이차원 코드를 위한 이차원 체크섬

안재원(Jaewon Ahn) 한국정보과학회 2005 한국정보과학회 학술발표논문집 Vol.32 No.2

체크섬은 에러검출의 우수성 때문에 TCP등에서 널리 사용하고 있다. 이 체크섬 방식은 연산이 간단하고 빠르나, 미검출 에러가 생기는 경우가 있기 때문에 여러 다른 형태의 체크섬 방식등이 연구가 진행되고 있고 각 방식에 성능과 효율면에서 상관관계가 있어 어플리케이션에따라 선택에 어려움이 있는 경우가 있다. 이에 저자는 새로운 개념인 이차원 체크섬이라는 방식을 제안하고자 한다. 알고리즘이 단순하면서도 기존의 체크섬의 미검출 에러의 문제를 현저하게 줄일 수 있고 비용-이득 스펙트럼상에서 매우 효과적이고 효율적이다.

보안 기능이 내재된 FTP 서버-클라이언트 설계 및 구현

안재원 ( Jae-won Ahn ),최범진 ( Bum-jin Choi ),옥성진 ( Sung-jin Ok ),강정하 ( Jung-ha Kang ),김은기 ( Eun-gi Kim ) 한국정보처리학회 2013 한국정보처리학회 학술대회논문집 Vol.20 No.2

FTP(File Transfer Protocol)는 호스트에서 다른 호스트로 파일을 전송하기 위한 프로토콜로써, 데이터를 평문으로 전송하기 때문에 기밀성이 보장되지 않는다. 현재 보안 기능이 제공되는 FTP 로 FTPS(FTP over SSL)가 있다. FTPS 는 TLS(Transport Layer Security)와 SSL(Secure Socket Layer) 암호화 프로토콜 기반에서 동작하는 FTP 이다. 따라서 FTPS 는 TLS 와 SSL 과 같은 추가적인 시스템이 반드시 필요한 단점이 있다. 본 논문에서는 추가적인 암호화 프로토콜 없이 FTP 내에서 보안 기능을 제공하는 Secured FTP 를 제안하였다. 본 논문에서 제안한 Secured FTP 는 FTP 내에서 Diffie-Hellman 알고리즘을 이용하여 비밀 키를 교환하고 AES(Advanced Encryption Standard)-Counter 알고리즘을 이용하여 FTP 데이터를 암호화 및 복호화하도록 설계하였다. 본 논문에서 제안한 Secured FTP 를 Linux 운영체제에서 구현하였고 시험을 통하여 비밀 키가 정상적으로 교환되고, FTP 데이터가 암호화되어 전송되는 것을 확인하였다.

아이네아스의 방패에 나타난 세계상(imago mundi)

안재원(Ahn Jaewon) 한국서양사연구회 2013 서양사연구 Vol.0 No.48

This paper is concerned with how to read Aeneas’ Shield in Aeneid 8. For this, I have made some comparisons between Virgil and Livy, in order to answer the questions of how did Virgil symbolize Rome as a ruler of the World. In this regard, I have examined how Virgil combined the Roman History with the idea of imago mundi using ekphrasis-technic. According to my examination, imago mundi in Aeneas’ Shield is not just a kind of mappa mundi, but a political Kosmos which as whole was subject to Imperium Romanorum. Historia Romanorum in Aeneas’ Shield also was not an accumulation on old narratives and historical facts of the Roman People, but was designed and organized planfully as a world history on the basis of fatum-concept. Doing this, I have figured out how Virgil prefigured the Roman Empire and how he provided the image of an Emperor to the Roman readers or audiences through the shield-scene. In this regard, what to emphasize is that Virgil was very meticulous and excellent in word selection and architectural organization of space in the Shield. In description of the Roman Republic history, he used intentionally terms which are important ideas for sustaining res publica like fides, justitia, libertas, concordia, etc. For justifying the rule empire, however, he selected some words like pax, bellum, populi, imperium, etc. This is evident in the following: tu regere imperio populos, Romane, memento (hae tibi erunt artes), pacique imponere morem, parcere subiectis et debellare superbos. (Aeneis, 6. 851-853)

