저전력 RFID 시스템에서의 통신 보안 방안

최자영,추성호,박홍성 제어로봇시스템학회 2005 제어로봇시스템학회 국내학술대회 논문집 Vol.2005 No.10

서양사 이야기(진원숙 저)

최자영 대구사학회 2000 대구사학 Vol.59 No.1

그리스 헌법과 국회의 역사적 발전과 현재

최자영 釜山外國語大學校 比較法硏究所 2010 比較法學 Vol.21 No.-

국회의원에 대한 제재로,만일 의원이 l 달 동안 무단으로 5 회 이상 회의 에 참석하지 않을 때,한번 불참할 때마다 1 달 보수의 1/30을 감액 당한다. 특히 비교적 최근에 마련된 국회의원 후보로 나올 수 없는 세 가지 사유 즉 절대적,상대적,지역적 장애가 있는데(2001 년 개정된 헌법조항 56조),그 가운데 세 번째 지역적 장애에 관한 조항은 괄목 할만하다. 그것은 4년 의원임기 취임을 기준으로 최근 18개월 동안 권한을 행사했던 선거구에서는 후보 로 나올수 없도록 한것이다. 여기에는정부부처의 일반 혹은 특별 서기, 군대나 안기부의 고위관리 ,공공사법 기관과 공공기업의 합법적 책임자 등 이 관련된다. 또,같은 2001 년 개정헌법 (57조)에서는의원이 겸임할수 없는직을규정 하고 있는데, 이것은국회의원의 직책을개인 영리를위해 이용할가능성이 있는 것으로, 개인 사업(사업겸직 금지), 공공의 연구 및 사업에 관련된 간부직,혹은 라디오,텔레비전,신문 등 전국에 확산된 사업의 간부직 등이다. The Movement for Greek Independence from Turkey began in 1821, andnext year, 1822, the first constitution was created with 110 short articles. The civil war of Greece as wel1 as interventions of foreign powers, however, had the Greeks invite a foreigner to become king of Greece(1833- 1843). Then, the resistance to the king’s autocracy resulte in constitutional absolute monarchy and bicameral system(1 843). In succession, the first period of democratic monarchy(l 864-1922) took the one chamber system in the constitutions of 1864 and 1911, while in the second period of democracy (1924-1935), the bicameral was taken again in the constitution of 1927, which was organized with the parliament as a center, the cabinet being completely attached to it. On the support of the king who returned again to Greece from banishment, I. Metaxas pronounced dictatorship, the constitution of 1911 being renewed, while the bicameral abrogated. The autocratic govemment kept going on until the Germans invaded Greece in the 2nd World War. After the retreat of the Germans in the autunm of 1944 and the successive civil war between the right and the left, the new constitution of 1952 was established, the second period of democratic monarchy (1 952- 1967) being based upon this. Then, the military coup of Papadopoulos resulted in autocratic government(1963~1974). The third period of democracy(l 974) initiated the constitution of 1975,which revived that of 1952, while abrogating absolutely kingship(l974.l2.8). Afterwards, in 1986 a new revision of constitution was done. The constitution of the par1iament as a center was realized by the revision both of 1975 and 1986, under the agreement of almost all the political parties. In succession, the 79 artic1es w'ﾃre amended in the constitution of 2001 which was approved by the 4/5 members of the parliament. It refers to the functional reorganization of parliament and the reinforcement of local autonomy. Nowadays, the Greekparliament is consisted of 300 members of 4 year’s appointment. The local constituencies are 56 and the nationwide is 1 in number, 288 members being elected by the former, while 12 members by the latter with priority in order from the nationwide network of list. The Greeks took a complicate, reinforced system of proportional representation"C minority parties contracted. Even if the first party does not obtain majority votes, it could get majority numbers of parliament. That is, Obtaining 41 % votes of local constituencies as well as absolute majority of 151 members affords the first party be created. The purpose of this law is to consolidate the stability of government. The principal political particalare two, that is, ND (Nea Kimokratia[New Democracy]) and ‘PASOK (Panellinio Sosialistiko Kinima[Panhellenic Socialistic Movement])’ . There are also KKE (Kommounistiko Komma Ellados [Communistic Parth of Greece]), SY.RIZ.A (Synaspismos Rizospastikis Aristeras (Association of Radical Left]) and LA.O.S (Laikos Orthodoxos Synagermos [Rally of Orthodox People]) as minority parties. Orthodoxos Synagermos [Rally of Orthodox people]) as minority parties. As sanctions against the m'ﾃmber of par1iament, anyone does not attend on the assembly more than five times in a month without reporting in advance, one thirtieth of sa1ary is subtracted for every time. And, according to a recently made article in the constitution of 2001(ar. 58), there are three grounds, that is, the absolute, re1ative and regional, which forbid to be candidates for the member of parliament. Quite interesting is the regional ground which refers to more or 1ess high-ranking pub1ic officia1s. They can not be candidates in a constituency where they have been in appointment to an office during 18 month before being installed as members of par1iament. Furthermore, in the same constitution of 200 1 (ar.57), additional occupations being forbidden for the member of the parliament are prescribed, as the status could be exp10ited for personal profits. They refer to the owner of personal enterprise, the staff of heavy responsibility for public research or enterprising organizations, or those for radio, te1evision and newspaper being widely spread on all the country.

