• Proceedings of the Korean Institute Of Construction Engineering and Management
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• 2004.11a
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• pp.79-86
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• 2004

The technical expert standing system of our const겨ction industry is operated by the Ministry of Labor subjective national technical qualification law, as the professional engineer, architect and architect-engineer and so on. The construction management(CM) which is introduced on middle 1990 activates a building industry the condition of the essential indispensability for is becoming, is not officially recognized with national qualification to be, that as pending issue it is most urgent, the specialty manpower positivity which is judged as the nostril poop]e for qualification of the civil CM educational institutions has the certification which is a each educational program and a separate way and it is the actual condition which is become accomplished. The problem when as international certification the CMAA which is only it secures a reliability certification which is a CCM and SAVE seeing in the certified which is a CVS, compares in the foreign nation and the CM certification is excessive, it does not secure a reliability and an efficient characteristic to give a confusion to the capital increase lattices which in a condition are, it is mass produced it is a point. It saw from, it observes the capital increase reserve problem point which is a domestic CM and the certification integration which is a report and system anger it leads and with national certified qualification it develops to present the improvement program for, it does to sleep.

• Proceedings of the Korean Society for the Gifted Conference
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• 2004.11a
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• pp.125-148
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• 2004

본 연구는 우수한 학업 성적을 보이는 재미 한인 영재 청소년들이 민족적 정체감을 어떻게 형성해 나가는지를 알아보는데 그 목적이 있다. 이를 위해 미국 뉴욕의 학업영재아를 위한 고등학교에 재학중인 25명의 한인 영재아들을 대상으로 Phinney의 민족적 정체감 평가지가 사용되었다. 민족적 정체감의 평가를 위해 3가지의 민족 정체감 구성요인들이 사용되었는데, 이들은 민족적 자기 정의, 민족집단에 대한 평가와 민족집단에 대한 참여이다. 개방형 문제에 응답을 한 학생들은 두 명의 독립적인 관찰자에 의해, 자신이 정의한 민족집단에 대한 탐구와 헌신의 정도에 따라, 3단계의 민족 정체감 발달 단계로 나누어졌다. 이 3단계 중 첫번째 단계는 자신이 속한 민족집단에 대한 무관심과 낮은 참여도를 보이는 민족 정체감 무관심의 시기이고, 두 번째 단계는 자신의 민족집단에 대한 관심을 가지고 그 집단의 역사와 철학, 문화, 그리고 주류사회 속에서 해당 민족집단의 사회적 위치와 편견 등에 대해 관심과 참여를 보여주는 민족 정체감 탐구의 시기이며, 마지막 단계는 민족 정체감 완성 시기로, 자신을 그 집단의 구성원으로 완전히 수용하면서, 민족적 정체감에 안정된 모습을 보이는 단계이다. 각 민족 정체감 구성요소들과 민족 정체감 발달 단계내의 집단차를 논의하기 위해 ANOVA가 사용되었다. 연구에 참여한 대부분의 영채아들은 자신을 재미아시아인이 아니라, 한국인 혹은 재미동포로 정의하였고, 이러한 민족적 자기 정의는 학생들의 민족집단에 대한 평가도와 참여도에 중요한 역할을 한다는 것을 알 수 있었다. 또한 민족집단에 대한 긍정적인 평가는 민족집단에 대한 활발한 참여와 밀접한 관련성을 가지고 있었다. 연구에서 나타난 결과들을 바탕으로 재미 한인 영재 청소년들이 높은 자아 존중감을 지닐 수 있도록, 현재 교육현장과 실생활에서 활용할 수 있는 여러 방안들과 함께, 앞으로 필요한 보다 많은 연구를 위한 제언이 제시되었다. 사고력 계발에 보다 충실할 수 있도록 내용의 폭을 넓히고 접근방법을 달리하는 심화 중심으로 교육과정을 구성하고 운영한다고 하였다. 그러나 현재 개발된 교육과정 편성과 운영은 창의성 교육의 구현보다는 압축형 속진 교육과정의 특성이 강하여, 이와 같은 운영지침을 실현하기 어려운 것이 현실이므로 교육과정 편제의 개선이나 운영지침에 적합한 교육내용의 개발이 시급히 이루어져야 할 것이다. 둘째, R&E(Research ＆ Education)는‘연구를 통한 교육’,‘교육을 통한 연구’를 의미하며 과학영재교육과정의 가장 큰 특징이라 할 수 있는 자율연구와 위탁교육을 위한 프로그램이다.여주는 것으로 나타났다.보였다. 5. L값은 살균처리의 경우 저장 30일 이후 약간 어두워지는 경향을 보였고, 121$^{\circ}C$ 살균처리에서 높은 값을 보였다. 대체로 저장온도가 높고 저장기간이 길어질수록 약간 밝아지는 경향을 보였다. 적색도는 인삼 첨가구의 경우 상온 및 냉장저장에서 10$0^{\circ}C$ 살균이 121$^{\circ}C$ 처리구 보다 약간 높은 값을 보였다. 저장기간에 따른 적색도의 변화는 인삼과 송이 첨가구에서 비교적 안정적이었다. 황색도는 상온 및 냉장저장에서 저장기간에 따라 약간 감소하는 경향을 보인 후 상온저장 50일 째, 냉장 60일 째 가장 높게 나타났다. 121$^{\circ}C$ 살균처리구가 10$0^{\circ}C$ 처리구보다 약간 높은 경향을 보였다.^{\circ}C$$,에서는 20시간 가열시 0.706$\mu\textrm{g}$/kg으로 가장 높게 생성된 후 서서히 감소하였다. 그러나 산값과 공액이중산값은 계속 증가하는 양상을 나타냈다. 즉 B(a)P생성과 산패도 변화사이에는 일정한 관계를 나타내지는 않았다.ve(+)의 상관관계가 있었다.l

