The practice of International Investment Agreements (IIAs) has developed immensly during the past 15 years. In particular, China has gained significant experience in concluding IIAs, adapting to concerns raised following an overflow of investor state disputes. This article analyzes an interesting case-study: an investment promotion agreement signed and negotiated between China and Israel (CIBIT) during the 1990s, however ratified more than a decade later, in 2009, without modifying or updating its contents. This commentary identifies major gaps in the CIBIT, including those concerning its preamble, key definitions of ‘Investment’ and ‘Investor’, standard of protection: FET, MFN, NT, and ISDS provisions, vis-à-vis the wider transformation of international investment law. Special emphasis is given to China’s change in approach to investment and IIAs. The growing economic ties between China and Israel, including recent discussions about a free trade agreement, requires a thorough understanding of the risks and benefits of the CIBIT. Therefore, the commentary concludes with an outline of a strategic roadmap for the future revision of the CIBIT.

Since the publication of Erwin Panofsky's Studies in Iconology in 1939, the controversial term 'iconology' has replaced the conventional term iconography as a new art historical methodology. However, Panofsky's real legacy lies not in the invention of a new methodology, but in the popularization of art history by applying simple terms and a synoptical table of 'iconological interpretation.' Panofsky's concept of iconology was inherited from that of Aby Warburg who extended the methodological boundary of the study of art while focusing on the complexities of social context in the 1910s. By adopting the old term 'iconology' used in a study of artistic symbolism, Warburg coined the term 'ikonologische Analyse,' to explain his method of analyzing visual motifs in connection with social life outside art. Panofsky contributed to popularizing an art historical methodology, with which to interpret visual motifs through a systematic strategy of relating images to concepts, which follows a simple process from 'pre-iconographical description' through 'iconographical analysis' to 'iconological interpretation'. While adapting himself as an immigrant art historian to the unfamiliar academic atmosphere in the Unites States, Panofsky endeavored to make his theory of iconology more lucid and accessible to a general audience. By using major technical terms in English instead of German that conveys a multitude of meanings, Panofsky was able to popularize his art historical methodology. Panofsky's writings made a significant contribution to a shift in art history from an academic discipline to a new object of public interest in the 20th century.

This study is to grasp the understandings behind the work of Donald A. McGavran, who left a significant mark on evangelical mission in the 20th century since his birth in the late 19th century, and to criticize his thoughts of mission. He began his missionary works when after the colonial era, evangelical missions were contracted by the ecumenical camp emphasizing social service and social action. From the biblical perspective, he stressed the importance of evangelism, church planting, and the church as a significant means to realize God’s mission. In his missiology, mission involves communicating the Gospel to unbelievers, persuading them to accept Jesus Christ as their Lord and Savior, and helping them become responsible members of the church and grow into more mature Christians. Although somewhat criticized, his two terms, discipling and perfecting, represent his thought of mission. The concept of church growth around conversion also supports his beliefs. Despite his great exploits, however, his understanding of mission was controversial in some ways. Theologically, his attitude was very determined and conservative. For this reason, many arguments and criticisms were arisen around his ideas. He stressed evangelism, church planting, and church-centric mission, whereas he had a negative attitude towards social service and social action, which were supported by the ecumenical camp. From the perspective of wholistic mission, it is natural that his thoughts be criticized in that he seems to lean towards one side. In other words, he lost his sense of balance. If possible, however, it should be considered that McGavran’s thoughts arose from concrete mission fields. His opinions were brought up to argue against the distorted ways of mission that spread in those days.

