• Proceedings of the Korea Information Processing Society Conference
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• 2021.11a
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• pp.1128-1131
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• 2021

COVID-19로 인한 홈 쿠킹 시장 수요 증가로 사람들은 더 편리한 요리 보조 시스템을 필요로 하고 있다. 기존 요리 시스템은 휴대폰, 책을 통해 레시피를 일방적으로 제공하기 때문에 사용자가 요리과정을 중단하고 반복적으로 열람해야 한다는 한계점을 가진다. '대화형 스마트 쿠킹 서비스' 시스템은 요리 과정 전반에서 필요한 내용을 사용자와 상호작용하며 적절하게 인지하고 알려주는 인공지능 시스템이다. Google의 MediaPipe를 사용해 사용자의 관절을 인식하고 모델을 학습시켜 사용자의 요리 동작을 인식하도록 설계했으며, dialogflow를 이용한 챗봇 기능을 통해 필요한 재료, 다음 단계 등의 내용을 실시간으로 제시한다. 또한 실시간 행동 인식으로 요리과정 중 화재, 베임 사고 등의 위험 상황을 감지하여 사용자에게 정보를 전달해줌으로써 사고를 예방한다. 음성인식을 통해 시스템과 사용자 간의 쌍방향적 소통을 가능하게 했고, 음성으로 화면을 제어함으로써 요리과정에서의 불필요한 디스플레이 터치를 방지해 위생적인 요리 환경을 제공한다.

• Proceedings of the Korean Society of Computer Information Conference
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• 2022.01a
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• pp.291-292
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• 2022

현 사회는 효율성과 편리함을 목적으로 수고를 덜어주는 기계 및 장치, 시스템들을 연구하고 개발하고 있다. 이를 목적으로, 개발되는 시스템에 가장 적합한 대상이 누구인지 파악하는 것도 중요한 요소 중 하나이다. 따라서, 본 프로젝트는 대부분의 사람들에게는 쉬운 행동이지만 신체적 한계로 어려움을 겪는 분들을 대상으로 초점을 맞췄다. 특정한 입력을 인식하여 그 입력에 따라 자동으로 책장을 한 페이지씩 넘겨주는 출력 시스템을 제안한다. 호흡, 손가락 기울기, 버튼 등의 센서에서 감지된 움직임을 통해 최소한의 동작으로 아두이노 기반의 자동화 프로그램 이행을 목표로 하고 있다. 생체 동작 신호 수집을 위한 비접촉 및 웨어러블 센서로 구성되며 수신받은 데이터를 기반으로 각각의 모터에 전송하여 담당하는 작동을 한다. 자동화 및 모션 감지 기술 프로토타입을 제시한다.

• Journal of Korean Philosophical Society
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• v.144
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• pp.319-338
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• 2017

Nowadays, the attention of integrity increases in ethics by concerning about the self and reviving the virtue ethic. It's terminology is diverse because integrity is understood and translated in various dimensions. I am trying to translate integrity into self-integration. Firstly, the reason why is to bring the Latin language of integrity. The Latin language of integrity means an undivided and broken completeness or totality with nothing wanting. Secondly, This is the reason why it is related with the morally good life. This integrity is not an integration as a stream of consciousness and a substantial self identity given from an ancient Greek. I resolve a self integration through the unity of a narrative of MacIntyre. MacIntyre's point is like this. Integrity is connected with the unity of character which a self is embedded in character. The unity of character presupposes a self identity, ultimately the integrity of narrative requires the unity of character. But like a beginning and middle and end of a narrative, he says that the concept of self is based on the its unity in the narrative uniting birth and middle and death. This is in the course of life being his/her history and narrative because a self has a sustainability of time embedded in a life from birth to end. That self exists as a subject making its narrative shows being responsible for and responsible for experience and action constructing this narrative. This shows the relation with narrative and temporality. The self of present is talking about the self of past and brings the problem of responsibility by narrating the self of future. Then, who are those person who live life of their integrity. We can talk that comfort women live life of their integrity. Comfort women realized their integrity by narrating and become subject of their history.

