• KSCE Journal of Civil and Environmental Engineering Research
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• v.26 no.3B
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• pp.279-289
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• 2006

The reconstruction of low dimension nonlinear behavior from the hydrologic time series has been an active area of research in the last decade. In this study, we present the applications of a powerful state space reconstruction methodology using the method of Support Vector Machines (SVM) to the Great Salt Lake (GSL) volume. SVMs are machine learning systems that use a hypothesis space of linear functions in a Kernel induced higher dimensional feature space. SVMs are optimized by minimizing a bound on a generalized error (risk) measure, rather than just the mean square error over a training set. The utility of this SVM regression approach is demonstrated through applications to the short term forecasts of the biweekly GSL volume. The SVM based reconstruction is used to develop time series forecasts for multiple lead times ranging from the period of two weeks to several months. The reliability of the algorithm in learning and forecasting the dynamics is tested using split sample sensitivity analyses, with a particular interest in forecasting extreme states. Unlike previously reported methodologies, SVMs are able to extract the dynamics using only a few past observed data points (Support Vectors, SV) out of the training examples. Considering statistical measures, the prediction model based on SVM demonstrated encouraging and promising results in a short-term prediction. Thus, the SVM method presented in this study suggests a competitive methodology for the forecast of hydrologic time series.

• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.

• Industry Promotion Research
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• v.9 no.1
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• pp.167-177
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• 2024

The purpose of this paper is to restore the academic status of Gungwi perception a little. The symbolism of Gungwi, or Year Month Day Hour, likened to Geun Myo Hwa Sil, is not just a technique of interpretation. Recognizing that it corresponds to Saju's most fundamental Mingli principle, the study was conducted to the effect that more academic research should be conducted in the future. The intrinsic idea that constitutes Saju is the yin-yang and the five elements, the letters recorded are twelve-dimensional, and the elements in charge of the space and time are Cheongan, Jeeji, and Gungwi, which are woven into four pillars. Through this consideration of Gungwi's perception, we presented the "spectrum of time" phenomenon that past time and information pass through the point of time, spread like a spectrum, and lead future time and action at the time when humans are born, that is, the energy of the universe is formatted throughout the brain and body. We discussed the change point of Eight Trigrams used by Lim Cheol Cho as a basis for explaining 'Won Hyong I Jeong' and the assumption that the time change or distortion of the two cones penetrating the present, which is assumed in parallel theory, one of the modern cosmologies, leaves an afterimage in the future universe as Gungwi's deductive basis.

• Issues in Feminism
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• v.19 no.2
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• pp.81-120
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• 2019

This study looks into the history of Silla in terms of the theory of goddess culture recently rising in the Western academia. Goddess culture was introduced in the 1980s by Marija Gimbutas, a pioneering archaeomythologist. She showed us the lives of goddess-worshipping prehistoric Europeans which was peaceful, matrifocal, egalitarian and sedentary. It has been recognized that Silla society reveals it's own unique aspects in comparison with other kingdoms of the time. And those aspects seem to be in consonance with goddess culture, such as goddess-worship, the presence of 3 queens, respect for the motherline, the Hwabaek(council of nobles) and the Wonhwa(priestesses) etc. The study concludes that there was a culture in Silla that could be named as goddess culture. The culture shows the following 5 characteristics. The first one is the life-centered thought. Most of indigenous deities of Silla were goddesses and there was a celebration of the birth of life at the center of the goddess worship. The second one is egalitarianism. Silla society was not only prominent in gender equality but also seems to have maintained economic and social equality in relatively good level until the 5th century, based on communitarianism. The third one is political consensus. The politics of Silla rooted in a tradition of governance and consensus, as the Hwabaek tells which was run by the rule of unanimity. The fourth one is non-patriarchal masculinity. The masculinity of Silla society can be partly understood through the Hwarang, a group of men whose activities were based on aesthetic and life-centered spirituality. The fifth one is relatively weak belligerence. Silla was not a hostile, militant country, and kings were meant to be the guardians of a peaceful life rather than a conqueror.

