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      • n-way Set Associative Cache와 Fully Associative Cache성능 분석

        조용훈,김정선,Jo, Yong-Hun,Kim, Jeong-Seon 한국정보처리학회 1997 정보처리학회논문지 Vol.4 No.3

        본 논문에서는 n-way Set Associative Cache와 Fully Associative Cache의 유용성 검증을 위하여 direct mapping,2_,4_,16_way set associative mapping 뿐만 아니라 32_, 64_,128_,256_,512_,1024_,2048_,그리고4096_way set assiciative mapping을 사용하는 캐취 의 성능을 제안된 시뮬레이터 프로그램을 실행시켜 분석한다. 일반적으로 캐쉬 메모리 내에있는 하나의 라인보호 내에 수용 가능한 주기억장치의 라인 수 n이 커짐에 따라 그 성능 선형적으로 개선될 것으로 기대되지만, 본 논문의 분석에 따르면 512K 이상의 대용량 캐쉬에서는 n의 변화에 따른 성능 개선이 거의 없는 상태였고 소용량 캐쉬의 경우에도 사용된 라이사이즈가 작은 경우 그 성능개선이 미미하였으며 라인사이즈가 비교적 큰 캐쉬에서는 괄목할 만한 성능개선이 있음을 확인하였다. In this paper, the performance of direce mapping caches, 2_, 4_, 8_, .., 4096_way way set associative caches, and fully assiciative caches are analyized by trace simulation for verivying their effectiveness.In general, it is well known that as n, the number of main memory lines to be stored into one cache line number in direct mapping cache, increases, the performance of the cache memory should get higher linearly.According to our analysis, however, it is not true on all the cache organizations.It is shown that as n increases, miss ratios get lower only when the small cache(less than 256K) using large line size is used.It is also shown that fully associative mapping achieves high performance only when small size cache using large line size ia used.

      • KCI등재

        생태적 도시공동체 형성을 위한 지역교회의 과제

        조용훈(Yong Hun Jo) 한국기독교학회 2011 한국기독교신학논총 Vol.74 No.-

        The eco-city movement has been acknowledged as an alternative to the social problems of human alienation and ecological crisis caused by urbanization and industrialization. Our urban cities should be communities where people live together with neighbors and nature rather than human and ecological garbage dumps. This paper analyzes the realities of the well-known Christian eco-city movements such as the Consumer`s Cooperative Movement(CCM), the Samdukdong community building movement in Daegu city, and the Korea Christian Environmental Movement Solidarity(KCEMS), and seeks the ways to solve the problems in the movements from the perspective of the Christian ethics. This paper suggests four ways to improve the Christian eco-city movement: motivating and mobilizing inhabitants as well as church members, developing leadership for planning, managing and assessing of a movement, harmonizing popularity with professionality, and embracing the local communities. As a theological approach, the Christian eco-city movement contains balanced theology of urban civilization, theology of the local church, eco-pastoral theology of green ministry at local church, and theology for community building embracing the natural world.

