실시간 영상 보안 및 감시를 위한 얼굴 검출 및 추적에 관한 연구

林鈺賢 全南大學校 大學院 2005 국내석사

본 논문에서는 실시간 영상 감시를 위한 얼굴 검출 및 추적에 대한 알고리즘을 제안한다. 본 논문의 기법은 크게 얼굴 검출 알고리즘과 얼굴 추적 알고리즘 두 가지로 나누어 구성된다. 얼굴 검출은 8종류의 간단한 웨이블릿 특징 모형을 이용하였다. 각각의 특징들은 20*20의 훈련 영상에서 다양한 크기와 위치로 적용되어 초기의 특징 집합을 구성한다. 이렇게 만들어진 초기의 특징 집합과 얼굴, 비얼굴로 구성된 훈련 영상을 이용하여 AdaBoost(Adative Boosting)알고리즘에 적용한다. AdaBoost알고리즘의 기본 원리는 약한 분류기(weak classifier)를 선형적으로 결합하여 강한 분류기(strong classifier)를 생성하는 것이다. AdaBoost알고리즘으로 생성된 분류기는 계층적인 구조를 가지게 되며 각 계층은 얼굴과 비얼굴 패턴을 구별할 수 있는 특징 집합으로 구성되어져 있다. 이와 같은 계층적 구조는 실제 영상에서 얼굴을 검출할 때 연산 속도를 빠르게 하여 실시간 얼굴 검출을 가능하게 한다. AdaBoost 알고리즘에서 훈련영상과 초기의 특징 집합간의 무수한 반복 계산이 이루어진다. 이러한 시간을 줄이기 위해서 본 논문에서는 SAT(Summed Add Table)의 기법을 이용하였다. 얼굴 추적은 Pan-Tilt 카메라를 통해 동적으로 가시 영역을 확장해가면서 검출된 얼굴 영역의 위치와 크기 정보를 이용하여 실시간으로 이루어진다. 검출된 얼굴 영역의 중심을 전체 영상의 중심에 두도록 설정하며, 이 때 검출된 얼굴 영역의 중심 좌표와 전체 영상의 중심 좌표를 이용하여 Pan-Tilt카메라를 제어하였다. 얼굴 검출 실패로 인한 얼굴 추적이 순간적으로 실패하였을 경우를 대비하여 10프레임 간에 얼굴의 위치와 크기 정보를 저장하는 방법을 사용하였다. 실험 결과 92.5%의 얼굴 검출률을 보였고 평균 12프레임 속도로 추적하는데 성공하였다. In this paper, we propose the Face Detection and Tracking algorithm for Real-time Image Security and Surveillance. The proposed algorithm is consisted of two levels such as the face detection and the face tracking. Fist, the face detection was used the eight-wavelet feature models which are very simple. Each feature model applied to variable size and position, and then create initial feature set. the intial feature set and the training images which were consisted of face images, non-face images were used the AdaBoost(Adaptive Boosting) algorithm. The basic principal of the AdaBoost algorithm is to create final strong classifier joining linearly weak classifiers. The classifier created the AdaBoost algorithm have a hierarchical structure. And the learning using the AdaBoost algorithm selects the critical features from the intial feature set. Each stage was consisted of feature set which distinguishes face pattern from non-face pattern. The classifier having a hierarchical structure is quick at calculation speed to detect face. in the training of the AdaBoost algorithm, we propose SAT(Summed-Add Table) method. Face tracking is using the position information and the size information of detected face. And it is extended view region using the Pan-Tilt camera. we are setting to move center of the detected face to center of the image. The experiment results were amply satisfied with the computational efficiency and the detection rates. In real-time application using Pan-Tilt camera, the detecter runs at about 12 fames per second.

