수치심으로 인해 사람들은 자신을 부정적으로 보기 싶다. 다시 말하면 내재화된 수치심으로 인해 사람들은 자신은 가치 없는 존재로 생각하기 쉽다. 또한 기독교 안에 있는 죄의 신학 역시 사람들로 하여금 죄책감을 느끼게 하면서 그 안에는 자신에 대한 수치심을 동반하게 만들었다. 코헛의 자기 심리학적 이해 속에서 수치심은 자아와 자아 대상과의 관계성 속에서의 수치심이 생성될 수 있는 자아의 개념 설명으로 인해 자아 대상의 적절한 공감은 건강한 자아를 형성하고 수치심을 덜 느낄 수 있음을 시사한다. 또한 죄의 신학의 절대적 기준이 많은 힘없는 자들에게는 더욱 더 죄책감을 느끼게 하기도 하기 때문에 화를 내고 불순종하고 자만이 죄라고 정의하기에 앞서 그들이 왜 그러한 감정을 가지게 되었는지에 대한 탐구에 새로운 죄의 해석을 제공함으로써 약한 자들이 느끼는 죄책감으로 인한 수치심을 극복하도록 도와주고자 한다.

The tradition of the representative art style in the Sinosphere, Shanshui hua, expresses the traditional representation of the harmony and principle of the universe. This tradition is reflected in the Chinese garden. These Chinese gardens were precisely the three-dimension representations of Shanshui hua, a visual form of abstract expression of the oriental philosophical thinking. This research determines and draws attention to the vestiges of the reflection of Shanshui hua in the European gardens through visual art and culture. It will also approach the two subjects, Shanshui hua and garden, from a transcultural view to integrally analyze visual art. The appearance of Anglo-Chinese gardens, reflecting Shanshui hua, foreshowed a big change in traditional European gardens. This is a concrete example of the transcultural phenomenon. This has formed the typical naturally curved English gardens in the gardening history. This also divided these English gardens completely from the symmetrical, geometrical French gardens. This study considers the influence and the reverberation of Shanshui hua reflected on European gardens in the European culture. The cultural exchange of European and Chinese styles in the 18th century left an impact on the European gardening style history. Finally, this study analyzes the origin of these Anglo-Chinese gardens and its content to approach it with a transcultural view as a research methodology.

This paper is to study the missionary reflection of social service mission in Korea church after the 1945 liberation of Korea. When reflecting social service of Korea churches according to the historical features, it could be divided as before and after the 1945 liberation of Korea. The social service before the liberation could be summed up as ‘un-structural service period’ that had been conducted to Korean people in poverty, diseases and ignorance during the beginning of mission by the missionaries. The other could be summarized as ‘structural service period’ that is recognized the ideological conflict and the suffering from the division of Korea into north and south and the Korean war and ‘holistic service period’ that tried to avoid a crisis into social service mission as Korea churches in quantitative growth were experiencing stagnation. The mission before the l945 liberation was an education and a medical service as the approaching method in Korean society. But those services were one method for evangelism because they were based on conservatism theology of early missionaries. So, there was no missio-theological reflection for the extension of God’s Kingdom that Jesus Christ proclaimed in the world. Therefore early Korean churches are ‘un-structural service period’ that emphasizes only individual's spiritual salvation in the absence of society. During the Japanese colonial period social service of Korea church was ‘solidarity period’ that tried to find a clue of national problem solution from a rural community movement. Korean churches in the 1920s began to recognize social salvation and the world’s structural problems. The rural community movement also developed actively for about 10 years from the 1920s to the mid of 1930s, but it should be stopped due to the oppression in and out of church in the late 1930s. Even though there were many believers who died of dire persecution, many main religious associations in Korea found the way to live in sympathy with the visit of Japan’s shrine. After the 1945 liberation Koreans experienced both the joy of liberation from Japan and fratricidal war. In this period the duty of Korea churches was to save Clients in want and received financial support from the western churches because of economical poverty and impoverishment. And the April 19 pro-democracy movement in 1960 was happened due to the political corruption, but the democratization retreated because of the May 16 military coup in 1961. Industrialization and urbanization are promoted as focusing on the economic development, and UIM that helps the human rights abuses of workers origins. In this period Korean churches begin to open their eyes about the evil of social structure and illegality and corruption stemming from the huge gap forming between the rich and the poor, materialism and the negligence of humanity. So this is ‘structural service period,’ for Korean churches that are focusing on the individual’s spiritual salvation become to recognize the evil of social structure and injustice as mission work. Finally, since Korean churches after the 1970s are interested in the church’s growth and expansion, they are not into social service. The economic growth by the military regime caused trouble such as the gap between the rich and the poor, environmental disruption and materialism and formed urban slums. And also Korean churches that disregard these problems are contaminated by growth-oriented theology, but they surprisingly growed with the military regime. In this period the large scale gathering and revival are lively held, and churches closely cooperate in turning the concern about human rights and democratization into individual’s spirit salvation and blessing. As a result, Korean churches after the 1990s have been put aside in the society and stagnated constantly. Now Korean churches stand in between temptation of growth and responsibility of social service. The early Korean churches created the way to mission through social service building up many hospitals and schools as a method of evangelism. Therefore, Korean churches should revive a tradition of holistic mission with both evangelism and social responsibility.

