• Korean Journal of Remote Sensing
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• v.27 no.3
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• pp.353-357
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• 2011

Although the intensity-hue-saturation (IHS) method for pan-sharpening has a spectral distortion problem, it is a popular method in the remote sensing community and has been used as a standard procedure in many commercial packages due to its fast computing and easy implementation. Recently, IHS-like approaches have tried to overcome the spectral distortion problem inherited from the IHS method itself and yielded a good result. In this paper, a similar IHS-like method with least squares for WorldView-2 pan-sharpening is presented. In particular, unlike the previous methods with three or four-band multispectral images for pan-sharpening, six bands of WorldView-2 multispectral image located within the range of panchromatic spectral radiance responses are considered in order to reduce the spectral distortion during the merging process. As a result, the new approach provides a satisfactory result, both visually and quantitatively. Furthermore, this shows great value in spectral fidelity of WorldView-2 eight-band multispectral imagery.

• Journal of the Korean Society of Environmental Restoration Technology
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• v.19 no.5
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• pp.11-17
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• 2016

The purposes of this research are to estimate area of greenable roof and to monitor maintaining of green roofs using World-View 2 images. The contents of this research are development of World-View 2 application technologies for estimation of green roof area and development of monitoring and maintaining of green roofs using World-View 2 images. The available green roof areas in Gwangjin-gu Seoul, a case for this study, were estimated using digital maps and World-View 2 images. The available green roof area is approximately 12.17% ($2,153,700m^2$) of the total area, and the roof vegetation accounts for 0.46% ($80,660m^2$) of the total area. For verification of the extracted roof vegetation, Vworld 3D Desktop map service was applied. The study results may be used as a decision-making tool by the government and local governments in determining the feasibility of green roof projects. In addition, the project implementer may periodically monitor to see whether roof greening has maintained for efficient management of projects, and a vast amount of World-View 2 images may be regularly used before and after the projects to contribute to sharing of satellite images information.

• Proceedings of the Korean Institute of Interior Design Conference
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• 1999.04a
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• pp.71-74
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• 1999

Mechanical world view was built by Newton and Decarte approximately 400 years ago. Modern Society has reached at the time for fundamental adjustment and in effect, the paradigm shift is now under way. The new paradigm is the holistic world view that considers the world as the integrated entirety rather than the unity of separated parts. The pluralistic phase which can be considered as general characteristics observed in the art, society and culture in the end of the 20th century is seen as the reflection of this new world view. the complementary relationship between traditionism and modernity and oriental intuitive, holistic approach and western rational analytical approach can be explained when the complementary relationship is recognized with holistic and integrated view. The holistic paradigm and integrated-artistic view are the new aesthetic value which can suggest an alternative for public art of environmental design.

• Proceedings of the Korea Contents Association Conference
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• 2009.05a
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• pp.141-145
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• 2009

Lee Sang, a poet and a architect, made new experimental poems that was influenced by quantum mechanics and theory of relativity that were published in the early 1900's, and he showed his new view of the world that transcended time and space limit through his poems. In this essay, I studied and analyzed on the links between his view of the world and modern design view with as the central figure his text, 'A Written Promise of The Line' The result is that he fellow the cyclic world view which the world consisted of cycles within cycles, of immense duration and the scientific view of the world which the universe and me are one flesh.

• Cross-Cultural Studies
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• v.28
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• pp.87-114
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• 2012

The Maa speaking Torobo people inhabiting the southern portion of the Mau Escarpment in Kenya approach both individual and community survival from a relational orientation focused on ethnic identity and responsibility. This social responsibility to the tribe is in stark contrast to Torobo relationships with other ethnic groups. The purpose of the research is twofold. First, the paper explores how folkloric language through a trickster image reflects important cultural and social ideals, understandings, and patterns of thought in Torobo world view. A second purpose is to offer ethnographic information to scholars and students' alike necessary for world view studies of eastern Africa specifically focused on the interplay between anthropomorphic tales and the social context in which these stories are utilized. The key research question for this analysis asks how the trickster image in Torobo folklore conceptualize the life experience. A Torobo folktale entitled, The Clever Hare, is the text chosen for analysis with the hare character as the protagonist. A second query explores the importance of the trickster image in understanding Torobo world view categories of Self and Other. The analysis contributes an ethnographic perspective for the world view categories of Self and Other as well as trickster folklore by examining the nature of Torobo-ness using the tale of the cunning hare as a research tool.

