동적/비정형 환경의 로봇 이동지능 기술 동향

조현규,유원필,임을균,송수환,H.K., Cho,W.P., Yu,E.G., Lim,S.H., Song 한국전자통신연구원 2022 전자통신동향분석 Vol.37 No.6

Mobile robot intelligence refers to planning the path of robots to move indoors and outdoors and establishing a physical action plan that can be driven safely and smoothly according to the surrounding environments' structures. This report introduces technical issues in mobile robot intelligence. Furthermore, we describe the latest mobile intelligence technology of four-legged walking, logistics, and agricultural robots. Finally, we discuss mobile robot intelligence research prospects and its potential for solving real-world problems.

장자(莊子)에 있어“자연적 교육관”

조현규 ( Hyun Kyu Cho ) 한국교육철학회 2007 교육철학 Vol.33 No.-

『小學』의 道德敎育書로서의 문제점과 한계

조현규(Cho Hyun-Kyu) 한국교육철학회 2005 교육철학 Vol.28 No.-

The study examines the problems and limits of Sohak(小學) as a textbook of moral education, despite the high evaluation of its being the standard of moral education. As a beginner level text of Confucianism, Sohak had been considered to be an important text of man-making framework both in China and the Chosen dynasty, for it presented more typical Confucian principles and methods than other Confucian classics. Moreover, different from other Confucian classics, Sohak was designed to match the stages of development of moral consciousness and the proper educational methods corresponding to them. However, Sohak had some problems and limits as the following: Firstly, Sohak was too difficult for the beginners. It was directed toward children aged seven to fifteen, so it would be more effective if written in verse. Secondly, there also had been some problems in introducing Sohak from China into Korea. In Chosen dynasty, Sohak had been more valued by those Confucian moralists who emphasized rituals, who adopted the examples of rituals and moral behavior at face value without paying enough attention to the philosophical significance underlying in them. Thirdly, as Sohak also laid more stress upon the ideal of the Confucian ethics, it tended to estrange from the actual situation of the children's mental development. Most of all, it took little account of the particularity of children's personalities. Because of its excessive emphasis upon virtue(仁) and human essence based on the four virtues(四端), it neglected the natural process of human life.

王陽明의 생명사상과 그 윤리교육적 의미

조현규(Cho Hyun-Kyu) 한국교육철학회 2004 교육철학 Vol.25 No.-

The purpose of this study is overcome the crisis of life, to aim at fruitfulness of ethical education, to normalize moral education and to maintain soundness of life between environment and normalization of universe life His philosophy suggests that all living things underline the earth is one, all humans have Liang-chih(良知), and every human feel other's pain through the internal norm His education concept is neither compulsive nor passive. Conversely, It requires students to actualize their personality actively and autonomously He regarded education as cultivation of ethical mind, winch means ethics is the esteem living thing. This study is based on the Wang Yang-ming's life ideas about dignity toward human Specifically, three parts divide this study - One, volunteer program of 'teaching-learning' winch can be attained by relationship with family, school, and society Two, teaching-learning using portfolio Three, teaching-learning which is on the basis of role playing-In order to make students develop their lunate ethical self-consciousness, and to normalize etlucal education Many obstacles such as general accepted idea in the society and harsh reality prevent teaching-learning method to be developed But there are ways to make the teaching-learning method to be effective in the present school enviromnent More structured and In dept learning by direct experience methods are possible solutions. Close relationship with family and community is also needed This cooperation will give students the opportunity to practice what they have learned In school

다발성 외상 환자에서 Emergency Room Transfusion Score (ETS)를 이용한 응급수혈의 예측인자

조현규 ( Hyeon Kyu Jo ),박용진 ( Yong Jin Park ),김선표 ( Sun Pyo Kim ),김성중 ( Seong Jung Kim ),조수형 ( Soo Hyung Cho ),조남수 ( Nam Soo Cho ) 대한외상학회 2015 大韓外傷學會誌 Vol.28 No.1