      • KCI등재

        윤리적 소비에 대한 기독교윤리적 연구

        조용훈 ( Yong Hun Jo ) 한국기독교사회윤리학회 2013 기독교사회윤리 Vol.27 No.-

        소비사회에서는 소비자의 권한과 더불어 그 책무도 커지고 있다. 과거에 소비자 윤리는 좋은 물건을 싸게 사는 경제합리성을 추구하는 데 강조점이 있었다. 하지만 윤리적 소비에서는 소비자의 소비행위가 자연환경과 동물, 지역공동체, 저개발국 생산자와 노동자에게 미치는 영향까지 고려하도록 요청한다. 말하자면, 윤리적 소비활동에는 경제합리성을 넘어서 지속가능성, 지역공동체성, 그리고 공정성이라는 윤리적 가치들이 내포되어 있다. 지속가능성이란 가치는 현세대의 소비활동이 미래세대의 환경권과 생존을 위협하지 않는 범위 내에서 이루어져야 한다는 것이다. 그러려면 소비자는 환경친화적인 녹색소비를 실천해야 한다. 공동체성이란 가치는 신자유주의 시장경제 영향으로 생겨나는 지역공동체의 붕괴를 극복하고 상생하는 지역공동체를 지향한다. 그러려면 소비자는 지역 생산품과 지역내 소비를 활성화하는 로컬소비나 지역화폐에 관심해야 한다. 공정성이란 가치는 국제무역에서 일방적으로 불이익을 당하는 저개발국 생산자와 노동자를 보호하려는 노력이다. 이 일을 위해 자선이나 시혜 대신에 공정한 값을 지불하도록 힘써야 한다. 윤리적 소비를 확대하여 보다 나은 세상을 구현하기 위해 그리스도인과 교회의 과제는 우선 윤리적 소비에 대한 교인들의 인식을 확산시키는데 있다. 나아가 교회가 에너지를 절약하고 유기농산물로 식탁을 차리고, 지역생산품을 우선적으로 구매하며, 교회카페 등에서 공정무역 제품을 활용함으로써 윤리적 소비행위의 모범을 보이는 것이다. In the consumption society are increasing the consumers right as well as their responsibility for the society. In the past, consumer ethics have emphasized on the economic-rationality which consumer should buy the high quality product with lower price as possible. However, in ethical consumption it asked consumer to be responsible of the environmental health and animal welfare, local community, and the farmers and workers human rights in underdeveloped countries. In other words, in ethical consumption are implied the ethical values such as sustainability, communal life and fairness(social justice). The value of sustainability means consciousness of the healthy environment and animal welfare, and also the environmental right of the next-generation. It asks consumer to be a green consumer who is buying eco-friendly and energy saving products. The value of communal life seeks to build a community in a local area against a global economy. The movement of local food and community currency is known helpful to build symbiotic relationship between consumer and producer in a local area. The value of fairness seeks equity in international trade based on dialogue and respect. It asks consumer in industry countries not to show individual charity or relief of the poor, but to pay fair price for products like coffee and handicraft in underdeveloped countries. For the fostering ethical consumption by the local churches, it is important to make conscious of ethical consumption of the church members as an consumer. And the church as an consumer should make a role model for social responsible consumption through buying the eco-friend, local produced, and fair price payed products.

      • KCI등재

        기독교 환경윤리의 신학적 기초

        조용훈(Yong Hun Jo) 한국기독교학회 2001 한국기독교신학논총 Vol.21 No.-

        It is said that an understanding of God, especially monotheism, monarchism and personification of God in the western theological traditions is the roots of the ecological crisis today. In this study we examine this assumption and try to find the theological foundation of the Christian environmental ethics through a ecological interpretation of the understanding of God. As regard to the understanding of God, the pan-en-theistic view of God of the process theology, in the sense that God is in all and all is somehow in God without being part of God, helps to overcome the dualism of God and world. As the ecofeminist replace the male monotheistic God with the new metaphor of mother God or Gaia, the Greek Earth Goddess, who is bearing and nourishing the natural world. Mother God cares and loves nature, not dominates or destroys it. In Jesus Christ, God entered into solidarity not only with all humanity, but also with the whole biophysical world. The incarnation sanctifies the biophysical world, making all things meaningful and worthy of moral consideration. And the thought of cosmic redemption by Jesus Christ declares that the divine purposes are cosmocentric, not simply anthropocentric. Because the natural world will participate in God`s eschatological redemption, it must be treated as end in itself. And prophetic christologies stress on Jesus` ministry to the poor and the oppressed, and the nature in the age of ecological crisis must be perceived as the `new poor.` This postulates that the nature deserves justice and other life- forms have rights to be acknowledged. Ecological pneumatology understands the Spirit as a life giving breath who animates and maintains the whole natural order. God as the Spirit is beyond Being and still immanent to all beings within the natural order. The Spirit inhabits the earth as its invisible and life-giving breath, and the earth manifests the Spirit as its body. The natural world becomes new and vivid in the Spirit. From this study we come to a conclusion that the trinitarian faith, despite the historical ambiguities, has the potential to become a foundation for the Christian environmental ethics. God as Trinity is set forth in the God`s creation of the biosphere, the Son`s reconciliation of all beings to the Father, and the Spirit`s gift of life imparted to every member of the created who relies on her beneficence for daily sustenance. But finding the theological foundation is not enough for christian environmental ethics, because it doesn`t give us concrete guidelines, how we Christian and Churches act to overcome the environmental problems. The practical strategies of the environmental ethics come from the empirical social sciences or natural sciences. That means the christian environmental ethics needs methodologically an interdisciplinary study.

