• 대한공업교육학회지
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• v.31 no.1
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• pp.1-22
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• 2006

The purpose of this study is to measure the level and importance of the key competencies of technical high school students in order to improve their key competencies. The subject was 12 teachers in charge of school-to-work education in a technical high school and 7 managers responsible for an apprentice in a company. The results of this study showed there was a difference in perception of the key competencies between teachers in charge of school-to-work education and managers responsible for that part in a company. Especially, both of two groups, teacher group and manager group, estimated apprentice's comprehension ability of the English documents low and also regarded its importance as low. So the comprehension ability of the English documents needs to be reconsidered as the key competencies. It appeared that the reading comprehension ability of Chinese characters and the ability of listening courteously needed to be added to the existing key competencies. To cultivate them, the key competencies should be examined accurately which technical high school students have to master. And on the basis of this, an instrument to measure the key competencies needs to be developed.

• Journal of English Language & Literature
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• v.55 no.6
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• pp.1013-1034
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• 2009

The space of the Other assumes the space of Barthes's multiplicity and Foucault's transdiscursive position, and, therefore, aims at becoming the locus in which the speaking subject and the hearing subjects are supposed to communicate and constitute as if they were situated in the pscychoanalytic session. However, the wall of untranslatibility across language and cultures still exist there in the space of the Other in the form of trauma and aggressivity, as Lacan demonstrate perceptively through the reading of Kant avec Sade. In short, Lacan regards the moral commandment (to love one's neighbor as oneself) as the obstacle in the Freud's myth of transgression, and interprets this in terms of the emergence of the Other. Freud understands that the aggressivity in the subject's own heart was inherent in all humans, and that one's neighbor would be evil. Lacan goes beyond Freud and articulates that the aggressivity in the imaginary relation with the Other in the mirror stage insures that an evil inheres in the very being of humanity. A global phenomenon of the diasporic identities and hybridity, the phenomenon which has been represented by the complicated intermixture of terms which span from diaspora, postcolonialism, postnationalism. and transnationalism can be clarified, if they are put in the context of the ethics of Othering or becoming the Other. The ethics of Othering presupposes the situation in which the diasporic subjects encounter the lack of the cross-cultural negotiation and communication. The purpose of this paper is to demonstrate how the poetics of Other and the logic of the ethics of Othering can explain the postmodern or transmodern world which has become deterritorialized, diasporic, and transnational as well as how one can encounter the results of diasporic and postcolonial double consciousness, a consciousness which is a discursive category for multicultural or cross-cultural, focusing on the concept of liminality/interstitiality

• Journal of Convergence for Information Technology
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• v.8 no.3
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• pp.145-152
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• 2018

This study aims to investigate the effects of literary texts as a teaching tool to enhance college students' English communicative competence both in linguistic aspects and affective ones. The control group used only the course book as study material, whereas the target group read four short stories along with it and engaged in a series of follow-up tasks. To measure their English competence, the researcher had both groups take a pre-test and a post-test, compared the results, and analyzed the data using SPSS. The study indicates that though the target students' post-test scores increased, the result failed in reaching a significant level. Nevertheless, reading and discussing literature facilitated the target students' affective aspects of communication. This article points out some other limitations of utilizing literary texts in language teaching and suggests the need for further research to deal with the issues.

• Journal of the Korean Association of Oral and Maxillofacial Surgeons
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• v.45 no.5
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• pp.241-253
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• 2019

This study evaluated and compared the donor site morbidity following minimally invasive and conventional open harvesting of iliac bone for secondary alveolar bone grafting in cleft palate patients. A thorough electronic search of PubMed, Google Scholar, EMBASE, and an institutional library and manual search of various journals was done; Inclusion criteria: 1) full-text articles using a minimally invasive or conventional open harvesting technique for iliac bone for secondary alveolar grafting in cleft palate patients and 2) articles published between January 1, 2001 and June 30, 2017 and Exclusion criteria: 1) articles published in languages other than English, 2) case reports, case series, animal studies, in vitro studies, and letters to the editor, and 3) full-text article unavailable even after writing to the authors. Preliminary screening of 274 studies excluded 223 studies for not meeting the eligibility criteria. Of the remaining 51 studies, 19 were removed for being duplicates. Of the remaining 32 studies, 15 were excluded after reading the abstract. Of the 17 studies that were left, 2 were excluded because they were in a language other than English, and 2 were excluded because the study group did not mention cleft palate patients. Thus, 13 studies providing results for a total of 654 patients were included in this qualitative synthesis. Minimally invasive bone graft harvest techniques are better than the conventional open iliac bone harvest method because they offer shorter operative time, decreased requirement for pain medications, less pain on discharge, and a shorter hospital stay.

