Park, Youngsoon. 2004. Current Trends and Future Prospects of Sociolinguitics Research in Korea. The Sociolinguistic Journal of Korea, 12(1). This study aims to review the sociolinguistic research currently going on and to find out the key issues and theoretical arguments in sociolinguistics. Especially studies in socio-historical linguistics by Labov (2001), Trudgill (2002), Eckert (2000), and Milroy and Gorden (2003) are reviewed. These studies deal with gender and social class as the main social variables which lead linguistic changes in progress. They, in particular, suggest that women tend to be the leader of linguistic changes. That is, at the beginning of change, women's favored linguistic form tends to be local and non-standard, but later it becomes the superlocal norm which is different from the standard norm. Several scholars in this field conducted studies examining Korean data; they also found that gender and social class play a central role in linguistic changes. But more in-depth Korean sociolinguistic research is in demand to find out whether linguistic changes in progress in Korean also follow the general pattern proposed by Labov and others.

우리나라의 한자 한문학계는 韓國漢文學會, 韓國漢文敎育學會, 韓國漢字漢文敎育學會 등 세 학회가 상호 부족한 분야를 보완하면서 솟발처럼 鼎立하여 발전해왔다. 그러나 아직까지 해결이 되지 않았거나 미진한 점이 많이 남아있다. 본 고는 한문교육에 대한 사회적 필요성이 증대되었음에도 불구하고 한문교육의 위상이 오히려 저하되고 있는 사회 현실을 고려하여 우리 학계가 앞으로 해야 할 과제를 다시 한 번 짚어 보고자 한다. 첫째, 객관적인 연구업적을 통하여 한문과가 도구과목임을 입증하고 이를 만인이 공감시켜 한문과의 위상을 제고시켜야 할 것이다. 이러한 연구가 진척이 되면 각 학년별 과목별 핵심용어사전도 만들어질 수 있을 것이고, 학생들의 자기주도적 학습에도 크게 기여하게 될 것이다. 둘째, 학계가 공인하는 단일한 한문문법 체계를 확정하여야 할 것이다. 셋째, 학교에서 가르치는 한자와 사회에서 사용하는 한자가 일치되어 학생들이 혼란스럽지 않게 하여야 한다. 넷째, 한자문화권인 동북아 3개국이 앞으로는 상호 이해증진과 협력 강화 및 문화적 동질성의 유지를 위하여 새로운 개념을 한자어로 조어할 때에 공동으로 협의하여 정할 수 있도록 협의 기구를 설립하여 운영할 수 있도록 하여야 할 것이다.

Motor skill learning can be acquired implicitly without consciousness of what is being learned. The purpose of this study was to examine the characteristics of implicit motor learning in young and elderly people using a perceptual-motor task. Forty normal young and elderly subjects participated. A modified version of the Serial Reaction Time Task (SRTT) using six blocks of twelve perceptual motor sequences was administered. The paradigm consisted of the first random sequence block followed by the four patterned blocks and another random block. In each block, the go signal consisted of an asterisk displayed in the one of the four parallel arrayed boxes in the middle of the screen. Subjects were instructed to push the corresponding response buttons as quickly as possible. Young subjects demonstrated shorter reaction times during the consecutive patterned blocks reflecting appropriate learning accomplished. Elderly subjects were able to learn a perceptual-motor task with implicit knowledge, but the performance was lower than that of the young persons. These results indicated that implicit sequence learning is still preserved in elderly adults, but the rate of learning is slower.

This thesis investigates the feasibility and advantages of establishing a more efficient distribution system utilizing new technologies such as the internet and radio frequency identification (RFID). Introducing and promoting the diffusion of commodity traceability (the ability to trace the distribution route of products and materials) is necessary in order to make distribution and logistics more efficient, to clarify the safety of foods and daily necessities, to prevent theft and to monitor the dealing of stolen or imitation goods. This thesis focuses especially on a commodity (products) traceability system to enhance transparency for consumers. The expected effects of RFID can be summarized as follows. - Substantial improvement in logistics efficiency. - Higher consumer safety, quality management, and security for foods, drugs, and goods (clothes, books, electric appliances, automobiles, etc.) through improved traceability.