The church’s world propagation effort through Christian NGOs is a missionary strategy that appropriately meets the cultural trend of the globalization age. Among different kinds of NGOs, international development NGO is unique because one can effectively attain its missionary goal through implementation of regional development programs in the targeted region. Furthermore, NGOs are very useful in gaining access in certain parts of the world where there is no freedom of religion. Christians and churches have played a central role in the history of NGO in Korea that history of NGO in Korea can legitimately called the history of Christian NGO. Few examples of Christian NGO activities in Korea include: a) Independent movement under the Japanese colonial rule, b) relief efforts in the 1950’s before and after the Korean civil war, c) citizens’ democratization movement under the military regimes in the 1970’s and the 1980’s, and d) North Korea aid activities through northsouth exchanges. Today, moving beyond the basic Christian missionary work, the Korean Christian NGOs are propagating into the world to satisfy the needs of the local people and the need for world missions. Despite the successful Christian NGO activities, churches should always keep in mind that the establishment of NGOs without a purpose that centers on evangelical propagation or church building can result in adverse outcomes. Churches should operate Christian NGOs professionally with proper philosophical understanding and academic knowledge. Today’s Christian NGOs have tremendous amount of responsibilities that include: a) clarifying their identity as Christian, b) consisting up of members with strong Christian view of the world, c) equipping their operation with expertise and regularity, d) being effective in receiving countries, and, above all, e) revealing the excellence of Christianity throughout the whole world through transparent and ethical management centered on human rights. The relationship between the church and Christian NGOs and missionary organizations and Christian NGOs should never be a competition for resources. Rather, their relationship should always be a cooperation to bring God’s kingdom to this world and accomplish the Great Commission for world missions. Apart from church, Christian NGOs will lose their purpose of existence.

