• Annual Conference of KIPS
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• 2008.05a
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• pp.44-47
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• 2008

본 논문에서는 유비쿼터스 환경에서 인간의 행동패턴을 인식하고 이 결과를 활용하여 사용자의 의도를 추론하는 방법론에 관해 기술한다. 인간행동의 예측에 관한 지식표현으로부터의 추론기능과 예제패턴 기반의 학습기능을 동시에 지원하는 모델을 제시하고 이론의 타당성과 유용성을 고찰한다. 의도 추론 문제에서 지식기반 기법이 갖는 불완전성을 극복하기 위하여 예제기반 학습능력의 필요성을 도출하는 한편, 다양한 변이가 존재하는 응용에서 학습데이터 선정의 어려움을 보완하기 위한 방법론을 제시한다. 세부적으로 인간행동에 관한 특징표현과 행동패턴 클래스를 정의하고 이들간의 관계를 고유한 지식표현 규칙으로 정형화 한다. 또한 제안된 지식표현을 수용하는 추론 메커니즘을 제시하며, 제시한 모델의 부수적 특징으로 학습과정을 통한 지식 정련기능의 유용성을 고찰한다.

• Studies in Philosophy East-West
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• no.88
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• pp.317-335
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• 2018

Shame is an emotion of sorrow for our own shortcomings, but it may be also an emotion that awakens ourselves to reflect on our mistakes. This article considers the contradictory aspects of shame to be an interesting theme and refers to Nussbaum's and Mencius' concept of shame. According to Nussbaum, shame is an emotion that is used to brand a certain group of people in a society to overcome anxiety about human imperfection. This kind of stigma is based on a dichotomy that arbitrarily determines normal and abnormal. Therefore, Nussbaum thinks that shame is very irrational and difficult to trust. She explains that shame reflects a human desire to become perfect like God without accepting imperfectness. Mencius, on the other hand, regards shame as an emotion that is one of four clues to four virtues. According to Mencius's concept, shame is helpful for us to reflect on ourselves and to develop personality in harmony with human nature. For this reason, it is possible in Mencius that shame is considered as an important driving force in the growth of humanity. Although Nussbaum and Mencius have very different opinions about shame, this article considers that Nussbaum's concept of 'productive shame' is not much different from Mencius's concept of shame, and at this point there may be found a compatibility between them. Nussbaum emphasizes a necessity for overcoming narcissistic tendencies by orienting moral values and an attitude of humbly acknowledging human imperfection so that productive shame could be positively realized. We may agree that Mencius's concept of shame is not in an opposition to these conditions of Nussbaum, and this may be regarded as a common point of two different views. In this article, we will deal with Nussbaum's and Mencius' concept of shame, and subsequently compare them and clarify the differences between them. Then, we will discuss the possibility of combining their views by analyzing what the two philosophers have in common. In conclusion, we may see that the understanding of shame can broaden the understanding of human beings and be helpful for our inner growth toward humanity.

• Journal of Korean Philosophical Society
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• v.143
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• pp.189-214
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• 2017

Disgust is caused by human being incompleteness and also its denial. Therefore the understanding of disgust is concerned with the understanding of humans. Thinking critically about disgust, we can solve the problems of disgust and reflect on our limitations. I will refer to Nussbaum's view which finds out in "projective disgust" an antipathy to human fault and a wish for completeness. This article is interested in the fact that disgust is not only a rejective feeling of a person but also a collective emotion which is connected with an antagonistic relationship and power exercise. Specifically, this article focuses on the point that disgust is mobilized to maintain a dominative relationship between humans. This is associated with the inner characteristics of disgust because disgust in itself contains a one-sided perspective, exclusiveness, hierarchy, and domination. This article aims to reveal a collusion between disgust and domination. For the purpose we will pay attention to two basic inclinations which are immanent in disgust; purity and exclusion, while relying on Nussbaum's view of disgust. In accordance with this analysis, this article will specificity treat disgust which can be summarized as an ideological function of emotion and its violent tendency. Then, we can ensure that disgust threats the equal and dignitary worth of human beings and hinders the diversity and rationality of a liberal society. In addition, it will be emphasized that disgust should not be used as an ideology which discriminates and suppresses a specific group in a society.