      • 국내 화물통행실태조사 방법 개선 방안 연구

        조용훈(Jo, Yong Hun),이용철(Lee, Yong Chul),김정은(Kim, Jung Eun),성홍모(Sung, Hong Mo),박인기(Park, In Ki),우왕희(Woo, Wang Hee) 대한교통학회 2017 대한교통학회 학술대회지 Vol.77 No.-

        본 연구는 국내 화물통행실태조사에 대하여 국내외 다양한 경험과 분석을 바탕으로 조사의 개선방안을 제시하는 데 주된 목적이 있다. 이를 위해 사업체물류현황조사와 화물자동차통행실태조사로 구분하여 국내외 조사기법 개선을 위한 기존 연구를 고찰하였다. 또한, 그 동안 여러 차례의 화물통행실태조사 관련 예비조사, 본 조사 경험을 바탕으로 조사의 구성 및 범위, 방법 및 절차의 개선방안에 대하여 제시하였다. 연구결과 국내화물통행실태조사를 통한 자료 수집 시 기존에 간과되었던 점을 발견하였고, 아울러 조사 진행과정별로 조사 품질의 향상 시킬 수 있는 다양한 개선방안도 제시하였다.

      • KCI등재

        동양의 자연관에 대한 기독교윤리학적 이해

        조용훈(Yong Hun Jo) 한국기독교학회 2000 한국기독교신학논총 Vol.17 No.-

        It is said that the recent environmental crisis has been caused by the expansion of the consumption, the progeress of the science and technology, the economical `failure of market , and the ideology of development, and so on. Yet it can he argued that it has been fundamentally brought out by the way of human being`s thinking about the nature. It is insisted by many critical ecologists that it has been resulted from the Antropocentrism in the European thought, which has been developed from the Christian concept of creation. Accodingly, they propose that the European thought must be replaced by Asian thoughts of the nature. Generally speaking, though the European perspective of the nature is mechanical, analytical and reductional, its Asian view is organic, holistic, integral and intuitional. In the Asian thought, the relationship between the human and the nature is not only harmonious and complemental, but also the nature is considered as an object of thinking nor conquested by the human through the technology. It regards the nature as a model of the ethical life for the human beings, who have to follow its pattern. In the paper, I examine this asumption about the Asian view of the nature, and investigate the possibility of founding the environmental ethics on it. To do so, I analyze some view of the nature in ancient Chinese thoughts, including those of Lao-Tzu and Chuang-Tzu. Finally, I discuss whether it is possible for the ancient Asian thought to solve the present environmental problem from the perspective of Christian ethics. This paper argues that the Asian View of the nature can help to solve the environmental problem only in the `indirect way`. Because the recent einvironmental crisis has been caused by the complex and compound social realities. If the human beings are subsided to the nature as in the Biocentrism, we cannot discuss the ethical responsibility, because only they can be conscious of it for other beings. According to the Old Testament, the nature is created, but not exists by itself. Though the Asian perspective of the nature is different from that of the Christianity, the former should he seriously considered in the positive way, in order to correct the European thought of the nature.

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