• Journal of the Chungcheong Mathematical Society
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• v.23 no.2
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• pp.279-291
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• 2010

In this paper, we introduce the Kurzweil-Henstock-Pettis integral of fuzzy mappings in Banach spaces in terms of the Kurzweil-Henstock-Pettis integral of set-valued mappings and obtain some properties of the Kurzweil-Henstock-Pettis integral of fuzzy mappings in Banach spaces and the convergence theorem for Kurzweil-Henstock-Pettis integrable fuzzy mappings.

• Korean Journal of Mathematics
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• v.17 no.3
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• pp.257-270
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• 2009

In this paper we introduce the Henstock integral of fuzzy mappings in Banach spaces as a generalization of the Henstock integral of set-valued mappings and investigate some properties of it.

• The Pure and Applied Mathematics
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• v.18 no.1
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• pp.63-78
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• 2011

In the present paper, we obtain integral inequalities involving the Kurzweil-Stieltjes integrals which generalize Gronwall-Bellman inequality and we use the inequalities to verify existence of solutions of a certain integral equation. Such inequalities will play an important role in the study of impulsively perturbed systems [9].

• International Journal of Contents
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• v.7 no.4
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• pp.6-9
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• 2011

Currently, the argument that humanity will eventually reside in some sort of a simulated environment with unlimited resources is actively being discussed in the realm of science and engineering. This paper addresses the issue from the perspective of computer engineering, more specifically in terms of the future gaming environment which is very likely to be brought to us in the form of virtual reality probably in the not-so-distant future. In so doing, Bostrom's simulation argument[1]and Kurzweil's singularity[5] are reviewed, and how our future adobe indistinguishable from our 'real' reality that may be attained by explosive technological advancement relates to the future gaming environment. The problem of human consciousness which is inevitably intertwined with the issue of living in a virtual reality environment is also addressed.

• Korean Journal of Plant Taxonomy
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• v.49 no.1
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• pp.96-99
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• 2019

The species diversity of Orchidaceae is believed to be extremely high in Myanmar. Like in other plant groups, little basic inventory work has been done thus far. During floristic surveys conducted in Popa Mountain Park (Mandalay Region), Natma Taung National Park (Chin State), and in the Ywangan area (southwestern Shan State), we encountered two interesting orchid species which were determined to be new generic records in the flora of Myanmar. Thuniopsis cleistogama was previously considered endemic to Yunnan Province (China) and was only known from the type locality. However, here the species is newly reported from two localities in central and western Myanmar. Disperis neilgherrensis is known from several widely scattered localities in tropical and subtropical Asia. This tiny orchid species was discovered in the Ywangan area in the southwestern area of the Shan State of Myanmar. These two species will be valuable additions to the updated checklist of the orchids of Myanmar.

• Journal of Korean Philosophical Society
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• v.147
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• pp.117-146
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• 2018

This paper discusses, whether religion is possible even in the age of artificial intelligence, and whether humans alone are the subject of religious faith or ultra intelligent machines with human minds can be also subjects of faith. In order for ultra intelligent machines to be subjects of faith in the same conditions as humans, they must be able to have unique characteristics such as emotion, will, and self-consciousness. With the advent of ultra intelligent machines with the same level of cognitive and emotional abilities as human beings, the religious actions of artificial intelligence will be inevitable. The ultra intelligent machines after 'singularity' will go beyond the subject of religious belief and reign as God who can rule humans, nature and the world. This is also the common view of Morabeck, Kurzweil and Harari. Leonhart also reminds us that technological advances should make us used to the fact that we are now 'gods'. But we fear we may face distopia despite the general affluence of the 'Star Trec' economy. For this reason, even if a man says he has learned the religious truth, one can't help but wonder if it is true. Kant and Bloch are thinkers who critically reflected on our religious ideals and highest concept in different world-view premises. Kant's concept of God as 'idea of pure reason' and 'postulate of practical reason', can seem like a 'god of gap' as Jesse Bering said earlier. Kant recognized the need for religious faith only on a strict basis of moral necessity. The subjects of religious faith should always strive to do the moral good, but such efforts themselves were not enough to reach perfection and so postulated immortality of the soul. But if an ultra intelligent machines that has emerged above a singularity is given a new status in an intellectual explosion, it can reach its morality by blocking evil tendencies and by the infinite evolution of super intelligence. So it will no longer need Kant's 'Postulate for continuous progress towards greater goodness', 'Postulate for divine grace' and 'Postulate for infinite expansion of the kingdom of God on earth.' Artificial intelligence robots would not necessarily consider religious performance in the Kant's meaning, and therefore religion will also have to be abolished. Ernst Bloch transforms Kant's postulate to be Persian dualism. Therefore, in Bloch, even though the ultra intelligent machines is a divine being, one must critically ask whether it is a wicked or a good God. Artificial intelligence experts warn that ultra intellectual machine as Pandora's gift will bring disaster to mankind. In the Kant's Matrix, a ultra intelligent machines, which is the completion of morality and God itself, may fall into a bad god in Bloch's Matrix. Therefore, despite the myth of singularity, we still believe that ultra intelligent machines, whether as God leads us to the completion of one of our only religious beliefs, or as bad god to the collapse of mankind through complete denial of existence.

