• 대한수학교육학회지:수학교육학연구
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• 제27권1호
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• pp.113-135
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• 2017

본 연구는 비판적 수학교육의 관점에서 수학교과서를 분석하기 위한 분석준거 개발을 목표로 하여 이루어졌다. 이를 위한 첫 단계로서 비판적 수학교육의 이론적 근간이 되는 비판 이론과 비판적 교육이론에 대한 문헌분석을 통해 비판적 수학교육의 철학적, 인식론적 기저를 고찰하였다. 또한 비판적 수학교육에 대한 국내외 문헌을 분석하여 비판적 수학교육의 개념화 논의, 실제 수업사례 등을 종합하여 '비판적 수학교육 관점에 따른 수학교과서 분석준거 안'을 구성하였다. 이후 제시한 준거 안에 대한 타당도를 검증하기 위해 전문가 델파이 조사를 실시하였다. 델파이 조사 분석 결과에 따라 제시한 준거 안을 수정, 보완하여 '고전적 지식', '공동체적 지식', '대화적 지식', '정치적 지식' 네 범주로 이루어진 '비판적 수학교육의 관점에 따른 수학교과서 분석준거'를 최종적으로 개발하였다.

• 미술이론과 현장
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• 제8호
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• pp.59-87
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• 2009

This thesis started from the attempt to make it clear that 80's American artist Keith Haring(1958-1990) had conducted social intervention of criticism, resistance, and participation through his works, and so pursued public value. Haring of graffiti fame left popular and familiar cartoon style pictures on the street wall, the billboards, the posters and so on. Popular and playful works was explained as his unique characteristics, but Haring's creative way at the field has more value than just being grasped as artist's personal characteristics. Haring's work pieces became everyday art by joining with people's life, and are working as a social speaking place. So I think that these Haring's art works possess characteristics of 'the public sphere'. 'The Public Sphere' means that is independent and free from the government or partisan economic forces, so that is not connected with the interested relations, and that is the sphere of rational argumentation without 'disguise' or 'fabrication', and that is the sphere where general public can participate in and is inspected by them. The public sphere between the sphere of public authority such a nation and a market and the private sphere of free individual, it is mutually connected with them and works as the space forming public opinion. Private individuals communicate with this public sphere and perform a role of direct and indirect check, balance, and social criticism way off from power. Openness that should include the voice of not only leading power but also the socially weak such as citizens, women, homosexuals, minority races, and so on, and alienated class, is an index of the public characteristics. The public sphere is not working just with speech and mass media. Many artists as well as Haring open their mouth and act through an art at the center of society, and create another public sphere by an art. I understood that the real participatory and practical characteristics on the Haring's work is a phenomenon and current of a part of the art world including Haring. Such current started from 1960s is the in-depth effort to be connected with the life more closely, to communicate with people, and to improve problems of life. And it has pursued public value on the different way from the nation or public power. Artists have intervened in the society with strategic and positive ways in order to raise pushed-out value and sinked rights as the public agenda, and labored to accept the value of variety and difference at the society. The aspect of such social intervention is the notable features, findable on the Haring's works and process. Haring's works include art historical meanings and are expressed with familiar and plastic language, so they were able to communicate with various classes. And he secured various customers at the field and the street. This communicative and public approach factor raised the possibility much for his works to work as the public sphere. Haring presented critical and resistant speech toward society with his works based on this factor. He asserted his position and justice of gender identity as a sexual minority. And his such work continued to movement for alienated class and social week over his own rights. His speech and message on the wall painting, poster, T-shirts, billboard of the subway, and so on worked as a spectacle and pressed concern with social issues and consciousness shift. And he's been trying to protect and care people who is injured by HIV and drug and to realize social justice through social week protection. Haring's works planned to meet many people as much as possible performed its role of intervening in society through criticism, resistance, speech, and participation, and controlling and checking social issues. These things considered, Haring's works show his consciousness about public attributes of art, and obviously include public value seeking. And also we can find the meaning of such his work as that an art is working as the public sphere and shows the possibility to discuss and practice public issues.

