• Journal of Korean Philosophical Society
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• v.105
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• pp.127-147
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• 2008

The purpose of this study is to elucidate mutual link of a person's human nature and his or her sense of values. In general, a person's human nature and his or her personality is used differently in its concept. However, in this study, it is revealed that these two things are closely connected. A person's human nature without personality is meaningless and personality without human nature cannot be existed. A person's human nature is the ground for existence of personality and personality is individual thing that is made on the universal ground of human nature. Personality is colligation of value that a person pursues. Every person pursues value. Therefore every person cannot help being personality. However personality is not a joint thing but an individual thing. Spiritual-philosophically, personality is exactly individual spirit. Therefore personality cannot be classified as personality or impersonality. It can be classified as high-leveled personality or low-leveled personality. And the foundation for existence of morality lies not on a person's human nature but on a person's personality. A person can be moral or immoral according to the value he pursues. Because personality is made on the basis of a person's human nature and the colligation of value that an individual person pursues is personality, a person's human nature is a vessel that contains his or her sense of values. A person's human nature and his or her sense of values are changed affecting each other. These two things are the sons of the age that is affected by the age. That's because human who is a container of human nature and his or her sense of values is both a natural being and a moral being.

• Journal of Korean Philosophical Society
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• v.142
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• pp.193-220
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• 2017

In times when identity-principles dominate through culture-industry, it appears to be the idea of the perfect identity-knowledge which Hegel had required for philosophy to become true. By being produced, cultures, according to the principle of production for production itself, became commodities which can be exchanged in the market. So what cannot be exchanged in the market is excluded as worthless and useless. As culture-industry gets rid of room for the new and the experience of it, the experience of what is new became impossible. In such degrees the consciousness is reificated, and the freedom as autonomy becomes an empty concept. But if there is not the freedom of will, conscious thought will not be possible, and human beings will degenerate into a simple species. Nevertheless, freedom which becomes meaningless in reality is an essential element for a human being to be human, so in the times when consciousness is reificated by means of the culture-industry, as the autonomous art awakens a reificated consciousness, it will be the antidote of a reificated consciousness which makes free thought and action possible. In this sense, this study will try to justify the aesthetic experience as shudder through the experience of what cannot be exchanged that becomes possible with critics regarding the constructive imperfection of identity-knowledge. Then it will argue that the aesthetic experience as shudder makes the autonomous art possible.

• Korean Journal of Clinical Laboratory Science
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• v.53 no.3
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• pp.266-276
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• 2021

Fundus hemorrhage refers to abnormalities in the retinal tissue and blood vessels. Therefore, when a hemorrhagic change in the fundus occurs, the ophthalmologist orders various ophthalmic tests to evaluate the degree of hemorrhage and determine the progress of the lesion before, during, and after treatment to accordingly establish a treatment plan. Currently, the most useful and universal fundus examination includes optical coherence tomography (OCT), fundus photography (FP), and fluorescein angiography (FAG). Existing fluorescein angiography test methods for establishing a treatment plan for severe fundus bleeding have limitations. The authors propose that peripheral pupil and the 5-quadrant method should be performed using ultra-wide-angle fluorescence fundus angiography (UWFFA). Using this method, it is possible to quickly determine the area to be described, avoid the radius of bleeding as much as possible, and provide the ophthalmologist with a range of damaged tissue and abnormal blood vessels. Nevertheless, there are cases in which ophthalmologists judge that fundus bleeding is so severe that ultra-wide-angle fluorescence fundus angiography is meaningless. In such cases, ophthalmic ultrasound and electroretinogram may be used in that order as alternative methods of examination. Therefore, some clinical situations require the use of ophthalmic ultrasound and electroretinogram and should be performed accurately.

• Phonetics and Speech Sciences
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• v.13 no.1
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• pp.65-72
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• 2021

The aim of this study is to prepare basic data that can be used for evaluation and intervention by investigating the characteristics of diphthongs produced by children with speech sound disorders. To confirm this, two groups of 10 children each, with and without speech sound disorders were asked to imitate the meaningless two-syllable 'diphthongs + da'. The slope of F1 and F2, amount of change of formant, and duration of glide were analyzed by Praat (version 6.1.16). As a result, the difference between the two groups was found in the slope of F1 of /ju/. Children with speech sound disorders had smaller changes in formants and shorter duration time values compared to normal children, and there were statistically significant differences. The amount of change in formant in the glide was found in F1 of /ju, jɛ/, F2 of /jɑ, jɛ/, and there were significant differences in the duration of glide in /ju, jɛ/. The results of this study showed that the range of articulation of diphthongs in children with speech sound disorders is relatively smaller than that of normal children, thus the time it takes to articulate was reduced. These results suggest that the range of articulation and acoustic analysis should be further investigated for evaluation and intervention regarding diphthongs of children with speech sound disorders.

