헬스케어 로봇으로의 응용을 위한 음색기반의 감정인식 알고리즘 구현

공정식,권오상,이응혁,Kong, Jung-Shik,Kwon, Oh-Sang,Lee, Eung-Hyuk 한국전기전자학회 2009 전기전자학회논문지 Vol.13 No.4

음성신호는 화자에 대한 고유한 정보와 주변의 음향환경에 대한 정보는 물론 감정과 피로도 등 다양한 정보가 포함되어 있다. 이에 음성신호를 이용한 연구분야에서 감정 상태를 파악하기 위한 연구가 지속되어 왔다. 이에 본 논문에서는 화자의 감정을 인식하기 위해 ETSI의 3GPP2 표준코덱인 Selectable Mode Vocoder(SMV)를 분석한다. 이를 기반으로 감정 인식에 효과적인 특징들을 제안한다. 이후 선정된 특징 벡터를 이용하여 Gaussian Mixture Model(GMM) 기반의 감정 인식 알고리즘을 개발하고 Mixture component 개수를 변화시키면서 성능을 검증한다. This paper deals with feeling recognition from people's voice to fine feature vectors. Voice signals include the people's own information and but also people's feelings and fatigues. So, many researches are being progressed to fine the feelings from people's voice. In this paper, We analysis Selectable Mode Vocoder(SMV) that is one of the standard 3GPP2 codecs of ETSI. From the analyzed result, we propose voices features for recognizing feelings. And then, feeling recognition algorithm based on gaussian mixture model(GMM) is proposed. It uses feature vectors is suggested. We verify the performance of this algorithm from changing the mixture component.

빠스깔의『빵세』에 나타난 신 이해

신문궤(Moon-Gue Shin) 영남신학대학교 2019 신학과 목회 Vol.52 No.-

Blaise Pascal’s Pensées is a book on Christian apologetics. In other words, this Pensées is bundles written for the purpose of conveying the Christian truth to the unbelievers in the wave of human-centered thoughts. The structure of Pensées as Christian apologetics consists of two axes: the axis of anthropology and the axis of theology. The former explores the misery of man without God and the latter emphasizes the happiness of man with God. In other words, Pensées as Christian apologetics begins with anthropological reflections, on the one hand, it points to theological reflections. The existence of God developed in the form of this Pensées of Pascal is just Deus absconditus: the hidden God. Such as God does not mean the absence of God or the cover-up of God. At the same time, the hidden God means Deus revelatus: the revealed God. Therefore the God of Pascal is the paradoxical God: God who is hiding means just the revealed God through the cross of Jesus Christ. In this Christian apologetics, the question of God’s recognition is after all the question of Deus absconditus. For Pascal, Christianity which does not speak of the hidden God cannot be true Christianity. Therefore, Pascal deals with critically the recognition of God by the natural reason in Pensées and rejects thoroughly the natural theology accepting analogia entis. Christianity as the true religion pursued by Pascal is not Christianity of reason, but Christianity of feeling. Therefore, for us to recognize God, it is only possible when we move toward the order of feeling as an order of love, not the order of the body and the order of the mind. The order of feeling is only a point which can meet Jesus Christ and moves on to God. Not only that, but such a the order can produce Christian faith as a lighted order of the truth of God. In other words, the order of feeling is a channel for making God recognizable. Therefore, Christianity pursued by Pascal in Pensées is the true religion of feeling. The purpose of this study is to explore the understanding of God in Pensées of Pascal. Consequently, this study develops the recognition of God by Jesus Christ, Holy Bible, faith and feeling, not by reason of nature.

