• Journal of Korean Philosophical Society
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• v.126
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• pp.295-320
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• 2013

This thesis amis to demonstrate basically that language has the potential enough to be able to determine human's belief, attitude and behavior for Spinoza. As long as the language could be conceived with the potential to do, then it is very important in human community. And it is through dynamic and changeable, not fixed state, that meaning of this language is revealed. For Spinoza, even sign and its meaning compose one language system, but both of which are different from the other community. Because language as sign used in a specific society is articulated expression of body image, each imagination as idea is necessarily followed by its sign. This fact makes us say that language express imaginal knowledge. But language should not be considered as an means to express adequate idea of it. By the reason that order of meaning is only determined by the connection of signs, and that of meanings, each meaning of sign is not fixed. In this respect, certain meaning is changeable on account of changing new order of ideas. Through re-arranging new order of meaning, language could express more adequate and better idea than before. but what the most important fact is that it is not sufficient to express adequate idea by the means of language. Power of language determining human's belief and attitude does not depend on whether meaning of sign is true or not, but on hegemony of order of meaning. with this regard, this world could be seen as battle area of conflicting for orders of meaning. The more members accept newly created rational thought through newly arranged words, the more new views of value gain power. Solidarity of man using common language can change the world. For this purpose, first step depends on freedom of thought, freedom of deliverance of thought in which spinoza insists through A Theological - Political Treatise.

• Journal of the Korean Institute of Rural Architecture
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• v.22 no.3
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• pp.25-32
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• 2020

The purpose of this study is to understand what Le Corbuiser has intended on a panoramic landscape view through his modern architectural design. This paper is willing to improve that he considered both natural and local landscape scenery, when he designed architecture with drawing images. He designed various ways to see outside scenery and community culture through ribbon windows, piloti, architectural promenade, picture frame, and rooftop garden as the angle of view inside the building, 'designed landscape panorama' from his architecture. Therefore the contents of the study include the analysis of the local landscapes shown through his architecture by photograph, drawing of a real scenery, and his sketches with biology to find what he has intended. The following conclusions have three points. First, Le Corbuiser has a basic idea to bear a natural and local scenery from his architecture through five points of new architecture. Second, pilotis, ribbon windows, and roof garden with picture frame and architectural promenade are pathways of his architecture to see 'designed landscape panorama'. Third, it comes from his early architecture like Villa Savoye in 1920s to Couvent de Sainte Marie de la Tourette in 1950s, but Ronchamp church converts his idea on previous thoughts.

• Korean Institute of Interior Design Journal
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• v.23 no.4
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• pp.103-110
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• 2014

"I only went out for a walk, and finally concluded to stay out till sundown, for going out, I found, was really going in." (John Muir, 1938) Building interior and urban interior is understood as a single concept of interior: "the outside is always an inside" (Le Corbusier, 1929). Both are thus related to each other, and under the same system of meaning. Architecture comes from the making of an interior. A city comes out of the making of another interior felt as an undeniable inner demand; a street is "a community room by agreement" (Kahn, 1971) and a square is an open aesthetic room by agreement of community. Urban interior that contains our public life-world is an extension of the concept of interior that building interior contains our private/semipublic life-world. This paper explores the idea of interior and urban interior through literature research. The first site the paper traces is the physical interior, space, and place to figure out their meanings. The second site this paper illustrates is the transposition of the physical interior and the psychic interior, which influences the physical space where we create our own life-world. The last site the paper clarifies is the development of the idea of urban interior and the contextual rationale of urban interior. This ramble from building interior to urban interior discloses a twofold singular interior of both the building and urban interior that explains the meanings of interior, the scopes of interior, and the objects of interior to design and create interior.

• Journal of the Korean Society for information Management
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• v.28 no.1
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• pp.69-88
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• 2011

The idea behind Open Source Software(OSS) that permits users to study, change, and improve, is similar to the spirit of the library that has been developed through cooperations and resource sharing rather than competition. OSS is regarded as an alternative, low-cost technical innovation based on librarian's creative idea and standardized business process. Enthusiasm of the community is fundamental to successful installations and sustainable development. This study analyzed two community-based OSS ILS, namely KOHA and Next_L and suggested a future direction for domestic libraries. In the case of Korea, it is desirable for a library consortium to develop an OSS ILS for small- and medium-sized libraries. Most importantly, strong consensus about OSS ILS among the practiting librarians should be developed first.

• 한국해양학회지
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• v.14 no.1
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• pp.32-38
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• 1979

The original concept and theory of Shannon's function H=-$\Sigma$(i-1,n)Pi, log$\_$2/Pi and its applicable domains in ecology are discussed. The confusions exist in use and interpretation of this function are due to: 1. Mixing the idea of proper ecological diversity with that of Shannon's information theory. 2. Confusion of physical or thermodynamical systems with ecological systems. 3. Confusion of the system from which one had calculated function H with the system of which function H is interpreted. It's proposed to use function H for the comparison of community's structure and so, for the distinction of community's evolution (succession) steps.

