Cancellable iris template generation based on Indexing-First-One hashing

Lai, Yen-Lung,Jin, Zhe,Jin Teoh, Andrew Beng,Goi, Bok-Min,Yap, Wun-She,Chai, Tong-Yuen,Rathgeb, Christian Elsevier 2017 Pattern Recognition Vol.64 No.-

<P><B>Abstract</B></P> <P>Eye iris has been widely recognized as one of the strongest biometrics attributed to its high accuracy performance. However, templates in conventional iris recognition systems are unprotected and highly vulnerable to numerous security and privacy attacks. Despite a number of cancellable biometric schemes have been proposed but at the expense of substantially decreased accuracy performance. In this paper, we introduce a new cancellable iris scheme, coined as “Indexing-First-One” (IFO) hashing. IFO hashing is inspired from the Min-hashing that primarily used in text retrieval domain. However, IFO hashing has been further strengthened by two novel mechanisms, namely P-order Hadamard product and modulo threshold function. The IFO hashing scheme strikes the balance between accuracy performance and privacy/security protection. Comprehensive experiments on CASIA-v3 iris benchmark database and rigorous analysis demonstrate decent accuracy performance with respect to its original counterparts yet offer strong resilience against several major security and privacy attacks.</P> <P><B>Highlights</B></P> <P> <UL> <LI> A new scheme to generate cancellable iris template with Jacaard similarity matcher. </LI> <LI> Modification of Min-hashing to strengthen the privacy security in IFO. </LI> <LI> IFO provides strong security and privacy against SHA, MHA, ARM, PIA attacks. </LI> <LI> IFO can be applied to variety of biometric feature with binary representation. </LI> </UL> </P>

基督敎倫理에 관한 硏究

民東根 충남대학교 인문과학연구소 1976 인문학연구 Vol.3 No.1

I Many scholars have prescribed the essences of Christianism in many ways, but 1 would like to prescribe them as follows. The essences of Christianism are as follows: 1. they must be determined by revelation through faith, 2. the constituent elements of Christianism are God, Christ, Holy Ghost, and man, without anyone of which Christianism can not be existed, and that the theory of "God is dead" is not real Christianism, and it is logical monotheism far from polytheism and pantheism, 3. in Christianism Jesus Christ, the founder of it is confirmed and the faith in Christ as savior must be taken, 4. God is the creator, who serves as Savior through Christ and the Holy Ghost. With the grace of God men can be saved. As the general essences as mentioned above are satisfied, the Christianism as religion is formed. It is contradictory to the rational thought in its revelations and doctrines and it is the religion of believing in irrational or transcendental being, so optional interpretation of it has come into being; but radically the principles mentioned above can not be excluded, II Next the author deals with the ethics of Christianism in comparison with general morals, but here only the features of the ethics of Christianism are listed. The ethics of Christianism are as follows : 1. Commandments come from God. 2. Freedom is given by Christ. 3. Good and evil are made known by the Holy Ghost. 4. The purpose of it is the Kingdom of God. 5. The doctrines of Christ are expected and the faith are set forth beforehand. 6. God is center, and the relation between God and man is that of high and low. 7. The religion is the main part, and not society and nation. 