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박인철 이화여자대학교 이화인문과학원 2010 탈경계 인문학 Vol.3 No.3
In the ancient Greek, the term pathos, translated into Late Latin as passio, from which we get the word passion, was used to indicate a momentary and dramatic change that occurred in the disposition and the behavior of an individual ㅡ a change generally caused by a certain intervention of supernatural power (fate, gods) whose nature is disastrous. A shift in perspective was accomplished by Plato, who began to consider the cause of passion in terms of the relation between body and soul. Passion, however, remained for him a horrible and inevitable pathēmata, in that it could destroy not only the stability of an individual, but also the order established with greate effort by the city. By contrast, for Aristotle, passion was not a horrible thing any more; it was rather a normal emotional response to particular circumstances, an emotion that a skillful orator could evoke within a certain audience. Following Plato, however, the Stoics defined passion as an excessive and unreasonable impulse of the soul. Against these ancient traditions, Descartes, considered passion not as a movement of the soul reacting to certain circumstances, but as an emotion excited by the body, combined with the soul. According to Descartes, it was the movement of the esprits animaux(vital spirit) that brought about human passion. For Spinoza, though, the cause of passion was not the movement of vital spirit, but an error of judgment. According to him, passion is an affect of which we are the inadequate and partial cause, for it includes exterior causes as well as our nature. Finally, Kant defined passion as “the inclination that the reason of one subject cannot control or only can reach with great difficulty.” According to Kant, passion is an inclination (a habitual and sentimental desire) to which the subject submits. Although there are a diverse number of perspectives and theoretical presuppositions, all these theories concerning passion suggest constant factors that have characterized it throughout its history, that is, passivity, suffering, valuation to an inclination, and exclusiveness.
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퍼지 시스템에서 inverse problem의 해에 대한 알고리즘
엄경배,박인철 群山大學校 1991 論文集 Vol.18 No.-
퍼지 시스템에 대한 inverse problem 은 E.Sanchez, C.P.Pappis와 M.Sugeno [2,5,6]에 의해 연구되어졌다. 이 논문에서는 ??인 a가 존재할 필요충분조건을 증명하고 [Theorem 3], 이 조건을 이용하여 알고리즘을 구성하였다. 또한, PASCAL언어로 구현함으로써 예제(1)과 예제(2)의 상한과 하한을 얻었다. 이 문제에서 상한과 하한의 생성은 전문가 시스템이나 추론 기법 등에서 유용하게 이용될 수 있다.
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박인철,염정록 중앙대학교 약학연구소 1992 약학 논총 Vol.6 No.-
The QSAR(Quantitative Structure-Activity Relationship) of twenty-five cephalosporins were studies to evaluate the importance of the permeability of cephalosporins through the cell wall of gram negative bacteria and the affinity of cephalosporins for cephalosporin binding protein. The permeability was affected by steric volume rather than hydropyobicity of cephalosporins and the antibiotic activity was affected by affinity rather than permeability. As a result, introduction of hydrogen binding group at 7B-acyl amino side chain a-carbon is essen-tial to new cephalosporins. In addition to, the imporvement of permeability of cephalosporins, which might be enhanced by introducing positive charge into molecule and reducing steric volume, is important.
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High Power 1.83 GHz Femtosecond Yb-doped Fiber Laser Incorporating Repetition Rate Multipliers
박인철,박은경,오예진,정훈,김지원,이정섭 한국광학회 2023 Current Optics and Photonics Vol.7 No.6
A high-power Yb-doped femtosecond (fs) fiber laser at a repetition rate of 1.83 GHz is reported. By employing a 5-stage repetition rate multiplier, the repetition rate of the mode-locked master oscillator was multiplied from 57.1 MHz to 1.83 GHz. The ultrashort pulse output at 1.83 GHz was amplified in a two-stage Yb-doped fiber amplifier, leading to >100 W of fs laser output with a pulse duration of 290 fs. The theoretical pulse width along the fiber was simulated, showing that it was in good agreement with experimental results. Further improvement in power scaling is discussed.
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박인철 이화여자대학교 이화인문과학원 2010 탈경계인문학 Vol.3 No.3
In the ancient Greek, the term pathos, translated into Late Latin as passio, from which we get the word passion, was used to indicate a momentary and dramatic change that occurred in the disposition and the behavior of an individual ㅡ a change generally caused by a certain intervention of supernatural power (fate, gods) whose nature is disastrous. A shift in perspective was accomplished by Plato, who began to consider the cause of passion in terms of the relation between body and soul. Passion, however, remained for him a horrible and inevitable pathēmata , in that it could destroy not only the stability of an individual, but also the order established with great effort by the city. By contrast, for Aristotle, passion was not a horrible thing any more; it was rather a normal emotional response to particular circumstances, an emotion that a skillful orator could evoke within a certain audience. Following Plato, however, the Stoics defined passion as an excessive and unreasonable impulse of the soul. Against these ancient traditions, Descartes, considered passion not as a movement of the soul reacting to certain circumstances, but as an emotion excited by the body, combined with the soul. According to Descartes, it was the movement of the esprits animaux (vital spirit) that brought about human passion. For Spinoza, though, the cause of passion was not the movement of vital spirit, but an error of judgment. According to him, passion is an affect of which we are the inadequate and partial cause, for it includes exterior causes as well as our nature. Finally, Kant defined passion as “the inclination that the reason of one subject cannot control or only can reach with great difficulty.” According to Kant, passion is an inclination (a habitual and sentimental desire) to which the subject submits. Although there are a diverse number of perspectives and theoretical presuppositions, all these theories concerning passion suggest constant factors that have characterized it throughout its history, that is, passivity, suffering, valuation to an inclination, and exclusiveness.
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