Froude(Fr) 수의 상사성을 통해 문풀의 크기와 유동 속도를 결정할 경우 축척비에 따라 문풀 내부 유동에 대한 Reynolds(Re)수가 크게 달라진다. 즉 같은 Fr 수를 갖는다 할지라도 축척비에 따라 문풀 내부 유동 특성이 달라질 수 있음을 의미한다. 본 연구에서는 같은 Fr 수로 상사되었을 때 축척비가 문풀 내부 유동 특성에 미치는 영향을 분석하기 위해 2차원 수치 해석을 수행하였다. 문풀의 크기가 작을 때 문풀에 작용하는 힘은 매우 주기적인 특성을 보이는 반면 문풀의 크기가 커질수록 주기가 일정하지 않은 교란 특성을 보이기 때문에 과도 응답과 통계적 정상 상태의 응답을 구분하기 어려워진다. 주파수 특성에 있어서도 축척비의 제곱근에 반비례하여 나타나는 주파수 특성(f0.5 ~ 2f1 ~ 2f2.0)은 Fr 수의 상사성에 따른 유동 특성으로 볼 수 있으나, 문풀의 크기가 클 때 매우 낮은 주파수(f2.0=0.07)로 문풀 내부에서 매우 강한 와가 발생하는데 이는 축척비에 따른 영향이다.

Quiet environment is essential for improving quality of living and rest. For example, noisy neighbors degrade quality of sleeping of residents. Due to emphasis on energy saving of buildings, more insulation and tighter sealing is applied for windows, doors, and walls of new buildings. As results, not only energy dissipation of new building is reduced, but also interior of new buildings have become significantly quieter. However, sound and heat insulation performance of existing buildings is relatively worse, when compared to that of recent buildings. As elapse of time, gap between bricks or concrete of building and sealing grows larger, worsening of sound and heat insulation performance of buildings is unavoidable. To provide quiet room for quality control of products or other purposes in noisy environment, indoor noise chamber is required in practice. In present work, sound transmission through indoor noise chamber is measured using different noise sources. For the worst case, noise source and sound transmission of door slam noise is shown.

The paper aims to investigate the Chinese Education and the Overseas Chinese Schools in Korea. As we know, following the strong Economic growth and the rise on the International stage of China, Chinese learning is getting popular and recognized around the world. Korea, a narrow strip of water in neighboring China, and China has a long cultural history. Many Chinese have immigrated or relocated to Korea, since then, the Chinese Education has gained much attention, causing the booming of the Overseas Chinese Schools in Korea. However, as the consequence of the social transformation and modern vicissitude in education, and, moreover, the mergence of Confucius Institutes these years, many Overseas Chinese Schools confront with shut-down crisis. Therefore, this Investigation & Study tries to propose some suggestions in order to light the shadow of the Overseas Chinese Schools.

About the original meaning of the hieroglyph “文”, I have continued to have some doubts from what is brought. But when I have looked at“滄源崖画”(Wall paintings on cliff. There is this painting in Yunnan. It is maid about three thousand years ago), I found out the new interpret. I noticed that the described persons on the “崖画”(Wall paintings on cliff) wear poncho(“貫頭衣”). The reason why I found out that originates from the association through comparison between the described persons on the “崖画”and the described persons on the Japan’s “銅鐸”（dotaku ;　　　, a bell-shaped bronze vessel of the Yayoi period）. Both of them wear a poncho(“貫頭衣”).　Furthermore the mark “× ”of “ ”(“甲骨文”of “文”) shows tattoo（“文身”）marks. The ancient race in the south China that live in the house of a raised-floor construction have two characteristics. They are “貫頭衣”and “ 文身 ”. Therefore the model of “ ”originals in this both characteristics. Until now model of “ ” has been thought the person of Shan(商). The conventional idea is based on the idea that the shape of “ ” belong to the character of “大”. The idea that “大” is the front shape of a person is popular. The character of 爽・狭・夫・天・央・夭 belong to the character of “大”. But “文”not belong the genealogy of “大”. Therefore “文” is the character of the individual genealogy. The model of “文” means the person that wear clothes(that is“貫頭衣”).

