• Journal of KIISE:Software and Applications
• /
• v.26 no.11
• /
• pp.1372-1380
• /
• 1999

본 논문에서는 자연언어 문장의 객관적 정량적인 질 측정 방법의 구축에 대해 설명하고, 이를 문장 퇴고 시스템의 사례에 적용해 본다. 문장의 질을 평가한다는 것은 본질적으로 주관적이고 정량화가 어려운 작업이기 때문에, 이 과정에서 질의 객관적 계량화가 가능한지 여부가 가장 중요한 문제가 된다. 이 논문에서는 이러한 문제를 해결하기 위해 유전자 알고리즘을 이용한 진화적 접근 방법을 통해 객관적이고 정량적인 질의 측정 공식을 유도하는 방법론을 제시하였다. 이 논문에서 제시한 방법론의 핵심은 간단히 말해서 사람이 행하는 정성적인 판단을, 이에 가장 근접하는 정량적 측정 체계로 전환시키는 것이라고 보면 된다. 이것을 위해 정량화 문제를 문장의 단순 언어 특징들의 변화값을 이용한 최적화 문제로 환원시키고, 다시 이 최적화 문제를 유전자 알고리즘을 이용해 해결함으로써 문제를 효과적으로 해결할 수 있었다. 실험 결과를 보면, 본 논문에서 제시한 최적화 방법은 주어진 훈련용 예제와 검증용 예제 중 각각 99.84%, 99.88%를 만족시키는 해를 찾아내었으므로 정량적 질 평가 공식의 유도에 매우 효과적임을 알 수 있었다. 또한 도출된 측정 공식을 이용해서 실제 퇴고 시스템 평가에 적용한 결과 문장 질의 측정에 매우 유용하게 이용될 수 있음을 알 수 있었다. 이와 같이 질의 정량적 평가가 가능하다는 사실이 갖는 또 한가지 중요한 의미는 최종 사용자의 구매 의사나 개발자의 공학적 의사 결정을 위한 객관적 성능 평가 자료의 제공에 이 방법이 유용하게 사용될 수 있다는 점이다.Abstract This paper describes a method of building a quantitative measure of the quality of natural language sentences, particularly produced by document revision systems. Evaluating the quality of natural language sentences is intrinsically subjective, so what is most important as to the evaluation is whether the quality can be measured objectively. To solve such problem of objective measurability, genetic algorithm, an evolutionary learning method, is employed in this paper. The underlying standpoint of this approach is that building the quality measures is a task of constructing a formulae that produces as close results as can to the qualitative decisions made by humans. For doing this, the problem of measurability has been simply reduced to an optimization problem using the change of the values of simple linguistic parameters found in sentences, and the reduced problem has been solved effectively by the genetic algorithm. Experimental result shows that the optimization task satisfied 99.84% and 99.88% of the given objectives for training and validation samples, respectively, which means the method is quite effective in constructing the quantitative measure of the quality of natural language sentences. The actual evaluation result of a revision system shows that the measure is useful to quantize the quality of sentences. Another important contribution of this measure would be to provide an objective performance evaluation data of natural language systems on a basis of which end-users and developers can make their decision to fit their own needs.

• Journal of Service Research and Studies
• /
• v.8 no.3
• /
• pp.51-62
• /
• 2018

This study examines several evolutionary and alternative aspects of the system of existing education and suggests a more specific approach to the development of recent education that has evolved to the recent service economy era and a new approach to the human capacity of the World Economic Forum (WEF). We propose a stage of education system. We will change the meaning and choice of the job according to the rapid development of the 4th Industrial Revolution. Future occupational education also needs to be changed according to the expectation that job movement will happen frequently. The new education requires a model to prepare for the phenomenon of various convergence as technology collapses with the existing culture. And a higher-level educational philosophy is needed for human competence and the environment to actually connect industrial and social issues. The purpose of this study is to show the necessity of introduction of New Service Learning as a new system of education for super mobility. New Service Learning can be divided into five concepts: Innovation, Modernity, Sustainability, Humanity, and Technology. In future research, it is necessary to complement the research by empirically analyzing the concept of New Service Learning.

