• Proceedings of the Korea Information Processing Society Conference
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• 2022.11a
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• pp.393-395
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• 2022

실제 대화에서는 다양한 화자와 청자간의 사회적 위치와 관계 등의 사회적 변인에 따라 다양한 상대높임법이 존재한다. 제안하는 상대높임법 중심의 대화시스템 아키텍처를 설명하기에 앞서 배경지식 및 관련연구로 규칙/코퍼스 기반 대화시스템을 소개하고, 상대높임법을 포함하는 공손법처리에 대한 기존 연구들의 제약사항을 논의한다. 본 연구에서는 한국어 상대높임법을 정의 및 사회적 변인 모델링하고 이를 구현하기 위한 대화시스템 아키텍처 방안을 제안한다.

• 정보화사회
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• s.92
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• pp.12-15
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• 1995

정보통신 미수대책에 있어서 획기적인 '제도적'방안이라는 것은 존재 할 수 없다. 그 까닭은 정보통신 미수채권과 같은 정보화시대의 문제는 그런 첨단서비스를 이용하는 사용자들의 의식이 근본적으로 개혁되지 않고는 완전히 해결될 수 없을 것이기 때문이다. 다시말해 정보통신 미수채권대책방안이라는 '하부구조'와 정보화시대에 걸맞는 사회적 의식이라는 '상부구조'가 맞물려져야 해결될 수 있다는 '중층적구조'로 파악하는 발상의 전환이 시급하다고 하겠다.

• Korean Journal of Social Welfare Studies
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• v.42 no.3
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• pp.207-231
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• 2011

The purpose of this study is to investigate the effect of the intergovernment relationship on the local government's social welfare expenditure. The data of 230 local governments from 2003 to 2008 were analyzed with the PCSE(Panel Corrected Standard Errors) Model of Beck and Kats. The results were as follow. First, financial transfer from the higher governments increase the social welfare expenditure of the local governments. Second, the party structure, that is the political relationships among local, regional, and central governments, affect the social welfare expenditure of the local governments. Third, the local governments compete each other to expand the social welfare expenditure in Korea. These results suggest that the relationship of local governments with the higher ones as well as the community factors is important in Korea, where the centralization is still strong in the local autonomy system, to understand the development of social welfare.

• Journal of Korean Society of Rural Planning
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• v.5 no.1 s.9
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• pp.76-86
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• 1999

본 연구는 미국의 실용주의 철학자인 존 듀이의 공생적 합리주의 모형에 대한 분석과 이 모형의 계획이론의 적용에 대한 사회규범적 논의에 관한 것이다. 다양한 사회과학분야의 문헌고찰과 듀이를 비롯한 실용주의학파들의 연구를 중심으로 이루어진 본 연구는, 최근 논의되고 있는 사회 규범적 차원에서 논의되고 있는 계획이론의 이론적 근거를 존 듀이의 공생적 합리주의에서 찾고자 하였다. 민주주의의 속성상 계획과정에서의 상충과 갈등이 피할수 없는 현실이라면, 이러한 갈등과 상충이 발전적 도구로 존재할 수 있다고 제시한 듀이의 공생주의는 합리성의 가능성에 바탕을 둔 고전적 합리주의 이론을 대체할 수 있는 하나의 이론으로 제시될 수 있을 것이다. 존 듀이의 공생주의 이론에 대한 연구는 기존의 계획이론분야에서는 제시된 적이 없는 최초의 연구로서, 향후 계획이론 분야의 발전에 있어서 이론적 분석의 한 축을 제시했다는데 본 논문의 기여가 있다고 하겠다.