바로(Varro)의 문법론과 소쉬르(Saussure)의 언어학 비교

안재원(Jaewon Ahn) 사단법인 한국언어학회 2009 언어학 Vol.0 No.53

In this article I have compared Varro"s concept of analogia with that of Saussure. The comparison is summarized as the following: There were two reasons for Varro"s constitution of ars grammatica. One of them was external reason which was related with the corrupted state of Latin language. As for this, what to say is that Latin language was so-called lingua franca which was full of problems of barbarismus and soloecismus. The other of them was internal reason which resulted from the so-called poverty of Latin language. The poverty of Latin language was exposed especially in translations of terms and thoughts of Greek scholarship into Latin language. In order to solve this problem, Varro tried to constitute ars grammatica as institutional system like law. For this, Varro used some terms like populus universus, consuetudo communis, analogia and anomalia. In this paper I have tried to analyze how did these terms work and cooperate together in the constitution of ars grammatica. According to my analysis, Varro"s ars grammatica started from the some socio-linguistic requirement. In relation with this what to mention is that Varro regarded ars grammatica as a social institution. This is evidently exposed by uses of some terms like populus universus and consuetudo communis in the constitution of Latin grammar. This is to be compared with the constitution of law and the systematization of scientia iuris. On the other hand what I would like to emphasize is that Varros ars grammatica is characterized by the morphological paradigm which consists of two elements. One of them is figura. This is to be considered as voice phenomena described and formalized by grammatical rules. The other of them is materia which are morphological terms. In this point what to notice is the separation of the verba (sign, significans) from res (things, significatum). From this what I want to suggest is that Saussure"s idea of sign and language might be oriented from Varro"s thought. In comparison with Varro, Saussure did not treat problems of language from the point of view that language is a kind of social institution but he did concentrate on seeing the nature of language itself and the language as human nature in general perspective. Thus, his concern lies in seeing the function of analogia in the language which does not aim at the constitution of grammar but at the exploration of the nature of human language. On this account Saussure did not begin his so called general linguistics not from the traditional Grammar and thus he has no reason for returning to old Grammar.

On Regis’ Latin Translation of Y-King

Ahn, Jaewon(安在源),Moon, Sujeong(文秀貞) 한국중어중문학회 2019 한국중어중문학회 우수논문집 Vol.- No.-

This paper aims at replying to the question of how did Regis understand and translate and annotate Ye-Kim. Grosso modo, Regis’ understanding of Ye-Kim is characterized with figurism and eclecticism. As for figurism, the paper provided some textual evidences of Bouvet, a founder of the figurism. The paper demonstrated also some testimonies for demonstrating the eclectical feature of Regis’ interpretation. Interestingly to see, this eclectical feature that are observed in Regis’ commentaries requires an urgent but academically strict views.

레기스 신부의 라틴어 《역경(易經)》에 대하여

안재원 ( Ahn Jae-won ),문수정 ( Moon Su-jeong ) 한국중국어문학회 2018 中國文學 Vol.95 No.-

이 논문은 레기스 신부가 《역경(易經)》을 어떤 시각으로 읽었고, 어떤 방식으로 구체적으로 번역하고 주석했는지를 분석하는 글이다. 레기스 신부는 색은주의(索隱主義) 시각으로 《역경》을 읽었다. 주석과 관련해서, 신부는 때로는 자연학, 때로는 정치학, 때로는 신학의 관점으로 《역경》의 주석을 시도했다. 이는 서양 독자들의 이해를 돕기 위해서였다. 이를 위해 서양 개념을 이용해서 동양 사상을 해명했는데, 이와 같은 시도는 절충주의적인 봉합으로 보일 수도 있다. 하지만 이 절충주의적인 특징이 라틴어 《역경》의 학술적인 가치를 높여준다. This paper aims at replying to the question of how did Regis understand and translate and annotate Ye-Kim. Grosso modo, Regis’ understanding of Ye-Kim is characterized with figurism and eclecticism. As for figurism, the paper provided some textual evidences of Bouvet, a founder of the figurism. The paper demonstrated also some testimonies for demonstrating the eclectical feature of Regis’ interpretation. Interestingly to see, this eclectical feature that are observed in Regis’ commentaries requires an urgent but academically strict views.

