• Journal of Korea Game Society
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• v.8 no.3
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• pp.43-50
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• 2008

UI design is growing in meaning and form itself through the development of hardware and contents. And it makes users accept its interface as a extension of the body and mind because of the substantial rapport of the user and contents with developing of device and graphic. In this study, we analyzed user interface in a view of digital storytelling by observing of its role within user and contents. Not only this, classifying and investigating story elements in the games for forming the theoretical basis of storytelling UI are enforced. For the case study of UI, we choose the game, Diablo, Half-Life, and Homeworld because the game is suitable for the application of node-type storytelling and effectively uses graphic and input unit. This analysis explains the interface has the contents data that divided or shared and it means the interface performs its part of story nodes, which are extracted from the story, and choice. And we analogized that the story elemental can be substituted and used practically for interface because the stories made through the thing that users and developers are in the space of coexistence by the interface. Storytelling UI will be a good way to make a most intriguing piece as a joyful spontaneous complex that use story node. It is worth by reason of making by user and discovering live inner story so that it can approach to the substance of the story.

• Journal of Science and Technology Studies
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• v.19 no.3
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• pp.167-200
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• 2019

In recent years, the material has mattered to the humanities and social sciences in the West and feminism is no exception. It is a notable change that feminist analyses, which had previously shown critiques against science and technology, attempted to build new engagements with matter. STS (science and technology studies) has also accumulated scholarships and developed conceptual tools on the thing or the existence itself through "the ontological turn." The objective of this paper is not to introduce new materialism or new material feminism in full, but to reveal the possibility and potential of doing science, technology and women studies by selectively relying on the achievement of new materialism feminism. This article shows a way to study women's practice of science and technology by analyzing the case of plastic surgery practices through the ontological concepts of STS, particularly those of Annemarie Mol, Karen Barad, and Charis Thompson, and proposes a new engagement among new materialism, feminism, and STS. This article is organized as follows. First of all, after briefly discussing main issues in new material feminism, I will show the limitations of previous feminist studies of plastic surgery under the light of new material feminism. The rest of the article introduces the conceptual tools of ontological STS, describes plastic surgery practices with those tools, and finally provides their feminist implications.

• Journal of Korean Society for Geospatial Information Science
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• v.6 no.2 s.12
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• pp.69-79
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• 1998

It is one of the most crutial thing to secure efficient infrastructure of social infrastructure Including rna drinking water, sewer, gas, and electricity, etc. in modern society. Among them, the sourer system need to be properly maintained so as to sustain water quality over the large watershed thereby to provide reasonable level of living environment A few municipalities and private firms have so in been using sewer management system for assessing existing sewer network and auxiliary facilities. Such existing system can only provide functions to manage the sewer pipe itself and they can not fully estimate the amount of sewage water over the pipe through 4he network analysis due to the deficiency of the system Such a limited sewer network analysis function can only analyze the whole network under the assumption of uniformity. The results from such a process can not be fully implemented in the field. Therefore, this study emphasized the development of a sewer management system which can provide practical values from network analysts considering areal peculiarities using a zoning map utilizing a GIS. The system can support analyzing scenarios due to the changes of sewer amounts from the changes of population densities and rainfall amounts not to mention of calculating sewer amount for individual sewer pipes. furthermore, the system can support the decision making for better designing sewer facilities from the expansion of metropolitan areas and constructing satellite cities. Eventually, it will contribute to enhance the effectiveness of sewer-related works and services for residents as well as supporting a decision making for minor and major trouble-shootings.

