• Journal of the Korean Society of Manufacturing Technology Engineers
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• v.6 no.1
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• pp.109-114
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• 1997

In the past few decades, the measuring instrument industries have made rapid progress with increase on the demand in industries such as precision instrument, chemistry, electronics, industrial measurement and automobile. Thus, development strategy and technical advancement are required for both securing the competitiveness on products in the world market and industrial development. Intensifying competitiveness of measuring instrument is needed in the world market. It can be achieved by development of measuring instrument holding comparative priority. A development strategy should be drawn up in the long-term point of view for coping with the increasing demand of measuring instrument and securing competitiveness in the world market.

• Cross-Cultural Studies
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• v.34
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• pp.93-114
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• 2014

Gaston Bachelard had a revolutionary progress in the field of human understanding by proposing his theory of image and imagination. His theory of the new image was so powerful, almost all areas of human science, particularly that of literary criticism, were strongly influenced and this influence continues until today. Today almost everyone accepts his theory of the image without much objection, but not rarely asked where began his transfer from the philosophy of science to the images. We propose a hypothesis that the beginning of the new concept of Bachelard's image was inspired by studies of contemporary science, especially quantum mechanics. The Heisenberg's uncertainty principle was the core of quantum mechanics, and opens new perspectives on the material world. We could summarize the message of the uncertainty principle : the material world is made up of various layers, and the material can not be measured by the location and movement at the same time. So we must have a new point of view of another dimension to know this material world. Bachelard had accepted this view of Heisenberg and developed his own theory of epistemological rupture. What is revolutionary in the theory of Bachelard's image is the fact that he looked at the images with the new perspective. The human psyche is another world compared to the rational world that dominates our daily lives. Bachelard insists that the image can not be explained by the concept. The fantasy world is a totally different world to that of rationality. That is why it can not be explained by the language of rationality as the concept. The imaginary world exists independently of the real world, but it is superimposed on the real world. These two worlds are influencing each other, and it is between these two world where our daily lives continues. The declaration of Bachelard 'image is a specific reality' is never a metaphor or rhetorical expression. This is an ontological expression that must truthfully. The imaginary world is a world built on the image and it works according to its own law. It is not a representation or copy of the real world. But the world of imagination are not alone. It exists in the same time and space with the world of science. It is superimposed with the world of science. Both two world influence each other. Bachelard has made a revolutionary change by studying the images. He gave them their own place. It has changed the views on the images that were treated as mere representations of reality. Thanks to him, the image can have its own value, that of a factor that creates reality. Bachelard shows how we can go deep into the source of being and the universe if we look at the pictures with the eyes of other dimensions.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

• Journal of architectural history
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• v.12 no.3
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• pp.149-162
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• 2003

Schulz accepted the existentialist view based on Heidegger's thought and at the same time the objectivist view making fixed this living world, evoking controversies for discussion. He could not see various presentations of the meaning of place because he perceived elements of this world individually. Thus Schulz's mixed system of understanding is sternly different from Heidegger's thought. First, Heidegger suggests that place as existential space represents the occasion revelation of incidents in Dasein. While Schulz recognizes that place is a systematic space predetermined for Dasein. Second, Heidegger interprets the placeness as creative openness in which elements comprising this world face and interact with each other into one. In contrast, Schulz defines each of the elements through signification and regards it as invariable and static. Third, Heidegger perceives that the placeness is expressed with sustainable, complex images through "rift-design" which seeks dynamic interactions between the ground and the world. While Schulz attempts to take "Genius Loci" or "habituated scene" through "gathering" as a concept he regards static and then visualize such structural two factors, producing certain internal images of place. However, limits of Schulz's theory prevent us from exerting complete imagination and discovering the inner creative world of the object. Thus the ultimate goal of paying attention to the placeness, that is, the recovery of individual identity, fails due to the prevalence and abstraction of objectified thinking. In contrast, Heidegger's thought about "openness" is a useful means of realizing the placeness. Openness may be referred to a dynamic coordination in which the earth and the world sustain each other under incessant mutual tensions, but not sticking o each other. "Rift-design" is an openness strategy to cause tense relations by preventing structuralization intentively. This is a creative design that allows seeing original seams of the object.

• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.12 no.6
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• pp.199-206
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• 2012

Attempt to use as a marker of natural objects directly in the real world, but there is a way to use the accelerometer of the smartphone, to convert the Frontal-View virtual, because it asks only the pitch of the camera, from the side there is a drawback that can not be converted to images. The proposed algorithm, to obtain the rotation matrix of axis 3 pitch, roll, yaw, we set the reference point of the yaw of the target image. Then, to compensate for the rotation matrix to determine Myon'inji any floor, wall, the ceiling of the target image. Finally, to obtain the homography matrix for obtaining the Frontal-View to account for the difference between the gyro sensor coordinate system and image coordinate system, so we can get the Frontal-View from the captured images through the projection transformation was designed. Was tested to convert Frontal-View the picture was taken in an environment smartphone environment surrounding floor, walls and ceiling in order to evaluate the conversion program Frontal-View has been implemented, in this paper, design and The conversion algorithm implementation, it was confirmed that to convert a regular basis Frontal-View footage taken from multiple angles.

