• Journal of Korea Port Economic Association
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• v.34 no.4
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• pp.1-16
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• 2018

The standard shift-share analysis decomposes a region's sectoral growth into three components: national, industry-mix, and regional-shift effects. Nevertheless, the three components of the traditional shift-share are not related to the behavior of the regional economies that are neighbors of the region under analysis. We incorporate a spatial structure within this basic formulation, and consider spatial interaction in the decomposition analysis. Daesan Port's export grew steadily at an annualized average rate of 4.0% during 2011-2017, and its rank, in terms of export performance, was 13 in 2010; this rose to 6 in 2016, then declined slightly to 7 in 2017 before reaching 6 as of June, 2018. However, not all ports have a similar growth path. The Onsan Port's share declined from 27.4% in 2011 to 21.0% to 2017, whereas the share of petroleum product exports of Daesan Port increased rapidly, from approximately 8.5% in 2011 to 16.0% in 2017. The standard shift-share analysis shows that petroleum products and basic petrochemicals have a positive regional in dustry-mix effect, but petrochemistry materials and synthetic resins have a negative sign, indicating that the former's exports grow faster than national export, while the increase of the latter's export is slower than national one. The spatial shift-share model indicates that for both petroleum products and basic petrochemicals, Incheon and Ulsan Ports have a positive value for the neighbor-nation regional shift effect and a positive value for the region-neighbor regional shift effect. This paper also shows that Yeosu Port for petroleum products; Ulsan Port for basic petrochemicals; Ulsan, Onsan and Yeosu Ports for petrochemistry materials; and Ulsan, Busan, and Incheon Ports for synthetic resins have a positive value for the neighbor-nation regional shift effect but a negative value for the region-neighbor regional shift effect.

• Korean Chemical Engineering Research
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• v.59 no.4
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• pp.548-556
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• 2021

This study was conducted to investigate the applicability of lignocellulosic fiber and coconut shell activated carbon (CSA) for the production of a particulate matter (PM)-reducing air-filter as raw materials to solve the environmental problems of non-woven fabrics. CSA had a good potential to use as a raw material of air-filter for reducing volatile organic compounds as well as noxious metals, and reduction capability of the CSA was 5 times higher than that of wood fiber. Natural adhesives formulated with proteinaceous wastes mostly were applied successfully to fabricate air-filters with the shape of fiberboard. The air-filter fabricated with the minimum target density of 200 kg/m³ and the maximum CSA-content of 40 wt% in fiberboard had a good manageable strength. However, the fiberboard filters was required to make vent-holes for improving an air-permeability of the filters. Size of the CSA particles was adjusted to greater than 2 mesh with the consideration of strength and formability of the fiberboard. Three-layers fiberboard that only wood fiber and the mixture of wood fiber and CSA were formed in the surface and middle layers, respectively, was determined to the optimal condition for the production of air-filters. In addition, traditional Korean paper handmade from mulberry trees (TKP) showed a good PM-reducing property as an air-filter. It is concluded that air-filtering set composed of fiberboard with vent-holes and TKP instead of conventional air-filters made with non-woven fabrics can be used as a filter for reducing the concentrations of PM, VOC and noxious metals existed in indoor and outdoor spaces.

• Journal of Internet Computing and Services
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• v.22 no.1
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• pp.41-50
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• 2021

Cyber Kill Chain is derived from Kill chain of traditional military terms. Kill chain means "a continuous and cyclical process from detection to destruction of military targets requiring destruction, or dividing it into several distinct actions." The kill chain has evolved the existing operational procedures to effectively deal with time-limited emergency targets that require immediate response due to changes in location and increased risk, such as nuclear weapons and missiles. It began with the military concept of incapacitating the attacker's intended purpose by preventing it from functioning at any one stage of the process of reaching it. Thus the basic concept of the cyber kill chain is that the attack performed by a cyber attacker consists of each stage, and the cyber attacker can achieve the attack goal only when each stage is successfully performed, and from a defense point of view, each stage is detailed. It is believed that if a response procedure is prepared and responded, the chain of attacks is broken, and the attack of the attacker can be neutralized or delayed. Also, from the point of view of an attack, if a specific response procedure is prepared at each stage, the chain of attacks can be successful and the target of the attack can be neutralized. The cyber command and control system is a system that is applied to both defense and attack, and should present defensive countermeasures and offensive countermeasures to neutralize the enemy's kill chain during defense, and each step-by-step procedure to neutralize the enemy when attacking. Therefore, thist paper proposed a cyber kill chain model from the perspective of defense and attack of the cyber command and control system, and also researched and presented the threat classification/analysis/prediction framework of the cyber command and control system from the defense aspect