• The Journal of Korean Philosophical History
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• no.31
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• pp.263-287
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• 2011

Li-Gu was a Confucianist who criticized traditional 'attend to Righteousness and neglect Profit' idea and insisted that people affirmed 'Proprietiy' and 'Interest', which accorded with human nature and desire. He said that 'Proprieties' was made by adjusting one's material life and natural desire. Therefore, if we want 'Propriety' is manifested itself, we must affirm and satisfy the material life and natural desire first. He asserted that if we didn't follow this, the people's life would be devastated and the nation would face a big crisis. Li-Gu's thought not only gave Wang An Suk's Reformation a theoretical basics, but also attached the new and reformist meanings to 'Propriety', which had been changing meaningless and abstract, by criticizing Songming Confucian School and put great stress on uniting the inside and outside. In this article, through examining Li-Gu's the idea of Righteousness and Profit, King and Ruler, Inside and Outside, we can consider what the real 'Propriety' is and what kind of practical meaning 'Propriety' has.

• (The)Study of the Eastern Classic
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• no.69
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• pp.373-400
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• 2017

The objective of this study is to compare the modern transformation of a folk tale in each country. A folk tale is a story about a man who obtained an ability to see the original look of humans with tiger's eyebrows successfully found a new wife suitable for him by using them. In Korea, China, Japan, and India, folk tales similar to have been transmitted. 'Tiger's Eyebrows' is differently shown in each country like 'Wolf's Eyebrows' in Japan, 'Tiger's Whisker' in China, and 'Vulture's Feather' in India. This paper looked for works that modernly transformed this folk tale in each country. In the results, there were diverse works in each country such as fairy tale book, musical, short story, and game in Korea, full-length novel in China, and fairy tale, animation, and cartoon in Japan. Meanwhile, in India, there was only a mention of the folk tale in a collection of papers. Among them, there were works showing the significance of modern transformation in the aspect of genre or contents like a short story of Korea, a full-length novel of China, and a cartoon of Japan. The Korean novel shows that human is a being with the animal's instinct while human tries to ignore it. On the other hand, the Chinese novel shows that humans are not much different from animals especially in case when facing pains or death. The Japanese cartoon shows that it is meaningless to feel shame as human in the world which is filled with monsters or animals. In India, there were no works modernly transformed because Indian folk tales might be stories based on the mythic belief rather than fun.

• Journal of the Society of Disaster Information
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• v.19 no.3
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• pp.498-509
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• 2023

Purpose: This paper proposes a method detecting the falling of a maintenance worker in the underground utility tunnel, by applying deep learning techniques using CCTV video, and evaluates the applicability of the proposed method to the worker monitoring of the utility tunnel. Method: Each rule was designed to detect the falling of a maintenance worker by using the inference results from pre-trained YOLOv5 and OpenPose models, respectively. The rules were then integrally applied to detect worker falls within the utility tunnel. Result: Although the worker presence and falling were detected by the proposed model, the inference results were dependent on both the distance between the worker and CCTV and the falling direction of the worker. Additionally, the falling detection system using YOLOv5 shows superior performance, due to its lower dependence on distance and fall direction, compared to the OpenPose-based. Consequently, results from the fall detection using the integrated dual deep learning model were dependent on the YOLOv5 detection performance. Conclusion: The proposed hybrid model shows detecting an abnormal worker in the utility tunnel but the improvement of the model was meaningless compared to the single model based YOLOv5 due to severe differences in detection performance between each deep learning model

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.177-213
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• 2015