문화의 세계화에 대한 생태영성적 고찰

임옥현 가톨릭대학교 문화영성대학원 2010 국내석사

본 논문의 목적은 문화에 대한 전반적인 이해와 문화의 세계화로 인한 폐해를 알아보고, 반생태적 문화를 극복하기 위한 대안으로 생태영성을 제시하는 데 있다. 그와 더불어 실천적 방법으로 생태영성의 담론을 기반으로 한 의식의 전환과 성인들의 영성을 통한 생태적 아스케제를 구축하고자 하였다. 그러므로 본 논문에서는 첫째, 인류학적 문화인식과 문화제국주의에 대한 비판, 세계화에 대한 저항의식을 고찰하고, 문화의 세계화로 인한 부정적 현상을 알아보았다. 세계는 신자유주의의 출현으로 모든 영역이 세계화되었고 특히 문화영역은 미국이라는 자본주의 국가에 종속되어 있는 실정이다. 그 결과 각국의 문화 정체성은 혼란에 빠지고, 개인은 자신의 잃어버린 정체성을 찾기 위해 대량생산과 대량소비라는 생활양식을 심화시켰다. 그 결과 자원은 낭비되고 환경은 오염되는 등 생태계가 심각하게 파괴되었다. 따라서 논자는 소비문화로 매몰된 일상적 삶 속에 내재되어 있는 무의식을 살펴보고 그 대안을 제시하려고 하였다. 둘째로는 문화의 세계화로 인한 부정적 현상을 극복하기 위한 대안으로 생태영성을 제시하였다. 인간의 이기적인 태도를 지양하고 자연의 생명, 하느님의 생명에 동참하는 생태영성적 삶을 살기 위해서는 생태적 감수성과 미적 경험이 동반되어야 한다. 다시 말해서 생태영성이 종교적, 미학적 인식으로 확장되어 새로운 인간학과 우주론으로 나아가야 한다는 것이다. 그러기 위해서는 무엇보다 먼저, 생태 영성적 삶이란 의식뿐만 아니라 가치관과 인생관, 그리고 세계관이 바뀌어야 가능한 삶이기 때문에 하느님과의 관계 회복과 자연과의 화해가 선행되어야 한다. 따라서 그에 따른 방법론으로 통전적이고 통합적으로 사고하는 자연 중심적 세계관을 지닌 동아시아 생명사상과 그리스도교 영성을 강조하였다. 특히 성인의 영성을 통하여 생태영성적 단초를 찾을 수 있는데, 그 이유는 하느님이 거룩하기 때문에 인간도 거룩해야 하며 인간은 자신뿐 아니라 만물을 거룩하게 해야 할 책임이 있기 때문이다. 그럴 때 비로소 만물은 거룩하게 되며, 피조물 안의 생명현상을 보게 되고, 확장된 이웃으로서 자연을 사랑할 수 있기 때문이다. 셋째로는 환경문제의 원인이 소비문화임을 직시하고, 문화의 영성화를 위한 대안으로 성인들의 영성을 기초한 생태적 아스케제(askese)로 의식의 전환과 실천을 넓혀나갔다. 에디트 슈타인과 시간, 프란치스코 성인과 소비, 돈보스코 성인과 노동을 연관시켜 아스케제로서의 실천적 영성의 토대를 구축하였다. 이것은 가톨릭 영성을 현대적 용어와 결부시키고, 의미를 재생산함으로써 생활세계에 대한 관심을 높이고, 생태적 실천을 위한 의미 확장과 재해석이 절실히 요청되고 있기 때문이다. 결론적으로 오늘날 위기에 처한 문화와 환경문제의 해답은 이분법적 사유를 극복하고 인간중심적 자연관에서 자연중심적 자연관으로 이행되어야 한다. 다시 말해 자연만물을 통하여 하느님을 느낄 수 있듯이 생태적 인식과 생태적 감수성을 회복한 인간으로서 아스케제를 통한 본능의 질서를 바로잡아 내적 자유로 나아가야 한다. 그러므로 본 논문에서는 우리가 처한 현실 문제를 해결하기 위해, 성인의 영성을 현대적 의미로 재해석하였으며 성인의 삶을 통한 수련과 절제로 아스케제를 구축하면서 새로운 삶의 방향을 제시하고자 하였다. 이와 더불어 생태영성이 오늘날 위기에 처한 문화에 대한 훌륭한 대안이 될 수 있고, 21세기가 지향해야 할 영성임을 피력하였다. The purpose of this thesis is to bring overall understanding of the culture, know the side effect of culture globalization and suggest ecological spirituality as a substitution to overcome anti-ecological culture. Along that, as a part of practical way I tried to build transition of understanding based on ecological spirituality discussion, an ecological Askese through Saint’s spirituality. Therefore in this thesis first, we speculated anthropological culture cognition, critics of culture imperialism and resistance against the globalization, think about negative phenomenon due to globalization of the culture. Every part of the world is now globalized because of the advent of liberalism, especially when it comes to the culture part it is subordinated to materialism country called America. As a result each country’s cultural identity falls in to chaos, individual make worse the way of life which is large production and large consumption to find its lost identity. It leads severe destruction such as waste of natural sources and polluted environment. For that reason I would like to take a look at the unconscious that is be inherent in daily life corrupted by spending culture and tried to suggest the substitution. Secondly, I proposed ecological spirituality as a substitution to overcome negative effect caused by globalization of the culture. To live an ecological spiritual life which participates in God’s life, Nature’s life and rejecting all the selfish attitude of human, both ecological sensitive and aesthetic experience should be considered together. Again, we need to spread ecological spirituality to religious, aesthetic understanding and need to think about new anthropology and universalism. Above all ecological spiritual life is possible when not only cognition but also way to see things, life, world changed, relations are recovered with the God and reconciliation with the nature should be preceded. To realize this, East Asian’s idea which has integrated eco-centric view of world and Christian spirituality is needed. Especially, we can find ecological spirituality clue through Saint’s spirituality since God is divined and human being also has an obligation to make all the things divined not just him or her. And then finally all things become divined, see life phenomenon inside the creature and can love nature as extended neighbor. Third, to realize the causation of eco-problem is consumption culture and as a substitution of culture’s spiritualization the transition of understanding based on Saint’s spirituality ecological Askese and an action. I built Askese practical spiritual basement related to E. Stein–‘Time’, St. Francisco–‘spend’ and Giovanni Don Bosco–‘working’. The expansion of meaning and reinterpretation are required to raise the attention of living world by connection with Catholic spirituality with modern word, to reproduce the meaning and to practice ecologically. In conclusion the answer of current problem of the culture and environment came out from overcoming dichotomy and move anthropocentric view of nature to nature centric one. Again, like we can feel God through natural creature as a human who recovered ecological understanding and ecological sensitive we need to settle the instinctive regularity through Askese and go to internal freedom. Therefore in this thesis, to solve our current situation reinterpret Saint’s spirituality by modern meaning, built Askese through training and self control and set a new life vision. Along this I am stressing that ecological spirituality can be a great substitution of current problematic culture and it is spirituality that 21century should pursue.