• Korean Journal of Poultry Science
• /
• v.46 no.3
• /
• pp.185-191
• /
• 2019

Nucleoporin 210 (Nup210) is associated with several physiological processes including muscle and neural cell differentiation, autoimmune diseases, and peripheral T cell homeostasis. Chicken Nup210 (chNup210) gene was originally identified as one of the differentially expressed genes (DEGs) in the kidney tissues of chicken. To elucidate the role of Nup210 in metabolic disease of chicken, we studied the molecular characteristics of chNup210 and analyzed its gene expression under the stimulation of Toll-like receptor 3 (TLR3) ligands. The Nup210 genomic DNA and amino acid sequences of various species including fowls, fishes, and mammals were retrieved from the Ensemble database and subjected to bioinformatics analyses. The expression of Nup210 from several chicken tissues was probed through qRT-PCR, and chicken fibroblast DF-1 cell line was used to determine the change in expression of chNup210 after stimulation with TLR3 ligand, polyinosinic-polycytidylic acid (poly (I:C)). The chNup210 gene was highly expressed in chicken lung and spleen tissues. Although highly conserved among the species, chNup210 was evolutionary clustered in the same clade as that of duck compared to other mammals. Furthermore, this study revealed that chNup210 is expressed in TLR3 signaling pathway and provides fundamental information on Nup210 expression in chicken. Future studies that offer insight into the involvement of chNup210 in the chicken innate immune response against viral infection are recommended.

• Journal of the Korea Society of Computer and Information
• /
• v.25 no.12
• /
• pp.279-291
• /
• 2020

It has already been a few years since the word Fintech in Korea started to attract attention. These days, they believed that Fintech was just a boom, but these days it is recognized as a catalyst for financial transformation. Large venture companies are also launching demonstration experiments by creating new organizations that can respond to Fintech. It feels like a big tide is coming to the cautious and conservative financial industry. Finance is made up of digital information. Fintech is an evolutionary process in which finance, expressed by digital information, is transformed into information technology (IT) and human economic activities are reorganized. It is FinTech. You won't be able to understand the real effects of Fintech by sticking to individual applications like remittance payments or household account book services. Fintech is an innovation that changes the structure of economic activity itself. In fact, it is from now on that a big impact will come. In other words, now is the time when we are thinking of a dream that we have not yet dreamed of. In this paper, I will examine how fintech originated, spread to Korea, and how it intends to change Korea's finance in the future. Financial institutions have used the fruits of information technology advances in the direction of pursuing stability and stability, without major changes in the way they work. However, the movement of Fintech that started in Silicon Valley in the United States shows that the fruit can be used in other directions. The fruit of technological progress is expected to expand year by year in the future. It is a request of the times to use it to improve user convenience and to pursue innovation that is beneficial to society. We expect the flow of Fintech to accelerate innovation in the Korean financial industry.