• 인문언어
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• 제6권
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• pp.147-166
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• 2004

Whitehead's discussion of language is not to be found in any one book or article. It is interwoven with his discussion of many other questions. He was, however, greatly concerned with the problem of symbolism in general and the uses of language. He regards language, spoken or written, as an instrument devised by men to aid them in their adjustment to the environment in which they live Language is used for many specific purposes in the process of this adjustment. Words are employed not only to refer to data and to express emotions. They may be used also to record experiences, and thoughts about these experiences. Worts also function as instruments in the organization of experiences as they are considered in retrospect. Thus words free us from the bondage of the immediate. And Whitehead's theory of meaning is implicit in his discussion of the functions of language. According to him, the human mind is functioning symbolically when some components of its experience elicit consciousness, beliefs, emotions, and usages, respecting other components of its experiences. The former set of components are the 'symbols', and the latter set constitute the 'meaning' of the symbols. Whitehead points out that one word may have several meanings, i.e. refer to several different data. In order to understand, thus, the meaning to which a word refers, it is sometimes very important to appreciate the system of thought within which a person is operating. Further, Whitehead's discussion of language includes a number of cogent warning the deficiencies of language, and hence the need for great care in the use of words. In fact, language developed gradually. For the most part we have created words designed to deal with practical problems. Attention focuses on the prominent features in a situation, in particular the changing aspects of things. With reference to such data our words are relatively adequate. However, this issues in an unfortunate superficiality. The enduring, the subtle, the complex and the general aspects of the universe do not have adequate verbal representation. for this reason, Whitehead's position concerning the uses of language in speculative philosophy is stated with pungent directness. The uncritical trust in the adequacy of language is one of the main errors to which philosophy is liable. Since ordinary language does not do justice to the generalities, profundities and complexities of life, it is obvious that philosophy requires new words and phrases, or at least the revision of familiar words and phrases. Proceeding to develop the theme Whitehead contends that words and phrases must be stretched towards a generality foreign to their ordinary usage. In the same vein Whitehead refers to the need to realize that language which is the tool of philosophy needs to be redesigned just as in physical science available physical apparatus needs to be redesigned. But even these words and phrases, stretched or redesigned, are never completely adequate in philosophical speculations. They are, in his opinion, merely a great improvement over ordinary language or the language science, mathematics or symbolic logic.

• 복식
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• 제1권
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• pp.101-117
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• 1977

This thesis is a study of the Simui(深衣) system which was a dress regulation peculiar to old China with skirt and coat. The origin of Simui is a very long time, that is, before Ju dynasty in China. Its wearing range had a large circle irrespective of rank and good or bad luck. This was a ordinary dress to the Emperor or the lords, a below court attire or a below sacrificial rites attire to the illustrious officials, and good luck dress to the common people. But this was a funeral rites attire or coming-of-age ceremony attire in domestic behaviour. In the times of Song dynasty, lots of confucian scholars had put on this simui because of Juhi's recommendation for domestic behaviour. This Simui had been put on through all the times of China and was the original text of all the dress. Especially the court attire and silkworm working dress of Empress, and the court attire and underwear court attire of Emperor is also made out of this Simui, therefore this is a origin of the ceremonial dress which formed into long coat. In Korea it is said that this Simui was brought in prior to the middle of Goryeo dynasty. But we can't tell the correct transmitted age. According to the following records in Goryeo History, "King had put on the Simui as a sacrificial rite attire in the times of Yejong". It is sure that this Simui was brought in prior to the times of Yejong. In fact, lots of confucian scholars had put on the Simui since the introduction of confucianism in the end of Goryeo dynasty and after that time this was taken by many confucian scholars through Yi dynasty. Korean Simui system was complied with Chinese system through confucian domestic behaviour, This was respected for court dress of confucian scholars, as it were, Chumri, (an ordinary dress of scholars), Nansam (a uniform of upper student), and Hakchangui (a uniform of confucian student). There are many deta about Simui system in the book of Yeki, chapter Okcho and Simui, and other many canfucian books. But we didn't demonstrate the theory about it till now. Especially there are diversifies of opinions about the phrase of "Sok Im Ku Byun" in Yeki. Simui was cut in separate and then was stitched together in one piece. Generally its shape had round sleeve and angled lapel, its length reaches to the anklebone. And it has a line around the lapel, the sleeve band, and the edge of skirt. It is called Simui because the body can be wrapped deeply in broad width and large sleeve. The Simui was made of white fine linen and was cut by the natural size of body. Every part of Simui had a profound meaning; the round sleeve in compliance with regulation can keep a courtesy when a walker moves his hands and the angled lapel like a carpenter's square in compliance with square keeps them front loosing their Justice and a string of the back also keeps them loosing from their righteousness and the flat lower part of Simui makes their heart and mind calm. This Simui was usually attendant on a head cover and belt made cloth, and black shoes. This thesis was made a study of documents and portrait from Yi dynasty, for the actual object was not obtained.

