• 한국과학교육학회지
• /
• 제34권5호
• /
• pp.479-490
• /
• 2014

이 연구는 과학교육에서 의사소통을 위해 글쓰기와 논의를 활용한 논의-기반 모델링 전략의 개발을 목적으로 하였다. 논의-기반 모델링 전략은 모델링의 목적인 의사소통을 위해 자신이 만든 모델을 논의와 글쓰기를 통해 과학적 언어를 사용하여 스스로 정리하거나 표현하고, 다른 사람의 의견을 듣고 교환하는 과정을 통해 모델을 평가하고 수정하는 일련의 과정을 의미한다. 이 전략은 과학교육에서 모델링에 어려움을 느끼는 학생과 교사를 지원하기 위한 것으로 다음 네 가지 요소의 발달에 초점을 맞추었다. 첫째 여러 문제 상황을 관찰하여 문제를 연관지어 인식하는 문제인식이다. 둘째는 과학적 설명을 위해 충분한 과학개념을 구조화하여 제시하는 과학개념 구조화이며, 셋째는 주장에 대해 적절한 표상을 증거로 제시하는 주장-증거 적절성이다. 마지막은 증거제시에서 다양한 표상의 사용과 이 표상들을 전환하고 통합하는 다중표상 지수이다. 이 네 가지 요소의 발달을 위해 세 가지 stage를 구성하였다. '인지 과정'은 다중표상에 대한 이해를 위한 것이고, '해석 과정'은 다중표상 활동을 통해 증거 제시의 중요성을 인식하는 것이며, '적용 과정'은 학생들이 논의-기반 모델링을 직접 접해보는 것이다. 이 적용 과정에서는 질문 또는 문제 만들기-실험 설계 및 수행하기-관찰 통한 조사하기-자료의 분석 및 해석하기-임시 모델 설계하기-논의하기-되돌아보기-모델 평가하기-모델 수정하기의 아홉 개의 단계로 이루어진다. 논의-기반 모델링 전략은 학생들이 자신이 설계한 임시모델을 다른 사람과 공유하기 위해 증거를 바탕으로 발표하고 반박하는 논의과정을 통해 증거 제시의 필요성을 인식할 수 있다. 논의과정 후 학생들은 주장과 증거를 다중표상으로 나타내는 것에 대해 되돌아보는 과정을 거치면서 주장-증거 적절성을 높이게 된다. 또한 모델을 평가하기 위한 기준을 만들고, 이를 바탕으로 자신의 모둠이나 다른 모둠의 모델을 평가하고 그 결과를 피드백 받으면서 수정하게 된다. 이러한 일련의 과정을 거치면서 관찰한 자연세계의 현상에 대한 자신의 설명체계를 만듦으로써 과학적 지식을 형성할 수 있는 기회를 제공받을 수 있다.

• 미술이론과 현장
• /
• 제2호
• /
• pp.7-26
• /
• 2004

Since the 20th century, it was often announced that a painting was dead, but it is still alive. Even in the epoch of recently increasing virtuality, painting is still appealing, consistently pursed by many with a thirst. Thus, it is said that the mission of a picture is to maintain its reality without being trapped in virtuality. In the history of Western painting spanning over several hundreds of years the myriad of techniques and styles have emerged, going though a huge variety of changes: namely, its not possible any longer to find the new ways of expression in painting. Hence, painters today feel that it becomes more gradually difficult for them to execute something. In the midst of swiftly changing, diversely evolving trends of contemporary art, the painters incessantly pose a question why they go on working on painting, and seek to find its answer. Why the painters still try to say something about painting? Is that because they consider it the quintessence of fine arts or think that it is in no way possible or meaningful to comment on fine arts without relying on painting? If then, is there any avenue of escape for the painting? The question of the 'crisis of painting' is still raised, when reviewing the rapidly changing conditions of inventing artworks. That is also why the recent works failed to offer a conceptually unified, universally shared perspective of painting. Moreover, painting is left to shrink comparatively with the pervasive existence of videos and installations briskly employing digital images and technologies in their creations. Whats more problematic is the fact that there is a growing sense of crisis not only in the sphere of painting hut also in the entire realm of art. As the organizers and curators of big-scale exhibitions and art projects tend to exploit their space spectacularly, focusing primarily on their abilities to control the space, there is a pervasive notion amongst them that painting is a medium that is not properly to suit such purposes and requests. Today, the death of painting is, in fact, the death of modernist painting, which assumed a central role in the history of art for a considerable amount of time, rather than the death of painting itself. Employing a new paradigm of invention, a picture is now entering a new domain which is perhaps unknown to us. Moving beyond the stereotypical concepts of painting, physical property and flatness, pictures today reveal the introduction of time and space and the penetration of new media such as installation, photography, video and the Internet. Despite such trends, the dexterity and tactile capability of painters is still to be considered significant in the future. The renewal of painting is made in an entirely unexpected manner and place.

