• Journal of IKEEE
• /
• v.26 no.3
• /
• pp.408-415
• /
• 2022

In this paper, we propose a 3D point cloud reconstruction technique from 2D images using efficient feature map extraction network. The originality of the method proposed in this paper is as follows. First, we use a new feature map extraction network that is about 27% efficient than existing techniques in terms of memory. The proposed network does not reduce the size to the middle of the deep learning network, so important information required for 3D point cloud reconstruction is not lost. We solved the memory increase problem caused by the non-reduced image size by reducing the number of channels and by efficiently configuring the deep learning network to be shallow. Second, by preserving the high-resolution features of the 2D image, the accuracy can be further improved than that of the conventional technique. The feature map extracted from the non-reduced image contains more detailed information than the existing method, which can further improve the reconstruction accuracy of the 3D point cloud. Third, we use a divergence loss that does not require shooting information. The fact that not only the 2D image but also the shooting angle is required for learning, the dataset must contain detailed information and it is a disadvantage that makes it difficult to construct the dataset. In this paper, the accuracy of the reconstruction of the 3D point cloud can be increased by increasing the diversity of information through randomness without additional shooting information. In order to objectively evaluate the performance of the proposed method, using the ShapeNet dataset and using the same method as in the comparative papers, the CD value of the method proposed in this paper is 5.87, the EMD value is 5.81, and the FLOPs value is 2.9G. It was calculated. On the other hand, the lower the CD and EMD values, the better the accuracy of the reconstructed 3D point cloud approaches the original. In addition, the lower the number of FLOPs, the less memory is required for the deep learning network. Therefore, the CD, EMD, and FLOPs performance evaluation results of the proposed method showed about 27% improvement in memory and 6.3% in terms of accuracy compared to the methods in other papers, demonstrating objective performance.

• The Journal of the Korea Contents Association
• /
• v.22 no.10
• /
• pp.658-675
• /
• 2022

With the advent of the OTT platform, the world has become an era in which the same media content is shared and reacted in real time by being grouped into one culture. This study attempts a producer study of web novel writers, who are producers of the web novel market that is expanding into webtoons, dramas, and movies with IP (intellectual property rights) of the original story at a time when Korean K-content such as "Squid Game" and "Weird Lawyer Woo Young-woo" leads the global market. In this study, web novel writers were viewed as producers of commercial media content, not just 'Novelist', and their identities and characteristics of the labor process were examined. Web novel writers began writing web novels as a side job or two jobs, and cited the fact that they can make profits alone without barriers to entry and without incurring capital or facility costs. Although there is no barrier to entry, most writers experience severe failure in their first work, which is attributed to the misunderstanding that the word "writer" is someone who writes what they want in any genre. Web novels are different, so writers go through the process of realizing that in order to succeed by writing web novels, they must be thoroughly in the audience's shoes and write them according to the trends and codes they want. Web novel writers expressed their identity as "story sellers," "story producers," "people who can produce IP alone," and "people who satisfy fantasies that cannot be achieved in reality," and in common, there was a strong sense of being a person who provides stories and makes profits or sales. Regarding the burden of writing a huge amount of web novels, the writer with a high income expressed a generous position that "the income is higher than the effort," but ordinary writers complained of difficulties in the hard work, saying, "It seems like I am working hard on writing that I have to write constantly.

• Journal of Korea Port Economic Association
• /
• v.38 no.1
• /
• pp.101-111
• /
• 2022

As Asia's leading advanced country, Korea has an absolute advantage over foreign trade routes and maritime economies over inland countries. Following the change in social background, the original port area is for various reasons, and some ills are gradually revealing people's private interests. Due to this, it is the economic interest and future development space of the marine industry cluster in the port area that are directly affected and damaged. This study studied the relationship between marine industry clusters and port urban regeneration. It is intended to present the necessity and importance of activating the marine industry cluster through port urban regeneration while analyzing the regenerative design from the quantitative analysis angle. Therefore, first of all, the theoretical backgrounds were considered, and the cases of port cities that did well worldwide were analyzed according to the current status of the northern port of Busan, the research target site, through analysis. In addition, in order to increase the reliability of this study, the data of marine industry clusters and port city regeneration were reviewed using empirical analysis. Looking at the results of this study's case study and empirical analysis, it is a relationship that actually improved and interacted between the marine industry cluster and the port city regeneration. Through the study, it is expected that the Busan North Port Redevelopment Project will be promoted at the design, environmental, and economic level, and at the same time, it will be able to enhance its status as a marine city in Busan. The results show that, no matter which country or port city, the development of economy, society, culture and will inevitably promote the vigorous development of the marine industrial cluster, also, the port area development to a certain degree. will naturally the physical conditions of regional development obstacle through the port city of regeneration. This promotion will overcome.

