• Lettere Italiane
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• no.36
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• pp.125-150
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• 2012

Vittorio Alfieri fu celebrato dagli uomini del Risorgimento come "l'iniziatore ed il padre della rinascita" e il creatore della coscienza nazionale. Per questo è lodato da Foscolo, Manzoni, Leopardi, Mazzini, Gioberti, Oriani, Carducci. Ma insieme con i suoi meriti politici, anche i valori artistici delle sue opere non debbono essere dimenticati. Anche sul pensiero e sull'opera dell'Alfieri influirono le ideologie tipiche del secondo Settecento, l'Illuminismo e il nascente Romanticismo, in lui intrecciandosi e scontrandosi ad un tempo. Il suo interesse per lo studio dell'uomo, per la concezione meccanicistica del mondo, la lontananza dalla religione per l'assoluta libertà e l'avversione verso il dispotismo, collegano Alfieri alla dottrina illuminista. I temi letterari illuministici, volti a chiarificare le coscienze e ad apportare il progresso sociale e civile, sono affrontati dal poeta non in modo distaccato, ma con l'emotività e le inquietudini del pensiero romantico. Ma i letterati romantici dell'Ottocento furono piuttosto ostili all'opera dell'Alfieri, accusandola di astratezza, di lontananza dagli interessi e dalla realtà della vita moderna e di assenza di senso storico. Invece nei primi anni del Novecento, Croce lo presenta come iniziatore della nuova letteratura italiana, con la quale egli avrebbe in comune l'individualismo, la passionalità, l'amore per la solitudine, la malinconia. Anche se gli manca l'ansia religiosa sul fine e il valore della vita e l'interessamento per la storia, ecc., secondo il Croce si può definire un protoromantico. Nelle sue opere ci sono, sotto l'aspetto dell'Illuminismo l'odio istintivo contro la tirannide e l'amore per la libertà, e sotto quello protoromantico esplode l'urto violento di sentimenti e passioni e l'esaltazione della morte eroica dei protagonisti. E anche Saul e Mirra descrivono l'idea dell'umanità eroica che muore dopo una lunga vicenda di miseria e di abbiezione. L'idea dell'umanità nuova in Saul e Mirra è l'idea degli uomini nuovi che egli desiderava.

• Proceedings of the Korea Information Processing Society Conference
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• 2007.05a
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• pp.383-385
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• 2007

웨이블릿 화상 코딩 기법은 자연적으로 레이어드된 비트스트림을 생성해 내기 때문에, 주파수 제한적인 채널 상황에서 에러에 강한 성능을 나타내고 있다. 본 논문에서는 Progressive Image Coder의 성능을 비교하고 평가하는 새로운 기법인 시각적 엔트로피를 이용해, 웨이블릿 영역에서 시각적인 가중치를 이용해 정량화하려고 한다. 이 시각적인 가중치는 주파수 영역과 공간 영역에서, 인간의 시각 체계(HVS, human visual system)에 기반 하여 만들어진 것으로, 웨이블릿 계수들의 코딩 순서를 결정하는 기준으로 사용되고, 이렇게 해서 시각적인 화질을 개선할 수가 있다. 정규화된 채널 용량이 0.3일 때, 전송 이득은 시각적 엔트로피로 측정해 보았을 때 23% 이상 얻을 수 있다.

• Cross-Cultural Studies
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• v.41
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• pp.381-413
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• 2015

This article aims to trace a historical trajectory of "Humanism" as a Modern scientific concept in the light of Michel Foucault's genealogy. Generally, we believe that Humanism is a natural and eternal idea for mankind, because no one doubts that he or she is not included in the category of a "Human Being." On the contrary, according to French philosopher Foucault, the Idea of Humanism, or anthropocentrism, appeared only in the Modern Age, from the 16th century downward. Before the Renaissance, human beings did not occupy the most important status in Nature, and only existed as natural beings. As soon as mankind was liberated from the superstitious of fear and religious dogma, the concept of "Human Being" is supplied with new meanings and values. The famous maxim, such as, "Man is the lord of creation" constitutes modern human science as an inviolable category of modernity. However, Foucault tried to illuminate the hidden sides of humanism, and gave us the strict warning on the end of the human beings, which turned out to be an object of Modern knowledge. If there would be no reason to maintain a knowledge system of Modernity, in other words, Modernity as knowledge would lose its validity and we could give up Humanism as a heavy burden. Moreover, it is very clear that we are confronted with the critical moments of radical skepticism on the meaning and value for Humanity. That means that we need to think about the new transformations of Human Beings, which will probably appear in the forms of "Non-Humans," "Machines (Deleuze & Guattari)," or "Post-Humans" etc. At the present time, we cannot know if it will be positive, or negative for mankind. We should look back at the history of Humanism from a genealogical perspective, which is why we have to investigate the conceptual trajectory of Humanism in this moment.

