EEG signal to Image Transformation for Emotion Recognition

Hung,Aran Oh(오아란),Soo-Hyung Kim(김수형) 한국정보과학회 2021 한국정보과학회 학술발표논문집 Vol.2021 No.6

Understanding Taiwanese Adolescents’ English Learning Selves through Parental Expectations

Hung–Tzu Huang 아시아영어교육학회 2017 The Journal of Asia TEFL Vol.14 No.2

This paper explores the interplay of Taiwanese adolescent English learners’ motivational selves and their parents’ expectations, with a special focus the identified perceptions of both teenage leaners and their parents towards English learning as a duty and obligation. Using the L2 Motivational Self System (L2MSS, Dörnyei, 2009), the qualitative study foregrounds the cultural and relational aspects of the self system in understanding language learning motivation. Results from semi-structured interviews suggest that parental expectations of children’s English learning exhibit a duality characterized by the hope that their children will become successful members of the globalized world and a belief that English learning is a basic responsibility for their children. Adolescent language learners’ and their parents’ actual selves, including their identification with societal roles and social obligations, mediate between parents’ investments in their children’s English education and teenage learners’ perceived obligations to meet parental expectations. The paper concludes by suggesting further research on parental expectations and the development of global selves, and on the synergized effect of language learners’ actual selves and future self-guides in motivating language learning.

Unraveling the energetics of core-shell and alloy nanoclusters using machine learned moment tensor potentials

( Hung ),이상욱 한국공업화학회 2023 한국공업화학회 연구논문 초록집 Vol.2023 No.0

「벨트라피오의 저자」에 나타난 삶과 예술

조흥근 ( Hung Kuhn Cho ) 21세기영어영문학회 2004 영어영문학21 Vol.17 No.2

Life and Art in “The Author of Beltraffio” Cho, Hung-Kuhn(Sunchon National University) An attempt is made in this paper to analyse Henry James's critique of aestheticism in “The Author of Beltraffio”(1884) in relation to his “The Art of Fiction”(1884) published two months later in the same year. Both works have been misunderstood by some critics as the writings supporting the theory of aestheticism. But James had a determined attitude against aestheticism almost throughout his life. Although James was influenced in his search for form and style by his contemporary French realists as is shown in “The Art of Fiction” and “The Author of Beltraffio,” he criticised them for their lack of serious interest in life itself. Of course it cannot be denied that James shows in these writings a certain extent of sympathy with their arduous endeavours to achieve the art of novel, but his sympathy is at an end at this very point. Mark Ambient in “The Author of Beltraffio” has been misunderstood by many critics as an aesthete, but he is evidenced as a genuine Jamesian artist in this paper. An obsessive aestheticism can be found in the narrator of this work because art precedes life in his ‘art for art' point of view. He shows almost always a Wildean attitude to life and art that can be expressed as a sentence “Life imitates art.” His cold aesthetic stance unintentionally causes the horrible death of an innocent child Dolcino. His cold world of aestheticism lacks genuine feelings and sympathy for other people, and thus destroys life itself. This is the core of the Jamesian critique of aestheticism in his writings on French realists.