This article discusses and evaluates the ministry of an American laywoman missionary Mary Fletcher Scranton and her son William Benton Scranton, who founded the JungDong Hospital, SangDong Hospital, AhHyun Church, SangDong Church, and DongDaemoon Church. The writer first starts with the following questions: “How did they define their identity as a missionary?” The writer answers it in terms of their motive to apply for missionary and their direction for mission. Second, “What was their motive, method, and purpose of mission?” Third, “What was the heritage that they bequeathed to us and what lessons can we learn from?” Answering the above questions, the writer concludes missiological implications based on his research. In particular, he provides evidence supporting that Mary and William Scranton, as apposed to other western missionaries during that time era, did not try religious colonialization and did not intend to ingrain the western civilization into Korean society. In spite of the dangers they faced, they entered into Korea with strong aspirations of missions and in concretely have contributed to building the foundation for the evangelization of Korea by planting local churches and hospitals. The biggest contribution of Mary Scranton's ministry was to challenge the sexual discrimination imposed by Confucianist beliefs, by first starting a new school for women, and thus implanting a spirit that women can work cooperatively with men, not as an inferior, but as a partner, with equal rights. With the love of Christ, William Scranton also did his best to care for the poor and the weak by building new hospitals and pharmacies. In a word, Mary and William Scranton chose Korea to actualize their vision for world mission, and lived a successful life as the Christ’s disciples by understanding the history and culture of Korea and by serving for the poor people in Korea. In spite of their just and healthy motives, method, and purpose for their mission, they, like other western missionaries in that era, lacked to provide the missional church model to Korean Christianity. We cannot learn simply out of their deep dedication and desire to develop the missional church in Korea, enlarging the kingdom of God on earth and adapting to the Korean indigenous culture. This deficit came from their lack of missional theology, being simply lay missionaries, the Scrantons lacked the proper educational background in theology. Despite their deep passions, well intended will, and endless love of Christ, they were not able to grasp the bigger picture of the missional theology, thus falling short in accomplishing God's purpose for the Korean people and the world mission.

A new in-service teaching certificate system, the TEE Certificate system, was launched for Korean teachers of English with the aim of encouraging them to use English in their daily teaching practice. This study attempts to investigate key issues regarding the current development of the TEE Certificate system and addresses the implications for a successful TEE policy in Korea. It employs document analysis produced by the Ministry of Education, Science and Teclmology and to key Regional Offices of Education and semi-structured interviews with 15 supervisors, 11 teachers and 2 TEE Certificate examiners. The research findings suggest that there is a gap regarding the aims of the TEE Certificate system among stakeholders, leading to the different attitudes toward it. Those who have positive perceptions of the system see it as a tool for encouraging Korean teachers of English to develop their English language teaching competence. On the other hand, those who have negative attitudes see the negative aspects such as another type of burden on teachers and even the possibility of a form of lay-off. The new strategies of how to use the system are required to make it play a proper role in terms of the provision of an English-fi'iendly learning environment and supporting teachers' professional development.

The objective of this work was to study the effect of far infrared ray-vacuum drying having reflection and dispersion functions(RD-FRVD) and hot air drying(HAD) on the quality changes of dried vegetable flakes. HAD was regarded as a control. Browning degrees, color value, titratable acidity and pH value were measured as chemical evaluations. Rehydration and electron micrographs were investigated as physical evaluation. Microbial cells were counted. The color value and browning degrees were increased in both RD-FRVE and HAD. In case of degree of those changes, RD-FRVD made less changes than HAD. Especially, green bean sprout had no differences in color value and browning degrees between raw material and dried-rehydrated material. There were no significance differences in titratable acidity and pH value between raw material and dried-rehydrated material. The total microbial counts were gradually reduced in RD-FRVD. The rehydration rates of dried vegetable flakes were typically increased in RD-FRVD. Also, these results were investigated electron micrographs evaluation. Therefore, these results showed that the quality of dried-rehydrated vegetable flakes was typically enhanced by using RD-FRVD.

PURPOSES : The purpose of this study is to select the proper sealing method and to see the performance of the saw and seal method for concrete rehabilitation based on accelerated pavement testings and lab tests. METHODS : Two accelerated pavement testings were conducted. One is to select proper sealing method of the asphalt joints and the other is to see the performance of the saw and seal method. Lab tests were conducted to select proper sealing method and a test section was constructed to see the field performance. RESULTS : The result of the first accelerated pavement testing indicated that the adhesive preformed sealants showed good performance when asphalt layer was rutted and in terms preventing from water infiltration. The second acceleration test indicated that the saw and seal method using the adhesive preformed sealant showed much better performance than the control. In the lab test bitumen, rubber and epoxy showed good performance as the adhesive. CONCLUSIONS : Saw and Seal method using the adhesive preformed sealant would markedly reduce the joint damage on the asphalt overlay.