• 한국수학교육학회지시리즈A:수학교육
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• 제59권1호
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• pp.63-80
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• 2020

본 연구는 2000년부터 2019년까지 7종의 KCI 등재지에 게재된 3,114편의 수학교육 논문와 5종의 SSCI 등재지에 게재된 1,636편의 수학교육 논문의 연구 동향을 텍스트 마이닝 기술의 하나인 토픽모델링을 사용하여 비교·분석하였다. 연구 결과, 국내외 수학교육 연구는 16개의 유사한 주제와 7개의 상이한 주제로 분류할 수 있었다. 연구 결과, 예비교사와 관련된 주제는 국내와 해외 수학교육 연구에서 모두 높은 비중을 차지하고 있는 연구주제였다. 현직교사 재교육에 관한 연구주제는 국내 연구에서는 하나의 독립된 주제로 나타나지 않았지만, 해외 연구에서 많은 관심을 받는 주제로 나타났다. 해외 수학교육 연구에 비해 국내에서는 수학적 역량에 관한 연구의 관심이 높았지만, 이는 문제해결역량과 창의·융합역량에 치중되는 경향이 있었다. 반면, 해외 수학교육에서는 정체성과 공정성에 관한 연구가 강조되었다.

• 직업교육연구
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• 제36권1호
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• pp.23-46
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• 2017

이 연구의 목적은 공업계열 특성화고 및 마이스터고 학생의 인성 수준을 분석하는 것이며, 이를 통해 인성교육과 추후 연구에 활용할 수 있는 기초자료를 제공하고자 한다. 이를 위한 연구 목표는 공업계열 특성화고 학생 및 마이스터고 학생의 인성 수준 및 배경 변인별 차이를 분석하는 것이다. 이 연구의 모집단은 공업계열 특성화고 및 마이스터고 전체 학생인 162,075명이며, 특성화고와 마이스터고 각각 500명, 총 1000명의 학생을 대상으로 설문 조사를 실시하였다. 조사 도구는 현주 외(2014)가 개발한 설문 도구를 본 연구 목적에 맞게 재구성하였고, 이에 요인분석과 내용타당도 검증을 실시하여 설문 도구에 대한 타당도를 확보하였다. 연구 결과는 다음과 같다. 첫째, 공업계열 특성화고 학생은 10개 덕목 모두에서 보통 이상의 인성 수준을 나타냈지만 이는 현주 외(2014)에서 제시한 고등학생 평균치에 미치지 못하는 수치였다. 둘째, 공업계열 마이스터고 학생은 10개 덕목 모두에서 보통 이상의 인성 수준을 나타냈고, 이는 현주 외(2014)에서 제시한 고등학생 평균과 비교했을 때 배려 소통, 예의, 정직 용기, 정의 영역에서 평균치 이하의 수치가 나타났다. 셋째, 공업계열 특성화고 및 마이스터고 학생은 부모의 가치관, 교사 존경 여부, 성적 스트레스, 학교 만족에 따라 인성 수준에 차이가 나타났으며, 추가적으로 마이스터고 학생은 진로계획에 따라 인성 수준에서 차이가 나타났다. 즉, 부모가 자신의 성적보다는 행복을 더 중시한다고 생각했을 때, 교사를 존경하는 학생이, 학교생활에 만족하는 학생이 더 높은 인성 수준을 보였고, 마이스터고 학생의 경우 진로를 결정하지 못한 학생에 비해 구체적인 자신의 진로를 계획하고 있는 학생이 더 높은 인성 수준을 나타냈다.

• 공연문화연구
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• 제36호
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• pp.585-602
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• 2018

이 글은 사진실 선생의 학문 세계에 대해 살핀 것이다. 사진실 선생의 연구 성과에 대한 섬세하고 엄밀한 평가라기보다는, 그와의 직 간접적인 만남 속에서 필자가 생각했던 것들을 정리했다. '참여 관찰기'라는 논제가 붙은 연유가 여기에 있다. 필자는 이 글이 관례적이고 형식적인 추도사가 되는 것을 경계했다. 사 선생 역시 형식이고 관례적인 글을 원하지는 않을 것이라 생각했기 때문이다. 필자의 참여 관찰기는 사 선생의 문헌 중심 연구에 대한 생각을 정리하는 것으로 시작했다. '알려진 성과와 재평가될 것들'이라는 목차 제목이 필자가 말하려는 것을 함축하고 있다. 전통연행 관련 문헌 연구에서 사 선생이 기여한 바와 기존 평가의 타당성에 대한 필자의 생각이 여기서 정리되었다. 이미 널리 알려진 기여나 성과에 대해서는 새삼스럽게 재론하지 않았다. 여기서 필자가 특별하게 살핀 것은 '재평가될 것들'이었다. 그 중요성과 의의에도 불구하고 제대로 평가받지 못한 것, 어쩌면 이제는 당연한 것으로 인식되어 쉽게 지나쳐 버리는 성취를 새삼 강조했다. 이어지는 논의에서는 사 선생의 전혀 다른 학문적 면모를 살폈다. 필자는 이 대목의 제목을 '편견에 맞선 의외의 성과'라 붙였다. 여기서 다루어진 대상은 사 선생의 현장 중심적 연구들이었다. 흔히 사진실 선생을 문헌을 중심으로 연구하는 연극사학자 혹은 전통공연예술학자라 평가한다. 필자는 이것이 편견이라 생각한다. 워낙 그러한 생각이 일반적이어서, 문헌이 아닌 현장을 바탕으로 한 연구 성과를 간과하기가 쉽다. 목차 제목에 '편견'과 '의외'라는 표현을 한 이유이다. 여기서 필자는 사 선생이 현장 중심의 연구도 했다는 식의 논의에 그치지 않았다. 현장 연구에서 그가 이루어낸 성취를 적극적으로 강조하고 평가했다.