• Journal of Korean Philosophical Society
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• v.116
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• pp.225-256
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• 2010

The two school $M{\bar{a}}dhyamika$ and $Yog{\bar{a}}c{\bar{a}}ra$ act as a representative of $Mah{\bar{a}}y{\bar{a}}na$ Buddhism in India. But the two school disputed with each other insisting ${\acute{s}}{\bar{u}}nyat{\bar{a}}-v{\bar{a}}da$ and $vij{\tilde{n}}aptim{\bar{a}}trav{\bar{a}}da$ separately. To introduce the disputation shortly is as follow. $N{\bar{a}}g{\bar{a}}rjuna$ explained the world and truth by two truth theories(二諦說) which carry out truth of a word and the dimension(spiritual enlightenment) which is absolute(ultimate) to it being lokasaṁvṛtisatya(世俗諦) about the truth which can be expressed verbally, and which is phenomenon-like (everyday) at paramaarthasatya(勝義諦). By the way, lokasaṁvṛtisatya and paramaarthasatya are actually distinction of the recognition which is not an ontological distinction. That is, lokasaṁvṛti(世俗) is paramaartha(勝義) as it is the time of seeing by the eyes of those who have realized. The two truth theories of $N{\bar{a}}g{\bar{a}}rjuna$ was developed logical more precisely by his successors. With an everyday language, the position of Candrakīrti(月稱) that it cannot be expressed as the position of $Bh{\bar{a}}vaviveka$(淸辨) that paramaarthasatya can be expressed logically is opposed to each other, and dissociates by $Sv{\bar{a}}tantrika$(自立論證派) and $P{\bar{a}}rsagika$(歸謬論證派). Confrontation of $Sv{\bar{a}}tantrika$ and $P{\bar{a}}rsagika$ is the dispute about the ability of s which is the highest truth to be proved logically. The $P{\bar{a}}rsaga$ of Candrakirti thinks that people exist truly, and is because it claims not existing in the world where a favorite thing is actually actual. However, $Bh{\bar{a}}vaviveka$ proved Sunyata(空性)을 positively based on the reliance to language and logic. Also the mokṣa of $M{\bar{a}}dhyamika$ is not recovery of original condition of $vij{\tilde{n}}apti$ which is pure in itself as $Yog{\bar{a}}c{\bar{a}}ra$ saying, as well as obtaining a thing which is dravya-sat as $Sarv{\bar{a}}stiv{\bar{a}}din$ saying. The mokṣa of $M{\bar{a}}dhyamika$ means a condition of liberated from karma and pains through extinction of $prapa{\tilde{n}}ca$ and discrimination by realizing the real aspect of all dharma which is said by pratītyasamutpāda, $praj{\tilde{n}}apti$, niḥsvabhāva, ${\acute{s}}{\bar{u}}nya$, $madhyam{\bar{a}}pratipad$.

• Journal of the Korea Organic Resources Recycling Association
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• v.5 no.1
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• pp.43-52
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• 1997

This study was conducted to analysis citizen's attitude and style to the foodwaste from loth Sept. to 30th Sept. in 1996. The research was used questionare method and the analysis was used prequency analysis and cross table method by SPSS (scientific statistics). they answered that the most serious environment problem was waste problem and the best way to settle waste problem was to reduce waste production itself. And they answered that to settle environment problems, it was most important for us to change our life style. But It was not agreed between consciousness and action(execution). Because most of the food-related waste was among household waste, it's settlement was the most importment thing than any other. Nevertheless the seperation of waste was essential to effective incineration, the seperation process was not actually conducted and only a few housewife knew the difference of incinerable and non-incinerable waste. The recycling for the disused dry-cells and garbage is not completly. But we think that if the effective government's recycling counterplan for wastes, foodwaste or wasted dry cell, etc., is estabilished, rates of seperation and collection was increasing. Much usuage of onetime vinyl bag for shopping was become the one of the main cause in increasing the package waste, and so it was needed to use the longlife shopping basket.

• Journal of Agricultural Extension & Community Development
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• v.21 no.4
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• pp.1149-1189
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• 2014

Nowadays, many farmers use online management diagnosis tool developed by Rural development agency(RDA) for the purpose of self-diagnosis of their farm management. Database(DB) was created using the diagnosis results and has been used for agri-firm management consulting. However, the amount of diagnosis data in the DB has been decreasing year by year. This means that the diagnosis tool of RDA did not reach farmers' expectation. Therefore it is necessary to develop a practical consulting tool which is applicable for various types of agri-firm management. This study introduces a management diagnosis tool and consulting method based on multi-contingency organization theory and value chain model for the purpose of improving existing tools and methods. The consulting method based on multi-contingency organization theory shows the core strategy of agri-firms by two different ways such as "efficiency-oriented" direction and "effectiveness-orientated" direction. Also, this method emphasizes that the performance of firm can be achieved when subelements of firm activities follow the same direction with the orientation of core strategy. The important thing is the right firm management activity fitted to its strategic direction. Through this action, limited firm resources can be optimized. In order to make itself understand, this study shows a practical example applied by this method from actual agri-firms.

