• Journal of Intelligence and Information Systems
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• v.29 no.3
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• pp.167-183
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• 2023

In the recent field of recommendation systems, various studies have been conducted to model sparse data effectively. Among these, GLocal-K(Global and Local Kernels for Recommender Systems) is a research endeavor combining global and local kernels to provide personalized recommendations by considering global data patterns and individual user characteristics. However, due to its utilization of kernel tricks, GLocal-K exhibits diminished performance on highly sparse data and struggles to offer recommendations for new users or items due to the absence of side information. In this paper, to address these limitations of GLocal-K, we propose the GEase-K (Global and EASE kernels for Recommender Systems) model, incorporating the EASE(Embarrassingly Shallow Autoencoders for Sparse Data) model and leveraging side information. Initially, we substitute EASE for the local kernel in GLocal-K to enhance recommendation performance on highly sparse data. EASE, functioning as a simple linear operational structure, is an autoencoder that performs highly on extremely sparse data through regularization and learning item similarity. Additionally, we utilize side information to alleviate the cold-start problem. We enhance the understanding of user-item similarities by employing a conditional autoencoder structure during the training process to incorporate side information. In conclusion, GEase-K demonstrates resilience in highly sparse data and cold-start situations by combining linear and nonlinear structures and utilizing side information. Experimental results show that GEase-K outperforms GLocal-K based on the RMSE and MAE metrics on the highly sparse GoodReads and ModCloth datasets. Furthermore, in cold-start experiments divided into four groups using the GoodReads and ModCloth datasets, GEase-K denotes superior performance compared to GLocal-K.

• Journal of the korean academy of Pediatric Dentistry
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• v.50 no.3
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• pp.318-333
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• 2023

The purpose of this study is to analyze changes in dental trauma in children under the age of 12 during the period of Coronavirus Disease 2019 (COVID-19). March 2020, when COVID-19 was officially declared a pandemic by the World Health Organization, was set as the starting point for COVID-19. From March 2018 to February 2020, subjects in the pre-COVID-19 period were classified as the Pre-COVID-19 group, and from March 2020 to March 2022, subjects in the post-COVID-19 period were classified as the COVID-19 group. Information related to trauma was collected through electronic medical records. The number of trauma patients before and after the outbreak of COVID-19 decreased significantly. During the COVID-19 period, there was no significant difference in the male-female ratio or the distribution order of age groups. In the COVID-19 group of permanent teeth, the ratio of trauma caused by personal mobility was higher than trauma caused by sports. In the COVID-19 group of permanent teeth, the ratio of crown fracture with pulp involvement was significantly higher than the ratio of crown fracture without pulp involvement. Changes in trauma patterns caused by COVID-19 were observed more clearly in school-aged children than in preschool children. In a pandemic situation such as COVID-19, it is expected to be used as a good educational basis for knowing that frequent diagnoses can change due to changes in the environment.

• The Mathematical Education
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• v.62 no.3
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• pp.435-455
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• 2023

This study primarily focused on the development of an Explainable Artificial Intelligence (XAI) model to discern and analyze papers with significant impact in the field of mathematics education. To achieve this, meta-information from 29 domestic and international mathematics education journals was utilized to construct a comprehensive academic research network in mathematics education. This academic network was built by integrating five sub-networks: 'paper and its citation network', 'paper and author network', 'paper and journal network', 'co-authorship network', and 'author and affiliation network'. The Random Forest machine learning model was employed to evaluate the impact of individual papers within the mathematics education research network. The SHAP, an XAI model, was used to analyze the reasons behind the AI's assessment of impactful papers. Key features identified for determining impactful papers in the field of mathematics education through the XAI included 'paper network PageRank', 'changes in citations per paper', 'total citations', 'changes in the author's h-index', and 'citations per paper of the journal'. It became evident that papers, authors, and journals play significant roles when evaluating individual papers. When analyzing and comparing domestic and international mathematics education research, variations in these discernment patterns were observed. Notably, the significance of 'co-authorship network PageRank' was emphasized in domestic mathematics education research. The XAI model proposed in this study serves as a tool for determining the impact of papers using AI, providing researchers with strategic direction when writing papers. For instance, expanding the paper network, presenting at academic conferences, and activating the author network through co-authorship were identified as major elements enhancing the impact of a paper. Based on these findings, researchers can have a clear understanding of how their work is perceived and evaluated in academia and identify the key factors influencing these evaluations. This study offers a novel approach to evaluating the impact of mathematics education papers using an explainable AI model, traditionally a process that consumed significant time and resources. This approach not only presents a new paradigm that can be applied to evaluations in various academic fields beyond mathematics education but also is expected to substantially enhance the efficiency and effectiveness of research activities.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.2
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• pp.19-25
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• 2023