쿠플레의 『중국인 철학자 공자』의 「서문」 -Natura(性) 개념의 이해 문제를 사례로-

안재원 ( Jae Won Ahn ) 서울대학교 인문학연구원 2012 人文論叢 Vol.68 No.-

In general, this essay is concerned with how to understand Confucius Sinarum Philosophus sive Scientia Sinensis (=Confucius). It focused on exploring the Jesuit`s latin translation of Natura (性) in Confucius, in order to answer the following question: how did European readers understand Confucius in the 18th century. According to my reading, the concept natura (性) is used to have three meanings: (1) pure reason in terms of religio naturalis, (2) primary matter in terms of physica, and (3) providence faculty in terms of Pu-Ju (補儒) doctrine which means that it (sc. Christianity) supplements and perfects what is wanted in our master Confucius and our philosophy and literatures. Based on this, I have made three comparisons between the natura-concept of Confucius and that of Aquinas, Lucretius and stoic philosophers to whom Cicero and Epictetus belong. The result of my comparisons comes to a new fact that the persona moderna of the Enlightenment might be based in part on Confucius` natura- concept and in part on Cicero`s encyclopedic idea of orator perfectus. For this, I compared Cicero`s thought of orator perfectus with Confucius` idea of vir perfectus. As for the question of how to read Confucius, however, Zhang Si-Ping (張西平), a leading scholar in China argues in the following. First, Confucius is to be read in the perspective of Christianity. Second, Confucius is the answer to the ritual discussions in the 17th century. Third, Confucius is a text which takes a critical position on especially Neo- Confucianism. In brief, Zhang concludes that Confucius is a product of misreading and misunderstanding of Chinese classical texts, but a significant contribution for studying the interrelated history of China and Europe. Grosso modo, I agree with Zhang`s arguments. There are, however, three points on which I do not agree. First, Jesuit`s missionaries tried to read Chinese original texts of Confucius in the eye of Christianity. Onthe other hand, however, Confucius is full of termini technici of Stoic philosophy. In this regard, in my opinion, there was no need then to say about PU-JU doctrine additionally by Siu Paulus (徐光啓). Second, Zhang maintains that one has to be cautious in the interpretation of Confucius because it is a metamorphic text. I think, however, the question is how to approach this metamorphic text. For this, Zhang suggests to readers to have some basic understanding of Christianity. In my view, here should be added some profound understanding of western philosophy, particularly of Hellenistic philosophy, because the problems of metamorphosis of Confucius mostly resulted from the so-to-say abutio-problem during borrowing termini from e.g. Cicero`s terms. As for Zhang`s estimation on Confucius, finally, I am not sure whether it is a product of misreading because, according to my keen reading of the Latin original text, Confucius is actually a metamorphosis text in Ovidius` viewpoint but a hybrid text because it allows at least three ways of interpretation. One of them is a reading with help of Chinese original text, e.g., with the Zhu Xi (朱熹) edition. The second of them is a reading through comparison with western classical texts, in order to see how they are different from each other. The last is an independent way of reading from both sides. The conclusionwhich results from this is that we need to regard Confucius not as a translation but as a kind of original text. Therefore, I suggest to read Confucius and to follow some free reading ways of those who did not know anyway but could not learn Chinese Characters in the 17 th -18 th centuries, such as Christian Wolf.