• Journal of Korean Philosophical Society
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• v.131
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• pp.273-301
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• 2014

This study aims to reconstruct Leibniz's theodicy. Theodicy is to defense of the highest wisdom of the creator against the charge which reason brings against it for whatever is the evil in the world. For this defense, Leibniz created his own new kind of concepts: the principle of sufficient reason, the principle of perfection, the best of all possible worlds, moral necessity. Leibniz's theodicy is developed as following. Most good and wisest God created this world freely by moral necessity. God's will was to choose the goods antecedently. But God's will could not create goods only. For God's final purpose is to create the best. For this reason, it happens that the evils may come about by concomitance, and as a result of other greater goods. Therefore the evils are necessary in the world. And evil consists in imperfection. Man has free will as God. Freedom, according to Leibniz, consists in intelligence, which involves a clear knowledge of the object of deliberation. Man has freedom, but man's freedom is imperfect. Evil is originated in man's imperfect freedom.

• 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 Korean Journal of Financial Management
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• v.9 no.2
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• pp.31-55
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• 1992

금융기관(金融機關)은 기업, 가계, 정부와 함께 우리 경제를 구성하는 주요한 부분이다. 금융기관은 최종적 차입자와 최종적 대부자를 중개하는 과정에서 여러가지 서어비스를 우리에게 제공하면서 존재한다. 금융기관이 제공하는 서어비스는 우리의 경제생활에 매우 중요한 영향을 미친다. 금융기관의 행동이 경제에 미치는 영향을 분석하기에 앞서 어떤 조건하에서 금융기관이 존립할 수 있는가를 알아보는 것도 금융기관의 행동을 이해하기 위해 의미있는 일일 것이다. 본 논문은 정보불균형(情報不均衡)의 관점에서 금융기관의 존립을 분석, 설명하는데 그 목적이 있다. 경제문제의 불확실성과 복잡성의 증대는 민간의 제한된 합리성을 더욱 제한되게 만들고 역으로 제한된 합리성 때문에 불확실성과 복잡성은 더욱 중요한 문제가 된다. 여기에다 인간의 이기주의가 결합하게 되면 정보의 유통이 불완전해져 정보가 불균등하게 분포하게 되는 현상이 생긴다. 정보불균형(情報不均衡)은 거래를 위촉시키고 극단적인 경우 시장실패(市場失敗)를 가져온다. 금융기관은 정보생산을 통해 거래위축이나 시장주패(市場朱敗)를 방지할 수 있는 역할을 한다. 금융기관이 정보생산을 한다고 해도 개별정보생산자나 직접 금융에 비해 정보생산비용면에서 우위를 가질 수 있어야 금융기관의 존립은 가능할 것이다. 즉 정보불균형(情報不均衡)을 해소하기 위한 정보생산이 금융기관이 존립할 수 있는 필요조건이라면, 정보생산의 경제성은 금융기관이 존립할 수 있는 필요충분조건이 된다고 할 수 있다. 금융기관이 개별정보생산자나 직접 금융보다 정보생산면에서의 경제성을 가질 수 있는 가능성은 첫째, 분산효과(分散效果)로 인한 대리비용(代理費用)의 감소(減小) 둘째, 분산효과(分散效果)로 인한 구성원보상(構成員補償)의 불확실성감소(不確實性減小) 세째, 금융기관 구성원간의 정보공유효과(情報共有效果)이다.