• Journal of Korean Philosophical Society
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• v.142
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• pp.193-220
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• 2017

In times when identity-principles dominate through culture-industry, it appears to be the idea of the perfect identity-knowledge which Hegel had required for philosophy to become true. By being produced, cultures, according to the principle of production for production itself, became commodities which can be exchanged in the market. So what cannot be exchanged in the market is excluded as worthless and useless. As culture-industry gets rid of room for the new and the experience of it, the experience of what is new became impossible. In such degrees the consciousness is reificated, and the freedom as autonomy becomes an empty concept. But if there is not the freedom of will, conscious thought will not be possible, and human beings will degenerate into a simple species. Nevertheless, freedom which becomes meaningless in reality is an essential element for a human being to be human, so in the times when consciousness is reificated by means of the culture-industry, as the autonomous art awakens a reificated consciousness, it will be the antidote of a reificated consciousness which makes free thought and action possible. In this sense, this study will try to justify the aesthetic experience as shudder through the experience of what cannot be exchanged that becomes possible with critics regarding the constructive imperfection of identity-knowledge. Then it will argue that the aesthetic experience as shudder makes the autonomous art possible.

• The Journal of Korean Philosophical History
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• no.27
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• pp.85-118
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• 2009

Kim Hang(金恒: Il-Boo 1826-1898) presented that in the end of 19 century The Book of Correct Changes(正易) alternated I-Ching(周易) in Korea. He predicted that the New world would be realized soon. In other words, the Former-Heaven(先天) would be changed in to the After-Heaven(後天). The New world means the highest well-being society and harmonized world. He named the New world as the Yuli world(琉璃世上). The Book of Correct Changes contained the idea of reformation of society with great cosmic changes and taught us to cultivate and train our mind for transformation of human beings. The New world will be come true, and there the struggling will be ceased. The New world will be accompanied by the transformation of human beings. Each person has to persevere changing him(her)-Selfin his(her) efforts to be a holy man. All people will achieve the high spirit. Kim Hang taught us to renew ourself and made the new world where every person will live with Truth and have an equal right and treat others without discrimination.

• Journal of Digital Contents Society
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• v.7 no.3
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• pp.153-160
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• 2006

It is not too much to say that invention of image divided the 19th and 20th century. Rapidly developed, produced and played images have a stronger effect on human beings and society. Today, images have an influence on forming interpersonal relationships by means of consciousness and ideas of new dimension, creating new image relationship different from verbal relationship between people. Especially moving image(image) is unlike other images, an image has unique psychological characteristics of its on. An image stimulates all the five human senses as well as sight, is easer to access and perceive than other media, and unable to control image development passively in general but get absorbed unconsciously very quickly. On 21th century As we are exposed to image whether consciously or unconsciously everyday, consideration on current times driving human beings and social relationship in an abnormal way is needed. Furthermore, new view of image study suggest to new relation of image that is a key factor to recover humanity and functions of society.

• Journal of Broadcast Engineering
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• v.14 no.1
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• pp.36-43
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• 2009

Recently, the structural similarity (SSIM) index metric is proposed. In the present paper, a new framework, which is called visual SSIM (VSSIM), is proposed by incorporating crucial human factors into the SSIM. The human factors are foveation, luminance, frequency and motion information. The performance of VSSIM is evaluated by subjective quality test compliant with the Video Quality Expert Group (VQEG) multimedia group test plan. It shows that the visual SSIM is more correlated with the subjective quality result than the conventional SSIM.