• Lingua Humanitatis
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• v.5
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• pp.127-163
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• 2003

This thesis analyzes the Chapter "Hoyeonjigi(浩然之氣)" of Mencius(孟子), using text linguistics theory and reading theory of Korean. In this process the model of macro-structure #1∼5 are presented, according to Vandijk′s rules of macro-structure; Auslassen, Selektierne, Generalisieren, Konstruieren odor Integrieren. As a result, this certifies; First, macro-structure could make arbitrarily a several steps of macro-structure by types of text or purpose of analysis. Second, macro-structure applies various cognitive mechanisms of outer world as well as inner world. Third, a text with profound symbolism could be figured as a two-or threefolded symbolic structure. At the same time, macro-structure enables the clearer analysis of the content of the Chapter to verify the following; first, Hoyeinjigi itself is the best measure of developing "Imperturbable Mind(不動心)" Second, benevolence-righteousness(仁義) and wisdom(智) would be reached by cultivating Hoyeonjigi. Third, Mencius′ own view of language is well expressed in "Jieon(知言)", which is not only a condition for Imperturbable Mind, but also the Oriental view of language focused especially on listening in terms of language usage, not language analysis. This Mencius′ view of language has a thread connection with that of Oriental′s.

• Language and Information
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• v.8 no.1
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• pp.163-182
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• 2004

Since metaphor was proposed to be a matter of thought instead of language over two decades ago, the research in this area has made most of its progress by the cognitivists. For the cognitivists represented by Lakoff, metaphor is not a mere poetic or rhetoric device, but is central to our everyday language. Furthermore, according to them, we categorize the world and break it into concepts mainly through metaphors, and truth conditions simply cannot account for metaphor. However, this cognitivists' view has been severely counterattacked by the truth-conditional semanticists. Their main criticism is that the cognitivists do not provide a way to go from our internal representations to the outside world. It is also criticized that the cognitive theory of metaphor as cross-conceptual domain mappings is too broad and general, and that they do not explain why a particular metaphorical expression should be subsumed under one mapping rather than another mapping, i.e., their schemes and structural relations are not predictive. In this context, the purpose of this paper is to propose a model for metaphor interpretation that combines the virtues of the two opposite views of metaphor. Truth-conditional semantics cannot ignore cognitive aspects of language, so-called states of affairs or mental representations, while cognitive theories cannot neglect vigorous representation of meaning with objective reality. This paper will try to present a preliminary outline of this combining model.

• Health Policy and Management
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• v.10 no.1
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• pp.31-56
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• 2000

A purpose of this study is to study on Rene Descartes's mind-body theory in medical aspect. Though Rene Descartes was not so much a doctor as a philosopher, he had health and medical science at heart. When he came into the world in 1596, he was in poor health. Therefore, he suffered from his bad health. Descartes's ideas absolutely colored Western thought for three hundred years, especially, his mind-body theory, mechanistic life-view, and reductionism had important effect on medical study and science of public health. As a rule, we know that his mind-body theory was applicable to mind-body dualism, and his mind-body dualism was connected with biomedical model of medicine. But by this study, his mind-body theory was not only mind-body dualism but also mind-body monoism. And he asserted mind-body interaction too. In other words, he advocated mind-body dualism in scientific aspect, but he knew mind-body monoism from his experence. He confessed this fact to Princess Elizabeth of Bohemia, he wrote mind-body interaction in $\boxDr$Discours de la methode$\boxUl$, $\boxDr$Meditationes de prima philosophia$\boxUl$, and $\boxDr$Traite des passions de 1'ame$\boxUl$ etc. However, only mind-body dualism of his mind-body theories was written in our medical text book, morever mental realm was excluded from the persuit of learning Descartes advocated a mechanistic world-view and mechanistic life-view, he regarded human body as a machine part. And a paticent corresponds to a troubled machine, a doctor deserves a repairman. But this point of view made holistic understanding of man impossible. Descartes divide the whole into basic building blocks, we named the approach Reductionism. Reductionism led to ontological concept in medical science, bacteriology established 'specific cause-specific disease-specific therapy'. We examined medical influence of Descartes's thought, we need to draw out a philosophic basis of medical science and science of public health by a close study of his records.

• Journal of Convergence for Information Technology
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• v.9 no.4
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• pp.146-151
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• 2019

In this paper, we developed a multi-view video content based on real-world technology and a pilot using the production technology, and provided realistic contents production technology that can select a desired direction at a user 's view point by providing users with various viewpoint images. We also created multi-view video contents that can indirectly experience local cultural tourism resources and produced cyber tour contents based on multi-view video (realistic technology). This technology development can be used to create 3D interactive real-world contents that are used in all public education fields such as libraries, kindergartens, elementary schools, middle schools, elderly universities, housewives classrooms, lifelong education centers, The domestic VR market is still in it's infancy, and it's expected to develop in combination with the 3D market related to games and shopping malls. As the domestic educational trend and the demand for social public education system are growing, it is expected to increase gradually.

• Korean Journal of Child Studies
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• v.29 no.1
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• pp.305-324
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• 2008

This study investigated conditions and teachers' perceptions of the Christian preschool curriculum in Korea. Participants were 119 teachers in Christian preschools(84 teachers in preschools attached to churches and 35 teachers in non-attached Christian preschools). They responded to a questionnaire developed for the study. Most of the Christian preschools used appropriate educational aims clearly reflecting a Christian world view and the purpose of Christian education. However, teaching methods and instructional media were limited. Type of educational institution, academic background, and years of teaching in Christian institutions affected the results.