• Korean Journal of Remote Sensing
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• v.37 no.6_1
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• pp.1657-1667
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• 2021

Anthropogenic activities and natural processes have been causes of land subsidence which is sudden sinking or gradual settlement of the earth's solid surface. Mexico City, the capital of Mexico, is one of the most severe land subsidence areas which are resulted from excessive groundwater extraction. Because groundwater is the primary water resource occupies almost 70% of total water usage in the city. Traditional terrestrial observations like the Global Navigation Satellite System (GNSS) or leveling survey have been preferred to measure land subsidence accurately. Although the GNSS observations have highly accurate information of the surfaces' displacement with a very high temporal resolution, it has often been limited due to its sparse spatial resolution and highly time-consuming and high cost. However, space-based synthetic aperture radar (SAR) interferometry has been widely used as a powerful tool to monitor surfaces' displacement with high spatial resolution and high accuracy from mm to cm-scale, regardless of day-or-night and weather conditions. In this paper, advanced interferometric approaches have been applied to get a time-series of land subsidence of Mexico City using four-year-long twenty ALOS PALSAR L-band observations acquired from Feb-11, 2007 to Feb-22, 2011. We utilized persistent scatterer interferometry (PSI) and small baseline subset (SBAS) techniques to suppress atmospheric artifacts and topography errors. The results show that the maximum subsidence rates of the PSI and SBAS method were -29.5 cm/year and -27.0 cm/year, respectively. In addition, we discuss the different subsidence rates where the study area is discriminated into three districts according to distinctive geotechnical characteristics. The significant subsidence rate occurred in the lacustrine sediments with higher compressibility than harder bedrock.

• Journal of Korean Philosophical Society
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• v.145
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• pp.91-117
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• 2018

This paper aims to clarify the similarities and differences between the Zhouyi and artificial intelligence. The divination of the Zhouyi is rooted in the oldest system of human knowledge, while artificial intelligence stands at the cutting edge of modern scientific revolution. At first sight, there does not appear to be any association that links the one to the another. However, they share the same ground as seen from a semiotic standpoint because both of them depend on the semiotic system as a means of obtaining knowledge. At least four aspects can be pointed out in terms of similarities. First, artificial intelligence and the Zhouyi use artificial language that consists of semiotic signs. Secondly, the principle that enables divination and artificial intelligence lies in imitation and representation. Thirdly, artificial intelligence and the Zhouyi carry out inferences based on mathematical algorithms that adopt the binary system. Fourth, artificial intelligence and the Zhouyi use analogy as a means of obtaining knowledge. However, those similarities do not guarantee that the Zhouyi could arrive at the scientific certainty. Nevertheless, it can give us important insight into the essence of our civilization. The Zhouyi uses intellect in order to get new information about the unknown world. However, it is hard to know what kind of intellect is involved in the process of divination. Likewise, we do not know the fundamental character of artificial intelligence. The intellect hidden in the unknown subject is a mystic and fearful existence to us. Just as the divination of the Zhouyi inspires the sense of reverence toward the supernatural subject, we could not but have fear in front of the invisible subject hidden in artificial intelligence. In the past, traditional philosophy acknowledged the existence of intellect only in conscious beings. Nonetheless, it becomes evident that human civilization ushers into a new epoch. As Ray Kurzweil mentioned, the moment of singularity comes when artificial intelligence surpasses human intelligence. In my viewpoint, the term of singularity can be used for denoting the critical point in which the human species enters into the new phase of civilization. To borrow the term of Shao Yong(邵雍) in the Northern Song Dynasty, the past civilization belongs to the Earlier Heaven(先天), the future civilization belongs to the Later Heaven(後天). Once our civilization passes over the critical point, it is impossible to go back into the past. The opening of the Later Heaven foretold by the religious thinkers in the late period of Joseon Dynasty was a prophecy in its own age, but it is becoming a reality in the present.