The Chinese characters is a letter that is with the most primitive features and is even a dull letter since it took 5000 years to the advent of text hand we are using right now. If we think about Hangul: Korean alphabet which is a scientific letter was made in a generation, dullness of the Chinese characters can even more be highlighted. However, it is this dullness and the honest effectiveness that give the Chinese characters power since it accumulates cultural meanings, especially the meaning of literature, history, and philosophy through concrete shapes and historical precipitations of long time. This study tries to attract the aspects of literature, history, and philosophy inherent in the Chinese characters and to devise a new way to learn Chinese characters that can suggest a humanistic vision. This can simply be summarized as follows. First, the author identified the advantages and disadvantages of existing books with regard to the education of Chinese characters. While books focusing on grades are useful in learning Chinese characters in a short period of time, they can easily neglect the cultural values. On the other hand, while books focusing on cultural aspects let people learn the cultural values based on rich expertise, they are not useful in learning the characters and lack perspective to creatively inherit and develop culture through Chinese characters. Second, the author found out that we need humanistic perspective to avoid disadvantages and encourage advantages. In other words, humanities can converge various cultures focusing on human and can be a foundation to create new culture. And the humanistic elements in the Chinese characters (literature, history, and philosophy) can lead to a more intensified learning. Third, the author investigated principles and ways to draw the elements of literature, history, and philosophy in the characters. Radicals that take the major part of the Chinese characters are like the archetype that determined the language and imagination of people since they are the embodiment of objects closely related to human life. Chinese characters are not only the mean to record history, but also the historical event and fruit encapsulating the perception on the past affairs. Chinese characters show us the world view and the thinking system of ancient people in the East in their composition principles or operational principles. Finally, the author suggested an education method using literature, history, and philosophy focusing on the word '人': human. In a historical perspective, it is highly likely that the word is the embodiment of a person who works while bending his waste forward. And in a literary point of view, there are two poems included as an example that show a deep reflection on human existence. In a philosophical view, the author suggested his view concerning the definition on human. And for the convenience to learn Chinese characters, the author emphasized that the Chinese characters are the essential elements to understand the concepts of Korean by specifying important Chinese characters in the description with regard to literature, history, and philosophy. After that, Chinese characters associated with the word '人' were presented. In conclusion, the purpose of this study that explored ways to configure textbooks for Chinese characters using literature, history, and philosophy is to find out cultural values hidden in Chinese characters and to couple them in to the education of humanities required by the era. While this cannot be a methodology with a clear and specific framework, this can be flexibly used depending on the diversity of majors of teachers and the understanding of learners.

『문시(文始)』중의 초문(初文)과 준초문(准初文)에 대해 장태염(章太炎)은 동 원(同源) 계열의 시작점으로 보고 있으며, 이것이 전체 저서의 핵심 개념 중 하나 이다. 얼마전까지 학계에서는 『문시』의 초문, 준초문의 유래와 성격에 대해 여전히 쟁론이 이어졌다. 본문은 정량적 분석과 정성적 연구를 결합하는 방법을 이용 하여 『문시』중의 초문과 준초문의 주요 유래가 『설문해자』에 수록된 고문자형이 며, 일부분에 있어서 기타 고문자 자료에서 유래함을 밝힘으로 『문시』의 초문과 준초문의 구성 유래를 명확히 하고 초문과 준초문의 성격에 대해 논의하면서, 우 리가 객관적 자세로 장태염의 고문자를 인식관을 이해하도록 하였다.

히니의 시학은 영국 식민지하의 공간이었던 아일랜드의 긍정적 혹은 부 정적 생산성의 주체인 농촌의 전통으로부터 시작된다. 그의 말처럼, 그의 글쓰기가 시 학적이든 아니면 정치적이든 간에 그의 글쓰기의 목적은 아카데미 안에서의 기술적 영 역이 아니라 언어와 문화의 진정성에서 획득된 힘이라고 볼 수 있다. 그의 글쓰기를 통 한 탈식민적 저항은 서구 식민주의의 환원주의가 아니라 공간에 대한 수용성에 있다. 식민 경험에 대한 시인의 수용성은 바로 그의 조국에 대한 현실적인 공간의식에 있다.

