• Proceedings of the SAREK Conference
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• 2007.06a
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• pp.163-163
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• 2007

• (The)Study of the Eastern Classic
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• no.63
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• pp.169-193
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• 2016

This thesis aims at examining the world of pacification in Zhuzi(朱子)'s Daxuezhangju("大學章句"). He said that it was necessary to understand others through Xiejuzhidao(?矩之道) as Shu(恕) for the completion of pacification. The Shu(恕) in it is not an active one but a passive one. It's because one doesn't need to be very active in order to realize the world of pacification. Too much initiative can rather cause loss. Then Shijing("詩經") was quoted, all of which told about that it should be properly followed to understand others through Xiejuzhidao(?矩之道) as Shu(恕). Zhuzi(朱子) explains the reasons for frugality. The modern society is a capitalistic. Yet, not all kinds of capitalism are right. Think about the trash island on the Pacific Ocean. In Daxuezhangju("大學章句"), frugality is suggested as a good way. As the way of frugality, the most important goal of a king is to get rid of the vassals who exploit people. And at the last part, there's warning that petty and crafty men should be appointed. It says that even when everything has been fulfilled, if a petty and crafty man is appointed to take charge of it, the nation can be lost, so a king must give noble men important positions. The world of pacification in Daxuezhangju("大學章句") has not been studied as much as Gewuzhizhi(格物致知). This thesis is expected to offer the chance for more researches on it.

• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 2002.05a
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• pp.244-250
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• 2002

현재 대부분의 시뮬레이터는 6개의 축으로 대상체의 운동자유도를 모사하는 모션 시스템을 사용하고 있다. 본 연구개발에서 개발되어지고 있는 시뮬레이터는 일반적인 Stewart 형식이 아닌 운동 대상체의 운동자유도를 짐발(Gimbal)형으로 재현하고자 하였다 이를 위해 실시간 스케줄러와 H/W 입출력 및 통신 드라이버에 대한 개발을 수행하였고, 시뮬레이션에 적합한 정확도와 실시간성을 유지하도록 롤러코스터 상에서 이루어지는 차량운동을 모델링 하였다. 또한 인간감성의 절용을 고려한 짐발형 모션 시스템의 운동 재현을 위해 워시아웃(Washout) 알고리즘을 개발하였다. 특히, 짐발형 모션 시스템은 그 연구 사례를 찾기 힘든 것으로 운동 모사성의 객관적 검증과 탑승자에 대한 시뮬레이터의 영향을 평가하기 위해 감성평가를 실시하였다. 감성평가를 위해 평가지에 의한 주관적 평가 방법과 탑승자의 생리신호를 측정하는 객관적 평가방법을 사용하였다.

• 베이커리
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• no.2 s.319
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• pp.35-49
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• 1995

증기를 이용한 촉촉하고 부드러운 빵 ㆍ케이크-찜이란 빵 ㆍ과자가 오븐에서 열을 이용해 구워지는 것에 비해, 배합을 조정하여 찜기에서 수증기와 압력을 이용해 쪄내는 것을 말한다. 4~5년 전 제과점에서 찜기가 보급되기 시작했을 때 찜은 가정에서 만들어 먹는 가정식 형태라는 점에서 고객들로부터 큰 호응을 얻었다. 양산업체에서 시작된 찐빵이나 백설기 등이 제과품목으로 인기를 얻은 것이다. 그리고 몇 년 동안 찜류에도 많은 변화가 생겨났다. 고객요구에 맞게 다양한 상품들이 개발되었고, 일본화과자(찜만주)나, 카스테라 혹은 부드러운 찜케이크가 다양한 재료를 사용해 만들어지고 있다. 찜류는 배합과 공정이 쉬운 반면 보관은 그리 길지 않다. 특히 찜을 위해서는 찜기가 필수적인 장비다. 현재 국내 몇몇 기계업체에서 조작이 손쉬운 찜기를 공급하고 있다. 이 찜기를 이용한 12가지 빵과 케이크를 소개한다.

