Human and Machine Translators - A Vision of 2020 -

Roger T. Bell 한국외국어대학교 통번역연구소 2007 통번역학연구 Vol.10 No.2

다가오는 새로운 밀레니움의 세계는 양적으로든 질적으로든 지난 천년과는 완연히 다른 모습을 띠게 될 것이다. 우리의 조상들이 지금 우리에게 일어나고 있는 일들을 상상조차 할 수 없었듯이, 우리의 향후 세대에서는 우리로서 상상할 수도 없는 일들이 벌어지게 된다는 것이다. 사람들의 일상적인 삶 뿐만 아니라 우리와 같은 언어 서비스 제공자들의 직업 양태도 놀라운 변화를 겪게 될 것이다. 1907년에 살았던 사람들 중 누구도, 불과 백년 후에 전세계 체스게임에서 기계가 승자가 되고, 기계가 시를 쓰고, 그림을 그리며, 음악을 작곡하고 연주하며, 맹인들을 위해 큰소리로 글을 읽어주고, 청각장애자를 위해 말을 글로 바꾸어주며, 외국어 교육에 참여하고(computer- aided language learning: CALL), 번역을 지원하며 (computer-aided translation: CAT), 인간만이 할 수 있는 마지막 보루로 여겨져 왔던 통역분야에까지 (computer-aided interpretation: CAI) 진출하게 될 것이라고는 상상도 하지 못했을 것이다. 본 논문의 주 목적은 언어서비스 제공자(특히 통역사와 번역사)들에게 앞으로 그들의 업무 수행에 있어 컴퓨터 통신 기기들이 얼마나 중요한 역할을 담당하게 될 것인지에 대한 인식을 제고시키는데 있다. 이 시점에서 짚고 넘어갈 중요한 문제는 현재 사용되고 있는 기계 번역 도구들이 얼마나 정확하고 효율적으로 작동하는가, 그리고 그 한계점들은 어떻게 극복할 수 있는가 하는 것이다.

Reflections on Lao Sze-Kwang and His Double-Structured “Intracultural” Philosophy of Culture

( Roger T. Ames ) 성균관대학교 유교문화연구소 2019 儒敎文化硏究(中文版) Vol.0 No.32

In his own time, Lao Sze-Kwang formulated his own intra-cultural approach to the philosophy of culture that begins from the interdependence and organic nature of our cultural experience. In this essay, I address three questions: Why did Lao abandon his early reliance on the Hegelian model of philosophy of culture and formulate his own “two- structured” theory? Again, given Lao’s profound commitment and contribution to Chinese philosophy and its future directions, why is it not proper to describe him as a “Chinese philosopher?” And why is the much accomplished Lao Sze- Kwang not installed in the CUHK pantheon as yet one more of the great “New Confucian” philosophers (xinruxuejia 新儒學家) to be associated with this institution?

Making a Text One’s Own: Reflections on Reading Chinese Philosophy Properly

Roger T. AMES 성균관대학교 유교문화연구소 2018 儒敎文化硏究(中文版) Vol.0 No.29

If we are going to allow the Chinese texts to speak on their own terms, we have to begin by establishing the interpretive context for reading them―the process cosmology that is made explicit in the Dazhuan 大傳 (Great Tradition) commentary of the Yijing 易經 (Book of Changes). The argument is that, true to the premises of the text itself, the Lunyu 論語 (Analects of Confucius) is not only continually reconstructed and made corporate in successive readings, but is in fact reauthored and reauthorized by each reader in every generation and cultural site, including our own. I will argue that this processual understanding of the Lunyu highlights the centrality of situated particularity, collateral relationality, temporality, and productive indeterminacy as persistent defining features of a grounding Confucian cosmology, precisely those cultural assets that process philosophers A. N. Whitehead and John Dewey deem threatened in the commitment of the fallacies they have called “misplaced concreteness” and “the philosophical fallacy” respectively. I want to use the concrete and continuing “process” of reading the Lunyu as a heuristic to support my claim that Confucius is indeed a process philosopher.

