• The Journal of the Korea Contents Association
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• v.9 no.12
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• pp.138-145
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• 2009

Humanism connotes dignity and esteem with the essential idea of human and more human. This paper has conducted a inquiry of the understanding about human and humanism represented by visual image of film. Especially, this study investigated the way to adhere to reflective attitude about human and society. It is based on theoretical discussion of formalism and auteurism and analyzed the way of constructing time-space structure of (by Lars von Trier) which is known the typical formalism film. According to the findings, appeared to appropriate the ocularcentrism aesthetic to film form and give the self-regulation to definite the idea of film art through picturesque imagination of dramatic stage. Such a result means that it converts the filmic time-space to the virtual things and practicalize the classification of the ethical doctrine of innate goodness and innate sin of human and the definition of humanism. Also it means formalism film overturns the existing institutional mode of representation.

• Journal of Science of Art and Design
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• v.12
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• pp.145-191
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• 2007

21세기는 과학적 물질문명의 발달로 인하여, 과거에는 느껴보지 못했던 물질문명의 풍요를 이끌어 냈으며, 컴퓨터, 메스미디어의 발달로 인하여, 인간 문명의 관심은 지구계를 벗어나 우주론적으로 확장되어 마침내 우주시대를 열었다. 하지만 인간의 이성과 함께 영원하리라 믿었던 과학적 합리성은 20세기 초두에 제국주의적 전쟁을 일으키게 되었으며, 그로 말미암아 이성 파괴 현상이 드러나게 되었다. 급기야 20세기말에 이르러 다원주의라 칭하기도 하는 후기산업사회의 병적 증후군들, 국가간의 경제전쟁, 컴퓨터 및 각종 정보매체를 통한 신속한 정보교환의 이면에는 인간의 자기정체성의 혼돈을 아울러 초래하게 되었다. 과학기술의 발달로 생태계 및 환경은 오염되고 파괴되었다. 20세기말에는 산성비, 엘니뇨, 라니냐 현상으로 인하며, 환경의 재앙을 초래하면서 이제 인간은 문명에 대하여 여태껏 가져왔던 확고한 믿음에 회의를 갖게 된 것이다. 이와 같은 현상은 인간의 주체적 인식과 과학적 믿음의 지나친 숭배로 인하며 자연도 인간에 의하여 지배되고 인간을 위해서만 존재하는, 인간과 자연의 이원론적인 생각 즉, 인간의 이성에 의해서만 가능하다고 생각한 "근대적 주체"에 대한 맹신의 결과인 것이다. 이렇듯 20세기의 문제점은 21세기로 전가되어 여전히 계속되고 있으며, 세계내의 가장 큰 문제점은 전쟁, 기아 등 보다 이제는 오히려 환경. 생태문제로 귀결되어 지구의 생존권 자체가 위협을 받게 되었다. 미술도 서구문명의 근대주의적 영향에 의해서 모더니즘 등 이성위주의 미술인 "근대 주체적 미술"로 발전하였지만 포스터모더니즘에서 보여 지듯 이미 인간의 순수한 이성을 근간으로 한 미술에 있어서의 주체성 주장은 상당부분 무너졌으며, 이제는 장르의 해체와 다원화 현상으로 나아가게 되었다. 환경파괴에 직면하여 이제 주체는 자연이라는 타자를 새롭게 등장시킨다. 그리하여 생명중심주의, 전체론, 감각 중심주의 등 인간과 자연이 함께 공생하는 자연을 향한 생태적인 미술이 절실히 요구되는 것이다. 이에 본 연구논문은 무비판적 서구미술에 동요되지 않고, 지극히 자연적이고 동양적이기도 한 끊임없이 생명력을 창출해 내는 자연에 관심을 같게 되었으며, 환경의 중요성과 함께 생태학적 미술, 즉 생태미술에 본인의 작업을 관계시키고자 한다. 근대적 문명사에 의해 매장된 생태적 유기성의 흔적을 고고학적 탐사방법을 통하며 발굴해 내며, 환경윤리와 생태학, 심층 생태학, 북친의 '사회 생태학'을 수용하여 물질성의 생태적 복원과 함께 조형공간의 다원성에 대한 생태 미술의 일단을 규명코자 하였다.

