• Journal of English Language & Literature
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• v.55 no.6
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• pp.961-973
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• 2009

Walter Benjamin expresses his concern that the new technologies of mechanical reproduction robs the artwork of its own uniqueness, its "aura." Benjamin uses the word "aura" to refer to the sense of awe or reverence one presumably experiences in the presence of works of art. This aura does not merely inhere in the works of art themselves, because Benjamin extends his notion of aura to the level of how he both understands and positions the modern subject in the world of uncertainty and transitoriness. The theoretical framework of Benjaminian aura becomes a crucial and efficient strategic apparatus to read The Education of Henry Adams. As for Benjamin the modern implies a sense of alienation, a historical discontinuity, and a decisive break with tradition, Adams observes that modern civilization has wiped out "tradition," a mythic home in which man can experience order and unity. Adams claims that the growth of science, reason, and multiplicity at the expense of religion, feeling, and unity has been accompanied by a parallel growth in individualism at the expense of community and tradition. To Adams the collapse of traditional values such as maternity, fecundity, and security in America is a waking nightmare of the moral dilemmas of a capitalist society, in which the cruel force of the modern Dynamo is becoming a prime governing principle.

• Proceedings of the Korea Water Resources Association Conference
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• 2006.05a
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• pp.1348-1351
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• 2006

Recently human beings face serious water crisis, namely water management at the critical moment because of rapid increasing in population, subordinate part of a national budget, water pollution by domestic use and industrial use or waste, agricultural water use by intensive market farming, excessive development and extraction of water sources, and etc. We become to recognize that water and sanitation is the one of most important part which is threatening us with a drain on the water resources and death around the world and then are making opportunities of discussion for water policies and solutions of water problems through international network such as Global Water Partnership(GWP), World Water council(WWC). World Water Forum(WWF), as one of main water-related activities, aims at sharing knowledge and experience among various stakeholders for accomplishing a holistic water resources management by making common thoughts regarding the necessity of integration among different organizations related with water management, problems and issues. Also the unity of each local area for the holistic approach focuses on showing present local actions and actively supporting them, and suggesting new ideas. With Korea's participation in the 4th WWF this year, Korean government should have consistency in its establishment and implementation of sustainable water resources policies as a more active and future-oriented member of international water network. Finally it will be necessary that we will set up an organization and system which does publicity activities about results of various local actions of Korea around the world through next WWF in the future and contribute to solving global water problems.

• Journal of Korea Game Society
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• v.15 no.6
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• pp.7-16
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• 2015

To improve the sense of unity between game players and game world avatars, we propose a method to measure game player's physical status and manipulate game character appearances and behavior using the measurements. To measure the status, we implemented a hardware module that perceive the body temperature. We implemented a 3D horror game whose game space is a common subway space ordinarily encountered in daily life so that ordinary people can easily get used to the game environment. The experiments of applying the measurement data from the game player to the game world avatar shows that the player's physical status can be effectively utilized to improve the sense of reality in gameplay.

• Korean Institute of Interior Design Journal
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• v.13 no.4
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• pp.156-163
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• 2004

The Caravanserai, which can be discovered in the Islamic States in the regions of the Northern Africa and the Middle Asia, still maintains its profound influence to the Islamic World as one of significant edifices in the Islamic World. The majority of the Islamic people at the time of the foundation of Islamic State around AD. 7th century was the nomads, and a trade by means of caravan with their neighboring people was their critical activity for obtaining the necessities of life. With its political and social condition of the Islamic State stabilized and economy developed, the scope of commerce began to grow and the scale of trading with foreign countries started to expand. Along with this economic expansion, the caravanserai began to take a shape as a channel through which not only could the commercial commodities be traded but also religious Islamic ideas and important information could be spread into and shared with the people of neighboring countries. The significance of the caravanserai comes from such observation that it did play major roles in consolidating the solidarity of Islamic states and keeping a religious unity among them. The caravanserai, heading far beyond being a mere commercial center, ultimately functioned as a seedbed of life and spirit of the Islam. Starting from the understanding of social and political significance of the caravanserai, I set the first objective of this article to read into the architecture and interior design of the caravanserai and understand the general characteristics of the Islamic architecture and interior design.

