• The KIPS Transactions:PartA
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• v.12A no.2 s.92
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• pp.95-102
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• 2005

The Newton-Raphson iterative algorithm for finding a floating point reciprocal which is widely used for a floating point division, calculates the reciprocal by performing a fixed number of multiplications. In this paper, a variable latency Newton-Raphson's reciprocal algorithm is proposed that performs multiplications a variable number of times until the error becomes smaller than a given value. To find the reciprocal of a floating point number F, the algorithm repeats the following operations: '$'X_{i+1}=X=X_i*(2-e_r-F*X_i),\;i\in\{0,\;1,\;2,...n-1\}'$ with the initial value $'X_0=\frac{1}{F}{\pm}e_0'$. The bits to the right of p fractional bits in intermediate multiplication results are truncated, and this truncation error is less than $'e_r=2^{-p}'$. The value of p is 27 for the single precision floating point, and 57 for the double precision floating point. Let $'X_i=\frac{1}{F}+e_i{'}$, these is $'X_{i+1}=\frac{1}{F}-e_{i+1},\;where\;{'}e_{i+1}, is less than the smallest number which is representable by floating point number. So, $X_{i+1}$ is approximate to $'\frac{1}{F}{'}$. Since the number of multiplications performed by the proposed algorithm is dependent on the input values, the average number of multiplications per an operation is derived from many reciprocal tables $(X_0=\frac{1}{F}{\pm}e_0)$ with varying sizes. The superiority of this algorithm is proved by comparing this average number with the fixed number of multiplications of the conventional algorithm. Since the proposed algorithm only performs the multiplications until the error gets smaller than a given value, it can be used to improve the performance of a reciprocal unit. Also, it can be used to construct optimized approximate reciprocal tables. The results of this paper can be applied to many areas that utilize floating point numbers, such as digital signal processing, computer graphics, multimedia scientific computing, etc.

• Korean Journal of Heritage: History & Science
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• v.44 no.2
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• pp.76-95
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• 2011

After dismantled, Mireuksajiseoktap(Stone pagoda of Mireuksa Templesite) is being in the stage of restoration design. Now, different ways - producing restoration model, a 3 dimension simulation - have been requested to make more detailed and clearer restoration design prior to confirmation of its restoration design and actual restoration carry-out. This thesis proposes the way to build the detailed model for better restoration plan using extensively-used Reverse Engineering technique and Rapid Prototyping. It also introduces each stage such as a 3-dimension actual measurement, building database, a 3-dimension simulation etc., to build a desirable model. On the top of that, this thesis reveals that after dismantled, MIruksaji stone pagoda's interior and exterior were not constructed into pieces but wholeness, so that its looks can be grasped in more virtually and clearly. Secondly, this thesis makes a 3-dimension study on the 2-dimension design possible by acquiring basic materials about a 3-dimension design. Thirdly, the individual feature of each member like the change of member location can be comprehended, considering comparing analysis and joint condition of member. Lastly, in the structural perspective this thesis can be used as reference materials for structure reinforcement design by grasping destructed aspects of stone pagoda and weak points of the structure. In dismantlement-repair and restoration work of cultural properties that require delicate attention and exactness, there may be evitable errors on time and space in building reinforcement and restoration design based on a 2-dimension plan. Especially, the more complicate and bigger the subject is, the more difficult an analysis about the status quo and its delicate design are. A series of pre-review, based on the 3-dimension data according to actual measurement, can be one of the effective way to minimize the possibility that errors about time - space happen by building more delicate plan and resolving difficulties.

• The Journal of Korean Philosophical History
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• no.54
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• pp.9-42
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• 2017

It is as necessary as ever to make constant efforts to overcome the regional strife between the eastern and western parts of Korea and come to a mutual understanding. To achieve this, we must endeavor to correct Korean people's distorted understanding of the history of Korean philosophical thoughts. Ordinary Koreans commonly and mistakenly associate the academic circles of Korean Neo-Confucianism with certain regions by which to divide them into Giho School and Yongnam School and then go as far as associating the schools and parties and pegging them 'Namin'(南人) to refer to as the followers of Yongnam School and 'Seoin'(西人) as the followers of Giho School. Such false notions must be corrected. During the reign of King Seonjo, political factions of Joseon were split into Yongnam and Giho, or East and West. At the time, the two cardinal directions East and West were only used to refer to the eastern and western parts of Seoul, and not Yeongnam(East) and Giho(West) of the Korean Peninsula. Therefore, the factional split at the time has nothing to do with regional cleavages. In fact, a majority of scholars representing Korean Neo-Confucianism maintained a friendly relationship regardless of the school, party, and region. Many leading scholars in the middle of the Joseon Dynasty namely Jo Sik(曺植)/Seong Woon(成運), Lee Hwang(李滉)/Ki DeaSeung(奇大升), Lee Hwang(李滉)/Lee Yi(李珥), Noh Susin (盧守愼)/Lee Yi, the ones in the late Joseon Dynasty -Jeong Gyeong Se(鄭經 世)/Kim Jang-Saeng(金長生), Jeong Gyeong Se(鄭經世)/Song Joon Gil(宋浚吉), and also those at the end of the Joseon Dynasty such as Kwak JongSeok(郭鍾錫) and Kim BokHan(金福漢) deeply respected each other and had a close friendship rooted in their academic commitment. The friendship between the leaders of Giho and Yongnam is a testimony to the high level of their character, academic achievement, and intellect. More than ever, such intangible intellectual and cultural resources drawn from Korean tradition must be utilized to the fullest. From this point on, we need to further promote the friendship and mutual understanding the scholars of Yongnam(Gyeongsang-do), Gyeonggi, Honam (Jeolla-do), and Hoseo(Chungcheong-do) enjoyed, and use them as a cognitive basis for harmony between the eastern and western parts of the country. These invaluable assets can be specifically used in the promotion of exchange between the local autonomous governments of the regions where above-mentioned scholars built an amicable relationship, joint commemorative events, exchange between families of the scholars of both regions, opening of special exhibitions dedicated to the harmony between Yongnam and Giho at museums in the two regions, co-organization of local festivals, joint operation of culture programs, and relationship and exchange between the 'seowons' in both regions, through which to promote the long history of exchange between the scholars of the past and utilize it in joint projects.

