• 감성과학
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• 제15권4호
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• pp.553-564
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• 2012

본 연구는 실물형 인터페이스 개념과 특징을 설명하고 있는 선행연구를 대상으로 실물형 인터페이스디자인에 대한 특성을 토출하여 이를 토대로 실물형 인터페이스 디자인 가이드라인을 제안하였다. 도출된 인터페이스 디자인 가이드 라인의 특성은 물리적 조작성, 기기의 용이성 및 편리성, 지각적 표현성, 상황인지 및 공간성, 그리고 사회적 상호작용으로 구분되었으며 25개의 세부항목이 추출되었다. 개발된 가이드라인은 사용자와의 상호작용 측면이 강조된 것으로 이를 실제공간의 체험형 전시물들에 적용하여 평가함으로써 현 실물형 인터페이스 디자인의 특성을 분석하였다. 조사대상으로 선정된 국립과학 박물관의 전시 설치물들 중 실물형 인터페이스 평가가 가능하다고 판단되는 15개의 설치물을 대상으로 개발된 디자인 가이드 라인에 따라 전문가 평가를 하였다. 평가결과 신체모션을 이용한 인터페이스에 대한 점수가 가장 높았으며 이들은 상황인지 및 공간성 영역에서 높은 평가를 받았다. 상황인지 및 공간성은 새로이 확장된 실물형 인터페이스 특성으로 최근 그 중요성이 강조되고 있다. 분석 결과 대부분의 설치물들은 버튼과 조이스틱 위주의 물리적 조작성을 제공하는 설치물이 가장 많았으나 향후 시각, 청각, 촉각 등의 다감각 인터페이스나 사용자가 직접 설치장치들을 재배열하는 인터렉션 개발 등이 필요하였다. 본 연구는 실물형 인터페이스 디자인을 평가할 수 있는 기준을 제시하였다는데 그 의의가 있으며 실물형 인터페이스디자인이 적용된 전시 설치물들이 개발되고 적용됨에 있어 발전 방향을 모색하는데 도움을 줄 것으로 기대한다. 향후 개발된 실물형 인터페이스 디자인 가이드 라인에 따라 전문가 평가뿐만 아니라 실제 사용자들을 대상으로 하는 사용자 경험 평가가 병행되어야 할 것이다.

• 수산해양교육연구
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• 제13권1호
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• pp.117-131
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• 2001

The character of the educational tradition of Germany could be divided into two aspects. One is the humanistic liberal tendency and the other is vocational. From the beginning of the Twentieth Century, however, there has been an attempt to unify these two trends by the . Georg Kerschensteiner is the first of importance to make some comprehensive curriculum for this goal. In Kerschensteiner, the genuine education makes the individual assume his work and role in society, and to develop them by cultivating insight, will and power. His view is well expressed in the slogn "The vocational education is the beginning of the humanistic education." His goal is to make men of independence and autonomy through vocational education. The theory of Kerschensteiner's education is called 'general vocational education'. The reason why is that his vocational education concerns not just technical training for industry, but also general liberal arts. In this point, Kerschensteiner's point of view goes back to Wilhelm von Humboldt, neo-humanist afar in the first half of the Ninteenth Century, and to John Dewey, pragmatist in the contemporary age of Kerschensteiner. Kerschensteiner was much influenced by Humboldt's concepts of power and individuality. These concepts came to be embodied as a principle of vocational education in Kerschensteiner. Furthermore, Humboldt's concept of power could be associated with Dewey's theory of reflexive thinking. The power in Humboldt is to create spirit, which is connected with the world outside through language. The reflexive thinking of Dewey is a process that examines and selects some alternative thinking in the consciousness before acting. This process makes one find the method of problem-solving which results in behaviour. That is the experimental spirit or pragmatic behaviourism. These theories are reduced to the concept of 'work' in Kerschensteiner. And Kerschensteiner's theory of education that has both sides, humanistic and vocational, is similar to that of John Dewey. Dewey brings forward the idea that the vocational education is the best way to cultivate intelligence and emotion, as intelligence operates best in the life. The position of Dewey is in accord with that of Kerschensteiner who intends to cover experiences of various fields of society through practice-learning, and to have knowledge got from outside of school, refuting the misled trend of education isolated from real life. However, there is some difference between Kerschensteiner and Humbolt or Dewey. While the Neo-humanism of Humbolt and the pragmatic education of Dewey put emphasis rather on the liberal arts and culture of individuality, Kerschensteiner is concerned more with the work and life of the reality of society as a group. Kerschensteiner's concept of utility is related to education for the whole man and to the work of the individual and the nation as well as the will and power to practice it. The ideal man of utility of Kerschensteiner is to learn perfectly the value and behaviour of society through vocational life and to have right view of the state establishing a sound mutual relation between individual and state. Kerschensteiner is regarded as a devotee of 'the state of harmony' or 'the ideal of the state', as he makes the state as the criterion for defining the role of the individual. It can be said that Kerschensteiner is not a democrat of the American style as Dewey is, as he makes much of the value of the nation and state. However, he is a humanist and democrat in the point of vocational education. His purpose of education is to make whole men through work and vocational education.