• Journal of the Korea Institute of Information Security & Cryptology
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• v.28 no.4
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• pp.919-928
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• 2018

Out-Of-Bounds (OOB) is one of the most powerful vulnerabilities in heap memory. The OOB vulnerability allows an attacker to exploit unauthorized access to confidential information by tricking the length of the array and reading or writing memory of that length. In this paper, we propose a method to automatically detect OOB vulnerabilities in heap memory using dynamic symbol execution and shadow memory table. First, a shadow memory table is constructed by hooking heap memory allocation and release function. Then, when a memory access occurs, it is judged whether OOB can occur by referencing the shadow memory, and a test case for causing a crash is automatically generated if there is a possibility of occurrence. Using the proposed method, if a weak block search is successful, it is possible to generate a test case that induces an OOB. In addition, unlike traditional dynamic symbol execution, exploitation of vulnerabilities is possible without setting clear target points.

• Korean Institute of Interior Design Journal
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• v.20 no.3
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• pp.259-266
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• 2011

Today, construction fence screens which were understood simply as structures of separating people from the dangers of construction sites have evolved into landmarks to enhance the images of Cities. Now, construction fence screens should have the function as landmarks stimulating people's sensibility through providing aesthetic values as well as the function of protecting people from the dangers of fields of construction. For this reason, this study tried 1) to show the relationships among these 4 classifications. is 4 realms of Human Beings - Cultural - Ecological - Digital in the expression methods of the construction fence screens of Seoul and 2) to simplify the characteristic elements of construction fence screens by way of extracting with Ecology, Installation Art, Symbolic, Commercial Expression. This study examined whether or not the construction fence screens of Seoul were playing the role as landmarks stimulating people's sensibility with sustainable improvement to the environment of Seoul as public design structures, by investigating some of the construction fence screens of Seoul. Also through analyzing the diversity of expression methods of the construction fence screens of other local governments as well as those of Seoul, we hope that they will be the public structures for enhancing the images of Cities.

• The Research Journal of the Costume Culture
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• v.14 no.2
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• pp.234-246
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• 2006

As social recognition about men changes and men's concern about appearance increases, so in the social phenomenon of men's toiletries' diversification, ramification and specialization, the aim of this study is to analyze meaning of men's toiletries centered on men's toiletries advertisement published on men's fashion magazines which can be said to speak for men's culture. After collecting of 209 kinds of men's toiletries advertisements published in 'Esquire' and based on contents analysis results divided into domestic & foreign toiletries and perfumery, the symbolic analysis result with selection of representative advertisement in each field separately is that there are more cases of giving salience to a product through image expression rather than emphasizing product's function only, and the emphasis of image only achieves eminence in case of perfumery. At the comparison of domestic with foreign toiletries, in case of domestic toiletries, there are more cases of expressing meaning of toiletries through model image or backgrounds, while in case of foreign toiletries, there are more cases of expressing of function or effect of product through general image itself.

• Journal of the Korean Geographical Society
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• v.43 no.4
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• pp.638-654
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• 2008

A questionnaire survey is conducted to identify the middle school students' abilities to recognize the proportional symbolic maps. After analyzing the data from the respondents, three facts could be concluded. First, the trends of under-estimation are represented as the power function and the degree of under-estimation is increased as the sequence of line, square, circle, sphere symbols. Second, the estimations of symbol size are effected by the number of symbols in the legend(3, 5, 7), the presentation methods of legends(linear, nested), and the system to scale the symbol size(mathematical, perceptual). Lastly, the size of symbols on the map tends to be over-estimated comparing to the symbols in the legend, and the differences between the first year and third year students to recognize the proportional symbol maps are not identified.

• Journal of the Korean Society of Costume
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• v.54 no.4
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• pp.85-95
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• 2004

The Purpose of this study was to find a phase of clothing in Korean proverb. The results of the analysis of this research was as follows： In the case of headgear, was expose that symbolize handsomeness, conduct of life, personality that display charm and position which is not usage as only head protection. Upper wear was expressing aspect and person's similarity, and was symbolizing conduct of life by meaning of dress and its ornaments according to a person that dress displays that change. Trousers(bottom wear) was expose that it means aspect or conduct of life(a 4 case, 40％) through site. Overcoat showed that overcoat that is clothes that is symbolizing wearer's situation, aspect and wear most on face because is involved with behavior that is not right in clothes usage is used by standard that foretell personality. Underwear can know that expressed being involved with right behavior, nature by the basic clothes. I was able to know that I express an attitude of a life or a form through shoe, and the accessories won an minor order but that I have a large influence on a character or the appearance of a person. Silk fabrics expresses Position, and hemp cloth expressed by symbol that display ability. Also, silk fabrics had meaning that hint person's background. Dress and its ornaments that is used in proverb by these result can know that have function as symbolic symbol that display Person's nature or situation, aspect that is wearing clothes that is not function as only simple clothes.