• 유학연구
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• v.44
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• pp.1-34
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• 2018

This paper analyzed the theory of the Nature and Principle of Kim Mae-soon, who was a representative scholar of the Nak-ron(洛論) in the early 19th century, focusing on Horak Controversy. He not only embodied his academic view based on the tradition of Andong Kim's family, but also faithfully succeeded the view of the Nak-ron closely linked to the his family academic tradition. He was more familiar with Neo-Confucianism than any other scholar of his time, and he completed the commentary on 《ZhuZiDaQuan》(朱子大全) developed after the 17th century. He also wrote a series of works that specifically describe his academic views through a detailed understanding and confirmation of various Confucian scriptures, including 《Zhongyong》(中庸) and 《TaHsueh》(大學). In particular, he systematized his own neo-Confucian view, which he achieved through deep thought and literature review, into the 《Gweolyeosanphil》(闕餘散筆) at the end of his life. This paper is the first study of Kim Mae-soon's theory of Confucianism. Through this paper, I first examined his life in terms of thought formation and development. And then I analyzed his views specifically on the subject of Hoak Controversy, focusing on the discussion of the nature of people and things in 《Geueolyeosanphil》. Finally, I carefully examined his academic influence in a poetic way, focusing on scholars who had communicated with him.

• Journal of Korean Medical Ki-Gong Academy
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• v.7 no.2
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• pp.40-94
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• 2004

Recently, meditation, Zen meditation and Qigong became popular in western. For that reason, Value of Korea traditional methods for health promotion have been evaluated but theoretical evidence about that is insufficient. ${\ll}$The Yellow Emperor's Inner Classic${\gg}$ (黃帝內經). So, I reviewed history of Korea Qigong according to period, in order to produce theoretical evidence of Korea medical Qigong and investigated ${\ulcorner}$Han${\lrcorner}$ thought (${\ulcorner}$한${\lrcorner}$ 思想) as theoretical evidence of Korea Qigong. I have obtained following results by comparing meaning of god, a view of human body and practice method of the ${\ll}$Samilshingo${\gg}$ (三一神誥) with ${\ll}$The Yellow Emperor's Inner Classic${\gg}$ (黃帝內經). Sinsundo(神仙道) of native to race became active during the period of the Three Kingdoms but more disappeared due to under the influence of Taoism. So only has been remained in existence since the period of the unity silla. There could accept positively the foreign ideas belonging to Confucianism, Buddhism and Taoism have been brought since the period of the Three Kingdoms because ${\ll}$Samilshingo${\gg}$ (三一神誥), one of three the scriptures as the origin of ${\ulcorner}$Han${\lrcorner}$ thought(${\ulcorner}$한${\lrcorner}$ 思想) included the original form of three religion belonging to Confucianism, Buddhism, Taoism. Three common results as theoretical evidence of Qigong were found out by comparing ${\ll}$Samilshingo${\gg}$ (三一神誥) with ${\ll}$The Yellow Emperor's Inner Classic${\gg}$ (黃帝內經). First, in meaning of god, there is not only different from the gods of heaven and the gods of human but also keep understanding with each other and there was common feature of logical structure that function of god was divided into three. Second, In a view of human body, there were in common with ${\ll}$Samilshingo${\gg}$ (三一神誥) as theory of only as energy(氣一元論), theory of bisection as truth false(眞妄二分論), theory of trisection as spirit(性) destiny(命) nature(精) and mind(心) energy(氣) body(身)(性 命 精, 心 氣 身의 三分論) and ${\ll}$The Yellow Emperor's Inner Classic${\gg}$ (黃帝內經) as theory of only as energy(氣一元論), theory of bisection as shape and god(形神二分論), theory of trisection as nature(精) energy(氣) god(神) or shape(形) energy(氣) god(神)(精 氣 神, 形 氣 神의 三分論) according to formal part. Also, spirit(性) destiny(命) nature(精) as truths of three(三眞) were understand as nature(精) energy(氣) god(神) as treasure of three(三寶) by part of reason and mind(心) energy(氣) body(身) as false of three(三妄) were understand as nature(精) energy(氣) god(神) as treasure of three(三寶) by part of function. Third, In practice method, pause of thinking(止感) modulation of breath(調息). prohibition of sensibility(禁觸) mentioned in ${\ll}$Samilshingo${\gg}$ (三一神誥) as practice method each were understand regulation of an etiological cause as an internal cause, an external cause and not internal and external cause in oriental medicine. Namely, pause of thinking(止感) was understand as regulation method of emotion, mind and nature. modulation of breath(調息) was not only as modulation of energy from the inner parts of the body but also that from the internal and external parts of the body, prohibition of sensibility(禁觸) was understand as regulation method of ear, eye, mouth, and nose and posture, life style. These results suggest that ${\ll}$Samilshingo${\gg}$ (三一神誥) is worth meaning of Korea medical Qigong because meaning of god, a view of human body, practice method of mentioned in ${\ll}$Samilshingo${\gg}$ (三一神誥) is common with that of ${\ll}$The Yellow Emperor's Inner Classic${\gg}$ (黃帝內經) as theoretical evidence of Qigong.

