Improved Result on the Pseudorandomness of SPN - type transformations

이원일(Wonil Lee) 한국정보보호학회 2004 정보보호학회논문지 Vol.14 No.1

Iwata 등은 SPN 구조에 기반한 블록 암호들 중 Serpent에 대한 의사 난수성을 분석하였다. 그들은 Serpent의 구조를 최대한 보존한 상태에서 의사 난수성을 분석하기 위하여 Serpent의 Diffusion layer의 특성을 그대로 보존하여 일반화 한 후 이론을 전개하였다. 본 논문에서는 Serpent가 취한 Diffusion layer 뿐만 아니라 SPN 구조에 기반한 블록 암호들이 취할 수 있는 임의의 Diffusion layer에 대하여 적용 가능한 일반적인 이론을 도출해낼 것이다. 또한 이러한 일반적인 이론을 Serpent, Crypton, Rijndael 등과 같은 블록 암호들에 적용한 결과를 제시할 것이다. Iwata et al. analyzed the pseudorandomness of the block cipher Serpent which is a SPN-type transformation. In this paper, we introduce a generalization of the results, which can be applied to any SPN-type transformation. For the purpose, we give several explicit definitions and prove our main theorems. We will also apply our theorems to several SPN-type transformations including Serpent, Crypton and Rijndael.

비영리 학교법인 이사회에 대한 적응적 리더십 교육

이원일(LEE Wonil) 장로회신학대학교 기독교사상과 문화연구원 2016 장신논단 Vol.48 No.2

유니버설 일방향 해쉬 함수에 대한 블록 암호 기반 구성 방법

이원일(Wonil Lee) 한국정보보호학회 2004 정보보호학회논문지 Vol.14 No.1

Preneel, Govaerts, Vandewalle은 1994년 [13]에서 블록 암호를 이용한 충돌 저항 해쉬 함수의 구성에 관한 64 가지 방법을 고려하였다. 그들은 64 가지 방법 중에서 12 가지가 안전하다고 주장하였으나 이에 대한 엄밀한 증명은 제시하지 않았다. Black, Rogaway, Shrimpton은 2002년 [2]에서 위의 64 가지 방법에 대하여 수학적 정의를 토대로 엄밀하게 분석한 결과를 제시하였다. 그들은 블랙 박스 안전성 모델 하에서 64 가지의 압축 함수들 중 12 가지가 충돌 저항해쉬 함수가 되며 이에 대응하는 64 가지의 확장된 해쉬 함수들 중에서 20 가지가 충돌 저항 해쉬 함수가 됨을 증명하였다. 본 논문에서는 Preneel, Govaerts, Vandewalle이 제시한 64 가지 방법을 기초로 하여 블록 암호를 이용한 UOWHF의 구성 방법에 대한 최초의 결과를 제시한다. 본 논문에서는 Black, Rogaway, Shrimpton이 사용한 블랙 박스 안전성 모델을 통하여 64 가지의 압축 함수 집합들 중에서 30 가지의 압축 함수 집합들이 UOWHF가 되며 이에 대응하는 64가지의 확장된 해쉬 함수 집합들 중에서 42 가지가 UOWHF가 됨을 보일 것이다. 이러한 결과는 또한 CRHF를 구성하는 것보다 UOWHF를 구성하는 것이 용이하다는 것을 간접적으로 시사한다. 또한 본 논문의 중요 결과들 중 하나는 블랙 박스 모델 하에서는 UOWHF의 안전성을 위하여 일반적으로 널리 알려진 안전성 모델 하에서는 필수적인 마스크 키들이 필요하지 않다는 것이다. 이는 UOWHF의 효율성을 매우 향상시킴을 의미한다. Preneel, Govaerts, and Vandewalle considered the 64 basic ways to construct a collision resistant hash function from a block cipher. They regarded 12 of these 64 schemes as secure, though no proofs or formal claims were given. Black, Rogaway, and Shrimpton presented a more proof-centric look at the schemes from PGV. They proved that, in the black box model of block cipher, 12 of 64 compression functions are CRHFs and 20 of 64 extended hash functions are CRHFs. In this paper, we present 64 schemes of block-cipher-based universal one way hash functions using the main idea of PGV and analyze these schemes in the black box model. We will show that 30 of 64 compression function families are UOWHF and 42 of 64 extended hash function families are UOWHF. One of the important results is that, in this black box model, we don't need the mask keys for the security of UOWHF in contrast with the results in general security model of UOWHF. Our results also support the assertion that building an efficient and secure UOWHF is easier than building an efficient and secure CRHF.