• Proceedings of the Korean Institute of Electrical and Electronic Material Engineers Conference
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• 2006.11a
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• pp.304-304
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• 2006

Ternary tellurite glassy systems ($Li_2O-V_2O_5-TeO_2$) have been synthesised using Vanadium oxide as a network former and Lithium oxide as network modifier. The addition of a metal oxide makes them electric or mixed electric-ionic conductors, which are of potential interest as cathode materials for solid-state batteries. This glass-ceramics crystallized from the $Li_2O-V_2O_5-TeO_2$ system are particularly interesting, because they exhibit high conductivity (up to $5.63{\times}10^{-5}$ S/cm) at room temperature the glass samples were prepared by quenching the melt on the copper plate and the glass-ceramics were heat-treated at crystallizing temperature determined from differential thermal analysis (DTA). The electric DC conductivity result have been analyzed in terms of a small polaron-hopping model.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.15 no.4
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• pp.957-964
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• 2011

The image stabilization is the procedure of stabilizing the blurred image with image processing method. Due to easy detection of global motion, PA(Projection algorithm) based on digital image stabilization has been studied by many researchers. PA has the advantage of easy implementation and low complexity, but in the case of serious rotational motion the accuracy of the algorithm will be cut down because of its fixed exploring range, and, on the other hand, if extending the exploring range, the block for detecting motion will become small, then we cannot detect correct global motion. In this paper, to overcome the drawback of conventional PA, an Iterative Projection Algorithm (IPA) is proposed, which improved the correctness of global motion by detecting global motion with detecting block which is appropriate to different extent of motion. With IPA, in the case of processing 1000 continual frames shot in automobile, compared with conventional algorithm and other detecting range, the results of PSNR is improved 6.8% at least, and 28.9% at the most.

• 전자공학회논문지 IE
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• v.45 no.4
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• pp.11-18
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• 2008

This study is implementation of attitude control system(ACS - Attitude Control System). for a multi legs robot. This study designs H/W of Inertial Measurement Unit (IMU) and attitude control algorithm S/W. Compare performance with Mtx and MTx in order to verify action performance of this system after implementation, and will verify a system integrated IMU of a multi-legs robot. ACS uses Gyro and an accelerometer and an earth magnetism sensor, and it is a system controlling a roll, pitch angle attitude of an object. Generally, low price MEMS is difficult to calculate a correct situation of an object as an error occurs severely the Inertial sensor. This study implements IMU in order to develop ACS as use MEMS, accelerometer, Gyro sensor and earth magnetism sensor. Design algorithm each a roll, pitch, yaw attitude guaranteeing regular performance, and do poling in a system as include an attitude calculation program in an IMU system implemented. Mixed output of Gyro and an accelerometer, and recompensed a roll, pitch angle, and loaded in this study on a target platform in order to implement the ACS which guaranteed performance more than a continuously regular level, and operated by real time, and did porting, and verified.

• (The)Study of the Eastern Classic
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• no.67
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• pp.297-325
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• 2017

In this paper, the ideological features of Mohism were examined through the analysis into the viewpoint of Mohism on justice and benefit and "universal love" based on it. Even before the viewpoint on justice and benefit became a main agenda in Confucianism, Mohism and the Hundred Schools of Thought, there had been discussions on it, and the relation between "justice" and "benefit" was generally understood as that of means and ends(本末) or that of the thing and its functions(體用). What succeeded to this tendency and set it as an individual's moral standard was the viewpoint of Confucianism including Confucius. Of course, the Confucian view was focused on the politicians or leaders of those times. Compared to which, Mohism represented the stance of their group members and pursued the interest of groups and the society rather than that of individuals. Accordingly, while Confucianism considered "justice" more important than "benefit", Mohism could understand both of them unificatively. The crucial reason why Mohism could be most active during the Warring States Period is that it had its metaphysical basis on "the disposition of Providence." Accompanying this, the viewpoint of Mohism on justice and benefit was internally reflected in its key arguments including "universal love." That is so-called "Jianxiangai, Jiaoxiangli", that is to say, "that loving each other is namely benefiting each other." On the other hand, the fact that the viewpoint of Mohism on justice and benefit, and furthermore, the ideological foundation of its ten main arguments including universal love was "the disposition of Providence" became a double-edged sword. It was because it could be easily accepted by the laborers, farmers, and craftsmen consisting of Mohism of those times, but it instead became the reason for falling into ruins since the establishment of the feudal empire of Qin and Han(秦漢). In the feudal empire, the ideology and activities of Mohism as an individual group couldn't be embraced. For example, the way to set "Heaven"(the heavenly king) above "the sovereign ruler" might be a decisive limit to the legitimacy and rationality of the regime. Moreover, the arguments by Mohism, such as "Jieyong", "Jiezang", "Feiyue" and others couldn't be taken easily by the privileged class. Therefore, Mohism couldn't do any activities as an academic school until Seojedongjeom(西勢東漸) during the Qing dynasty later, and it was different from Confucianism. In brief, ideas of Mohism including universal love ended up as an utopian idea historically, but the conception of sharing mutual interest along with mutual love and consideration with Confucianism from the position of the relatively disadvantaged in the society has a value worthy of being appreciated even today.

