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.

비평 - P교수 주택, 욕심없는 건축 편안한 집

조용훈,Jo, Yong-Hun 대한건축사협회 1998 건축사 Vol.1998 No.10

가난의 기억 속에 묻혀버린 백과사전의 경이

조용훈,Jo, Yong-Hun 대한출판문화협회 2001 출판저널 Vol.303 No.-

나태한 정신을 질타하는 창조적 긴장

조용훈,Jo, Yong-Hun 대한출판문화협회 2000 출판저널 Vol.281 No.-

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.

하나님의 형상 개념에서 본 4차 산업 혁명의 도전과 기독교 신학의 과제

조용훈(Yong-Hun Jo) 한신대학교 신학사상연구소 2021 신학사상 Vol.- No.194

4차 산업 혁명이 신학적 관심사가 되는 이유는 혁신 기술이 인간의 본성과 정체성을 변화시키고, 나아가 현생 인류인 호모 사피엔스를 호모데우스로 업그레이드하고 있기 때문이다. 인간이 하나님의 형상으로 창조되었다는 신학적 대명제는 인간과 하나님에 대한 중요한 진리를 포함하고 있다. 이 연구는 이 신학적 대명제 속에 나타난 신학적이고 윤리적인 의미를 탐색함으로써 4차 산업 혁명기에 대응할 교회의 역할과 책임이 무엇인지 제시하고자 한다. 이 연구는 4차 산업 혁명 혁신 기술의 도전에 응답하기 위해 하나님의 형상으로서 인간이란 대명제가 지닌 신학적 의미와 윤리적 과제를 다음 다섯 가지 관점에서 정리하였다. 첫째, 인간은 유한성과 의존성을 지닌 피조물이며, 기술 혁신 속에 표출되는 인간의 창조성조차 ‘창조된’ 공동 창조자를 의미할 뿐이다. 둘째, 인간은 전인적 존재로서 인간의 신체성만 강조하여 수명 연장을 영생으로 간주하는 인간 향상 기술이나, 인간의 신체성을 포기하고 정신적 불사만을 추구하는 인공지능의 왜곡된 인간 이해를 비판할 수 있는 준거다. 셋째, 인간은 공동체적 존재로서 하나님과 이웃 그리고 자연 세계와 조화를 이루며 살아야 할 존재임을 알려준다. 넷째, 인간은 하나님처럼 존엄한 존재로서 자유와 평등한 권리를 지니며, 어떤 경우에도 수단화되어선 안 된다. 마지막으로 인간은 일반 은총 가운데 하나인 기술을 활용하여 창조 세계를 돌보고 다스리라는하나님의 문화 위임을 수행해야 할 책임을 지닌 청지기이다. This study aims to investigate the theological tasks of Christianity in the era of the 4th industrial revolution. Since technology is changing nature of humanity characterized by a shift from Homo Sapiens to Homo Deus, the 4th industrial revolution should be of theological concern. However, the Bible proclaims that human identity is fundamentally that of a creature created in the image of God (Genesis 1:27). I would like to summarize the concept of the image of God and its theological and ethical meaning from the following five perspectives: a created being, an holistic existence, a communal or social existence, human dignity and stewards in the Cultural Mandate. First, humans are creatures who arefinite and depent, and even human creativity expressed in technological innovation only means “created” as co-creators. Second, as a holistic being of body and soul, we criticize the distorted understanding of human enhancement technology which only emphasizes the human body and regards prolonged lifespan as eternal life or artificial intelligence. It not only gives up human physicality, but also simply pursues mental immortality. Third, human beings are communal beings who must live in harmony with God, their neighbors, and the natural world. Fourth, human beings, as dignified beings like God, have freedom and equal rights, and thus should not be instrumentalized under any circumstances. Lastly, human beings are stewards with the responsibility to carry out God’s Cultural Mandate. By using technology, human beings should take care of creation and rule over it.

사회적기업 활성화를 위한 기독교의 과제에 대한 연구

조용훈(Yong Hun Jo) 한국기독교학회 2013 한국기독교신학논총 Vol.85 No.-

Social enterprise is regarded as an alternative to today`s economic policies representing “economic growth without employment”. It provides jobs and social services for the poor to help them out of poverty. The point of contact between social enterprise and Christianity is to serve the poor and seek social values. This paper investigates how the Korean churches should deal with social enterprise, looking into the ideas and practices of the two famous Christian social enterprises, the “Yolmaenanum jaedan” (the fruit-sharing foundation) and the “Nasom gongdongche” (the sharingserving community). The “Yolmaenanum jaedan” helping the North Korean defectors successfully operates five social enterprises and supports around 120 social entrepreneurs by granting microcredit loans. The “Nasom gongdongche” helping immigrant workers and their families operates three social enterprises such as “Nasom shop”, “Coffee Bok”, and “Multi-cultural Program”. The study of these cases shows the problems faced by social enterprises - sustainability and indifference. In order for the local churches to make and promote the Christian social enterprises, it is important to have a solid theological foundation and solve the practical problems. This paper presents five practical tasks for the Christian social enterprise. First, be more open toward local communities. Secondly, accept and develop social enterprise as a good alternative to practice individual charities and relieve the poor. Thirdly, theorize theology and mission for the poor, as shown in Business as Mission or Business for Mission. Fourthly, educate social entrepreneurs and social workers to build up the Christian world view of business and vocation. Last but not least, develop social networking among various agents including central government, local government, enterprises, non-profit organizations, and churches.

