• Proceedings of the Korea Inteligent Information System Society Conference
• /
• 2001.01a
• /
• pp.265-271
• /
• 2001

It is highly for the research in artificial intelligence area to be able to manage knowledge as human beings do. One of the fantastic natures that human knowledge management systems have is being active. Human beings actively manage their knowledge, solve conflicts and make inference. It makes a major difference from artificial intelligent systems. This paper focuses on the discussion of the features of that human knowledge systems, which underlies the active nature. With the features extracted, further research can be done to construct a suitable infrastructure to facilitate these features to build a man-made active knowledge management system. This paper proposed 10 features that human beings follow to maintain their knowledge. We believe it will advance the evolution of active knowledge management systems by realizing these features with suitable knowledge representation/decision models and software agent technology.

• Korean Institute of Interior Design Journal
• /
• no.12
• /
• pp.100-108
• /
• 1997

A human body can be called the scale of all things and the most perfect and sensual presentation of form. Its beautiful proportion has been used as the most important measure of all the natural organic beings. The attitude of research based on the human scale is so traditional both in East and West, and especially in the field of architecture. It has been the ground of most standards in various buildings and cities from the ancient times. This study aims to examine the way the human body has been investigated in history and to find out how it is applied and expressed as the scale in architecture or interior spaces. It takes a step forward from mere research of proportion by studying even the emotional and psychological relations between space and human beings. It may contribute to the creation of the space for human beings.

• Journal of the Daesoon Academy of Sciences
• /
• v.16
• /
• pp.105-130
• /
• 2003

Religious Though includes desirable attitudes towards existence of human beings and the value of life. These can be considered as the viewpoint of human being in religions. Also, the recognition frame of human being should be focused on the desirable human formation. That is, human being should not be viewed by already established frames, but human beings should be regarded as the ones that by themselves can build their true figures through developing human nature with the self-awareness of existence and the effort for establishing an ideal character. Without the correct concept of a 'human model', it is impossible to shed light on what the process of the human formation is and how the human formation willbe established. A 'human model', that is the goal of such a formation, might show different aspects if considering the historical situations including the circumstance of individuals and society. However, no matter how different 'human model', which are dependent upon phenomenal problems, are considered, it might most likely fails to grasp a fundamental issue without a 'human model' based on the essential problem of human being. In this regards, it can be considered that a 'Perfect person' with including both fundamental ways and relations of existence is the one enabling to establish a true 'human model' and, I try to show its striking example, 'Injon' that is an ideal 'human model' of Daesoon Thought. Therefore, this paper will show the interpretation and understanding of human beings in Daesoon Thought, and examine what their meanings are.

• Hwankyungkyoyuk
• /
• v.10 no.2
• /
• pp.51-62
• /
• 1997

The objective of this study was to review the meaning and problems of Scientific Knowledge and Ethical Value in Environmental Education. The ultimate goal of environmental education is shaping proenvironmental human behavior. The factors of human behavioral decision making are ideology, value, attitude and behavioral intentions. Ideology is a kind of belief system used by social groups to interpret their social world. The main elements of belief system are knowledge and value. The traditional thinking in education has been that we can change behavior by making human beings more knowledgeable and more valuable. In environmental education, the aim of scientific inquiry is to analysis cause-effect relation of human beings behavior and environmental phenomenon, and ethical education is to change the mind of human beings from zero-sum to positive-sum about the relations between human beings and natural environments. But, there are many problems of knowledge education and value education in environmental education. For example scientific knowledge without ethical value is dangerous to environment protection, and ethical value without scientific knowledge is vague. Therefore, we must recognize that the relationship of ethical value and scientific knowledge is not substitutional but complementary. The teaching-learning methods which can integrate knowledge and value in environmental education are rational decision making model. For this model, we can construct teaching contents with inquiry materials. To earn the benefits of specialization among several subjects in environmental education, social studies can focus on social science knowledge and decision making, science education can focus on pure natural science knowledge and scientific investigation, moral education can focus on problems of ethical value system, home economics can focus on practical action and environmental education(Environments in middle school, Ecology and Environments in high school) can integrate social-national science knowledge and ethical value in broad perspective about human beings and ecosystem. That is the method to protect from law of diminishing marginal utility of learning in environmental education.

