Earticle

하늘부모님은 노아의 홍수심판 이후 셈의 후손을 통해서 독생자와 독생녀를 보내는 구원 섭리를 진행하셨다. 하늘부모님의 축복은 셈의 4대손 에벨을 통해서 두 아들에게 똑같이 상속 되었다. 하늘부모님은 에벨의 장자의 후손 가운데 아브라함을 택하여 이스라엘 민족 선민의 시원이 되게 하셨고, 그의 후손을 통해서 독생자 예수 그리스도를 탄생시켰다. 하늘부모님을 탕감이 남아 있는 이스라엘 민족을 통해서는 독생녀를 보낼 수 없었다. 하늘부 모님은 에벨의 차자의 후손을 한반도로 조용히 이동하게 하시고 동이족을 형성하게 하셨다. 동이족 가운데 한씨 왕조를 수립하게 하셔서 한민족 선민과 대한민국의 시원을 이루게 하셨다. 그리고 한씨 왕조의 계보를 이은 후손을 통해서 독생녀 참어머님을 탄생시켰다. 하늘부모님은 신통일세계 안착을 위해서 한민족 선민을 몽골반점동족의 중심축으로 세우셨 다. 한민족 선민은 몽골반점동족을 축복하여 혈족이 되게 하는 책임이 있다. 한민족 선민은 독생녀 참어머님과 하나되어 생각하고 실천하여 신통일한국과 신통일세계 안착을 위해 협조해야 한다.

After Noah's flood judgment, Heavenly Parent carried out the Providence of Salvation by sending His only begotten son and daughter through Shem's descendants. Heavenly Parent's blessing was passed down equally to two sons through Eber, the fourth-generation descendant of Shem. Heavenly Parent chose Abraham among the descendants of Eber's eldest son to become the origin of the chosen people of the Israelites, and through Abraham’s descendants had His only begotten son, Jesus Christ, be born. Heavenly Parent could not send His only begotten daughter through the Israelites who still had indemnity remaining. Heavenly Parent had the descendants of Eber’s second son to quietly migrate to the Korean peninsula and form the Dongyi tribe. Heavenly Parent then had the Han dynasty established among the Dongyi people and establish the origin of the chosen people of the Koreans and Republic of Korea. And through the descendants of the Han dynasty, Heavenly Paren had True Mother, the only daughter, be born. To establish the Heavenly unified world, Heavenly Parent established the chosen people of the Koreans as the central axis of the Mongolian spotted tribe. The chosen people of the Koreans have responsibility of blessing the Mongolians spotted tribe and making them blood relatives. It is time for the chosen people of the Koreans to think and act in unity with True Mother, the only begotten daughter, and fulfill their responsibility for establishing a Heavenly unified Korea and a Heavenly unified world.

최근 급격히 증가하고 있는 금융 사기 거래는 막대한 경제적 손실을 일으키며, 사기를 방지하기 위해 사용되는 데이터는 정상 대비 극도로 적은 이상거래로 인해 효과적인 탐지가 어려운 불균형 데이터 문제가 화두 되고 있다. 본 연구는 이러한 불균형한 데이터특성의 한계를 극복하기 위해 VAE-GAN(Variational Autoencoder–Generative Adversarial Network) 과 Semi-Hard Example Mining(이하 SHEM) 기법을 결합하여, 이상거래 데이터의 품질을 유지하면서 실제로 이상거래이지만 정상 거래로 판단하는 거짓 음성(False Negative, 이하 FN)을 줄이는 모델을 제안한다. 먼저, VAE-GAN을 통해 실제 거래와 유사한 소수 클래스 합성 데이터를 생성하고, Semi-Hard Negative Mining으로 분류기가 헷갈리기 쉬운 사례를 집중적으로 재 생성한다. 이를 신용카드 사기 데이터셋에 적용한 결과, 기존 보간 기반 오버샘플링 기법(SMOTE, Borderline-SMOTE, ADASYN)과 기존 VAE-GAN 증강 대비 Precision, Recall, F1, F2 Score 등 주요 지표가 전반적으로 향상됨을 확인하였다. 본 연구는 금융권 FDS(Fraud Detection System)에서 불균형 데이터 문제를 완화하고 탐지 성능을 극대화하는 데 기여할 것으로 기대한다.