• The Journal of Engineering Geology
• /
• v.31 no.4
• /
• pp.647-658
• /
• 2021

In this study, the change of temperature, chemical composition, and helium gas of thermal water in Pohang area was observed from January 2018 to June 2019 in order to interpret the relationship with earthquake events. During observation period earthquakes above M 2.0 within 100 km in a radius from a geothermal well occurred 58 including two earthquake events with a magnitude of 3.0~3.9 and two earthquake events with a magnitude of 4.0~4.9. We introduce a q-factor and earthquake effectiveness (ε) to express the influence of each earthquake as magnitude and distance factors. The geothermal well of 715 m deep was developed in the Bulguksa biotite granite, and the water temperature was observed in the variation from 51.8 to 56.3℃ during monitoring period. At M 4.1 and M 4.6 earthquake events, the increase of geothermal water temperature (𝜟T 2.6~4.5℃) was recorded, and slight change in specific ionic components such as SO₄ and Cl, and of chemical types on the Piper diagram were observed. In the ³He/⁴He vs ⁴He/²⁰Ne diagram, the original mixing ratio of helium isotope before and after the magnitude 4.1 earthquake was slightly changed from 83.0% to 83.2% of crust-origin ⁴He, and the from 16.3% to 16.7% of mantle-origin ³He. Hot-cold water mixing ratio before and after earthquakes by using the quartz and chalcedony solubility curves of the silica-enthalpy mixing model was calculated to interpret the temperature change of geothermal water. The model calculation shows the increase of 6.93~7.72% and 1.65~4.94% of hot water ratio at E1 and E2 earthquakes, respectively. Conclusively, the magnitude of earthquake for observable change in the temperature and helium isotope of thermal water is of 4.1 or higher and q-factor value of 30.0 or higher in the study site.

• Journal of Christian Education in Korea
• /
• v.69
• /
• pp.9-44
• /
• 2022

The purpose of this study is to restore religious education at home. Currently, Korean church education is facing a crisis. First, there is a decrease in the number of children in the church due to the problem of the low fertility rate. Second, the number of young people leaving the church is increasing. As a result, Maneun Church and church schools are being reduced or closed. In order to solve this problem, it is necessary to change from church school-centered education to family-centered faith education. This is because the restoration of faith education is also connected with the restoration of the Korean church in crisis. As an alternative to overcome the current crisis of church education, it is necessary to return to the original form of religious education. In other words, we must return to the way God commanded religious education through parents at home. The most important thing is to overcome and recover from the absence of religious education at home. A Christian home becomes a place of education that fulfills the primary responsibility of religious education for children. God has given his parents the primary authority and responsibility for the religious education of their children. However, amid changes in society and home, the educational function of the home was entrusted to other educational institutions or specialized teachers. Parents of Christian families tend to delegate their children's religious education to church schools by neglecting their educational authority and responsibility. Therefore, the purpose of this study is to reinforce that parents should have a Christian view of faith education and become the main agents of their children's faith education. Parents have the authority, responsibility, and duty as teachers for religious education given by God. The educational authority and responsibility of parents originate from God. God has commanded his parents to bring up their children in faith. Therefore, for parents to become the main agents of their children's religious education, restoration is needed in Christian home education. Therefore, the task of restoring the Christian family as a place of effective Christian education and fulfilling the educational mission of faith that God has given to parents is, first, that parents and the church must recognize the importance of Christian home education anew. Second, parents must have the correct awareness and mission in the Christian view of children. The mission of parents in a Christian home is to teach, train, and admonish their children in the Lord so that they can live with Christian values. Third, the church should actively support home education and form a deep bond between church education and home education.