Under the influence of globalization, countries that should seriously consider the complicated social integration of foreign immigrants and national residents are increasing more and more. In addition, radical and religious disputes and cultural conflicts within countries are very serious problems. The purpose of this paper is to consider multicultural education and policy in Korean society toward the aim of envisioning a multiculturalism that is more inclusive and cognizant of the needs of Korea’s new cultural diversity. As the number of immigrants increases, the needs for a multicultural policy has also expanded in Korea in recent times. But this 'multicultural situation' is very new to Korea. By examining the social and multicultural policies in Korea, we can identify some essential points. The balance between 'unification' and 'differentiation' is the main dilemma for multicultural policy. Therefore, establishing a solid agreement with the Korean people for a multicultural society is important. Multicultural education in Korea has recently become an important social and educational issue, reflecting recent changes in Korea's position in the national and global context. Multicultural education is not about paternalistic sympathy for minorities or simply learning about other cultures. It is an educational approach based on the principle of mutual equality. This paper first examines the background of multicultural education in Korean society. Secondly, we offer new goals for multicultural education. Finally, we study some problems with and the current status of multicultural policy in Korea. This study examines the current condition of multicultural education in Korea, and the social background of Korea’s multicultural society and its affects on multicultural education in Korea. From this information, we identify the processes and problems involved in the formation of a multicultural society in Korea. Through this, we look at the implications of multicultural education in Korea.

唐 傳奇는 中國文學史上 작가가 意圖的으로 虛構的 내용을 小說 로서 創作하기 시작한 최초의 문학장르이다. 이런 傳奇 혹은 傳奇 小說은 그 形式이나 登場人物의 描寫 등에 있어서 史記, 左傳, 戰國 策 등과 같은 史傳文學 (historiographical literature)의 영향을 받 았다. 일반적으로 歷史 혹은 列傳과 같은 歷史的 傳記(historical biography)는 그 形式에서 登場人物의 姓名과 字, 出身地, 및 先祖 등을 먼저 紹介한다. 그 다음에 人物의 科擧及第를 시작으로 官僚 經歷, 隱退, 死亡, 및 諡號 등의 순서로 나열된다. 바로 傳記의 이러 한 形式이 六朝의 志怪는 물론이고 唐代의 傳奇에까지 영향을 미쳤 던 것이다. 그 이유는 傳奇作家들이 歷史的 事實인 實存人物, 實在 事件, 정확한 날짜와 地理的 位置 등을 이야기 속에 使用함으로써 虛構的인 小說을 事實感과 信賴性을 强調함으로써 史實的 構造 속 에서 虛構가 아닌 진짜 事實인 것으로 꾸미고자 했기 때문이다. 다 른 한편으로는 社會 政治的 倫理의 목적으로 歷史에서 列傳이 자리 를 차지하고 있는 것처럼, 傳奇 역시 現實에 대한 敎訓的 目的으로 創作되기도 하였다. 本稿에서는 이러한 唐 傳奇가 形式(formation)에 있어서 歷史的 傳記를 어떻게 模倣하고 있는지를 먼저 살핀 후, 唐代의 時代的 背 景과 時代順을 우선하여, 편리상 이야기의 內容別로 神怪 (supernatural story)․愛情(love story)․歷史(historical story)․豪俠 (knight-errant story) 등 4가지로 나누어 그에 代表되는 作品들을 예로 들면서 登場人物, 事件, 날짜, 실제 地名 등의 歷史的 事實 (historical fact) 여부를 파악하고 또한 이를 어떻게 使用하고 描寫 하였는지를 考察하였다. 간혹 이야기 속의 歷史的 事實이 史實과 부합되지 않는 점이 발견되기도 하는데, 이는 傳奇라는 虛構的 틀 에서 그 내용이 반드시 實在 事實과 일치해야할 필요가 없기 때문 이다. 사실, 傳奇는 일종의 似而非 傳記인 까닭에 이야기 속에서 인 용되는 歷史的 事實은 虛構 속에서 假想의 現實性을 構築하는 役割 을 하여 作家의 意圖를 반영하기만 하면 충분하기 때문이기도 하 다. 이를 통해, 唐 傳奇는 中國 史傳文學의 寫實主義 전통을 계승 발전시키고, 후세의 문학에도 영향을 미친 것으로 보인다.