송 대 신유학의 수양론 속에 내재된 불교적 요소에 대한 심층적 분석 - 불교의 눈으로 -

김수청 동아시아불교문화학회 2015 동아시아불교문화 Vol.0 No.21

This paper is an analysis by tracing the Buddhist elements inherent in the Neo-Confucian cultivation theory. First, we study how to complete execution of Zen Buddhism and Neo-Confucian cultivation way.Seon study is a simple and easy to perform a topic he did not turn only sitting meditation.Seon study will attempt to penetrate movement and stillness. Neo-Confucian cultivation Theory has received a lot of influence from Buddhist meditation. Chutuni insisted the sitting meditation.theory and Non-desire theory. This paper has reviewed Chang Tsai'theory of the changes in physical quality theory, Ch'eng Ho'sitting meditation.theory, theory of making it always awake and alert and Chu Hsi'the state of pre-aroused feelings-the state of aroused feelings. This paper has noted consistently on cultivation Theory of the state of pre-aroused feeling and the state of aroused feelings. Is there a difference of the Neo-Confucian cultivation and Execution of Zen Buddhism?And that it was a 'recognition nature' of Zen pay attention to what the relationship. This paper has reviewed Concentrically whether propositions have been presented in a cultivation theory Either claims among state of pre-aroused feelings and the state of aroused feelings, or both. Neo-Confucian cultivation Theory has hard work to consolidate state of pre-aroused feelings and the state of aroused feelings. Authors think that Execution of Zen Buddhism focuses in state of pre-aroused feelings Much more. But Execution of Zen Buddhism wanted to meet state of activity and state of tranquility. 이 글은 신유학의 수양론 속에 내재해 있는 불교적 수행요소들을 추적하여 분석한 것이다. 먼저 선불교의 수행방법과 신유학의 수양방법을 대조 검토했다. 선불교의 화두 수행은 간단하고 쉬우면서도 좌선에만 치우쳐 있지 않았다. 간화선은 동정을 관통하려고 한다. 신유학의 수양론 형성은 불교의 좌선 수행법에서 많은 영향을 받았다. 주돈이는 주정설과 무욕설을 주장했고, 장재는 변화기질설, 정호는 정좌법, 사량좌는 심상성성법, 주희는 미발심과 이발심에 차례로 집중하였다. 이 논문이 시종일관 주목했던 점은 미발심과 이발심에 대한 수양방법이 신유학과 선불교에서는 어떻게 다른가 하는 것이었다. 그리고 그것이 선종의 ‘견성’과는 어떤 관계인지를 주목했다. 이 글은 수양이론으로 제시되었던 명제들이 미발․이발 가운데 어느 한쪽만을 대상으로 주장된 것인지, 아니면 미발․이발을 동시에 충족시켜주는 주장인지에 집중하여 검토해 보았다. 신유학의 수양법이 미발과 이발, 정과 동을 관통하려고 노력했으면서도 선 수행의 견성성불과 같은 미발의 본체체인에 더 집중하고 있지 않나 하는 것이 논자의 주장이다. 한 걸음 더 나아가 신유학의 수양법이 미발과 이발을 관통하는 경공부로 귀결된다하더라도 선불교의 간화선 역시 동정을 동시에 충족시키고자 했던 수행법이라는 점이다. 따라서 결론은 신유학 수양론의 집대성자인 주희의 선불교 수행론에 대한 비판도 역시 한계를 보인다는 점이다.