This study aimed to analyze the current status of planted trees in Seoul Forest and propose improvement plans to improve the naturalness in the park. A comprehensive survey of the trees in the park was conducted, and the data gathered was used to build a list of planting trees suitable for an urban park. The analysis of the characteristics of landscape trees in Seoul Forest by type was about the presence or absence of leaves, and they were classified into deciduous trees, evergreen trees, deciduous shrubs, and evergreen shrubs, and herbaceous plants such as groundcover plants separately classified. The study found that Seoul Forest had 57 species of native and naturalized trees, with 27 deciduous trees, 35 deciduous shrubs, 15 evergreen trees, and 98 evergreen shrubs. The park also had 472 species of herbaceous plants, totaling 320,000. The majority of planted trees in Seoul Forest were native species, comprising 59% of the total planted trees, while naturalized species made up 41%. Furthermore, the ratio of deciduous trees to evergreen trees was 81% to 19%, with deciduous trees being the dominant species. The evergreen trees showed a similar trend, with a total of 23 species, including 15 native and 8 foreign species, accounting for 65% of native species. In addition, the study identified six common deciduous shrubs, including Forsythia koreana, orbaria sorbifolia var. stellipila, Deutzia parviflora, Rhododendron lateritium, and Spiraea prunifolia var. simpliciflora, which are frequently planted in areas with abundant water. The study also revealed that among the 10 evergreen shrub species, 9 were native and 1 was foreign. The study aimed to classify the species planted in Seoul Forest into native and foreign species and to provide a data-driven plan to encourage the planting of native species. This study offers valuable insights into planting planning and design for urban parks, which is essential for enhancing naturalness, as most studies have primarily focused on usage patterns and satisfaction in urban parks. By promoting the planting of native species, the naturalness of Seoul Forest can be improved.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.241-278
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• 2017

This study aims to classify broadscale anti-religious movements in Korea based on critical public sentiment and analyze the meanings of these movements. To carry out the research, global religious changes that have occurred in modern times were closely looked into first. The world religions have had an influence on the world's religious awareness. As a result, they intend to acquire universality on their own individual grounds while keeping consistency with the past. This phenomenon used to appear to retain the identity, recreate tradition, transform itself to fit in the present times, pursue innovation, or even become overshadowed by other forms of thought such as when religions have collided with nationalism. How does Korean society perceive the changes that emerged in world religions? In general, the circumstances that Korea faces in this era tend to manifest themselves via the Internet, multimedia, and Youtube wherein they sound off on religion and this includes criticism of Christianity, demand for reformation, attack on minor religions, pro-reform academic circles and media, and the propagation of anti-theism. Criticism of religion is interpreted as an anti-religious movement. The secularism and anti-theism brought up by some Western scholars and critical theories of religion from scientific or historical perspectives are being spread through bookstores. Christianity is prone to reflecting on itself and trying to emphasizing a meta-religious spirituality. This in short, characterizes anti-religious movements in Korea. Indeed, criticism against particular religions has also emerged in the past. However, anti-religious movements that have recently come into existence in Korea are in some regards unprecedented when compared to that of the past in terms of their patterns and context. Especially, the active anti-Christianity movement in general is definitely a new phenomenon. This research mainly focused on Christianity, but on-going anti-religious movements will be a major topic for further research that aims to understand the religious changes unfolding in Korea.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.257-286
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• 2019

This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.

• (The) Research of the performance art and culture
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• no.42
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• pp.147-181
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• 2021

Dalgubal drum dance is inherited in a recreated form by incorporating regional symbolism and the dance philosophy and artisticity of Young Hwangbo, the creator, based on the traditional drum dance of the Yeongnam region. This dance having popularity with the transformation of traditional Korean culture has been invited not only to Yeongnam region including Daegu but also to international various venues. This study explores what the movement characteristics of this Dalgubal drum dance are and the unique charm and symbolic meaning of this dance. Specific analysis was conducted through analyzing Dalgubal drum dance video film of the 89th Korean Myeongmujeon's by using Laban Movement Analysis as a research method. The special features of this dance resulted from the LMA analysis in terms of the four categories-Body, Effort, Shape, and Space-reveal simple yet cheerful personalities and strong yet patient characteristics of the people in Daegu. The harmony of drum sounds(music) and movements(dance) creates various characteristics of dances and reveals the beauty and excitement of unique Korean dance. In particular, drum play and its related dance movements create curved linear spatial pattern of arm movements, Spiral Shape in body posture, and diverse floor patterns occupying whole stage space. These movements show the three-dimensional spatial beauty and the artistic ideas for recreation of traditional drum dance, which considered with the spatial structure of the proscenium stage. In addition, the well-organized structure and harmonious movements of this dance show the traditional Korean philosophy, implying heaven, earth, and human being and the wholeness, and the harmony of yin and yang. The dance aims at communication between the audiences and dancers through sharing excitement and the aesthetic beauty of dance. This can be interpreted as a meaningful expression of traditional Korean philosophy developed with the unique value and characteristics of Korean dance.