8. In the aspect of the actual morals Gospel and commandment are actual laws. Because of these peculiarities of the ethics of Christianism, conflict with general morals arises, and difficult points also arise in practical moral phenomena. Of course, these social moral phenomena are not the essences of Christian ethics, but the plan of solving this practical conflict is the problem given in our modern times. III The thought of worshipig God and devotion to God in the Old Testament, especially the strong passion of prophets and Psalms, and ascetic thought are deeply influenced not only in the time of Christ but also after his death. Adam, the progenitor of mankind could already know good and evil (Genesis 3 : 22), and when we investigate the sin of Cain and Lamech, the muderers, the flood of Noah, the destruction of Sodom and Gomorrah, and the blessing of Jacob and Joseph, the idea of rewarding the good and punishing the wicked is deeply running in the bottom from the beginning of the Old Testament. In Moses and Solomon the chief commandment is to worship God, and the next commandment is to keep moral laws. Although Job was in adversity, he worshiped God to the end, so he is described as a model believer in the Old Testament. The virtues reverenced as the ethics of the Old Testament are obedience, sincerity, truth, honesty, justice, modesty, prudence, patience, bravity, wisdom, diligence, temperance, sacrifice, chastity, devotion, and so on. The vices are disobedience, blasphemy, injustice, arrogance, lie, ignorance, lechery, corruption, avarice, laziness, luxury, intemperance, anger, and so on. IV The Gospel of Christ is illogical, and the Christianism is ethical theism and ethical mysticism. The Sermon on the Mount of Christ is a kind of paradox from the beginning. It is the admonishment that the expecting multitude should not be only listeners to the words of Christ, but should be actors of the words of God. Christ said that the first and great commandment is "You shall love the Lord your God" (Matt. 22 : 37), and that the second is "You shall love your neighbor as yourself" (Matt. 22 : 39). This may be called the summary of Ten Commandments of Moses. The law of Moses is the high law of justice and the Gospel of Christ is the high law of charity. Christ gave a new commandment "You love one another" (John 13 : 34), who emphasized love strongly. He also emphasized justice and mercy and faith weightier than the tithe of mint and anise and cummin (Matt. 23:23). When we look hack into the spirits of Christ, Paul, John, and Peter, Christianism is not only the religion of love and faith but also the religion of action, not that of only words. In reality Christ was the model devoted son. Luther once emphasized faith as follows : the man without faith has nothing to do with blessing and rightiousness, however good he is. Hartmann includes brotherly love, truthfulness and uprightness, trustworthiness and fidelity, trust and faith, modesty, humility, aloofness, the values of social intercourse, and so on as the important values of Christian civilization range. He mentions that the basic value of Christian civilization range is brotherly love, and that the other Values form a flock gathering together around it. It is certain that love is the center of Christian ethics. Luther once mentioned that the Christians live their lives through the faith in God and the love of brotherly love. V The Old and New Testaments teach ethics based on faith, that is, the thought of worshiping God. And Christ leaves behind on the earth the Gospel which is the law of charity superior to the law of Moses' justice. So the virtues of love such as charity, kindness, generosity, forgiveness, service, peace, and so on are newly emphasized more in the New Testament than the Old Testament. In Chistian ethics there is much room for discussion concerning the recognition of God, the recognition of the commandments of God, faith, and the conflicts with the general morals, but a jewel of many doctrines in the Bible has brought forth the bountiful life, removed evils, become a great power heading for good, produced the saving of souls, and brought forth, what is called by believers, blessings. For the Bible to shed immortal light seems to be that it has many permanent absolute values.