고대 그리스의 서정시에 대하여 : 아르킬로코스(Archilochus)를 중심으로

안재원(Ahn Jae-won) 인제대학교 인간환경미래연구원 2009 인간 · 환경 · 미래 Vol.- No.3

이 글의 목표는 서정시 세계의 탐구이다. 이를 위해서 나는 아르킬로코스의 시들을 분석하였다. 분석은 크게 세 가지로 정리된다. 먼저 서정시의 발전과 성립은 개인과 폴리스의 발전과 밀접하게 관련되어 있다는 점이다. 나는 문학 장르로서 고대 그리스의 서정시는, 물론 그것이 다루는 내용이 개인적이지만, 이 서정시 현상 자체는 개인적인 것이 아니라 사회적인 것임을 강조하고자 한다. 이와 관련해서 나는 서정시의 시대도 하나의 epoch? (시대 사조, 혹은 문예 사조)관점에서 접근할 것을 제안한다. 다음으로 나는 서정시 세계의 고유함과 독자성을 탐구하였다. 이와 관련해서 나는 인간의 경험과 느낌 중에 일부는 언어와 논리에 의해서 포착되지 않는 무엇이 있는데, 이를 포착하여 표현하는 것이 서정시라고 제안한다. 이와 관련해서 나는 카툴루스의 시 85번과 아나크레온의 단편 83편을 비교 분석하였다. 예들 들면, 논리적으로는 모순이지만, 인간은 실제로 사랑하고 다시 사랑하지 않는 미치고 미치지 않는 그런 내적 분열 경험을 실제로 하기 때문이다. 마지막으로 나는 아르킬로코스의 시에서 나타나는 ‘리듬’의 성격을 분석하였다. 이와 관련해서 고대 그리스 서정시 리듬의 경우, 그것이 느낌과 감정에 가장 근접한 것이기는 하지만, 실은 그것은 자체적으로 독립된 내부 규정을 가지고 있고, 이는 인간의 개인적 느낌과는 독립된 언어 내적으로 독립된 것임을 제안하고자 한다. 운율이 독립적이고 객관적인 표현 장치이기에 그렇다. 리듬과 관련해서 나는 아르킬로코스의 서정시가 주장하는 리듬은 더 이상 주관적인 겪음의 표현이 아님을 주장하였다. 그것은 사태의 움직임에서 관찰되는 반복성과 규칙성을 표현하는 것이기 때문이다. 물론 과학적인 의미에서의 객관적인 것은 아니지만, 이런 의미에서 서정시는 객관적이다. 물론 서정시는 주관적인 무엇이다. 나만의 것, 나에게만 고유한 겪음과 느낌을 다루는 것이기 때문이다. 하지만 서정시의 근본적인 대상은 객관적인 무엇이다. 한편으로 운율이라고 하는 언어의 음악적 성격 때문에 그렇고, 다른 한편으로 사태의 순환에 대한 통찰이기 때문에 그렇다. 결론적으로 이런 의미에서 서정시란 설득과 소통의 기제이다. 왜냐하면, 예컨대 “분노”라는 “나 만의 절연된 주관적 상태”에 갇힌 “나”를 “사태에 대한 이해와 통찰”을 통해서 세계로 다시 나오게 하는 무엇이다. 서정시는 주관과 객관을 이어주는 “다리”다. The aim of my essay is an introduction to the ancient Greek lyric. For this, I have tried to give some explanations of Archilochus' poem. The essay is to be summarized in three points. First, the development of Greek lyric depended on the individualization of each citizen and the constitution of polis. For this, I would like to suggest that the ancient Greek lyric as a genus of literature should be considered to be a social and historical thing. As regards this, what to add is that the ancient Greek lyric as a genus of poem can be distinguished from epic genre, from the viewpoint of epoche, Second, what I argued that there is some peculiarity which is observed only in lyric genre. This peculiarity is characterized by the fact that there are some passions and some sufferings which can not be expressed through everyday language and logical thinking. A significant example for this is the poem of Catull' poem, Nr.85 (Odi et amo). Based on this, what I would like to suggest is that the proper function of lyric is to let us know and see what these kinds of subtle experience of human feelings are. Finally, I have tried to scrutinize the meaning of Archilocus' rhythm. According to my analysis, this rhythm of him is independent means from human feelings. Reasons for this suggestion are two. On the one hand, the Archilochus' rhythm does not mean a simple experience but a repetition and circularity of fortune. Thus, his rhythm is considered to be objective. On the other hand, his rhythm is the musical feature of language which functions in self regulating system and structure. Conversely, what we should not overlook is that the lyric itself is a medium with which leads us to the subjectivity because the lyric offers what is to be proper to each person. Id est, the main concern of the lyric poem is the so called "Ego" problem. Nevertheless, what is clear is that the rhythm itself is fundamentally an objective medium, because it is expressed on the one hand through poetic metrics and on the other side it does mean the regularity of fortunes. From this what I would like to suggest is that the ancient Greek lyric is a kind of bridge which lies between the subjectivity and objectivity. Anyway, we get some conciliation from lyric poem, when we are sad or angry. In that case, the lyric offers not only some conciliation but also some insight to see through the very natures of sufferings.