• Korean Educational Research Journal
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• v.40 no.2
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• pp.17-33
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• 2019

This study examines the fundamental ethics of practice that Dasan Jung Yak-yong(1762-1836) argued at the book, "Dàxuégōngyì大學公議, The Public debate of Great Learning", by investigating the relationship between main agents of education. "Dàxuégōngyì", the book that Dasan wrote when he was 53 years old at his exiled place, Gangjin. As the title suggested, Dàxuégōngyì, it could be recognized as the impartial view based on the critical perspective to Zhūxǐ(朱憙)'s opinion. Zhuxi focused on the importance of "Great Learning 大學" as a study of the Great people and argued that "Great Learning" is the study for all the people should learn. On the other hand, Dasan claimed that "Tàixuézhīdào太學之道" in "Great Learning" is the study for the prince, not for the normal people. And he also interpreted "Dàxué 大學" as the school for teaching prince. In addition, "Great Learning" suggested the three practical principles; to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. However, Dasan argued different way and emphasized three ethics of practice; filial piety(孝), admiration(弟), mercy(慈) and regarded as illustrious virtue of "Great Learning." He denied the three principle of "Great Learning" that Zhuxi reorganized and suggested including renovating the people(新民), and provided that close to the people(親民) is one of the main principles of "Great Learning." According to Dasan, if the king practices these three ethics of practice including filial piety, admiration, and mercy, so that the people will practice these ethics voluntarily. In other words, he indicated that the practice of three ethics is not only for the prince in the loyal family, but also for principles to educate the people in the nation. Thus, three ethics by Dasan including filial piety, admiration, and mercy could be recognized as the symbol of humanity. In other words, Dasan's three ethics in "Great Learning" can be recognized as the practical principles including educational issues and educational interactions. If these three ethics can be referred as the symbol of humanity as mentioned above, the implicit educational interactions are specifically constructed within the basic assumptions. Therefore, it is possible to clarify the specific ethics of practice by the indicating specific subjects and objects in the educational interactions between these three ethics of practice. Also, it helps more clear comprehension about the "Dàxuégōngyì大學公議, The Public debate of Great Learning", by Dasan.

• Journal of Environmental Policy
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• v.8 no.4
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• pp.125-147
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• 2009

The Basic Environmental Policy Act (BEPA) (Law No. 4257 effective 1. August 1990) sets forth the basic policies and administrative framework for environmental preservation, leaving more detailed regulations, and emission controls to separate laws targeting air, water, and solid waste, etc. The BEPA Article 31 adopts an unprecedented strict liability standard for damages as an absolute liability. The BEPA Article 31 provides for liability as follows. If a company is alleged to have caused damage through pollution of the environment, it will be liable for damages unless it can show that the pollution did not cause damages, or that it did not actually cause pollution. If the company did cause pollution, and if the pollution is the cause for the damages in question, the company will be liable irrespective of whether it was negligent or otherwise at fault. If there are two or more companies involved in the pollution, but it is unclear which company caused the damages, all of the companies will be jointly and severally liable for the damages. In this paper, the author attempts to uncover the problems of BEPA Article 31 and then seeks desirable amendments by comparing it to the German Environmental Liability Act. First, it will be necessary to provide definitions of 'companies etc.'. Second, it will be necessary to enumerate the kinds of company facilities. Third, it will be necessary to provide exclusionary clauses on material damages. Fourth, it will be necessary to show 'presumption of cause and effect'. Fifth, it will be necessary to provide a clause on 'right to information'. Sixth, it will be necessary to provide a clause for force majeure. Seventh, it will be necessary to take measures to secure abundant liability for damages which can be caused by the owner of the facility, the potential polluter. Finally, it is appropriate that Korea now legislate an Environmental Liability Act akin to the German Environmental Liability Act.

• The Journal of the Korea Contents Association
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• v.18 no.10
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• pp.518-526
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• 2018

The purpose of this study is to analyze the effect of social trust on risk perception. In other words, I tried to analyze empirically how the generalized trust about other people they have based on subjective perception of Seoul citizens affects the perception of risk factors. First, the risk factors that Seoul citizens face in everyday life are classified into five categories: natural disaster, technical disaster risk, economic risk, social disintegration risk and health risk. Then, the influence of social trust on each of these risk perception was analyzed by multiple regression model. The results show that social trust has a statistically significant negative impact on all types of risk perception. These results imply that social trust makes low-risk assessments of various risk factors around people. The implication of this study is that the responsibility for risk is given to the central and local governments in the modern risk society. In order to prevent effective risk, it is necessary to make efforts to promote social trust through various activities together with efforts to prevent the spread of unfounded risk will be. And trust among people also promotes cooperation in coping with risks, so it is necessary to promote communication and mutual understanding that can build trust among people in their daily life.