• Korea journal of population studies
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• v.32 no.2
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• pp.115-140
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• 2009

이 연구는 외국인 노동자들의 한국문화에 대한 적응문제를 살펴 보기 위하여 그들이 한국인들에 대하여 가지고 있는 사회적 거리감(social distance)을 분석하고 있다. 사회적 거리감은 인종 간 상호 관계 연구에서 중요한 개념으로 다루어져 왔으며, 특히 사회적응 수준을 드러내는 효과적인 척도로 각광받아왔다. 이 연구는 한국내 외국인 노동자들의 한국인에 대한 사회적 거리감의 결정요인을 규명하려는 목적을 가지고 있다. 서울과 경기 지역에서 수집된 자료에 대한 다중회귀분석(OLS Regression)을 통하여, 이 연구는 서구 사회에서 다수 인종의 사회적 거리감을 효과적으로 설명하는 것으로 판명된 요인들이 한국의 소수 인종인 외국인노동자들에게도적용될수있는가를살펴본다. 구체적으로는 연령, 성, 교육, 종교, 인종과 같은 사회인구학적 변수들과 한국인과의 접촉정도 가사회적 거리감에 유의미한 효과가 있는지 분석된다. 둘째, 이 연구는 외국인 노동자들의 가장 중요한 삶의 공간인 작업장에서의 경험과 관련된 변수들이 사회적 거리감에 대하여 가지는 효과를 탐구한다. 셋째, 구조방정식 모형(Structural Equation Model)의 적용을 통하여, 이 연구는 다중회귀에서 분석된 여러 설명 변수들 간의 복잡한 인과구조를 규명하고, 이들이 사회적 거리감에 미치는 영향을 직접효과, 간접효과, 전체효과로 나누어 살펴본다. 다중회귀분석 결과는 집단 간 사회적 거리감은 사회인구학적 변수들, 한국인들과의 접촉, 작업장 내 경험등 다양한 요인들의 복합적인 결과물이라는 점을 확인해 준다. 특히 분석결과는 작업장에서의 경험과 느낌이 한국 내 외국인 노동자들의 한국인들에 대한사회적거리감형성에결정적이라는사실을보여주는반면, 기존연구에서 효과적인 것으로 판명된 전통적 요인들은 영향력이 미미하다는 점을 말해준다. 한편, 구조방정식 모형을 적용한 분석결과는 한국인 친구들과의 접촉과 이해하기 쉽고 구체적인 노동조건이 사회적 거리감에 직접적으로 영향을 주고 있다는 것을 보여 준다. 한편 추상적인 노동조건은 사회적 거리감에 간접적으로 영향을 미친다. 상사에 대한 평가와 직무만족은 노동조건에 의해 유의미한 영향을 받지만, 한국인 친구와의 접촉과는 관련이 없다. 간단히 말해, 상사에 대한 평가와 직무만족은 노동조건이 사회적거리감에 대하여 가지는 효과를 매개한다. 결론적으로, 구조방정식모형의 분석결과는 작업장 관련 변수들간에 복잡한 인과구조가 존재한다는 점과 작업장 내 경험이 한국인에 대한 사회적 거리감 형성에 가장 중요하다는점을 확인해 준다.

• The Journal of the Korea Contents Association
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• v.17 no.1
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• pp.387-401
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• 2017

The purpose of this study was to show how to utilize social enterprise in the Christian aspect, especially from the view of the missional church, and to show how to help the community develop. Social enterprises appeared when the government and non-governmental organizations felt limitation in dealing with social issues such as rapid urbanization, unemployment, and economic polarization that occurred due to high industrialization. Because social enterprises differ from countries and there are various kinds of social enterprises even in each country, there is no common international definition; it is not easy to define it with one word. However, several common values could be found through this study. As social enterprises developed in the world, the missional church was introduced to a Christian world around the same time. Through analysis of social enterprises and the missional church, A researcher found five common elements between them: time of first appearance, background of appearance, business value, focus of activities, and base elements. In addition, I discussed applicable suggestions that the missional church cooperated with social enterprises to make a healthier community.

• (The)Study of the Eastern Classic
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• no.50
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• pp.89-120
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• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.

