Unraveling the energetics of core-shell and alloy nanoclusters using machine learned moment tensor potentials

( Hung ),이상욱 한국공업화학회 2023 한국공업화학회 연구논문 초록집 Vol.2023 No.0

Understanding Taiwanese Adolescents’ English Learning Selves through Parental Expectations

Hung–Tzu Huang 아시아영어교육학회 2017 The Journal of Asia TEFL Vol.14 No.2

This paper explores the interplay of Taiwanese adolescent English learners’ motivational selves and their parents’ expectations, with a special focus the identified perceptions of both teenage leaners and their parents towards English learning as a duty and obligation. Using the L2 Motivational Self System (L2MSS, Dörnyei, 2009), the qualitative study foregrounds the cultural and relational aspects of the self system in understanding language learning motivation. Results from semi-structured interviews suggest that parental expectations of children’s English learning exhibit a duality characterized by the hope that their children will become successful members of the globalized world and a belief that English learning is a basic responsibility for their children. Adolescent language learners’ and their parents’ actual selves, including their identification with societal roles and social obligations, mediate between parents’ investments in their children’s English education and teenage learners’ perceived obligations to meet parental expectations. The paper concludes by suggesting further research on parental expectations and the development of global selves, and on the synergized effect of language learners’ actual selves and future self-guides in motivating language learning.

EEG signal to Image Transformation for Emotion Recognition

Hung,Aran Oh(오아란),Soo-Hyung Kim(김수형) 한국정보과학회 2021 한국정보과학회 학술발표논문집 Vol.2021 No.6

「벨트라피오의 저자」에 나타난 삶과 예술

조흥근 ( Hung Kuhn Cho ) 21세기영어영문학회 2004 영어영문학21 Vol.17 No.2

Life and Art in “The Author of Beltraffio” Cho, Hung-Kuhn(Sunchon National University) An attempt is made in this paper to analyse Henry James's critique of aestheticism in “The Author of Beltraffio”(1884) in relation to his “The Art of Fiction”(1884) published two months later in the same year. Both works have been misunderstood by some critics as the writings supporting the theory of aestheticism. But James had a determined attitude against aestheticism almost throughout his life. Although James was influenced in his search for form and style by his contemporary French realists as is shown in “The Art of Fiction” and “The Author of Beltraffio,” he criticised them for their lack of serious interest in life itself. Of course it cannot be denied that James shows in these writings a certain extent of sympathy with their arduous endeavours to achieve the art of novel, but his sympathy is at an end at this very point. Mark Ambient in “The Author of Beltraffio” has been misunderstood by many critics as an aesthete, but he is evidenced as a genuine Jamesian artist in this paper. An obsessive aestheticism can be found in the narrator of this work because art precedes life in his ‘art for art' point of view. He shows almost always a Wildean attitude to life and art that can be expressed as a sentence “Life imitates art.” His cold aesthetic stance unintentionally causes the horrible death of an innocent child Dolcino. His cold world of aestheticism lacks genuine feelings and sympathy for other people, and thus destroys life itself. This is the core of the Jamesian critique of aestheticism in his writings on French realists.

CHO, Hung-guk

조흥국 漢陽大學校 民族學硏究所 1993 民族과文化 Vol.1 No.-

이 논문은 17세기 후반 남중국해에서의 태국의 중국 및 일본과의 무역관계를 그 주제로 삼는다. 여기서 17세기 후반을 연구대상으로 둔 것은 이 시기의 3국 무역관계에 대해 여러 일차문헌들, 특히 유럽문헌들로부터의 정보가 있기 때문이다. 그러나 17세기 후반의 태국의 대 중국·일본 무역형태는 다른 시대들에도 적용될 수 있는 것으로서 위치 연구를 통해 3국간의 무역에 관한 일반적인 모습이 획득될 수 있다고 여겨진다. 17세기 태국·중국·일본간의 무역관계는 종종 3각무역(三角貿易)이란 개념으로 이해된다. 즉, 한 태국상선이 중국으로의 항해 중 일본을 방문하거나, 일본을 목적지로 삼은 배가 우선 한 중국의 항구에 들려 무역을 했다. 혹은 거꾸로, 한 중국 항구를 출발한 정크선이 나가사끼를 거쳐 당시 태국의 수도인 아유타야(Ayutthaya)로 갔거나, 혹은 아유타야를 경유하여 나가사끼로 항해하기도 했다. 위의 3국간의 무역관계는 본 논문에서 주로 태국의, 특히 태국정부의 입장에서 고찰된다. 그 이유는 중국측의 경우 그 정부차원의 대 태국 및 일본 무역에 대한 관심이 분명히 파악되지 않으며, 일본의 경우는 심지어 당시 대 중국 및 태국 무역을 자체적으로 행하지 않았고 태국의 대 일본무역을 오직 비공식적으로 허락하고 있었기 때문이다. 그 반면, 위의 3각무역에서 타이정부가 대 중국·일본 무역을 얼마나 중시하고 열성적으로 추진했던가가 뚜렷이 나타난다. 본 논문은 두 부분으로 나뉘어, 해국의 중국 및 일본과의 무역관계가 독립적으로 논의된다. 이러한 개별적인 연구를 통해 당시 타이정부가 이들 두 동아시아 국가들과의 무역에 대해 갖고 있던 자세를 더욱 분명하게 이해할 수 있다고 여겨진다.