Human and Machine Translatiors: A visoin of 2020

Roger T. Bell 한국외국어대학교 통번역연구소 2007 통번역학연구 Vol.10 No.2

RECOVERING A CONFUCIAN CONCEPTION OF HUMAN NATURE: A CHALLENGE TO THE IDEOLOGY OF INDIVIDUALISM

ROGER T. AMES 계명대학교 한국학연구원 2017 Acta Koreana Vol.20 No.1

The understanding of human nature (renxing 人性) in the Korean philosophical narrative has its background in and has evolved from the classical Chinese debate on this most fundamental theme. We must go back to this beginning in the Mencius in order to appreciate what is persistent and what is distinctive about this idea as it has been revisioned by Korean philosophers. In spite of Mencius’s rejection of tautological naturalism in 6A3—that is, humans are good because they are good—it is just such an impoverished reading of Mencius—xing is an unlearned given that makes us good—that not only persists but in fact prevails among commentators even today. Xingshan 性善 is a claim that in the contemporary interpretive literature on Mencius—both Western and Chinese alike—has almost ubiquitously been understood as “human nature is good.” Indeed, the uncritical assumption is that for Mencius xing references a universal, inborn, fixed, self-sufficient endowment that is defining of all human beings and that programs us naturally as human beings to be good in what we do. In this essay, I want to celebrate the attempt by our teacher, colleague, and friend, Angus Graham, to save Mencius from the familiar essentialist misreadings of xing—both the discovery and the developmental models—by pointing the commentarial tradition in the direction of a third position. Graham offers us what we would call a “narrative” understanding of xing in which person and world evolve together in a dynamic, contrapuntal relationship. The identities of persons are certainly grounded in the native beginnings of family, community, and environing relationships that need to be both nurtured and protected from loss or injury, but such identities only emerge in the process of these relationships achieving thick resolution as they are cultivated, grown, and consummated over their lifetimes. Their potential far from being a given, in fact emerges contrapuntally in the always transactional events that in sum constitute lives lived in the world.

Observing Ritual "Propriety(li禮)" as Focusing the "Familiar" in the Affairs of the Day

Roger, T.Ames 성균관대학교 동아시아학술원 2002 Sungkyun Journal of East Asian Studies Vol.2 No.1

Observing Ritual "Propriety(li禮)" as Focusing the "Familiar" in the Affairs of the Day

Theorizing “Person” in Confucian Ethics: A Good Place to Start

( Roger T. Ames ) 성균관대학교 동아시아학술원 2016 Sungkyun Journal of East Asian Studies Vol.16 No.2

In the introduction of Chinese philosophy and culture into the Western academy, we have tended to theorize and conceptualize this antique tradition by appealing to familiar categories. Confucian role ethics is an attempt to articulate a sui generis moral philosophy that allows this tradition to have its own voice. This holistic philosophy is grounded in the primacy of relationality, and is a challenge to a foundational liberal individualism that has defined persons as discrete, autonomous, rational, free, and often self-interested agents. Confucian role ethics begins from a relationally constituted conception of person, takes family roles and relations as the entry point for developing moral competence, invokes moral imagination and the growth in relations that it can inspire as the substance of human morality, and entails a human-centered, a-theistic religiousness that stands in sharp contrast to the Abrahamic religions.

Does 3-dimensional facial attractiveness relate to golden ratio, neoclassical canons, ‘ideal’ ratios and ‘ideal’ angles?

Roger A. Zwahlen,Alexander T. H. Tang,Wai Keung Leung,Su Keng Tan 대한악안면성형재건외과학회 2022 Maxillofacial Plastic Reconstructive Surgery Vol.44 No.-

Background: The established recommendations and guidelines regarding ideal measurements for an attractive face are mostly based on data gathered among Caucasian population. The aim of this study was to examine the relationship between perception of 3-dimensional facial attractiveness and golden ratio, neoclassical canons, ‘ideal’ ratios and ‘ideal’ angles in Hong Kong Chinese. Methods: Thirty 3-D photographs (15 males and 15 females) were shown to 101 laypersons and 60 patients seeking orthognathic treatment. The photographs were rated based on a 100 mm visual analogue scale (VAS) from 0 (very unattractive) to 100 (very attractive). Results: More than half of the measurements (42/77) in females and thirty-two measurements in males were found to be significantly different from the ideal target value (p < 0.05) upon the comparison of the attractive faces with golden ratio, neoclassical canons, ‘ideal’ ratios and ‘ideal’ angles. Meanwhile, correlation tests between VAS scores and the parameters detected significant results (p < 0.05) in only six ratios, eight angles, one neoclassical canon and one proportion. Conclusions: Despite several renowned ‘ideal’ parameters of attractive faces that have been recommended in the literature, only a few of them were found to be significantly correlated with attractive faces in Hong Kong Chinese.

Surface Energy Driven Marangoni Flow in Polymer Films to Generate Topographic Patterns

김채빈,Roger T. Bonnecaze,Christopher J. Ellison 한국고분자학회 2018 한국고분자학회 학술대회 연구논문 초록집 Vol.43 No.1

당대재서양연구중국철학적방향화장애(唐代在西洋硏究中國哲學的方向和障애)

안낙철(安樂哲),장연화 한국중국학회 1997 중국학보 Vol.37 No.1