• Proceedings of the KAIS Fall Conference
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• 2009.12a
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• pp.237-240
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• 2009

1844년 Rochdale Pioneers는 소비자 협동조합을 만들고 그 첫 번째 상점을 열었다. 이 소비조합을 통해 지역 주민에게 양질의 식품을 저렴한 가격에 제공했다. 이러한 유럽의 전통적이고 좌파성향의 경제적 분배이념이 발전하여 유럽의 사회적 기업의 발판이 되었다. 뿐 만 아니라 1991년 이탈리아에서는 주주나 소유주의 이익 산출보다는 공동체 또는 구성원을 위하는 사회적 경제 개념의 협동조합이 시작되었다. 1980년 아쇼카 재단의 설립자 빌 드레이튼은 슘페트에 의해 처음 소개된 '기업가정신'을 한 단계 높은 차원으로 끌어올렸다. 그는 기업가 정신을 사회적 혁신에도 적용하여 사회의 난제에 대해서도 창조적 파괴를 시도하자는 뜻에서 사회적'과 '기업가'를 합성하여 사회적 기업가 정신이라고 사용했다. 이러한 사회적 기업의 발전 과정에서 보면 유럽과 미국의 인식의 차이를 우리는 느낄 수 있다. 유럽의 경우는 좌파적 성향이 담겨져 있다. 유럽의 사회적 기업은 협동조합에서 알 수 있듯이 공평한 분배 개념에의 접근이다. 그에 비해서 미국의 경우는 우파적 성향이 강하다. 미국은 기업가 정신이 투철한 기업가가 많은 부를 축척하고 이렇게 축척된 부의 분배 과정에서 사회적 가치가 강조된다. 이러한 사회적 기업을 가능하게 하는 요인 중 하나가 사회적 자본으로 불리는 네트워크이다. 본 연구는 25개의 사회적 기업 실증을 통하여 생존을 위한 전략적 차원에서 네트워크의 다양성과 강도가 사회적 기업의 기업생존과 고용성장, 매출성장 나아가 권한위임에 정의 관계가 있음을 검증하였다.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2018.05a
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• pp.399-401
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• 2018

몇 년 사이에 IoT는 통신 프로토콜과 디바이스 중심의 단순한 개념에서 점점 진화 하여, 디바이스, 인터넷기술, 그리고 사람(사물, 데이터 등)이 보안, 프라이버시, 신뢰도 문제를 해결하는 것까지 포함한 비즈니스 혁신, 재현성, 상호 운용성을 위한 완전한 생태계를 창조하는 것으로 개념이 바뀌어 가고 있다. IERC는 실제와 가상의 사물들이 고유특성과 물리적 가상적 특성을 가지고 있고, 지능형 인터페이스를 사용하며, 끊김없이 정보네트워크를 통합 하는 표준과 상호운용 통신 프로토콜을 기반으로 자기 스스로 재구성이 가능한 동적인 글로벌 네트워크 인프라로 정의함으로써 IoT의 범위를 인프라까지 확대 정의하고 있는 추세이다. 이와 같은 IoT 영역이 확대되면서, 일반적으로 IoT의 4대 기술 분야를 센싱기술, 유 무선 통신 네트워크 기술, 플랫폼 기술 및 서비스 기술로 분류하고 있으며, 이 중에서 다양한 전파서비스를 제공하기 위해서는 무선통신망 구축이 필수이며, 이를 실현하기 위해서는 주파수 자원 확보가 매우 중요하다. 본고에서는 이를 실현화 시킬 수 있는 동북아지역 IoT주파수 동향 및 표준화에 대하여 결과를 제시하고자 한다.

• Journal of the Korean Society for Library and Information Science
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• v.42 no.4
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• pp.417-439
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• 2008

This study interpreted film-creators' information behavior by reconstructing information behavior in the process of film-planning using human information behavior. Film creators exchange, collect, and analyze information through channels in the information environment so called "the small world." After these processes, they strategically express this information by creating a film. This study concludes that the purpose of film-creating activity and that of everyday life information seeking are intertwined and that co-communication is the most important information channel and information source.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.