• Journal of the Daesoon Academy of Sciences
• /
• v.43
• /
• pp.1-29
• /
• 2022

In this era of transnational migration, it is necessary to recognize the signs of the times regarding religion. During the globalization of Korean society, migration cannot be avoided, and as such, Korea should look towards hospitality with practical themes of religion and religious people aiming for peace. Therefore, this study examines the concept of 'conscience' in Daesoon Thought because this understanding of the conscience connects people to their heavenly endowed nature and their original selves. First, in order to explore the religious ideas of hospitality for transnational migration, this study viewed the issue through three analytical frames: exclusive perception, tolerant perception, and pluralistic perception, and then criticized these from the perspective of hospitality. Furthermore, hospitality was viewed as an attitude of attempting to expand one's sense of self in dealing with others. Religiously, it was derived that the expansion of one's sense of self should aim for relationships of Sangsaeng (相生 mutual beneficence) as these go beyond mere symbiosis. In addition, as a way to overcome otherness, the religious idea of unconditional hospitality towards migrants was explored focusing on the concept of conscience in Daesoon Thought. In Daesoon Thought, the mind is the source of Heaven and Earth and also the essence of human existence. There are two aspects of mind that arise in humans: conscience and private interest. In Daesoon Thought, the conscience enables human potential and aims for a return to the source. In other words, it is to abandon private-interest and regain one's nature and the essence of one's personality. This can be done through Mujagi (無自欺 Guarding against Self-deception); embodying and maintaining a mind that does not deceive itself. In Daesoon Thought, the practice of Sangsaeng ethics based on Mujagi is expressed as Haewon Sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence) and working for the betterment of others. Therefore, when the relational and communal perspectives of Daesoon Truth and Sangsaeng are reinforced, the argument for developing the practical ethics of Haewon Sangsaeng based on Mujagi into the transformation of the human spirit expressed as unconditional hospitality was found to be sound.

• Journal of the Daesoon Academy of Sciences
• /
• v.29
• /
• pp.37-68
• /
• 2017

This paper critically examines the role and function of religion prior to the full-out advent of the 4th industrial revolution. We can understand 'The vision of Daesoon Jinrihoe (大巡眞理會)' as a mission to foresee and create a prospective figure for a future society in the person of the Lord on High, Jeungsan (甑山) as a religious dimension. However, the existence ground of religion relies on giving positive meaning to the present time after reinterpreting religious doctrine to reflect changing realities. Jeungsan (甑山) said that the age to come is 'the age of the human majesty (人尊)'. This means that humans will take the lead and control the revolution of scientific technology to progress and benefit humanity. Problems such as 'human alienatio', 'increased polarization', and 'destruction of the environment' still arise and deepen because the motive of 'the Industrial Revolution' was built upon 'knowledge' within the context of a Knowledge-Based Society. Therefore, we can say that the role of religion will newly rise to the forefront in the era of the 4th industrial revolution. Consequently, religion should face matters squarely and suggest viable alternatives. This paper deals with reinterpreting the concept of 'the resolution of grievances for mutual beneficence (解冤相生)', one of the four teachings of Daesoon Jinrihoe, within the context of the coming era of the 4th industrial revolution. My research is divided into the following three parts: First, I determined the teachings of Daesoon Jinrihoe and the original meaning of 'the resolution of grievances for mutual beneficence', and then I disclosed the way we can reinterpret the general meaning of this concept for application in the ear of the 4th industrial revolution. Second, from the perspective of the religious dimension, I inquired into factors regarding alienation and conflict in the era of the 4th industrial revolution. I focused on human alienation from labor, identity confusion, potential conflicts between humans and post-humans, and the characteristics of the 4th industrial revolution. Third, I examined potential cures for alienation and conflict through the principle of the resolution of grievances for mutual beneficence. I tried to enlarge the interpretive prospects of Daesoon's main teaching in light of the era of the 4th industrial revolution through a new interpretation and application that employs the concept of 'the resolution of grievances for mutual beneficence (解冤相生)' in order to cure the alienation and conflict.

• (The) Research of the performance art and culture
• /
• no.41
• /
• pp.257-284
• /
• 2020

