• 한국전자파학회논문지
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• 제17권9호
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• pp.804-810
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• 2006

본 논문은 후방 산란 계수 및 지표면 특성(ground truth)에 대한 측정 방법을 기술하며 후방 산란 계수 측정값과 radiative transfer 이론을 적용하여 개발된 산란 모델을 비교함으로써 산란 모델의 정확성을 검증한다. R 밴드 $(1.7\sim2.0GHz)$의 주파수 대역에서 polarimetric scatterometer 시스템으로 한강생태공원의 수풀 지형에서의 후방 산란 계수를 입사 각도의 변화와 지표면 수분 함유량의 변화에 따라 측정한다. 이 측정 결과를 지표 산란 모델과 비교한 결과 동일 편파의 경우 비교적 잘 일치하며 교차 편파의 경우 보정을 해줌으로써 산란 모델의 정확성을 얻을 수 있다.

• 대한한의정보학회지
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• 제16권2호
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• pp.9-49
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• 2010

Byun Jeung Ok Ham, written by Jin Sa Tak is composed of four books. This book is estimated of being written after A.D 1688 and composed of internal medicine, obstetrics and gynecology, ophthalmology, dental surgery and so on, total 36 parts of clinical medicine. This is the last book of that four studying about definition on true and false of 15 diseases. 15 subjects follow, tumo, heat, faint, hematemesis and nosebleeding, insanity, great vomiting, great diarrhea, great thirst, scrotal hernea, uterus attacked by heat, dysentery, congestion, great swelling, malaria, attack by cold. This treatise is the last book of four which deals with jin ga translating into korean and studying about medical theories. In every parts, author's unique clinical theory appears affluently and in that periods his study developed a lot in those days' medical methods. The first book deals with eum yang. second book is weakness and strongness, third upper and low, fourth truth and untruth. First book, Jin Sa Tak says studying on eum yang is oriental medical basic theory and on incurable diseases or chronic symptoms, doctor must go back to that eumyang demonstration after can cure patients. Second parts are on weakness and strongness demonstration, that weakness is weakness of patients' energy and strongness is prosperous condition of diseases' attack. Third parts are on upper and low, that upper is upper parts of human body of painful parts and low is human low parts of pain, that is parts of under waist. And this treaties fourth parts are truth and untruth, true symptoms and untrue symptoms, that is the real reaction of human condition and the other way. Every prescriptions are author's creations. This book provides new viewpoints which surpasses original ancient medical theories. Author suggests new opinions about chronic and incurable diseases.

• KSII Transactions on Internet and Information Systems (TIIS)
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• 제9권1호
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• pp.358-377
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• 2015

In this paper, we propose a novel approach for trajectory recovery. Our system uses a triangulation procedure for skeletonization and graph theory to extract the trajectory. Skeletonization extracts the polyline skeleton according to the polygonal contours of the handwritten characters, and as a result, the junction becomes clear and the characters that are touching each other are separated. The approach for the trajectory recovery is based on graph theory to find the optimal path in the graph that has the best representation of the trajectory. An undirected graph model consisting of one or more strokes is constructed from a polyline skeleton. By using the polyline skeleton, our approach accelerates the process to search for an optimal path. In order to evaluate the performance, we built our own dataset, which includes testing and ground-truth. The dataset consist of thousands of handwritten characters and word images, which are extracted from five handwritten documents. To show the relative advantage of our skeletonization method, we first compare the results against those from Zhang-Suen, a state-of-the-art skeletonization method. For the trajectory recovery, we conduct a comparison using the Root Means Square Error (RMSE) and Dynamic Time Warping (DTW) in order to measure the error between the ground truth and the real output. The comparison reveals that our approach has better performance for both the skeletonization stage and the trajectory recovery stage. Moreover, the processing time comparison proves that our system is faster than the existing systems.