• Journal of Christian Education in Korea
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• v.63
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• pp.221-253
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• 2020

The purpose of this study is to define the key competency as Christian(in another word: Christian key competency) and to interpret the six key competencies of the 2015 revised curriculum in a Christian educational way. Also as an alternative to the key competencies model of the 2015 revised curriculum, this study aims to materialize the formation of a Christian key competencies model based on Christian faith. This study derived 'faith' from the key competencies as Christian throughout preceding research analysis. The 'faith' of the key competencies as Christian means the ability to know oneself, and to know the world and God within the knowledge of the Bible (knowledge of God) in the personal relationship with God, and also it is the ability to think, judge, and act with biblical values, Christian world view, and Christian self-identity. The key competency 'faith' could be the basis (standard) of motivation, attitude and the value of all competencies in cultivation and exercise. The model of Christian key competencies has the structure in which each six key competencies become to be cultivated based on the Christian key competency called "faith." Based on the structure, the six key competencies of the 2015 revised curriculum were interpreted and explained from the perspective of Christian education. In the self-management competency, self-identity can be correctly formed in relations with transcendent God. In aesthetic emotional competency, the empathic understanding of human beings comes from the understanding of the image of God, the supreme beauty, the source of beauty. About the community competency, human community is the source of God who created the universe, human and all of things. It is because a Christian community is a community within the relationship of Trinity God, Nature and others. Therefore regions, countries, and the world become one community. Communication competency first stem from good attitudes toward yourself and others with respectful mind. It comes from an understanding of Christian human beings. Also, there is a need of having a common language for communications. The common language is the Bible that given to us for our communicative companionship. Through the language of the Bible, God made us to know about God, human being and the creative world, and also made us to continue to communicate with God, others and the world. For having the knowledge-information processing competency, a standard of value for the processing and utilization of knowledge and information is required. The standard should be the basis of moral and ethical values for human respect. About creative thinking competency, the source of creativity is God who created the world. Human beings who have the image of God own creative potential. As well as, creativity has different expression forms depending on individual preferences and interests, and different approaches will be made depending on each individual's importance and achievement. Individual creativity can be found through education, and it can be embodied by converging knowledge, skills and experience.

• Journal of the Korean Society of Marine Environment & Safety
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• v.23 no.4
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• pp.400-406
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• 2017

The model used in this study was reversed to analyze the cause of excessive damage that occurred inside the rotating system and pipe system of a centrifugal-type seawater pump on a ship. For this purpose, internal flow analysis on a cooling seawater pump was performed using CFD. As a result, the shape and boundary conditions of the target pump were set by reverse engineering, and pump efficiency at a design operating point of $125m^3/h$ was calculated as 85.3 % with a head of 32.0 m. The maximum efficiency point of the target pump was estimated to be 86.2 % at $150m^3/h$, but this differed from the actual operating point. At $112.5m^3/h$, which was the lowest flow point, flow was unstable due to the characteristics of the low flow point and analysis convergence was not good. The purpose of this study was to clarify the cause of ongoing cavitation in seawater pumps and piping systems in operation. Future research will be needed to clarify causes for pipe systems in the future by performing calculations for the total piping system of an inlet and outlet, in addition to measuring the flow rate of each branch pipe.

• Journal of Ethics
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• no.97
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• pp.279-306
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• 2014

This study presents the leadership model that is to build of ethical and cultural leadership. This model is to operat the functions of a systemof leadership that based on the universal principles of life, that is performed bybalance and harmonized judgment of the ideal ethical oughtfulness and cultural values, and practise ethically through relationship, process, and skill of leadership. And this model turn out to lead a real impact and then overcome conflict, problem solving, motivation. To check the validity of leadership, this study analysis the case study of leadership of King Sejong. His leadership is based at heaven that on the basis of the universal principles of life. The ideal ethical oughtfulness is to cares for people and the value of the cultural is to cherish the people's will. His leadership is to be balance and harmonized judgment of the ideal ethical oughtfulness and the cultural values by practice of virtues through relationship, process, and skill of leadership. Leadership relationship is a equal role relationship that are the children of the sky, thus to be coexistence and harmonyin close collaboration. Leadership process is a process of transvaluation to ensure the validity of the values by rational discussion and persuasion. Leadership skills led to active obedience through leading by example and love of learning. King Sejong' leadership is the leadership that ethical and cultural leadership become well-implemented.