• Journal of Korean Home Economics Education Association
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• v.23 no.1
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• pp.143-157
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• 2011

It is a story through which people share their ideas and express their thoughts. Storytelling is temporally and spatially interconnected narration that consists of characters, background, its beginning and its conclusion. Furthermore, the story in storytelling is a means of delivering culture and history; thanks to the development of various media, delivering and exchanging the story are conducted in a variety of forms. Due to the technological advancement, the way storytelling is done has changed, which was a method called digital storytelling. This storytelling has been frequently used in education; that is, teachers utilize stories to communicate their thoughts. As receivers, students understand a shade of meaning and the role of language, thus reorganizing the important factors in the context of meaningful events. However, in practice the classes are so teacher-centered that the role of students are relegated to that of passive learners, thus debilitating the interaction between participants; as a result, this situation shows serious limitations in that it does not improve students' practical skills. Despite this situation, home economics has attempted to broaden students' practical knowledge and has enabled them to acquire procedural knowledge as its main objectives in the context of the entire life. To overcome this problem, this study attempts to demonstrate the lesson model utilizing the storytelling where the lively participation in the process and results of learning can increase learners' self-confidence and responsibility. This lesson model is believed to facilitate the communication among participants including teachers and students. Through this alternative teaching method, learners can participate in the process of learning so that they can acquire practical knowledge: this method can be a step-stone for further development. In conclusion, the development of curriculum and lesson plans should be encouraged.

• Journal of Christian Education in Korea
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• v.62
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• pp.285-311
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• 2020

Many people are suffering from the economic crisis and poverty that are deepening due to the recent spread of the COVID-19 epidemic. In this situation, this study focuses on the biblical Jubilee in order to seek how "Jubilee justice" can be realized in the modern context. The Law of Jubilee consists of four contents: the liberation of slaves, debt remission, land return and fallow. Ultimately it aims to prevent human slavery and preserve equality. Nevertheless, the thought of Jubilee has been distorted theologically and situationally, and as a result, it has been overlooked in the field of Christian education, and there is a limit in Christian practice for social justice. The thought of Jubilee, however, can be an alternative to overcome various problems of modern society such as the issue of the privatization of Christianity or the deepening of polarization caused by neoliberal globalization and can contribute positively to the practice of social justice. In other words, the thought of Jubilee can act as a biblical initiative in reforming wrong laws and establishing institutions for the poor on the institutional level; on the personal level, it can be a great motive in terms of the change of perception and the practice of the sharing economy. Jubilee education, which aims for Jubilee justice, helps to break the misconceptions and change the existing meaning perspectives on the basis of various interdisciplinary knowledge and supports social behavior for transforming social structure through activation of public opinion and fund raising at the practical level. Therefore, the learners of Christian education can play a public role in transforming the unjust society.

• Korean Journal of Culture and Social Issue
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• v.25 no.1
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• pp.79-99
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• 2019

Apologies are used with increasing frequency for mending damaged relations between groups after intergroup conflict. Past research revealed that members of a perpetrator group may engage in (animalistic) dehumanization of victim group members to cope with guilt and responsibility associated with the ingroup's past wrongdoing. We hypothesized that ingroup's apology would relieve perpetrator group members of the moral threat, and therefore would make them perceive more humanness in the victim group members. The study was conducted in the context of South Korea's alleged atrocities against Vietnamese civilians during its military involvement in the Vietnam War. Korean participants read an article on the incidents with Korean government's issuance of an official apology manipulated, and reported their thoughts on the incidents and perceptions of Vietnamese people including their humanness. Contrary to our prediction, apology further enhanced dehumanization of Vietnamese people, even while it also decreased dehumanization through heightened feelings of relief. This study documents a seemingly ironic effect of intergroup apology, and calls for a more careful examination of the consequences of apology before recommending it as a viable strategy for alleviating intergroup tensions.

• Korean Journal of Culture and Social Issue
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• v.11 no.3
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• pp.1-21
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• 2005

Many researches have argued the most important dimension of perception or evaluation of person is morality and competence in Korean culture. This study was to investigate the cultural characteristics of the criteria of personhood. Two studies were conducted to investigate the criteria used to evaluate person by qualitative approach and the differences of evaluation of wrongdoer who violates interpersonal norm or individual autonomy by experimental method. In addition, anger as emotional response to wrongdoer is conceptualized in terms of moral and self-conscious emotion. Expression of anger is less an outpouring of emotion and more a culturally regulated and normative mode of managing and putting into practice our society's system of rights and obligations - its moral code. According to results of qualitative data by interview and focus group interview, the most important criteria used to evaluate personhood was interpersonal concern, esp, expectation and norm. The results of experiment revealed that violation of interpersonal norm domain evoked angrier towards violator than autonomy domain. The subjects ascribed more blame and responsibility to interpersonal norm violator than autonomy keeper. Also function of behavior inhibition of anger was higher in interpersonal norm domain than autonomy domain.