• Journal of Broadcast Engineering
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• v.24 no.5
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• pp.836-848
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• 2019

This paper aims at providing a critical view over the cybernetics theory especially of first generation on which the artificial intelligence heavily depends nowadays. There has been a commonly accepted thought that the conception of artificial intelligence could not has been possible without being influenced by N. Wiener's cybernetic feedback based information system. Despite the founder of contemporary cybernetics' ethical concerns in order to avoid an increasing entropy phenomena(social violence, economic misery, wars) produced through a negative dynamics of the western modernity regarded as the most advanced form of humanism. In this civilizationally changing atmosphere, the newly born cybernetic technology was thus firmly believed as an antidote to these vices deeply rooted in humanism itself. But cybernetics has been turned out to be a self-organizing, self-controlling mechanical system that entails the possibility of telegraphing human brain (which are transformed into patterns) through the uploading of human brain neurons digitalized by the artificial intelligence embedded into computing technology. On this background emerges posthuman (or posthumanism) movement of which concepts have been theorized mainly by its ardent apostles like N. K. Hayles, Neil Bedington, Laurent Alexandre, Donna J. Haraway. The converging of NBIC Technologies leading to the opening of a much more digitalizing society has served as a catalyst to promote the posthuman representations and different narratives especially in the contemporary visual arts as well as in the study of humanities including philosophy and fictional literature. Once Bruno Latour wrote "Modernity is often defined in terms of humanism, either as a way of saluting the birth of 'man' or as a way of announcing his death. But this habit is itself modern, because it remains asymmetrical. It overlooks the simultaneous birth of 'nonhumaniy' - things, or objects, or beasts, - and the equally strange beginning of a crossed-out God, relegated to the sidelines."4) These highly suggestive ideas enable us to better understand what kind of human beings would emerge following the dazzlingly accelerating advancement of artificial intelligence technology. We wonder whether or not this newly born humankind would become essentially Homo Artificialis as a neuronal man stripping off his biological apparatus. However due to this unprecedented situation humans should deal with enormous challenges involving ethical, metaphysical, existential implications on their life.

• Journal of Korean Academy of Nursing
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• v.6 no.1
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• pp.80-90
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• 1976

정신과 영역의 환자를 위해 간호원의 역활을 필요로 한 이래 여러 가지 간호의 개념으로 간호원의 역할이 변화되어오고 있다. 정신과 환자의 안전만이 가장 큰 치료의 중심일 때는 병동열쇠의 위엄에 곁따라 보호관리에만 치중해 왔으며 정신의학에서 약물요법, 전기요법의 치료과정이 생기면서 간호원의 역할 변화 및 지식의 요구를 필요로 하게 되었으며, 환경과 개인의 밀접한 관계를 중시해오면서 치료적 환경속으로 환자의 인간적 치료가 강조되었을 때 의사소통과 대인관계의 인적 환경으로써 또한 간호원의 역활이 중요시 되어왔다. 이런 관점에서 치료적 환경에 대한 정확한 이해는 간호행위과정의 불완전을 제거하며 보다 활발한 정신과 환자간호에 기여하는 일 일 것이다. DR. Bartom은 병실 환경이 비생산적이고 비 치료적일때 성격의 변화는 물론 행동적 특성의 변화까지 가져올 수 있다고 말했다. 즉 무감동적이고, 무조건적 순종이 있으며 솔선하여 행하는 행위가 줄고 장래 계획에 대한 자극이 줄어들고 될대로 되어 가는 상태 그 자체에 머물러 있어 인간의 특징적 의미와 가치를 상실하게 된다는 것이다. 정신과 병실은 잠정적 체류지로 보아야 하겠고 이 체류지에서의 영향이 환자에게 보다 유익하게 끼칠려면 간호원이 지속적으로 치료적 분위기를 유지해야 할 것이다. 치료적 입장으로서의 간호의 활동 초점은 대인관계에서 환자의 의식수준과 자아관련 수준에서의 취급이 무의식 수준에서의 탐구조사보다 바람직하다. 치료적 가치로써 치료적 환경의 이론적 근거를 DR. Sullivan 은 인간의 상호관련 문제에 두고 있다. 즉 상호작용이 존재하는 환경은 어떠한 곳이든 성격에 영향이 있고 이 성격은 대인관계의 복잡성으로부터 결코 떨어질 수 없다는 얘기다. 자아구성 또한 환경의 영향을 받는데 Cumming은 병동환경과 자아구성 재동기간에 밀접성을 시사한바 있다. Visher와 O'sullivan은 정신과적 치료중에서 일상생활에서 경험되어지는 의사소통과 대인관계속에서 학습되어지는 여러 가지가 있기 때문에 매일의 활동획이 치료적 방향으로 계획되어 져야 한다고 말했다. Maxwell Jones 또한 치료적 환경의 유용한 가동은 전 직원의 기여에 있으며 이는 정신건강을 최적으로 올려 줄 것이다. 라고 말했다. 이러한 상황에서 간호원은 의미 없이 환자의 감정 욕구를 깨닫지 못하고 감정지지를 주지 못하며 정서적 긴장을 예방하지 못한 체 환자와의 관계를 유지한다면 현대간호의 개념에서 이탈되어지고 발달되어지지 못한 미숙아 현상이 유지 될 것이다. 보다 바람직한 치료적 환경 유지는 간호로써 환자에게 기여해 주는 일이다. 간호의 역활과 더불어 전문적 태도는 따뜻하고 포용성 있게 그리고 융통성 있게 대함은 물론 간호인 자신의 "자기이용"을 깊이 그리고 치료적으로 이용할 것을 깨달아야 할 것이다. 즉 정신과 병실에서의 간호원 존재 자제가 환자에게 미치는 영향도 고려해야 한다는 것이다. 덧붙여 환자를 위한 일주일 병동 행사표를 Model로 제시하였고 그 안에서의 간호원의 역활을 약술하였다.