Purpose: The purposes of this study are finding the elements for a fast determination of the need for a transfusion to a multiple trauma patient arriving at this clinic in the initial stage establishing objective bases for a doctor in an emergency department to determine the need for a transfusion immediately after a patient has arrived at the emergency department, and providing treatment by considering various factors based on the nine criteria suggested in the emergency room transfusion score (ETS). Methods: This study was conducted on 375 multiple-trauma patients who visited the Chosun University Hospital Emergency Medical Center and activated the Emergency Trauma Team from January 2010 to December 2013. The patients were divided into the transfused group and the non-transfused group by retrospectively analyzing their medical records. Subsequently, the medical records were examined using the nine items suggested by the ETS and the results were analyzed. Results: Three hundred seventy-five patients with multiple traumas visited the Chosun University Hospital Emergency Medical Center and activated the Emergency Trauma Team. Among them, 258 died and 117 recovered and left the hospital. The deceased patients consisted of 182 males and 76 females with an average age 45. Of the 375, 165 were transferred from other hospitals, and 245 were blunt trauma patients. One hundred sixty-nine patients were injured in traffic accidents, and 119 of those 169 who had systolic blood pressure less than 90 mm Hg died. Two hundred twenty-six (60.3%) out of the 375 patients with multiple traumas receivedan emergency blood transfusion and their average age was 48. The 375 patients consisted of 156 males, 151 who had been transferred from other hospitals, 218 who presented with blunt trauma, 134 who had been injured in traffic accidents, 156 who had a systolic blood pressure less than 90 mm Hg, 134 who scored higher than 9 points on the GCS, and 162 who had a stable pelvic fracture of these 143 died. Conclusion: During this study, 226 (60.3%) out of the patients with multiple traumas received an emergency blood transfusion. After analyzing the results related to emergency blood transfusion by using ETS, we found that an emergency blood transfusion had to be prepared quickly when patients were transferred from other hospitals when the systolic blood pressure was less than 90 mmHg. when abnormalities had been detected by ultrasonography and when the patient presented with a stable pelvic fracture. [ J Trauma Inj 2015; 28: 1-8 ]

한비자 사상의 교육적 성격

조현규 ( Hyun Kyu Cho ) 한국교육철학회 2011 교육철학 Vol.44 No.-

The purpose of this study is to interpret Han Fei`s thought as an educational theory. His thought can and ought to be understood as an educational theory showing the distinctive legalist perspectives. There are three elements of practical methods, i. e. explicit behavioral rule(法), absolute authority(勢), and tacit art(術). The explicit behavioral rule is the embodiment of Tao(道), so that the people can become virtuous by acting in accordance with it. The absolute authority of the ruler instigates the belief that the righteousness of the behavioral rule is beyond doubt, so that the people follow it for the very reason that it is good. The tacit art refers to a special kind of technique which the ruler uses in the state of non-activity(無爲), so that the ruler can look through the people`s mind and know all about the people as they truly are. The most remarkable feature of Han Fei`s thought as an educational theory is that it reveals the paradoxical nature of teaching. Seen in this light, teaching is both ``activity(有爲)`` and ``non-activity(無爲)`` at the same time. Teaching is activity in the sense that the teacher must depend on artificially invented instruments to teach students with his own qualities. Teaching is non-activity in the sense that teacher does it with the kind of spontaneity that is only compatible with the one who has attained Tao. The paradox that essentially characterizes teacher`s attitude is a personification of paradox of Tao in Taoist metaphysical philosophy. Han Fei`s legalist thought is a faithful application of Taoist philosophy to concrete educational settings. Also Han Fei`s educational theory contrasts well with the orthodox Confucian educational theory; it proposes an act-centered education in contrast with the Confucian thought-centered education with its emphasis on reason and knowledge. Legalist educational theory (external approach of education) and Confucian educational theory (internal approach of education) constitutes two aspects of personality, act and thought. The two approaches of education are indispensable to understanding education in its totality. It is luck on our part that the legalist and the Confucianist approaches of education have coexisted criticizing and supplementing each other in our long cultural tradition.

‘격물치지(格物致知)’의 교육적 의미 분석

조현규(Cho, hyun-kyu) 한국교육사상연구회 2004 敎育思想硏究 Vol.14 No.-

본 연구에서는 ‘격물치지’의 교육적 의미를 분석해보고자 하였다. 얻어진 결론은 대체로 다음과 같다. 주희에 있어서의 격물은 객관적 기준을 탐구하는 행위라 할 수 있고, 치지는 격물을 근거로 하여 앎에 이르는 행위라 할 수 있다. 그렇다면 격물과 치지는 학습의 객관적 측면과 주관적 측면을 나타내는 것으로 이해될 수도 있다. 교육과정에서 격물과 치지는 분리될 수 없는 두 측면을 이루는 것이라면, 교육의 성공은 이 두 측면이 조화롭게 이루어진 상태를 말한다. 반면에 교육의 실패는 격물은 있으나 치지가 없다든지, 치지는 있으나 격물이 없는 경우를 들 수 있는데, 이 두 가지는 모두 격물과 치지가 분리된 상태를 말한다. 격물과 치지가 분리된 두 가지 경우 중, 전자는 왕수인이 주희에게서 발견한 경우로서 글공부는 하지만 깨달음에 이르지 못하는 경우를 뜻하고, 후자는 왕수인에게서 발견되는 것으로서 깨달음을 강조하지만 깨달음의 경로를 간과하는 경우와 같다. The perpose of this study is to interpret the educational implication of 'investigation of things and extension of knowledge(格物致知, ITEK)' in Chu Hsi(朱熹) and Wang Shou-Ren(王守仁). Their interpretations are based on their presuppositions about human nature, and their views of education are regarded as the implications of the concept of ITEK. It is the thesis paper that the two interpretations of the concept of ITEK by Chu and Wang bring forth the two different aspects of education. The different interpretations of ITEK by Chu and Wang are based upon the views of the relation between standard(理) and mind(心) to which ITEK can correspond respectively. Chu and Wang agree that human nature is to be considered as standards, But with regard to the status of the human nature, Chu and Wang show a sharp contrast;Chu maintains the standards transcendant to the mind, whereas Wang emphasizes the standards immanent in the mind. Chu maintains that the individual mind must be subjected to the standards, whereas Wang defines the standards in terms of the individual's mind.