• Korean Journal of Poultry Science
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• v.51 no.2
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• pp.97-106
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• 2024

This study utilized the non-invasive MyotonPRO^® device to analyze the stiffness in breast muscles of commercial broilers (Ross 308 and Arbor Acres) and compared these findings with data reported for Ross 708, where Woody Breast (WB) symptoms had been previously documented. The research revealed that Ross 308 and Arbor Acres displayed relatively lower stiffness values compared to Ross 708, suggesting a lack of WB expression. These results indicate differentiation in breast muscle traits across strains and underscore the necessity for further research into factors influencing WB manifestation. The study also measured additional muscle tone characteristics such as Frequency, Decrement, Relaxation, and Creep across various growth stages (2, 4, 6, and 8 weeks), finding significant variations with pronounced severity at weeks 2 and 8. An increase in stiffness was observed as the broilers aged, pointing to potential growth-related or stress-induced changes affecting WB severity. A strong positive correlation was established between increased breast meat weight and WB severity, highlighting that heavier breast meat could exacerbate the condition. This correlation is vital for the poultry industry, suggesting that weight management could help mitigate WB effects. Moreover, the potential for genetic selection and breeding strategies to reduce WB occurrence was emphasized, which could aid in enhancing management practices in commercial poultry production. Collectively, these insights contribute to a deeper understanding of WB in broilers and propose avenues for future research and practical strategies to minimize its impact.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.3
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• pp.26-36
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• 2018

This study aims to examine the characteristics of landscape through the analysis of location and the landscape of Gugok while also conducting the empirical study through the literature review, field study, and digital analysis of the Okgung Gugok. Oksan Gugok is a set of songs set in Ogsan Creek(玉山川)or Jagyese Creek(紫溪川, 紫玉山), which flows in front of the Oksan Memorial Hall(李彦迪), which is dedicated to the Lee Eong-jeok (李彦迪). We first ascertained the location and configuration of Oksan Gogok. Second, we confirmed the accurate location of Oksan Gogok by utilizing the digital topographic map of Oksan Gogok which was submitted by Google Earth Pro and Geographic Information Center as well as the length of the longitude of the gravel measured by the Trimble Juno SB GPS. Through the study of the literature and the field investigation, The results of the study are as follows. First, Yi Eonjeok was not a direct composer of Oksan Gugok, nor did he produce "Oksan Gugokha(Music)". Lee Ia-sung(李野淳), the ninth Youngest Son of Tweo-Kye, Hwang Lee, visited the "Oksan Gugokha" in the spring of 1823(Sunjo 23), which was the 270th years after the reign of Yi Eonjeok. At this time, receiving the proposal of Ian Sung, Lee Jung-eom(李鼎儼), Lee Jung-gi(李鼎基), and Lee Jung-byeong(李鼎秉), the descendants of Ian Sung set up a song and created Oksan Gugok Music. And the Essay of Oksan Travel Companions writted by Lee Jung-gi turns out being a crucial data to describe the situation when setting up the Ok-San Gugok. Second, In the majority of cases, Gogok Forest is a forest managed by a Confucian Scholar, not run by ordinary people. The creation of "Oksan Bugok Music" can be regarded as an expression of pride that the descendants of Yi Eonjeok and Lee Hwang, and next generation of several Confucian scholars had inherited traditional Neo-Confucian. Third, Lee Jung-eom's "Oksan Donghaengki" contains a detailed description of the "Oksan Gugokha" process and the process of creating a song. Fourth, We examined the location of one to nine Oksan songs again. In particular, eight songs and nine songs were located at irregular intervals, and eight songs were identified as $36^{\circ}01^{\prime}08.60^{{\prime}{\prime}}N$, $129^{\circ}09^{\prime}31.20^{{\prime}{\prime}}E$. Referring to the ancient kingdom of Taojam, the nine-stringed Sainam was unbiased as a lower rock where the two valleys of the East West congregate. The location was estimated at $36^{\circ}01^{\prime}19.79^{{\prime}{\prime}}N$, $129^{\circ}09^{\prime}30.26^{{\prime}{\prime}}E$. Fifth, The landscape elements and landscapes presented in Lee Jung-eom's "Oksan Gugokha" were divided into form, semantic and climatic elements. As a result, Lee Jung-eom's Cho Young-gwan was able to see the ideal of mountain water and the feeling of being idle in nature as well as the sense of freedom. Sixth, After examining the appearance of the elements and the frequency of the appearance of the landscape, 'water' and 'mountain' were the absolute factors that emphasized the original curved environment at the mouth of Lee Jung-eom. Therefore, there was gugokga can gauge the fresh ideas(神仙思想)and retreat ever(隱居思想). This inherent harmony between the landscape as well as through the mulah any ideas that one with nature and meditation, Confucian tube.

• (The)Study of the Eastern Classic
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• no.62
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• pp.145-176
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• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.