연극치료의 감정 인식 사례 연구

박미리 ( Park Mi-ri ) 한국문학치료학회 2012 문학치료연구 Vol.25 No.-

이 논문의 목적은 연극치료에서 감정 중심의 작업이 왜 이루어져야 하는지 그리고 어떻게 진행되어야 하는지 사례를 통해 살펴보고자 하는 것이다. 이를 위해 먼저 치유에 있어 감정의 중요함은 모든 영역에서 강조되는 부분임을, 그리고 특히 몸을 중심으로 하는 연극치료에서는 행동 대신 감정과 정서 중심으로 접근할 때 진단과 실제 작업 양 면에서 훨씬 수월하게 진행 될 수 있다는 장점이 있음을 알아보았다. 그리고 청소년 대상의 두 사례들을 중심으로, 그들의 공통되는 특성이 지극히 한정된 역할과 무감각, 타인에 대한 이해 부족임을 살펴보고 따라서 감정 인식을 주요 목표로 실제 연극치료 작업이 어떻게 진행되는지 검토하였다. 우선 몸을 통해 감각과 감성 그리고 감정을 느끼도록 하는 체현 작업이 선행되어야 하며, 역할과 투사 작업이 그 뒤를 이어 진행되는 것이 효과적임을 살펴보았다. 극 활동으로는 누구나 아는 이야기를 소재로 그들에게 친숙한 분노 감정부터 경험하는 것이 자발성과 신뢰 형성에 도움이 된다는 것을 알았다. 참여자들이 집단 안에서 어느 정도 서로 친해지고 편안함을 느끼게 되면 이어서 즉흥극과 자신의 이야기를 극화하는 작업을 경험하는 것이 바람직하며, 이 모든 과정을 거치는 가운데 감정이입과 거리두기를 경험함으로써 자신의 문제를 직면하고 감정을 인식하게 된다는 것을 알 수 있었다. 또한 연극치료 과정 속에서 슬픔은 분노와 더불어 초기 단계에서 경험되는 것이 훨씬 더 효과적임을 살펴보았다. 왜냐하면 두 감정의 표현이 다른 것에 비해 보다 분명하며 따라서 이를 통해 환자가 비교적 쉽게 문제를 인식할 수 있기 때문이었다. 그리고 슬픔은 신체적 이완을 수반하기 때문에 분노보다 더 용이하게 접근할 수 있었는데, 그 이유는 미처 의식하지 못했던 자신의 슬픔을 느끼고 인식할 때 경직과 저항은 무장 해제되기 수월하기 때문이었다. By looking at actual cases, this study aims to explain why emotion-centered work has to be done and how it has to be processed in dramatherapy. The importance of emotion has to be emphasized in every aspect of therapy. Especially in dramatherapy, because it involves body movements, feeling and emotion should be focused rather than behavior. This simplifies the process of both diagnosis and actual work. In two cases targeting juveniles, several common characteristics could be found: carrying out extremely limited roles, and being senseless and ignorant to others. Thus, with the recognition of emotion as the main purpose, this study thoroughly examines the actual process of dramatherapy. It is more effective if embodiment process takes place before role-playing and reflection processes come afterwards. During the embodiment process, the participant is asked to feel sense, sensibility, and emotion through his/her own body. During the drama activity, participants can develop independence and trust more easily if the plot is based on a familiar story, and if they are guided to experience anger, a familiar feeling for them. After the participants become closer to each other and more relaxed, it is desirable for them to improvise plays and to dramatize their own stories. Through this whole process, they can experience empathy and distancing, so that they can face their issues and recognize their feelings. Also, sadness is much better to be experienced at an early stage along with anger. Since the expression of these two feelings are much clearer compared to other feelings, the participants can easily recognize their problems. Sorrow is easier to be approached than anger, because it involves relaxation of body. When people feel and recognize sorrow which they didn`t realize before, they tend to let go of their rigidity and opposition.

관계욕구론

황정연 ( Hwang Jungyun ) 한국정신분석심리상담학회 2022 정신분석심리상담(구 정신역동치료) Vol.8 No.-

상담사례를 통해 보면 인간은 대물림되는 갈등과 다툼 속에 승자와 패자 모두 상처와 불 충족의 욕구를 가지고 살아간다. 그래서 인간은 욕구 적으로 위로와 인정을 받고 싶어 한다. 따라서 본 연구에서는 관계욕구를 목적욕구로, 위로욕구와 인정욕구를 목적욕구에 속한 특성욕구로 보고 그 기원을 의식체계를 통해 정립한다. 그리고 발생원인은 심리체계를 통해 정립한다. 나아가 관계욕구의 원인과 속성을 설명하고 이에 반하는 이면심리의 원인과 속성을 설명한다. 정리해보면 관계욕구의 발생원인은 무의식에 있는 근원불안에 의해 나타나고, 이면심리의 발생원인은 무의식에 잠식되어 있는 열등의식에 의해 나타난다. 근원불안은 순기능적인 관계 활동의 속성을 가지고 있지만 열등의식은 관계욕구에 반하는 역기능적인 저항활동을 한다. 갈등이 다툼이 되는 인간들의 논리는 반쪽논리이다. 이유는 인간은 근원에서 오는 편견과 선입견의 속성을 가지고 있기 때문이다. 따라서 본 이론은 이러한 속성을 성찰하게 하고 개인, 집단, 국가 간의 다툼을 예방하는 효과를 기대한다. A look into counseling cases shows that people suffer conflicts and disputes that are passed down from generation to generation and that both victors and losers live with wounds and unmet needs. This is why human beings have needs for consolation and recognition. This study thus sees related needs as goal needs and needs for consolation and recognition as characteristic needs under goal needs to establish their origins through a consciousness system and their causes through a psychology system. Furthermore, the study explains the causes and attributes of relatedness needs and those of reverse psychology that go against them. In summary, relatedness needs stem from source anxiety in unconsciousness, and reverse psychology stems from a sense of inferiority encroaching on unconsciousness. Whereas source anxiety has an attribute of functional relational activities, a sense of inferiority engages in dysfunctional resistance activities against relatedness needs. Half logic works in the escalation from human conflicts to human disputes since human beings have the attributes of prejudices and stereotypes coming from the source. This theory helps people reflect on these attributes and prevents disputes among individuals, groups, and nations.