창조영성에 근거한 인간의 자기창조성 탐구

임옥현 대구가톨릭대학교 2016 국내박사

We live in a time when people are tending to show less and less interest in religion. The source of this trend can be traced to the dualistic and paternalistic theology that has long held sway, a theology that is immersed more in the idea of salvation and eschatological perfection that on looking to the grace of God. We can see a religion that does not meet people's aspiration for a meaning to their human existence. Flowing from all of this we see a repression of the feminine, a stifling of creation, a rejection of life and control and in their place sadism and masochism. To overcome this situation I propose the ancient traditional Spirituality of Creation as a framework for constructing a more wholesome path to life based on the notion of human self-creation. The first section of the thesis looks at the premise of self-creation in the light of the pros and cons of self-preservation as encountered in the philosophies of Thomas Hobbes and Baruch Spinoza and aims to give these ideas greater amplification by examining their ontological implications in terms of autopoiesis, a concept encountered in modern day biological science. For Hobbes self-preservation was an innate human given and charge which did not admit questions about good and evil. Spinoza, however, saw self-preservation as proper human understanding leading to an understanding of God. Rather than viewing self preservation solely in biological terms Spinoza's emphasis on understanding and freedom takes us beyond to a wider ontological notion of self-preservation. Life is not just a given; it is something that is being made. We can come to an understanding of human life and, moving beyond the scientific and phenomenological aspects, arrive at an epistimology which draws on the bio-scientific theory of autopoiesis that will ultimately assist us greatly as we set out on the path of the theory of self-creation. In the second section I developed the idea of self-creation within the context of Creation Spirituality which see us as having been created in the image and likeness of God. In particular I note the centrality of dualism in Western thinking and to overcome it present Eastern thinking with its more fluid thought system of non-duality. This point of view acts like a matrix in which all things are open to one another and through denial and affirmation matter takes on a new light in terms of self-creation. Such an epistemology sees self-creation in terms of the individual personality tending towards self-convergence, converting towards the image of God and in the process of becoming a co-creator with God one is drawn towards the Kingdom of God. Such a Creation Spirituality requires a solid foundation and source. The essential worth of all creatures, their inner force, is found in the Cosmic Christ who is the Wisdom of God. This experience of God based on a renewed mysticism and on the essential elements of feminine wisdom and values furnishes an ontological system starting out from the notion of original blessing which urges us to pursue the goal of true Gospel charity with a prophetic spirit. In section three I present a Creation Spirituality thought framework in which children, mysticism, art and prophesy make for a new model anthropology. In creating a new culture the most important factor is the personal feeling of ones way towards a new schema of self-creation and a culture of life where the emphasis is on the spiritual pursuit of mercy more than on mere religion. Only in this way can we discover the Spirituality of Joy realized in Creation Spirituality. Through this Spirituality of Joy we discover our intrinsic spirituality and a blessed life and beauty are restored to us. We see this in the teachings of Jesus (John 14-17). Joy is the essential characteristic of a person dedicated to God and it is a major factor in forming christians by being a sign to the Kingdom of God. From this point Creation Spirituality opens our eyes to our inner creativity and we can see the spirituality underlying our self-creation which directs us towards constant change and growth. Most especially in life, the making of works of art highlights our creativity. This affirms and blesses our enjoyment of life. In the experience of fulfillment and balance we are put in touch with the birth giving Christ within us. We become the foundation of the establishment of the Kingdom of God. Experiencing the responsibility given to us to be co-creators with the Creator we expand ourselves as far as the Kingdom of God. In conclusion, I am convinced that Creation Spirituality in seeking out the wisdom of life presents us with a new paradigm for our times. Above all Creation Spirituality is based on the premise that our mistaken way of life can only be transformed by the grace of God, by a life of metanoia. Eventhough the recreation of our life and culture is a task awaiting us, Creation Spirituality brings together science and religion, restores order to nature and leads us to wisdom of life. I believe that it is a spirituality that meets the demands of people living in our age. In particular, the gloomy ideology of original sin engenders cynicism and pessimism whilst Creation Spirituality arouses spiritual potential and brings system and energy to a life that is perceived as blessed. It heals and brings together our modern world of mass produced and fractured thinking. It offers the guarantee that science and mysticism, technology and social reform can be understood organically. Of course the recreation of our life will call upon many other disciplines and require the establishment of other work structures but Creation Spirituality will lend value to the task and help make it possible.