• 논리연구
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• 제22권2호
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• pp.253-290
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• 2019

"논리-철학 논고"에서 비트겐슈타인은 이른바 그림 이론을 제시한다. 그렇다면 그림 이론의 요점이란 무엇인가? 그것은 어떤 철학적 문제를 해결하기 위해 제시되었는가? 나는 이 글에서 그림의 대상과 그림의 뜻은 상이하다는 것, 모사 관계와 투영 관계가 상이하다는 것, 그림 이론은 요소 명제뿐만 아니라 복합 명제에도 적용된다는 것, 그리고 한편으로 그림 이론이 해결하고자 했던 기본적인 문제는 의미 이론의 문제와 진리 개념의 문제이지만 다른 한편으로 더 중요한 문제는 비트겐슈타인이 "부정의 수수께끼"라고 부른 것이었음을 보이고자 한다. 그렇게 되면 우리는 "논리-철학 논고"의 그림 이론이 비유에 불과하고 내용이 없다는 해석이 전혀 옳지 않다는 것을 알 수 있다.

• 한국조경학회지
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• 제31권5호
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• pp.73-85
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• 2003

With more and more people paying attention to substantial democracy, participatory democracy is presented as a practical strategy and an index of Korean democracy. In this social and political atmosphere, participation in environmental planning and design is essential. Nonetheless, the true meaning of “participation” is not used properly because many people do not understand it correctly, The concept of social and political participation is “the action or attempt of ordinary members of society for affecting on the result of decision making.” Based on this concept, participation is accomplished through conventional means and as a form of mobilization in environmental planning and desist Most of the theories on public participation in landscape architecture are technical theories. Therefore, this paper proposes that planning and design of landscape architecture be understood as a communicative action that aims to enable stakeholders to reach a consensus through communication. This study offers the framework of theory to understand and practice planning and design of landscape architecture as a communicative action, after reviewing communicative action theory and communicative planning theory. Results suggest that communicative action theory should be accepted in landscape architecture to overcome the shortcomings of instrumental rationality -- the same way planning theory accepted this theory --and to join the culture of experts focusing on the artistic truth and the culture of life of the world. In addition, accepting communicative action theory enables the acquisition of the instrumental effect and social learning effect and the making of social capital. This study also suggested prerequisite for using the method. There should be change in the social institution and in individual action. In addition the method is composed of three steps: creating the atmosphere for communication; communicating, and; reaching a consensus among stakeholders. Finally, raising the possibility of applying the theory presented in this study requires the accumulation of know-how through trial and error.

• 미술이론과 현장
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• 제15호
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• pp.83-109
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• 2013

The study mainly discusses appreciation of interactive art works seen from the perspective of play attributes that make spectators glimpse the truth of things. The general studies of interactivity, as one of remarkable features in contemporary art, are regarding the relation between the effects of digital media and interactivity as well as video games. From the preceding discussion, I analyze the effects of the appreciating interactive art works which are focused on new sensory systems, the methods to intuit the essence of the art works. Based on the concept, as I investigate the play attributes found in the interactive art works, this study gives attention to the possibility that if the spectators can reach the inherent aspects of interactive art works, while interacting them. Thus to discuss the properties of the play, this article studies play concept of Johan Huizinga(1872-1945), psychologist and anthropologist and play theory of Hans Georg Gadamer(1900-2002) who considers play as a metaphor for art. As Huizinga thinks acting is the important attribute of play, Gadamer argues whenever the term 'play' is used, we should think about 'to-and tro movement' and the movement is absence of goal as well as endlessly renews through repetition. Then what we should pay attention to, seeing the essence of art and play as similar? That is, Gadamer claims, we can understand the truth of things through the play. To apply the play concept to the interactive art works, I research the works of Maurice Benayoun(1957 - ), French interactive artist. By employing interactivity, he attempts to extend and affect the experience of his art works to one of social phenomenon. Striving this, spectators can widen and deepen the breadth of their intuition and recognize the essence of art works. It is the interactive art works that can be the apex of the transformation of structure from the play to the art. The endless repetitive process of play, which is free creation-annihilation process, is similar with the interactive experience of spectators that is variable, de-centered, and multi-sensory. The pure action of the play lets us recognize, sense and accept the world and through the system of interactive art experience, we can expand the horizons of perception. Interactive art works with these play attributes are capable of playing the role that the spectators glimpse the truth of things and experience the world around them.

