• Korean Journal of Cognitive Science
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• v.22 no.1
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• pp.57-78
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• 2011

Paraphrasing is the act of writing a text using other words without altering the meaning. Paraphrases can be used in many fields of natural language processing. In particular, paraphrases can be incorporated in machine translation in order to improve the coverage and the quality of translation. Recently, the approaches on paraphrase extraction utilize bilingual parallel corpora, which consist of aligned sentence pairs. In these approaches, paraphrases are identified, from the word alignment result, by pivot phrases which are the phrases in one language to which two or more phrases are connected in the other language. However, the word alignment is itself a very difficult task, so there can be many alignment errors. Moreover, the alignment errors can lead to the problem of selecting incorrect pivot phrases. In this study, we propose a method in paraphrase extraction that discriminates good pivot phrases from bad pivot phrases. Each pivot phrase is weighted according to its reliability, which is scored by considering the lexical and part-of-speech information. The experimental result shows that the proposed method achieves higher precision and recall of the paraphrase extraction than the baseline. Also, we show that the extracted paraphrases can increase the coverage of the Korean-English machine translation.

• Journal of Korean Philosophical Society
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• v.126
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• pp.109-132
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• 2013

The most important vocabulary in Advaita $Ved{\bar{a}}nta$, which is anthropology and soteriology on the self, is of course '${\bar{a}}tman$' or 'the self', to which '$an{\bar{a}}tman$' or 'the other' is in opposition. As $Ved{\bar{a}}ntic$ system revolves around the concept ${\bar{a}}tman$, it can be compared favorably with 'final vocabulary' of Richard Rorty. Moreover, $Ved{\bar{a}}ntic$ system can be termed as 'a return of self-identity', in which a process of returning is from a deceived self to the true and original self. After all, story of '$an{\bar{a}}tman$' or 'the other' in $Ved{\bar{a}}nta$ seems to have no significance at all. However, discourse about the other can also lead a something fruitful. There are such doctrines in $Ved{\bar{a}}nta$ that support a procedure of self-realization not according to the Hegelian dialectic but to the transposition and continuous antagonism between the self and the other, as a special meaning of viveka (discrimination) that fixes a boundary between the self and the other, a destruction of falsehood that is more important than establishment of truthfulness, a transposition of the true and the false before and after self-realization. Thus the other is not disappeared but only hidden, even after accomplishing its own methodological role, and the same is with discourse about the other. To revive forgotten vocabulary in $Ved{\bar{a}}nta$ is an attempt to reconstruct devaluated story by means of shifting the pivot of discourse from the self to the other. The essential thing in this attempt may be to revive the conceptions of 'effort' that is intently concealed and of 'self-inquiry' that has lost its true meaning. Out of these, a systematic and continuous self-inquiry, consists in having a scenario on the question 'Who am I?' and utilizing that scenario by experience without interruption. A work of reconstructing the lost narratives in $Ved{\bar{a}}nta$ can be feasible only when the history of self-inquiry is redescribed in the system itself, provided that object of inquiry is not 'a self as the self' but 'a self as the other'.