• Journal of Korean Historical Folklife
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• no.52
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• pp.7-46
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• 2017

The elderly in the Joseon Dynasty consistently attracted attention from the national herb as objects of social respect. Based on the Confucian ideology, the old man was considered to be a receiving body, since he was a person with complete character as a man. The elderly, who have the character of being a slave, transcended their status, and both the souls and the people were transcended beyond their identities and attributes and became objects of respect. The perception of the elderly is divided by age. The persons who are 50 years old and start to be in physical decline were regarded as senior citizens. However, this was just mentioned as an inflection point between the prime of manhood and senior citizens and was not defined as the elderly. As a public duty called a national work ends when they are 60 years old, the age is truly the lowest limit of senior citizens who are applicable to all the social beings. However, because their public duties end when they are 60 years old and they were regarded as general members of society, special benefits were not granted to them. In the caste system and bureaucratic society, senior citizens' treatment were differently done by age. For the senior citizens who are 70 years old, various benefits were just granted to high government officials. Bokho(復戶) and Seojeong were first given to them. And the retirement age of government officials was not specially set. It was done in the way to treat Jonno with exceptional respect by Chisa(致仕: regular retirement). It is the most respectful treatment given to high government officials and ministers. For the senior citizens who are 80 years old, Yangnoyeon(養老宴) was held for both of Yangmin and Cheonmin as an measure to treat them considerately. In addition, official ranks(官品) with social value were allowed by giving them Noinjik (老人職). Official ranks given to Seoin and Cheonin were the best Jonno(尊老) policy. However, the Jonno policy related to senior citizens was different according to position and official ranks as follows: Kings were subjected to social treatment when they were 60 years old. High government officials and royal relatives of the senior grade of the second court rank were subjected to social treatment when they were 70 years old. And general Seoin and slaves were subjected to social treatment when they were respectively 80 and 90 years old. Senior citizens were individually supported. However, social value was granted because the nation supervised it. As Bokho and Sijeong were assigned according to position and official ranks and kinds of things were different, the social limit was clearly shown. Social order was put above the ideology called Jonno thought. However, Jonno acts by age and position did not stay at the individual level and the nation took care of the senior citizens who are the members of society in various ways based on Jonno thought. Society tried to take care of the senior citizens who had difficulties in their activities because of being in physical decline. The nation increased the existence value of the senior citizens by giving things(賜物) including chairs, rice, meat, and ice economically, exoneration(免罪), the reduction system, and wergild legally, and Noinjik called Gaja(加資) socially to them and changing them to the members of society. Yangnoyeon and Gaja held targeting people of every class by transcending position and official ranks make the point that the senior citizens who are more than 80 years old are subject to social jonno clear. That is, the senior citizens were subject to respect for the elderly as the persons who were socially respected transcending their position when they got to be 80 years old.

• The Journal of the Korea Contents Association
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• v.12 no.5
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• pp.370-379
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• 2012

This study is identifying a social standing on adolescents' social network in offline and how the social standing influence to online social activity. For the purpose, we explore two research questions. First, How the adolescents' social standing present in their offline social network? Second, How the adolescents' social standing influence to online social activity? Using data, we first visualized 5 social network of adolescents, and deducted each ego networks and global network. Also we investigated causality between social standing and social activities. The result showed adolescents' social tie and social gregariousness influence to social activity width and depth in ego network. Based on these findings, we discussed some implications, limitations, and future direction.

• The Journal of the Convergence on Culture Technology
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• v.8 no.5
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• pp.121-126
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• 2022

This study purports to achieve three different yet related tasks. First of all, this study reviews thoroughly social economy as an academic subject which have been drawing much attentions in social science. Secondly, this study examines developmental trajectory of social economy in Korea and reviews categories and types of social economy in current Korean society. Lastly, this study introduces several arguments around social economy. For these tasks, brief summary of the definitions of social economy from foreign and domestic scholars will be provided. Then five controversial subjects on social economy will be introduced. Those are the effect of social economy on employment, the future of social economy in the context of welfare state, the sustainability of social economy, the relationship of social economy with civil society, and the relationship between social economy and basic income. The author hopes that this study could provide thorough pirctire of social economy conceptually as well as practically for those who are interested in social economy both in academia and civil society organizations.