Unraveling the energetics of core-shell and alloy nanoclusters using machine learned moment tensor potentials

( Hung ),이상욱 한국공업화학회 2023 한국공업화학회 연구논문 초록집 Vol.2023 No.0

EEG signal to Image Transformation for Emotion Recognition

Hung,Aran Oh(오아란),Soo-Hyung Kim(김수형) 한국정보과학회 2021 한국정보과학회 학술발표논문집 Vol.2021 No.6

Understanding Taiwanese Adolescents’ English Learning Selves through Parental Expectations

Hung–Tzu Huang 아시아영어교육학회 2017 The Journal of Asia TEFL Vol.14 No.2

This paper explores the interplay of Taiwanese adolescent English learners’ motivational selves and their parents’ expectations, with a special focus the identified perceptions of both teenage leaners and their parents towards English learning as a duty and obligation. Using the L2 Motivational Self System (L2MSS, Dörnyei, 2009), the qualitative study foregrounds the cultural and relational aspects of the self system in understanding language learning motivation. Results from semi-structured interviews suggest that parental expectations of children’s English learning exhibit a duality characterized by the hope that their children will become successful members of the globalized world and a belief that English learning is a basic responsibility for their children. Adolescent language learners’ and their parents’ actual selves, including their identification with societal roles and social obligations, mediate between parents’ investments in their children’s English education and teenage learners’ perceived obligations to meet parental expectations. The paper concludes by suggesting further research on parental expectations and the development of global selves, and on the synergized effect of language learners’ actual selves and future self-guides in motivating language learning.

「벨트라피오의 저자」에 나타난 삶과 예술

조흥근 ( Hung Kuhn Cho ) 21세기영어영문학회 2004 영어영문학21 Vol.17 No.2

Life and Art in “The Author of Beltraffio” Cho, Hung-Kuhn(Sunchon National University) An attempt is made in this paper to analyse Henry James's critique of aestheticism in “The Author of Beltraffio”(1884) in relation to his “The Art of Fiction”(1884) published two months later in the same year. Both works have been misunderstood by some critics as the writings supporting the theory of aestheticism. But James had a determined attitude against aestheticism almost throughout his life. Although James was influenced in his search for form and style by his contemporary French realists as is shown in “The Art of Fiction” and “The Author of Beltraffio,” he criticised them for their lack of serious interest in life itself. Of course it cannot be denied that James shows in these writings a certain extent of sympathy with their arduous endeavours to achieve the art of novel, but his sympathy is at an end at this very point. Mark Ambient in “The Author of Beltraffio” has been misunderstood by many critics as an aesthete, but he is evidenced as a genuine Jamesian artist in this paper. An obsessive aestheticism can be found in the narrator of this work because art precedes life in his ‘art for art' point of view. He shows almost always a Wildean attitude to life and art that can be expressed as a sentence “Life imitates art.” His cold aesthetic stance unintentionally causes the horrible death of an innocent child Dolcino. His cold world of aestheticism lacks genuine feelings and sympathy for other people, and thus destroys life itself. This is the core of the Jamesian critique of aestheticism in his writings on French realists.