• Journal of Korean Medical classics
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• v.11 no.2
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• pp.114-134
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• 1998

The conception of pyo(標) bon(本) joong(中) in the part of woongihak(運氣學) of negeong(內徑) one of the important thing that decides the relation between six gi(六氣) and samyum and samyang(三陰三陽) or between each other's of samyum and samyang itself, it says that the relation of Pyo-rce(表裏). So this conception from the ancient times have been used to explain the theory of meridian(經絡) and organs(五臟六腑) and in other important field of oriental medicine - Sanghannon(傷寒論), it became basis of explanation of pcthoiogical principles in the system of six kyung(六徑). At first, the subject or this study is limited to the rament of $\ll$Somun(素問)$\gg$ in order to find the accurate and original meanings of pyo(標) bon(本) joong(中). And the meanings are studied by the way of expanding it's meaning with basic conceptions of woongihak(運氣學) and astronomy included in negeong(內徑). In this study, the results are summarized as the followings. 1. The contents of - the 68th chapter of negeong(內徑), concerning pyo(標) and joong(中) come under chogi(初氣) and joonggi(中氣) of the same chapter, after consideration of astronomical knowledge. And they become active during the period that last about 30days, a haft of one step(一步) of kaekgi(客氣). 2. Bon(本) as a kind of six gi(六氣) that is revealed from internal principle of something, that is to say Ohhaeng(五行), comes mainly under the kaekgi(客氣) of woongihak(運氣學) with the meaning of 'sign' is thai the specific properties of six gi(六氣) are revealed to our sight, so we can feel that through the change of nature, Joong(中) is the other property hidden in the inside of six gi(六氣), that is a portion of original nature(本性) like the bon(本). 3. The relation of pyo(標) and bon(本) is like that bctween the principle hidden inside in all things(理) and it's expression into the real world(氣) also similar to thai of yumyang(陰陽) and ohhaeng(五行). Therefore bon(本), though it means one of the six gi(六氣), hale the property of ohhaeng(五行) and pyo(標) is revealed, with an appearance of samyum-samyang(三陰三陰). 4. pyo(標) and joong(中) are also the both sides of yum(陰) and yang(陰) that revealed under the change of yumyang-ohhaengl(陰陽五行) in the nature. For example, if the one is yang(陰), the other is yum(陰). In the process that the change of all things is revealed out, first the property of pyo(標) appears strongly and then that of joong(中) appears comparatively weakly. But, in spite of the inhibitive relation of yumyang(陰陽), pyo(標) and joong(中) promote each other. 5. Under the course of change. It happens according to the bon(本), the property of ohhaeng(五行) in the case of soyang(少陽) and taeyum(太陰), because the effect of moisture(濕) and fire(火) that makes hyung(形) and gi(氣) is very strong in the universe. In the case of taeyang(太陽) and soyum(少陰), it happens according to the bon(本) and pyo(標) because they hare the polarity of water and fire(火水), at the same time, are not separated each other. In the case of yangmeong(陽明) and gualyum(厥陰), the change appears only according to the joong(中), but not strongly because the phase of yangmeong(陽明) and gualyum(厥陰) is a lull phase processing to the next one.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• Journal of Korean Philosophical Society
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• v.126
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• pp.109-132
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• 2013

