• Korea and Global Affairs
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• v.2 no.1
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• pp.5-44
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• 2018

The Buma Uprising, which took place in Busan and Masan from 16 to 20 October 1979, was a challenge against the contradictions of the Yushin Regime. Only after 6 days from the insurrection, the 10 26 Accident transpired, in which the then president Park Chung-hee was assassinated, and the Buma Uprising, which acted as the fuse to the shooting, remained as an 'incomplete uprising'. To commensurate with the subject of the paper 'The Truth about Buma Uprising and Historical Reflection', the purpose of this study is to explore how the uprising began, unfolded, and oppressed by comparing it with Busan Uprising and Masan Uprising. It also focuses to discuss, in detail, the effect of the demonstration by college students and the general public and suppression by the forces of the police and military on President Park and his government. This year, we celebrate the 39th anniversary of Buma Uprising, and with all the issues of discovering the truth, restoration of reputation and more, there are decisions and resolves to make including amendment of the legal system. However, there are certain groups of people who act as they led the uprising and mislead and exploit the facts of the events through illegitimate records and testimony, making it impossible to determine the truth. Discovering the truth will require acquisition of objective materials, testimony of those involved in the event and field research as well as imposition of legal and social punishment on those who distorted the truth about the event.

• Journal of Korean Philosophical Society
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• v.137
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• pp.193-223
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• 2016

This research examines the recognition of nature as identified by Zhuangzi through the man of truth. Zhuangzi defines inactivity as an act of nature and personifies it as the man of truth, a holy man who achieves salvation. It is the stage that is united with nature by breaking out of secular restriction and achieving the absolute liberal spirit. The man of truth is the origin enabling all the acts of nature. And since the existence of all living things is connected, the change of life and death complies with the operation of nature. It is an irresistible destiny for all human beings. Therefore, the duty of nature recognizes the life and death of all creation into a single perspective. In this sense, the feelings of joy and sorrow that human beings feel are unnecessary. When following the duty of nature and destiny, which is to break out of secular desire and empty the mind, it is possible to go to the stage of futility and enjoy a silent and comfortable life. Zhuangzi explains it as living free from worldly cares, which is the stage of 'Soyoyoo(逍遙遊)'. In this thesis, the principles of courtesy and the virtue of Confucianism are stated and are contrary to the concept of futility asserted by Zhuangzi. But, a different approach could be attempted which recognizes a superman who is even more evolved from the man of truth. The philosophical ideology of Zhuangzi could be a necessary factor for modern people and his oriental natural spirit should be highly appreciated.

• Lingua Humanitatis
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• v.7
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• pp.123-155
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• 2005

This paper concerns different forms of poetic thinking, each of which attempts to investigating truth of being on the ground of its idiosyncratic feature. The horizon evoked via these practices, however, is the Absolute where any plausibility of communication be fundamentally blocked off. Poetry, for instance, relinquishes its semantic auto-referentiality in order to be expressive of something unsayable. Poetic diction, coming-into-being, and sound with no meaning are those three expressive modes that I will examine in terms of the so-called "poetic thinking."

• Proceedings of the Korean Institute of Intelligent Systems Conference
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• 2003.09a
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• pp.579-582
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• 2003

In this paper, we propose a 4-step inference method needed for constructing a natural language communication system. The method is used to obtain fuzzy quantifier Q′when QA is Fisr τ⇔ Q′(m′A) is mF is m"is τ is inferred (Q, Q′: quantifiers, A: fuzzy subject, m′, m": modifiers, y: fuzzy predicate, τ: truth qualifier). We show that Q′is resolved step by step for two types of Q, including a non-increasing type (few,...) and a non-decreasing type(most,...).

• Journal of the Korean Institute of Telematics and Electronics B
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• v.31B no.8
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• pp.201-210
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• 1994

We proposed so-called AFHR (adaptable fuzzy hyper-resolution principle) that can manipulate uncertain knowledge and tune the range of resolution. The AFHR can make a rangable resolution to execute an efficient resolution and can represent linguistic truth values. In this paper, we introduce new concepts of law of contrary, meaningless range level for truth values and strict degree of adaptable resolution. We show that the differences of AFHR and existing fuzzy resolution. Finally we prove completeness of AFHR.

• Korean Architects
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• no.11 s.463
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• pp.12-13
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• 2007

• Nuclear industry
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• v.27 no.8 s.294
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• pp.56-57
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• 2007

• 대한치과교정학회:학술대회논문집
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• 2000.11a
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• pp.36.1-36.1
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• 2000

• Journal of the Korean Society of Hazard Mitigation
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• v.7 no.4
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• pp.19-29
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• 2007

This study compares various ground-truth designs of radar rainfall using rain-gauge data sets from Korea Meteorological Administration (KMA), AWS and Ministry of Construction and Transportation (MOCT). These Rain-gauge data sets and the Mt. Gwanak radar rainfall data for the same period were compared, and then the differences between two observed rainfall were evaluated with respect to the amount of bias. Additionally this study investigated possible differences in bias due to different storm characteristics. The application results showed no distinct differences between biases from three rain-gauge data sets, but some differences in their statistical characteristics. In overall, the design bias from MOCT was estimated to be the smallest among the three rain-gauge data sets. Among three storm events considered, the jangma with the highest spatial intermittency showed the smallest bias.

• Journal of Korean Philosophical Society
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• no.116
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• pp.79-103
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• 2017

According to Heidegger, the world is disclosed in dependence on Dasein, whose existence is different for each of us. Then it is questioned how the common world can be established in spite of the individual existence of Dasein. After reviewing the preceding researches on this question, I would like to elucidate the individual and common world-disclosure based on Heidegger's lecture in 1928/29. Heidegger, in this lecture, has a vast discussion of the relationship between the common being (Mitsein) and truth. According to him, since truth is essentially communal so that it can not be privatized by individual Dasein, the space of truth encountered by a Dasein is already open to all other Dasein. The fact that the space of truth held by each of Dasein is open to all others implies a common open area that encompasses it. And this common open area is no different to the world. The world is already ontologically disclosed in common, and on the basis of this common world-disclosure, each Dasein discloses its own world according to its life history and situation.