• 대순사상논총
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• 제24_2집
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• pp.197-229
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• 2015

The aim of this study is to determine the property of Daesoon thought in theory of God. The difference with precedent research is that this study catch the point in which theism as theology conflicts ontology as philosophy. It is elusive without philosophical analysis to detect this point for reasons of religious expression on scriptures. To find this point is beginning of academic communication at religious position. So I tried to draw boundary between theology and philosophy in Daesoon thought so as to apprehend Daesoon thought treats the contradiction of that. The contradiction is found that hierarchy between Sangje and taegeuk reverses on Daesoon thought. Fundamentally two substance can't be arranged to ontology but only one can be. It seems that Daesoon thought has got antinomy. However superiority of Daesoon thought is appeared at this point. The antinomy is just the process to absolute truth of Tao. That is a progressive system of thought in both religious and philosophical aspect. Finally, the result of this study can be organized with five items. First is to get new direction to study of Daesoon thought to catch the clash between theology and ontology. Second is that Daesoon thought can communicate the mainstream philosophy like Hegel's while the argumentation makes progress with Hegel's thought. Third is that Daesoon thought has originality in ontology of tao, mugeuk, tageuk as compared with neo-Confucianism. Forth is that theology of Daesoon thought has the possibility to peace among religions. Fifth is that Daesoon thought transcends religion and philosophy to absolute truth. Particularly, the noteworthy item is about peace among religions as theme of religious practice as the needs of times. The conflict of religion is very serious impact to historic future. So Daesoon thought suggests that all the religions harmonize with each other in universality and respect each other in distinctiveness. It makes it possible to aims for world peace beyond theory to practical orientation on religious creed. In history of philosophy the dialetic of Hegel is the very adequate to explain that principle. Hegel argued that human mind can reach to the absolute knowledge at 『Phänomenologie des Geistes』. He elucidates the process that mind attain the absolute knowledge through movement of negation at 『Phänomenologie des Geistes』. The dialetics leads all the process of mind to finality of the absolute spirit.

• 대한한의학원전학회지
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• 제29권4호
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• pp.61-73
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• 2016

Objectives : Suwenliuqixuanzhumiyu is a book that strongly influenced the following generations' theory of five Circuits and six Qi. It is understood that Wangbing authored the book during the Tang dynasty, but another theory suggests that a nameless author devised the book falsely in Wangbing's name. A comprehensive research is greatly significant in the development of the theory of five Circuits and six Qi. Methods : The study will focus on the analysis on the truth about Suwenliuqixuanzhumiyu, its impact on the following generations' theory of five Circuits and six Qi, the contents and comparison of Suwen's xuanzhumiyu, and the 17 books and 27 chapters of xuanzhumiyu. Results & Conclusions : First, xuanzhu was authored by Wangbing sometime around 762 AD, and Suwenliuqixuanzhumiyu was written in 690 during the rule of Empress Wu Zetian, meaning that Wangbing is not the author of Suwenliuqixuanzhumiyu. Second, Wangbing's style of writing is regular yet elegant, and keeps itself within the range of medical style of writing, but Suwenliuqixuanzhumiyu is written in a very rough style, and finds itself within the range of Tao literatures and books on trickery. Third, Wangbing's xuanzhu is a commentary on Suwen, whereas Suwenliuqixuanzhumiyu is consisting of the theory of five Circuits and six Qi, and trickeries predictive picture. As such, the two books have entirely different characters. Theories that received relatively significant impacts to the following generations' the theory of five Circuits and six Qi include Gandeokbu, Jeongwhadaewha, and the Calculation method of normal Qi. Suwen's chapter on the theory of five Circuits and six Qi and Suwenliuqixuanzhumiyu have many inconsistent and differing theories, leading the scholars to believe that they are dealing with different theory of five Circuits and six Qi which derived from separate schools of beliefs.