• The Journal of Korean Philosophical History
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• no.29
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• pp.89-123
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• 2010

As above, as theoretical basis of critiques against School of Mohism, the researcher summarized the positions of the elder Confucian scholars including Meng Zi. In the body of text, taking it as promises, the researcher examined the critiques against Mo Tzu and School of Mohism as well focusing on the aspects and development of the theory of rejecting heterodoxy which had been introduced and strongly argued from the end of Goryeo kingdom to the late Joseon period. The summary of the body of this text is as follows: In the old literatures prior to Goryeo Kingdom, the researcher couldn't find any cases that either the School of Mohism or Mo Tzu including the Hundred Schools of Thought had been rejected explicitly. Having reached the end of Goryeo and the beginning of Joseon period, Meng Zi's viewpoints on the theory of rejecting heterodoxy had begun to emerge and come into play with the progress of accepting Neo-Confucianism, and, these critiques against Yang Zhu and Mo Tzu being given, the scholar-literati circle had started rejecting Buddhism and Lao Tzu. Basically the contents of the critiques against the School of Mohism in the early period of Joseon were in succession to Meng Zi's theory of rejecting heterodoxy and the views and thoughts of the elder Confucian scholars including Han Yu rather than any specific critiques against Mo Tzu' ideology itself. Until entering the middle of Joseon period, the critiques against the School of Mohism had been used as a tool to promote Confucianism in an affirmative manner, while arguing strongly against the viewpoint of Han Yu in the first place. Particularly, not only the original text of the Mo Tzu's writings were directly quoted, although it was partial, but also the contents of the critiques against the School of Mohism had been developed and stretched to the extent of their entire ideological system. Having approached to the late period of Joseon, the critiques against the School of Mohism had begun to be linked to those critiques against the study of state examination or of sentence patterns including Catholic Church, furthermore the critics raised their harsh tones against the irregularities of the society at large like the issue of corruptions of the government officials of those days instead, although they still had firmly stood on the ground of the theory of rejecting heterodoxy. Those scholars that belonged to the School of Practical Learning, in particular, said in justification of the School of Mohism arguing that the major ideologies of Mo Zi had usefulness in the real world, also they even evaluated that Meng Zi ' critiques against the School of Mohism were immoderate. To sum up, characteristics of scholars in the Joseon period to understand and critique the School of Mohism are that ideologies of Mo Tzu were mostly used as a tool for the sake of critiques against heresies in other sectors of society based mainly on Meng Zi's theory of rejecting heterodoxy, rather than opposing views against the ideologies or philosophies of the School of Mohism itself. Meanwhile, however, on the plus side, the critics praised Mo Tzu's individual efforts in order to put his ideology of peace into practice apart from the ideological system of the School of Mohism. Also, having reached the late period of Joseon, the researcher was able to have discovered the fact that the writings of Mo Tzu had been used as historical materials in order to ascertain historical truths of Confucian Scriptures, rather not having it regarded as an ideology text.