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- 저자 : Tchoe, Youngbin (검색결과 64 건)
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최준수(Joon Soo Tchoe) 현대문법학회 2013 현대문법연구 Vol.74 No.-
In Tchoe (2012, 2013) I have argued that the ECMed DP in Korean is in fact a base-generated proleptic argument. In this subsequent work I will tackle a variety of questions contained in this conclusion. But in the first part of the article, I will delve rather into the Multiple Nominative/Accusative constructions in Korean, which have always been assumed to posses distinct syntactic representations and derivations from the ECM constructions. I will show that the Multiple Nominative/Accusative constructions are also a base-generated proleptic construction. Given this, the unique difference between ECM constructions and Multiple Case constructions in Korean is the fact that in the latter types of constructions the grammatical (thematic/narrow, in other terms) subject/object is always represented by a DP. Upon this observation, four assertions will be made on the syntax of Korean. The first one is that Korean employs two types of syntactic objects to represent in syntax an argument selected by a predicate; the one is a continuous expression and the other a discontinuous expression in the sense of Hale (1981 et seq). I refer, as a continuous expression, the nominal or propositional expressions that function like a single syntactic object with regard to syntactic operations such as scrambling. For nominal or propositional expressions whose parts split off after the Case-checking, I will refer them as a discontinuous expression. I will also show that discontinuous expressions have nothing to do with so-called symmetrically Merged unstable syntactic objects (Chomsky 2013, Moro 2007 and Ott 2011, forthcoming). But I am not ready to propose any tangible idea on the internal composition of the discontinuous expressions. The second assertion put forward is that discontinuous expressions always consist of a proleptic argument and a grammatical subject/object. The third and last assertions are that proleptic arguments are assigned a pragmatically accessible θ-role and that they appear on the left side of the grammatical subject/object at least in Korean.
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Microtube Light-Emitting Diode Arrays with Metal Cores
Tchoe, Youngbin,Lee, Chul-Ho,Park, Jun Beom,Baek, Hyeonjun,Chung, Kunook,Jo, Janghyun,Kim, Miyoung,Yi, Gyu-Chul American Chemical Society 2016 ACS NANO Vol.10 No.3
<P>We report the fabrication and characteristics of vertical microtube light-emitting diode (LED) arrays with a metal core inside the devices. To make the LEDs, gallium nitride (GaN)/indium gallium nitride (InxGa1-xN)/zinc oxide (ZnO) coaxial microtube LED arrays were grown on an n-GaN/c-aluminum oxide (Al2O3) substrate. The micro tube LED arrays were then lifted-off the substrate by wet chemical etching of the sacrificial ZnO microtubes and the silicon dioxide (SiO2) layer. The chemically lifted-off LED layer was then transferred upside-down on other supporting substrates. To create the metal cores, titanium/gold and indium tin oxide were deposited on the inner shells of the microtubes, forming n-type electrodes inside the metal-cored LEDs. The characteristics of the resulting devices were determined by measuring electroluminescence and current voltage characteristic curves. To gain insights into the current spreading characteristics of the devices and understand how to make them more efficient, we modeled them computationally.</P>
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최화(Tchoe, Roie) 서울대학교 철학사상연구소 2016 철학사상 Vol.61 No.-