CHO, Hung-guk

조흥국 漢陽大學校 民族學硏究所 1993 民族과文化 Vol.1 No.-

이 논문은 17세기 후반 남중국해에서의 태국의 중국 및 일본과의 무역관계를 그 주제로 삼는다. 여기서 17세기 후반을 연구대상으로 둔 것은 이 시기의 3국 무역관계에 대해 여러 일차문헌들, 특히 유럽문헌들로부터의 정보가 있기 때문이다. 그러나 17세기 후반의 태국의 대 중국·일본 무역형태는 다른 시대들에도 적용될 수 있는 것으로서 위치 연구를 통해 3국간의 무역에 관한 일반적인 모습이 획득될 수 있다고 여겨진다. 17세기 태국·중국·일본간의 무역관계는 종종 3각무역(三角貿易)이란 개념으로 이해된다. 즉, 한 태국상선이 중국으로의 항해 중 일본을 방문하거나, 일본을 목적지로 삼은 배가 우선 한 중국의 항구에 들려 무역을 했다. 혹은 거꾸로, 한 중국 항구를 출발한 정크선이 나가사끼를 거쳐 당시 태국의 수도인 아유타야(Ayutthaya)로 갔거나, 혹은 아유타야를 경유하여 나가사끼로 항해하기도 했다. 위의 3국간의 무역관계는 본 논문에서 주로 태국의, 특히 태국정부의 입장에서 고찰된다. 그 이유는 중국측의 경우 그 정부차원의 대 태국 및 일본 무역에 대한 관심이 분명히 파악되지 않으며, 일본의 경우는 심지어 당시 대 중국 및 태국 무역을 자체적으로 행하지 않았고 태국의 대 일본무역을 오직 비공식적으로 허락하고 있었기 때문이다. 그 반면, 위의 3각무역에서 타이정부가 대 중국·일본 무역을 얼마나 중시하고 열성적으로 추진했던가가 뚜렷이 나타난다. 본 논문은 두 부분으로 나뉘어, 해국의 중국 및 일본과의 무역관계가 독립적으로 논의된다. 이러한 개별적인 연구를 통해 당시 타이정부가 이들 두 동아시아 국가들과의 무역에 대해 갖고 있던 자세를 더욱 분명하게 이해할 수 있다고 여겨진다.

宗敎的 眞理의 哲學的 批判

소흥렬 이화여자대학교 한국문화연구원 1994 韓國文化硏究院 論叢 Vol.64 No.1

Truth in religion is to be accepted by faith. Acceptance of truth by faith is almost a requirement. It is a forced option. But this kind of truth by faith raises some philosophical problems. Philosophy may ask about the nature of truth in religion. It may also ask about the epistemic nature of belief that is the foundation of religious commitment. Religion by itself does not raise epistemic questions regarding the faith. The question of belief in religion is not like the epistemic question raised in philosophy. Religious faith is required for the salvation of soul. Salvation is the objective. Faith is the initial condition. You believe in order to know the truth, the knowing the truth will lead you to salvation, that is the freedom of your soul. This is a kind of consequentialism, a sort of pragmatism. Philosophy, however, cannot settle with this kind of pragmatic truth. Whereas religion asks us to accept by faith its ontological presupposition, philosophy raises ontological issues regarding the very presuppositions. The ontological issue that seems important for us to raise with regard to the dominant religious of our society and history is the problem of historicism and naturalism, Buddhism and Taoism, as well as Confucianism, are naturalistic, while Christianity represents transcendentalism and historicism. Naturalism of course is a type of immanentism. And naturalism of Buddhism and Taoism is understood to be ahistorical, that is to say, without an idea of history. Philosophically speaking, that is a problem situation. It is a state of ontological conflict or contradiction which demands a philosophical endeavor for a synthesis of the contradictories or contraries. It is not an attempt to unify the religions, which is an impossible task because of the different cultural settings that those religions carry with them. But the ontological presuppositions of these religions could be reexamined and synthesized, if possible. And such an ontological synthesis is important for the cultural identity of our time and society, and for the role of religion to enhance this cultural objective.