宗敎的 眞理의 哲學的 批判

소흥렬 이화여자대학교 한국문화연구원 1994 韓國文化硏究院 論叢 Vol.64 No.1

Truth in religion is to be accepted by faith. Acceptance of truth by faith is almost a requirement. It is a forced option. But this kind of truth by faith raises some philosophical problems. Philosophy may ask about the nature of truth in religion. It may also ask about the epistemic nature of belief that is the foundation of religious commitment. Religion by itself does not raise epistemic questions regarding the faith. The question of belief in religion is not like the epistemic question raised in philosophy. Religious faith is required for the salvation of soul. Salvation is the objective. Faith is the initial condition. You believe in order to know the truth, the knowing the truth will lead you to salvation, that is the freedom of your soul. This is a kind of consequentialism, a sort of pragmatism. Philosophy, however, cannot settle with this kind of pragmatic truth. Whereas religion asks us to accept by faith its ontological presupposition, philosophy raises ontological issues regarding the very presuppositions. The ontological issue that seems important for us to raise with regard to the dominant religious of our society and history is the problem of historicism and naturalism, Buddhism and Taoism, as well as Confucianism, are naturalistic, while Christianity represents transcendentalism and historicism. Naturalism of course is a type of immanentism. And naturalism of Buddhism and Taoism is understood to be ahistorical, that is to say, without an idea of history. Philosophically speaking, that is a problem situation. It is a state of ontological conflict or contradiction which demands a philosophical endeavor for a synthesis of the contradictories or contraries. It is not an attempt to unify the religions, which is an impossible task because of the different cultural settings that those religions carry with them. But the ontological presuppositions of these religions could be reexamined and synthesized, if possible. And such an ontological synthesis is important for the cultural identity of our time and society, and for the role of religion to enhance this cultural objective.

哲學的 마음

蘇興烈 이화여자대학교 철학과 1978 마음 : 哲學論集 Vol.- No.1

해외 공동구의 방재성능분석을 통한 국내 공동구에 적합한 방재대책에 관한 연구

박형주,김상욱 한국화재소방학회 2001 한국화재소방학회논문지 Vol.15 No.4

현재 국가기간망의 주요 핵심인프라시설로서 급격히 증가하고 있는 지하공동구의 화재발생에 따른 피해 및 그 영향이 심각함에 따라 국내외의 공동구 화재의 유형을 분석 후에 선진국의 공동구의 화재안전을 위한성능기준을 국내의 성능과 비교하여 문제점을 발췌하였다. 발췌한 문제점에 나타난 핵심요소를 선진국과 비교하여 국내 공동구에 시급히 필요한 구비성능을 제시하되 국내의 공동구 관리운영 및 공동구에 수용되는 시설물의 설치기준에 적합한 방안을 연구하여 제시하였다. The pipes and cables buried below ground which may have helped to improved city landscapes, is becoming direct and indirect cause for various disaster in Korea due to potential possibility of fire. Various types of fire in utility tunnels should be analysed in order to improve its fire safety level, therefore mail problems and shortcomings are checked out as a result of this analysis. By performing both tunnel fire risk analysis and fire safety level comparison in advanced countries, effective measure and approach to required standardization may be presented to bath tunnel structure and its containing cables in order to diminished up to a desirable rate in a near future. Keywords : Utility tunnel, Fire safety, Analysis, Measeure