《文始》中的初文、准初文是章太炎进行同源系联的起点，是全书的核心概念之一。目前学界对《文始》初文、准初文的来源和性质的研究尚存在一些争议。本文运用定量分析与定性研究相结合的方法，对《文始》初文、准初文的选取原则和来源构成进行了详尽的考察。结果发现510个初文、准初文主要来源于《说文解字》所收录的古文字形体，还有一少部分来自其它古文字材料。明确《文始》初文、准初文的来源构成，不仅有助于初文、准初文性质问题的探讨，也有助于我们客观看待章太炎对古文字材料的处理态度。

셰이머스 히니의 전체 시는 고향 떠남, 방황 그리고 귀향이라는 삼부 구조로 구성되어있다. 그의 초기 시집 『자연주의자의 죽음』부터 『북 쪽』은 북 아일랜드를 떠나기에 앞서 북 아일랜드 사태가 초래한 시인의 정신적 갈등을 다룬 작품들이다. 이들 중 특히 『어둠의 문』에서 작가는 자유를 향한 변신의 몸짓으로 자신과 자신이 속한 공동체의 새로운 모습을 모색하면서 자신이 순수 시인이 되어야 할지 아니면 참여 시인이 되어야하는 지에 대한 갈등을 표현한다. 그리고 『북 쪽』은 북 아일랜드 사태의 근원과 그 해결법을 추구하면서도 이 사태로부터 탈출해야 할 것인가 아닌가의 갈등 그리고 떠나갈 것을 결정하기까지의 작가의 내적 여정을 그린 작품이다

≪说苑≫, 又名≪新苑≫, 刘向著, 共二十卷。按各类记述春秋战国至汉 代的遗闻轶事, 每类之前列总说, 事后加按语。其中以记述诸子言行为主, 不少篇章中記述治国安民、家国兴亡的哲理格言。主要體现儒家的哲学思 想、政治理想以及伦理观念。原二十卷, 后仅存五卷, 大部分已经散佚, 后 经宋代曾巩搜辑, 復为二十卷。≪說苑≫因其具有很强的雜多故事集的性質, 故被評價爲對后代小說或民間故事、軼事、筆記文學等産生的影響不小。雖 然它幷不是純粹的文藝理論著作, 但≪說苑≫的部分內容中敍述着劉向的重 要的文藝觀。卽對從劉向的學術淵源可知的文學與文章觀、對文學的性質與 作用及藝術特征、對創作過程、對詩歌文學的抒情性與效用、對藝術的內在 聯係與批評、對語言的重要性與文質的關係等問題表明自己的見解。本稿就 是對劉向在從文學理論方面談及的文章進行選錄幷加以注釋的。對跨西漢後 期至東漢初葉的秦漢時期的古籍進行一番校勘整理, 記述書名與篇目、著者 的生平與著述的本末、書篇的眞僞、內容的對錯、學術源流, 査看對文學的 認識及由此自然地整理出的文學理論見解也是具有重要的意義。

제주도 서귀포시 문섬 (새끼섬)에서 2009년 4월부터 2010년 10월까지 총 5차례에 걸쳐 어류를 수중 조사하였다. 조사방법은 스킨스쿠버에 의해 뜰채와 소형그물을 이용하여 채집하였고, 채집이 불가능한 어류는 수중카메라를 이용하여 촬영을 하였다. 본 연구해역에서 확인된 어류는 모두 11목 39과 73속 91종이었다. 이 가운데 농어목 어류가 54종으로 전체 출현 종 수의 59%를 차지하였으며, 다음은 쏨벵이목 어류가 19종으로 20.8%이었다. 이 가운데 망둑어과의 Amblyeleotris속 어류는 우리나라에서 처음 확인된 어종이다. 유영어류와 저서어류의 비율은 45 : 55로 저서어류가 많았고, 저서어류는 유영어류에 비해 단독으로 생활하는 어류의 비율이 무리를 지어 생활하는 어류보다 훨씬 높았다.