• Journal of Broadcast Engineering
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• v.24 no.3
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• pp.411-419
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• 2019

Nowadays we are not able to consider and imagine anything without taking into account what is called Artificial Intelligence. Even broadcasting media technologies could not be thought of outside this newly emerging technology of A.I.. Since the last part of 20th century, this technology seemingly is accelerating it's development thanks to an unbelievably enormous computational capacity of data information treatments. In conjunction with the firmly established worldwide platform companies like GAFA(Google, Amazon, Facebook, Apple), the key cutting edge technologies dubbed NBIC(Nanotech, Biotech, Information Technology, Cognitive science) converge to change the map of the current civilization by affecting the human relationship with the world and hence modifying what is essential in humans. Under the sign of the converging technologies, the relatively recently coined concepts such as 'trans(post)humanism' are emerging in the academic sphere in the North American and Major European regions. Even though the so-called trans(post)human movements are prevailing in the major technological spots, we have to say that these terms do not yet reach an unanimous acceptation among many experts coming from diverse fields. Indeed trans(post)humanism as a sort of obscure term has been a largely controversial trend. Because there have been many different opinions depending on scientific, philosophical, medical, engineering scholars like Peter Sloterdijk, K. N. Hayles, Neil Badington, Raymond Kurzweil, Hans Moravec, Laurent Alexandre, Gilbert Hottois just to name a few. However, considering the highly dazzling development of artificial intelligence technology basically functioning in conjunction with the cybernetic communication system firstly conceived by Nobert Wiener, MIT mathematician, we can not avoid questioning what A. I. signifies and how it will affect the current media communication environment.

• Journal of Korean Philosophical Society
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• v.145
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• pp.91-117
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• 2018

This paper aims to clarify the similarities and differences between the Zhouyi and artificial intelligence. The divination of the Zhouyi is rooted in the oldest system of human knowledge, while artificial intelligence stands at the cutting edge of modern scientific revolution. At first sight, there does not appear to be any association that links the one to the another. However, they share the same ground as seen from a semiotic standpoint because both of them depend on the semiotic system as a means of obtaining knowledge. At least four aspects can be pointed out in terms of similarities. First, artificial intelligence and the Zhouyi use artificial language that consists of semiotic signs. Secondly, the principle that enables divination and artificial intelligence lies in imitation and representation. Thirdly, artificial intelligence and the Zhouyi carry out inferences based on mathematical algorithms that adopt the binary system. Fourth, artificial intelligence and the Zhouyi use analogy as a means of obtaining knowledge. However, those similarities do not guarantee that the Zhouyi could arrive at the scientific certainty. Nevertheless, it can give us important insight into the essence of our civilization. The Zhouyi uses intellect in order to get new information about the unknown world. However, it is hard to know what kind of intellect is involved in the process of divination. Likewise, we do not know the fundamental character of artificial intelligence. The intellect hidden in the unknown subject is a mystic and fearful existence to us. Just as the divination of the Zhouyi inspires the sense of reverence toward the supernatural subject, we could not but have fear in front of the invisible subject hidden in artificial intelligence. In the past, traditional philosophy acknowledged the existence of intellect only in conscious beings. Nonetheless, it becomes evident that human civilization ushers into a new epoch. As Ray Kurzweil mentioned, the moment of singularity comes when artificial intelligence surpasses human intelligence. In my viewpoint, the term of singularity can be used for denoting the critical point in which the human species enters into the new phase of civilization. To borrow the term of Shao Yong(邵雍) in the Northern Song Dynasty, the past civilization belongs to the Earlier Heaven(先天), the future civilization belongs to the Later Heaven(後天). Once our civilization passes over the critical point, it is impossible to go back into the past. The opening of the Later Heaven foretold by the religious thinkers in the late period of Joseon Dynasty was a prophecy in its own age, but it is becoming a reality in the present.