After liberation from Japanese colonial rule in 1945, there was the three-year period of United States Army Military Government in Korea. In 1948, Democratic People’s Republic of Korea, and Republic of Korea were established in the north and south of the Korean Peninsula. The Republic of Korea is now a modern state set in the southern part of the Korean. We usually refer to Koreans as people who belong to the Republic of Korea. Can we say that is true exactly? Why make of this an obsolete question? The period from 1945 when Korea was emancipated from Japanese colonial rule to 1948 when the Republic of Korea was established has not been a focus of modern Korean history. This three years remains empty in Korean history and makes the concept of ‘Korean’we usually consider ambiguous, and prompts careful attention to the silence of ‘some Koreans’forced to live against their will in the blurred boundaries between nation and people. This dissertation regards ‘Koreans’who came to live in the border of nations, especially ‘Korean-Japanese third generation women artists’ who are marginalized both Japan and Korea. It questions the category of ‘Korean women’s art’that has so far been considered, based on the concept of territory, and presents a new perspective for viewing ‘Korean women’s art’. Almost no study on Korean-Japanese women’s art has been conducted, based on research on Korean diaspora, and no systematic historical records exist. Even data-collection is limited due to the political situation of South and North in confrontation. Representation of the Mother Country on the Artworks by First and Second-Generation Korean-Japanese(Zainich) Women Artists after Liberation since 1945 was published in 2011 is the only dissertation in which Korean-Japanese women artists, and early artistic activities. That research is based on press releases and interviews obtained through Japan. This thesis concentrates on the world of Korean-Japanese third generation women artists such as Kim Jung-sook, Kim Ae-soon, and Han Sung-nam, permanent residents in Japan who still have Korean nationality. The three Korean-Japanese third generation women artists whose art world is reviewed in this thesis would like to reveal their voices as minorities in Japan and Korea, resisting power and the universal concepts of nation, people and identity. Questioning the general notions of ‘Korean women’and ‘Korean women’s art’ considered within the Korean Peninsula, they explore their identity as Korean women outside the Korean territory from a post-territorial perspective and have a new understanding of the minority’s diversity and difference through their eyes as marginal women living outside the mainstream of Korean and Japanese society. This is associated with recent post-colonial critical viewpoints reconsidering myths of universalism and transcendental aesthetic measures. In the 1980s and 1990s art museums and galleries in New York tried a critical shift in aesthetic discourse on contemporary art history, analyzed how power relationships among such elements as gender, sexuality, race, nationalism. Ghost of Ethnicity: Rethinking Art Discourses of the 1940s and 1980s by Lisa Bloom is an obvious presentation about the post-colonial discourse. Lisa Bloom rethinks the diversity of race, ethnicity, sexuality, and gender each artist and critic has, she began a new discussion on artists who were anti-establishment artists alienated by mainstream society. As migration rapidly increased through globalism lead by the United States the aspects of diaspora experience emerges as critical issues in interpreting contemporary culture. As a new concept of art with hybrid cultural backgrounds exists, each artist’s cultural identity and specificity should be viewed and interpreted in a sociopolitical context. A criticism started considering the distinct characteristics of each individual’s historical experience and cultural identity, and paying attention to experience of the third world artist, especially women artists, confronting the power of modernist discourses from a perspective of the white male subject. Considering recent international contemporary art, the Korean-Japanese third generation women artists who clarify their cultural identity as minority living in the border between Korea and Japan may present a new direction for contemporary Korean art. Their art world derives from their diaspora experience on colonial trauma historically. Their works made us to see that it is also associated with post-colonial critical perspective in the recent contemporary art stream. And it reminds us of rethinking the diversity of the minority living outside mainstream society. Thus, this should be considered as one of the features in the context of Korean women’s art.

If you want to write a mission history, academic dilemmas hinder you to sustain objective perspectives due to your confessional orientation. We mission historians believe that God has a grand plan of salvation for humankind and we are witnessing His story in the history of mission. Secular historians, however, do not believe in this kind of confession orientation. Rather they despise this kind of approach as the lack of academic objectivity. We mission historian must find the third way for writing mission history which could be shared not only with our fellow Christian scholar but also secular historians who believe in the objectivity as the primal condition for writing history. This paper suggests the method of Jacob Burckhardt(18181897) who proposed a flexible approaches in historiography. He criticizes that history is neither logic nor philosophy which is logical framework is firm and decisive. History writing should, according to Burckhardt, flexible because the interpretation of history should be open. The present author shows that this kind of flexible historiography could be accommodated in a new way of mission historiography. To show an example the author interprets the early Jesuit Missionary Matteo Ricci from the flexible mission historiography: Push factor and Pull factor. The author claims that writing mission history in more flexible historiography could be achieved by comparing push factor of missionary sending and pull factor of missionary receiving. Early Jesuit mission history will be more flexible if we approach the Jesuit mission from politics(of missionary sending from 16thcentury Europe and missionary receiving from the late Ming China's political situation), culture, and religion.