• Journal of the Korean Institute of Landscape Architecture
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• v.29 no.4
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• pp.75-81
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• 2001

This project provides designs for renewal of the surrounding environment related to old fountains typically located in cities. In many cities, the fountain element has bee located with a strategic position in the city. Located in the central area of Cheongju, the Sajik Fountain Fountain has significant position in the local city. However, due to changes in the surrounding area and the old-fashioned form of the fountain, it has not contributed substantially to the cityscape. Including the historical Seomoon Bridge and Moosim-Cheon(stream) as Wooam-San(mountain) setting, the surrounding environment of our planning site appear to be a locally important place. In respect to building with a broad function, landscape designers focused on the reconsideration of symbolization as landmark, of the image of Cheongju city, of recognition by removing the horizontal line and of the substantial civil´s use rate. Achieved by working with a sculptor, a new function, the main facility, is managed sculpturally and imaged in a drop of water representing clear, fresh Cheongju city. This plan introduces the image of Wooam-San, Moosim-Cheon(stream), Sangdang-SanSung(A mountain fortress) and elicit a sense of peace, symbolic of Cheongju. The significance of this project is that as the current cities are increasingly developed, small areas left alone in city are reconsidered and offered to the public as efficient, resting and active outdoor space.

• Korean Journal of Heritage: History & Science
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• v.51 no.1
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• pp.48-65
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• 2018

The authors of this paper aim to make a record of the construction process, its symbolic meaning, and the changes in the status of the landscape plants at the Pasanseodang according to the Report on the Pasanseodang written by Park Gyu-hyun in 1874. First, the construction of Samgahun Pavilion, which is located in Myo-ri, Habin-myun, Dalsung-gun, Daegu, took about 90 years and spanned the lifetimes of Park Sungsoo, an 11th-generation descendant of Park Paengnyun (1417~1456) through to Park Kyuhyun, a 14th-generation descendant. It was called the shape of dragon, with its head facing the tail (回龍顧尾形), in feng shui. Second, the village of Pahwoe was founded in 1769, the 45th year of the reign of King Yeongjo, by Park Sungsoo for the purpose of socializing with his friends at his thatched home, and was named after his own courtesy name (Samgahun). Park Kwangseok, the second son of Park Sungsoo, built the sarangchae in 1826 and the anchae in 1869 after his marriage (in 1783). Then, Park Kyuhyun, the grandson of Park Kwangseok, built the pond and planted it with lotus flowers, and built the Hayeopjeong in 1874. The Pasanseodang, as the precursor of the Hayeopjeong, may be related with the name of the hillside region behind Samgahun. Third, a quadrangular-shaped pond with a length of 21m and a width of 15m was also built and planted with lotus flowers. In the center of the pond is a small round island that reflects the world view of the Chosun dynasty, i.e. that the sky is round and the landmass is quadrangular. Meanwhile, the name of the Hayeopjeon reflects the value system of aristocrats who lived a life of leisure and artistic indulgence. They called the eastern room "Yeeyeonhun" (怡燕軒) and the western room "Mongyangjae" (蒙養齋), names which embody their wishes for a good life as a member of the nobility and a bright future for one's descendants. Fourth, in Confucian terms, the authors infer the points of view reflected in the kinds of trees that were planted according to Confucian norms (pine tree, lotus, bamboo), the living philosophy of sustainability (willow), the ideology of seclusion and the search for peace of mind (bamboo), and relief efforts for the poor and a life of practicality (chestnut, oak, wild walnut, lacquer). The authors assert that this way of planting trees was a highly effective design feature of landscape architecture that drew on the locational and symbolic significance of the Seodang. Fifth, the majority of the trees that were initially planted withered and were replaced with different species, except for the locust and lotus, at this point. Nevertheless, a review of the process of construction, symbolic meaning, and original architectural landscape of the Samgahun is of value in demonstrating the extended symbolic meaning of their descendants in terms of the practical loss of the function of the Seodang, the values of Feng Sui (red in the east, white in the west, based on the principles of Feng Sui), the function of repelling evils spirits (kalopanax, trifoliate orange), aesthetic and practical values (sweetbrier, apricot, pear, peach, and oriental oak trees), and the prosperity of the family and the timeless value of honest poverty (silk, crape myrtle, and yew trees).