이소크라테스의 「아레오파고스론」 에 보이는 이상적 정부형태

최자영 경북사학회 1998 복현사림 Vol.21 No.1

두가지 그릇된 자유와 민중을 위한 정치 : 이소크라테스에 보이는 민중과 과두파의 방종에 관하여

최자영 역사교육학회 1999 역사교육논집 Vol.23·24 No.-

컴퓨터 직조를 이용한 직물소재의 표현 연구 : 식물의 질감표현을 중심으로

최자영 덕성여자대학교 대학원 2009 덕성여자대학교 대학원 논문집 Vol.11 No.-

The nature is the most friendly being to us and the energy to sustain human lives. Growing with the nature, we may observe the formative beauty of the shapes and colors of various kinds of plants which are nature’s creation. Art is a medium opening the world of reality and imagination, thus it has a characteristic tendency to attribute new meanings to objects or some forms and make transformed symbols for expression. Therefore, I shall observe the formative beauty of shapes and colors of plants and express their aesthetic values through process of subjective analysis. In order to express my sensibility and the formative beauty of plants in fabric, I observed formative characteristics of plants and reconstituted through drawing process, through which I produced a pattern expression and design, appropriate for computer weaving. The loom to be used in the study is a computer-interface loom with 16 shafts and 24 shafts, and using two-back beam fixed on the rear of the loom, two warps with different characteristics were used to express a more three-dimensional and interesting feeling. For computer weaving program, PWSW (Patternland Weave Simulator for Windows) and WPO (Weave Point) are to be used, and in order to induce various changes of fabric organization, straight draw, matlasse draw, and block draw are to be used for threading. Through this study, the method and process for design inspiration are to be explained, and the method for inferring the characteristic parts through the selection process and drawing process of motive to be utilized when weaving with computer loom is to be explained, and by using threads of various materials, various cases of experimental samples according to material choice is to be suggested. In order to design various fabrics, the understanding of unique personal motives distinguished based on the systematic work plan of fabric design would be essential, and the appropriate use of computer loom is expected.

플라톤과 아리스토텔레스와 자연과학과 사회제도

최자영 대구사학회 2000 대구사학 Vol.61 No.1

Plato defined the world as consisting of two distinct realms : Idea and phenomena. The Idea is the world of perfect truth and phenomena are imperfect replications of Idea. Aristotle, however, refused the separate existence of Idea, making the material world observed by senses the basis of his natural science. In this paper, I will compare the two philosophers only in regard to the world of phenomena or material, without concern for the world of Idea. They have different opinions of the material world. Plato's world of phenomena is the beat replication of Idea, these two not contradicting each other. And all phenomena, although different in kind and hierarchy, advance in harmony toward the Idea. But Aristotle regarded the primary characteristic of nature as dualistic. The four basic elements consist of one each of the pairs of opposites, coldfiot, dry-wet, and also form contrasts between purity and uncleanlineas, nobility and depravity, etc. Furthermore, the difference between the two philosophers is applicable to their concepts of social systems. Plato idealized the Republic where the division of function and harmony through cooperation among various social classes is realized. The important criterion whereby he judges the level of wisdom, courage, discipline and justice is the harmony within the community. The degree of social vice in contradiction to the merits of a community is not a matter of any social class, but is related to the principles upheld by the community. According to Aristotle, however, a society can be best understood by the subjugation relation between the ruler and the ruled, and a society is premised upon the difference in external material conditions and internal spiritual values. Examples of such power relation are the dualities of men and women, free men and slaves, the ruler and the ruled. The basic elements in the evaluation of Aristotle are wealth, family, power, etc. We can see the difference between the two philosophers in their opinions about the possession of political power and wealth, as well as various kinds of virtue such as justice, goodness, discipline, happiness and friendship. In summary, the Idea Plato strives to approach is the world which all of us should advance toward. The phenomena of nature and society are the places where harmony aloud be realized. And the mindful community advances to absolute values through education. Aristotle, on the other hand, defined both nature and society as consisting of opposite elements. He is a conservative who believes in the inevitability of inequality of power and wealth among the social classes, rather than an idealist who makes efforts to overcome inequalities.