하나님과의 안정적 애착형성을 위한 영유아부 교육목회

이원일(Wonil Lee) 장로회신학대학교 세계선교연구원 2019 선교와 신학 Vol.49 No.-

영유아기의 애착은 영유아의 삶의 질과 향후 인간관계의 유형을 좌우한다. 영유아가 갖는 애착 유형은 주 양육자인 부모와의 관계에 따라 안정적 유형인 B 유형을 비롯하여 불안정적 유형인 A, C, D 유형 등으로 구분된다. 본 연구에서 강조하고 있는 것은 주 양육자인 부모의 가변성으로 말미암아 영유아로 하여금 대안적인 애착관계로서 하나님과의 애착형성이 필요하다는 것이다. 이의 이론적 근거로서 수정된 상응가설을 제시한다. 이에 의해 교회학교 교사 역할이 중요함을 말한다. 교회학교 교사가 해야 할 역할로는 우선 영유아로 하여금 궁극적인 애착의 대상인 하나님과의 애착관계 형성을 지향하도록 하는 것이다. 더 나아가서 영유아로 하여금 하나님과의 애착 형성을 위해 애착이론에 기초하여 하나님과의 근접성 유지, 안전한 피난처로서의 하나님에 대한 이해, 그리고 안전기지로서의 하나님과의 애착 형성을 하도록 해야 한다. 또한 교회학교 교사는 생태적 통합성으로 말미암는 신앙교육을 위해 부모를 대상으로 하나님과의 안정적 애착관계를 형성하도록 하는 부모교육을 병행해야 한다. 영유아로 하여금 하나님과의 애착 형성을 위해서는 가정과 교회, 부모와 교사 등의 통합에 의한 교육목회가 요구된다. 영유아를 대상으로 하는 통합적 교육목회는 획일적인 양육을 넘어서서 적어도 네 가지 애착 유형에 따른 차이의 교육목회여야 한다. Attachment of infancy is the important concept controlling the lifestyle of infant in the life long process. The patterns of attachment of infants are divided four patterns of the followings; a secure attachment of B pattern, and an insecure attachment of A, C, D pattern. These are formed in infant as internal working model according to the relationship with parent as primary caregiver. But the changeablity of the parent in various reasons of their life needs to the perfect and ultimate attachment substitute with God in the Bible. The goal of God attachment with the infant is to have the secure attachment with God in similar to B pattern. God attachment could be pursued by the teacher of the church school based on the revised correspondence hypotheses. For the God attachment the teacher needs to teach knowing God as the ultimate attachment figure. And based on the attachment theory the teacher should be teaching of the proximity maintenance with God, God as safe haven, God as secure base, and parent education for the cooperation with teachers of church school. And this article suggests the integrative educational ministry for infants not a standardized nurture but an individual difference"s ministry based on the four patterns of attachment.