This article is a response to the need for a more nuanced understanding of the silence and talk concems of participants with Asian and American backgrounds in relation to c1ass participation. Although the silence of students from Asian culture in English- dominant education has been widely di scussed in the L2 literature, a comparative approach to silence of Asian and Arnerican students in academic courses is scarce. By attempting to deconstruct dichotomizing trends of thinking about cl ass roαn silence embedded in cultural differences, this study aims to position dialogic negotiations of differences on the fault line in 뼈tween cultures. Using data from students' essays and classroαn observation over a semester, 1 compare and contrast perceptions of oral participatioll in an L2 acadernic class. 1 discuss what common expectations both groups have regarding oral participation and the differing attitudes they have toward silence and willingness to communicate. My discussion implies the need to remap dichotornizing ideas about East versus West and to foml a pedagogically appropriate response to silence in increasingly intercultural academic commumtles.

The Bauhaus educational method gave the strong influences on Modern Japanese art and design education. In the 1920s and 1930s, Japan allied with Germany and Italy politically and tried to receive German system to be modernized. The reception of the Bauhaus and Moholy-Nagy's photographic theory was one of those activities at that time. Japanese intellectual class went to the Bauhaus and studied there; Ishimoto Kikuchi, Nakata Sadanosuke, Mijutani Takehiko, Yamawaki Iwao and Yamawaki Michiko(Yamawaki Iwao's wife). Especially, Yamawaki Iwao studied about the architecture at the Bauhaus, but his interest moved toward the photography and the photomontage based on Moholy-Nagy's theory. He studied at the photography workshop of the Bauhaus presented by Peterhans irregularly. Even though Yamawaki Iwao was an architect, he wanted to be admitted as an expert for the photomontage that he particularly studied at the Bauahus as a Bauhaus member. He had presented many articles about the photomontage at the photography magazines in Japan in order to introduce it to Japan since he returned in 1933. Thus, Yamawaki Iwao is the important person when we look back the Modern Japanese design and art history. In Japan, the art and design systems are managed by the Bauhaus educational system until now, and it has become a kind of cultural legacy in Modern Japan; The university of Tama and The university of Tsukuba are the representative educational systems which are based on the Bauhaus legacy. However, Yamawaki Iwao had been concealed as a photographer in Japanese design and photography history until the retrospective discuss named by ‘Bauhaus syashin(Bauhaus Photographies)’ at the photography magazine, Deja-vu in 1995 and the retrospective exhibition titled as ‘Bauhaus syashin(bauahustofografie)’ in 1997. This study rethinks of Yamawaki Iwao's historical position while looking at the term as ‘Bauhaus Syashin(Bauhaus Photographies)’ used in Japan. It is very important to bear in mind Moholy-Nagy's wide variety of approaches to photography at the Bauhaus, but it is impossible to name it ‘Bauhaus style’. ‘Bauhaus style’ is the international style in architecture, but that was never a Bauhaus style in photography. Eugene J. Prakapas indicated that the vague term of ‘Bauhaus Photographies’ in his article in 1985 as well. This study considers the historical background for the mistake of the term of ‘Bauhaus Syashin(Bauhaus Photographies)’ in Modern Japanese history, while looking at Yamawaki Iwao's photomontage faintly entering on the historical stage again to discuss the reception of the photomontage from him. In particular, Some of Yamawaki Iwao's photomontage presented as the wall photography in Japan during the Second World War, that was related to the propaganda of Japanese government. It had not been known well in the modern Japanese art and design history because it was related to a declaration of the Second World War by Japan. However, the historical position of his photomontage is very important for Japanese history when we rethink of the reception of the Bauhaus and Moholy-Nagys' photographic theory to build up the Japanese modern history. In the result, this study wants to discuss that the mistake of the term of ‘Bauhaus syashin(Bauhaus Photographies)’ in Japan is related to the interpretation for the the historical position for Yamawaki Iwao's photomontage in the reception of Bauhaus and Moholy-Nagy's photography in Japan.