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.215-249
• /
• 2011

This essay reflects on the modernity of Korea by examining the transformation of the traditional knowledge system from a historico-semantic perspective with its focus on the opposition and collision of the old and the new conception occurred in the early period(1890~1910) of the acceptance of the Western modern civilization. With scientific success, trick of reason, Christianity and evolutionary view of history, the Western modernity regarded itself as a peak of civilization and forced the non-Western societies into the world system in which they came to be considered as 'barbarism(野蠻)' or 'half-enlightened(半開).' The East Asian civilization, which had its own history for several centuries, became degraded as kind of delusion and old-fashioned customs from which it ought to free itself. The Western civilization presented itself as exemplary future which East Asian people should achieve, while East Asian past traditions came to be conceived as just unnecessary vestiges which it was better to wipe out. It can be said that East Asian modernization was established through the propagation and acceptance of the modern products of the Western civilization rather than through the preservation of its past experience and pursuit of the new at the same time. Accordingly, it is difficult to apply directly to East Asian societies Koselleck's hypothesis; while mapping out his Basic Concept of History, he assumed that, in the so-called 'age of saddle,' semantic struggle over concepts becomes active between the past experience and the horizon of expectation on the future, and concepts undergoes 'temporalization', 'democratization', 'ideologization', 'politicization.'The struggle over the old and new conceptions in Korea was most noticeable in the opposition of the Neo-Confucian scholars of Hwangseongsinmun and the theorists of civilization of Doknipsinmun. The opposition and struggle demanded the change of understanding in every field, but there was difference of opinion over the conception of the past traditional knowledge system. For the theorists of civilization, 'the old(舊)' was not just 'past' and 'old-fashioned' things, but rather an obstacle to the building of new civilization. On the other hand, it contained the possibility of regeneration(新) for the Neo-Confucian scholars; that is, they suggested finding a guide into tomorrow by taking lessons from the past. The traditional knowledge system lost their holy status of learning(聖學) in the process of its change into a 'new learning(新學),' and religion and religious tradition also weakened. The traditional knowledge system could change itself into modern learning by accepting scientific methodology which pursues objectivity and rationality. This transformation of the traditional knowledge system and 'the formation of the new learning from the old learning' was accompanied by the intersection between the old and new conceptions. It is necessary to pay attention to the role played by the concept of Sil(hak)(實學) or Practical Learning in the intersection of the old and new conceptions. Various modern media published before and after the 20th century show clearly the multi-layered development of the old and new conceptions, and it is noticeable that 'Sil(hak)' as conceptual frame of reference contributed to the transformation of the traditional knowledge system into the new learning. Although Silhak often designated, or was even considered equivalent to, the Western learning, Neo-Confucian scholars reinterpreted the concept of 'Silhak' which the theorists of civilization had monopolized until then, and opened the way to change the traditional knowledge system into the new learning. They re-appropriated the concept of Silhak, and enabled it to be invested with values, which were losing their own status due to the overwhelming scientific technology. With Japanese occupation of Korea by force, the attempt to transform the traditional knowledge system independently was obliged to reach its own limit, but its theory of 'making new learning from old one' can be considered to get over both the contradiction of Dondoseogi(東道西器: principle of preserving Eastern philosophy while accepting Western technology) and the de-subjectivity of the theory of civilization. While developing its own logic, the theory of Dongdoseogi was compelled to bring in the contradiction of considering the indivisible(道and 器) as divisible, though it tried to cope with the reality where the principle of morality and that of competition were opposed each other and the ideologies of 'evolution' and 'progress' prevailed. On the other hand, the theory of civilization was not free from the criticism that it brought about a crack in subjectivity due to its internalization of the West, cutting itself off from the traditional knowledge system.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.19 no.3
• /
• pp.601-613
• /
• 2018

This study aims to find out the types of convergence types between devices/technology and artifact in smart city space. The main contents of the research are in-depth analysis on the convergence change of ET, IT, and ET+IT in a smart city. First, the devices/technology and artifacts through 31 cases study are found out below. There are 92 artifacts and 134 devices/technologies (ET:83, IT:51). Second, the convergence change between devices/technology and artifacts is evolved by 7 types. Type 1, the Evolutionary ET type of ET-centric, is Period 1 (Separation fusion between ET and IT), Period 2 (ET-centric fusion), and Period 3 (Growth IT and ET+IT fusion of ET-centric). Type 2, the Advanced ET type of ET+IT-centric, is Period 1 (ET+IT fusion), Period 2 (Advanced ET of ET+IT-centric), and Period 3 (Hyper-advanced ET of ET+IT-centric). Type 3, the All-in-One type of ET+IT, is Period 1 (Separation fusion between ET and IT), Period 2 (Mixed fusion between ET and IT), and Period 3 (All-in-One fusion of ET and IT). Type 4, the Advanced type of IT-centric, is Period 1 (Development of IT-centric), Period 2 (Advanced IT-centric), and Period 3 (Hyper-advanced IT-centric). Types 5 and 6, the Advanced together type of ET+IT, is Period 1 (Developed IT of ET+IT-centric), Period 2 (Advanced IT of ET+IT-centric), and Period 3 (Hyper-advanced IT of ET+IT-centric). Type 7, the Advanced IT type of ET+IT-centric, is Period 1 (ET+IT fusion), Period 2 (Sub-fusion of ET, Advanced IT), and Period 3 (Sub-fusion of ET, Hyper-advanced IT). This study results are going to expect making new types of convergence through further study.

