• Journal of the Korean housing association
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• v.16 no.2
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• pp.11-17
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• 2005

The purpose of this study is to find the characteristics of planning factors to the outdoor space of the olympic village munchen. The result of the research are follows; 1) The horizontal gardens of the low buildings and hanging gardens on the terraces of the high-rise buildings are intended as a continuation of the concept of the modelled landscape. 2) By virtue of the choice of the type of building and the way in which the buildings are staggered, the residents have an unimpaired view of the green spaces and recreation areas. 3) Leisure value is further enhanced by the proximity of the residential arms to the footpath running north to south. 4) The terraces allow the residents to enjoy more sun and sky, so that the view into the distance is the rule. 5) To improve orientation, the pedestrian paths to the residential wings are also situated directly over the underground vehicle-access roads.

• Proceedings of the KIPE Conference
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• 1998.10a
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• pp.518-523
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• 1998

In this paper, a noble dead time minimization algorithm is presented for developing the outputs of inverters. The adverse effects of the dead time are examined. The principle of the proposed algorithm is explained with the conduction modes of the output currents. The H/W and the S/W construction method of the proposed algorithm are also presented. The validity of the proposed algorithm is verified by comparing simulation and experimental results with those of the conventional methods. It can be concluded from the results that the proposed algorithm have the virtue which is able to ruduce the numbers of inverter switching and the harmonics in the output voltages, and which make the output voltage equal to the reference value.

• Progress in Superconductivity
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• v.3 no.2
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• pp.146-150
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• 2002

We performed the point contact spectroscopy on newly discovered superconductor $MgB_2$ thin films with Au tip. In the point contact spectroscopy of the metallic Sharvin limit, the differential conductance below the gap is twice as that above the gap by virtue of Andreev Reflection. After some surface cleaning processes of sample preparation such as ion-milling and wet etching, the obtained dI/dV versus voltage curves are relatively well fitted to the Blonder-Tinkham-Klapwijk (BTK) formalism. Gaps determined by this technique were distributed in the range of 3meV~ 8meV with the BCS value of 5.9meV in the weak coupling limit. We attribute these discrepancies to the symmetry of the gap parameter and the degradation of the surface of the sample. We also present the temperature dependence of the conductance vs voltage curve and thereby the temperature dependence of the gap.

• 제어로봇시스템학회:학술대회논문집
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• 1999.10a
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• pp.88-91
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• 1999

The purpose of this paper is to propose an approach to design a robust servo controller based on the Mixed H$_2$/H$\sub$$\infty$/ theory. In order to do this, we first modify the generalized plant for the usual H$\sub$$\infty$/ servo problem to a structure of the Mixed H$_2$/H$\sub$$\infty$/ minimization problem by virtue of the internal model principle. By doing this, we can divide specifications adopted for robust servo system design into H$_2$and H$\sub$$\infty$/ performance criteria, respectively. Then, the mixed H$_2$/H$\sub$$\infty$/ problem is solved in order to find the best solution, by which we can minimize H$_2$-norm of the transfer function under the condition of H$\sub$$\infty$/-norm value, through Linear Matrix Equality (LMI).

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.77-108
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• 2019