This article explores “the Japanese advantage”in the enforcement of ex ante contract commitments in comparison with the United States, arguing that ostensible convergence of Japanese and United States contract practice in on—going business relationships is based on very different assumptions and conditions. Writing in the early 1960s Takeyoshi Kawashima in Japan and Stewart Macaulay in the United States described prevailing views and practices related to business agreements. Their respective observations indicated a tendency in both countries to avoid formal, legally enforceable contacts. For over four decades scholars on both sides of the Pacific have tended view these observations as grounds for arguing for a convergence of contract practice. Recent research efforts have attempted to verify empirically such convergence. On closer examination, however, the conclusions reached by Kawashima and Macaulay rest on very different assumptions. For Kawashima the avoidance of formal contact appears to be based on a desire to avoid the enforcement of ex ante commitments by those who perceive that their bargaining leverage will remain intact throughout an on—going business relationship, thus enabling them to adjust unilaterally to changing circumstances. Similarly enforceable ex ante contractual commitments may also be viewed as less advantageous to those who may have the disadvantage in bargaining leverage at the time of the contracting to the extent that they perceive that they may gain greater ex post leverage. Macaulay, on the other hand emphasized the transactions costs of formal contracting and uncertainty of enforcement that reduced the efficacy of ex ante commitments. This article explores the predicates for both positions. It concludes that with respect to the concerns raised by Macaulay, Japan has a comparative advantage. Because of the organization and values of Japanese judges as well as the legal rules related to both excused non—performance as a result of changing circumstances, the legal rules favor greater certainty in the enforcement of ex ante commitments thereby supporting Kawashima’s foundational observations. Similarly, the greater uncertainty of enforcement as well as the flexibility of the legal rules on impracticability as well as contract termination in the United States justifies Macaulay’s conclusions. Japan’s loss of advantage in terms of effective formal enforcement of contract rights, it is argued, is counter—balanced by the strength of supportive mechanisms of private ordering.

과학연구를 하는 방법은 매우 다양하다. 과학영재아들로 하여금 본연의 과학연구능력을 개발하고 구현하도록 하는 목적을 달성한다는 것은 이미 알려진 영재교육의 목표이다. 여기서 과학연구능력이라고 할 때 과학연구의 요소는 무엇인가 살펴볼 필요가 생기며 하나의 과학연구가 존재하기 보다는 다양한 연구밥법이 공존한다는 입장이 더 설득력이 있다. 본 연구는 연구능력의 다양한 측면과 특성을 알아보는 탐색연구이며 더 세부적으로 들어가서 과학과정 능력 중 실험설계능력에 초점을 맞추었다. 물론 연구능력이라고 할 때에는 문제발견, 과학지식, 자아통찰 등 다양한 영역이 포함된다. 본 연구에서는 실험설계능력을 보기 위해 1990년 Fowler가 개발한 Diet Cola Test를 국내의 학생들이 사용할 수 있도록 번안하여 사용하였다. 전국 과학영재교육 프로그램에 참여하는 학생 중 총 705명의 초등학교 3학년에서 고등학교 1학년 학생들이 연구대상이 되었으며 과학교육분야에서의 문제중심학습과 창의적 사고력이라는 부분에 초점을 맞추어 연구자료를 해석하였다.

