창조경제와 창조도시에 대한 대안들

최병두(Choi Byung Du) 한국공간환경학회 2014 공간과 사회 Vol.24 No.4

이 논문은 창조경제, 창조도시 담론의 의의와 한계 또는 문제점을 고찰하고, 이를 해결하기 위한 이론 주창자들의 제안과 비판적 연구자들의 대안들을 논의한 후, 창조성의 실현을 위한 새로운 대안으로 탈소외된 노동과 재창조적 축제를 제안하고자 한다. 창조경제와 창조도시에 관한 이론이나 정책이 세계적으로 주목을 받고 있는 것은 이에 함의된 규범적 측면, 즉 인간 창조성에 관심을 두고, 이를 함양하기 위한 창조도시의 조건들을 제시했을 뿐 아니라, 이러한 창조성의 함양과 창조도시의 조성을 창조경제에 우선하는 것으로 설정했기 때문이라고 할 수 있다. 그러나 창조경제ㆍ창조도시 이론이나 정책은 사회공간적 불균등과 양극화, 도시 주거 및 환경문제, 심리적 스트레스와 불안 등을 유발한다. 플로리다는 이런 문제들을 인정하지만, 이를 해결하기 위해 창조성을 다시 강조하는 자기모순적 해법을 제시했다. 다른 많은 비판적 연구자들은 창조경제에 대한 대안들을 제시했으며, 이들은 대안적 사회경제론, 도시환경론, 공공정치론 그리고 사회주의적 지방정부론 등으로 구분된다. 이러한 대안들은 창조경제ㆍ창조도시론의 한계를 해소하거나 보완할 수 있는 많은 시사점을 제공하지만, 또한 기존 이론의 한계를 완전히 벗어났다고 보기는 어렵다. 이 논문에서는 새로운 대안으로, 창조성을 생산을 위한 노동과정에서 실현되는 인간의 잠재적 능력으로 재개념화하고, 자본주의적 노동과정과 일상생활에서 상실 또는 왜곡된 창조성을 실현하기 위해 노동의 탈소외화와 일상생활의 재창조적 축제화를 제시한다. This paper considers both some significances and limitations or problems of discourse of creative economy and creative city, discusses suggestions of theoretical advocates and critical commentators to resolve these problems, and purposes dealinated labour and recre-ative festivals as new alternatives for realization of human creativity. A reason why theory or policy of creative economy and creative city has attracted much attention world-widely seems that it has its own normative aspects, that is, emphasizing human creativity, consid-ering some conditions for creative city, and giving priority to creativity and creative city over growth of (creative) economy. But the theory or policy of creative economy or creative city may result in serious urban problems, including socio-spatial inequality, urban housing and environmental problems, and psychological stress and anxiety. Even though Florida has admitted these problems, he suggests a self-contradictive method to solve them. Other many critical researchers have recommended several types of alternatives, which can be categorized into theories of social economy, of urban environment, of public politics and of socialist local government. These alternatives give some important insights to get rid of limitations of creative economy and/or creative city theory and policy, they seem not to overcome entirely them. This paper suggests a new alternative, reconceptualizing crea-tivity as a human potential ability to realize it through labour process of production,, and proposing dealienation of labour and recreative festivalization of everyday life in order to recover the disappeared or distorted human creativity in capitalist society.

단일 종단 PAM-3 전압 모드 드라이버의 ZQ Calibration 회로 설계

최병두(Byung-Du Choi),채주형(Joo-Hyung Chae) 대한전자공학회 2022 대한전자공학회 학술대회 Vol.2022 No.6

차세대 메모리 인터페이스를 위한 2-tap Feed-forward Equalizer를 적용한 30-Gb/s PAM- 3 송신기 설계

최병두(Byung-Du Choi),채주형(Joo-Hyung Chae) 대한전자공학회 2023 대한전자공학회 학술대회 Vol.2023 No.6

This paper addresses the demand for highbandwidth memory systems and multi-level signaling is used in memory systems with high bandwidth demands. PAM-3 signaling has advantages over NRZ and PAM-4, but compensation for ISI is necessary. While there have been many studies on FFE for NRZ and PAM-4 signals, research on PAM-3 FFE is lacking. In this paper, we propose a 2-tap FFE for a 30Gb/s PAM-3 transmitter and demonstrate its effectiveness in improving the eye-opening. Simulations in a channel environment with -6.02dB at 10GHz show that applying FFE increases both vertical and horizontal eye-opening. Further research on impedance matching is needed based on these results.