고속도로에서 재령이 20년이 넘는 노후 콘크리트가 늘어남에 따라 콘크리트 포장의 보수/보강이 중요한 이슈로 대두되고 있다. 노후 콘크리트 포장의 보강 대안으로서 아스팔트 덧씌우기가 많이 사용되고 있으나 반사균열 및 포트홀 등 체류수로 인한 문제가 심각하게 대두되고 있다. 본 연구는 반사균열 및 체류수의 문제를 최소화하기 위해 고안된 접착식 방수층을 소개하였으며 포장가속시험을 통해 일반 택코팅을 적용한 합성단면포장과 비교평가를 실시하였다. 실험은 강우를 모사하기 위해 물을 뿌리면서 진행하였고 덧씌우기 포장체의 거동 및 수분 저항 특성을 분석하였다. 연구결과 접착식 방수층은 아스팔트 포장과 콘크리트 포장이 일체로 거동하는 것을 도와주기 때문에 아스팔트 포장체에 발생하는 거동이 일반 택코팅 구간과 완전히 다른 것으로 나타났다. 또 수분의 유입을 최소화하므로 결과적으로 반사균열의 발생을 약 70% 지연시키는 것으로 나타났으며, 체류수로 인한 손상도 줄여주는 것으로 나타났다.

This research aims to demonstrate the sociocultural significance of architectural journals produced in the 1970s during which a fundamental reconsideration of architectural discipline has been made. To this end, we established a method of analysis adapted to the characteristics of architectural journals of that period. In this formulation, the relative autonomy of architectural journal with regard to various actors and institutions involved in its production emerged as a major criterion for the analysis of a journal. From this methodological reflection, we analyzed two French architectural journals, AMC published between 1973 and 1981 and l’Architecture d'Aujourd'hui between 1974 and 1977, which were produced both in close relation with parisian architectural schools (UPA) in the context of reestablishment of architectural education and beginning of architectural research in France after the events of May 1968. If these journals reflected and strengthened the architectural reality and especially the social network of their protagonists, it is equally important to note that they have transformed it into cultural network, and this by the mechanism proper to their preparation and their textual organization.

This study is on the pedagogical convention of architectural history in Korea, especially that of Western Architecture. Recent institutional change in architectural school in Korea has caused overall restructuring of academic program. In spite of extension in the field of history there was no progress of method and way of thinking. There is no change in the point of view to see the western architecture and its history as a unique and specialized phenomenon in the civilization of mankind. Because of no recognition about for what, for whom, and how to, and because of orientalism, the cultural position of western architectural history and its narrative was not asked. With the help of post-colonialism, de-constructivism and critical historiography this paper tries to show the fundamental premise of western architectural history as a myth and show its prejudice as not being justifiable. The background of the discourse there has been a representation effect with regard to knowledge as a power. we need to escape from this kind of cognitional frame With the analysis of the its premise and narrative we can find it is a historical construct that was made in the age of imperialism. In fact it has a lot of false information and problematic point of view. The Identity and originality of western architecture and its history has no logical reason or foundation if we think that it depends on the difference and comparison with other civilization. For example the explanation of its historical origin western architecture has big difference with Islamic architecture in spite of the resemblance each other. This paper try to show several reasons that discourse of western architectural history can not be survived any longer. So we need to reconstruct new pedagogy with deconstruction for the students of non western, or Korean students. Because it has important effect to see and think about architecture and its history.