The purpose of this paper is to clarify the characteristics of 'Podeok' in Daesoon Jinrihoe. The term Podeok can cause some misunderstanding as the same word Deok (德 virtue) has long been used in the Eastern Tradition. In other words, for most people who are used to traditional thought, Podeok may be conflated with the similar word 'Deok (virtue)' as used within Confucianism. People who are familiar with Confucian culture might thereby misunderstand the term Podeok as an aspect of Confucian moral ethics, or they could misconstrue Daesoon Jinrihoe as having appropriated and misused Confucian ideas. Furthermore, there are other problems that could arise if people compare Daesoon Jinrihoe's 'Podeok' with 'Deok (virtue)' as used by Laozi. While Deok in Laozi's usage represents the ability of an individual who can exercise his or her rationality with excellence, Deok in Daesoon Jinrihoe indicates the idea of actualizing Mutual Beneficence and the conditions that enable Mutual Beneficence. If one understands Deok as used by Laozi to contain the meaning of Mutual Beneficence, then it is possible to think that the two tradition share a similar meaning of Deok as Podeok in Daesoon Jinrihoe pursues Mutual Beneficence as its ultimate value. In order to preemptively correct these misunderstandings, I need to clarify how the idea of Deok was born out of traditional thought and what meanings it embodies. Additionally, it is necessary to examine how it became meaningful in Confucianism, and how it was criticized and ascribed new meanings in Laozi's thought. Through these clarification, it will become clear that Deok originally indicated a religious ritual that the king of the Zhou Dynasty performed after receiving the heavenly mandate and assuming rule over the nation. Later, this idea was transformed into a moral virtue and norm by Confucius. This moral virtue and norm was criticized by Laozi as an unnatural form of control as it was understood by Laozi as a teleological argument justifying whether or not lives were to be saved or sustained based on the perceived merits of each individual. On the contrary, Deok in Daesoon Jinrihoe and traditional thought stand on a totally different theological bases. Deok in Daesoon Jinrihoe is a means to practice and realize the truth of the earthly paradise of the Later World and the truth of Mutual Beneficence which were posited to the world through Kang Jeungsan's Works of Haewon (grievance resolution) that resolved the pattern of mutual conflict that characterized the Former World. Therefore, the idea of Podeok in Daesoon Jinrihoe gains completion only on the premises of Haewon Sangsaeng (resolution of grievances for mutual beneficence) and Boeun Sangsaeng (reciprocation of favors for mutual beneficence), and the way to practice Podeok is to practice Haewon Sangsaeng and Boeun Sangsaeng. In addition, the subordinate virtues such as loyalty, filial piety, and faithfulness that exist within Daesoon Jinrihoe's religious practice are not same as those of traditional thought. They are new concepts of virtues drawn from the cosmological laws of Daesoon Jinrihoe. To be specific, the virtues of Daesoon Jinrihoe are not rules that create discrimination and mutual conflict, but are instead ethical rules established upon the basis of Heaven and Earth having been newly organized, and thus, they will bring virtuous concordance, harmonious union, and mutual beneficence. The idea of 'Podeok' in Daesoon Jinrihoe can be understood as a religious practice that requires doctrinal understanding and tangible practice in daily life of followers. In other words, it is not the same Deok of earlier traditional thought in East Asia, but is instead a religious truth by which practitioners realize the truth of Sangje's Works of Haewon in human world as they practice Haewon Sangsaeng and Boeun Sangsaeng.

• (The)Study of the Eastern Classic
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• no.57
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• pp.137-168
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• 2014

The purpose of this study is to search for the main content system and Confucian meaning of "Yu Shu;虞書" of "The Book of Documents; 書經". This research covers two things: first, the form of The Book of Documents and the main content system of "Yu Shu". The Book of Documents consists of 4 main dynasties' Shu in ancient chinese history; "Yu Shu" 5 chapters, "Xia Shu; 夏書" 4 chapters, "Shang Shu; 商書" 17 chapters, and "Zhou Shu; 周書" 32 chapters, for a total 58 chapters. This book is organized in the form of six formalities(六體) or ten examples(十例). Second, the Confucian value of The Book of Documents and philosophical meaning of Yu Shu. Yu Shu shows a benign rule(仁政), confucianism ideal politic, as an historic example of a benevolent administration. By this research, we recognize that the tradition of abdication in the confucian society and the way of selecting people are theoretical foundation of politics based on people, rule by virtue and, by extension, a dynastic revolution. In addition, governing a country and rule the world that is treated in Yu Shu are a theory of leadership and moral training as a background of "Da Xue"(大學; Great Learning). Furthermore, Xiao(孝;filial piety) emphasized on this book is the main virtue of leaders and core value of practical action among the human relation. by extension, we recognize that the "Yu Shu" is the origin of "Xiao Jing; 孝經".

• Journal of Korean Philosophical Society
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• v.137
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• pp.57-79
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• 2016

The purpose of this paper is to explain MacIntyre's critique of moral pluralism of modern society and reveal the limits of his critique of liberalism. It is a distinctive feature of the social and cultural order that we inhabit that disagreements over central moral issues are peculiarly unsettleable. Debates concerned with the value of human life such as those over abortion and euthanasia, or about distributive justice and property rights, or about war and peace degenerate into confrontations of assertion and counter-assertion because the protagonists of rival positions invoke incommensurable forms of moral assertion against each other. We usually call this situation 'modern moral pluralism' and concede as the natural outcome of the activities of human reason under free institution. But in After Virtue, MacIntyre vigorously criticizes modern moral pluralism. The main cause he took which brought about this state of affairs was the failure of 'the Enlightenment project'. According to MacIntyre, the Enlightenment project which has dominated philosophy for the past three hundred years promised a conception of rationality independent of historical and social context, and independent of any specific understanding of man's nature or purpose. But not only has that promise in fact been unfulfilled, the project is itself fundamentally flawed and the promise could never be fulfilled. In consequence, modern moral and political thought are in a state of disarray from which they can be rescued only if we revert to an Aristotelian paradigm, with its essential commitment, and construct an account of practical reason premised on that commitment. But one of the deepest difficulties with the argument of After Virtue is that the very extent of its critique of the modern world seems to cast doubt on the possibility of any realistic revival under the conditions of modernity of the Aristotelianism which MacIntyre advocates. Especially when we consider we are not only the characters found in our narratives but also we ourselves are the author of our own narratives. Moral pluralism is not seen as disaster but rather as the natural outcome of the activities of human reason under enduring free institutions.