檀君神話와 武梁祠 畵像石에 對한 比較硏究 : 巫敎籍 構造를 中心으로

崔秉斗 단국대학교 교육대학원 1992 敎育論叢 Vol.8 No.-

Based on the study between the picture stone carving of Mu ryang Sanctuary located at Gasang-hyan, sandong-sung, China and Dan-gun Mythology concerned with Ko-cho-seon's foundation and its founder mythology, this study aims to explain both mutual relations. As the picture stone Mu ryang Sanctuary was built for the use of stone palace tomb in B.C. 2C, various animals, plarts, monsters, and characters who were appeared in Chinese Mythology were carved in wall stone. Among these carvings, the carvings of the 2nd stone, and the 1st, 2nd, 3rd, and 4th floors of the 3rd stone in posterior stone room of Mu ryang Sancturary seem to be similar the comtenrs of Dan-gun Mythology. When Kim, Jae-weon interpreted the above picture of Mu ryang Sanstuary as the contents of Dan-gun Mythology, and reported it in 1947, it called forth an big echo in the academic world. Because if the picture stone of Mu ryang Sanctuary showed the contents of Dan-gun Mythology according to his reports, it world provide rebuttal reasons to former Japanese and some scholors who advocated Dan-gun Mythology's rewrite and creationBut Kim, Jae-weon's study which interpreted the picture stone of Mu ryang Sanctuary as Dan-gun Mythology has many problemd in many views, and its major problem is that the contents of Dan-gun Mythology Written in [Sam-guk yu-sa] should be changed and fitted into the picture stone of Mu ryang Sanctuary, in order to regard the picture stone of Mu ryang sanctuary as Dan-gun Mythology. So, I tried to approach the picture stone of My ryang Sanctuary to the contents of the founder of China, Hwang-je and Chi-u who confronted him. That is, the 2nd stone of posterior stone room in the picture stone of Mu ryang Sanctuary is interpreted as a scene that Hwang-je prepared to going to war in order to conquer Chi-u, gathering the fuderal princes. The 1st floor of the 3rd stone is interpreted as Chinese figures who bow respectfully Eung-ryong's(the dragon with wings) descent, which renders distinguished exploits,when he repulsed Chi-u. The 2nd floor of the 3rd stone is consistent Chinese Mythology that Hwang-je used Thunder and Lighting, when he repulsed Chi-u. The 3rd floor of the 3rd stone is interpreted that Chi-u who confronted Hwang-je was fighting with Hwang-je's soldiers. Also, the 4th floor of 3rd stone is interpreted as not forgetting the Chi-u witch was appeared in a posterior stone room, the 2nd stone, and the 1st, 2nd, 3rd, and 4th floors of the 3rd stone, and as training military arts, based on the old chinese though-hunting has a meaning of training which would not forget the wars and should prepare the wars. On the other hand, because Dan-gun Mythology has a Shaman structure saperately to the picture stone of Mu ryang Sanctuary, the relations between Hwan-in and Hwang-ung, the relations between Hwang-ung and Ung-nyeo(bear-woman) and the relations of Dan-gun were all indentified with the structure of Shaman heritage and spiritual Shaman. And that Hwang-ung decended at the sacred tree and the alter of MY. Tae-baek reflects that Shaman goes up and down the trees in order to negotiate with god. After he got married to Ung-nyeo(bear-woman) that they got a son. Dan-gun has a Shaman structure-in Shamanism, the god of tree who goes up and down the sky gets married to a bear, and they give birth to the first race, who is the founder of a race and becomes a Shaman. Therefore, Dan-gun who was born from Hwang-ung and Ung-nyeo(bear-woman) was interpreted as the founder of Ko-cho-seon, and the chief of the theocracy years, given the name of the god sky or Shaman. Like this, we san see that the picture stone of Mu-ryang Sanctuart has nothing to do with Dan-gun Mythology, [Sam-guk yu-sa] is not a rewritten and created story, and Dan-gun Mythology is a typical mythology of Siberia Shamanism concerned with Ko-cho-seon and its neighbor. Also, we can repute that Dan-gun Mythology is not the later generations' rewrite or creation, under the condition of securing the typical [Sam-guk yu-sa].