• The Journal of Korean Philosophical History
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• no.28
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• pp.7-34
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• 2010

The ethical problems related to climate changes have basically different character from the ethical problems which we have experienced until now. In order to approach ethical problems of climate changes for forseeing, mitigating and adapting many complicated situations which result from climate changes we should breake away from the point of anthropocentrism at first. Secondly, the education of the ethics of climate changes is very important in all levels of schools. It is very important and urgent to decide what and how we should teach. Finally, the sustainability has important role in the justification of why and what we should take actions against climate changes.

• Proceedings of the Korean Society for Cognitive Science Conference
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• 2006.06a
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• pp.33-37
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• 2006

본 논문은 어휘판단과제(LDT: Lexical Decision Task)시 나타나는 여러 언어현상 중 단어빈도효과(word frequency effect)와 단어유사성효과(word similarity effect)를 한국어에 적용시켜 인간과 계산주의적 모델을 통해 실험하고, 결과를 비교하였다. 실험결과 인간과 계산주의적 모델 각각 한국어에 대해 단어빈도효과와 단어 유사성효과를 보였으며, 인간의 실험결과와 계산주의적 모델의 결과가 유의미한 유사성을 나타내었다.

• Proceedings of the KAIS Fall Conference
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• 2006.05a
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• pp.391-393
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• 2006

본 논문은 어휘판단과제(LDT: Lexical Decision Task)시 나타나는 여러 언어현상 중 단어빈도효과(word frequency effect)와 단어유사성효과(word similarity effect)를 한국어에 적용시켜 인간과 계산 주의적 모델을 통해 실험하고, 결과를 비교하였다. 실험결과 인간과 계산주의적 모델 각각 한국어에 대해 단어빈도효과와 단어 유사성효과를 보였으며, 인간의 실험결과와 계산주의적 모델의 결과가 유의미한 유사성을 나타내었다.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.12
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• pp.709-718
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• 2020

Even after Fukuyama declared "The End of History" in 1989, the challenge to liberal democracy continues. Controversy about totalitarianism is constantly being raised both internally and externally in democratic countries and leaders, as well as the US-China war of supremacy. In this paper, I explored a hypothesis about the totalitarian process, and to explain this hypothesis, I analyzed the case of Venezuela, which was once referred to as a welfare model state. This paper presupposes Fukuyama's insistence on the universality of liberal democracy but considers the last man Nietzsche argues for the last man he assumes. Accordingly, the process of totalitarianism was viewed as a process in which totalitarianism was institutionalized and spread internationally through the linkage and interaction of the last fallen humans, the masses, and totalitarians in the international and domestic environments. According to this hypothesis, the Bol?var Revolution and Chavez show the process of transformation into a typical quasi-totalism. Although the Venezuelan people preferred democracy, they remained the last man who had become a man of "rich consciousness." While investigating this hypothesis, it was confirmed that extensive and interdisciplinary studies such as digital t otalitarianism and the development of science and technology should be followed.

• 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.

• The Journal of the Korea Contents Association
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• v.22 no.10
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• pp.181-194
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• 2022

between the Action-image and the Affection-image, there is the Impulse-image. IF the aesthetics of the action-image and Affection-image are realism and idealism, the aesthetics of the impulse - image is naturalism. since the impulse-image has traits of action-image and affection-image, naturalism refers to four co-ordinates: originary world/derived milieu, impulses/modes of behavior. In Deleuze's view, the great directors we call naturalists are Stroheim, Bunuel, and Joseph Losey.

• Journal of the Korea Society of Computer and Information
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• v.25 no.1
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• pp.55-61
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• 2020

With the development of deep learning technology and advances in computing power, video-based research is now gaining more and more attention. Video data contains a large amount of temporal and spatial information, which is the biggest difference compared with image data. It has a larger amount of data. It has attracted intense attention in computer vision. Among them, motion recognition is one of the research focuses. However, the action recognition of human in the video is extremely complex and challenging subject. Based on many research in human beings, we have found that artificial intelligence-like attention mechanisms are an efficient model for cognition. This efficient model is ideal for processing image information and complex continuous video information. We introduce this attention mechanism into video action recognition, paying attention to human actions in video and effectively improving recognition efficiency. In this paper, we propose a new 3D residual attention network using convolutional neural network based on two attention models to identify human action behavior in the video. An evaluation result of our model showed up to 90.7% accuracy.

• 대학교육
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• s.73
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• pp.6-7
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• 1995