• Lingua Humanitatis
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• v.6
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• pp.147-166
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• 2004

Whitehead's discussion of language is not to be found in any one book or article. It is interwoven with his discussion of many other questions. He was, however, greatly concerned with the problem of symbolism in general and the uses of language. He regards language, spoken or written, as an instrument devised by men to aid them in their adjustment to the environment in which they live Language is used for many specific purposes in the process of this adjustment. Words are employed not only to refer to data and to express emotions. They may be used also to record experiences, and thoughts about these experiences. Worts also function as instruments in the organization of experiences as they are considered in retrospect. Thus words free us from the bondage of the immediate. And Whitehead's theory of meaning is implicit in his discussion of the functions of language. According to him, the human mind is functioning symbolically when some components of its experience elicit consciousness, beliefs, emotions, and usages, respecting other components of its experiences. The former set of components are the 'symbols', and the latter set constitute the 'meaning' of the symbols. Whitehead points out that one word may have several meanings, i.e. refer to several different data. In order to understand, thus, the meaning to which a word refers, it is sometimes very important to appreciate the system of thought within which a person is operating. Further, Whitehead's discussion of language includes a number of cogent warning the deficiencies of language, and hence the need for great care in the use of words. In fact, language developed gradually. For the most part we have created words designed to deal with practical problems. Attention focuses on the prominent features in a situation, in particular the changing aspects of things. With reference to such data our words are relatively adequate. However, this issues in an unfortunate superficiality. The enduring, the subtle, the complex and the general aspects of the universe do not have adequate verbal representation. for this reason, Whitehead's position concerning the uses of language in speculative philosophy is stated with pungent directness. The uncritical trust in the adequacy of language is one of the main errors to which philosophy is liable. Since ordinary language does not do justice to the generalities, profundities and complexities of life, it is obvious that philosophy requires new words and phrases, or at least the revision of familiar words and phrases. Proceeding to develop the theme Whitehead contends that words and phrases must be stretched towards a generality foreign to their ordinary usage. In the same vein Whitehead refers to the need to realize that language which is the tool of philosophy needs to be redesigned just as in physical science available physical apparatus needs to be redesigned. But even these words and phrases, stretched or redesigned, are never completely adequate in philosophical speculations. They are, in his opinion, merely a great improvement over ordinary language or the language science, mathematics or symbolic logic.

• Journal of the Daesoon Academy of Sciences
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• v.49
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• pp.229-263
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• 2024

The purpose of this article is to elucidate the origins of the symbolic significance of traditional Korean talismanic ornaments such as dried pollack, bokjori (luck-bringing strainer), silk threads, and sokotture (a nose-block). Previous studies have primarily interpreted the magical meanings of these ornaments based on their shapes or functions, but such approaches are limited due to this likely being an ex-post-facto interpretation. This study argues that the symbolic meanings of these ornaments originated from the socio-economic characteristics of the time. These items were food resources or products closely related to the economic activities of the people of the time, and therefore, could be considered symbols of abundance and fortune. In particular, dried pollack served as an important food resource and commodity during the Late Joseon Dynasty, even functioning as a quasi-currency, and considering that fish are seen as symbols of abundance and fertility in various cultures around the world, its symbolic significance becomes clearer. Bokjori and sokotture acquired the meaning of abundance by being associated with major goods or properties of the time such as rice and cattle, and silk thread was linked to sericulture, a significant source of income for farmers of the time. These economic characteristics form the basis of the symbolism of these ornaments, and the function of these talismans can be seen as a secondary symbolism added in the process of social justification of these customs. This study reveals that economic motives underlie magical-religious customs and suggests that a broad consideration of the cultural and ecological environment of the time is necessary to understand the origins and transformations of cultural phenomena.

• Journal of the Korean School Mathematics Society
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• v.4 no.2
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• pp.1-9
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• 2001

Since the computer is becoming more and more indispensible tool in every fields of the modern society, it is needed and desirable to utilize the computer as a basic tool from the very early stage of the education process. Recently Maple is gaining its popularity as a comprehensive mathematical software with its power of symbolic calculations and graphics as well as its great numerical computational ability. We demonstrate the suitability of this software as a tool for the mathematical education and presents several examples of the applications of Maple. For the middle and the high school mathematics courses, we give the application examples for the quadratic functions and their graphs, statistics, the three dimensional shapes, algebraic problems. Through the examples, we confirm that mathematical education can be much more effective and simple by using Maple. If we establish computer-assisted mathematical classes, we can draw more attention and excitement from the attendants than traditional classes and eventually improve more rapidly their problem-solving ability On the other hand, the excess of the computer-aided education give to obstacle of psychological, not to be passing over the fact.