We live in two giant pendulum in called 'science' and 'religion'. But science and religion are contained in disparate information with each other, Those two is not easy to achieve convergence. But if you accept the ontological scheme of Great Chain of Being(存在의 大連鎖) in the Perennial philosophy(永遠의 哲學), Debate between religion and science is meaningless 'Great Nest of Being(存在의 대둥지, Great Chain of Being)' is similar to the multiple concentric circles, there are different dimension that the each top level to subsume surrounding the lower level. For example, upper zone 'Mysticism(神秘主義)' includes but transcends(or transcends but includes.) the sub-region theology, psychology, biology and physics. The Perennial philosophy is the great spiritual teachers of the world, philosophers and thinkers have adopted a common worldview, a religious views. Philosophers of the perennial philosophy seem to match the cross-cultural almost unanimous about the general level of the 'Great Nest of Being' for the past 3,000 years. The perennial philosophy made the conclusion that God exists in the world. Several types of view of God existing religions in the world have 'Monotheism(一神論)', 'Pantheism(汎神論)' and 'Panentheism (汎在神論)'. Although traditionally the God of the philosophers is the classical Theism, theological trends of today it is moving in the direction of Panentheism. Panentheism see that god is immanent and transcendent. also Daesoon Thoughts is the position of the Panentheism. so this paper points out the fact that the view of God of the perennial philosophy is precisely consistent with the view of God of Daesoon Thoughts. Wilber says 'envelopment [transcend and include]'. The word translates as 'powol(包越)' in Korean. 'Powol(包越)' means that all the developmental evolution is to surround the sub-region developed into the higher realms. View of the God in the perennial philosophy is 'powol theism(包越的 有神論)'. but 'powol immanent God(包越的 內在神論)' rather than building regulations as 'powol theism(包越的 有神論)'. It would have to be a more accurate representation of it. Because in the existing 'theism(有神論)' the god and humans are thought to exist apart. However, Daesoon Thoughts are deemed to also recognize another universal laws. also Sangje(上帝, the Supreme God) is recognized as a cosmic existence that transcends the laws. This point, as the characteristics of the Daesoon Thoughts, In other religions can not be found. Therefore, More specifically represent(More accurately represent), Sangje of the Daesoon Thoughts can be described as 'powol theism' or 'transcendental and included deism(包越的 理神論)'. Importantly, The idea of God can be captured directly by the discipline. In this sense, In terms of the other religions have no discipline law, the practice [discipline] of the Daesoon Thoughts required in the present age. It has the absoluteness.

• East European & Balkan Studies
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• v.32
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• pp.257-281
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• 2012

Are the policies and strategies which weak and small states choose to follow for ensuring their's own security meaningless? Can the fate of weak states be guaranteed only by the neighboring benign strong states and be in certain international relations favoring for them? In this paper, to answer these questions, what kinds of security policies and foreign policies had small states chosen which were in the face of threats of great powers will be examined. Between the two world war, the series of event which took place in central and eastern European countries(CEEc) have been selected to examine the hypothesis and theories of international relations and foreign policies, and at the same time cited as examples of failed foreign policy and security strategy. During interwar periods, CEEc were the prime examples for examining what kind of policies and strategies had the small states chosen over the international relations in which the smalls had to struggle to survive between neighbouring the powers and between the hostiles. Furthermore, for the measures which the smalls had chosen had no effect when the great power threatened military to them, the main purpose of this paper is to examine what was the best choose to depend their survival. For this purpose, in this paper, several strategies which the smalls can choose and the counterfactuals, that is "if the smalls chosen another strategies, they could...", will be examined.

• SUVANNABHUMI
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• v.2 no.2
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• pp.29-51
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• 2010

The diversity of Southeast Asia can be also represented at the tremendous number of ethnic groups residing throughout its various regions even beyond national boundaries. What does it mean by the composite of numerous peoples? It has triggered a lot of problems in a nation or overall Southeast Asia. Among them, the most serious one seems to be ethnic conflicts having damaged national integration and caused political, economical, and social instability. In that respect, Karen people have been a minority group situated in the most chronic dispute in Myanmar. Since 1947 some of the Karen equipped with armed forces have been fighting against the military government currently ruling Myanmar. As the result, the refugees over 200,000 population had moved to the mountain camps located at neighboring Thailand, attracting a lot of attention throughout international societies. According to 1931 census by British colonial government, the Karen have the greatest numbers in population as minority and include 16 subgroups including Karenni(Kayah) and Pa-O seemingly excluded from its category in contemporary point of view. It means that Karen people should not be regarded as an ethnic group, and in fact do not show a homogeneous identity under the title of Karen. Given the situation, we need to reconsider the category of Karen. What does the Karen mean in a real sense? Previous studies on the Karen had been performed mainly by anthropologists or missionaries such as Marshall(1922), Hamilton (1976), Hanson Tadaw(1959), Smeaton(1920), Keyes(1979), Hayami (1992; 2004), etc. Most of them examined the Karen as a group and ignored the possibilities of representing the divergent identities vis-à-vis their subgroups. Therefore, they have focused on the myth to convert Karen people to Christianity, although the Christian Karens are less than 20% of total population. As a result, I argue that they would fail to define the real meaning of Karen. It has been caused us to recognize the Karen as a meaningless total entity to be accepted by all means. According to their arguments, the difference among Karen's subgroups is just dealt with the trivial matters that do not affect the ethnic boundary itself, still maintaining the ethnic identity as Karen. As we shall see on this thesis, this is never the case. My thesis aims at uncovering and scrutinizing the real meaning of the category of Karen. For the purpose of it, I will consider Karen people as a linguistic group from the beginning as shown in 1931 census. I argue that the Karen have been affected or exposed by various conditions or environments throughout the harsh history having happened on the areas of current Myanmar and Thailand, leading the vicissitudes of their ethnic identities.