• 고전문학과교육
• /
• 제35호
• /
• pp.5-46
• /
• 2017

이 연구는 문학교육 현상에 대한 관심의 일환에서 고전문학 작품의 교과서 수록 맥락을 탐색하고, 이를 매개로 고전문학의 교육적 가치에 대한 인식을 규명하는 것을 목표로 한다. 이는 교과서가 고전문학교육의 실행에 지배적 영향력을 갖고 있으며, 특히 교과서 수록 제재는 특정한 사회적 조건 속에서 교육의 의도, 요구, 관점 등에 따라 선정된다는 점을 전제로 한다. 고전문학의 교육적 가치를 고전성과 문학성으로 나누고, 이를 준거로 2009, 2011 개정 교육과정에 따른 고등학교 문학 교과서를 대상으로 수록 실태와 맥락을 탐색하였다. '문학의 역할', '문학의 수용과 생산', '문학과 삶'의 영역에서 현대문학위주로 수록, 편성됨으로써 고전문학은 전반적으로 소외, 배제되고 있으며, 교육과정에 따른 교과서를 비교하여 고전성 강조와 문학성 약화의 경향성이 전반적으로 심화되고 있음을 밝혔다. 이처럼 고전문학이 과거의 산물이자 역사적 자료의 차원에서만 수록되는 문제를 해결하기 위해서는 교육과정, 교과서 차원의 외적 변화 못지않게 고전문학의 본질에 대한 인식의 전환과 같이 내적 차원의 대응이 요청된다. '문학'으로서의 보편성과, '고전'으로서의 시공간적 거리감이 오늘날 학습자의 문제 상황과 요구에 응답하는 다양한 관계 맺음으로 연결되어야 하고, 이로써 교과서 수록맥락과 양상의 다각화, 수록 가능한 작품의 폭과 범위의 확대를 기대할 수 있다. 학습량 감축, 역량 개념의 도래, 전통적인 문학 개념의 해체와 같은 외적 환경의 변화 또한 맹목과 당위의 차원을 넘어 이 같은 고전문학의 새로운 가치 탐색을 끊임없이 요청하고 있다.

• 한국엔터테인먼트산업학회논문지
• /
• 제14권3호
• /
• pp.277-284
• /
• 2020

본 논문의 목적은 공연자로서 배우의 몸을 통해 발현되는 '자발성'의 원리를 살펴보고 그 적용 가능성을 고찰하는 것이다. 이를 위해 동시대 배우들이 인물을 창조하기 위한 접근 및 훈련과정에서 흔히 직면하게 되는 문제점을 비판적인 관점에서 논의하고 그 대안으로 배우의 행동과 텍스트가 추구하는 본질적 기능과의 상호보완적 관계를 규명함으로써 연기예술의 토대를 이루는 핵심 원리를 재고하고자 한다. 본 연구에서 중점적으로 논의하는 자포라를 비롯한 마셜, 브루엘, 존스톤, 보알 등의 연기지도자들은 자발적 반응으로써 행동 과정의 중요성을 강조한다. 이들의 공통된 관점을 종합할 때 변화를 추구하고 이를 달성하고자하는 텍스트의 본질적 기능은 역설적으로 배우가 무대 위에서 필수적으로 수행해야 할 임무와 면밀하게 닿아있는 것이며, 이는 곧 예술가로서 배우 스스로가 선택하고 결정한 표현에 대한 책임과도 직결된 것이다. 본 논문은 이러한 과정을 바탕으로 분석과 행동의 상호보완적 관계 속에서 배우의 몸이 자발적 상태에 이르기 위한 접근 방법을 보알의 관점을 중심으로 살펴보고 그 실효성을 제언하고자 한다.