• Journal of Pharmaceutical Investigation
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• v.33 no.3
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• pp.245-253
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• 2003

Dissolution profile comparsions can be done by virtue of the similarity factor $(f_2)$. It is a logarithmic reciprocal square root transformation of the sum of squared error of % dissolution differences between two profiles at several time points. It gives information on the degree of similarity between the two profiles: An $f_2$ value between 50 and 100 suggests the similarity/equivalence of the two dissolution curves being compared. The objective of this report was to provide a careful examination on the $f_2$ metrics in detail. It was shown that $f_2$ values exceeded 50, when relative differences in % dissolved between two products were less than 15% at all time points. The similarity factor value was also found to be greater than 50, in cases when absolute % dissolution differences were below 10% at all time points. Interestingly, the $f_2$ value was changed by the number of the time points selected for calculation. In particular, $f_2$ tended to have higher values, when the $f_2$ metrics used a large number of time points in which % dissolved reached plateau. Finally, since the similarity factor was a sample statistics, it was impossible to infer type I/II errors and sampling error. Despite certain limitations inherited in the $f_2$ metrics, it was easy and convenient to evaluate how similar the two dissolution profiles were.

• The Journal of Korean Institute of Communications and Information Sciences
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• v.41 no.4
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• pp.404-414
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• 2016

So called quaternary quasi-orthogonal sequence spatial modulation (Q-QOS-SM) has been presented with an advantage of improved throughputs compared to the conventional SM and generalized spatial modulation (GSM) by virtue of a larger set size of QOSs and its minimized correlation value between these QOSs. However the Q-QOS-SM has been originally invented for limited transmit antennas of only powers of two. In this paper, by extending the Q-QOS-SM to any number of transmit antennas, we propose a generalized Q-QOS-SM, referred as G-QO-SM. Unlike the conventional Q-QOS-SM using the Q-QOSs of length of any power of two, the proposed G-QO-SM is constructed based on the Q-QOSs of only the lengths of 2 and 4. The proposed scheme guarantees the transmission of the total $N_t$ spatial bits with $N_t$ transmit antennas, and thus achieves greatly higher throughputs than the other existing schemes including the SM, GSM, Q-QOS-SM, Quadrature-SM, and Enhanced-SM. The performance improvements of the proposed G-QO-SM is justified by comparing the analytically derived BER upper bounds and also the exact Monte Carlo simulation results.

• International Journal of Costume and Fashion
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• v.4 no.2
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• pp.18-29
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• 2004

The purpose of this study was to analyze the formative beauty of metro sexual expressed on the 21C men's fashion. in 21C, metro sexual is being accepted as an object to lead the world consumption culture, and it is said to be most appropriate to the definition as a model that can determine the most modern men. Moreover, with well being life style, it shows characteristic that expresses chic sense through fashion. The results of the study were as below. 1. In recent men's wear, sensory feminine that looks young and trendy is being presented through clothes, rather than the image of men who are strong. Therefore, by wearing splendid flower print, bold color and gorgeous accessories, men send off their attractions. 2. The recent body king syndrome gave new aesthetic value on men's body. Therefore, men's body is becoming cultural icon of metro sexual as another face that shows social status and cultural taste. 3. The men's image of metro sexual that is felt from softer skin and hair than women, and well-built body is appealing more through body conscious look. Here, men's body silhouette is being sublimated aesthetically through design with various materials such as see-through and leather etc., and this is body conscious image that can be seen only in metro sexual. Like this, metro sexual fashion sense was expressed by feminine softness sometimes, and beautiful body silhouette sometimes by expressing one's sexiness enough, being away' from conceptual masculine. Therefore, the appearance of metro sexual can be understood that men's body exposure is becoming a social virtue that expresses beauty.