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UTRAN Iub 인터폐이스에서 QoS 기반의 AAL2/ATM 다중화 전송방안
정창용,정조운,황호영,성단근,정수성,방만원 한국통신학회 2003 韓國通信學會論文誌 Vol.28 No.6A
Recently, mobile communication systems have supported various services including internet from voice centric service as they evolve toward 3G. To accommodate the increasing number of users, an AAL2 multiplexing scheme is introduced in the UTRAN tub interface for link efficiency. However, limited radio resources and different requirements of various services make it difficult to guarantee the QoS requirements at radio access networks. The conventional AAL2/ATM multiplexing systems focused on the multiplexing efficiency of voice anddata services and QoS issues of real time and non real time services. In this paper, we classfy various services according to QoS requirements and propose AAL2/ATM multiplexing schemes using statistical multiplexing and scheduling with a rather simple structure to guarantee the given requirements. Simulation results show that the proposed schemes perform better than the conventional schemes to guarantee QoS requirements of various services. 최근에 이동통신 시스템이 3세대로 진화하면서 음성 위주의 서비스에서 점차 인터넷 서비스 같은 여러 다양한 서비스들을 지원하게 되었다. 그리고 급증하는 사용자들을 수용하기 위해 무선 가입자망의 Iub 인터페이스에서AAL2 다중화 기술을 도입하여 한정된 링크의 효율을 높이고 있다. 그러나 무선 자원의 부족과 지원되는 다양한 서비스들의 요구조건이 다르기 때문에 무선 가입자망에서는 제대로 각 서비스 별로 QoS를 만족시켜 주지 못하고있다. 기존의 AAL2/ATM의 다중화 시스템에서는 음성과 데이터의 다중화 효과와 실시간성, 비실시간성 서비스에 대해 QoS를 분석해 왔다. 본 논문에서는 여러 다양한 서비스들을 QoS 요구조건에 따라 분류하고 그 요구조건에 맞도록 통계적 다중화와 간단한 구조로 스케쥴하는 AAL2/ATM 다중화 전송방안을 제안한다. 모의실험 결과 각 서비스의 QoS 요구조건을 맞출 수 있어 기존의 방법보다 더 좋은 성능이 나타남을 확인하였다.
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精神治療에서 要求되는 自我의 自覺에 있어서의 東西間의 差異
鄭昌鎔 大韓神經精神醫學會 1968 신경정신의학 Vol.7 No.2
Although many different psychological techiniques may be employed, we generally agree that the goal of psychotheraphy should be directed to an effort to relieve problems and disorders, and to make the patient a mature, satisfied, and independent person. Also an important therapeutic factor, which is common to all of these techniques employed is the therapist-patient relationship. I also believe that the goal of psychotheraphy should thrust a client, in an enlightemment of real self, and make him obtain an ability to master himself, independently. Thus he may be settled down with minimum conflict. Here is a point, however, what I want to mention is the degree of sense of well-being that exists between the one which can be reached through psychoanalysis of west, and the one which can be obtained the through Buddhistic emancipation of one's soul. The former is chiefly indebted to and developed by clinical experience and introspection of therapists dealing with psychopathology and the latter is not always dealing with psychopathology but is directed to master one's all annoyance which is inevitably confront to one's life. I believe the latter is much greater than former in obtaining the sense of well-being. Both are necessary to the promotion and the enlightenment of self-ego. Here we come to the point to compare these two different dimension of self-ego, and by this comparison, I wish to contribute to comprehension of the East and West. The psychoanalysis which Freud began has been developed theoratically and practically by neo-freudian and existential analysist, etc. But it may come to the conclusion that the theory takes it's ground on the opposition, each as the conscious and the unconscious, subject and object, community and individual, the ego and the superego or id, being and non-being etc. The role of the ego, expected by psychoanalysis, is intermediation or conforontation of these oppositions. Therefore, the focus of psychotherapy is directed to reconstruction or expansion of the ego, in other words, the focus is upon rehabilitation and promotion of the regulatory function of the ego. Freud emphasized that the healthy ego shows flexibility in handing the demands of id, the superego and reality, and to be free from psychoneuroses is to help the ego out of the overwhelming threat of unconsciousness and promote the ego function. Jung and Otto Rank seem to me to have clarified the ego more than Freud, such an ego can be achieved by individuation and seperaion, But his ego, as intermediator, also is not entirely free from anxiety, and it confronts to death fear and life fear. Adler's inferiority complex is also taken as an opposition to authority, and his "will to power" should be said a confrontation against authority. Horney, Fromm, Kardiner and Sullivan advanced the theory of human psychopathology being grounded on the view point of interpersonal relationship and of individual-in-community and culture. They also contributed in selfaggrandizement, by means of "self-realization", "or" "self-actualization". One of them, as I know, already took a step toward Zen Budhism, but the ego which most of them thought is still afflicted, as intermediator, with the conflict from individual-in-community. Besides, most of European scholars engaged in study of anxiety stand on a dualistic aspect. They devide anxiety into normal and abnormal : objective anxiety and neurotic anxiety. It reveals that to be free from psychoneuroses does not always mean entirely to be free from anxiety, in other words, the dissolution of normal anxiety can not be expected by Western ego. Because, the normal anxiety is brought about when a man gets through with society. Thus we come to the conclusion that the Western ego is provided in oder to handle this antagonism(opposition), and their daulstic aspect of anxiety is also consequential of the antagonism such as individual and society. Including psychoanalysis, particularly existential philosophy could be taken as challenge to dehumanization and self-alienation which is brought on almighty science of 18th century. The aim of psychoterapy