Goseong Ogwangdae started academic research in the late 1950s and was designated as a national intangible cultural asset in 1964. From the time of the academic survey to the time of designation, it was recorded as using paper masks, but when the recording image was filmed in 1965, it was already changed to wooden masks. In 1960, before being designated as an intangible cultural asset, the number of masks, which was 9 points, gradually increased to 19 points in 1964. It is necessarily included in the leper, Chorani, Malttuki, Cheongbo-Yangyang, Halmi, and Jemilju, but the character of the yangban is not yet clearly differentiated. Hwangbongsa and Sangju appeared as bare faces, and consumption, milling, Cheongbo-Yangyang are used together with Bibi and inspiration. It can be guessed that Bibi was not the appearance of a foreign object with horns as it is now, considering that Bibi and Madangsoi were used together. Since 1965, shortly after the designation, the whole of the Goseong Ogwangdae mask has been changed to a wooden mask. All the characters except for resident, courtyard, and top-of-the-line are wearing masks. Bibi, Hongbaek, and service masks have never appeared until 1964. The Yangban was changed to the closing ceremony with six people in the order of Won-Yangban, Baekje, Heukje, Cheongje, Hongbaek, and Jonggadoryong. Starting in 1969, the mask enters the stable period where the kind is the same as the present. Bibi-Yangban uses both the Won-Yangban and the Jemilju uses the Somu, but all other characters use the individual mask to use a total of 18 masks. The Yangbans are clearly differentiated, and a total of seven Yangban appear. The reason why the change in the type of mask and the expression of material is so large is that the first generation of mask makers died and the tradition of mask production was cut off, but there is also a cause of the extreme change in the environment of the drama that the performers who joined after the designation had to face. Also, it is closely related to the change of the times when the meaning and weight of masking in masking has changed. At that time, the performers were not so tied to the current concept of 'original form' that they preserved the appearance of the designated time. Originally, Goseong Ogwangdae was centered on improvisation dance, not the formalized dance as it is now, and there was a certain fluid aspect in the retelling, so it was flexible in the use of masks even before the designation of cultural assets. Strict rules did not apply in the details, as it was a self-sufficient play by the performers, not an offer event. The form and contents of this fluid play are changed to preparation for the performance while preparing for the folk art contest. As the subject of the contest in self-sufficient play, dance, costumes, and props became more and more colorful as well as dancing, costumes, and props. As a result, participation in the contest brought about changes in the overall performance and changed the mask, which was accepted within the preservation society.

• Journal of the Daesoon Academy of Sciences
• /
• v.41
• /
• pp.179-217
• /
• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.

• SUVANNABHUMI
• /
• v.3 no.1
• /
• pp.47-66
• /
• 2011

Malay society is rooted on the Islamic concept. That Islam influenced every corner of that Malay society which had ever been an edge of the civilizations of the Indus and Ganges. Once the letters of that Hindu religion namely Sanscrit was adopted to this Malay society for the purpose of getting the Malay language, that is, Bahasa Melayu down to the practical literation but in vain. The Sanscrit was too complicated for Malay society to imitate and put it into practice in everyday life because it was totally different type of letters which has many of the similar allographs for a sound. In the end Malay society gave it up and just used the Malay language without using any letters for herself. After a few centuries Islam entered this Malay society with taking Arabic letters. It was not merely influencing Malay cultures, but to the religious life according to wide spread of that Islam. Finally Arabic letters was to the very means that Malay language was written by. It means that Arabic letters had been used for Arabic language in former times, but it became a similar form of letters for a new language which was named as Malay language. This Arabic letters for Arabic language has no problems whereas Arabic letters for Malay language has some of it. Naturally speaking, arabic letters was not designed for any other language but just for Arabic language itself. On account of this, there occurred a few problems in writing Malay consonants, just like p, ng, g, c, ny and v. These 6 letters could never be written down in Arabic letters. Those 6 ones were never known before in trying to pronounce by Arab people. Therefore, Malay society had only to modify a few new forms of letters for these 6 letters which had frequently been found in their own Malay sounds. As a result, pa was derived from fa, nga was derived from ain, ga was derived from kaf, ca was derived from jim, nya was derived from tha or ba, and va was derived from wau itself. Where must these 6 newly modified letters be put on this Arabic keyboard? This is the very core of this working paper. As a matter of course, these 6 letters were put on the place where 6 Arabic signs which were scarecely written in Malay language. Those 6 are found when they are used only in the 'shift-key-using-letters.' These newly designed 6 letters were put instead of the original places of fatha, kasra, damma, sukun, tanween and so on. The main differences between the 2 set of 6 letters are this: 6 in Arabic orginal keyboard are only signs for Arabic letters, on the other hand 6 Malay's are real letters. In others words, 6 newly modified Malay letters were substituted for unused 6 Arabic signs in Malay keyboard. This type of newly designed Malay Jawi Script keyboard is still used in Malaysia, Brunei and some other Malay countries. But this sort of keyboard also needs to go forward to find out another way of keyboard system which is in accordance with the alphabetically ordered keyboard system. It means that alif is going to be typed for A key, and zai shall be typed when Z key is pressed. This keyboard system is called 'Malay Jawi-English Rumi matching keyboard system', even though this system should probably be inconvenient for Malay Jawi experts who are good at Arabic 'alif-ba-ta'order.