CHO, Hung-guk

조흥국 漢陽大學校 民族學硏究所 1993 民族과文化 Vol.1 No.-

이 논문은 17세기 후반 남중국해에서의 태국의 중국 및 일본과의 무역관계를 그 주제로 삼는다. 여기서 17세기 후반을 연구대상으로 둔 것은 이 시기의 3국 무역관계에 대해 여러 일차문헌들, 특히 유럽문헌들로부터의 정보가 있기 때문이다. 그러나 17세기 후반의 태국의 대 중국·일본 무역형태는 다른 시대들에도 적용될 수 있는 것으로서 위치 연구를 통해 3국간의 무역에 관한 일반적인 모습이 획득될 수 있다고 여겨진다. 17세기 태국·중국·일본간의 무역관계는 종종 3각무역(三角貿易)이란 개념으로 이해된다. 즉, 한 태국상선이 중국으로의 항해 중 일본을 방문하거나, 일본을 목적지로 삼은 배가 우선 한 중국의 항구에 들려 무역을 했다. 혹은 거꾸로, 한 중국 항구를 출발한 정크선이 나가사끼를 거쳐 당시 태국의 수도인 아유타야(Ayutthaya)로 갔거나, 혹은 아유타야를 경유하여 나가사끼로 항해하기도 했다. 위의 3국간의 무역관계는 본 논문에서 주로 태국의, 특히 태국정부의 입장에서 고찰된다. 그 이유는 중국측의 경우 그 정부차원의 대 태국 및 일본 무역에 대한 관심이 분명히 파악되지 않으며, 일본의 경우는 심지어 당시 대 중국 및 태국 무역을 자체적으로 행하지 않았고 태국의 대 일본무역을 오직 비공식적으로 허락하고 있었기 때문이다. 그 반면, 위의 3각무역에서 타이정부가 대 중국·일본 무역을 얼마나 중시하고 열성적으로 추진했던가가 뚜렷이 나타난다. 본 논문은 두 부분으로 나뉘어, 해국의 중국 및 일본과의 무역관계가 독립적으로 논의된다. 이러한 개별적인 연구를 통해 당시 타이정부가 이들 두 동아시아 국가들과의 무역에 대해 갖고 있던 자세를 더욱 분명하게 이해할 수 있다고 여겨진다.

宗敎的 眞理의 哲學的 批判

소흥렬 이화여자대학교 한국문화연구원 1994 韓國文化硏究院 論叢 Vol.64 No.1

Truth in religion is to be accepted by faith. Acceptance of truth by faith is almost a requirement. It is a forced option. But this kind of truth by faith raises some philosophical problems. Philosophy may ask about the nature of truth in religion. It may also ask about the epistemic nature of belief that is the foundation of religious commitment. Religion by itself does not raise epistemic questions regarding the faith. The question of belief in religion is not like the epistemic question raised in philosophy. Religious faith is required for the salvation of soul. Salvation is the objective. Faith is the initial condition. You believe in order to know the truth, the knowing the truth will lead you to salvation, that is the freedom of your soul. This is a kind of consequentialism, a sort of pragmatism. Philosophy, however, cannot settle with this kind of pragmatic truth. Whereas religion asks us to accept by faith its ontological presupposition, philosophy raises ontological issues regarding the very presuppositions. The ontological issue that seems important for us to raise with regard to the dominant religious of our society and history is the problem of historicism and naturalism, Buddhism and Taoism, as well as Confucianism, are naturalistic, while Christianity represents transcendentalism and historicism. Naturalism of course is a type of immanentism. And naturalism of Buddhism and Taoism is understood to be ahistorical, that is to say, without an idea of history. Philosophically speaking, that is a problem situation. It is a state of ontological conflict or contradiction which demands a philosophical endeavor for a synthesis of the contradictories or contraries. It is not an attempt to unify the religions, which is an impossible task because of the different cultural settings that those religions carry with them. But the ontological presuppositions of these religions could be reexamined and synthesized, if possible. And such an ontological synthesis is important for the cultural identity of our time and society, and for the role of religion to enhance this cultural objective.