芝峯 李수光의 樂府詩 考察 : 「樂府新聲」소재 악부시를 중심으로 Focused on Akbu peoms in Akbusinseong

김원준 한국어문학회 2005 語文學 Vol.0 No.87

Zibong's Akbu poems in Akbusinseong[樂府新聲] by Cha Cheon-ro are inquired, by dividing Zibong's consciousness and esthetic sense in them into four phases; woman's feelings of longing and reproach, hardships in the surroundings of people's lives, a realistic recognition in the border fortress, a manifesta- tion of introspection. In woman's feelings of longing and reproach, the heart of longing and reproach located deeply in one's mind is exquisitely put into forward by a voice of woman poetic speaker with nothing damaged. Although they borrow the form of Gungsa[宮詞] and Yeomjeongche[艶情體], they show the extraordinary poetic taste beyond an overflow of feeling in Mandangpung[晩唐風]. As his Yeomjeongche poems manifest woman's confidential world of feeling naturally in the place of woman poetic character, they correspond to his poetic standpoint of Seongdangpung[盛唐風]. In hardships in the surroundings of people's lives, under the basis of the vivid field situations, a living condition of a poor farm household and the hard time of people exacted into statue labor, are described realistically. However, not just staying on the compassion and sympathy of the people, he suggest what the real way of the ruler is. It can be seen that the result of his compassion for the people is that people are a fundamentalness of a Nation. In a realistic recognition in the border fortress, the charac- teristics of Zibong's Broder poems[邊塞詩] whose subject matter is the border fortress are examined. Although some poets influenced by Tang poetry[唐詩] write the border poems, only to remain in the sphere of an idealistic border, but his poems, beyond that, is about a realistic border based on the acute realistic recognition. This extraordinary aspect of his poems corresponds to his poetic consciousness, that is, a revelation of some thoughts through the real thing breaking from the diagrammatized thoughts caused by the imitation of Tang poetry. In a manifestation of introspection, his poems enable us to get a glimpse of his consciousness. At the way of living in harmony with Nature and seclusion, his free consciousness in late age, and his state of nothing-mindness attained by the awakening of Seeing things from the perspective of thing[以物觀物] could be read. In a poem of mocking at a lazy chicken, the ultimate meaning of self-discipline is expressed into an ironical humor. Zibong develops various consciousnesses through his Akbu poems. He doesn't have a poem of our Korean's good manners and public customs, and follows a Chinese Akbu in its title and content·form. But it can be pointed out that it derives from the influences of Hakdangpung[學唐風], and is still in the universal world of medieval literature. Rather, in that his various consciousness is revealed in Euigoche Akbu[擬古體樂府], and an aesthetic sense of his poems to give us an extraordinary taste is superior to the Akbu poems in his times, the poetic value of Zibong's Akbu poems should be admitted.

<특집논문2> 인도불교의 중국적 변주-반야와 현학, 그리고 유학 : 송 대 신유학의 수양론 속에 내재된 불교적 요소에 대한 심층적 분석 -불교의 눈으로-