• The Journal of the Petrological Society of Korea
• /
• v.27 no.3
• /
• pp.109-120
• /
• 2018

The distributional characteristics of fault segments in Cretaceous and Tertiary rocks from southeastern Gyeongsang Basin were derived. The 267 sets of fault segments showing linear type were extracted from the curved fault lines delineated on the regional geological map. First, the directional angle(${\theta}$)-length(L) chart for the whole fault segments was made. From the related chart, the general d istribution pattern of fault segments was derived. The distribution curve in the chart was divided into four sections according to its overall shape. NNE, NNW and WNW directions, corresponding to the peaks of the above sections, indicate those of the Yangsan, Ulsan and Gaeum fault systems. The fault segment population show near symmetrical distribution with respect to $N19^{\circ}E$ direction corresponding to the maximum peak. Second, the directional angle-frequency(N), mean length(Lm), total length(Lt) and density(${\rho}$) chart was made. From the related chart, whole domain of the above chart was divided into 19 domains in terms of the phases of the distribution curve. The directions corresponding to the peaks of the above domains suggest the directions of representative stresses acted on rock body. Third, the length-cumulative frequency graphs for the 18 sub-populations were made. From the related chart, the value of exponent(${\lambda}$) increase in the clockwise direction($N10{\sim}20^{\circ}E{\rightarrow}N50{\sim}60^{\circ}E$) and counterclockwise direction ($N10{\sim}20^{\circ}W{\rightarrow}N50{\sim}60^{\circ}W$). On the other hand, the width of distribution of lengths and mean length decrease. The chart for the above sub-populations having mutually different evolution characteristics, reveals a cross section of evolutionary process. Fourth, the general distribution chart for the 18 graphs was made. From the related chart, the above graphs were classified into five groups(A~E) according to the distribution area. The lengths of fault segments increase in order of group E ($N80{\sim}90^{\circ}E{\cdot}N70{\sim}80^{\circ}E{\cdot}N80{\sim}90^{\circ}W{\cdot}N50{\sim}60^{\circ}W{\cdot}N30{\sim}40^{\circ}W{\cdot}N40{\sim}50^{\circ}W$) < D ($N70{\sim}80^{\circ}W{\cdot}N60{\sim}70^{\circ}W{\cdot}N60{\sim}70^{\circ}E{\cdot}N50{\sim}60^{\circ}E{\cdot}N40{\sim}50^{\circ}E{\cdot}N0{\sim}10^{\circ}W$) < C ($N20{\sim}30^{\circ}W{\cdot}N10{\sim}20^{\circ}W$) < B ($N0{\sim}10^{\circ}E{\cdot}N30{\sim}40^{\circ}E$) < A ($N20{\sim}30^{\circ}E{\cdot}N10{\sim}20^{\circ}E$). Especially the forms of graph gradually transition from a uniform distribution to an exponential one. Lastly, the values of the six parameters for fault-segment length were divided into five groups. Among the six parameters, mean length and length of the longest fault segment decrease in the order of group III ($N10^{\circ}W{\sim}N20^{\circ}E$) > IV ($N20{\sim}60^{\circ}E$) > II ($N10{\sim}60^{\circ}W$) > I ($N60{\sim}90^{\circ}W$) > V ($N60{\sim}90^{\circ}E$). Frequency, longest length, total length, mean length and density of fault segments, belonging to group V, show the lowest values. The above order of arrangement among five groups suggests the interrelationship with the relative formation ages of fault segments.