The most important vocabulary in Advaita $Ved{\bar{a}}nta$, which is anthropology and soteriology on the self, is of course '${\bar{a}}tman$' or 'the self', to which '$an{\bar{a}}tman$' or 'the other' is in opposition. As $Ved{\bar{a}}ntic$ system revolves around the concept ${\bar{a}}tman$, it can be compared favorably with 'final vocabulary' of Richard Rorty. Moreover, $Ved{\bar{a}}ntic$ system can be termed as 'a return of self-identity', in which a process of returning is from a deceived self to the true and original self. After all, story of '$an{\bar{a}}tman$' or 'the other' in $Ved{\bar{a}}nta$ seems to have no significance at all. However, discourse about the other can also lead a something fruitful. There are such doctrines in $Ved{\bar{a}}nta$ that support a procedure of self-realization not according to the Hegelian dialectic but to the transposition and continuous antagonism between the self and the other, as a special meaning of viveka (discrimination) that fixes a boundary between the self and the other, a destruction of falsehood that is more important than establishment of truthfulness, a transposition of the true and the false before and after self-realization. Thus the other is not disappeared but only hidden, even after accomplishing its own methodological role, and the same is with discourse about the other. To revive forgotten vocabulary in $Ved{\bar{a}}nta$ is an attempt to reconstruct devaluated story by means of shifting the pivot of discourse from the self to the other. The essential thing in this attempt may be to revive the conceptions of 'effort' that is intently concealed and of 'self-inquiry' that has lost its true meaning. Out of these, a systematic and continuous self-inquiry, consists in having a scenario on the question 'Who am I?' and utilizing that scenario by experience without interruption. A work of reconstructing the lost narratives in $Ved{\bar{a}}nta$ can be feasible only when the history of self-inquiry is redescribed in the system itself, provided that object of inquiry is not 'a self as the self' but 'a self as the other'.

• (The)Study of the Eastern Classic
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• no.33
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• pp.359-384
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• 2008

Making Daxue("大學") which was originally the 43rd chapter of Liji("禮記") independent, Zhuzi(朱子) had reedited it into Daxuezhangju("大學章句") and in this process, he had added 134 letters thereto. Those 134 letters that added were concerned with gewuzhizhi(格物致知) and Zhuzi(朱子)'s such interpretation had made a great deal of contribution to the later interpretations of Daxue("大學") conducted by those scholars who followed him in a later age. Zhuzi(朱子) had interpreted gewu(格物) as to make a exhaustive study on principles of things or noumena that exist between heaven and earth. If gewu(格物) taking it for granted, denotes thorough investigation of the principles of things, it is considered that qiongli(窮理) is a more appropriate expression. Meanwhile, however, Zhuzi(朱子) argues that the reason for dubbing it gewu(格物), not calling it qiongli(窮理), is to see a thing as it is in itself. This is to emphasize that investigation of things and extension of knowledge gewuzhizhi(格物致知) is shixue(實學), not a xuxue(虛學). Zhizhi(致知) is a step through which my knowledge is being culminating in the most comprehensive and profound fashion. Specifically, Zhizhi(致知) is the phase to seek zhenzhi(眞知) having put together all knowledge gained through gewu(格物). In this true understanding, there is no room for one's own free will to intervene; zhenzhi(眞知) becomes the same as universal knowledge. The things accumulated in quantity through gewuzhizhi(格物致知) are to be changed by means of huoranguantong(豁然貫通). If we put gewuzhizhi(格物致知) as the quests of basic and general subjects, meanwhile, huoranguantong(豁然貫通) corresponds to more profound and sophisticated learning. Huoranguantong(豁然貫通) is a phase in which my principle and the universal principle become unified, and so, this is the phase where the standards in my mind will attain universality. That is to say, this means that the standards in my mind and the universal standards grow into one. Then, what is the ultimate purpose of gewuzhizhi(格物致知)? The ultimate purpose of gewuzhizhi(格物致知) is to reach zhishan(至善). If gewuzhizhi(格物致知) seeks zhishan(至善), those universal standards in my mind that attained through huoranguantong(豁然貫通) shall also be the criteria of that zhishan(至善). Viewing it from this perspective, it can be said that Zhuzi(朱子)'s gewuzhizhi(格物致知) contains both epistemological and logical aspect.