음식 이미지 분류를 위한 CNN 모델 일반화 방법 적용 및 분석

이원일(Wonil Lee),강수연(Sooyeon Kang),낭종호(Jongho Nang) 한국정보과학회 2022 한국정보과학회 학술발표논문집 Vol.2022 No.12

제2세대 한국계 미국인(Korean American)의 청년기에 대한 기독교 교육과정 연구

이원일(Wonil Lee) 한국기독교교육정보학회 2008 기독교교육정보 Vol.21 No.-

The purpose of this study is to understand the second generation of Korean Americans and to suggest a curriculum for their successful Christian life. In introduction this article says a problem in Korean American second generation's curriculum until now and a definition of concepts. In the second chapter this article says about a history of second generation from the 1903 year to today. The first stage is the year from 1903 to 1945. In this stage some Koreans came to America as workers and political refugee. The second stage is the years from 1951 to 1964. In this stage some Koreans came to America as a result of war as a military wife, an orphan, or a student. The third stage is the year from 1965 to today. Immigration law was revised, and many Koreans came to America for their work, study, and faith. Koreans in America came together at the Church for their faith once (or more) a week Besides their faith they came together for Korean traditional culture, social service, and social communion. Today the second generation in America is the children of third stage immigrants. Now there are many conflicts between the first generation and the second generation disclosure in their faith and life. Between them there are many difference rather than similarity such as ethnicity. In case of second generation psychological characteristic is oriented toward individuality and guilt rather than conformity and shame of their parents. Sociological difference is oriented toward equality in relationship rather than hierarchy by age, class, and gender of their parents. Theological difference is oriented toward an autonomous Church for their faith, life, and consciousness rather than a Church governed by the first generation. By these differences this article suggests a new mosaic which is the dynamic process of diversity. This mosaic is a new vision for the second generation's faith and life in the America. First of all educational ministry of second generation needs clarification of the vision of young adults. What is the vision? Most of all the first and second generation's vision is for individual and intrapersonal faith more than social concern and justice. The Mosaic vision is social justice's vision. For this vision this article suggests the aims of second generation's educational ministry as a formation and transformation of narrative identity which has constructive characteristics. There is a need for deconstruction and reconstruction of racial ideology by reconceptualization. Suggestions in this article are understanding of triune God, Church diversity and multiculturalism, missio dei, social justice to the prejudice and distortion of racism, the role for unification of Korea, the concern to the human right of third World as marginality or liminality, and an integrative organization of education, worship, communion, social services, and mission. In teaching and learning processes this article suggests an image of surrogate as minister to the second generation because of their wounded marginality, and integrative process which emphasizes process content. For governance this article suggests team ministry leadership between the first generation minister and second generation minister, education of second generation leaders, and activation of mentoring group or community. Finally this article suggests that the second generation Church needs to move toward multiethnic ministry as a mosaic vision.