哲學的 마음

蘇興烈 이화여자대학교 철학과 1978 마음 : 哲學論集 Vol.- No.1

發音管의 RESONANCE에 關하여 : 特히 大芩의 共鳴音에 대하여 Particularly in Dai-Kum

朴興秀 成均館大學校 1970 論文集 Vol.15 No.-

Dai-Kum has been used as a standard instrument for Korean music and even now there are five or six kinds still practically playing. Moreover we may count ten more kinds if sum up the distributed ones in museums and under private possessions. The object of this research is to clarify the origin of these Dai-kums measuring the frequency of resonance appeared in natural blow. The result is as follows: the still playing Dai-kums for court music are classified into two kinds, i. e. one is for Heop-chong tone and the other for Ko-seon tone, the frequency of fundamental defined in Sae-jong-dynasty is considered 269.0 cps., the prime of Chung-kum is perfect fourth higher than Dai-kum, this chung-kum include two kinds too, i.e. for Jae-chik and for Nam-yeo tone, and then the prime of So-kum is perfect fifth higher than Chung-kum and one octave higher than Dai-kum. What is more we identified the similarities between the prime of San-cho Dai-kum and Yu-bin tone in nowaday's national music, between the prime of Maeng-sa-soeng-ok-chok and Eung-chong tone, between the prime of Dai-kum illustrated in Ak-ak-kui-beom and Im-chong tone, between the Ok-chok of Lee-dynasty in Kyong-ju Museum and Chong-whang-chong tone, then the correspondence of Sil-ra-ok-chok in Kyong-ju Museum and Ok-chok at An-dong which was habitually used by the King Kyong-soon to Mu-yeok tone. When the prime of San-jo-Dai-Kum makes perfect fourth higher, Maeng-sa-song-ok-chok becomes Chung-Kum, on the Dai-Kum mentioned in Ak-ak-kuibom Ok-chok of Lee-dynasty becomes Chung-kum, then on the second finger hole tone of San-cho-Dai-Kum Sil-ra-Ok-chok correponds to perfect fourth higher Chung-kum. Hence we know that there are perfect fourth difference between the prime of Dai-kum and Chung-kum, and the frequency of fundamental of Sil-ra music is 287.7cps. and half tone higher than the fundamental of nowaday's Korean music. With these facts we can conclude that Sil-ra-Ok-chok is Chung-kum for Whang-chong-cho(this is called U-cho in Keo-mun-ko) mentioned in Sil-ra-ak-chi and Dai-kum corresponds with San-cho-Dai-kum at present. Namely Sa-cho-Dai-kum is Pyong-cho-Dai-kum in Silra music.

초등학교 미술교과서 내용 분석을 통한 표현 지도 방향 : 조소 영역 The sculpture work

김흥숙 韓國美術敎科敎育學會 2003 師鄕美術敎育論叢 Vol.10 No.-

Art education should teach many ways and take the balance a plane work and a three-dimensional work in the curriculum But the contents of the art textbook has more a plane work than a three-dimensional work. Children have many interest in a three-dimensional work and they experience a property of matter. What is more the sculpture work have more an effect on a spatial and experiencing a property of matter than any other work. So I study of the expression plane through analysis the sculpture work in the elementary school art textbook The result of the analysis, the theme of expression has not the grade of rank. Modeling is the mainstream in the expression, and natural material is not many use in the sculpture work. There is no enough time the experiencing a property of matter. The expression plane of the sculpture work should consider the grade of rank and have a definite plane. And a three-dimensional work has more enough time in the curriculum.

한국 고전문학 연구업적 평가의 제문제

김홍규 국어국문학회 2003 국어국문학 Vol.- No.134

We should not overlook the problems of the current research achievement evaluation system in Korean studies, which modeled after the evaluation systems popular in the field of natural science or the field of which fundamental researches rely on the academic achievements from abroad. Improper research achievement evaluation system causes distortion of research pattern and direction, and ultimately results in creation of deformed academia. We already see these phenomena in all the field of humanities. The efforts for fundamental works, necessary to the scholars themselves and the academic world became weakened; and the academic works with broad perspective and comprehensive structure disappeared. Scholars prefer to produce short articles with narrow view rather than go through with tedious and painful works, such as translation of or annotation on the original works. Unless we try to change these circumstances, the academic productivity will decrease, in spite of the increased number of articles. Considering the uniqueness of classical Korean literature study, we may suggest creation or reevaluation of the works from the following fields: 1. Philology on classical works. 2. Research and recording of orally handed down literary works. 3. Translation or annotation of classical works, and publication of research material collection. 4. Publication of dictionaries for technical terms in classical Korean literature and related field. The works described in the above are normally published in separate books rather than in journals. We may need more research on them until we establish criteria for them. However, to begin with, it is poignant to change our views and the existing evaluation system so that we can fully appreciate the importance of fundamental works, which properly reflect the characteristics of Korean studies as well as humanities in general and are vital in strengthening of academic foundation.