• (The) Research of the performance art and culture
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• no.38
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• pp.71-109
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• 2019

In this study, succession aspects of direction structure and dancing were reviewed in Moondoong drum dance succeeded by Yong Bae Cho of Goseong Ogwangdae. Sung Rak Hong who succeeded to Moondoong drum dance before Yong Bae Cho directed only 'drum dance' mainly with Goodguri rhythm. While Sung Rak Hong succeeded, the drum of Moondoong Gwangdae became smaller, which was changed from drum before 1965, to semi-drum in 1966 and tabor in 1967 and thereafter. Yong Bae Cho succeeded to Moondoong drum dance since 1970, adding 'Moondoong dance' directing tabor at the floor together with 'drum dance' before August 1972 and directing Dutbaegi rhythm. From the first succession of Goseong Ogwangdae since the winter in 1974, obscene movements were disappeared, and the setting with Yangban and contents to sublimate resentment were added in Moondoong drum dance. These changes seemed to be affected by succession format of Tongyoung Ogwangdae Moondoong drum dance and Ok Jin Gong's idiot dance. There are succession patterns when reviewing Moondoong drum dance directed by Yong Bae Cho. In case of 'Moondoong' dance, repeated forms were succeeded including 'fixed dance'->'impromptu dance'->'jump' in center of three fixed dances. In case of 'drum dance,' repeated forms were succeeded including 'fixed dance'->'rolling tabor'->'concluding' -> 'impromptu dance'->'jump' in center of four fixed dances. In 'drum dance' by Yong Bae Cho, many parts of succeeded dance by Sung Rak Hong who was a prior successor were remained. After Yong Bae Cho's death, Jong Bok Heo summarized the dance with more completed order focusing on the structure of Moondoong drum dance succeeded by Yong Bae Cho. Since then, multiple scenes were added continuously including hobbled appearance by Jong Won Heo, happy scene eating barley and scene to catch tabor stick difficultly, by Chang Ryol Heo. Yong Bae Cho added 'Moondoong dance' to the prior works only with 'drum dance' and started adding the story with resentment. The direction structure summarized by Yong Bae Cho became the basic framework in which the following directors added the scenes very easily. Like this, Yong Bae Cho was an excellent director of Goseong Ogwangdae who inherited Moondoong drum dance from the previous generation to establish and develop to hand over the next generations.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.109-141
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• 2022

As many perhaps already know, in East Asian thought there are two aspects of all things such as light and darkness coexist and are called Yin-Yang (陰陽). The initial concept of Yin-Yang was just a simple expression meant to depict natural phenomena, but it gradually became the central concept in explanations of creation and the changes that undergo all things in the universe. The study of the ordering principle of nature that was known as Myeongli (命理) also examined the interrelation between the sky and the earth and divided the two into Ten Celestial Stems (天干 cheongan) and the Twelve Earth Branches (地支 jiji) based on Yin-Yang theory. This thesis analyzed contents of the relationship between Ten Celestial Stems and the Twelve Earth Branches in terms of the patterns of Mutual Aid (相助 sangjo) and Mutual Contention (相剋 sanggeuk) through a literature review and exploration of their common features and differences. Different categorized phenomena under the pattern of Mutual Aid include Tonggeun (通根 root downward) and Tugan (透干 appearance of the upward). Tonggeun means that signs in the Celestial Stems took root in their counterparts of the Earthly Branches. In the Celestial Stems, there is also Tonggeuncheo (通根處 a place to root downward) which in relation to the Earthly Branches show that the same five phases become Samhap (三合 combined three ways to gain power) and Banghap (方合 gathering in the same season). The methods of seeing Tonggeunryeok (通根力 power of a downward root) are as follows: First, it is seen by the places where Tonggeun takes hold. Ilgan (日干 the Celestial Stem of a birthday) is ordered as month (月 wol) > day (日 il) > hour (時 shi) > year (年 nyeon), and other Celestial Stems appear ordered as month > sitting > close place. Second, it can be seen by the characteristics of Earthly Branches that Tonggeun has taken hold. The Earthly Branches are ordered as Rokwangji (祿旺支 vigorous land) and Jangsaengji (長生支 newborn land) > Yeogi (餘氣 remaining energy) > Myogo (墓庫 storage and burial grounds). Tugan is the concept that the main agent was changed to Tonggeun, which means that the spirit of the Earthly Branches is manifested in the Celestial Stems. And the five phases hidden in the Earthly Branches will be able to play their roles as they are revealed. There are also the phenomena of Gaedu (蓋頭 the heavenly destroying the earthly) and Jeolgak (截脚 the earthly destroying the heavenly) which are concepts that convey that the Heavenly Stems and Earthly Branches can mutually destroy one another. There are different opinions on Gaedu because some adopt viewpoints of just focusing on the Celestial Stems and considering it only in terms the Celestial Stems destroying the Earthly Branches. But, the vast majority of scholars think that the Celestial Stems weakens the role of the roots by destroying the Earthly Branches. Jeolgak, the reverse concept of Gaedu, weakens the spirit of the Celestial Stems as the Earthly Branches destroy them, and this is associated with the strong possibility that one is fated to experience disharmony.