≪说苑≫, 又名≪新苑≫, 刘向著, 共二十卷。按各类记述春秋战国至 汉代的遗闻轶事, 每类之前列总说, 事后加按语。其中以记述诸子言行为主, 不少篇章中記述治国安民、家国兴亡的哲理格言。主要體现儒家的哲学思 想、政治理想以及伦理观念。原二十卷, 后仅存五卷, 大部分已经散佚, 后 经宋代曾巩搜辑, 復为二十卷。≪說苑≫因其具有很强的雜多故事集的性質, 故被評價爲對后代小說或民間故事、軼事、筆記文學等産生的影響不小。雖 然它幷不是純粹的文藝理論著作, 但≪說苑≫的部分內容中敍述着劉向的重 要的文藝觀。卽對從劉向的學術淵源可知的文學與文章觀、對文學的性質與 作用及藝術特征、對創作過程、對詩歌文學的抒情性與效用、對藝術的內在 聯係與批評、對語言的重要性與文質的關係等問題表明自己的見解。本稿就 是對劉向在從文學理論方面談及的文章進行選錄幷加以注釋的。對跨西漢後 期至東漢初葉的秦漢時期的古籍進行一番校勘整理, 記述書名與篇目、著者 的生平與著述的本末、書篇的眞僞、內容的對錯、學術源流, 査看對文學的 認識及由此自然地整理出的文學理論見解也是具有重要的意義。

韓嬰≪韓詩外傳≫中, 將涉及有關文藝理論主張的文章, 進行了選譯, 幷加以詳細的註釋。≪韓詩外傳≫的內容和順序與≪詩經≫頗爲相似, 但其 實僅爲利用≪詩經≫, 求得實證而已, 與≪詩經≫內容有關的幷不多見。≪ 韓詩外傳≫部分內容中, 可以發現其中論述了韓嬰重要的文藝觀點. 考察西 漢前期文藝思想發展的過程, 儒家思想與道家思想錯綜複雜地交織在一起, 這種特征在韓嬰的文藝思想中得以充分體現。他在爲≪詩經≫中的<關 雎>、<甘棠>、<黍離>等詩篇, 所作的解說部分, 以及關于‘誠中形外’的文 學觀, 對于‘知者樂水’和‘仁者樂山’論述等, 與孔子的文藝美學觀點非常相似. 韓嬰的觀點中, 對‘音樂相和’和‘物類相感’的見解, 受到‘陰陽五行’思想的影響, 參雜着‘無聲有聲’和‘應心動體’的主張, 明顯反映出道家文藝思想的特征。在 今文和三家詩中, 唯一流傳于后世的韓嬰文藝觀和文藝理論的理解是很有學 術價値的。

在學習第二或第三語言時，學習者的第一語言往往會在語音、詞彙和語法等各層面出現語言轉移問題，以致影響其學習。在是次研究中，我們希望通過調查學生學習使用漢語從屬連詞的概況，去了解學習者受第一語言轉移的影響，是屬於句式結構的語言運用層面，還是屬於學習者的邏輯思維層面。我們會透過分析學生的語誤，檢視哪些是由他們第一語言的錯誤轉移所造成，哪些是由於中文包含了一些學生從未接觸的語文元素所造成，以致他們難以學習。研究主要針對從屬連詞這方面，包括學生使用及了解這類詞語的準確度和困難之處。研究對象是一班在香港修讀中文的非華裔學生，他們的母語是尼泊爾語。他們據有不同的中文學習背景，包括剛接觸中文課程、長期修讀中文沉浸課程、完全沒有學過中文（但對中文字只有基本認知）的學生。透過這些不同的學習模式及背景，我們更了解語言轉移的情況與母語、教學之間的關係，從而改善學生學習中文的情況。

제주도 한라산의 숨은물벵뒤 습지는 여러 다른 생태계에 비해 접근이 용이하지 않아 생물다양성이 높다고 여겨져 왔으나, 세균의 다양성과 새로운 종에 대한 보고는 전혀 이루어지지 않았다. 본 연구에서는 제주도 한라산의 고산 습지인 숨은물벵뒤 습지에서 담수 및 토양시료를 채취하여 Bacteroidetes, Firmicutes, Actinobacteria문에 속하는 세균을 분리하였다. 분리된 세균 중 위의 3개의 문에 속하는 균주의 16S rRNA 유전자 염기서