• Journal of English Language & Literature
• /
• v.55 no.6
• /
• pp.975-992
• /
• 2009

Whereas many Dickinson scholars tend to focus on Emily Dickinson's anthropocentric dimension, her work also reveals an ecocentric aspect. On the one hand, influenced by New England Puritan typology and its offshoot Emersonian Transcendentalist idealism, Dickinson reveals her indebtedness to these two worldviews by emphasizing the invisible over the visible and the spiritual over the physical. At times, she reflects the common thread of the two outlooks-a hierarchical thinking, in which nature is inferior to human beings and does not have its own identity outside of human use. On the other hand, seeing through the downside of the hierarchical Emersonian idealism, Dickinson sometimes suggests an alternative stance on nature in a nonhierarchical way. She often appreciates nature for its own sake, becoming its neighbor and companion. This aligns Dickinson with modern ecocritics and ecofeminists who criticize a hierarchical anthropocentrism and promote an egalitarian ecocentrism in which natural and human beings are fellow citizens of the earth community. And yet, unlike most ecocritics who advocate a complete shift to an egalitarian paradigm, Dickinson embraces both anthropocentrism and ecocentrism in her poetry of "open portfolio." This openness stems from her belief in interrelatedness between God, nature, and human beings. Housing the two opposing perspectives in her poetry, she widely opens the possibility to choose the better way to relate to our sister and brother, nature.

• Journal of the Daesoon Academy of Sciences
• /
• v.48
• /
• pp.445-479
• /
• 2024

The ideological context of the Unity of Heaven and Humankind (天人合一) is useful as an approach to understanding the meaning of 'human affairs (人事)' in Daesoon Thought. In Daesoon Thought, the meaning of 'human affairs' occurs within the context of 'the Way of humans (人道)' being based upon 'the Way of Heaven (天道).' However, in Daesoon Thought, the characteristic of 'the Way of Heaven' originates from the Supreme God of the Ninth Heaven (上帝) and His Reordering Works of Heaven and Earth (天地公事). Specifically, this entails the principle of 'what is devised by humanity (謀事在人), is achieved by Heaven (成事在天),' which is inverted to become 'what is devised by Heaven (謀事在天), is achieved by humanity (成事在人).' This is the principle of 'human affairs' that is revealed as the relationship between Humanity and Heaven is newly defined. In addition, the newly changed relationship between Humanity and Heaven is presented as the principle of 'divine beings and human beings mutually guide one another (神人依導).' This principle clearly expresses 'human affairs' in the context of Daesoon Thought. Accordingly, the two directions in which 'human affairs' are completed are expressed as two stages: spiritual enlightenment (靈通) and the Harmonious Union between Divine Beings and Human Beings (神人調化). These two directions in which 'human affairs' pursues 'the Way of Heaven' show a depth beyond just encompassing transcendence and immanence. The relationship between 'the Way of Heaven' and the Supreme God of the Ninth Heaven, in particular, is a useful point for appreciating the how the meaning of 'human affairs' in Daesoon Thought differs from other uses of the term which occur elsewhere.