김수청 ( Su Cheong Kim ) 동아시아불교문화학회 2015 동아시아불교문화 Vol.0 No.21

이 글은 신유학의 수양론 속에 내재해 있는 불교적 수행요소들을 추적하여 분석한 것이다. 먼저 선불교의 수행방법과 신유학의 수양방법을 대조 검토했다. 선불교의 화두 수행은 간단하고 쉬우면서도 좌선에만 치우쳐 있지 않았다. 간화선은 동정을 관통하려고 한다. 신유학의 수양론 형성은 불교의 좌선 수행법에서 많은 영향을 받았다. 주돈이는 주정설과 무욕설을 주장했고, 장재는 변화기질설, 정호는 정좌법, 사량좌는 심상성성법, 주희는 미발심과 이발심에 차례로 집중하였다. 이 논문이 시종일관 주목했던 점은 미발심과 이발심에 대한 수양방법이 신유학과 선불교에서는 어떻게 다른가 하는 것이었다. 그리고 그것이 선종의 ‘견성’과는 어떤 관계인지를 주목했다. 이 글은 수양이론으로 제시되었던 명제들이 미발.이발 가운데 어느 한쪽만을 대상으로 주장된 것인지, 아니면 미발.이발을 동시에 충족시켜주는 주장인지에 집중하여 검토해 보았다. 신유학의 수양법이 미발과 이발, 정과 동을 관통하려고 노력했으면서도 선 수행의 견성성불과 같은 미발의 본체체인에 더 집중하고 있지 않나 하는 것이 논자의 주장이다. 한 걸음 더 나아가 신유학의 수양법이 미발과 이발을 관통하는 경공부로 귀결된다하더라도 선불교의 간화선 역시 동정을 동시에 충족시키고자 했던 수행법이라는 점이다. 따라서 결론은 신유학 수양론의 집대성자인 주희의 선불교 수행론에 대한 비판도 역시 한계를 보인다는 점이다. This paper is an analysis by tracing the Buddhist elements inherent in the Neo-Confucian cultivation theory. First, we study how to complete execution of Zen Buddhism and Neo-Confucian cultivation way.Seon study is a simple and easy to perform a topic he did not turn only sitting meditation.Seon study will attempt to penetrate movement and stillness. Neo-Confucian cultivation Theory has received a lot of influence from Buddhist meditation. Chutuni insisted the sitting meditation.theory and Non-desire theory. This paper has reviewed Chang Tsai`theory of the changes in physical quality theory, Ch`eng Ho`sitting meditation.theory, theory of making it always awake and alert and Chu Hsi`the state of pre-aroused feelings-the state of aroused feelings. This paper has noted consistently on cultivation Theory of the state of pre-aroused feeling and the state of aroused feelings. Is there a difference of the Neo-Confucian cultivation and Execution of Zen Buddhism? And that it was a ‘recognition nature’ of Zen pay attention to what the relationship. This paper has reviewed Concentrically whether propositions have been presented in a cultivation theory Either claims among state of pre-aroused feelings and the state of aroused feelings, or both. Neo-Confucian cultivation Theory has hard work to consolidate state of pre-aroused feelings and the state of aroused feelings. Authors think that Execution of Zen Buddhism focuses in state of pre-aroused feelings Much more. But Execution of Zen Buddhism wanted to meet state of activity and state of tranquility.

2019년 세계수영선수권대회 개최 주민의 지역애착심과 기대감, 공동체의식의 관계

김인(Kim, In),이지은(Lee, Ji-Eun),김공(Kim, Kong) 한국체육과학회 2014 한국체육과학회지 Vol.23 No.2

This study aims at analyzing a Relationship among Regional Affection, Anticipation, and Community Recognition, centering on 2019 World Swimming Championship. This study leaded to the conclusion as followings. First, as for the relationship between regional affection and anticipation feelings, the dependence on regional affection and the factors of social affinity/solidity had an affirmative anticipation on the development of economy, industry and society, and culture. Second, as for the relationship between regional affection and community recognition, the identity of regional affection and the factors of affinity/solidity had an affirmative influence on sufficiency of community recognition, and the identity of regional affection, dependency, and the factors of social affinity/solidity had an affirmative influence on feelings of solidity, interaction on belonging feelings, and sense affinity. Third, as for anticipation feelings and community recognition, the anticipation feelings on social culture development had an affirmative influence on all of the factors such as sufficiency feelings, solidity feelings, interaction on belonging feelings, and sense affinity.

