• The Mathematical Education
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• v.24 no.2
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• pp.105-116
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• 1986

For any thought and knowledge, its growth and development has close relation with the society where it is developed and grow. As Feuerbach says, the birth of spirit needs an existence of two human beings, i. e. the social background, as well as the birth of body does. But, at the educational viewpoint, the spread and the growth of such a thought or knowledge that influence favorably the development of a society must be also considered. We would discuss the goal and the function of mathematics education in relation with the prosperity of a technological civilization. But, the goal and the function are not unrelated with the spiritual culture which is basis of the technological civilization. Most societies of today can be called open democratic societies or societies which are at least standing such. The concept of rationality in such societies is a methodological principle which completes the democratic society. At the same time, it is asserted as an educational value concept which explains comprehensively the standpoint and the attitude of one who is educated in such a society. Especially, we can considered the cultivation of a mathematical thinking or a logical thinking in the goal of mathematics education as a concept which is included in such an educational value concept. The use of the concept of rationality depends on various viewpoints and criterions. We can analyze the concept of rationality at two aspects, one is the aspect of human behavior and the other is that of human belief or knowledge. Generally speaking, the rationality in human behavior means a problem solving power or a reasoning power as an instrument, i. e. the human economical cast of mind. But, the conceptual condition like this cannot include value concept. On the other hand, the rationality in human knowledge is related with the problem of rationality in human belief. For any statement which represents a certain sort of knowledge, its universal validity cannot be assured. The statements of value judgment which represent the philosophical knowledge cannot but relate to the argument on the rationality in human belief, because their finality do not easily turn out to be true or false. The positive statements in science also relate to the argument on the rationality in human belief, because there are no necessary relations between the proposition which states the all-pervasive rule and the proposition which is induced from the results of observation. Especially, the logical statement in logic or mathematics resolves itself into a question of the rationality in human belief after all, because all the logical proposition have their logical propriety in a certain deductive system which must start from some axioms, and the selection and construction of an axiomatic system cannot but depend on the belief of a man himself. Thus, we can conclude that a question of the rationality in knowledge or belief is a question of the rationality both in the content of belief or knowledge and in the process where one holds his own belief. And the rationality of both the content and the process is namely an deal form of a human ability and attitude in one's rational behavior. Considering the advancement of mathematical knowledge, we can say that mathematics is a good example which reflects such a human rationality, i. e. the human ability and attitude. By this property of mathematics itself, mathematics is deeply rooted as a good. subject which as needed in moulding the ability and attitude of a rational person who contributes to the development of the open democratic society he belongs to. But, it is needed to analyze the practicing and pursuing the rationality especially in mathematics education. Mathematics teacher must aim the rationality of process where the mathematical belief is maintained. In fact, there is no problem in the rationality of content as long the mathematics teacher does not draw mathematical conclusions without bases. But, in the mathematical activities he presents in his class, mathematics teacher must be able to show hem together with what even his own belief on the efficiency and propriety of mathematical activites can be altered and advanced by a new thinking or new experiences.

• Journal of the Mineralogical Society of Korea
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• v.18 no.4 s.46
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• pp.277-288
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• 2005

Perlite, a hydrated volcanic glass, occurs mainly as a bed-like body, and is distributed intermittently along the unconformity surface between the Beomgockri Group and its lower formations, viz. Janggi Group. The perlite is intimately associated with surrounding pumiceous welded tuff and rhyodacites in space and time. Compared to the typical perlite, the perlite is rather silica-poor and impure, and thus, includes lots of phenocrysts and rock fragments. Nearly the perlite is compositionally rather close to a pitchstone than a perlite in water contents. Petrographic comparison between perlite and associated volcanic to volcaniclastic rocks indicates that pumiceous welded tuff and rhyodacite seem to be Protolith of the Perlite. A Zr/$TiO_{2}$-Nb/Y diagram and field occurrence of perlite and their protolithic rocks also conforms the above interpretation. Kn addition, remnant vesicles in perlite strongly reflect that the precursor of perlitic glass appeared to be pumice fragment as well as volcanic glass. The perlite was diagenetically formed by way of a pervasive water-rock interaction at the deposition of the Manghaesan Formation in lacustrine environment. During perlitization, $SiO_{2}$ and alkali tend to be consistently depleted. Preexisting system of the Beomgockri Group based on the perlite formation should be corrected, because the perlite was formed diagenetically without lateral persistence in its occurrence.

