• Journal of the KSME
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• v.44 no.4
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• pp.53-58
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• 2004

로봇의 백과사전적 의미를 보면, 사람의 손발과 같은 동작을 하는 기계라고 되어 있다 로봇이라는 말은 체코어의 '일한다(robota)'라는 뜻으로, 1920년에 체코의 작가 K. 차페크가 희곡 (로섬의 인조인간 : Rossum's Universal Robots)을 발표한 이래로 쓰이게 되었다.(중략)

• Cross-Cultural Studies
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• v.45
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• pp.381-431
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• 2016

This paper deals with Slavic discourse deixis comparing Russian, Polish, Czech and Bulgarian demonstrative and personal pronouns. In general, the Slavic proximal pronouns have precedence over the distal ones. Proximal pronouns, such as Russian eto, Polish to, and Bulgarian tova, are employed more frequently and widely than their distal counterparts to, tamto and onova. The distance-neutral pronoun to in Modern Czech was also a proximal pronoun in the past. These Slavic proximal and former-proximal pronouns function as a discourse deixis marker, whereas, in most other languages, the discourse deixis is mainly a function of distal or non-proximal demonstrative pronouns. However, the Russian, Polish, Czech, and Bulgarian discourse deixis differs in distal demonstrative and personal pronouns. In general, the Polish and Czech discourse deixis does not employ the distal demonstrative pronoun tamto or the personal pronoun ono. The Russian distal demonstrative pronoun to is actively used as a discourse deixis marker, and the personal pronoun ono can also be used to refer to the preceding discourse, though it is not frequent. In Bulgarian the distal demonstrative pronoun onova is rarely used to refer to a discourse, but the personal pronoun to frequently indicates a discourse that is repeatedly referred to in a text. The discourse deixis, which is a peripheral deixis and can be both deixis and anaphora, reveals different characteristics in different Slavic languages. In Russian, where all of the proximal, distal, and personal pronouns function as a discourse deixis marker, the deixis itself plays a crucial role in distinguishing these three pronouns from each other, revealing the speaker's psychological, emotional, temporal, and cognitive proximity to or distance from a given discourse. In Bulgarian, the most analytic Slavic language, the personal pronoun is used more as a discourse deixis marker to reveal the highest givenness of a discourse, and it seems that Bulgarian discourse deixis is more anaphoric than the other Slavic discourse deixis is.

• TTA Journal
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• s.101
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• pp.22-27
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• 2005

로봇의 어원은“로보타(Robota)"로 체코의 유명극작가 카렐차펙이 1920년에 쓴 희곡에서 처음 소개되었으며, 이는 체코어로 "강제적 노동 또는 노예"를 뜻한다. 로봇의 생산은 1980년대부터 본격적으로 시작되었으며, 2000년까지는 주로 산업현장에서 용접, 도장, 조립과 같은 작업을 수행하는 산업용 로봇이 생산되었다. 이들 로봇은 사람이라면 쉽게 지치거나 부주의해지기 쉬운 단순 반복작업을 고정된 위치에서 지정된 작업을 반복적으로 수행하도록 설계되어 사람보다 더 빠르고 정밀하게 일을 수행함으로써 생산성 향상에 중요한 역할을 담당하였다.

• ICROS
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• v.10 no.4
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• pp.13-18
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• 2004

로봇(Robot)이란 단어는 1921년에 최초로 연극이름에서 사용되었고. 체코언어인 robota(강제노동)와 robotik (노동자)의 합성어이다. 이러한 로봇은 현대 사회에서 보통 산업용 로봇을 뜻한다. 곧, 공장에서 하기 힘든 반복적인 일들을 인간을 대신하여 작업하는 기계들을 가르켜 로봇이라고 하였다. 그런데 최근에 와서 컴퓨터와 각종 기계, 전자 산업이 발전하면서 로봇이라는 의미가 공장안의 매니퓰레이터에서 점차 지능적이고 인간 생활환경에서 적응하고 인간과 친근할 수 있는 지능형 로봇으로 바뀌어 가고 있다. 대표적으로 휴머노이드(Humanoid)라는 인간과 닮은 2족 보행로봇을 예로 들 수 있다. (중략)

• Journal of Christian Education in Korea
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• v.65
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• pp.29-54
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• 2021

In Europe, the diversity in religions, cultures, languages and historical backgrounds is enormous. World War II and the Soviet Regime have played a large part in this and the flow of refugees from other continents increases the pluralism. How can religious education add to bridging between differences? The language across European countries is different, literally between countries, but also figuratively speaking and even inside individual countries. These differences occur in cultural sense and across age groups as well. Secondary education has the task to form young people to become firmly rooted people who can hold their own in society. It is essential that they learn to examine their own core values and their roots. Recognising their values should be a main focus of religious education. However, schools are currently accommodating increasing numbers of non-religious pupils. What role do religious values still play in this situation? How do pupils feel about active involvement in religious institutions, and about basing life choices on religious beliefs? Can other, non-religious values be detected which could form the basis for value-oriented personal formation? Research of these subjects has been ongoing in the Netherlands for more than twenty years and is currently being expanded to the Czech Republic and(former East) Germany. These are also secularized countries but have a very different history. Does the history and context of these countries play a role, and does this show in the values that are important to pupils? A comparative pilot study is being conducted as start of this broadening perspective geared towards greater insight into the values of pupils in these three European countries. This information helps to design appropriate new forms of religious value-oriented worldview education.