• Transactions of the Korean Society of Automotive Engineers
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• v.4 no.6
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• pp.247-259
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• 1996

Kinematic design sensitivity analysis for vehicle in suspension systems design is performed. Suspension systems are modeled using composite joins to reduce the number of the constraint equations. This allows a semi-analytical approach that is computerized symbolic manipulation before numerical computations and that may compensate for their drawbacks. All the constraint equations including design variables are derived in symbolic equations for sensitivity analysis. By directly differentiating the equations with respect to design variables, sensitivity equations are obtained. Since the proposed method only requires the hard point data, sensitivity analysis is possible in suspension design stage.

• International Journal of Contents
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• v.2 no.3
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• pp.18-21
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• 2006

Nowadays, many people enjoy playing games in computer. In this kind of game, people often meet NPC (Non Player Character). It is the virtual character in simplified form of real player and exits in most of current computer games. Various NPCs add the reality and atmosphere of the game as well as help players. There are several techniques to embody NPC, but developers generally use AI technique. This paper discusses some artificial intelligence techniques used in game contents. Especially this paper focuses on the AI techniques used in computer games in terms of the two main approaches, symbolic approach and sub-symbolic approach.

• Journal of architectural history
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• v.18 no.5
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• pp.41-58
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• 2009

The purpose of this study is to investigate the symbolic meaning of pattern designs attached on the main building of Chungcheongnam-do Provincial Government (CPG). While most of researches mainly focused on the value and evaulation of the CPG building in terms of architectural history, relatively little insight has been gained on the symbolic meaning and mature of the pattern designs. What king of connections are related between the emblem of Governor-General of Chosun(Korea) and those of CPG? What symbolic meanings are engraved on the pattern designs? The researcher then took up the task of elucidating symbolic meanings of patterns and their relation to the building. The existing pattern of the outer wall of the CPG building consists of the symbol of sun(太陽輪), mums(菊花輪), and angle of stairs(雁大角). According to the Japanese Studies of emblems, these visual elements symbolize 'the sun of Japan'((日の丸) or 'the emperor', 'the royal family', and 'rays of the sun'. Based on these preliminary findings, the researcher considered the following in-depth connections: (1) relations with the emblem of Governor-General of Chosun, (2) relations with the emblems of local autonomous entity, Kyoungsung in Chosun. (3) relations with the emblem designs of the local provinces in Japan etc. In conclusion, patterns of the main building were not just an architectural decoration, but they had significant meanings utilizing design elements and methods adopted by local autonomous entities in Japan, The patterns found at the ceilling and floor of hall in the CPG building were associated with the emblem of Governor-General of Chosun. Therefore, all the patterns of the CPG building are powerful symbols that have meanings for the colonial rule by using the shape and method of city identities that Japanese local provinces had enacted. That is, it came out into the open that they were designed for special meanings that Korean and Japanese are united as a single body(內鮮一體) for a subject of the Emperor of Japan(皇國臣民).

• The Research Journal of the Costume Culture
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• v.11 no.5
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• pp.737-752
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• 2003

The purpose of this study is to understand the medieval culture and medieval religious costume by analysing and grasping the formative characteristics of image of medieval religious costume in the modern fashion that were represented to the modern fashion, and also to offer materials to predict the history of fashion in the future by considering the progress of modern fashion and recognizing the fashion to be progress. To examine the image of medieval religious costume in the modern fashion, this thesis divided it into avant-garde image, symbolic image, and mysterious image. These can be summarized as follows. First, in avant-garde image, the harmony between characteristic eroticism and heterogeneous materials are expressed and the formative change of religious costume into general costume are expressed. Second, in symbolic image, the symbolic meanings of the medieval clergy man's costume is expressed in modem fashion while its religious meanings and senses are expressed with symbolic image. Third, in mysterious image, the abundant and profound lights and colors express the mysterious senses of the costume and sanctity applied with mosaic painting and stained glass techniques, utilizing the splendor jewelry, spangle and materials, and most of its image reflects exotic and embellish tendency. As a result, this thesis could be described as follows; Previous religious costume of clergy man was used as a mediator between general devotee and God in ceremony, and it was worn by the general devotee to express devotion. This religious costume was utilized in modem fashion, and it gave the avant-garde image and symbolic image of religion. In addition to it, mysterious image was expressed with exotic and embellish tendency.