This article begins by suggesting a thematic continuity among A Portrait of the Artist as a Young Man, Ulysses, and Finnegans Wake?a theme of Stephen Dedalus’s difficulty in reconciling the “sordid tide of life” with his search for spiritual beauty. Although literary techniques vary among the three novels, the theme of Stephen’s conflict between unearthliness and earthliness is consistently presented in Joyce’s works. Stephen’s mind is troubled by the irreconcilable opposition between the ideal and the actual and this opposition predicts the Shem-Shaun theme in Finnegans Wake. Focusing on Book III, Chapter 1 of Finnegans Wake this article explores the Shem-Shaun theme. The particular aspects of human nature split between sordidness and beauty are personified by Shem and Shaun. The battle of Shem and Shaun is concerned with a conflict central to the world of Stephen Dedalus and of Joyce himself. While vulgar reality does not seem to please Stephen, Joyce himself did not deny the truth of life but rather accepted life’s inescapable sordidness. In Ulysses Stephen struggles vainly in his dilemma and he seems to realize that he will never be able to escape unpleasant reality of life. In Book III of Finnegans Wake Shaun is depicted more in detail than Shem and his action and voice dominate it. Shaun embodies the earthly aspects of life?that is, the physical and material side of life. In the fable of “The Ondt and the Gracehoper” Shaun-the Ondt blames Shem-the Gracehoper for his immorality and “lowquacity.” In some way Shaun’s harsh castigation against Shem might reflect a sense of guilt of Shem-Joyce. In this sense Shaun is a character who embodies the deeply-sited guilty conscience of Stephen-Shem-Joyce.

20세기 중반부터 시작된 신비주의 분야의 두 이론은 동서양 종교 전통의 해석에 막대한 영향을 끼쳤다. 본 연구는 하시디즘의 창시자 바알 쉠 토브의 예로 신비주의 이론을 비판적으로 검토한다. 바알 쉠 토브는 자아의 실재성을 인정하지 않으며 인간과 신, 성과 속, 세상과 본질 등이 나누어져 있지 않다고 보는 비이원성을 강조한다. 그의 관점에 입각해서 살펴볼 때, 본질주의자 접근은 본질을 규정하는 과정에서 이원적인 구분을 포함한다는 점에서 해석에 오류가 있을 수 있다. 구축주의자 접근은 사회문화적 요소가 구축되어 체험을 이룬다고 보는 점에서 종교 전통의 세계관과 충돌할 수 있다. 두 접근은 모두 서양 근대 학문이라는 바탕 위에서 ‘체험’과 그 ‘해석’을 중요시하고 있다. ‘체험’은 종교학의 형성과 발전에 크게 기여해왔으나, ‘체험’이라는 개념과 범주에 대한 고찰은 그다지 이루어지지 않았다. 본 연구는 바알 쉠 토브를 중심으로 ‘체험’ 개념과 범주를 살펴보며 비이원성을 토대로 하는 해석 가능성을 검토하고자 하였다.

The two approaches to Mysticism have deeply impacted the interpretation of religious traditions, including eastern and western ones. This study critically examines these approaches through the one of Jewish mystical traditions, Hasidism. Baal Shem Tov, the founder of Hasidism, denies the individual self and accentuates Nonduality between human and god, the sacred and the profane, the world and reality etc. In Essentialist approach, there can be a chance to make a mistake in the process of defining and interpreting “Essence” with dual distinction. In Constructivist approach, there can be a chance to contradict with the world view of religious traditions. Both these approaches put emphasis on ‘experience’ and its ‘interpretation’, based on the western philosophical ideas. ‘Experience’ has been one of the most influential concepts of the formation and development in Religious studies. But a mere few consideration has given to the very concept of ‘experience.’ This study examines the concept of ‘experience’ with a case of Baal Shem Tov and tries to find a way of thinking out of western philosophical tendency and a new possibility of interpretation on the basis of Nonduality.

This paper compares Masoretic Text(MT), LXX, and Jubilees, which are considered canonical by the Ethiopian Orthodox Tewahedo Church, with regard to the post-flood genealogy of Shem in Genesis 11. We examines the genealogy of Shem after the flood, focusing on the figure of Cainan, who is mentioned in LXX Genesis 10:24; 11:12-13 and in Jubilees 8:1-4, and confirms the correlation between exogamy and idolatry. Cainan, the 13th generation, introduced astrology in the line of Shem and idolaters appeared in succession thereafter. Endogamy, however, is not synonymous with maintaining the purity of Yahweh worship, and, while a person marries outside a community, exogamy does not directly cause idolatry. However, it seems that within the religious context of specific societies, exogamy and idolatry are mutually influencing factors. In the case of Cainan and his descendants, exogamy appears from the 15th generation, heathens eventually appear from the 16th generation, Peleg, to the 20th generation, Terah. Due to the exogamy initiated by Cainan, the purity of the bloodline within the line of Shem gradually degraded, and along with exogamy, astrology and idolatry appeared within the line of Shem. Terah’s early life was marked by idolatry, but his conversion to monotheism is revealed in his blessing of his son Abram as he prepares to go to the land of Canaan. In contrast to previous generations who worshipped idols, Abram was the one who reinstituted the faith of Yahweh to the line of Shem, and also restored the endogamy through his marriage to Sarai. I hope that this paper can serve as an exhortation to the Korean Old Testament academic community that the study of the Book of Jubilees is also necessary to expand the horizon of Old Testament studies.