• Journal of the Korean Institute of Landscape Architecture
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• v.21 no.4
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• pp.55-68
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• 1994

It has been generally agreed that the city form especially in the preindustrial age resembled their own world view, either in the western or the eastern cultural sphere. So, we aimed to redefine the characteristics of oriental world views compared with the western one, in order to find the relative nature of the Korean townscapes. It is said that the both world views(of western and oriental) are composed of the contrastive binary concepts in common, but there seems to have been nearly contrary differences in these two world views. Wheareas the former was based on the passively segregational and oppositional dualism, the latter, on the dynamically harmonious and complementary dualism, called generally as 'Yin(陰) and Yang(陽)'. Thus, the oriental world view can be thought as the 'philosophy of the relationship', which aim to unify the dualism ultimately with the help of this relationship. So, we can assume a certain third and intermediate concept between these dual concepts of the world view, which can unify these two into the one holistic whole. And the focuses of the most traditional oriental philosophies were concentrated on this, so called, 'the third concept', namely Taoistic 'Tochu(道樞)', Buddhistic 'Kong(空)' or Confucian 'Chung(中)'. And this triple concept, including the third one, of the oriental world view revealed a more concrete form of the cosmological relationship, as the triple structure; 'Heaven(天), Earth(地), and Man(人)', in which the 'Man' is thought as the middle or the center of the world. In this manner, we could found this oriental 'triple world view' was revealed in the real topology of most places in the Korean traditional city and the whole townscape itself. So, in the scale of houses and the roads around them, we can construe the 'Maru(a central board-floored room)' and the 'Madang(a inner court)' as the 'third and intermediate space(中)' between the interior space(陰) and exterior space(陽) in the former, and between the private house(陰) and the public residential road(陽) in the former case, and between the dual parts(陰,陽) of the city representing the contrary social classes and the contrastive visual landscapes. So, we insist that this 'triple world view' represented in the townscape can be one of the most important characteristics of Korean traditional townscape. And this third intermediate spaces, which generate the active social contact and the harmonious relationship among the people, can be the most important cues, as the central places, in the interpretation of the Korean townscapes even in contemporary circumstance, which inherits its spatial and social frame more or less from the preceding one.

• International journal of advanced smart convergence
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• v.11 no.1
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• pp.1-10
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• 2022

Single-view reconstruction (SVR) is a fundamental method in computer vision. Often used for reconstructing human-made environments, the Manhattan world assumption presumes that planes in the real world exist in mutually orthogonal directions. Accordingly, this paper addresses an automatic SVR algorithm for Manhattan worlds. A method for estimating the directions of planes using graph-cut optimization is proposed. After segmenting an image from extracted line segments, the data cost function and smoothness cost function for graph-cut optimization are defined by considering the directions of the line segments and neighborhood segments. Furthermore, segments with the same depths are grouped during a depth-estimation step using a minimum spanning tree algorithm with the proposed weights. Experimental results demonstrate that, unlike previous methods, the proposed method can identify complex Manhattan structures of indoor and outdoor scenes and provide the exact boundaries and intersections of planes.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.1-30
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• 2019

There have been three trends in the study of the view of humanity in Daesoon Thought: insider theology, outsider theology, and religious studies. This article is intended to interpret the view of humanity in Daesoon Thought from the perspective of Mircea Eliade's New Humanism. We find similarities between Daesoon Thought and Eliade's New Humanism. Daesoon Thought deals with the complexities of life as being labyrinth-like and puts Jeungsan's view of humanity at the center of a Daesoon worldview. Jeungsan examines the existential problems which humans face in the Former World, and gives the religious remedies of Haewonsangsaeng (the resolution of grievances for mutual beneficence) and Boeunsangsaeng (the grateful reciprocation of favors for mutual beneficence) to transform humanity's worldview for usage in the Later World. Jeungsan suggests a way of peace instead of the revolution of Donghak. Through the Reordering Works of Heaven and Earth, Jeungsan changes the mutual contention of the Former World into the mutual beneficence of the Later World. The cosmology of Daesoon Thought recovers the relationship between divine beings and human beings in the three realms, and proposes a system of ethics that promotes virtue and reproves vices and human-centericism. In conclusion, the view of humanity in Daesoon Thought is an unapologetic view of homo-religiosus from within a new humanism.