• Journal of the Korean Society of Clothing and Textiles
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• v.37 no.8
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• pp.1029-1043
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• 2013

The pearl is a highly valuable gem that has historically represented wealth and power. Pearl necklaces have developed intro various types and represent an essential status item for modern women. This study first examines the symbolic and various meanings of pearls. Second, this study examines wearing types and pearl necklace patterns based on historical figures and modern fashion icons famous for personal displays of pearls. This study examines and analyzes various specialty publications about jewels, history of costumes, fashion magazines, academic research data, and internet search results. The conclusion of this study is as follows. Pearls have various symbolic meanings that are unlike other gems. Pearls represent purity, innocence, marital fidelity, an intimate relationship with the moon, frozen tears of God, solitude, triumph over adversity, wisdom, and sensual attraction. The societies and people traditionally famous for pearls were the Roman Empire, Queen Cleopatra of Egypt, Queen Theodora of the Byzantine Empire, Queen Elizabeth I, Queen Marie Antoinette, Empress of Eugenie Napoleon III, and Queen Alexandra. They showed a special affection for pearl necklaces and various wearing patterns unique to the time. Their pearl necklaces became a historic and symbolic legacy. Reestablished through the costume jewelry of cultivated pearls designed by Coco Chanel in the $20^{th}$ century, the pearl necklace has showed a variety of fashion trends in addition to a traditional symbolism of wealth and power. Josephine Baker, Louise Brooks, Marilyn Monroe, Elizabeth Taylor, Jacqueline Kennedy, Queen Elizabeth II, Princess Diana, Michelle Obama and Sarah Jessica Parker have worn notable pearl necklaces and established an individual style that utilizes the adornment of fashionable and stylish pearl necklaces. They have worn pearl necklaces while applying various fashion trend motifs to symbolic pearl features of that have changed the perception of the pearl and themselves.

• Journal of the Korea Convergence Society
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• v.9 no.4
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• pp.127-135
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• 2018

Men are ambivalent since they have good and evil at the same time. To concretize this evil further, men created symbolic icons of evil with formative elements by giving shape to it. Thus, this researcher would investigate and analyze the concept of evil and the formativeness appearing when the essence of humans' evil is expressed as symbolic icons. For this purpose, items for the classification of formativeness were constructed, and questionnaires were prepared to draw the results of an analysis as follows. As for the type of composition, symbolic icons of evil were expressed by pictures or signs, rather than letters. The objects of expression were characters and animals in myths. As for the layout, most were expressed in a radial shape. As for the method of description, most were in the forms of simplicity and complexity, and as for the outer form, most were circles. It was noted that the symbolic icons in which items with these types of composition had high scores, were drawn, used and developed in formative relations with each other.

• Journal of Korea Society of Industrial Information Systems
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• v.17 no.3
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• pp.83-94
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• 2012

This study was designed to identify and develop the measurement items of symbolic image (personality) of most preferred Korean companies in adaptation of prior research of brand personality. From the common factor analysis, factors were extracted to five dimensions: Sincerity, Competence, Affection, Excitement, and Sophistication. In this survey, we collected data from the 558 respondents and performed a structural equation model using AMOS 16.0. The result of the confirmatory factor analysis indicated that the measurement model of Korean corporate symbolic image could be effectively used to envision the personality of Korean companies with similar context of brand personality research. Furthermore, this empirical study showed interesting results. One of unique Korean emotions, affection factor, was derived from this research as well and it is also proven that the Korean-corporate symbolic image could be used to measure the corporate personality and it should be continuously reinterpreted with deviation of socio-cultural changes rather than adhering to standardized paradigm.