실천신학적 접근에서의 실천적 지혜

이원일(Wonil Lee) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.73 No.-

The purpose of this article is to understand the practical theological approach and practical wisdom in a recent trend of Christian Education. The practical theological approach in Christian Education has been changed from clerical paradigm, congregational paradigm, and to the model of God’s praxis as public paradigm. In God’s praxis God calls God’s people for God’s ministry in this world. God’s people are asked a leadership for this world in response to God’s praxis. What kind of virtue is needed for this leadership in God’s people? This article suggests the practical wisdom, that is phronesis, as the needed virtue. Practical wisdom is defined as a wise judgement in a particular context. This kind of judgement is for action in everyday life. The context for the action is considered as a significant factor for practical wisdom. Don Browning says the structure of practical wisdom which has inner and outer structures. The inner structure is the Golden Rule of an ethic of equal regard and the outer structure is narratives which have a vision level, ethical level, human’s needs and trend, environmental and social dimension, rule and role’s dimension. For a deep understanding of practical wisdom this article suggests a practical wise person(phronimos) who is onself as another. Oneself as another has a similar aspect with narrative identity. Narrative identity includes some characteristics as follows: osccillating between idem and ipse. discordant concordance, responsible self, practical ability, and social ethic. A practical wise person has these five characteristics. But this article suggests a more specific figure, who is Jesus, and his three ministries, which are priest, prophet, and Lord as servant. The true practical wise person is Jesus of three ministries based on practical wisdom. And Jesus as a practical wise person did a public ministry instead of a private ministry in this world. God’s people do public ministries by calling of the triune God as the true practical wise person. In the globalization age God’s people do public ministries in everyday life for all people. God’s people are asked to critically reflect on global economy, global polity, cultural homogenization, and other public areas in our context of life. For these public ministries God’s people need leadership as goverance, which is phronetic leadership. A Christian Educator’s task in the globalization is to develop the leadership of practical wisdom for transforming this world toward God’s kingdom. The purpose of this article is to understand the practical theological approach and practical wisdom in a recent trend of Christian Education. The practical theological approach in Christian Education has been changed from clerical paradigm, congregational paradigm, and to the model of God’s praxis as public paradigm. In God’s praxis God calls God’s people for God’s ministry in this world. God’s people are asked a leadership for this world in response to God’s praxis. What kind of virtue is needed for this leadership in God’s people? This article suggests the practical wisdom, that is phronesis, as the needed virtue. Practical wisdom is defined as a wise judgement in a particular context. This kind of judgement is for action in everyday life. The context for the action is considered as a significant factor for practical wisdom. Don Browning says the structure of practical wisdom which has inner and outer structures. The inner structure is the Golden Rule of an ethic of equal regard and the outer structure is narratives which have a vision level, ethical level, human’s needs and trend, environmental and social dimension, rule and role’s dimension. For a deep understanding of practical wisdom this article suggests a practical wise person(phronimos) who is onself as another. Oneself as another has a similar aspect with narrative identity. Narrative identity includes some characteristics as follows: osccillating between idem and ipse. discordant concordance, responsible self, practical ability, and social ethic. A practical wise person has these five characteristics. But this article suggests a more specific figure, who is Jesus, and his three ministries, which are priest, prophet, and Lord as servant. The true practical wise person is Jesus of three ministries based on practical wisdom. And Jesus as a practical wise person did a public ministry instead of a private ministry in this world. God’s people do public ministries by calling of the triune God as the true practical wise person. In the globalization age God’s people do public ministries in everyday life for all people. God’s people are asked to critically reflect on global economy, global polity, cultural homogenization, and other public areas in our context of life. For these public ministries God’s people need leadership as goverance, which is phronetic leadership. A Christian Educator’s task in the globalization is to develop the leadership of practical wisdom for transforming this world toward God’s kingdom.

초기 주일학교의 교육과정

이원일(Wonil Lee) 영남신학대학교 2013 신학과 목회 Vol.40 No.-

The purpose of this article is for the research of the early sunday school’s curriculum in the christian education history. The early sunday school includes the England’s Sunday School, the American Sunday School, and the Korean Sunday School. Through this research this article says the identity of the early sunday school in three nations. By this identity this article says about the identity of today’s and the future’s church school. The sunday school of the England is affected by the economical aspect, the ideological aspect, and the religious aspect. And the curricular of the early sunday school in England are to reading, writing, and moral education to the poor children on sunday. Another materials of curriculum is a copious school book, a comprehensive sentimental book, and scholars companion. And the sunday school used the psalms and hymns sung by the children of S. S. Although Robert Raikes contributed at the successful sunday school movement, he was assisted from evangelicals like Fox and John Wesley. According to this facts, the movement of the England Sunday School developed by the cooperation both Raikes of social education and church education from evangelicals. Secondly, the American Sunday School was affected from the England’s Sunday School. Also, the American Sunday School had characteristics of the social education for the poor and the church education for the conversion. Curricular in the early American Sunday School are the liberal education through literacy education, death education to the children surrounded the death by the deceases and the war, psalms education in S. S., and the international uniform lesson and graded lesson. Lastly, the early Korean Sunday School had characteristics the social education for the recovery of the nation’s sovereignty and the church education for the conversion by the evangelicals. Curriculuar are bible education, international uniform lesson translated with Korean language, and the psalms education. In case of psalms for the Korean church’s children, the church used the American psalms translated with Korean language. But after years, the Korean Church developed the Korean psalms for the conversion and patriotism and enlightenment from the liquor and tobacco. By the research of the early sunday schools of three nations this article says about the similarity of the early sunday school that had characteristics of the social education for the neglected poor and the church education for conversion. This curriculum’s characteristics of the early sunday school says the direction of the today’s and future’s church school. The church school has an identity of an integrative educational ministry both sunday education and social education.