• English & American cultural studies
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• v.14 no.2
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• pp.311-336
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• 2014

The essay examines two different editions of Anne Askew's Examinations published in the sixteenth century: John Bale's the First Examination and the Latter Examination and John Foxe's Acts and Monuments, and argues that retelling and rewriting one's experience is the process of storytelling that necessitates the repetition and communication of the experience. The essay looks at the parts the sixteenth-century editors particularly rewrote or retold the original version, and discusses how Askew's story was retold, repeated, and communicated through various storytellers who delivered not only the original text but also the original experience toward larger audience. While attempting to interpret, analyze, and expand on the story she did not tell, or the story she could not tell, Bale and Foxe developed her personal and anecdotal story into a communal narrative to share. Bale wrote a weak woman's martyrology by adding his interpretation and analysis, showing the way for the readers to follow in understanding her enigmatic silence and gestures. On the other hand, Foxe made the story a more dramatic and more seamlessly flowing narrative of the heroic sacrifice of a martyr. Foxe filled the room left by Askew's silence with directly quoted conversations and the graphic that could help explain what was between the lines. Apart from the rewritings of the reformists, the essay focuses on the fact that the editing, rearranging, and reinterpreting process already started with Askew's own writing. Although Askew declares herself an objective recorder of the series of events, her writing is carefully constructed with complex ideological fractures and rhetorical tactics, and her experience is tailored to fit a particular purpose. Along with Bale's and Foxe's rewritings, Askew's story of a reading woman should be also read as an intentional and interpretative storytelling on her own experience.

• Journal of English Language & Literature
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• v.54 no.1
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• pp.3-29
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• 2008

Ian Watt, author of The Rise of the Novel, maintained that the novel originated in modern England, came from prose discourses such as the news, political essays and journalistic writing which propagated the Enlightenment, and the novels represent formal realism. The main point of this paper is to examine Watt's theory of the rise of the novel on the basis of the criticism of antinomy of the Enlightenment and "the public sphere" in Habermas' terms. At first, I will criticize formal realism, which is not a new literary species, but a formally renovated realistic form that represented capitalism and protestantism. And, then, I will show that formal realism is a kind of antinomy because it turned away from the voices and reality of the low-class and women though the novel concentrated on common people, not the aristocrats. Secondly, I will inquire into the antinomy of the Enlightenment in the aspects of reason, freedom, individualism and women. In my view, as soon as the high-middle class acquired their political rights, these values were no more encouraged and the result revealed antinomy of the Enlightenment more explicitly. Thirdly, I'd argue that "the public sphere" had positive meanings to everyone when the bourgeosie were fighting against the Absolutism and the aristocracy. I'll also insist that the high-middle class and the intellectuals were in "the public sphere" in which Habermas argues that rationality and equality were thought to have been realized, while the low-middle class and most women were de-enlightened and disciplined by reading the novel privately. In conclusion, formal realism is not the rise of the novel, but the opening of the novel peculiar to bourgeosie parliamentarism from the middle-eighteenth century to the middle-twentieth century.

• English & American cultural studies
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• v.9 no.1
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• pp.239-272
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• 2009

Our investigation of the intricate relationship among nationalism, humanism, and imperialism begins from reading Song of Ariran, the auto/biography of Kim San recorded by Nym Wales, together with Margaret Drabble's fictional adaptation of Lady Hong's autobiography, The Memoirs of Lady $Hyegy{\breve{o}}ng$, in her novel The Red Queen, in which the story of Barbara Halliwell, a modern female envoy of Lady Hong, is interweaved with Lady Hong's narrative. In spite of their being seemingly disparate texts, Song of Ariran and The Red Queen are comparable: they are written by Western female writers who deal with Koreans, along with the Korean history and culture. Accordingly, both works cut across the boundary of fiction and fact, imagination and history, and the East and the West. In the age of globalization, Western women writing (about) Korea and Koreans traversing the historical and cultural limits inevitably engage us in post-colonial discussions. Despite the temporal differences--If Song of Ariran handles with the historical turmoils of the 1930s Asia, mostly surrounding Kim San's activities as a nationalist, The Red Queen is written by a twenty-first century British woman writer whose international interest grapples with the eighteenth-century Korean Crown Princess' spirit in order to reinscribe a story of Korean woman's within the contemporary culture--, both works appeal to the humanistic perspective, advocating the universal human beings' values transcending the historical and national limitations. While this sort of humanistic approach can provide sympathy transcending time and space, this 'idealistic' process can be problematic because the Western writers's appropriation of Korean culture and its history can easily reduce its particularities to comprehensive generalization, without giving proper names to the Korean history and culture. Nonetheless, the Western female writers' attempt to find a place of 'contact' is valuable since it opens a possibility of having meaningful communications between minor culture and dominating culture. Yet, these female writers do not seem to absolutely cross the border of race, gender, and culture, which leaves us to realize how difficult it is to reach a genuine understanding with what is different from mine even in these 'universal' narratives.