• Cartoon and Animation Studies
• /
• s.49
• /
• pp.113-142
• /
• 2017

Mamoru Hosoda's (2015) depicts the adventure with which a physically and psychologically isolated boy is growing through a 'Relationship' with surrounding beings. This paper intends to reveal the essence of 'Relationships' and 'True Growth' that the director presents to us. In the film, a boy's adventure is centered on two worlds (the human world and the beast world). Here, the human world refers to a civilized society, and the beast world 'Naturalness' as the inner nature of a human being. The human world and the beast world in the mirror-relationship with the human world were originally a world, and the inside and the outside of the place for all existing things were connected in one. Human beings were never superior to the surrounding beings, but all beings were equal in relationship. The way of thinking in that age is called 'Symmetrical Thinking.' But as human beings opened the road to self-centered civilization, they eliminated 'Nature' inside themselves. As a result, the two worlds (human beings and nature, or the human world and the beast world) were eventually separated. This destroyed not only the human-nature relationship but also the human-to-human relationship, which is one of the characteristics of the civilized society where we currently live. Through the boy's question, "Who am I?", the director suggests to us that the inner nature of a human being as a natural being should be reinstated. This means that a human being restores the "relationship" with all beings (other beings) surrounding himself or herself, which is the only alternative to overcome various violences of the civilized society that we have created. The full growth of a human being is achieved at this point. In this way, offers a reflection on the human civilization and society, and questions the possibility of coexistence with other beings, through cosmic thinking (symmetrical thinking) that we have lost. In this respect, it is a text presented as a 'Model of Maturity' for an immature human society.

• Journal of the Korean Institute of Illuminating and Electrical Installation Engineers
• /
• v.25 no.11
• /
• pp.1-13
• /
• 2011

The purpose of this study is the realization of LED light environment closely resembling the Autumn daylight which people feel comfortable with. This research was conducted through an optical experiment and Emotional evaluation through human's eyes. Human beings are affected by the color of light, quality and light intensity. Unlike the past when human beings have worked mainly in daylight, the urbanites today spend most of the time in indoor spaces. Therefore, the artificial light is needed to strive toward a spectrum of daylight. This study is purposed to provide the pleasant light environment for human beings and build its database. This study course is expected to contribute to the new design methodology of the related fields under the development of the LED emotional lighting color.

• Language and Information
• /
• v.18 no.2
• /
• pp.103-122
• /
• 2014

In a so-called cleft (or, pseudocleft), the kes-phrase seems to refer to a person, even though kes is generally incompatible with human beings. In this paper, I claim that in a cleft, the kes-phrase can refer to a concept, and that a concept of human beings is not a person. I give some pieces of evidence for this claim. In a cleft, the kes-phrase cannot be pluralized only when it is supposed to denote a human being. Moreover, in such a case, the NP before the copula cannot be interpreted as the meaning of a predicate. Furthermore, in a cleft two kes-phrases are not conjoined with (k)wa only when they seem to denote human beings. All the observations can be explained by the claim that the kes-phrase denotes a concept in such cases. A concept cannot be used as a predicate, pluralized, or conjoined to refer to objects that are subsumed under a concept. When the kes-phrase denotes a concept, the cleft sentence is an identity statement.

• Journal of the Daesoon Academy of Sciences
• /
• v.16
• /
• pp.87-103
• /
• 2003

Religions have the characteristics ultimately to solve the problems of human beings. These religions are externally expressed through the behaviors called rituals and contain substantially symbolic meanings. A ritual is a kind of transcendental experiences and infinite experience conducted in the reality and formalizes external behaviors in front of the presence of holy subject. Therefore, there is no religion without rituals. However, there are insignificant differences between religions or sects in performing rituals. The purpose of a ritual for human beings who have access to the holy world and this world is to keep their balances not to excessively indulge in this world. Moreover, a ritual plays the role to exercise strict control over the daily life of religious people who are in the holy world but easily tend to be accustomed to force of habit. These rituals are closely related to belief. Belief(Conviction) is one of core elements of religion. Belief as the unique activity among various behaviors of human beings illustrates another characteristics of human beings. The common efforts in the history of mankind to overcome cultural or geographical differences through existing religions can be represented by belief, that is, the faith. On the basis of background described above, this study aims to identify the meaning of rituals and dynamic structure of belief as examining the rituals of Daesoonjinrihoe.