• Journal of architectural history
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• v.13 no.3
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• pp.37-50
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• 2004

Presentation is the way of revealing regionality that is hidden into the inner world. The expression of regionality has to be based on the origin and at the same time created newness as always suitable for the present through combination of 'familiarity' and 'unfamiliarity'. Regionality that has been maintained even under the application modern trends, spirits, technologies and materials should be now disclosed. Creating new forms that reflect regionality is possible only when a keen sense(emotion) always focusing on the essence of the earth works together with foresight(imaginative power) clarifying global pattern changes, under high tensions between both of them. Kim Su-Keun succeeded in reinterpreting traditional spaces, but failed in communicating patterns of life, ultimately revealing stiffness with no tension and no creativity. Kim Jung-Up could not draw out a whole meaning of relations among traditional fragments or relations between them and the present. He only borrowed such fragments from the view of formative art. For 'disclosed abstract', 'familiarity' and 'unfamiliarity' are repeated circularly and cope with pattern changes, continuously creating new forms and showing unity as a complete calmness(rest). In "YangDuk Catholic Church" by Kim Su-Keun provides a simultaneous reactivation of various images through continuous cross-weaving rather than being inclined to either the earth or the world. Based on the technique of 'disclosed abstract', "YangDuk Catholic Church" created a new form and space never seen before.

• Journal of Digital Convergence
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• v.9 no.6
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• pp.113-123
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• 2011

The purpose of this paper to lead North Korea to open up is the disclosure of the information. In addition, the world's standards must be tailored to the communication of information and communication world is possible. I closed the meantime, is a country that has a lot on its own standardized. First, the Republic of Korea and North Korea should be able to communicate in every way. So much information as possible should be accessible through the North and North-South cooperation as may be true. North Korea opening up to the leading international organization (UN) as part of this priority is public information and communication to induce North Korea must understand the standard. Therefore, in order to be a true national unity to be a leading priority with each other when integrated information and communications standardization is possible.

• Cross-Cultural Studies
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• v.35
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• pp.155-184
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• 2014

The present study aims at exploring in detail the Buddhist worldview and aesthetics of humor in Jo O-hyeon's literary works. This includes the same context as an elucidation of the ways in which his poems closely correspond in expressive forms and thematic contents. It is because, in Jo's literary world, where short poems and prose poems form a contrast, the expressive forms and thematic contents sharply differ depending on the ways in which prajnapti (provisional designation) is either foregrounded or backgrounded. In his literary world, when such a view of language and a worldview based on prajnapti are foregrounded, works that either inherit or play a variation on the fixed structure of the sijo emerge; and when they recede to the rear and are backgrounded, verses in the form of the prose poem are formulated. In addition, in Jo's literary works, where such a worldview of prajnapti and an aesthetics of secular humor intersect together, the thoughts on bheda-abheda(difference-non-difference) and the madhyama-pratipad (middle way) are formed. Such thoughts have considerable significance because they not only harbor a possibility of deconstructing and overcoming the opposition of the sacred/profane but also present a vision of a new unity.

• The Journal of Korea Robotics Society
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• v.14 no.2
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• pp.122-130
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• 2019

Collecting a rich but meaningful training data plays a key role in machine learning and deep learning researches for a self-driving vehicle. This paper introduces a detailed overview of existing open-source simulators which could be used for training self-driving vehicles. After reviewing the simulators, we propose a new effective approach to make a synthetic autonomous vehicle simulation platform suitable for learning and training artificial intelligence algorithms. Specially, we develop a synthetic simulator with various realistic situations and weather conditions which make the autonomous shuttle to learn more realistic situations and handle some unexpected events. The virtual environment is the mimics of the activity of a genuine shuttle vehicle on a physical world. Instead of doing the whole experiment of training in the real physical world, scenarios in 3D virtual worlds are made to calculate the parameters and training the model. From the simulator, the user can obtain data for the various situation and utilize it for the training purpose. Flexible options are available to choose sensors, monitor the output and implement any autonomous driving algorithm. Finally, we verify the effectiveness of the developed simulator by implementing an end-to-end CNN algorithm for training a self-driving shuttle.

• English & American cultural studies
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• v.9 no.1
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• pp.1-25
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• 2009

This paper attempts to illuminate the significance of the myth or mythical method used in The Waste Land, which Eliot adapted from Jessie L. Weston's From Rituals to Romance and Sir James Frazer's Golden Bough. While he was composing a modern epic, James Joyce's Ulysses and Igor Stravinsky's Le Sacre du Printemps made him sure that the mythical method would be the best way to make the non-relational and chaotic modern world into a work of art. Although he accepted F. H. Bradley's epistemology that one's actual experience is non-relational, he strongly put an emphasis on 'the unified sensibility' in John Donne's poetry with which a poet changes all the dissociated material into art. He also found another effective method to give the chaotic experiences an order, and to make them modern art: the mythical method in his contemporary anthropology. With the mythical method he incorporated the various barren, horrible and ugly aspects of modern world into a new unity in The Waste Land. In addition, he embraced his contemporary anthropological theory that a primitive life described in myths is a culture just different from modern culture, and heartily employed some aspects of primitive culture to make modern poetry as well as modern culture rich and exuberant.

• (The)Study of the Eastern Classic
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• no.50
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• pp.89-120
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• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.