• The Journal of Korean Philosophical History
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• no.53
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• pp.255-281
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• 2017

This study examines the ways in which Confucianism developed in connection with other thoughts. Mythology especially had an great impact on the formation of Confucian thoughts. This study focuses on the concept of sage and examines how Confucianism and mythological thoughts influenced on formation and reformation of the concepts. In ancient religion, sages as a hierophantic figure, mediates human beings and gods, delivering the gods' messages to the human and the human's wishes to the gods. The fused role of shaman and ruler began to separate. A new type of leader without political power, but with a religious role with a moral authority is the Confucian concept of sage. A sage in Confucianism is an ideal person like Confucius, Mencius, and Xunzi, an ordinary person can attain with effort. Anyone can become a sage in Confucianism. The early Confucian sage was more like a hyper-human with unaccessible authority in mythology. Later, a sage in Confucianism began to be described as a model figure that any human being can become. The aspect of shamans and diviners (wushi 巫師) did not disappear, but merged into a kingly power and transformed into a sage-king with moral authority. The new images are reflected in Confucian ideology of statehood or its religiosity. This study has explored the ways in which Confucianism and mythological thoughts interacted and influenced to each other through a concept of sage as an ideal personhood.

• Maxillofacial Plastic and Reconstructive Surgery
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• v.23 no.4
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• pp.306-323
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• 2001

종양발생에서 유전자 발현을 확인하고 profile 변화를 monitor하는 것은 병리학적 변화의 원인뿐 아니라 질병탐지와 진료의 새로운 목표를 확인하기 위한 새로운 기회를 제공해준다. cDNA microarray는 수천개의 유전자 발현을 동시에 연구할 수 있는 최신의 방법으로 피부, 유방, 간을 비롯한 다른 인체장기에서는 일부 이루어졌으나 array를 이용해 타액선 종양 연구에서는 전혀 이루어지지 않았다. 인간의 타액선 세포의 악성형질전환을 조절하는 분자적 상태를 연구하기 위해 본 연구는 약 2,000개의 유전자가 print된 cDNA microarray를 이용하여 인간 타액선 도관상피세포주(HSG)와 악하선에서 기원한 미분화 선암종(SGT)간에 비교연구를 하였다. Cy3와 Cy5 dye로 각각의 세포주에서 얻은 RNA와 reciprocal hybridize시키고 GenePix 4000 scanner로 스캔하고 GenePix Pro로 분석한 후 log2로 평균발현비율을 전환시켜 최소 2배이상의 발현을 보이는 유전자를 분석대상으로 하였다. 90%이상의 유전자가 비슷한 발현을 보였으며 2배이상의 발현을 보이는 경우 HSG가 SGT에 비해 72개 유전자가, SGT가 HSG에 비해 111개의 유전자 발현이 up-regulation되어 총 10%미만의 발현차이를 보였고 반복된 hybridization 으로부터 얻은 선택된 spot의 Pearson 상관계수는 -0.85이였다. HSG에서는 6번 p 염색체에서 과발현되는 유전자가 가장 많았고, SGT에서는 11번 q 염색체에서 가장 많았는데 HSG에서는 SGT에 비해 9, 13, 17, 18, 20, 21, 22염색체에서 과발현 되는 유전자 수가 많았고, SGT에서는 HSG에 비해 2, 7, 10, 15 염색체에서 유전자 발현 증가가 관찰되었다. HSG와 SGT간의 유전 발현을 기능별로 분석한 결과 몇 가지 주요 경로가 세포악성에 관련됨을 발견하였고, 타액선 도관상피세포에서 선암종을 구별하는데 기여하는 관련된 몇종의 과다 발현된 유전자를 찾았는데 전사인자, 성장인자 및 수용기, 세포골격 및 세포외기질 단백, 세포내 신호전달조절자 및 인자, 세포표면 항원등의 그룹으로 분류할 수 있었다. 따라서 이러한 microarray를 이용한 분자학적 표지자 연구가 악성 타액선 종양 발생과정에서 큰 도움을 줄 수 있을 뿐 아니라 유전자 조절에 의한 진단, 예후, 치료에서의 정확성을 개선시킬 수 있으리라 여겨진다.

• Journal of Korea Multimedia Society
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• v.4 no.2
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• pp.136-144
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• 2001

visual cryptography is a simple method in which secret information can be directly decoded in human visual system without any cryptographic computations. This scheme is a kind of secret sharing scheme in which secret of image type is distributed to n random image(we call it share). When the secret image is distributed to n shares, the original pixel is expanded as much as the size of column in basis matrix. It causes the deterioration of contrast in docoded secret image. Therefore, many researches have performed to reduce the size of pixel expansion and to improve the contrast by overlapping the row in basis matrix for (k, n) visual cryptography. In addition, we show that the proposed method can construct the (k, n) visual cryptography with multiple contrasts depending on selecting k out of n slides in a group.