EEG signal to Image Transformation for Emotion Recognition

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

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.

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.

「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.

哲學的 마음

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

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.

物理的 一元論과 老子의 道

蘇興烈 이화여자대학교 한국문화연구원 1976 韓國文化硏究院 論叢 Vol.28 No.-

A synthesis of eastern and western thought is one of the concerns in modern philosophy. To achieve a synthesis, however, the two philosophical thoughts in question have to be in such a relation that one is the antithesis of the other. But two thoughts cannot stand in the relation of thesis and antithesis unless they share the same conceptual scheme. Any attempt to synthesize eastern and western thought, therefore, has to be met with a prior question regarding the conceptual scheme. This, in turn, raises a problem of translation. Two English translations of Tao Te Ching are examined as to their adequacy in representing Laotze's thoughts in western concepts. One translates the Tao as Reason, while the other translates it as Existence, or the Way of Life. Both translations are shown to be inadequate, for they make the reading of the translated text unnecessarily difficult and confusing. A third translation, which does not translate the Tao into any English concept, seems to make the translated text more coherent and sensible. However, the problem of comprehension and interpretation remains unsolved. The Taoist thought, and Laotze's thought in particular, used to be compared with and comprehended through the monistic thought of Spinoza in western world. One basic difference between Laotze and Spinoza, however, seems to be the concept of God in Spinoza, of which Laotze has no need. A different type of monism in the western tradition is introduced, which is a thought still in the process of formation. It is called "Physicalistic monism." Physicalistic monism is taken here to consist of two different theses: the psycho-physical identity theory and the deductive-nomological model of explanation. It is a metaphysical monism in the sense that it denies the disembodied existence of the mind or the spirit. It is also a methodological monism in the sense that it maintains the universal applicability of the model of causal explanation in all sciences. A new interpretation of Laotze's thought in term of physicalistic monism is attempted to show the similarities between the two patterns of thought. They seem to belong to the same type of thought pattern, although they are expressed in different conceptual schemes. Laotze's thought is in a vague and ambiguous language, written in poetic form, whereas the terms in physicalistic monism are precise and clear in meaning. What Laotze understood intuitively might be developed into the thoughts of physicalistic monism. If what is attempted here could be an indication for such a possibility, then this would open a way to the true synthesis between eastern and western thought.

說得의 論理

蘇興烈 연세대학교 인문과학연구소 1969 人文科學 Vol.22 No.-

To persuade someone is to make him adandon one of his beliefs and, or to make him accept one of my beliefs. But how do we do so? We may force him, physically or psychologically, to give up his belief, we may deceive him so as to change his mind, or we may try to win him over through understanding. This is a methodological problem. And they are the method of coercion, of deception, and of rational persuasion reapectively. Our interest in this paper is with the method of rational persuasion, and specifically with the logical patterns involved in any kind of rational persuasion. The patterns are divided into two main types: negative persuasion and positive persuasion. Negative persuasion means persuading for disbelief in any value. It is an attempt for disconditioning. Positive persuasion, on the other hand, means persuading for belief in any value. It is, therefore, an attempt for conditioning. Then, each type is further divided into five basic patterns. They are the logical forms that any rational persuasion, in its actual process, may use. However, these patterns do not comprise a sufficient condition for any rational persuasion, for they must presuppose several things to be effective. For instance, they must presuppose the willingness to open his mind and to act rationally on the part of the one who is to be persuaded. Though these and other presuppositions must be counted as the short-comings of the methodology, the problem of rational persuasion, nevertheless, seems to pose an important methodological problem for philosophy and logic, for the method of rational persuasion, not of coercion or deception, is the ideal that needs to be pursued in every affair of human life.

分割法에 依한 電力潮流計算에 관한 硏究

鄭亨煥,周秀元,禹靖仁 동아대학교 공과대학 부설 한국자원개발연구소 1979 硏究報告 Vol.4 No.1

The Newton-Raphson Method has now gained widespread popularity in Load-Flow calculation. In this paper programming is developed with aims to improve the covergence characteristic, speed and memory requirements in the above method.