Affective Response to Feelings of Password Fatigue by Password Change Requirements

박상철 한국경영정보학회 2023 Asia Pacific Journal of Information Systems Vol.33 No.3

While prior work has conducted individuals’ password security behavior, there is a relatively neglect to examine individuals’ affect and feelings of password fatigue in password change context. Therefore, this study explicated individuals’ affective response to the feelings of password fatigue by drawing on several theoretical lens. Survey data collected from 267 users were used to test the model using partial least square analysis. This study found that feelings of password fatigue positively affected the negative password fatigue-induced affect, and also both the feelings of password fatigue and the negative password fatigue-induced affect were negatively related to attitude toward changing passwords, which in turn, leads to the intention to change passwords. Furthermore, this study found that shadow work recognition negatively moderated the relationship between attitude and behavioral intention. This study could offer a new theoretical perspective to understand an individual’s security behavior and provide empirical evidences for practitioners in charge of IT security in organizations.

김종삼 시에 나타난 唯美的 表象과 道德 感情의 有機性 硏究

엄경희 한국어문교육연구회 2014 어문연구(語文硏究) Vol.42 No.2

본고의 초점은 김종삼의 美的 志向에 깔려 있는 感情, 특히 道德 感情에 주목함으로써 시인이 形象化한 아름답고 非現實的인 시적 맥락과 그로부터 환기되는 感情이 다만 시 내부에만 유효한 미적 세계의 건설 이상의 의미를 담고 있음을 밝히고자 한다. 이를 위해 임마누엘 칸트(Immanuel Kant, 1724~1804)의 道德 感情論을 해석의 토대로 삼아 김종삼이 시를 통해 드러낸 감정이 외부 사물(존재)과의 접촉으로부터 야기되는 즉각적이고도 수동적인 감정을 넘어서 어떻게 實踐性을 內包한 道德 感情으로 귀결되는 지 그 근거를 제시하고자 한다. 김종삼에게 道德 感情 즉 ‘尊敬’을 불러일으키는 대상은 아름다움의 세계라 할 수 있다. 시인은 이러한 세계로부터 그 자신이 異邦人, 追放 당한 者, 疏外된 者라는 自覺을 羞恥의 感情을 통해 드러냄으로써 逆으로 그의 道德 感情을 전달한다. 그 感情에는 對象과 義務에 대한 自覺이 내포되어 있다. 이는 김종삼이 시를 통해 드러내고자 했던 現實認識이며 동시에 그의 道德的 面貌라 할 수 있다. Focusing on sentiments, particularly on moral sentiment, which under- lie Jong-Sam Kim's aesthetic tendencies, this discussion tries to illuminate that a beautiful and unreal poetic context which this poet formalizes, and a sentiment which is evoked from that context, contain more meaning than his construction of an aesthetic world valid only for the inside of his poetry. This is, so to speak concretely, to restore a signification of his rec- ognition about reality, which his poetry implies, by showing that senti- ments in his poetic context strongly suggest moral sentiment toward this world. And by making Immanuel Kant's theory of moral sentiment a foun- dation of interpretation, what is to be presented is a reason to explain how sentiments, which he reveals through his poetry, can result in moral sentiment beyond intimate and passive sentiments coming from their contacts with the outer beings. Kant said that one's action is to have a true moral value when it is to be done according not to a sentiment as a tendency but to a duty. A moral principle is “a principle of what never would be really but should be justly,” that is, a principle as what should be. Moral sentiment signifies the sentiment of ‘esteem' for just this principle. This sentiment is the Moralische Gefühl that Kant called. To Jong-Sam Kim, what evokes the ‘esteem' as moral sentiment is to be a world of beauty. To make a beau- tiful world is just moral and a duty that humans must practice. This aesthetic world is, so to speak concretely, a world communicating with the good. This poet communicates his moral sentiment by being aware that he is a stranger, an exile, and an alienated from this world. Defining this moral principle, Kant excluded sentiments as tendencies but admitted that a feeling(sensibility) as an awareness is a motive to force to practice. Pity for the other, and disgust of or disillusion at evil or ugliness, in Jong-Sam Kim's poetry, are to be interpreted as sentiments being more meaningful than those as brief tendencies disappearing as soon as occurring. A reason of this interpretation is that his awareness of sensible objects and duties is contained within sentiments which he reveals. This sentiment as an awareness is to be simultaneously a recognition about reality and a moral aspect that he tries to reveal through his poetry.