in existential analysis is in prevention of corruption to nonbeing, and makes a man confront with his basic problem, and awakens him to real self. It seems to me to come near to oriental ego (ego of mahayana), but Ludolf Allers reveals his worry about the dissolution of the opposite relation: ego and non-ego. He thinks this dissolution is equal to the dissolution of ego. Not only psychiatric field but also generally all Western society and Western philosophy seem to me, never to have found their way out of this antagonism, and the consistent stream of phenomena, running through Western history can be said that, it was the antagonism of individual and society, and a fighting for their position of predominance. Thus they produce a prominent phenomena such as when a society gets power and tramples down individual, he escapes into mysticism or subjectivism and his reality is distorted. On the contrary, when individual gets power and tramples down society, consequently autocracy takes place. Thus war seems to us just a irresistible periodical phenomena, and our human reason and ego become useless. But the ego delivered by Mahayana of the East, especially by Zen and Won-Hyo tides over the difficulty of the Western ego and trancends all opposite relation and becomes a state of defense free, and the reality is no more opposite to this ego, but becomes oneness. Therefore the ego delivered by West or psychoanalysis becomes no more useful in this state of mind. This state of wellbeing we call as "Mu-a"(無我), "Kong"(空), "Rhy-Nyem"(離念), "Pubb"(法) and "Chin-yo"(眞如), etc. "Mu-a"(無我): A state of oriental dimension of ego : a state of being free from "I" defense. "Kong"(空): Emptiness: a state of no defence opposition : a state of no subjective or obective prejudice : a state of being free from anxiety : a state of enough space where anything comes in and out: a state like the most clear mirror, on which every thing is reflected as real being. "Rhi-nyem"(離念): a state of absent of worry or apprehension: a state of mind in which no reflection, examination or introspection of himself or others. "Pubb(法)" and "Chin-yo"(眞如) : real being itself, which is unable to conceptualize: a state of Buddhistic deliverance of one's soul Here, I must call attention, in order to avoid the misunderstanding of above words. Each word does not contain different meaning but is used in expressing one status of mind, (一心), in other words, enlightenment, what the ego should be. We must also pay attention to the fact, that to get this state of mind, a man must get through self-mortification more than psychoanalytic process, by introspection, asceticism and all constant effort to improve oneself. An attempt to reach this stage intellectually or by knowledge is a vain effort. A man only can come to this stage by solution of defense, resistance and unconscious psychological forces till no residue remains. Finally he reaches to emptiness, as it were he has no opposition and he becomes state of "Kong". He finds himself, for the first time, as real being and not a being of reflected, examined, introspected or objective. This state of self-ego should be called as "Mu-a". Dr. Rhee Dong-Shick, one of our senior collegues pointed out that "the veil deceiving the reality to a man, is organism, culture, and personal experience. Psychoanalysis anb psychotherapy can chiefly handle the veil of personal experience, but organism and culture are beyond their reach. Zen tries to come up to that point." To the state of "Kong": "Mu-a", Won-Hyo denominated as "Chin-yo". The literal translation of "Chin"(眞) is real or truth and "Yo"(如) is as it is. Won-Hyo elucidated that "Chin-yo" is a state of mind so clear that nothing to add or substract, and it is the origin of our human mind(마음의 源泉) which is as much clear as the one society, that is not exposed yet to human civilization and culture. Once a man is enlightened to this stage, he will be free from all human opposition and even death may not provoke fear. His ego is enlightened to an ego as subject, at the same time, his opposition also emancipated from him and appears just as same being of subject. No one has a subjectivity to infringe upon the subjectivity of others. Therefore, Mahayana really should be called humanism. As far as I am concerned the Western humanism seems to be somewhat unnatural and affected, because it shows that some time it looks unreasonably vast and boundless, indulgent to vice. Once a man is enlightened to "Chin-yo", he becomes an expert to "Pubb"(法) and he lives in "Pubb". The "Pubb" is truth, not only indicated to himself or to human-being but indicated to all things in the universe. Buddha said in ?s original scripture that "Pubb" has been before me and will last after me" and also he said, "the way of what the universe should be is Pubb". Thus Mahayana demands us to get this state of ego by self-mortification and all constant effort to improve ourselves. But regretably, it seems to me that not only Western people but also all human being living in modern ages usually prefer the rational and intellectual thinking to self-mortification, so they minimize their ability of enlightenment. Thus they devote themselves to irresistible course of nature and leave their responsibility undone. Surprisingly, psychoanalysis opposes to this tendency. If someone want to get the state of Zen and Won-Hyo of Mahayana, I should like to advice him to take the process of psychoanalysis first, and I believe this will be the future entrance accurately get there, without wasting time. Conclusion: 1) The ego of psychoanalysis of West takes it's ground on the idea of opposition and role of the ego is intermediation and confrontation. 2) The ego of Zen and Won-Hyo of Mahayana takes it's ground on the dissolution o
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