人間의 合理性

蘇興烈 연세대학교 대학원 1971 延世論叢 Vol.8 No.1

When we say that man is a rational animal, we mean to distinguish man from brute animal. And we pride ourselves being a rational animal and have never suspected our superiority among all creatures in this respect. But now we have the computer, a creature of man, and some think that it can think better and more rationally than its master, man. But what do they mean when they say that the computer can think more rationally than human beings? What do we mean by rational thinking anyway? What is the nature of human rationality? Certainly we do not always think or act rationally. Sometimes we choose deliberately to act irrationally, and sometimes we judge something rational, only to discover later how unsound our judgment has been. Furthermore, when we are faced with an uncomfortable situation forced upon us by logic or counter evidences we tend to rationalize our mistakes instead of correcting them. Human rationality seems to have two distinctive functions: reasoning and rational judgment. The one is our ability to judge things rational or irrational. The other is our ability to infer, to deduce, or to imply logically. Man's judgment as to rational and irrational often brings about controversies. But the rules of reasoning are universal. Though individuals do make mistakes in reasoning, there seems to be only one and the same set of rules for reasoning, which every one ought to follow if he is to reason cor-rectly. But when we come to the problem of judging things rational or irrational controversies seem inevitable. But is it really inevitable? Reasoning, according to Peirce, is a means that enables us to get better knowledge of the real world. It is a tool for us to use to get better acquainted with the strange world in which we live, act and have our being. But if by reasoning we mean deductive reasoning only, our reasoning cannot bring us the satisfactory result, for deductive reasoning can only give us logically possible hypothetical worlds. It can give us various logical models of the world. And it is up to us to choose among the models and test it to see whether it fits to the structure of the real world. This process of choosing and testing involves, what Peirce calls, abduction and induction. When human reasoning is understood to include abduction and induction, as well as deduction, the most extensive application of it is found in the method of scientific inquiry, which, in turn, has been proved to be most efficient in revealing the secrets of nature and making them comprehensible to us. Science, indeed, is the pride of human rationality. Whence, then, did man's rational power come from? As for the origin of such a power we are not certain. But we all know that somehow man's intelligence becomes matured very early in are as he grows up physically. Piaget, however, tells us that a child's intellectual development passes through several qualitatively different stapes of thinking ability. For example, he uses a new expression "transduction" to describe a typical pattern of thinking in a certain stage of a child's mental development, which is quite different from either deduction or induction. But, then, the question is whether or not there is any inherent limit to a man's intellectual maturity. And various indications seem to suggest that there is no such inherent limit to man's thinking ability. Just as individuals grow up intellectually through different stages of development, so it seems that mankind as a whole becomes more rational through the continuing process of intellectual evloution. For instance, Russell thinks that even man's deductive reasoning, which is the most certain and universal form of thinking, is a late product of such an envolutionary development, for it was a Greek innovation. And for us who live in a scientific age, it seems quite apparent that ever since scientific thinking became effective in man's life, it became also the major influence for man's rational growth. As science extends the scope of human knowledge, it does, too, help man to broaden his capacity to think rationally. In other words, the radius of man's understanding and concern is becoming ever greater, as man acquires more of scientific knowledge. Now, we believe that the greater the radius of man's rationality becomes, the less chance will there be for controversies over rational and irrational, for the cause of such a controversy lies in the difference in man's understanding and concern for the reality. Thus, we can reasonably hope that when all men become sufficiently rational, that is, their radii of rationality become great enough, most of the controversies regarding rational and irrational will be resolved through rational ways, provided that all men are willing to think rationally without rationalizing, and without becoming stubborn about their beliefs. And we think our hope could be reasonable because, after all, man is a rational animal, which means not only that man is born with the capacity for a rational mind, but also that man is a creature that is becoming ever more rational, and so it is right and fitting that he tries to become more rational in his thinking and acting.

人間의 創意性 : 創造的 哲學을 위한 小考 A NOTE FOR CREATIVE PHILOSOPHY

蘇興烈 연세대학교 대학원 1972 延世論叢 Vol.9 No.1

This is the first part of a general study on human creativity, whick begins with the question: What and how do we create? This question, then, is dirt·iced into "what we create" and "how we create," and only the first of these problems is taken up in this paper, and even so with the emphasis on the creativity in philosophy proper. Three basic types of man's creative activities are introduced as comprising: (1) creativity in technology and management that purports to effect productivity, (2) creativity in science that seeks truth, and (3) creativity in arts of which the objective is to create beauty. Then the question, "Can philosophy, too, be creative?" is raised in view of these other creative activities of man. And an attempt is made to answer this in affirmative, and maintain that philosophy, too, must be creative, not only in critical sense, but also in constructive way. Philosophy must answer to human needs for spiritual maturity, and to his needs to overcome spiritual sufferings. If so, what can philosophy create in order to meet such damands? What we ask for from philosophy is not worldly knowledge, nor scientific truth. We can go to science to ask for them. What we want from philosophy is philosophical view-points on things that are significant in our life. We want philosophy to supply with view-points, opinions, or visions that could gibe meaning to things of life. We want to hear Words of philosophy that can heal our spiritual ills and lift us up from our spiritual defeats. So philosophy must create Words just like religion receives them through revelation. Philosophical creativity, or creative philosophy, then, must be mindful of man's spiritual well-being over against his already too deeply involved care for productivity-oriented institutions and practices. Also it must be seriously concerned with the scientific progress in so far as science remains to be one of the most influential factors in our life, because philosophy must offer the vralue criteria for the good or bad use of the scientific polder, However, when philosophy is thus understood, its closest kin is found in the creative arts. Arts, as well as philosophy, creates for the sake of the spi-ritual well-being of man, although in different forms and media. But when it comes to poetry, which takes words as its media, the similarity between philosophical and artistic creativities becomes even more significant, for poetry that expresses not only aesthetic quality, but also philosophical message or meaning must be considered as both a true artistic creation and a true philosophical creation. Philosophy need not be poetry. But if philosophical creation is to have aesthetic quality as well, it can and must take the form of poetry. Modern scientific philosophy had dispelled metaphysics from "genuine philosophy" because it was like poetry. But what we have finally come to in our attempt to see philosophy as a creative endeavour is to re-introduce metaphysics into the family of philosophy again, hut not as the seeker of the eternal truth, but as the creator of meaning in Words that sustains and nourishes man's spiritual life.