The enthusiasm and expectation of Korean churches for short-term mission is tremendous today. As a result, the number of short-term missionaries reaches 100,000 per year approximately. There are several reasons though, Korea's economic growth, church growth, and overseas travel liberalization since January 1, 1989 are inferred as a major steppingstones for the explosive growth of short-term mission. The expectation for short-term mission of Korean churches can be categorized into two according to their intention. One is for local church growth and the other is for training of candidates for long-term mission. In any events, short-term mission today not only contributes to the attainment of goal for sharing the gospel in a cross-cultural environment in a short period, but also settles down as an effective program for church growth. However, negative view on short-term mission appears at the same time. Externally critics on short-term mission suddenly stood up since the hostage affair of short-term missionaries sent by Saemmul church in Afganistan on July 19, 2007. This was a big challenge for Korean churches, regardless of evangelical or ecumenical position, to understand the importance of comprehending local culture in mission field. Internally, the need of awareness in terms of self-reflection on short-term mission in the circle of Korean churches occurred. This came from the consciousness of crisis of the depression of Korean church growth, the weakness of long-term missionaries, the misrepresentation of short-term mission, and the official complaint to the essentiality of missionary work. Thus, more systematic and strategic training and theoretical theologizing works are needed today in Korea. Normally short-term mission means overseas missionary work between one and four year period, but nowadays it is accepted as a visiting tour of mission field in a period of a week or so. It also called differently according to the purpose, the motive, and the characteristic of the mission organization, such as short-term ministry, short-term service, mission trip, vision trip, exploratory training, and the like. However, the contents of these programs are almost similar, and thus, the name is often changed according the vision of mission organization and the solidity of the program. In this situation, this article surveys the problems of short-term mission from a missiological perspective and aims to suggest some alternatives. For this purpose, this study first analyzes the contents of publications related to short-term mission, and then discusses missiological issues to propose some alternatives.

The missiological tension with regard to the question of salvation and humanization is dynamic, and it is found in the different perspectives between the WCC camp and Lausanne camp or evangelical and ecumenical camps on the mission. Although the naps are getting narrowed thanks to the holistic missiology, the tension still exists in the Korean context, of which example is the CCK’s case that raised objection against hosting 2013 WCC conference. This paper is, focusing on the holistic feature of humanization and salvation, to provide a missiological base to overcome the problem caused by the discrepancy between K. Barth’s “God’s humanity” and Korean Christians’ inhumanity. It analyses style and patterns of criticism on Korean Christians, and argues that the culprit which causes Korean Christians' humanity to be criticised negatively is Christ-centered and Church-centered attitude of the Korean church, which is Korean evangelical camp’s theological stance. It points out that this is caused by lack of “God’s humanity” which helps Christians remain faithful to their own identity and mission. Therefore it suggests that this problem is solved when Christians acknowledge their own raison d'etre to realize God's humanity, and that by so doing the holistic balance between salvation and humanization is to be achieved. It also suggests ecological system and internet as a sample of holistic mission field which makes the interdependent mission possible.