The purpose of this study is to search for a development of ’religionswissenschaft’ and a ’comparative study' in this process. Also, t비s paper seeks to evaluate three tasks related to the comparative study of religion. The ’sience’ of religion began with F. Max Miiller(1823-1900 Germany/UK). He emphasized the comparative study between various religions and the quoted words of Goethe, "He who knows one, knows none". The science of religion was developed by Comelius P. Tiele(1830-1902) and Pierre D. Chantepie de la Saussaye(1848-1920). Saussaye used the term ’phenornenology of religion' at first instead of the ’comparative study of religion'. The ’phenomenology of religion is a boundary or middle position between the history of religion and the philosophy of religion. Nathan Söderblom(1866-1931) attempted a phenornenological study on religion and settled for providing a good example to bring harmony between the comparative study of religion and theology. Rudolf Otto(1869-1937) brought to a focus the comparative study between Hinduism and Christianity. W. Brede Kristensen (1867- 1953) rejected the evolutional comparative study on religions and emphasized an objective survey considered from phenomenology. Mircea Eliade(1907 - ) understood the liturgy of religion as ’hierophany’ which means the apearance of God. He reached the peak of the typological study on religions. Raffaelo Pettazzoni (1883-1959) emphasized the combination of the history of religion and phenomenology for two types of religions. Wtlfred Cantwell Srnith(1916 - ) attempted a personal approach on religions and divided them into curnulative tradition and faith. He gave a definition of faith as the ’universal hurnan guality' and emphasized the importance of dialogue on the comparative study of religion. Ths paper suggested three useful tasks regarding a comparative study of religion. First, syncretism is the ’deskriptivphänomenologisch’ terrninology used in the scientific area of religion but this term brought about a negative meaning in the area of theology. Secondly, dialogue among living various living religious believers is very useful for understanding other people. Thrdly, continuity and discontinuity between the Gopel and non-Christian faith is actually a rnajα issue in the plurality of religions in the world.

In recent years community-based corrections can be expected to play a much greater role in the criminal justice. Community-based corrections seeks to keep criminals in the community by building ties to family, employment, and other normal sources of stability and success. At the heart of community penalty systems today are the myriad conditions attached to sentencing courts' probation orders, and to special purpose orders for community service, curfew and like. Of course, a sentencing court imposing conditions of probation or another community penalty may not believe or intend them to be subjectively or objectively punitive. The court may not be imposing a penalty in that sense at all. In the viewpoint such as those backgrounds, it is very important somewhat for 'community justice', 'public safety' and 'restorative justice' etc.. They have political value as well as substantive merit, which increasingly leads managers of community-based corrections agencies - and other criminal justice agencies and community structures - to try to operationalize and harmonize the ideas in their practice. Therefore I am concerned about the relationships between 'Element of a Sense of Community' and 'Community-Based Corrections'. A sense of community can be defined as "a feeling that members have of belonging, a feeling that members matter to one another and to the group, and a shared faith that members' needs will be met through their commitment to be together. McMillan and Chavis argued four elements of a sense of community, those are Membership, Influence, Integration and fulfillment of needs, and Shared emotional connection. This study is aimed to seek the meaningful connection between the theory of McMillan & Chavis and community-based corrections in Korea. I assume that the four factors having the greatest impact on community-based corrections in our country

