• Korean Journal of Logic
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• v.7 no.1
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• pp.23-40
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• 2004

실체 유물론과 인과 결정론이 개인의 자유와 동일성을 실질적으로 열어주려면 사건 원인 외에 행위자 원인의 여지를 허용해야 한다. 그 두 가지 원인은 법칙적 일반적 결정의 개념과 합리적 개성적 결정의 개념을 지니고 있다. 개성의 인과적 역할은 법칙화할 수 없는 물질성의 여지를 남긴다. 바로 그 가능성이 인간의 자유와 동일성의 실질적 복권의 가능성이다.

• The Journal of the Korea Contents Association
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• v.6 no.11
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• pp.202-216
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• 2006

A number of process algebras are not well suitable for real-time navigation/delivery systems due to the following reasons: 1) lack of representation of process distributivity over some geographical space and 2) the indistinction of representation of process mobility from process distributivity over the space. To make the process algebra suitable to the systems, it seems to be necessary to separate the space representation from the mobility representation. This paper presents a formal method for this purpose, namely, Calculus of Abstract Real-Time Distribution, Mobility, and Interaction (CARDMI). For analysis and verification of behavioral properties, CARDMI defines a set of the spatial, temporal and the interactive deduction rules and a set of equivalence relations. The rules and equivalences can be abstracted hierarchically due to the spatial abstraction, too. CARDMI can be applied to virtual navigation/delivery system for contents, too.

• Proceedings of the Korean Information Science Society Conference
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• 2003.04c
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• pp.452-454
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• 2003

기존의 실시간 에이전트 환경에서는 에이전트 구조에서 고려하지 않았던 높은 복잡성의 문제를 해결하기에 환경에 대한 고려가 부족하여 구현 시 충분한 지침으로 상기에는 부족하거나 적합하지 않았다. 본 논문에서는 이러한 고려하여야 할 환경에서 필요한 요소들을 기존의 계층기반 에이전트 구조를 보완한 혼합형 구조를 이용하여 행위 기 반 구조를 설계하고 구현하였다. 분산적이며 실시간으로 동작하는 환경에서는 효율적이고 범용적으로 사용 할 수 있는 행위 기반 구조가 요구된다. 본 논문에서 제시하는 에이전트 구조는 행위의 논리적 상하계층에 중점을 둔 계층별 분류를 사용하지 않고. 범주 분류한 RtABCM을 사용하여 복잡한 실시간 환경에 유연하게 적응할 수 있는 구조를 제안하였다. 이를 통하여 계층의 단계와 병렬적으로 진행이 가능한 동일한 계층 행위의 수에 제약을 두지 않게 되어 정적인 계층 구조에서 오는 제약의 한계를 극복하고 있다. 또한 행위의 객체화와 이를 위한 구성 요소의 지원으로 실시간 환경에 대한 다중의 행위나 계획 진행에 대한 유연한 진행. 양방향성을 지원하는 확장된 행위모델. 설계와 구현에 있어 자유롭고 유연한 모델을 제시하고 있다. 본 논문에서는 RtABCM에 적응한 행위기반 구조를 실시간 에이전트 환경인 GameBots에 적용시켜 구조의 실시간 환경에 대한 적응성을 증명하고 있다.

• Proceedings of the Korea Information Processing Society Conference
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• 2015.04a
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• pp.971-972
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• 2015

본 연구에서는 다중 감시 카메라 환경에서 폭력행위를 감지하기 위한 알고리즘을 제안하는 것을 목표로 한다. 폭력행위를 하나의 감시 카메라에서 인식하는 것을 포함할 뿐만 아니라 다중 감시 카메라 환경에서 사전에 폭력행위를 인식하여 미리 방지한다면 더욱 안전성을 보장하게 되는 것이다. 폭력행위의 사전 징후는 다중카메라가 있는 모든 지역에 스토킹, 두 사람의 장시간 대치상황, 여러 사람의 장시간 대치상황 등으로 생각할 수 있다. 무엇보다도 각 카메라의 영역이 다르므로 한 객체의 이력을 파악하기 위해 카메라 간의 정보제공 및 동일객체 확인이 필수적이다. 따라서 본 논문은 카메라 간의 동일 객체 확인을 위한 알고리즘과 스토킹 행위인식을 위한 멤버함수를 정의한다.