哲學的 마음

蘇興烈 이화여자대학교 철학과 1978 마음 : 哲學論集 Vol.- No.1

人間의 合理性

蘇興烈 연세대학교 대학원 1971 延世論叢 Vol.8 No.1

When we say that man is a rational animal, we mean to distinguish man from brute animal. And we pride ourselves being a rational animal and have never suspected our superiority among all creatures in this respect. But now we have the computer, a creature of man, and some think that it can think better and more rationally than its master, man. But what do they mean when they say that the computer can think more rationally than human beings? What do we mean by rational thinking anyway? What is the nature of human rationality? Certainly we do not always think or act rationally. Sometimes we choose deliberately to act irrationally, and sometimes we judge something rational, only to discover later how unsound our judgment has been. Furthermore, when we are faced with an uncomfortable situation forced upon us by logic or counter evidences we tend to rationalize our mistakes instead of correcting them. Human rationality seems to have two distinctive functions: reasoning and rational judgment. The one is our ability to judge things rational or irrational. The other is our ability to infer, to deduce, or to imply logically. Man's judgment as to rational and irrational often brings about controversies. But the rules of reasoning are universal. Though individuals do make mistakes in reasoning, there seems to be only one and the same set of rules for reasoning, which every one ought to follow if he is to reason cor-rectly. But when we come to the problem of judging things rational or irrational controversies seem inevitable. But is it really inevitable? Reasoning, according to Peirce, is a means that enables us to get better knowledge of the real world. It is a tool for us to use to get better acquainted with the strange world in which we live, act and have our being. But if by reasoning we mean deductive reasoning only, our reasoning cannot bring us the satisfactory result, for deductive reasoning can only give us logically possible hypothetical worlds. It can give us various logical models of the world. And it is up to us to choose among the models and test it to see whether it fits to the structure of the real world. This process of choosing and testing involves, what Peirce calls, abduction and induction. When human reasoning is understood to include abduction and induction, as well as deduction, the most extensive application of it is found in the method of scientific inquiry, which, in turn, has been proved to be most efficient in revealing the secrets of nature and making them comprehensible to us. Science, indeed, is the pride of human rationality. Whence, then, did man's rational power come from? As for the origin of such a power we are not certain. But we all know that somehow man's intelligence becomes matured very early in are as he grows up physically. Piaget, however, tells us that a child's intellectual development passes through several qualitatively different stapes of thinking ability. For example, he uses a new expression "transduction" to describe a typical pattern of thinking in a certain stage of a child's mental development, which is quite different from either deduction or induction. But, then, the question is whether or not there is any inherent limit to a man's intellectual maturity. And various indications seem to suggest that there is no such inherent limit to man's thinking ability. Just as individuals grow up intellectually through different stages of development, so it seems that mankind as a whole becomes more rational through the continuing process of intellectual evloution. For instance, Russell thinks that even man's deductive reasoning, which is the most certain and universal form of thinking, is a late product of such an envolutionary development, for it was a Greek innovation. And for us who live in a scientific age, it seems quite apparent that ever since scientific thinking became effective in man's life, it became also the major influence for man's rational growth. As science extends the scope of human knowledge, it does, too, help man to broaden his capacity to think rationally. In other words, the radius of man's understanding and concern is becoming ever greater, as man acquires more of scientific knowledge. Now, we believe that the greater the radius of man's rationality becomes, the less chance will there be for controversies over rational and irrational, for the cause of such a controversy lies in the difference in man's understanding and concern for the reality. Thus, we can reasonably hope that when all men become sufficiently rational, that is, their radii of rationality become great enough, most of the controversies regarding rational and irrational will be resolved through rational ways, provided that all men are willing to think rationally without rationalizing, and without becoming stubborn about their beliefs. And we think our hope could be reasonable because, after all, man is a rational animal, which means not only that man is born with the capacity for a rational mind, but also that man is a creature that is becoming ever more rational, and so it is right and fitting that he tries to become more rational in his thinking and acting.

系統分類學에 있어서 形質評價方法

고흥선 全北大學校 生物學硏究所 1981 生物學硏究年報 Vol.2 No.-

Recently, the wide use of computers, the refiniment of methods for chromosomal analyses, and new techniques for electrophoretic studies have enabled systematists to interpret evolution through different lines of research, i. e., phenetic, chromosomal, and molecular. Computer applicat'ons are closely related to the methods of 'numerical taxonomy, and the basic tenets of 'numerical taxonomy' are; (1) acceptance of equal weightings for each character; and (2) use of resemblance rather than key characters to compare taxa (Sneath and Sokal, 1962).

Card機에서의 hook纖維의 形成과 실의 品質에 미치는 影響

柳興根 건국대학교 1979 學術誌 Vol.23 No.2

In order to investigate formation of fiber hook ends at the carding process, CRC and Tandem Card were compared with conventional card. In this study we applied Tracer Fiber Technique in which 2% fluoresscent dyestuff dyed cotton fibers were mixed in laps befor card processing. Results abtained from the study are following: (1)The ratio of trailing and leading hook formation was almost same in CRC, Tandem and conventional card. In CRC and Tandem Card there were less leading hook formation Compared with conventional card machine. Generally, Number of trailing hooks were predominent over in all hooks. (2)The mechanism and type of card are not influential factor on the ratio of trailing and leading hook formation. (3)Most hooked ends were formed when fibers are leaded from cylinder to doffer, the last carding part of the machine. (4)The number of carding and stripping action would not influense on the tendency of hook formation. (5)It was abserved that more even and fine yarn was obtained when slivers were processed three passage in drawing process, so that majority of hooks are in state of trailing at ring spinning process.