• 대순사상논총
• /
• 제16권
• /
• pp.69-85
• /
• 2003

Death has been one of the basic objects in philosophy and religion. Why do people feel afraid about death? Maybe it is because they don't know the situation after death or because they have a wrong idea about it. Someone may think that he/she doesn't care the situation. But this attitude is wrong. We must understand that our attitude about life is shaped by our knowledge of the situation after death. A recurrent theme about death in popular thought is the idea that death is mysterious. As we have seen, it is difficult to formulate a satisfactory philosophical analysis of the concept of death. If it is impossible to analyse the concept of death, then it is impossible to explain precisely what we mean when we say that something dies. It might be said therefore that, in virtue of this fact, death is mysterious. Of course, death is not distinctively mysterious - all other unanalysable concepts are equally mysterious in this way. Reflection on death gives rise to a variety of philosophical questions. One of the deepest of these is a question about the nature of death. Typically, philosophers interpret this question as a call for an analysis or definition of the concept of death. Plato, for example, proposed to define death as the separation of soul from body. However, this definition is not acceptable to those who think that there are no souls. It is also unacceptable to anyone who thinks that plants and lower animals have no souls, but can nonetheless die. Others have defined death simply as the cessation of life. This too is problematic, since an organism that goes into suspended animation ceases to live, but may not actually die. The eastern philosophers proposed to define death as the nonduality of life and death. Taoists, for example, do not believe in the Wheel of Life of the Buddhists nor in the Heaven or Hell of Christianity. Taoists view existence as glorious. The whole Universe, they teach, is a marvelous, vibrant Unity wherein everything, visible and invisible, pulses with energy and changes. As being develops through the experience of existence, its vessels are swept onwards by the mighty stream of the eternal TAO to other forms of expression and activity. Man does not die; he merely extends into new fields. Taoists teach that the end of a person is the return to the Ultimate Reality. "Life is uncertain - Death is certain": This is a well known saying in Buddhism. Knowing very well that death is certain and it is a natural phenomenon that everyone has to face, we should not be afraid of death. Yet, instinctively, all of us fear death because we do not know how to think of its inevitability. We like to cling to our life and body and so develop too much craving and attachment.