• 논리연구
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• 제21권1호
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• pp.1-37
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• 2018

잘 알려져 있듯이, 비트겐슈타인은 "논리-철학 논고"에서 러셀의 유형 이론을 명시적으로 비판한다. 그렇다면 러셀의 유형 이론에 대한 비트겐슈타인의 비판의 요점이란 무엇인가? 이 물음에 대답하기 위하여 나는 철학적인 측면과 논리학적인 측면에서 유형 이론을 살펴보고자 한다. "논리-철학 논고"에서 비트겐슈타인의 논리적 구문론은 말하자면 러셀의 유형 이론에 대한 대안이다. 논리적 구문론은 "논리-철학 논고"의 표기법의 기호 규칙들이며 특히 형성 규칙들이다. 비트겐슈타인의 말하기-보이기 구분은 논리적 구문론의 가장 근본적인 근거이다. 비트겐슈타인은 러셀의 유형 이론에 대한 비판과 함께 논리적 문법의 임의성(자의성)과 선험성으로 나아간다. 유형 이론에 대한 이러한 비트겐슈타인의 비판은 결국 프레게와 러셀의 논리학관에 대한 도전이다. 논리학은 세계에 속하는 일반적인 진리나 특성들을 다루지 않으며, 논리학을 이루는 동어반복은 아무것도 말하지 않는다.

• 대한한의학원전학회지
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• 제22권3호
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• pp.31-51
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• 2009

The characteristics of Jin's ideas on clinic theory can be arranged as follows. 1. Jin emphasized warming and tonifying[溫補] in treatment and the part that shows this the best is the taking care of[調理] the Vital gate[命門], kidney, liver, and spleen. His ideas were based on his understanding of a human life's origin, and was influenced by Seolgi(薛己), Joheon-ga(趙獻可) and Janggaebin(張介賓)'s Vital gate and source Gi theory(元氣說) so scholastically, he has that in common with them but was later criticized by later doctors such as Oksamjon(玉三尊) as an 'literary doctor(文字醫)' who followed the ideas of "Uigwan(醫貫)". 2. The warming and tonifying school[溫補學派], who were influenced by Taoism, said in their theory of disease outbreak[發病學說] that since one must not hurt one's Yin essence and Yang fire [陰精陽火] there is more deficiency than excess, so that was why they used tonifying methods. Jin was also like them and this point of view is universal in internal medicine, gynecology, pediatric medicine and surgery and so on. 3. Jin, who saw the negative form of pulse diagnosis[診脈] emphasized following symptoms over pulse diagnosis using the spirit of ‘finding truth based on truth[實事求是]' in "Maekgyeolcheonmi(脈訣闡微)", but emphasized 'the combination of pulse and symptoms[脈證合參]'. He understood pulse diagnosis as a defining tool for symptoms, and in "Seoksilbirok(石室秘錄)" simplified pulse diagnosis into 10 methods : floating/sunken(浮沉), slow/fast(遲數), large/fine(大小), vacuous/replete(虛實) and slippery/rough(滑澀). 4. Jin used 'large formulas(大方)' a lot that usually featured a large dose, and in " Bonchosinpyeon(本草新編)" he thought of the seven formulas(七方) and ten preparations(十劑) as the standard when using medicine. He did away with old customs and presented a 'new(新)' and 'extra(奇)' point of view. He especially used a lot of Insam(人蔘) when tonifying Gi and Geumeunhwa(金銀花) when treating sores and ulcers. 5. In the area of surgery Jin gave priority to the early finding and treatment of disease with internal treatment[內治] and was against the overuse of acupuncture. However records of surgical measures in a special situation like lung abscesses(肺癰) and liver abscesses(肝癰), and anesthetic measures using 'Manghyeongju(忘形酒)' and 'Singoiyak(神膏異藥)' and opening the abdomen or skull, and organ transplants using a dog's tongue are important data. 6. Jin stated the diseases of Gi and blood broadly. Especially in the principles of treating blood, blood diseases had to be forwarded[順] and Gi regulation[理氣] was the number one priority and stated the following two treatments. First, in "Jeonggiinhyeolpyeon(精氣引血篇)" of volume 6 of "Oegyeongmieon(外經微言)", for the rules for treating blood he stated the pattern identification of finding Gi in blood and blood in Gi. Second, he emphasized Gi regulation(理氣) in blood diseases and stated that the Gi must be tonifyed after finding the source of the loss of blood.