• (The)Study of the Eastern Classic
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• no.37
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• pp.547-576
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• 2009

Iching has been taught people wisdoms of Sijung since it appeared in oriental society thousands years ago. Sijung means each of us meets the change of the present situation reasonably and practices the timely truth. The current society we've been living is infra-structured by various kinds of visible or invisible networks. This society is called 'network society' which is characteristic of inter-connectivity, interactivity, and complexity, etc. This thesis is to study whether and how the wisdoms of Iching can be helpful for behaviors in network society. For this, the meaning of several hexagrams and the new paradigm of network society were reviewed. Then, which hexagrams give what wisdoms to individuals, organizations, and difficult situations in network society was discussed. In network society, individuals are surfing internet, meeting, chatting, and making groups to implement meaningful works. To these, some hexagrams give wisdoms such as the ethics of rightness, the virtue of the mean. Organizations in network society should rebuild and reform inner suborganizations, cooperate with other organizations including citizen alliances, competing firms, and government organs. To these, some hexagrams give wisdoms such as faithfulness, considerateness, and completeness. Other hexagrams give also wisdoms such as neighborhood, non-selfishness, and self-discipline, to difficult situations lack in communication in network society.

• Journal of Korean Classical Literature and Education
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• no.38
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• pp.65-101
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• 2018

In the late Joseon Dynasty, patriarchal ideology became central to the family and the clan, and once again became acutely felt with "the familism of clan rules that centered around a legitimate and eldest son." The establishment of the family-clan system, though somewhat complex, was largely aimed at the family line of "a paternalist-a legitimate and eldest son." The trend was not limited to a particular family, but rather, was a historical and social trend. Changseonggameirok showed how to solve the family crisis by setting up a problem for the next generation's patriarch. This paper tries to explain the issue of Hwachun's complex as the legitimate and eldest son complex. First, it suggests that Hwachun's complex is as universal as the Cain complex, also known as the eldest son complex, and that Hwachun's complex is a special instance of the legitimate and eldest son complex in Changseonggameirok. Next this paper studies the aspects of Hwachun's legitimate and eldest son complex combined with Mrs. Sim's complex, as well as her daughter-in-law's complex, and eventually tracks the development of the family-clan complex. As a result, we've come to a new conclusion that the legitimate and eldest son complex was found in Changseonggameirok for the first time in Korean literary history. This paper also examines the fact that when the legitimate and eldest son complex was transferred to Hwajin, it became a family complex that Hwajin had to contend with; this paper tracks the process wherein Hwajin's filial piety solved the legitimate and eldest son complex. As a result, we realized that Hwajin's filial duty and brotherly love went beyond his feelings for Mrs. Sim and Hwachun, and supported the substantiation for "the familism of a clan that is based on rules of the legitimate and eldest son" in the course of public opinion. However the familism of these rules was not embodied in the absolute; in the royal family, for example, it was rather flexibly implemented when the characters admitted to breaking the law. In addition, this paper provides the room for a critical reading of Changseonggameirok, reflecting back on the underlying guilt and psychological pain of the characters who are affected by the particular rules, and concluding that guilt and suffering are fundamentally insoluble. This is because the two ideas, "the legitimate and eldest son complex" and "the familism of a clan rules centered on a legitimate and eldest son" are two sides of the same coin.