• 대한지리학회지
• /
• 제38권
• /
• pp.15-36
• /
• 1988

In this paper, I consider the development of methods in contemporary human geography in terms of a dialectical relation of action and structure, and try to draw a new horizon of method toward which geographical research and spatial theory would develop. The positivist geography which was dominent during 1960s has been faced both with serious internal reflections and strong external criticisms in the 1970s. The internal reflections that pointed out its ignorance of spatial behavior of decision-makers and its simplication of complex spatial relations have developed behavioural geography and systems-theoretical approach. Yet this kinds of alternatives have still standed on the positivist, geography, even though they have seemed to be more real and complicate than the previous one, The external criticisms that have argued against the positivist method as phenomenalism and instrumentalism suggest some alternatives: humanistic geography which emphasizes intention and action of human subject and meaning-understanding, and structuralist geography which stresses on social structure as a totality which would produce spatial phenomena, and a theoretical formulation. Human geography today can be characterized by a strain and conflict between these methods, and hence rezuires a synthetic integration between them. Philosophy and social theory in general are in the same in which theories of action and structural analysis have been complementary or conflict with each other. Human geography has fallen into a further problematic with the introduction of a method based on so-called political ecnomy. This method has been suggested not merely as analternative to the positivist geography, but also as a theoretical foundation for critical analysis of space. The political economy of space with has analyzed the capitalist space and tried to theorize its transformation may be seen either as following humanistic(or Hegelian) Marxism, such as represented in Lefebvre's work, or as following structuralist Marxism, such as developed in Castelles's or Harvey's work. The spatial theory following humanistic Marxism has argued for a dialectic relation between 'the spatial' and 'the social', and given more attention to practicing human agents than to explaining social structures. on the contray, that based on structuralist Marxism has argued for social structures producing spatial phenomena, and focused on theorising the totality of structures, Even though these two perspectives tend more recently to be convergent in a way that structuralist-Marxist. geographers relate the domain of economic and political structures with that of action in their studies of urban culture and experience under capitalism, the political ecnomy of space needs an integrated method with which one can overcome difficulties of orthhodox Marxism. Some novel works in philosophy and social theory have been developed since the end of 1970s which have oriented towards an integrated method relating a series of concepts of action and structure, and reconstructing historical materialism. They include Giddens's theory of structuration, foucault's geneological analysis of power-knowledge, and Habermas's theory of communicative action. Ther are, of course, some fundamental differences between these works. Giddens develops a theory which relates explicitly the domain of action and that of structure in terms of what he calls the 'duality of structure', and wants to bring time-space relations into the core of social theory. Foucault writes a history in which strategically intentional but nonsubjective power relations have emerged and operated by virtue of multiple forms of constrainst wihthin specific spaces, while refusing to elaborate any theory which would underlie a political rationalization. Habermas analyzes how the Western rationalization of ecnomic and political systems has colonized the lifeworld in which we communicate each other, and wants to formulate a new normative foundation for critical theory of society which highlights communicatie reason (without any consideration of spatial concepts). On the basis of the above consideration, this paper draws a new norizon of method in human geography and spatial theory, some essential ideas of which can be summarized as follows: (1) the concept of space especially in terms of its relation to sociery. Space is not an ontological entity whch is independent of society and has its own laws of constitution and transformation, but it can be produced and reproduced only by virtue of its relation to society. Yet space is not merlely a material product of society, but also a place and medium in and through which socety can be maintained or transformed.(2) the constitution of space in terms of the relation between action and structure. Spatial actors who are always knowledgeable under conditions of socio-spatial structure produce and reproduce their context of action, that is, structure; and spatial structures as results of human action enable as well as constrain it. Spatial actions can be distinguished between instrumental-strategicaction oriented to success and communicative action oriented to understanding, which (re)produce respectively two different spheres of spatial structure in different ways: the material structure of economic and political systems-space in an unknowledged and unitended way, and the symbolic structure of social and cultural life-space in an acknowledged and intended way. (3) the capitalist space in terms of its rationalization. The ideal development of space would balance the rationalizations of system space and life-space in a way that system space providers material conditions for the maintainance of the life-space, and the life-space for its further development. But the development of capitalist space in reality is paradoxical and hence crisis-ridden. The economic and poltical system-space, propelled with the steering media like money, and power, has outstriped the significance of communicative action, and colonized the life-space. That is, we no longer live in a space mediated communicative action, but one created for and by money and power. But no matter how seriously our everyday life-space has been monetalrized and bureaucratised, here lies nevertheless the practical potential which would rehabilitate the meaning of space, the meaning of our life on the Earth.

• 지능정보연구
• /
• 제17권3호
• /
• pp.131-146
• /
• 2011

오늘의 글로벌 네트워크 비즈니스 환경에서 비서직 종사자들에게 신속 정확한 정보수집 능력과 올바른 판단력은 그 어느 때보다 필요한 역량으로 중시되고 있다. 비서직 업무 수행에 필요한 대부분의 지식은 체험지 혹은 경험지이기 때문에 비서가 주어진 문제를 해결하기 위해서 과거의 비슷한 사례를 참고하는 방법은 매우 타당한 것이며, 경험이나 선례를 적용함으로서 실패할 요인을 줄이고 문제 해결의 질을 높이는 동시에 시간을 단축시킬 수 있다. 본 연구에서는 비서 업무 수행 시 특정 문제 해결에 필요한 정보를 사례기반 추론에 근거하여 현재 문제와 가장 유사한 과거의 사례를 추천하는 시스템(COKRS : Case-based reasoning Office Knowledge Recommender System, 이하 COKRS)을 설계하고 프로토타입을 구축함을 목적으로 한다. 본 연구 결과인 COKRS는 비서직에서 뿐만 아니라 일반 사무영역에서의 지식관리 목적으로도 확대 이용 될 수 있을 것이다.