• KIPS Transactions on Software and Data Engineering
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• v.2 no.1
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• pp.49-54
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• 2013

Activity recognition using smartphone accelerometer suffers from the user dependency problem that acceleration patterns of one user differ from those of others for the same activity. Moreover, it also suffers from the position dependency problem since a smartphone may be placed in any pockets or hands. In order to overcome these problems, this paper proposes an effective activity recognition method which is less dependent with both specific users and specific positions of the smartphone. Based on the proposed method, we implement a real-time activity recognition system working on an Android smartphone. Throughout some experiments with 6642 examples collected from different users and different positions, we investigate the performance of our activity recognition system.

• Korean journal of communication and information
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• v.69
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• pp.30-70
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• 2015

This paper is to show the relationship between power and communication. For this purpose, speech act theory has been introduced. Power is the capacity of some persons to produce intended effects on others. And the human being tries to get intended effects by perlocutionary acts through performing illocutionary acts, both of which belong to speech acts. Generally speaking, therefore, it can be said power is exercised through speech acts. Of course, in case of exercising physical force or violence, no speech act is needed. However, even violence is not totally unrelated with communication. Moreover, power other than violence is always in need of speech acts for its exercise. Including psychic force, power in general is in a close relationship with communication by mediation of speech acts. This paper, using speech act theory, attempts to examine that what is the relationship power and communication hold, that the exercise of power is the same as performing speech acts called perlocutionary acts, that the form of power is differentiated by kinds of illocutionary acts used for its exercise, and that morality of power is different according to illocutionary acts used for its exercise.

• Journal of the Korea Society of Computer and Information
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• v.26 no.1
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• pp.11-17
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• 2021

In this paper, we demonstrate a performance boost by parallelizing a purely functional bisimulation algorithm on a multicore processor machine. The key idea of this parallelization is exploiting the referential transparency of purely functional programs to minimize refactoring of the original implementation without any parallel constructs. Both original and parallel implementations are written in Haskell, a purely functional programming language. The change from the original program to the parallel program is minuscule, maintaining almost original structure of the program. Through benchmark, we show that the proposed parallelization doubles the performance of the bisimulation test compared to the original non-parallel implementation. We also shaw that similar performance boost is also possible for a memoized version of the bisimulation implementation.

• The Journal of the Korea Contents Association
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• v.15 no.9
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• pp.126-133
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• 2015

According to the traditional precedent, if a beneficiary who completed a provisional registration as a result of reservation of trade which is a fraudulent act, then assigned the right acquired by the provisional registration to the third party who has no information of the process, and let the third party complete an additional registration transfer the provisional registration, and if the third party completed the main registration on the foundation of the provisional registration, the beneficiary cannot be the other party of the litigation requesting for the cancellation of registration of the provisional registration. As the result, an apprehension that the duty to recovery of the beneficiary could easily be acquitted of a charge has existed. But, it is considered as desirable that the judicial decision judged that the court recognized the qualification of the defendant as appropriate at this case, with a different view from the precedent, and then the defendant can file the litigation against the beneficiary, requesting for cancellation of the reservation of trade which is a fraudulent act.

• Korean Journal of Cognitive Science
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• v.30 no.2
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• pp.85-104
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• 2019

Past research showed that presence of others induces morally desirable behavior and stricter judgments. That is, presence of others makes people become a moral being. On the other hand, little research has been conducted to test what effects facial expression of others have on moral judgments. In this research, we tested the effects of emotion exposed by facial expression on moral judgments. To this end, we presented descriptions of immoral or prosocial behavior along with facial expression of various emotions (in particular, disgust and happiness), and asked participants to make moral judgments on the behavior in the descriptions. In Experiment 1, facial expression did not affect moral judgments, but variability of judgments was increased when descriptions and facial expression were incongruent. In experiment 2, we modified potential reasons of the null effect and conducted the experiment using the same procedure. Subjects in Experiment 2 made stricter judgments with disgust faces than with happy faces for immoral behavior, but the effect did not occur for prosocial behavior. In Experiment 3, we repeated the same experiment after having subjects to consider themselves as the actor in the descriptions. The results replicated the effects of facial expression in Experiment 2 but there was no effect of the actor on moral judgments. This research showed that facial expression of others specifically affects moral judgments on immoral behavior but not on prosocial behavior. In general discussion, we provided further discussion on the results and the limitations of this research.

• Journal of Korean Philosophical Society
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• v.105
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• pp.49-74
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• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.