페미니스트 과학의 새로운 객관성 : 수평관계의 무위(無爲)의 전망 For the Prospect of Communion in Equality and Human Inactivity

최자영 대구사학회 2003 대구사학 Vol.73 No.-

Modem European science is based on rationality, neutrality and objectivity of knowledge. From the end of the 1970’s and the beginning of the 1980’s, however, various theories of feminist science are an effort to revise and supplement the modern science, which has come to be regarded as androcentric. Then, in the middle of the 1980’s, people began to doubt the validity of gender as well as the dualism of sex and gender. Rejecting the dualism of nature and culture, or that of sex and gender, they came to emphasize gender as the cognitive subject of social experience, making much of various situations of women according to races, social classes, etc. The oppressed women has much more cognitive priviledge in comparision to men, to see the world objectively and to revise the distorted androcentric culture. S. Harding suggests a common solidarity of women as ‘the oppressed’. Being placed in different situations, she says, women nevertheless could find common politics, owing to gender division of labour which brings undue pressure upon them. And objectivity does not refer to the neutrality of modem science, but the ethical and political engagement for liberation. Thus, the concept of objectivity is tranferred from epetemology to practical ethics. On the other hand, Harding insists that the feminine principle should not supersede that of the masculine, but correct and supplement the distortion of it. I agree with Harding’s suggestion of objectivity to benefit practical morality. However, being different from Harding’s view, I beleive, the feminine principle has to substitute the masculine one, as the domination of the latter does not get along with female reciprocity. Furthermore, women’s liberation politics to pursue liberation from men could be easily on the line of the same logic of power men follow, paying no attention to any possibility of reflexion or modification to existing practices. It easily falls to the relativism of value without any point of reference. Thus, the alternative of the logic of power, I think, must be mutual communion of so called feminine feature. The important point is a difference of principles, and not of definite cognitive subjects, such as women and men, as there can be no such identity. Furthermore, the communion should be extended to the relations between human and nature, which offers a criterion to women’s liberation politics. Nature does not refer to an essence, but to an object of human practice. There are two facets : the historical and concrete situations of culture on the one hand, and the objective and tans-historical value of nature on the other. The principles of communion in equality apply to the human relation, and the logic of nature imparts an objective standard to those principles. Violating the logic of nature leads to self-arrogance, and the destruction of nature and alienation of humanity. The difference of opinion between E.F. Keller and B. McClintock on the issue of gender proves, I think, how the objectivity of science and the feminist science come in contact with each other. ‘The feeling for the organism’ with which McClintock supports the objectivity of science and the feminist science Keller tried to infer from it can be replaced to a nature not influenced by human power, that is, to the nature of human inactivity. Incidentally, women’s proper characteristics again get significance. It is more reasonable than the liberal or radical feminism in that it attaches importance to the feminine values of reciprocity which refers to denial of human power. and not to the struggle for equality between men and women. The new feminism makes the feminine values as a more comprehensive and reasonable objectivity not confront but apply to the masculine ones, extending not only to men but to science. Then, the communion in equality between humankind themselves, as well as between nature and humankind, comes to be. The communion in equality refers anyway not just to protection, affection and mothering, but also to jealousy, discord, trouble and conflict.