기획논문 : 중국의 서학, 유럽의 중국학 ; 쿠플레의 『역경』 이해 -"겸"(謙)괘의 라틴어 번역을 중심으로-

안재원 ( Jae Won Ahn ) 서울대학교 인문학연구원 2012 人文論叢 Vol.67 No.-

In general, this essay is concerned with how to read Confucius Sinarum Philosophus sive Scientia Sinensis(=Confucius). It focused on exploring Couplet`s latin translation of Kien figura and his letter to Louis XIV was a case study of answering the questions: how he understood Ye Kim(易經) and what was the core reason for selecting the Kien figure(謙卦) from the 64 figures. In this regard, I contend that the rex perfectus who was idealized in the Kien figure refers to Louis XIV, comparing Couplet`s latin translation of the Kien figure with his letter to Louis XIV. Doing this, however, I have observed that Confucius Sinarum Philosophus sive Scientia Sinensis is not a mere translation of a Chinese Classical Text but a "curious" text in itself. The latin translation of the Chinese letter Kien (謙) can be an example of this. Surprisingly, it was translated into humanitas which was an essential concept of Cicero`s scholarship. Humanitas in the translated Confucius, however, is not identical to Cicero`s human-itas-idea. Couplet attached the idea of divinitas to Cicero`s humanitas- idea. By attaching this, Couplet tried to persuade Louis XIV to become a modest and obedient King to SUPREMUS DOMINUS, with Confucius as a testimony for his persuasion. With the above discussion, it can be concluded that Confucius could be considered not only to be a philosophus Sinensis but also a philosohphus Latinus. Confucius is, in a way, a "hybrid" text. It is widely recognized that Confucius is a very significant text for studying the encounter - history between the East and the West. In this regard, however, I believe that Confucius urgently requires a new critical edition for a reliable scholarship.

르네상스 시대, 스투디오(Studio)의 등장과 지식인

안재원 ( Ahn Jae-won ) 서울대학교 인문학연구원 2021 人文論叢 Vol.78 No.2

15세기 유라시아 대륙의 동쪽에 위치한 조선의 집현전을 중심으로 이뤄졌던 학술 활동을 음미하기 위해, 이 글은 중세 시대에 르네상스 시대로 전환되고, 르네상스 시대에서 근세 시대로 전환하는 과정에서 책과 학자와 학자들의 공부 모임과 출판사가 어떤 역할과 기여를 했는지를 사례 중심으로 추적했다. 책에 대해서는, 루크레티우스(Lucretius, 기원전 99-55)의 『사물의 본성에 관하여』(De Rerum Natura)에 얽힌 사연을 소개하였고, 학자에 대해서는 비잔티움 제국(Byzantium Empire, 330-1453)이 몰락하자 피렌체로 망명한 그리스계 철학자 아르귀로풀로스(Argyropoulos, 1415-1487)라는 학자를 소개하였으며, 출판사에 대해서는 이탈리아 베니스에 설립된 알두스 출판사(Aldine Press, 1494년 설립)의 역할과 영향을 살폈다. As a case study for appreciating and evaluating the academic activities of Jiphyeonjeon (集賢殿) in the Joseon Dynasty, this paper traced the role and contributions of books, scholars, academic circles, and publishers in the transition periods from the Middle Ages to the Renaissance, and from the Renaissance to the Modern era. For books, the paper investigated the transmission history of Lucretius’ De rerum naturs. As for scholars, the paper introduced Argyropoulos, an emigrée scholar from Byzantium who taught ancient Greek philosophy and translated Aristotle’s works into Latin. These are supplemented by a report on Aldus Manutius and his publishing company, which published editiones principes for Western classical texts.