• Lingua Humanitatis
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• v.1 no.1
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• pp.323-345
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• 2001

My purpose in this paper is to construct what I call "the space of hope" for the individual′s unfettered interpretation of the world and examine its ethical and political potential. 1 discuss the network of context to define the nature and scope of the space and also suggest that the individual′s interpretation of the world should be deemed a form of ethical practice or commitment. 1 would like to add that the term context, which refers, among other things, to the organic and dynamic relationship between individual and community, is meant to be strategic: it presupposes productive malleability, even slipperiness, in order to destabilize the institutional or ideological hierarchy between center and margin and enhance the individual′s self-conscious negotiation with his or her own community. It is my contention that every act of interpretation is always under some kind of contextual pressure and that the individual is able, in turn, to define and construct the context. This interaction represents a way to guard against the inimical force of totalization in the realms of theory and practice and can be summed up, that is, tentatively and strategically, in the idea of positionality.

• Journal of the Korea Society of Computer and Information
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• v.22 no.6
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• pp.25-32
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• 2017

We are living in networks which are regarded as a society. However, it is difficult to designate a specific position or the impact over sociological relationships and virtual links. In this paper, we conceptualize two themes of the network as Physical Network and Virtual Network, and observe their cross-network effects. New concept called Networked Community (NC) is then introduced to walk through both PN and VN by using the element of connections say connectivity feature. Through modeling NC by the theme of network transposition and egocentric network, we try to comprehend all possible networks for detecting the problems and solutions by using both sides' idea. Experimental results show that we can model real-world problems and then analyze them through NC by measurable and structural manner.

• The Journal of Korean Philosophical History
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• no.52
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• pp.341-364
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• 2017

This thesis is to reflect prevalently stereo-typed community ideas and find alternative ones that have interconnected, relational, and autonomous acting system for our lives. Probably community is the collective space in which 'I' as the subject in the world meet others and achieve the desirable objects each other. By the way the community spaces could be nation state, societies, and people of nation or ones that deal local problems, environments, and ecology and clubs ect, which are variable according to our concerns. In a sense community pay attention to not societies such as nations or people but lives of individuals, preparing for the territories where men feel convenient in their bodies and mentalities without artificial manipulation. In such a community the participant's vital energy can be stretched actively and relationally, and even if the leader be, there is the politics of doing nothingness not to be the obstacle in the way mens' will goes. In those communities they can live their lives at their nature and realize their dreams without barriers to their way. If we find these ideas of communities which are alternative for our period, we should gaze at Asiatic ones that may be scattered in classics of Confucianism, Daoim and ect. With these concepts and concerns, this paper was drawn up.

• Journal of Information Processing Systems
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• v.12 no.4
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• pp.577-590
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• 2016

We studied the current state-of-the-art of Smart TV, the challenges and the drawbacks. Mainly we discussed the lack of end-to-end solution. We then illustrated the differences between Smart TV and IPTV from network service provider point of view. Unlike IPTV, viewer of Smart TV's over-the-top (OTT) services could be global, such as foreign nationals in a country or viewers having special viewing preferences. Those viewers are sparsely distributed. The existing TV service deployment models over Internet are not suitable for such viewers as they are based on content popularity, hence we propose a community based service deployment methodology with proactive content caching on rendezvous points (RPs). In our proposal, RPs are intermediate nodes responsible for caching routing and decision making. The viewer's community formation is based on geographical locations and similarity of their interests. The idea of using context information to do proactive caching is itself not new, but we combined this with "in network caching" mechanism of content centric network (CCN) architecture. We gauge the performance improvement achieved by a community model. The result shows that when the total numbers of requests are same; our model can have significantly better performance, especially for sparsely distributed communities.

• The Journal of Art Theory & Practice
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• no.16
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• pp.257-272
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• 2013

This paper analyzes six different ways of articulating the relationship between art and politics. It calls attention to the differences that lurk behind the seemingly simple phrase-everywhere in vogue today-the "politics of aesthetics." Five of these models are drawn from contemporary discussions regarding the politics of art. The last model is the attempt to develop an account of the politics of aesthetics that is faithful to the difficult and ambiguous dimensions of the aesthetic experience that were hinted at by the texts of classical philosophical aesthetics. Most notably, this paper is concerned with the idea that the aesthetic experience can be understood as a form of disinterested contemplation-one that is not reducible to cognitive or moral considerations-and with some of the consequences that this entails. It explores some of the political significance that can be attributed to this idea of disinterested contemplation, arguing that the aesthetic should be understood as a withdrawal from the world's pre-established meanings. Unlike some of the other thinkers discussed in this paper, this author doubts that a single, uniform meaning can be ascribed to the aesthetic experience. I thus argue that we need to approach the aesthetic through the networks of textual significance that have been built up around it. Throughout this paper, I attempt to explain how the efforts to link art and aesthetics to politics simultaneously give rise to ideas about the nature of the human community. In looking at the sixth and final model, what I have called the "anarchical politics of aesthetic ambiguity," I argue that the aesthetic tradition offers a rather unique way of understanding the relationship between the individual and the community. Here, we see that the aesthetic is prone to a number of paradoxes, central among them the one that makes art the bearer of a solipsistic pleasure in which we nevertheless discover our capacity for genuinely communicating with others, outside of cliches and banalities.