• Cross-Cultural Studies
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• v.42
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• pp.7-22
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• 2016

Since the Taoyuanming of Confucius an Arcadia (Taohuayuan), utopia imagined in China has continued to this day. Such utopian imagination has been shaped by a variety of literary texts. These works depict the human desires and frustrations that form the utopian imagination. Typically, an Arcadia (Taohuayuan) has been recognized as a symbol of East Asian utopia. An Arcadia (Taohuayuan) anarchism is the utopian character of this small country, based on sensitization of the Lao strong. An Arcadia (Taohuayuan) world ruling class does not exist. But Confucius thought a utopian world is possible to imagine on the premise of 'Virtuous Policy' (德治). By the late Qing Dynasty (淸末), Kangyouwei (康有爲) had written and presented a utopia realized through the system of the "East-West stand." The literary text on utopia information in continued to experiment with implementation of the 'imagined' in the literature as "reality" of everyday life, immediately following the 1911 revolution in the People's Republic of China. As an Avant garde writer, Gefei's "Renmiantaohua" was influenced by the reflexive nature of the report on the point of the experiment. Gefei's "Renmiantaohua" has been rated as an outstanding work depicting the implementation process and the frustration of the utopian imagination. He is an inspiration to vanguard artists who focus on the desire and the frustration of the utopian imagination through the "Renmiantaohua" myths and stories that are comparable to the Sijipuseu story, which in itself perpetuates utopia in literature. In this paper, we explored the trails to implementation of a utopian imagination that has persisted since the ancient Chinese in current literary text. An Arcadia (Taohuayuan) of Confucius and Taoyuanming accompanied Gefei in the 21st century in describing the process of desire and frustration to realize utopia through a variety of traditional shape figures among other favorites. The author interprets those frustrations and desires of the human life course as just utopian imagination.

• Journal of Korean Philosophical Society
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• v.144
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• pp.167-203
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• 2017

In this paper I will investigate the problems of the Ego of Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$ from the standpoint of $trisvabh{\bar{a}}va$ and the transformation of the basis of $Yog{\bar{a}}c{\bar{a}}ra$. Kant's Copernican revolution and Husserl's Phenomenological reduction are the keys to understanding their philosophies. We especially want to look into the comparison between the Ego of Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$. According to Kant, we need the transcendental Ego as absolute in order to unite consciousness. Kant criticizes traditional metaphysics which had argued that the metaphysicians regard the transcendental Ego as substance. If they regard the transcendental Ego as an empirical object, this attempt will be in vain, because they seek to know unknown things. Husserl's phenomenological reduction is properly understood as a method designed to transform a philosopher into a phenomenologist by virtue of the attainment of a certain perspective on the world phenomenon. We will find the field of the transcendental, absolute ego through phenomenological reduction. Transcendental, absolute ego constitutes our whole world and gives meaning to the world. $Yog{\bar{a}}c{\bar{a}}ra$ argues that what our ordinary consciousness (the sixth consciousness) regards subjectivity and objectivity as separate, or that self and the world is an imagination that $alaya-vij{\tilde{n}}ana$, the mind more profound than the ordinary consciousness, created. $Yog{\bar{a}}c{\bar{a}}ra^{\prime}s$ $alaya-vij{\tilde{n}}ana$ creates the whole objects and the consciousness (the sixth), so we must regard them as illusionary. $Yog{\bar{a}}c{\bar{a}}ra$ insists that there are three natures of mind and we attain the transformation of the basis in mind. Based on this point of view, Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$ want to transcend and overcome the limits of the ordinary consciousness, and then they want to find the absolute truth (everything) and want to be a men of freedom.