Nicolai Hartmann의 範疇論 : Versuch u¨ber die kategorialen Gesetze bei N. Hartmann

閔東根 忠南大學校 1962 論文集 Vol.2 No.-

Heidegger에 있어서의 神과 倫理의 問題

閔東根 충남대학교 인문과학연구소 1978 인문학연구 Vol.5 No.1

Heidegger was influenced by philosophers such as Rickert, Lask, Bergson, Husserl, Dilthey, Kierkegaard, Nietzsche and so on, and also was under the influence of the Catholic and German Youth Movement during World War I. After my research I found that he was influened greatly by the current thoughts of those days. He continued his philosophical meditation under the religious atmosphere of those days. However he paid so much regard to limitation that he differentiated ontology from theology. He interpreted Nietzsche's thought, "God is dead" in an ontological point of view. In a comprehensive viewpoint of his thoughts, it seems that he had a kind of religious faith, but his ontology was not written in the direction of theism. He made a brief mention about ethics. In his masterpiece "Being and Time" he interpreted conscience in the existential point of view. But he did not mention any clear ethical definitions or conclusions. Therefore I can claim that his ethics is purely formal and conclude that his philosophy is different from ethics.

大學새마을 運動의 活性化를 위한 意識改革에 관한 硏究

閔東根 충남대학교 새마을연구소 1984 새마음 논문집 Vol.5 No.-

Ⅰ Since the 1970’s our nation has been carrying on the Saemaul Campaign in an effort to live a better life. As a result, we can see that the physical appearance of the villages have remarkably changed. But to our regret, we have found spiri­tual improvement less advanced than environmental imporvement and income increase. It is natural that we should achieve great success in the Saemaul Campaign, if we could change ourselves into new persons equipped with new consciousness and spirit even in the case of turning old villages into new villages. As we turn old villages into new villages, so the university Saemaul Campaign requires consciousness reform of students. Ⅱ Consciousness can be defined as the internalized spiritual function of recognition, belief, volition, feeling, etc. and as the internal function which decides human behavior. Consciousness in this sense means the psychological state, the contradicting double-faced facets of good and evil, affirmation and negation. Therefore, the reform of consciousness which is characterized by such double-faced facets of good and evil, affirmation and negation. Therefore, the reform of consciousness which is characterized by such double-faced facets can be said to be a function of desirable consiousness, and can be accomplished by eliminating evil and negation and by encouraging good and affirmation. At present, there still exist negative elements which should be stamped out or redirected toward becoming affirmative elements. Ⅲ Chungnam National University set up a detailed plan to eliminate three negative psychologies on November 16, 1982 : disorder psychology, corruption psychology and upward price psychology. In order to rid our campus of these three negative pychologies, Chungnam National University has launched campaigns among our faculty, staff, and students. Korean universities have attached greatest importance to intellectual, academic elements rather than to the emotional education rather than to that of intellectual education. The reform of consciousness can not be made, not because of the lack of intelligence, but because of the lack of willingness to do so. The result of such campaigns to eliminate undesirable psychologies can not be measured accurately, but it is significant to have had the Chungdae family introduced to the effert toward desirable consciousness, by having conducted instruction and launched campaigns. Ⅳ The reform of consciousness requires the elimination of various types of negative elements of thought and behavior and the cultivation of various types of affirmative elements. To promote the reform of consciousness, the following items are suggested: 1. teaching and instruction 2. seminars and research 3. lectures and academic workshops 4. campaigns 5. university newspaper and broadcasting 6. movies and slides 7. service activities 8. observation trips home and abroad 9. citations to exemplary persons These suggestions can be fulfilled by means of pedayogical methods, which are the only way to approach these matters in universities, especially in the matter of the reform of consciousness. Ⅴ As a lion, the king of the beasts, is killed not by the enemy but by inner sickness, so a nation usually falls not by the enemy but by inner corruption and social disorder. Toynbee, gaving compared and analyzed twenty different civilized nations in history, said that fifteen nations out of the twenty had been ruined not because of their enemies but because of inner corruption and disruption. Our ancestors are said to have been armed with the thoughts of "Worship of Heaven and Respect of Ancestors", "Respect of Heaven and Love of Humanity", "Extension of Human Welfare", "Value of Honor and Faith", "Purity", etc. Our nation has been called a "Nation of the Virtuous" or a "Nation of Benevolence in the East". Our race has been wise, elegant, polite, pure, and brave. Our race participated in wars voluntarily, disregarded personal profit our racial subjectivity, and secured independence with strong will and justice. It is our conviction that we are able to form a great society and nation with our spirit reformed. By further activating the Saemaul Campaign, we can advance the date of the construction of a rich and powerful nation. By reforming our consciousness, we can make contributions to the construction of healthy and wealthy society, and to the development of universities. The university Saemaul Campaign is a movement which contributes to the construction of a new person, a new spirit and willingness. We university members should reform our consciousness, improve our inner quality and join the work of construction of beautiful, right brilliant, honorable universities.