• 대순사상논총
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• 제25_2집
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• pp.1-43
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• 2015

Daesoonjinrihoe perceives that human suffering is caused not only by mental factors but also by the cosmic principle of Mutual Overcoming more fundamentally. The relationship influenced among all things in the universe is Mutual Beneficence and Mutual Overcoming. If these relations are properly cooperated in harmony, all things will reveal their energetic existence in a balanced state, however, if one side, particularly, Mutual Overcoming becomes excessive, indeed, it will cause trouble. That is, the sentient beings that are inclined to excessive Mutual Overcoming rather than indispensable Mutual Overcoming make grievances among themselves and cumulate them. In the end, heaven and earth lose its constant Way[常道], leading the sentient beings to all kinds of agonies. However, it may be a problem if every agony is depicted with Mutual Overcoming, that is, one single fixed frame, because Mutual Overcoming has to be interpreted diversely according to the circumstances. Thus, it is not possible to explain precisely about the agony if not understanding its spectrum. This study analyzed the ways how Daesoonjinrihoe explains the aspects of reasons and solutions to a variety of agonies. In the Supreme Scripture of Daesoonjinrihoe, the reasons for agony vary: first, it is caused by Mutual Overcoming of the cosmos itself, which is irrelevant to human beings. Secondly, man can be victimized because of Mutual Overcoming caused by man. Thirdly, there is a case of a victim who is damaged due to Mutual Overcoming caused by the other. Fourthly, man can be victimized because of Mutual Overcoming caused by someone else's unintended deeds. Fifthly, there is a case of man having agony in return when he, as a perpetrator, hurt others or resolve his inappropriate desires. Sixthly, man's deed unintendedly became a sin and have agony in return. Seventhly, man can be a self-perpetrator, conceiving vain desire, obsession and grievance. Eightly, there is a case of man having agony during enforcement of the law or practice of justice. Ninthly, man needs to endure agony during self-cultivation, enacting Reordering of the Universe(天地公事), ritual practice, promotion of fortune, and test. However, it is important to make sure that the reason for agony can interact with not only one but also diverse models in real situation. These nine models are included in the category of Mutual Overcoming; but, these cannot be classified in a single term, Mutual Overcoming because much information will be hidden, only to make it difficult to explain about agony more precisely. There are some characteristic observed in the concept of agony in Daesoonjinrihoe as follows: first, reasons for agony are caused by Mutual Overcoming although Mutual Overcoming can be interpreted differently according to the circumstances. Secondly, Daesoonjinrihoe makes a positive valuation for some agony. Thirdly, the solution to overcome a agony is brought to a conclusion, that is cultivation practice of Daesoonjinrihoe. Fourthly, the experience of agony and solution in Daesoonjinrihoe sometimes lie in the unit of family beyond individual. Fifthly, in the painful situation resulted from vain desire and obsession, Daesoonjinrihoe suggests a solution called Mutual Beneficence. That is, it emphasizes not only self-control but also active practice of considering others.