In the traditional view the ultimate goal of mission was to build up the indigenous church which can stand itself carrying out self- govercúng, self-propagating, self-supporting. For this reason the three-self princip1e was considered the most crucial principle in mission strategies. At 1east until 1950s there was almost no one who doubted or opposed the formula. Yet with the appearance of Mìssio Dei concept -- which emphasizes the "world" instead of the "church"-- in the 1950s, lots of criticisms fell on the three-self principle which specially focused on indigenous church. Finally in these days the three-self principle seems to be considered an antique or useless concept not drawing any interest. This article started from the question why this change occurred and whether this kind of negative view toward the principle is proper or not. With the concern fìrst I invesstigate the major contents of the three-self formula to find out the strengths and weaknesses of the principle. Then evaluating all the criticisms on the principles whether or not they are proper，I found out that it is hard to accept some criticisms though some are valid. on the contrary to the negative view on the principle, I recognized that the principle is still very useful with lots of strong points and wisdoms for effective church planting ministry in the mission fìeld. Of course, the three-self principle is not the perfect mission principle as all others are not either. The principle is not the unique answer for solving problems in today’s mission either. In addition there might be some mission fìelds where it is hard to apply this formula exactly. However, I recognized that the three-self principles is very effective in building up healthy churches. Some scholars in the liberal wing tend to see church planting in the misslon fìeld as the act of imperialistic rnission. However, it is impossible to think of mission without church, since having Christian faith without community is impossible. One of the most serious problems in many mission fìelds today is the churches that rely only on missuibaries. There are so many churches that cannot stand well without the help of missionaries though they started 10 - 20 years ago. The worse thing is that there is a high possibility that these churches would dose their doors or be changed to other purposed-building easily as soom as missionaries leave the place. Furthermore, since the church is fragile, so are the seminaries also. The churches cannot provide canclidates for future pastors to the seminaries due to the lack of people, and lifewise the seminaries cannot send good pastors to the church either. As a result of this, as we can easily expect，the vicious cycle is continued, and the people in the mission field getting relying on missionaries more and more. so the missionaries cannot leave the rrusslon field though there are thousands of places where the more urgent needs are existing. In our missionary enterprises, all our resources and times are limited Considering the wide mission fields and the people’s needs there, we cannot but evaluate the effectiveness of our missionary works. Three- self principles provides abundant ideas and guidelines to the missionaries desiring to do effective ministries in the misslon fields. If we refer to the three-self principles and try to apply the id않s drawn from the formula, our missionary works would be much more effective in building up churches that grow up strongly and transform their society faithfully.

한국선교 역사에 있어서 1886년부터 1887년에 걸친 두 해는 알렌과 헤론 선교사의 갈등으로 한국의 장로교 선교를 거의 파산지경에까지 몰아넣은 시기였다. 그런데 이 갈등은 한국교회에 장래 선교 전략 수립에 지대한 영향을 미쳤다. 또한 이 논쟁의 결과로 병원과 학교와 같은 기독교 기관들의 성격이 결정되었다. 따라서 본 논문은 한국교회 선교 초기에 있었던 알렌과 헤론의 갈등에 대하여 고찰하고자 한다. 그래서 본 논문은 첫째로 1886년부터 1887년까지 있었던 알렌과 헤론의 갈등의 구체적 내용이 무엇 인지 분석하고자 한다. 이를 위해 이 논문은 알렌과 헤론, 그리고 언더우드와 선교본부의 총무인 엘린우드의 일기와 편지, 그리고 보고서를 분석하여 갈등의 내용을 구체적으로 제시하고자 한다. 둘째로 갈등의 원인이 무엇인지 신학적으로 분석하고자 한다. 특히 기존의 연구들을 재 고찰하고, 갈등의 내용에 대한 분석을 통해 그 이외의 원인들은 무엇이 있는지 살펴보고 이를 정리하고자 한다.