善과 最高善에 관한 硏究

閔東根 충남대학교 인문과학연구소 1977 인문학연구 Vol.4 No.1

I As Mill and Moore mention, the problem of the highest good and the good in ethics is the main problem and may be most fundamental question. II In Socrates, Plato, and Aristotle, they regulate that the good is the purpose of all action. In Plato the good is the purpose of all action, being in transcendental. In Aristotle the good is the purpose of all science, every inquiry, every action, every pursuit, and every art of the human and the greatest good is the highest purpose. And Aristotle mentions that in all things the good is in the highest degree a principle, and that this is the political science of which the good is justice, in other words, the common interest. Spinoza mentions that by good, he understands that which we certainly know is useful to us. In my view, it may be criticized today that Spinoza explains that the good is every kind of the joy, the evil is every kind of sorrow, that is, we may not completely identify the good with the joy. Previously Moore criticized that it is the naturalistic fallacy, and it may be the problem in the point that Hume connects the virtue with pleasure, and the evil with uneasiness. In Kant's view he explains that the object of the senses is pleasure, but an object of pure reason is the good. Kant mentions evidently that the good is different from the pleasure, the pleasure or the happy may not be the last purpose of moral life, the real object of the practical reason is the highest good, and happiness consists the secondary element of the highest good. In fact it may be the probem in the point that the human's good action may bring unhappiness of the senses. The human desires for companying happiness with goodness. Bentham, Mill, the utilitarians mention that pleasure or happiness is the good, but by Moore the utilitarianism is criticized. Moore illustrates that when we say that an orange is yellow, it means only an orange has the yellow colour, not an orange is the yellow-colour. Certainly we can not say that the pleasure is the good. In my view Moore's thought is right. And it is proper that Hartmann identifies the good with the value in ethics. Certainly I can say that the good is the fundamental value in ethics. III Kant mentions that the ancients efforted for the conceptional regulation of the highest good, but in the modern age the problem of the highest good became useless or secondary. In Plato the final thing is the absolute form of the good and it is the cause of the right and the good, Aristotle regulates that the chief good is evidently something final and the chief good is happiness. Plato's idea on the good is identical with Aristotle's first motioner or the pure form. Aristotle's pure form is the highest and the best of the all essence, that is, Divine. And as Plato, Aristotle takes a serious view of the political community of the state which aims at the highest good. Spinoza mentions that love of God is the highest good which we can seek according to the dictate of reason. In Kant the highest good is the real object of the practical reason, and as the first condition of the highest good, the supreme good consists morality, happiness the secondary. It's view is evidently more advanced view than Aristotle's. Mill mentions that in the golden rule of Jesus of Nazareth, we read the complete spirit of the ethics of utility, but in my view, he mentions that the golden rule of Jesus constitutes the ideal perfection of utilitarian morality for the reason of exalting the authority of utilitarianism. IV In the ethics of the earliest moral philosophers, I comment that the good and and the highest good is the ultimate purpose and the ultimate problem. In Plato, Aristotle, Spinoza, Kant and Green, they mention that the good has very intimate relationship with the happy, and the former four philosophers have the purpose of the human for the highest good. In Kant and Green have the ideal for perfection and completion of the human. In the Orient, they have set up for the highest good as the highest ideal of morality. As Hartmann or Moore explain the good is not pleasure. The pleasure which is obtained by the practice of the good is different from the pleasure of the senses, and the former is higher spiritual pleasure. The good is evidently in the depth different from the content of the general science, and is ideal of being brought by the emotional noble heart. The human has consciousness for the good and the value, and by it judges for all things, and has the behaviour for the purpose of the good. In the way of the human practice for the good, there is margin for the infinite creative, so we can say that the highest good may be the supreme purpose. The good is a principle and a value and is in the essence of the fundamental value in ethics. The good may be the cause and the purpose of the motion. And things bear the good, but the good is not evidently only in the things. As there is the good which was realized and borne, there is the good which will be realized and borne. The good, that is, is ideal being. The good contributes the human the life and the joy.

乾燥條件에 의한 고추色度 調節方案

사동민,박병순 선문대학교 ·중소기업기술지원연구소 1996 선문공대 연구/기술 논문집 Vol.1 No.1

고추의 품질향상과 품질평가척도 등을 제시하는 효율적인 건조조건을 규명하기 위하여 건조온도(40, 50, 70, 90℃)와 건조시간(12, 24, 36, 48시간)을 달리하여 고추를 건조한 다음, 건조조건별로 고추의 수분함량 및 색도의 변화를 조사하였다. 고추품질면에서 최적수분함량(11.85~11.05%)을 고려할때 50℃에서 36시간 또는 48시간 건조하는 것이 양호한 것으로 나타났으며 태양건조와 열풍건조를 비교한 결과 열풍으로 50℃에서 48시간 건조하는 것이 고추의 색도가 가장 양호하였다. 고추 색도 특성은 hexane 추출물에서 284nm와 carotenoids(430-474nm)의 전형적인 흡광도 값의 비가 2.5-3.4범위에 있는 것이 가장 좋았으며, 이것은 육안판정에서도 확인되었다. The moisture contents and colors of red pepper were analyzed to observe the changes of the qualities of red pepper with various drying conditions. The moisture content was 11.8%, known as optimal condition for storing red pepper, when dried at 50℃ for 36 and 48 hours. The color of air-dried red pepper at 50℃ for 48 hours was estimated to be the most excellent in comparison of sun drying and air drying. The optimal absorbances of hexane extract from red pepper were examined. The ratios between the absorbances at 280nm and at the typical wavelengths of carotenoids(430 nm, 450 nm, 474 nm) were from 2.5 to 3.4 and these were also confirmed by the sight of the eye.