• Childhood Kidney Diseases
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• v.3 no.1
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• pp.72-79
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• 1999

Renal scarring associated with vesico-ureteral reflux(VUR) is one of the major causes of end stage renal failure and renal hypertension in children. Urinary ${\beta}_2$-microglobulin(MG) has been suggested as a potential marker for presence of renal tubular damage. This study was designed to evaluate the significance of random urine ${\beta}_2$-MG as a predictor of presence of vesico-ureteral reflux in children with urinary tract infection(UTI). 57 children with urinary tract infection were studied. Patients were devided into two groups; 35($78.9\%$) children have UTI without VUR and 12($21.1\%$) children have UTI and VUR. Beta2-MG and creatinine in random urine sample was measured to decide the excretion ratio(${\beta}_2$-MG/creatinine). Among the 57 children with UTI, 44 children were confirmed by urine culture study and 13 children suspected by compatible clinical feature. Random urine ${\beta}_2$-MG of VUR group ($2.2{\pm}5.91$ mg/L) were significantly higher than that of simple UTI group($0.19{\pm}0.16mg/L$)(P=0.03). The ${\beta}_2$-MG/creatinine ratio of VUR group($32.41{\pm}25.7$) were significantly higher than that of simple UTI group($3.93{\pm}3.44$)(P=0.007). In conclusion, random urine ${\beta}_2$-MG and excretion ratio deserved early predictor of presence of VUR in children with UTI. And this method was more simple and inexpensive than the method of measuring ${\beta}_2$-MG with 24 hour urine collection, so might be a useful screening test for VUR in children with UTI.

• Childhood Kidney Diseases
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• v.2 no.2
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• pp.138-144
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• 1998

Purpose : The use of cyclosporine and mitomycin in various immunologic or neoplastic disorders has been known to cause wide-ranged nephrotoxic effects including thrombotic microangiopathy. However, the mechanism of nephrotoxicity of these drugs has not been studied adequately, so that present experimental study has been undertaken to find out whether these drugs can cause direct damage to the kidney and to clarify the pathogenetic mechanism of nephrotoxic effect of these drugs. Materials and methods : Sprague-Dawley rats weighing 250-300 gm were used for experimental animals and unilateral renal perfusion technique, modified from the method described by Hoyer et al was used. Isolation of left kidney from systemic circulation was made by clamping aorta and left renal vein and a hole was punctured in the anterior wall of the left renal vein. Cyclosporine (2.5 mg in 4 ml solution) and mitomycin (1.6 mg in 4ml solution) were infused through left renal artery and normal saline was used in control rats. Forty-eight hours after infusion of the drugs, animals were sacrificed and left kidney removed and processed for histologic examination. Total ischemic time of left kidney was less than 15 minutes: Results : Cyclosporine-perfused group showed severe swelling of glomerular endothelial ceil along with swelling of glomerular epithelial cell and interstitial vascular endothelial cell. Mitomycin-perfused group also showed severe swelling of glomerular endothelial and epithelial cells. And in addition to these findings, they demonstrated platelets aggregation, swelling and degranulation of platelets and fibrin accumulation in some of the capillaries, indicating occurrance of thrombotic microangiopathy. Conclusion : present experiment indicates that cyclosporine and mitomycin can cause direct toxic injury to renal endothelial cell. And this direct toxic damage to endothelial cell seems to be an important initiating event for the development of thrombotic microangiopathy.