이 글은 17세기 후반과 18세기 초에 등장했던 독일 경건주의 운동을 그 의도와 지향점에서 오늘날의 포스트모더니즘과 유사점을 구명해 보려는 시도였다. 종교개혁이후 도그마 중심의 교조적인 정통주의를 비판함과 동시에 막 대두되고 있던 초기 계몽주의에 내재된 이성절대주의의 한계성(혹은 위험성)을 경계하면서 주관적이고 감성적인 측면에서 신앙(영성)의 고 유한 영역을 확보하고자 했던 당시의 경건주의자들에게서 계몽주의 이후 이성적 합리성과 객관주의에 의문을 제기하면서 새로운 영성을 형성하고 자 했던 종교적 포스트모더니즘과 유사점을 발견하게 된 것이다. 다시 말 하면, 종교적 인식론과 새로운 영성의 관점에서 경건주의와 오늘날의 포스 트모던 관점과 유사한 점이 있음을 구명했다. 더욱이 낯선 타자와 사회적인 약자와 주변인들에 대한 윤리적 책임과 환대를 강조하는 데리다나 레비 나스 같은 포스트모던주의자들과 회심한 이후 필연적으로 ‘이웃사랑’을 성화의 핵심 내용으로 삼았던 A. H. 프랑케와 같은 경건주의자들 사이에는 그 의도와 지향성에서 유사성을 찾을 수 있다고 본다. 또한 경건주의와 포스트모더니즘이 등장하게 된 사회적 상황에도 유사성을 찾을 수 있다. 경건주의는 종교개혁이후 교파간의 갈등과 대립이 심화되던 서구 기독교 사회에 총체적인 위기와 파국을 가져온 30년 전쟁에 대한 신앙적인 대응이라고 할 수 있다. 포스트모더니즘 역시 19세기 말엽 서구 문명의 총체적 위기와 몰락을 예감한 니체 같은 예언자적 인물에서 시작하여, 세계 1, 2차 세계 대전과 전체주의의 야만적 폭력과 폐해를 통해 이성 절대주의와 낙관적인 역사관에 대한 절망과 회의 속에 1960년대부터 본격적으로 대항 문화적 성격으로 대두한 것이라고 할 수 있다. 따라서 경건주의나 포스트모더니즘은 서구 기독교 세계의 사회적 위기와 사상적 한계를 극복하려는 대안적 시도라는 점에서 일맥상통하는 면이 있다고 볼 수 있다.

본 논문은 1980년대 이후 음악학 분야의 가장 뜨거운 논쟁으로 급부상한 ‘프로그램음악’의 개념 규정에 관한 대표적인 주장들을 조망하고 있다. 그중에서 특히 1) 창작에 영향을 준작곡가의 음악외적인 ‘내적 정서’를 작품의 프로그램으로 간주할 수 있는가? 2) 그리고 이 ‘내적 정서’가 반드시 서면으로 작성되고 대외적으로 ‘공개’되어야만 프로그램으로 간주되는가?, 3) 그리고 작품의 프로그램이 있음에도 불구하고 작곡가가 당시의 주변상황 때문에 그것을 ‘공개적으로 제시’하지 않거나, 4) 혹은 작곡가가 처음부터 ‘의도적으로 침묵’한 음악외적 요소(즉 프로그램)를 어떻게 규정해야 하는가? 등을 비판적으로 논의하였다.

상상력은 고대 그리스와 로마시대에서부터 논의되는 인간의 중요한 정신능력 중 하나 라고 볼 수 있다. 상상력은 흔히 인간의 상상력을 불완전한 혼란과 거짓된 것이라는 플 라톤과, 진리인식에 대한 중요한 정신능력으로 보는 아리스토텔레스의 관점으로 대비되 어 설명되면서 이러한 흐름이 계속되었고, 바슐라르에 의해 상상력에 관한 코페르니쿠 스적 전환을 이루게 된다. 이러한 상상력은 이제 더 이상 철학적 사유에 그치는 것이 아니라 교육과정 목적으로 반영되어야 하며, 타당한 교육방법에 대한 고민도 필요한 시 점이다. 중요한 교육학자이자 교육과정 학자인 아이스너, 파이너, 브루너에게서도 교육의 목 적으로서 상상력에 대해 주목할 만한 언급을 발견할 수 있다. 교육과정에서 상상력은 하 나의 분리된 정신능력이나 특정 교과에 국한되는 것이 아니라 교육의 전 과정 속에 스 며들고 구현되어야 하는 하나의 문화적 과업인 셈이다. 상상력을 교육한다거나 상상력 을 통한 교육이 아니라 교육한다는 것 자체가 상상력이 포함되어야 하고, 교육활동과 교 육목적 속에 상상력이 살아 숨 쉬어야 한다. 브루너의 용어로 보면 패러다임적 학교 문 화에서 훼손당하는 상상력을 이제 내러티브 문화 속에서 그 중요한 의미와 가치를 복원 해야 할 때이다.