혼합액정(80CB+50CB)의 네마틱-스멕틱 A 상전이 근처의 네마틱상에서 휨 탄성상수(K₃)에 관한 광산란 실험연구

임동건,이민규,변영태,유영훈,김두철 濟州大學校 基礎科學硏究所 1990 基礎科學硏究 Vol.3 No.1

액정 8OCB(octyloxycyanobiphenyl)에 액정 5OCB(pentyloxycyanobiphenyl)를 무게비로 혼합하여 혼합액정 (8OCB+5OCB)을 만들었다. 이 혼합액정은 5OCB의 무게비에 따라 McMillan지수 (??)가 감소하였다. 그리고 Rayleigh 광산란 실험방법을 이용하여, 순수 8OCB와 혼합액정의 네마틱-스멕틱 A 상전이 근처의 네마틱상에서 산란된 빛의 세기를 온도와 함수로 측정하였다. 실험데이타 분석결과는 휨(bend) 탄성 상수에 비례하는 세로방향 상관거리(??)는 McMillan 지수에 관계없이 임계지수 ??=0.66±0.03을 갖고 발산하였다. 이 값은 de Gennes의 모델에서 제시된 ??=0.67과 일치함을 알수있다. By utilizing Rayleigh scattering technique, we have measured the temperature dependence of scattered light intensity near nematic to smectic-A phase transition point in the pure 8OCB(octyloxycyanobiphenyl) and its mixtures contaning 5, 10, 15 weight percentage of 5OCB(pentyloxycyanobiphenyl). From analysis of these data. it is found that the longitudinal correlation length (??) diverges with critical exponent ??=0.66±0.03 independent on McMillan parameter (??). This result is consistent with de Gennes model (??).

Zr계 Vitreloy 박막의 특성에 대한 조사

이경민,이병준,김병훈,이의완,박동수 慶北大學校 師範大學 科學敎育硏究所 1999 科學敎育硏究誌 Vol.23 No.-

We have grown Zr based vitreloy alloy thin films by thermal deposition methode and ion beam sputtering method and compared them with Zr-Ti-Cu-Ni-Be bulk metallic glass bulk. Thermal analysis caused Zr-Ti-Cu-Ni-Be bulk metallic glass to recrystallize in the two region. The onset point temperature of the first region was 414.12℃ and the peak temperature was 410.02℃. The onset point temperature of the second region was 445.21℃ and the peak point temperature was 454.45℃. The X-ray diffraction measurement and thermal analysis as a function of temperature showed that the bulk metallic glass thin films recrystallize in the same temperature region. As a result, Zr based vitreloy alloy was the same as phase transition of bulk metallic glass bulk and bulk metallic glass thin film.

네마틱-스멕틱A 상전이 근처의 네마틱상에서 상관거리 임계지수(??, ??)의 시료 두께 의존성에 관한 광 산란 실험 연구

김두철,임동건,이민규 濟州大學校 基礎科學硏究所 1991 基礎科學硏究 Vol.4 No.1

광 산란 실험 기술을 이용하여 세로 및 가로 방향 상관거리(??, ??)의 임계지수(??, ??)의 시료 두께 의존성을 연구하였다. 시료의 두께는 Teflon(또는 Mylar)필름을 이용하여 25-500μm로 제작하였다. 각 시료들의 네마틱-스멕틱A 상전이 근처의 네마틱상에서 산란된 빛의 세기를 온도의 함수로 측정하였다. 측정된 데이터를 분석한 결과 시료의 두께가 증가함에 따라 임계지수의 값은 증가함을 보였으며, 두 값의 이방성(??)은 점차 감소하였다. 그러나 250μm 이상인 시료들에서는 임계지수 값들이 시료 두께에 무관함을 보였으며, 두 임계지수(??, ??)의 값은 오차 범위내에서 같아지며, 그 값도 de Gennes 모델에서 제시한 값(??)과 일치함을 보였다. By utilizing Rayleigh scattering technique, we have studied the sample thickness dependence of the critical exponents(??, ?? )of longitudinal and transverse correlation lengths(??, ??). In this study we have varied the thickness of samples from 12μm to 500μm using Teflon (or Mylar) film. For each sample, measurements of the temperature dependence of scattered light intensity in the nematic phase near nematic to smectic-A phase transition have been made. From analysis of scattering data, it is found that as the thickness of sample increase the values of critical exponents appear to increase and its anisotropy(??) become smaller. But for the samples thicker than 250μm, the values of critical exponents appear to be independent of the thickness and two critical exponents(??) have the same value within errors, which is consistent with de Gennes's models(??).