도가적 생명교육 담론

조현규(Cho, Hyun-Kyu) 한국교육철학회 2009 교육철학 Vol.38 No.-

This study aims to consider the meaning and the principles of the Education for Life(生命敎育) throughout Chuang Tzu's thought. Life, the life means ‘Xing-Ming(性命)’, one's own natural share given by Tao(道) to Chuang Tzu. Each being has its own purpose in itself but also the power that makes the being grow and change by itself. It's like that a small dandelion seed can strike root and bloom if there is only a handful of soil and sunlight. Human being also has such natural power to realize his own Xing-Ming given by Tao. Therefore the final goal of the Education for the Life should be on the empowerment in order to recover one's original Xing-Ming. This does not mean that the education should control or preside over its objectives. The most serious problem of education is educator's limited knowledge and understanding arisen from his ego. The sense of self, which is caused from the dichotomy between Self(我) and Anything but Self(外物), arises all kinds of desires and emotions. The limited knowledge and understanding based on one's sense of self is called Ceng-Xin(成心) by Chuang Tzu. Because of this Ceng-Xin, educators judge students inferior or superior and intend to lead them to the way that he thinks right. Therefore the educator, such as parents or teachers, should remove the view based on himself. Chuang Tzu told us the methods to eliminate Ceng-Xin. They are Xin-Zhai(心齋) and Zhuo-Wang(坐忘). Only after that, educators can see children's Zhi-Ran(自然) in the view of Tao. We can unearth some principles of the Education for Life throughout Chuang Tzu's thought; educate c following their natural character and disposition, do not judge children in the view of educator himself and respect every children's individuality, wait until children are willing to take teachings, attach importance to the communication between educators and children but also between children and the nature where Tao dwells, convert from the education centering on instruction and learning to the education centering on cultivation of mind for self-reflective investigation and awakening and so on. Chuang Tzu's thought shows us the direction the Education for Life should move on. Education exists for life. Education ought to empower children's will to live their own life.

"도산십이곡(陶山十二曲)"의 인격교육적 의미

조현규 ( Hyun Kyu Cho ) 한국교육철학회 2005 교육철학 Vol.27 No.-

중국의 국가 안보전략 평가 및 대(對) 한반도 영향

조현규 ( Cho Hyeon-gyu ) 한국군사학회 2021 군사논단 Vol.107 No.-

During the Cold War, Mao Zedong and Deng Xiaoping slicked to their traditional security concept, but with the emergence of various security elements during the post-Cold War, China has actively formed national security strategy by reflecting these changes. After the end of the Cold War, new forms of security agendas such as economic development, social governance and network information have emerged, and countries around the world have begun to value non-traditional security agendas in addition to traditional ones. China has also adjusted its traditional security-oriented national security concept and shifted to a new one that values both traditional and non-traditional security. Since the founding of China, Mao Zedong’s security concept has been ‘the war is inevitable’ theory(戰爭不可避論), and after the ‘reform and opening-up’(改革開放) in 1978, Deng Xiaoping pursued ‘the war may avoid, theory(戰爭可避論) and hide capacities and bide time’(韜光養晦) strategies in March 1997, In 1995, Jiang Zemin emphasized comprehensive security by raising The new security concept, (新女全觀), and, Hu Jintao raised a ‘Harmonious world’ theory(和諧世界論) based on The new security concept’ in September 2005, and began to pay attention to non-traditional security, especially international terrorism and domestic security. In the Xi Jinping era, ‘A holistic approach to national security’(總體國家安全觀) focused on ‘joint security, comprehensive security, cooperative security, and sustainable security’ emerged. Starting with Xi jinping’s ‘A holistic approach to national security’, the scope of China’s national security has been expanded, its concepts have been systematized, and its internal security has become equally valued as foreign security. China’s ‘A holistic national security strategy’ is based on a strong nation and a strong army, so its presence will act as a potential threat to the Korean Peninsula, causing a ‘change of security balance’. The existence of China as a strong neighboring country, can increase the possibility of friction due to potential conflict between Korea and China.