• The Journal of Korean Philosophical History
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• no.31
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• pp.7-32
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• 2011

Cheng Yi(程?, 1033~1107) understood that nature is full of "changes(易)". And he noted that human being as part of nature also exists only in a series of changes, i.e. birth, growth, extinction and death. All things including human being arise from the same principle, or "Heavenly Principle." Hence human being can fundamentally be one with all other beings, or nature. It is called "Unity of all things(萬物一體)" and "Unity of heaven and human(天人合一)." This philosophical perspective cannot be regarded as being unique to Cheng only; neo-Confucian predecessors called "the five masters of the Northern Song(北宋五子)" anticipated Cheng's vision already. Nevertheless, Cheng elaborated on the shared vision, revealing his philosophical uniqueness. Cheng maintains that only human being receives the principle in the unstained form, and thereby is capable of being one with nature. The one who realizes her/his potential to be one with nature is a sage(聖人); for Cheng, the order and pattern found in nature is nothing other than moral principle that human beings have to live up to and vice versa. Cheng's idea on the principle which human being receives from Heaven no doubt relates to Mencian notion of the innate goodness of human nature(性善); the innate goodness of human nature is no other than Heavenly Principle, and to become a sage depends on whether one can realize her/his potential - human nature, i.e. Heavenly Principle in her/himself. For Cheng, human nature tantamount to Heavenly Principle has no evil quality; all the evil in the world comes from imperfect "physical endowment(氣質)," or "capacity(才)" which is various from person to person, making various personalities. Accordingly, the task of moral cultivation in Cheng's theory can translate into the matter of rectification of one's physical endowment.

• Microbiology and Biotechnology Letters
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• v.44 no.2
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• pp.194-200
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• 2016

Resveratrol, a polyphenolic compound present in many fruits and vegetables such as grapes, mulberries, and peanuts, has been reported to have various biological effects. However, the molecular mechanisms underlying resveratrol-induced apoptosis in A549 ovarian cancer cells are not well understood. In this study, we investigated the effect of resveratrol on A549 lung cancer cells (expressing wild-type p53) and compared it with that observed for SKOV3 ovarian cancer cells (expressing null-type p53). Resveratrol significantly inhibited the viability and proliferation of A549 cells in a concentration- and time-dependent manner, compared with its effects on SKOV3 cells. It also induced A549 cell apoptosis, but did not affect anoikis resistance. Furthermore, the viability and proliferation of p53-knockdown A549 cells were unaffected by the presence of resveratrol. Therefore, we demonstrate that the anticancer effect of resveratrol against A549 lung cancer cells is dependent on the presence of functional p53.