“Bergson, 1859-1941”에서 들뢰즈에 따르면 사물의 본래 모습은 운동이며, 그런 한에서 차이이다. 그것은 운동이므로 차이화라는 동적인 것으로 파악되며, 그것이 곧 지속이다. 지속은 움직이는 것이므로 차이 나는 것이며 본성을 바꾸는 것이고 자기 자신과 다른 것이다. 지속은 본성의 차이가 나는 것인데 본성의 차이는 곧 경향의 차이이며 그것이 생의 진화과정에서는 잠재적 성향이 현실화하는 차이화의 과정으로 나타난다. “La conception de la différance chez Berson”에서도 대체로 비슷한 논조를 따르고 있지만 지속을 차이로 해석한 이유가 드러난다. 거기에서 들뢰즈는 지속은 자기 자신과 다른 것이고, 반대로 물질은 자기 자신과 다르지 않은 것, 반복하는 것으로 이해한다. 사실은 정 반대로 지속이 자기 자신과 같은 자기동일성을 유지하는 것이고 물질은 끊임없이 타자화하는 것이다. 지속은 기억을 가지므로 변함에도 불구하고 자기 동일성을 가지는 것이며, 반대로 물질은 기억이 없으므로 끊임없이 타자화하는 진동이자 흐름이다. 들뢰즈의 이런 오해의 근저에는 그의 “차이의 철학”이 깔려 있다. 사물의 근저는 운동이고 차이화하는 것임에도 불구하고 그것을 무시하고 동일성의 “표상의 논리” 쪽으로 서양철학사를 끌고 온 것은 플라톤의 결단 때문이라는 것이다. 그러나 형이상학은 누구의 결단으로 이루어지는 것이 아니다. 사실이냐 아니냐만이 중요하다. “모든 것이 흐른다”는 철학은 우선 논리적으로도 자기모순을 포함하고 있을 뿐 아니라 수학적 존재자들처럼 흐르지 않는 것이 있기 때문에 성립할 수 없다. 동일성의 철학을 깨려면 동일성의 원리를 깨야 하는데 그것은 아직 이루어지지 않았다. In the article “Bergson, 1859-1941,” Deleuze holds that the reality of things consists of movement; accordingly, with a difference. As movement, the differentiation is the duration. The duration, as movement, differentiates itself, changes its nature, and differs therefore from itself. Because duration is movement and differentiates its nature, the difference in nature is revealed as a difference in tendency, such that the process of life evolution becomes a process of differentiation, where virtual tendencies become actualized. In the article “La Conception de la Différence chez Bergson,” Deleuze’s arguments follow a similar path but divulge why he interpreted duration as difference. There, he holds that duration differs from itself but that the matter is not different from itself and in fact repeats itself. The truth is exactly contrary to this. Duration is identical to itself and maintains a self-identity, but the matter constantly differentiates from itself. Duration, in virtue of memory, maintains its self-identity, but the matter, owing to its lack of memory, is a vibration or flux that always differentiates itself from itself. At the background of this misunderstanding is his “ontology of difference.” Deleuze says that Platon concluded, after his decision, the history of western philosophy as the “logic of representation” and identity, neglecting the fundamental of reality, which is movement and differentiation. However, metaphysics cannot be determined through a decision made by someone. The only aspect that matters is if it is fact or not. “All things flow” is a thesis that not only implies a self-contradiction but also cannot stand due to unchangeable factors such as mathematical entities. For the destruction of the philosophy of identity, we require the destruction of the principle of identity, which is not yet accomplished.
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최화(Tchoe, Roie) 서울대학교 철학사상연구소 2017 철학사상 Vol.66 No.-
들뢰즈는 베르크손의 원뿔을 꼭짓점=긴장, 밑면=이완이라는 도식으로 이해했다. 그러나 다른 부분의 논의를 고려한다면 꼭짓점에서도 긴장과 이완이 있을 수 있고, 밑면에서도 긴장과 이완이 있을 수 있다고 해야 한다. 물론 긴장은 항상 꼭짓점, 즉 현재와 연관을 맺어야 하지만, 그 현재에서도 긴장과 이완이 있을 수 있다. 우리는 어차피 현재에 있을 수밖에 없지만 그 현재에서도 이완되면 꿈과 같은 잡다한 기억이 나올 수도 있고 긴장하면 점점 더 깊은 기억의 밑바닥까지 갈 수도 있다. 결국 들뢰즈의 도식은 밑면=(기억의) 풍부함, 꼭짓점=(기억의) 빈약함의 도식으로 대체되어야 한다. 풍부한 기억의 밑면으로 가는 길만을 놓고 말하자면 보통 사람의 경우에는 꿈이나 정신병, 혹은 죽으려 할 때에나 전 생애의 기억이 떠오르겠지만, 비상한 천재들에게는 긴장하면서도 기억의 심연에 가 닿을 수 있다고 해야 한다. 예수님이나 부처님과 같은 신비주의자에게는. Deleuze interprets the top of Bergson"s cone of memory as tension and the bottom as relaxation. However, considering the various parts of Bergson" text, one has to think that there can be tension or relaxation at the top as well as at the bottom. Of course, tension is always related to the present, which is the top; but, there can also be tension or relaxation in the present. Even if it is true that we can live only in the present, however, in that present, we can have various memories like in dreams or we can go to the deep bottom of a memory with tension. Finally, the schematic interpretation of Deleuze should be replaced with a scheme in which the top of the cone is abundance (of memories) and the bottom, their meagerness. To speak with the bottom, ordinary people can recall the whole memory of their life only in the moment of death or through dreams or mental diseases; but some geniuses or mystics like Jesus or Buddha, can go to the abyss of memory in tension.
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