• Journal of the Korean Society of Surveying, Geodesy, Photogrammetry and Cartography
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• v.30 no.2
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• pp.107-116
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• 2012

We investigated the accuracy in three dimensional geo-positioning derived by four high resolution satellite images acquired by two different sensors using the vendor-provided rational polynomial coefficients(RPC) based block adjustment in this research. We used two in-track stereo pairs of GeoEye-1 and WorldView-2 satellite and DGPS surveying data. In this experiment, we analyzed accuracies of RPC block adjustment models of two kinds of homogeneous stereo pairs, four kinds of heterogeneous stereo pairs, three 3 triplet image pairs, and one quadruplet image pair separately. The result shows that the accuracies of the models are nearly same. The accuracy without any GCPs reaches about CEP(90) 2.3m and LEP(90) 2.5m and the accuracy with single GCP is about CEP(90) 0.3m and LEP(90) 0.5m.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.33-67
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• 2021

This paper aims at revealing the core concept of Injon (Human Nobility). The concept of Injon is one of the salient fundamental ideas which makes Daesoon Jinrihoe recognizable as Daesoon Jinrihoe. The concept of Injon has the basic meaning of 'human nobility,' but within the context wherein the nobility of humankind is considered to be greater than the nobility of Heaven and Earth. Although the religious and ideological interpretations of Injon (human nobility) that have developed over time have been quite diverse and abundant, these interpretations are all limited in that they generally assume the relationship between 'Heaven and Earth' and 'Humanity' to be antagonistic. However, if human nobility is relativized in that manner, it can reduce the potential broader meanings of mutual beneficence and the earthly paradise of the later world. These interpretations are grounded in the view of semiotic interpretation. Such interpretations have composed their view point via the semiotic meaning of the words. The semiotic point of view suggests that meanings of words consist in the relation of the word and the object to which it denotes. We will introduce a new view point which can be termed the transcendental view point. This view focuses on how the exact interpretation of words and sentences depends on the comprehension of the triad of systematic relations among the word, object, and speaker. In the Daesoon Thought, the Former World is considered to be the world wherein all creations unfolded according to the principle of mutual contention. This led to the accumulation of grievances and grudges which condensed and filled the Three Realms of Heaven, Earth, and Humanity. The Former World was dominated by Western material civilization, selfishness, and exclusivism. It was also a world where humans suffered from various natural disasters such as floods, droughts, plagues, and wildfires. The Former World lost the constant Dao and was overwhelmed with all kinds of disasters and calamities. That world fell into various kinds of wretchedness. The causes which made the Former World so cruel came from humans misunderstanding their relation to nature and life in general; including human life. The anthropocentric modern cosmology insisted that the human race was the only one to have the powers and rights to exercise dominion over nature. On the other hand, there is the Later World, which means the ideal and perfect, immanent eternal world for all humankind in Daesoon Thought. This world consists of life, peace, and equality and is also characterized by three typical attributes: goodness, peace, and all kinds of life. All living beings previously struggled for survival, but in the Later World, those lifeforms will embrace each other; even across different realms. In Daesoon Thought, the world and cosmos contain diverse forms of life, and human have both an earthly life and life in the after world should they die before the Later World. There are also the lives of divine beings and animals, and other such living entities. Daesoon Thought subsumes pan-vitalism, which allows they acknowledgement of myriad possible lifeforms. The concept of the Later World in Daesoon Thought, which mainly revealed in The Canonical Scripture and the words of Sangje (Kang Jeungsan), suggests that all kinds of life, including humans, animals, and even spirits in the afterworld, can live together in a perfect coming earthly paradise which is immanent. The concept of Injon can be interpreted though the view of transcendental pragmatics as an alternative to the typical views discussed in Daesoon Thought. Thinkers should attempt to improve current discourse on Injon in Daesoon Thought by focusing on the point that all kinds the original teachings demonstrate a value of all lifeforms. Therein, Injon would indicate not only the human nobility and dignity but also the nobility and dignity of divine beings, divine humans, and all other forms of life that have existed across time. The dimension of time allows for recognition of lifeforms from the Former World, the afterworld, and the Later World. This revised appraisal of Injon could further accommodate denizens of the afterworld, animals, ghosts and spirits, the earth and cloud souls of humans, and other lifeforms held to exist in the cosmology of Daesoon Thought.