• Journal of Korean Philosophical Society
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• v.152
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• pp.59-79
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• 2019

The main purpose of this paper is to critically examine the intractable problems of Peirce's notion of 'symbol' as a higher and perfect mode of sign, and present a more appropriate account of the higher status of symbol from an experientialist perspective. Peirce distinguished between icon, index, and symbol, and suggested symbol to be a higher mode of sign, in that it additionally requires "interpretation." Within Peirce's picture, the matter of interpretation is to be explained in terms of "interpretant," while icon or index are not. However, Peirce's conception of "interpretant" itself remains fraught with intractable opacities, thereby leaving the nature of symbol in a misty conundrum. Drawing largely on the experientialist account of the nature and structure of symbolic experience, I try to explicate the complexity of symbol in terms of "the symbolic mapping." According to experientialism, our experience consists of two levels, i.e., physical and symbolic. Physical experience can be extended to symbolic level largely by means of "symbolic mapping," and yet is strongly constrained by physical experience. Symbolic mapping is the way in which we map part of certain physical experience onto some other area, thereby understanding the other area in terms of the mapped part of the physical experience. According to this account, all the signs, icon, index, and symbol a la Peirce, are constructed by way of symbolic mapping. While icon and index are constructed by mapping physical level experience onto some signifier(i.e. Peirce's "representamen"), symbol is constructed by mapping abstract level experience onto some signifier. Considering the experientialist account that abstract level of experience is constructed by way of symbolic mapping of physical level of experience, the symbolic mapping of abstract level of experience onto some other area is a secondary one. Thus, symbol, being constructed by way of secondary or more times mapping, becomes a higher level sign. This analysis is based on the idea that explaining the nature of sign is a matter of explaining that symbolic experience, leaving behind Peirce's realist conception of sign as a matter of an event or state of affairs out there. In conclusion, I suggest that this analysis will open up new possibilities for a more appropriate account of the nature of signs, beyond Peirce's complicated riddles.

• Journal of applied mathematics & informatics
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• v.16 no.1_2
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• pp.91-104
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• 2004

A modification of the gradient method of convex programming is introduced. Also, we describe symbolic implementation of the gradient method and its modification by means of the programming language MATHEMATICA. A few numerical examples are reported.

• Journal of the Korean Society of Costume
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• v.30
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• pp.85-99
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• 1996

This study has been made to examine the symbolic meaning of our traditional costume colours based on the theory of yin-yang Wu-hsing the interaction of yin and yang with the rotation of the five agents wood firt earth metal and waters. Presenting the spirt and the life of our race the costume culture has been keep-ing its own systematic symbol. Being sensible the colour has to be under-stood as the colour sense therefore the cos-tume colour has begun to have the symbolic meaning with the feeling or the mental value. According to the theory of yin-yang wu-hsing the costume colour has presented our racial sprit way of thinking and way of life for a long time and it has become the tra-ditional culture at last. Based on the doctrine of cosmic harmony through the motion of yin and yang or the passive and active elements are their five agents form the material force of everything. The order of nature has its counterpart in five symbolic costume colours wood-blue ; fire-red: earth-yellow; metal-white: water-black. The five colours are called the primary colours. which produce the next compound colours. Accepted in the social system as well as the social stats the costume colour has set up systematically. The theory of Yin-yang Wu-hsing has given the five colours the symbolic meanings and its mainstream has been the function of Sangsaeng and Sangeuk which are genera-ted by the power of virture. The former is mu-tually beneficial while the latter destructive. The colour as a costume colour has been made distinction between the colour of the up-per classes and the colour of the middle and lower classes and the specific colour has presented the symbolic meanings. The yeollow the red and the purple have been regarded as the colour of king queen and upper classes Being the colour recognition the costume colour has been established by the society and the race generally Implied the spiritual elements the colour recognition could select the lucky colour in accordance with one's des-tiny. Besides the colour recognition has begun to appear as the racial costumes to protect the society and to pray for good fortune. According to the theory of Yin-yang Wu-hsing the costume colour has been forming through our long history and has become our costume culture. Therefore the colour of the costume has signified not only the colour sense but also the important symbolic meanings.