Currently, dental implants are generally used for reconstruction of oromaxillofacial defects. Implants are widely used in dental and medical fields. The materials of implants are variable such as metals and ceramics. The materials of implants must be have not toxicity and biocompatibility to host and mechanical(physical) strength. Bones must be attached to titanium surface without any other tissues. many researcher's had studied for raising the osseointegration through various method which are including implants designs and materials. It was reported over 95% success ratio. many researcher's study the methods which are enhancing the speed of bone remodelling and osseointegration. Thermo dynamic therapy is one of the method to accelerlate the speed of bone remodelling and osseointegration. Thus it raise stability of implants. The purpose of this study was to evaluate the effect of diode laser irradiation for ossoeintegration in implant interface and between the implants threads. 24 New Zealand white rabbits which were about 3kg weight, used for experiment. 2 implant's were implanted every rabbit's tibia. 2 weeks, 4 weeks, 8 weeks after implantation, tissue sample were removed from sacrificed rabbit's tibia. 8 rabbit's were sacrificed every 2, 4, 8 weeks and undecalcified sample were made from tissue sample. We have investigated the undecalcified samples by back scattered electron microscope. We have analysied the length rate and area rate in implant interface and inside the threads. The results were as follows. 2 weeks, 4 weeks, 8 weeks experimental groups which were irradiated low level laser therapy showed rapid bone remodelling than control groups. It was suggested that Initial bone remodelling may be effected by LLLT because of implant bone contact ratio between 4th weeks and 8th weeks had no siginifant difference. Initial bone remodelling may be more influenced than later bone remodelling by LLLT because of new bone formation area ratio between implant threads had no significant differences during 4th to 8th weeks. According to above results, low level laser irradiation accerlate the new bone formation in implant interface and inside the implants threads at initial stage. there were many factors which are increasing the bone remodelling, because there were many differences between experimental and control groups. Low level laser irradiation were helpful for increasing the initial stage of bone remodelling because of above results.

현대사회는 어느 나라를 막론하고 사회 각계각층에서 인권에 대한 관심이 지대하다. 인권이 사회적 관계 속에서 형성되는 권리이기에 강자보다는 사회적 약자인 취약계층에서 인권문제가 제기되어 왔다. 인구 고령화로 인해 ‘보호(요양)’를 요하는 노인인구의 수가 날로 급증함에 따라 노인의 인권문제가 더욱 중요하게 고려되어야 하는 시점이다. 그런데 우리 사회는 아직 노인을 의존적인 존재로 보는 시각이 대다수이고, 노인을 권리를 가진 존재로 보는 시각은 정계와 일부 학계에서나 미약하게 존재하고 있을 뿐 아직 일반적이지 않다. 이에 본 논문은 노인의 인권에 대한 보다 새로운 인식과 확장에 기여함을 목적으로 노인인권과 관련된 국제규약들을 살펴보았다. 특히 노인을 위한 유엔원칙에서 제시한 독립, 참여, 보호, 자기실현, 그리고 존엄을 기준으로 우리나라 정책이 얼마나 노인의 인권보장을 제도화하고 있는지를 점검하였다. 그 결과 우리나라의 노인인권의 제도적 발전측면은 상당히 진전된 모습을 보이고 있었다. 우선 노인의 권리와 관련하여 노인복지법, 장애인․노인․임산부등의편의증진보장에관한법률, 노인장기요양보험법, 고령친화산업진흥법, 저출산․고령사회기본법, 기초노령연금법, 그리고 고용상연령차별금지및고령자고용촉진법 등의 여러 법제도가 마련되어 갖가지 노인의 권리를 규정하고 있다. 독립, 참여, 존엄, 그리고 의외로 자기실현에 대해서도 비교적 권리보장규정이 잘 되어있었다. 그러나 ‘보호’원칙의 측면은 가장 민감한 부분임에도 그 수준에 있어서 여전히 사회적 관심과 정책적 제고의 노력이 미흡한 측면이 있다. 앞으로 시설이용이 날로 증가할 것임에 시설에서의 노인의 자유와 사생활 보호, 나아가 자신이 받는 보호와 자신의 삶의 질을 결정하는 자기결정 등의 보호원칙에 대한 관심과 제도적 마련에 보다 많은 이론화와 정책결정가들의 노력이 필요하다고 본다.

As more and more the social environment change, the companies try to improve industrial structure. The role of enterprise changed direction from position power to communication power. Social contributed activity - representative of social responsible activities in companies - is means of communication with the community and new marketing strategy. The most important element of successful social contributed activity is member's volunteering minds. Volunteer mind based on practical behavioral philosophy. This is right people for company. In this paper, we discussed company social responsibility and suggested standard guide line for voluntary record reflection when the company hire new employees.