인간은 누구나 자연으로의 回歸와 名利를 추구하는 현실 安住의 矛盾된 개념 이 意識속에 內在해 있다. 인간이 世慾을 버리기는 쉽지 않지만 超然히 마음을 비우고 歸去來의 삶을 실천한 사람은 전설 속의 許由, 춘추시대 吳나라의 季札, 後漢光武帝의 벗 嚴子陵, 東晉의 陶淵明, 우리나라의 元天錫(1330～?), 南道振 (1674～1735), 李夏坤(1677～1724) 같은 분들이 있다. 麗末三隱의 한 분인 吉冶隱도 高麗의 滅亡이라는 時代狀況에서 隱逸의 삶을 선택한 분이다. 冶隱의 文學이나 思想, 節義등에 관해서는 이미 여러분의 論稿 가 나와 있고, 야은의 思想的·節義的측면을 살피면서 文學的특성을 살핀 論議 의 방향도 크게 다르지는 않다. 本稿의 목적은 麗末三隱에 대한 再檢討와, 冶隱의 文學에 나타난 삶과 隱逸의 정신적 배경을 살피는 데 있다. 아울러 새로 발견된 冶隱詩稿를 소개하는 것도 이 논문의 목적 중 하나다. 論旨를 전개하면서 그때그때 先行硏究의 성과를 살피되 이미 잘 알려진 내용은 再論하지 않고, 本稿에 꼭 필요한 부분들만 살피겠다.