• Asia pacific journal of information systems
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• v.18 no.1
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• pp.145-162
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• 2008

One of the big concerns in e-society is privacy issue. In special, in developing robust ubiquitous smart space and corresponding services, user profile and preference are collected by the service providers. Privacy issue would be more critical in context-aware services simply because most of the context data themselves are private information: user's current location, current schedule, friends nearby and even her/his health data. To realize the potential of ubiquitous smart space, the systems embedded in the space should corporate personal privacy preferences. When the users invoke a set of services, they are asked to allow the service providers or smart space to make use of personal information which is related to privacy concerns. For this reason, the users unhappily provide the personal information or even deny to get served. On the other side, service provider needs personal information as rich as possible with minimal personal information to discern royal and trustworthy customers and those who are not. It would be desirable to enlarge the allowable personal information complying with the service provider's request, whereas minimizing service provider's requiring personal information which is not allowed to be submitted and user's submitting information which is of no value to the service provider. In special, if any personal information required by the service provider is not allowed, service will not be provided to the user. P3P (Platform for Privacy Preferences) has been regarded as one of the promising alternatives to preserve the personal information in the course of electronic transactions. However, P3P mainly focuses on preserving the buyers' personal information. From time to time, the service provider's business data should be protected from the unintended usage from the buyers. Moreover, even though the user's privacy preference could depend on the context happened to the user, legacy P3P does not handle the contextual change of privacy preferences. Hence, the purpose of this paper is to propose a mutual P3P-based negotiation mechanism. To do so, service provider's privacy concern is considered as well as the users'. User's privacy policy on the service provider's information also should be informed to the service providers before the service begins. Second, privacy policy is contextually designed according to the user's current context because the nomadic user's privacy concern structure may be altered contextually. Hence, the methodology includes mutual privacy policy and personalization. Overall framework of the mechanism and new code of ethics is described in section 2. Pervasive platform for mutual P3P considers user type and context field, which involves current activity, location, social context, objects nearby and physical environments. Our mutual P3P includes the privacy preference not only for the buyers but also the sellers, that is, service providers. Negotiation methodology for mutual P3P is proposed in section 3. Based on the fact that privacy concern occurs when there are needs for information access and at the same time those for information hiding. Our mechanism was implemented based on an actual shopping mall to increase the feasibility of the idea proposed in this paper. A shopping service is assumed as a context-aware service, and data groups for the service are enumerated. The privacy policy for each data group is represented as APPEL format. To examine the performance of the example service, in section 4, simulation approach is adopted in this paper. For the simulation, five data elements are considered: $\cdot$ UserID $\cdot$ User preference $\cdot$ Phone number $\cdot$ Home address $\cdot$ Product information $\cdot$ Service profile. For the negotiation, reputation is selected as a strategic value. Then the following cases are compared: $\cdot$ Legacy P3P is considered $\cdot$ Mutual P3P is considered without strategic value $\cdot$ Mutual P3P is considered with strategic value. The simulation results show that mutual P3P outperforms legacy P3P. Moreover, we could conclude that when mutual P3P is considered with strategic value, performance was better than that of mutual P3P is considered without strategic value in terms of service safety.

• Science of Emotion and Sensibility
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• v.21 no.1
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• pp.59-70
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• 2018

With the breakthrough of speech recognition technology, conversational agents have become pervasive through smartphones and smart speakers. The recognition accuracy of speech recognition technology has developed to the level of human beings, but it still shows limitations on understanding the underlying meaning or intention of words, or understanding long conversation. Accordingly, the users experience various errors when interacting with the conversational agents, which may negatively affect the user experience. In addition, in the case of smart speakers with a voice as the main interface, the lack of feedback on system and transparency was reported as the main issue when the users using. Therefore, there is a strong need for research on how users can better understand the capability of the conversational agents and mitigate negative emotions in error situations. In this study, we applied social strategies, "forewarning" and "apology", to conversational agent and investigated how these strategies affect users' perceptions of the agent in breakdown situations. For the study, we created a series of demo videos of a user interacting with a conversational agent. After watching the demo videos, the participants were asked to evaluate how they liked and trusted the agent through an online survey. A total of 104 respondents were analyzed and found to be contrary to our expectation based on the literature study. The result showed that forewarning gave a negative impression to the user, especially the reliability of the agent. Also, apology in a breakdown situation did not affect the users' perceptions. In the following in-depth interviews, participants explained that they perceived the smart speaker as a machine rather than a human-like object, and for this reason, the social strategies did not work. These results show that the social strategies should be applied according to the perceptions that user has toward agents.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.