다.

• 만화애니메이션 연구
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• 통권49호
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• pp.113-142
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• 2017

호소다 마모루의 <괴물의 아이>는 물리적 심리적으로 고립되어 있던 한 소년이 주변 존재들과의 '관계'를 통해 성장하는 모험담을 그려내고 있다. 이글은 감독이 우리에게 제안하고 있는 '관계'의 본질과 '진정한 성장'의 의미를 밝혀내고자 한 것이다. 작품에서 소년의 모험담은 두 개의 세계(인간계와 짐승계)를 중심으로 이루어진다. 여기서 인간계는 문명사회를, 짐승계는 인간의 내적 본질로서의 '자연성'을 가리킨다. 인간계와 거울관계에 있는 짐승계는 애초에 하나의 세계였으며, 모든 존재하는 것들의 장소는 안과 밖이 하나로 이어져 있었다. 인간은 주위의 존재들보다 결코 우월한 위치에 있지 않았으며, 모든 존재들은 서로 대등한 관계에 있었다. 이러한 시대의 사유방식은 '대칭적 사유'라 불린다. 그러나 인간이 자기중심적 문명화의 길을 전개시키면서, 자신의 내부에 있는 '자연'을 스스로 제거시킨 결과, 결국 두 세계(인간과 자연 혹은 인간계와 짐승계)는 분리되고 만다. 이로 인해 인간과 자연은 물론, 인간과 인간과의 관계까지도 단절되어 버린 것이 현재 우리가 살고 있는 문명사회이다. 감독은 '나는 누구인가'라는 한 소년의 질문을 통해, 자연적 존재로서 인간의 내적 본질을 복권시킬 것을 우리에게 제안하고 있다. 이는 인간이 자신을 둘러싼 모든 존재들(타자적 존재)들과의 '관계'를 회복한다는 것을 의미한다. 그것만이 우리가 만들어낸 문명사회의 다양한 폭력성들을 극복할 수 있는 유일한 대안이다. 인간의 완전한 성장은 바로 이 지점에서 이루어진다는 것이다. 이렇듯 <괴물의 아이>는 우리가 상실해버린 우주적 사고(대칭적 사유)를 통해 인간 문명사회에 대한 반성과 더불어 타자적 존재들과의 공존 가능성을 묻고 있다는 점에서, 미성숙한 인류사회에 '성숙의 모델'로서 제시된 텍스트라 할 수 있다.

• 조명전기설비학회논문지
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• 제25권11호
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• pp.1-13
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• 2011

The purpose of this study is the realization of LED light environment closely resembling the Autumn daylight which people feel comfortable with. This research was conducted through an optical experiment and Emotional evaluation through human's eyes. Human beings are affected by the color of light, quality and light intensity. Unlike the past when human beings have worked mainly in daylight, the urbanites today spend most of the time in indoor spaces. Therefore, the artificial light is needed to strive toward a spectrum of daylight. This study is purposed to provide the pleasant light environment for human beings and build its database. This study course is expected to contribute to the new design methodology of the related fields under the development of the LED emotional lighting color.

• 한국언어정보학회지:언어와정보
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• 제18권2호
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• pp.103-122
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• 2014

In a so-called cleft (or, pseudocleft), the kes-phrase seems to refer to a person, even though kes is generally incompatible with human beings. In this paper, I claim that in a cleft, the kes-phrase can refer to a concept, and that a concept of human beings is not a person. I give some pieces of evidence for this claim. In a cleft, the kes-phrase cannot be pluralized only when it is supposed to denote a human being. Moreover, in such a case, the NP before the copula cannot be interpreted as the meaning of a predicate. Furthermore, in a cleft two kes-phrases are not conjoined with (k)wa only when they seem to denote human beings. All the observations can be explained by the claim that the kes-phrase denotes a concept in such cases. A concept cannot be used as a predicate, pluralized, or conjoined to refer to objects that are subsumed under a concept. When the kes-phrase denotes a concept, the cleft sentence is an identity statement.

• 대순사상논총
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• 제16권
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• pp.87-103
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• 2003

Religions have the characteristics ultimately to solve the problems of human beings. These religions are externally expressed through the behaviors called rituals and contain substantially symbolic meanings. A ritual is a kind of transcendental experiences and infinite experience conducted in the reality and formalizes external behaviors in front of the presence of holy subject. Therefore, there is no religion without rituals. However, there are insignificant differences between religions or sects in performing rituals. The purpose of a ritual for human beings who have access to the holy world and this world is to keep their balances not to excessively indulge in this world. Moreover, a ritual plays the role to exercise strict control over the daily life of religious people who are in the holy world but easily tend to be accustomed to force of habit. These rituals are closely related to belief. Belief(Conviction) is one of core elements of religion. Belief as the unique activity among various behaviors of human beings illustrates another characteristics of human beings. The common efforts in the history of mankind to overcome cultural or geographical differences through existing religions can be represented by belief, that is, the faith. On the basis of background described above, this study aims to identify the meaning of rituals and dynamic structure of belief as examining the rituals of Daesoonjinrihoe.