사회윤리적 관점에서 본 지역교회의 마을공동체운동

조용훈(Yong Hun Jo) 장로회신학대학교 세계선교연구원 2018 선교와 신학 Vol.44 No.-

오늘날 마을공동체운동에 대한 논의가 사회적으로만 아니라 교회적으로도 매우 뜨겁다. 이 논문의 목적은 지역교회가 참여하는 마을공동체운동을 신학적 관점이 아니라 사회윤리학적 관점에서 살펴보는데 있다. 이러한 관점은 마을공동체운동의 실제적 운영과정에서 생기는 문제를 해결하는것 뿐 아니라 마을공동체운동의 사회적 의미와 윤리적 가치를 이해하는데 도움을 준다. 대안적 사회운동으로써 마을공동체운동은 사회적 자본의 요소 가운데 하나로써 공동체의 삶의 질을 높이고 세계화 시대에 필요한 경쟁력을 높여 준다. 마을공동체운동은 제도적 민주주의나 권력쟁취의 목적을 가진 정치대신 생활 속에서 민주주의와 생활정치를 가능하게 만드는 대안적 정치활동이다. 마을공동체운동은 자본주의의 폐해인 공동체 붕괴나 환경파괴를 해결하는데 효과적인 사회적 경제활동을 활성화시킨다. 그리고 마을공동체운동이 지닌 윤리적 가치들은 기독교 신앙과 공유하는 부분이 많다. 첫째, 공동체성은 구성원의 소속감과 친밀감을 높이고 공동의 목표 달성을 가능하게 만든다. 교회의 공동체성은 교인 사이를 넘어 마을공동체를 지향한다. 둘째, 지역성이란 지역에서 문제와 답을 찾는 현장에 대한 관심이다. 지역교회 역시 지역사회의 구성원으로서 지역사회 현안에 관심을 가지고, 교회가 지닌 인적, 물적 자원을 동원해서 지역사회를 섬겨야 한다. 셋째, 지속가능성이란 경제적으로 높은 생활수준을 넘어서 생태적, 사회문화적 그리고 영적으로 높은 삶의 질을 추구한다. The local community movement of churches has become the hottest issue today. This study aims to improve the problemsolving ability in the process of the local community movement and to find the social meaning and ethical values of the movement from the perspective of the Christian social ethics. The local community movement as one of the elements of social capital enhances the quality of life and the global competitiveness of the local community which the government and market can’t guarantee. It is an alternative political activity to democracy as an institution and system, and to politics as a power struggle. It invigorates the social economy, which helps local communities to solve the problem of the new liberal market system such as the collapse of a community and the environmental disruption. There are some common points between the local community movement and the Christian faith regarding the ethical values. Firstly, the communality makes easy to realize the communal goal through a sense of belonging and intimacy among community members. Secondly, the locality in the movement means an interest in the current issues of the local community and to seek the solution in the local community. The local church, as part of a local community, has to try to solve the problems and serve the local community with its human and material resources. Lastly, the sustainability seeks not only the higher material standard of living but the quality of life that is the ‘abundant life’ which fulfills the socio-cultural, ecological and spiritual needs.

한국 기독교대학의 정체성의 구성요소에 대한 한 연구

조용훈 ( Jo Yong Hun ) 밴쿠버기독교세계관대학원 2003 통합연구 Vol.16 No.2

What makes a university or college Christian? What differentiates Christian universities and colleges from their secular counterparts? In general, Christian universities and colleges are erected by a Christian denomination, have a chapel and department of religious studies, and offer classes in the Christian liberal arts. But more important thing than these external features are the internal aspects or the content of the related higher education. In this article I have posited four elements pertaining to the identity of a Christian university and college: Firstly, the goals of higher education and the Christian concept of higher education are reinterpreted and contextualized in the new social and cultural situation. Further, the Christian concept of higher education has to be embodied and embedded in the official curriculum, and can not merely be rhetoric in the institution`s statute or mission statement. Secondly, the institution`s teachers and administrators have to share a common vision of Christian higher education and commit themselves to it. Consequently, their calling should be reviewed and renewed and their efforts for integrating the faith and learning encouraged. Thirdly, there needs to be fostered a Christian atmosphere and ethos within the campus culture, because education is exercised not only in the classroom and in the approved curriculum but Christian formation also occurs outside the classroom. Therefore, the institution needs to promote related extra curricular student activities and informal meetings and discussions between teachers and students. Lastly, universities and churches need to have complementary relationships and linkages. The separation of Christian universities and colleges from the church results in an alienation from their spiritual roots. The churches can also help the university and college by financially sponsoring and sending Christian students to these higher education institutions.

산상설교의 윤리적 특징에 대한 연구

조용훈(JO Yong-Hun) 장로회신학대학교 기독교사상과 문화연구원 2016 장신논단 Vol.48 No.4