• 항공우주정책ㆍ법학회지
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• 제21권1호
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• pp.135-167
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• 2006

유럽연합의 통합과정에서 대두되는 EU와 제3국과의 항공교섭 상에서 기존의 EU회원국가들이 체결하고 있는 제3국과의 양국간 항공협정의 처리에 관한 문제가 대두하고 있다. 2004년 4월 29일의 유럽재판소의 판결기준에 대한 국제항공 공법적 차원에서 기존의 국제항공질서의 변화를 모색할 필요성이 강력하게 등장하게 된다. 이러한 점에서 특히 미국과의 기존의 양자관계를 다자관계로 변경하여야 하는 문제가 중요하다. 한국과도 향후 협상에 중요한 참고사항이 될 것이다. 이러한 점에서 특히 유럽연합과 미국의 기존의 양자관계에서 다자간 관계로 변형시켜 나가는 문제가 향후 국제항공질서에 커다란 영향을 미칠 것으로 보인다. 이러한 관점에서 새로운 방향전환을 위한 국제항공질서를 재정립할 대안모색을 해 본다. 결론적으로 대안모색으로서는 첫째, 기존의 시카고 협약에서 설정된 하늘에 대한 자유에 추가적인 질서형성을 위해 양국간 협정의 표본인 Bermuda I, II에 대체할 수 있는 어떤 다자간 제3의 Bermuda III와 같은 국제항공질서를 설정해야 한다. 둘째, 새로운 다자간 협정에 적용되어야 할 하늘의 자유는 양측의 자유만을 최대한 보장하는 형태가 아닌 양측의 주장을 조절하는 구체적인 것이 되어야 한다. 셋째, 또한 새로운 다자간 국제항공질서는 단순한 지역적 경계를 넘어서 전 지구적 문제로 접근한다는 점에서 최근 사회과학 연구에서 등장하는 복잡계이론을 도입할 필요가 있다. 이와 같은 대안모색에서 필요한 사항들을 점검하고 입장차를 줄여 나가는 방향으로 정리되어야 할 것으로 본다.

• 미술이론과 현장
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• 제4호
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• pp.145-180
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• 2006

In Korea, nation and nationalism are undeniable justice, absolute virtue and moreover system of desire. From the late Chosun Dynasty when the Korean Peninsula had to survive from the critical situation of being the arena of competition, and through the colonial period under Japanese imperialism, nationalism became stronger as a logic of survival. The policy of seclusion under closed and exclusive nationalism that didn't recognize the world situation well enough, eventually gave more pain to the nation. Nationalism in colonial Korea which was as reformed nationalism and on the other hand, as intransigent, resisting nationalism. Since the purpose of this writing is not for clarifying the argument raised on Korean nationalism, there is no use mentioning how it went with the change of time. But we have to focus on the fact that the word 'nation' which appeared under the influence of popular revolution and capitalism meaning 'a group of people', was translated and understood as a racial concept for strengthening the unity of 'single-race nation with five thousand years' history. First of all, there is nationalism used to fortify the system. 'The Charter of National Education' and 'The Pledge of Allegiance' were ornaments to intensify the ruling ideology and dictatorship to militarize entire South Korea for 'settling Korean democracy' professed nationalism. Also, another ruling ideology armed with 'self-reliance' put North Korea into the state of hypnosis called nationalism. Nationalism, claiming 'nation' outwardly, but in reality, being an illuminating, instructing ideology isolating each other was indeed a body with two faces. This made 'nation' in Korea mysterious and objective through work such as. The statue commemorating patriotic forefathers' and picture of national records' in South Korea art. Nationalism used to strengthening the system encountered the magical 'single-race' and made 'ghost' being an extreme exclusion to other nations. We can find pedigreed pureness not allowing any mixed breeds from the attitude accepting western art -via Japan or directly- and making it vague by using the word Korean and Asia. There's nationalism as a resistant ideology to solidify the system on the other side. It came out as a way of survival among the Great Power and grew with the task of national liberation to became as a powerful force facing against the dictatorship dominating South Korea after the liberation. This discussion of nationalism as a resistance ideology was active in 1980s. In 1980, democracy movement against the dictatorship of 5th Republic originated from military power which came out suppressing the democratic movement in Gwangju, spread out from the intellects and the students to the labors, farmers and the civilians. It is well known that the 'Nation-People(Minjoong)'s Art Movement could come out under this social condition. Our attitude toward nationalism is still dual in this opening part of 21st century. On one hand, they are opposing to the ultra-nationalism but are not able to separate it from nationalism, and on the other, they have much confusion using it. In fact, in a single-race nation like Korea, the situation of being nationalism and jus sanguinis together can cause dual nationalism. Though nationalism is included in the globalization order, it is evidence that it's effective in Korea where there are still modern fetters like division and separation. In particular, in the world where Japan makes East Asia Coalition but exposed in front of nationalism, and China not being free from Sinocentrism, and American nationalism taking the world order, and Russia fortifying nationalism suppressing the minority race after the dissolution of socialism, Korean nationalism is at the point to find an alternative plan superior to the ruling and resisting ideology.