• Journal of Digital Convergence
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• v.12 no.6
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• pp.13-22
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• 2014

This study analyzed the globalization policy of ICT SMEs and ventures using cognitive map analysis and derived the priority to importance about action plans using AHP model, while the globalization paradigm has been rapidly changing in the ICT industry. Empirical results showed that policy tool variables should be needed to develop because policy goal variables are generally presented more than policy tool variables. In addition, this cognitive map could be characterized by a scarcity of feedback loops which means policy landscape for ICT SMEs and ventures' globalization is unilateral rather than cyclical to reach policy goal from policy tools. Another finding is that creative economy policy variable was not observed as policy tool variable but as policy goal variable. This means creative economy can be implemented through support for ICT SMEs and ventures' globalization. Finally, for detailed policy measures, installation of global start-up center, recruiting and utilization of global specialists, revitalization of ICT R&D international collaboration study, enlargement of global investment network, accompanied overseas advance of large enterprises and SMEs are presented in order in terms of the importance of policy priority.

• 한국노년학
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• v.29 no.4
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• pp.1665-1683
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• 2009

The purpose of this study is to examine what the formation of a community incorporating two generations of people can give the elderly and the problems which are associated with establishing related programs of this kind. For this, the researcher enacted ethnographic method like as observant participation and in-depth interview on 24 participants. From this study, I found that the elderly and the children who took part in several programs to form the intergenerational linkages made the system meaningful in the following ways: first, the more harmonious the communication across between two age groups is, the more the understanding between them increases. Second, the sense of community has intensified the natural harmony. Third, the more self-satisfaction and confidence increases, the more self-efficacy is enhanced. Fourth, the purposeful and creative activities with peers have enabled the elderly to enjoy their leisure time. Fifth, the elderly have experienced the pleasure of learning and sharing common sense as a life-long learners. However, in the process of this program, several problems occurred such as the rigidly bureaucratic operation of the program and the elderly people's individual differences. In addition, the lack of a precisely-existing program necessary to form the intergenerational linkages and to bring together different generations was a problem. Finally, I have concluded that the effort to form the intergenerational linkages helps increase the understanding and cooperation across age groups and contributes to the successful aging of the elderly.

• Proceedings of The Korean Society of Health Promotion Conference
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• 2004.10a
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• pp.1-16
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• 2004

This paper considers the possibilities of health promotion from the following perspectives; (1) IUHPE, (2) socio-cultural similarities, (3) action research, and (4) learning from our past. 1. The IUHPE values decentralized activities through regions, and countries such as Japan, Korea, Hong Kong, Taiwan and China belong to NPWP region. Since IUHPE World Conference was held in Japan in 1995, Japan used to occupy more than 60% of NPWP membership. After 2001, membership is increasing rapidly in Chinese speaking sub-region. The transnational collaboration is still in its beginning phase. 2. Confucianism is one of key points. Confucian tradition should not be seen only as obstacles but as advantages to seek a form of health promotion more acceptable in East Asia. 3. Within the new public health framework, people are expected to create and live their health. However, especially in Japan, the tendency of 'lacking of face-to-face explicit interactions' is still common at health-promotion settings as well as academic settings. Therefore, the author tried participatory approaches such as asking WlFY (interactive questions designed for subjects to review their daily life and environment) and as introducing round table interactions. So far, majority of participants welcome new trials. 4. The following social phenomena are comparatively discussed after Japanese invasion and occupation of Korea ended in 1945; ·status of oriental medicine, ·separation of dispensary services, and ·health promotion specialist as a national license. In contrast to Japanese' tendency of maintaining the status quo and postponing of substantial social change, trend toward rapid and dynamic social changes are more commonly observed in Korea. Although all of above possibilities are still in their beginning stages, they are going to offer interesting directions waiting for further challenges and accompanying researches.