딥러닝 특징 벡터를 이용한 다른 시간대에 촬영된 상가 간판 이미지 검색 방법

이원일(Wonil Lee),김정수(Jeongsoo Kim),낭종호(Jongho Nang) 한국정보과학회 2023 한국정보과학회 학술발표논문집 Vol.2023 No.6

기독교교육과정에서의 가상성

이원일(Wonil Lee) 한국기독교교육정보학회 2015 기독교교육정보 Vol.0 No.46

기독교교육과정의 유형은 체계성, 효율성, 정당성, 그리고 통합성의 유형 등으로 구분된다. 그러나 시대적 변화에 영향을 받는 교육과정의 특성상 디지털 시대의 디지털 세대에게는 이러한 유형들과 더불어 디지털 매체로 말미암는 가상성의 유형을 필요로 한다. 가상성의 기독교 교육과정에서의 특징들은 다음과 같다. 첫째, 가상성은 연결성, 복합성, 가속성, 불가시성, 융합, 즉시성, 불예측성, 편재성 등을 강조하는 디지털 매체에 기초한다. 둘째, 드라마로서의 성경 텍스트 이해와 거대 담론에서 벗어나 작은 텍스트로서의 성경 이해에 기초한다. 셋째, 가상적 교회와 같은 디지털 매체로 말미암는 교회와 탈권위주의적인 하나님의 백성 공동체로서의 교회론에 기초한다. 넷째, 다중적 정체성을 의미하는 가상적 정체성 형성을 목적으로 한다. 다섯째, 우정, 관계성, 협력, 상호의존, 그리고 진정성 등과 같은 내용선정을 우선시한다. 여섯째, 상징, 아바타의 활용, 그리고 미디어 문해력을 내용 선정에 포함한다. 일곱째, 교육과정 조직 유형으로는 계단형, 나선형, 거미줄 유형 등을 넘어서서 융합형을 추구한다. 여덟째, 가상성의 교수-학습과정은 이론과 실제, 예배와 성경공부, 교회와 사회 공동체의 프락시스를 특징으로 한다. 아홉째, 가상성의 리더십은 관계적이며 전가적 리더십을 형성하고자 하며 이는 진정성을 추구하고자 하는 리더십이다. The types of christian curriculum are systemicity, efficiency, legitimacy, integration in curriculum. In digital era the digital generation such as children, youth, and adults lives in and with digital media. Further more in these days all kinds of people around world are influenced by the digital media. According to digital cultural christian curriculum needs to virtuality as a new type. Virtuality of christian curriculum have some characteristics as follows. First of all, virtuality are based on digital media which emphasis on interconnection, complexity, acceleration, intangibility, convergence, immediacy, unpredictability, telepresence. Virtuality of christian curriculum is also based on virtual church such as second life and virtual ministry focused on community of God’s people not focused on institutional administration. The aims of virtuality’s christian curriculum is virtual identity which means patchwork identities and represents by multiple avatars. Virtuality identity is a transformative identity requiring critical reflection continually. The content’s selection of virtuality’s christian curriculum are virtues including friendship, relationship, cooperation, interdependence, and authenticity. Another contents include understanding to Bible as drama and little texts, hypertext, symbol, using avatar, and media literacy. The organization’s type of virtual christian curriculum is convergence type compared to stair type, spiral type, and spider type. Convergence type is similar to cubistic and network type based on interactivity and participation. The virtuality’s teaching-learning processes are convergence as praxis which are integrated with both theory and practice, and worship and Bible class, church and social community. The leadership of virtual christian curriculum includes an understanding of media, a relational leadership, and an impartational leadership by authenticity.