• Sim-seong Yeon-gu
• /
• v.38 no.1
• /
• pp.1-44
• /
• 2023

Hexagram Bi (比 ䷇ 8) is one of the hexagrams comprised of one-unbroken line and five-broken lines. The hexagrams of one-unbroken and five-broken lines symbolize the relationship and dynamics between one yang-consciousness and the five-yin unconsciousness. The hexagram of one-unbroken line and five-broken lines has six different images depending on the position of the one unbroken line from the beginning line to the top line. In terms of psychology, this means that the position change of one yang line in relation to five yin lines may symbolize the function of consciousness which clarifies and determines the content of the psyche. In addition, the flow of psychic energy can be examined through the process of one unbroken line's movement. In other words, the psychic contents of the beginning line of hexagram Bok (復 ䷗ 24), which is the beginning of the hexagram of one-unbroken line and five-broken lines, proceed sequentially, and then arrive at the process of the last sixth, hexagram Bak (剝 ䷖ 23) through the fifth, the hexagram Bi (8). That is, it can be said that the content of the hexagram and the line determined according to the position of one unbroken line show a certain psychic flow. As a result, the first hexagram Bok (復 ䷗ 24), after recovering and starting newly, means the beginning of consciousness. After that the process of proceeding with the second, third, and fourth lines represents the flow of consciousness. And in the fifth place, the fifth line of hexagram Bi, it reaches its peak and is placed in the optimal state of consciousness because of its right and centered position at this hexagram Bi. Like nature, the psyche gradually enters the path of decline from the highest state, which leads to the last sixth, the top line of hexagram Bak. However, the top line of the hexagram Bak, where everything falls off, contains the content of starting again in its top line. It is the beginning line of hexagram Bok to inherit this. This means the circumambulation of the psyche that changes from a psychologically difficult state of depression to a stage of recovery. There is a stage that must be passed in this circulation process, and that is the hexagram Gon (坤 ䷁ 2). October(tenth month)'s hexagram Gon is placed between hexagram Bak, the ninth month of the lunar calendar, and hexagram Bok, the eleventh month of the lunar calendar. This represents that the flow of recovery must go through a maternal process of hexagram Gon. The retreat to the psychological uterus is inevitable in regenerating the psyche. This process flows from the hexagram Bak and through hexagram Gon to the hexagram Bok. At this situation the hexagram Gon acts the absolutely necessary role. In addition, the main body of the hexagrams of one-unbroken and five-broken lines, including the Bi hexagram, is also the Gon hexagram composed of six-broken lines. In other words, all six hexagrams of one-unbroken and five-broken lines have a certain relationship with the Gon hexagram, and it would be meaningful to look at the correlation between the unbroken lines of the hexagrams of one-unbroken and five-broken lines and the corresponding broken lines of the hexagram Gon. This can be said to be the dynamics of the maternal unconscious connected to the state of consciousness in six forms. Therefore, each hexagram of one-unbroken and five-broken lines symbolizes the expression of the integration the mother archetype with the consciousness. Revealing this well is the meaning of the hexagram of one-unbroken and five-broken lines. Its hexagram image consists of a combination of Gon (☷), which symbolizes the mother, and the thunder (☳) the eldest son, the water (☵) the middle son and the mountain (☶) the third son. As a result, the hexagram Bok (復 ䷗ 24), Sa (師 ䷆ 7), Gyeom (謙 ䷠ 15), Ye (豫 ䷏ 16), Bi (比 ䷇ 8) and Bak (剝 ䷖ 23) are sequentially created in the order of the unbroken line. This is symbolically the evolutionary process of consciousness. In this way, the hexagrams of one-unbroken and five-broken lines, which mean the conjunction of mother and son, represent the advancing relationship between the maternal unconscious and consciousness. In addition, the relationship with the mother according to the position of the son is related to the dynamics of mother archetype to the attitude of consciousness. The psychological meaning can be deduced from the flow of six lines of hexagrams of one-unbroken and five-broken lines. And the state in which the activation of the consciousness is at its peak is the fifth line of the hexagram Bi, and comparing it with the contents of the corresponding fifth line of hexagram Gon not only can find the state and meaning of the conjunction of consciousness and the maternal unconscious, but the entire flow can be compared to the individuation process.