Our society is changing rapidly to a multicultural society, but if we disrespect migrant workers, married immigrants and multicultural family children, who came from foreign countries and have been incorporated as our society members, only because of their different skin color, appearance and language and treat their culture with prejudice, such racial discrimination will cause cultural conflicts and undermine the stability of Korea society. In order for them to be the true members of our society, we need to give much consideration not only to national policies but also to social consensus and school education for minimizing their social and psychological conflicts with our culture and reduce social consumption resulting from such conflicts. Culture refers to internal ways of thinking, external behaviors, etc. shared by a specific group through a long process of life experience. Traditional culture is formed and developed collectively by a life community, and reflects their production activities and sentiments, so it has unique characteristics distinguished from the culture of other groups. Traditional culture defines the order and sentiment of life in the group members, and gives a sense of belonging to the community so that the members have identity. Multi‐culture originally meant the coexistence of diverse native cultures retained by minority races and people with their originality preserved rather than being integrated into the dominant culture in multi‐racial and multi‐ethnic countries like the U.S. These days, however, it has an expanded meaning, that is, respecting the originality of minority cultures and pursuing the coexistence of such cultures in the native culture of the mainstream society. In the process that a nation develops its culture, it may receive foreign cultures and change its traditional culture. What is important in this process is developing new culture without losing traditional culture. If traditional culture declines and fades away, overwhelmed by powerful foreign culture, it cannot be desirable succession and development of culture. Multicultural education originated from education for understanding the national background and cultural contributions of American immigrants in the late 1920s, and is also related to the term ‘national studies’ for enhancing the self‐identity of minority peoples in the early 1960s. From the late 1960s, the term ‘multiethnic education’ was used to mean that all children should learn various cultures in the U.S., and in the 1970s, the term ‘multicultural education’ began to be used as its meaning today. Banks, a representative scholar in multicultural education, defined multicultural education as “A reform movement for giving peoples from diverse genders, languages, social classes, races and groups equal opportunities for learning,” and Bennett explained it as “an approach to teach and learn based on democratic values and beliefs in order to promote cultural diversity in a culturally diverse society or an independent world.” Moreover, Morrison said that multicultural education is education for preparing students to understand, perceive correctly and respect others from different races, genders, socio‐economic statuses, languages and cultural backgrounds, and ultimately to live, communicate, and act for common goals in multicultural society.In this way, multicultural education is a concept based on diversity and pluralism as well as on democracy, equality, human rights, social justice, etc. Furthermore, targeting not only children from migrant worker, married immigrant and multicultural families with minority culture but also all students from mainstream culture, it aims to help them recognize that our society is now entering into a multiethnic and multicultural society and be able to develop harmonious relations in the multiethnic and multicultural society. In other words, multicultural education is to emphasize and teach that, in the present age of globalization, groups of different culture, race and society should maintain their own native language and culture and, at the same time, coexist with the mainstream culture and make various contributions to the society. Multicultural education can be divided into ‘multicultural education for mutual understanding among cultures,’ ‘education responding culturally,’ ‘cross‐cultural education,’ ‘cultural pluralism of education,’ ‘multicultural education as human experience,’ etc. Moreover, multicultural education has been developed through processes such as multiple culture education, international understanding education, anti‐prejudice education, and globalization education, and may share conceptual denotations with human right education, anti‐war peace education, and ecological environment education. In other words, multicultural education intends to help students understand the diversity of people with various backgrounds in terms of culture, race, gender and social class, have positive attitude and perception toward the diversity, admit cultural differences from the viewpoint of cultural relativism, and acknowledge values in other cultures. It was from the 7th National Curriculum that Korea began to take interest in multicultural education. At that time, people began to recognize the importance of international understanding education and global citizen education and the necessity to understand culture diversity in other countries. In response to these demands, the 7th National Curriculum introduced some contents for international understanding and multicultural understanding mainly in subjects related to foreign languages and social studies. Later the 2007 Revised National Curriculum reflected multicultural education in all the subjects. That is, the Generals of the 2007 Revised National Curriculum suggest multicultural education as one of 35 interdisciplinary themes of learning, and furthermore, direct that it should be reflected in the development of textbooks. The Korean government is executing various multiculturalist policies to cope with transition to multicultural society and resultant problems. That is, as the number of multicultural family children attending elementary and secondary schools is increasing with the expansion of married immigrants and migrant workers and there should be strengthened educational support to them, the Ministry of Education and Human Resources Development made Plans to Provide Educational Support to Multicultural Family Children but most of the contents aim to help foreign workers and married immigrants adjust themselves to racially homogeneous Korean society by learning Korean language and traditional culture. This suggests that while our society is changing rapidly to a multicultural society but multiculturalist policies and multicultural education are still insisting on Koreanization through infusing the myth of homogeneous race and culture and forcing assimilation to Korean national culture. What is more, through its Study on Teaching‐Learning Support for Multicultural Education, Korea Institute of Curriculum and Evaluation suggested the objectives of multicultural education as follows: first, to understand cultural diversity and differences and strengthen cultural identity; second, to develop tolerance of understanding and respective native culture as well as other cultures and the attitude of contributing to the recreation of culture; and third, to promote a sense of community, the qualities of democratic citizen, peaceful settlement of conflicts, cooperative attitude, respect for human rights, and social justice. In order to achieve these goals, in addition, it proposed programs: first, to provide opportunities to experience other cultures; second, to understand the own traditional culture; and third, to promote international understanding. However, these proposals focus on education for multicultural family children, so are not sufficient for giving multicultural education to ordinary students. In multicultural society resulting from globalization, our education should seek mutual understanding and coexistence of different languages and cultures of diverse races and people rather than the transfer of traditional culture based on our homogeneous language and race. Moreover, education in multicultural society should place emphasis more on the majority’s understanding and tolerance of minorities’ race, people, and culture than on assimilation of immigrants from foreign countries to the mainstream society. Accordingly, though already late, Korean people should also admit ‘multiculturalism’ as a basic attribute of the society instead of clinging to the purity of language and people, and receive and respect cultural diversity for the coexistence of multiple cultures in one society or one country. That is, school education should include not only education for multicultural family students to understand our language and culture as the mainstream but also education for the majority of our society to understand and tolerate the cultures of minorities including immigrants from foreign countries, half‐blooded children from them, and North Korean defectors. The fundamental objective of Korean education is “to build up the people’s character under the ideology of Hongikingan (devotion to the benefits of mankind) and to equip individuals with abilities for independent life and qualities as a democratic citizen so that they may be able to lead a noble life and to contribute to the development of democratic state and the realization of the co‐prosperity of mankind.” Co‐prosperity of mankind is impossible without overcoming nationalism, which gives the top priority to the superiority and benefits of my own country. That is,the true co‐prosperity of mankind is possible only when we acknowledge and respect differences in history, culture, religion, language and customs between my people and others. This means that, in order to educate people required in the age of globalization, even the education of traditional culture should concentrate on raising global citizens from the viewpoint of multiculturalism.