고대 아테네 정당방위·합법적 살인사건 재판 : 델피니온에 대한 일고(一考) A Review for the Delphinion

최자영 대구사학회 2004 대구사학 Vol.76 No.-

It had been said that just/lawful homicide was assigned to the Delphinion court in Ancient Athens. That is, the Delphinion judged cases in which the litigants in dispute accepted that a homicide be just/lawful. D. MacDowell, however, suggested that the Delphinion decided the case in which the two opposite parties did not agree to legitimacy of a homicide, and a court was assigned on the basis of the defendant's claim. Then, according to him, the concept of illegitimacy refers to both voluntary and involuntary homicides. In my opinion, however, there were at least three different kinds of just homicide, each of which was assigned to a different court from the other. The first was related to premeditated, but allegedly just homicides for revenge. Then, the Areopagos judged whether a homicide for revenge be just or not. The second referred to involuntary/inevitable/just homicides such as for self-protection, which used to be assigned to the Palladion. The third concerned involuntary/lawful homicides, of which the Dephinion was in charge. Legitimacy was based on written laws specifying some circumstances of homicide which were to be recognized as just. It was closely connected with homicide by instantaneous reaction, even if the offender had intention of killing or injuring the other at the moment. Legitimacy does not apply, if a homicide was under strong suspicion of premeditation. I suppose that the Delphinion judged the case which seemed in high probability unpremeditated. Then, the lawful homicides judged in the Delphinion could be divided into two sorts. The first was that both of litigants agreed to legitimacy, and the second, they did not. In the latter, even if the plaintiff disputed legitimacy of a homicide, the basileus for the moment accepted high probability of legitimacy and the court was to decide whether a homicide be lawful or not, and whether the killer be culpable or not, which was a criminal trial. In the former, however, the court was held for compensation as well as purification, which were rather civil affairs. In addition, the MacDowell's view that the court was assigned on the basis of defendant's claims does not look to be sound. Even if defendant insisted legitimacy of his action, the decision of basileus as well as the claims of plaintiff sometimes told much on assigning court for a homicide. When the basileus supported the plaintiff insisting that a homicide be premeditated, the case used to be submitted to the Areopagos, not the Delphinion.

16-17세기 초 콘스탄티노플을 둘러싼정치, 종교 집단들의 갈등 -예수회를 중심으로

최자영 명지대학교(서울캠퍼스) 인문과학연구소 2015 인문과학연구논총 Vol.36 No.1

The missionary work of the Company of Jesuits towards the Eastern Mediterraneancould not be defined as a pure love of mankind and a self-sacrificing spirit exclusivelyfrom the point of religion. They accommodated themselves more or less to worldly powers, being subsidized economically by Roman Popes and French kings. Thesituations are proved from the fact that the feuds between the Jesuits and the Venetians,and between the Catholics of the Vatican, French and the Company of Jesuits on the onehand, and the Protestants of England and Holland on the other, were due for the mostpart to the conflict for usurping worldly initiatives, exploiting military power. The foundation of the Company of Jesuits and its succeeding transition reflect theenvironments of contemporary European society after the 16th century. Created as a sonof the age, the Jesuits as the ‘Societas (Company),’ which referred to the designation ofmilitary union, stood in the vanguard of militaristic missionary work for in interest ofthe Catholics of Western Europe, instead of striving for the peace of genuine spirit ofChristianity. And, practising absolutely ‘obedience like a corpse’, the private liberty offaith which had been principally endorsed by the creed resulted in missing. Furthermore,they tended to ignore diversity and enforce unilaterally their own religious belief notonly to themselves but to others. The missionary work of the Jesuits, while it persisted tenaciously in the hardships ofthe 16th and 17th centuries, declined in the 18th century. The Vatican and the Frenchkings themselves who supported the Jesuits were not much interested in them. In 1762after the death of Louis XIV (1638-1715), the French congress prohibited the Companyof Jesuits. In succession, in July 21, 1773, Roman Pope Clemence XIV interdicted theJesuits by issuing the circular, 'Dominus ac Redemptor'. On the other hand, theOrthodox Church also restricted generally the activities of Latin priests. The decline of the Jesuits was, it can be said, mostly due to the transition of thepolitical and military structure of European countries. Pushing ahead propaganda, thecatholic church as well as each sect of monks, even if seeking after hegemony, stillfollowed the traditional decentralization in the structure of power. Especially the Jesuitsamong them had a more strong tendency of cohesion, and were more closely related tothe political and military power of worldly interest. On the other hand, not only the merchants of Venice but the Protestants of Hollandand England advanced to the Eastern Mediterranean in the phase of dispersed,decentralized system of power, and did not have yet any unified political power ororganized military which could embody intensive aggression. However, with the advance of modern state based on the more or less centralized political and organizedmilitary power, the independent operations of various medieval religious group, cities,and the merchants gradually came to an end. Accordingly the Company of Jesuits alsodeclined to lose its independent initiatives.