• Journal of Korean Philosophical Society
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• v.116
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• pp.225-256
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• 2010

The two school $M{\bar{a}}dhyamika$ and $Yog{\bar{a}}c{\bar{a}}ra$ act as a representative of $Mah{\bar{a}}y{\bar{a}}na$ Buddhism in India. But the two school disputed with each other insisting ${\acute{s}}{\bar{u}}nyat{\bar{a}}-v{\bar{a}}da$ and $vij{\tilde{n}}aptim{\bar{a}}trav{\bar{a}}da$ separately. To introduce the disputation shortly is as follow. $N{\bar{a}}g{\bar{a}}rjuna$ explained the world and truth by two truth theories(二諦說) which carry out truth of a word and the dimension(spiritual enlightenment) which is absolute(ultimate) to it being lokasaṁvṛtisatya(世俗諦) about the truth which can be expressed verbally, and which is phenomenon-like (everyday) at paramaarthasatya(勝義諦). By the way, lokasaṁvṛtisatya and paramaarthasatya are actually distinction of the recognition which is not an ontological distinction. That is, lokasaṁvṛti(世俗) is paramaartha(勝義) as it is the time of seeing by the eyes of those who have realized. The two truth theories of $N{\bar{a}}g{\bar{a}}rjuna$ was developed logical more precisely by his successors. With an everyday language, the position of Candrakīrti(月稱) that it cannot be expressed as the position of $Bh{\bar{a}}vaviveka$(淸辨) that paramaarthasatya can be expressed logically is opposed to each other, and dissociates by $Sv{\bar{a}}tantrika$(自立論證派) and $P{\bar{a}}rsagika$(歸謬論證派). Confrontation of $Sv{\bar{a}}tantrika$ and $P{\bar{a}}rsagika$ is the dispute about the ability of s which is the highest truth to be proved logically. The $P{\bar{a}}rsaga$ of Candrakirti thinks that people exist truly, and is because it claims not existing in the world where a favorite thing is actually actual. However, $Bh{\bar{a}}vaviveka$ proved Sunyata(空性)을 positively based on the reliance to language and logic. Also the mokṣa of $M{\bar{a}}dhyamika$ is not recovery of original condition of $vij{\tilde{n}}apti$ which is pure in itself as $Yog{\bar{a}}c{\bar{a}}ra$ saying, as well as obtaining a thing which is dravya-sat as $Sarv{\bar{a}}stiv{\bar{a}}din$ saying. The mokṣa of $M{\bar{a}}dhyamika$ means a condition of liberated from karma and pains through extinction of $prapa{\tilde{n}}ca$ and discrimination by realizing the real aspect of all dharma which is said by pratītyasamutpāda, $praj{\tilde{n}}apti$, niḥsvabhāva, ${\acute{s}}{\bar{u}}nya$, $madhyam{\bar{a}}pratipad$.

• Journal of Korean Philosophical Society
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• v.123
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• pp.409-440
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• 2012

It is well known that Deleuze began his philosophical work from researching the biographies of many predecessors' such as D. Hume, Lucretius, I. Kant, B. Spinoza, F. W. Nietzsche, H. Bergson, and etc. Among them, especially Spinoza, Nietzsche, and Bergson constitute a foundation supporting the whole idea of Deleuze. He declared that the goal of his early biographical work is a theme converging the identity of two philosophers, Spinoza and Nietzsche, and it shows that these two philosophers had such a huge significance to Deleuze, at least by then. However, we may point out two issues here. The first is why Deleuze, who is recognized as a philosopher of 'difference', deals the identity. The other issue is, what kind of identity exists between the two philosophers, Spinoza and Nietzche. In a common sense, their ideas contradict to each other. Spinoza puts God at the center of his philosophical system, whereas Nietzsche declared 'God is dead'. Though Nietzsche expressed a concurrent opinion with Spinoza at first, it is well known that he turned his side against him soon after and criticized him sharply. There is a conflict at the core of this criticism concerning the existence or non-existence of God. Many think that Spinoza, however, cannot be free from the argument that his philosophy allows a possibility of atheism. Deleuze, who also called Spinoza an atheist, suggested a new viewpoint of the philosophy of Spinoza based on his attribution to the concept of 'power'. On the other hand, Deleuze reinterpreted Nietzsche, where he analyzed 'the will to power' in a totally inventive way. Likewise, the reciprocal communication of ideas connected by the concept of 'power' gives a foundation of identifying the two philosophers to Deleuze. In this paper, considering this reciprocal communication, I intent to reveal the foundation of identity of the two philosophers, Spinoza and Nietzsche, and as a result, investigate what the concept of identity means to Deleuze, the philosopher of difference. Furthermore, we will also take a look at how Deleuze presents a new perspective on the conflict on the existence of God of the two philosophers in the process of validating the identity.