대한제국의 칙령은 입법체계상 법률의 위임에 의하여 제정되는 내각결정이나 명령, 훈령, 고시 등과 달리 대외적 구속력을 갖는 상위의 법규범이며 입법절차에서 법률보다 존중 되는 법규범이었다. 대한제국의 입법체계는 당시 일본의 법제와 대체로 동일하였다. 대한제국은 1900년 대한제국 칙령 제41호를 통해 대한제국의 영토관할권에 독도(석도)가 포함되어 있음을 국가의 대외적 의사표시를 하는 공식문서로서 관보를 통해 공포하였다. 대한제국의 입법체계와 절차를 규정한 법률로서 ‘공문식’에 따른 입법절차를 거쳐 제정되어 관보에 공포된 대한제국의 칙령 제41호는 법체계상 지방자치단체의 조례에 불과하며 국가적 의사 표시를 위한 공식문서인 관보에도 게시되지 않은 1905년 일본의 시마네현 고시보다 상위의 법체계상 지위를 가지고 있는 것이다. 또한 칙령 제41호는 독도를 새로이 대한제국의 영토로 편입하는 것이 아니기 때문에 울도군의 관할에 포함되는 독도(석도)에 대하여 별도의 지리적 위치 등에 대한 설명 없이 법률로 명시하였다. 칙령 제41호에 따른 관할권의 행사는 울도군 절목이라는 후속적 하위법령의 제정을 통해 세금의 징수라는 구체적이며 실질적인 방식으로 시행되었다. 칙령 제41호는 대한제국이 일본보다 먼저 서구적 근대법의 형식으로 독도에 대한 직접적 주권을 행사한 1차 증거로서 의미를 갖기 때문에 독도에 대한 영토주권의 근거로서 그 무게와 중요성이 더욱 강조되어야 할 것이다.

This paper will be focused on a methodological position of the historical materials. According to the results of the current researches, man has dealt with this question in two directions as the following: the perspectives of historical theology and church history. However, this resolution makes to put each of the disciplines in a intermediate position between these two extremes, or at best in one of the two. Now, for the raised question, psychoanalytical elements should be considered in the whole process of the reconstructing historical fact, because these have been involved in every of the four steps from happening of historical events to reconstruction of the historical realty. The interpretation of the historical materials needs the so-called “paradigm shift” of the methodology. Finally, this will allow to go beyond the limits of the deficiency of the historical materials.

This paper starts with the preposition that John Wesley’s main theological concern was holiness. Recently, there have been studies criticizing the traditional interpretations of Wesley’s theology that were focused on individual piety; the new studies emphasize the social aspects of Wesley’s ideas and practices. At first, this paper basically agrees that the society-oriented interpretation of Wesley’s theology exhibits its comprehensive dimensions well, and suggests various applications such as social activism and social programs. Due to their social concerns, however, the researchers have ignored the contexts of the passages in which Wesley referred to the word “society,” and, in the end, misunderstood its real meaning. According to its own critical reading, this paper reveals that Wesley’s usage of the term “society” strongly implied the religious society, that is, the community of the people called the Methodists. While Wesley knew religious societies in the late seventeenth century in England, and tried to follow their rules, he pushed forward his own Methodist Society applied to the newer contexts of the Industrial Revolution. The Methodist Society had organized groups and made rules even for the plain, the poor, and the female, all those who were marginalized in English society. Because the Methodist Society gave membership to the people from the whole society, and nourished them spiritually in small groups such as classes and bands, its purpose of reforming the church implied reforming society and the nation. Considering Wesley’s idea of community of goods, we may search for a clue for reforming Korean churches, and, while doing it, show a more excellent way to live within the whole of society, with the accountability groups in the church. In this sense, Wesley’s theology is still effective not only for Wesleyans, but also for all of society’s members.