• Journal of English Language & Literature
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• v.57 no.2
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• pp.237-264
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• 2011

Based on its geophysical feature, the island has long been recognized as a separate and self-sustaining space independent of neighboring continent or other islands. Literary tradition has used the island as a metaphor for a utopian alternative to mundane human society with its various kinds of wrongdoings. Recent nature writings have taken up this island metaphor to emphasize the wholeness of the ecosystem in specifically designated natural community or landscapes such as national parks or wilderness preservation areas. Human-nature relations as border-divided area is also recognized as the island. Modern island biogeography, however, has disproved such a concept of islands as autonomous, revealing the contrasting fact that the richness of species on an undisturbed island is determined largely by species immigration from and emigration to a source of colonists. This scientific finding has posited the island as the interconnected nature, but the public and metaphoric use of it still resorts to the old concept of it as isolated and autonomous nature, because this image has been ingrained deeply in our consciousness and culture. Considering the negative consequences from the recognition of nature and nature-humans as isolated space, we need a new nature metaphor that embodies interconnectedness in nature and of human-nature relations. Such feature of interconnectedness is best embedded in the concept of ecotone. Some ecotones are created and maintained through human participation in nature, and this human induced nature of ecotone denotes the possibilities of a constructive relation between them. The substitution of the island with the ecotone as the concept of nature and the image of human-nature relations is expected to correct ecocritical practices of reading of nature writing, which has been predominantly interpreted within the orientation of nature itself and nature-human relations as an isolated and self-autonomous island. Adopting the ecotone in literary study enables ecocriticism to dig out cultural elements embedded in nature writing and reveal socio-political, ideological factors hidden behind the writers' portrayal of nature as islands.

• Journal of English Language & Literature
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• v.55 no.6
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• pp.1163-1191
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• 2009

As many critics do, this article starts from the premise that Charles Waddell Chesnutt wrote The Conjure Woman with a distinct socio-ethical view to ameliorating white readers' racism. For this purpose of social activism, first, the author uses a racially submissive genre and narrator- antebellum plantation-dialect fiction and an old ex-slave Julius-in order to win the attention of white racists, who constituted the majority of the reading public of postbellum America. Chesnutt then allows this seemingly submissive ex-slave consecutively to wage narrative battles against a Northern white capitalist, John. This fiction's structure is thus based on interracial narrative conflict. Granted, the result of these narrative battles is Julius's defeat. Even though he sometimes has narrative success through his manipulation of either his white female auditor's sentimentalism or the white capitalist's racial prejudice, it does not lead to any fundamental change in the white audience members' awareness: John still regards Julius's tacitly reformoriented tales merely as nonsensical ghost stories invented by the absurd imagination of a subservient, entertaining, and exploitable black coachman. Admitting his defeat, Julius relinquishes his original goal of deterring John's capitalist exploitation of both racial Others and the natural environment of the South and finally decides to serve the economic power of white capitalism. This self-defeating conclusion, however, should not be identified with Chesnutt's failure as an author. Rather, it should be understood as an interim result of the black author's earnest experiment with literary media best suited to his reform project. In fact, this narrative failure reveals Chesnutt's accurate diagnosis of the postbellum literary world: a black voice is still feebly heard and even easily buried by the whites' capitalist ambition and consequently intensifying racism. Conclusively, Julius's narrative failure should be positively evaluated as Chesnutt's one step further in his gradual and lifelong progress to a narrative goopher effectively to engage whites' imagination and sympathy for a vision of equal interracial coexistence.

• Journal of English Language & Literature
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• v.58 no.2
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• pp.189-215
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• 2012

This paper reads Mary Shelley's Frankenstein (1818) in light of the 18th-century understanding of 'sympathy' including those of Hume and Smith and also in light of what Michael Hardt in our century has called "affective labor." I argue that the imaginative capacity and "seeing" are crucial in understanding Smith's idea of 'sympathy.' By showing how the monster's ugliness precludes any human character from sympathizing with him, Mary Shelley exposes that Smith's idea of sympathy fails to maintain social harmony. Mary Shelley revises Smith's 'sympathy' and makes it more radical by suggesting that the active affective labor could bridge the epistemological distance lying between the agent concerned and the impartial spectator. I first read Smith's idea of sympathy as an imaginative capacity which is inevitably influenced by 'seeing' and visual perception. Then I analyze the scenes in which the creature in Frankenstein fails to acquire any human sympathy due to his ugliness, and show how the specular nature of 'sympathy' is disrupted when one party is visually ugly and deformed. I conclude that affective labor and active moral reflection on the part of the spectator need to be provided when the agent concerned is 'ugly' and thus challenges our habitual epistemological boundary. Shelley's re-evaluation of Smith's sympathy, thus, suggests that affective labor may not be something that women alone have to perform, but an ethical practice that concerns all human beings and that can transform the otherwise flawed human capacity for sympathy.