• Journal of Korean Philosophical Society
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• v.146
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• pp.137-162
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• 2018

Zen Psychology refers to the psychology of Zen Buddhism as a field of Buddhist psychology. This paper examines the psychology of human beings, focusing on the "Platform Sutra" written by Huineng, the founder of Patriarchal Zen, and the southern Zen school. According to the classification of Buddhist psychology, Zen psychology is divided into theory of Zen mind, theory of Zend mind function, and Zen psychotherapy. In theory of Zen mind, Huineng explains the mind based on self-nature, and explains the theory of dharma, theory of humanity, theory of dependent origination, and worldview though self-nature. Every human mind has its own original character of self-nature. When one's own mind with self-nature is revealed, it is the basic mind. When it is covered, it is the mind of common people. Self-nature is characterized by dharma construction, incompetence, non-naming, cleanliness, equality, and self-Buddhahood. In the theory of dharma, dharma is non-dual and is equal. The theory of humanity is divided into two groups according to the sharpness and dullness or capacity of the human being. From theory of dependent origination, you can see the mobility of cover and revealment, enlightment and delusion, sacred and common. In the worldview, the world and phenomena are the functions of self-nature and one's own mind. The theory of Zen mind function deals with wisdom and defilement of common people. The function of wisdom is to know the whole and one at the same time, and is intangible. Defilement of common people is an inner common people that cover the functions of wisdom. In Zen psychotherapy, in order to eliminate the gap between human and dharma, seeing into self-nature is suggested and the goal. In teleology, the goal is to reveal and see the self-nature covered by defilements. As a methodology from cover to revealment, Huineng interprets the traditional methodology as a new interpretation from the viewpoint of the mind, and presents Sammu as its own methodology. Based on the absence of attachment, Huineng proposed a methodology of No-abiding, No-thought and No-form, to gather mind on reality and treat all things equally. Based on this, Huineng proposed a new methodology for dealing with karma through repentance and vows, and a methodology for edification. In view of the Four Noble Truth, it is the phenomenon that self-nature is covered, the cause of defilement and the mind, the aim of seeing the self-nature which is covered, and the way of revealing the covered self-nature is presented. In this sense, the Zen Psychology of Platform Sutra is psychology of self-nature.

• Journal of Korean Philosophical Society
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• no.116
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• pp.251-281
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• 2017

The Parmenidean tradition of logos which previous researches fail to fully appreciate has three dimensions of reality-knowledge-discourse. Parmenides is not just an ontologist, as the traditional view emphasizes, but also an epistemologist, as the revisionist view begins to emphasize, and, at the same time, a meta-discourser, as those two established views fail to embrace. In order to reach the third view which fully grasps such a dynamic and integrated feature of Parmenides, we should closely pay attention to the organic interconnectedness of three discourse parts of truth-doxa-proem, especially the significance of proem and meta-discourse. In the Eleatic tradition of discourse, the figure who clearly appreciated and further developed such an authentic feature of Parmenides' discourse is not, as one might easily expect, one of the second-generation Eleatics, but Gorgias who has commonly been positioned at the opposite side of Eleatism. This paper investigates how he actually both innovated and succeeded the Parmenidean tradition of logos; especially, it characterizes his discourse as an antilogy(antilogia) from within the tradition: as a 'devil' advocate' who complemented and completed Parmenidean persuasion by positing the Parmenidean tradition of logos as an arena of a huge intellectual discipline and cultivation, offering himself as a sparring partner to it, and bringing up an antilogy. In the process of this antilogy he performed in his rhetorical speeches such as the Encomium of Helen and the Defense of Palamedes he experimented and examined a possibility of persuasion operating independently from truth, which, however, is not merely sacrificing truth in favor of persuasiveness and probability (to eikos) as Plato criticized mainly focussing on his 'philosophical' writing On not-being. Rather, it was an 'opposition for opposition's sake' and serious play which purported to provide balance and flexibility to contemporary intellectual society which had too much inclined towards truth and knowledge and become stiff and to put weight on the opposite side of mainstream. It is wholly our eranos (i.e. our share of contribution) to summon and examine such sophistic tradition for the sake of the task of our times, not for the sake of Plato's task, that we should build up a healthy culture of discourse where we can share serious play.

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.