Objective : The purpose of this study was to investigate the change of activity of daily liv-ing(ADL) on task-oriented Learning program in adult with cerebral palsy.Method : The subjects were forty members who were treated at dept. occupational therapy the H Rehabilitation Center in kwang ju from January 2003 to July 2003. The ADL were meas-ured with Functional Independence Measure(FIM) and collected data were statistically analysed by SPSS PC for Wilcoxon signed rank test using NPARIWAY.Results : 1. A age distribution of the subject was from 20 to 36, and the average age was 25.6. The number of the twenties are the most number of the subjects by 28 persons(70%). The men were 19 persons(47.5%) and the women were 21 persons(52.5%). The clinical types of adult with cerebral palsy were dyskinesia 4 persons(10%), spastic quadriplegia 10 persons(25%), spas-tic hemiplegia 12 persons(30%), spastic diplegia 14 persons(35.5%). In the dominated hand, the right’s was 27 persons(67.5%), and the left’s was 13 persons(32.5%) and the number of person with language disability was 26 persons(65%), without language disability was 14 persons (35.5%). The duration of medical treatment was 61 days at the shortest, 123 days at the lon-gest, and the average duration was 82 days. 2. The variation to the performance of daily life after pre-treatment and post-treatment through the general characteristics of the adult with cerebral palsy was significantly (p<.01) in-creased independent of age, gender, clinical types except dyskinesia, dominated hand, speech dis-ability and treatment duration of less than 2∼3month.3. The variation of the pre-treatment and the post-treatment in the detail item to the per-formance of daily life of the adult with cerebral palsy through task-oriented Learning program was significantly(p<.01) increased at the self-care, sphincter control, locomotion, mobility, com-munication and social cognition.Conclusion : Cerebral palsy cause disability on daily life with decrease of motor performance ability by adding marked growth of the adolescence, disease, treatment interruption, trauma etc, to past poor motor control function, impaired balance reaction, muscle spasticity etc. But if proper task-oriented Learning program has been performing to patients continuously, General ADL performance ability will be increasing in young adult with cerebral palsy patients.

The purpose of this study was to assess the effect of visual block (eyes open or closed), mental task type, and participation in an exercise program on static balance in the elderly. The subjects were 34 elderly (>65 years old) residents of a social welfare institute in Gyeonggi-do. We measured the following variables. Berg balance scale, mini mental state examination, balance performance monitor (sway area, path, and maximal sway velocity), age, weight, height and whether the subject participated in an exercise program. Scores for the Berg balance scale and mini mental state examination were evaluated to assess static balance ability either alone (single task paradigm) or while performing a mental task (dual task paradigm). Static balance variables that were measured included sway area, path, and maximal sway velocity. Each test was repeated three times. Multiple regressions analysis was used to examine the effect of each variable on static balance ability. For the dual task paradigm, static balance was affected by whether the subject participated in an exercise program. The Berg balance scale score for subjects with their eyes open was affected by whether they participated in an exercise program, while this variable in addition to the height and weight of subjects were determining variables in subjects with their eyes closed. As a result, whether subjects participated in an exercise program affected their static balance irrespective of whether their eyes open or closed. Therefore, regular exercise is recommended for elderly people and further research is needed to examine the relationship between static and dynamic balance while performing mental tasks such as cognition and attention.

범죄와 비행의 문제가 우리나라에서 한하여짐에 따라 시설내 처우와 사회내 처우를 대비시키는 질문이 매우 중요한 쟁점이 되었다. 범죄문제를 처리함에 있어서 시설내 처우가 국내적으로나 국제적으로 오랫동안 전통적으로 실시되어 오고 있지만, 그 교정효과나 비싼 교정비용 등 여러 가지 한계점을 나타내고 있다. 이와같은 시설내 처우의 결점과 고비용은 사회내 처우에 대한 관심을 증진시키게 되었고, 이제 사회내 처우는 형사사법체계와 소년사법체계에서 매우 중요한 역할을 담당하게 되었다. 본 연구는 우리사회가 범죄자를 처우함에 있어서 지니고 있는 기본적인 가치와 철학을 찾아보고자 하였다. 이러한 목적을 위하여, 우선 보호관찰제도를 고찰하고, 보호관찰제도의 주요내용을 차지하고 있는 사회봉사명령제도와 수강명령, 그리고 갱생보호제도를 중심으로 역사적 관점에서 살펴보았다. 연구결과에 따르면, 우리나라는 범죄문제를 다룸에 있어서 여전히 구금형위주의 수용시설중심인 것을 부인할 수 없다. 그러므로 교정시설이 ‘개방적’이기 보다는 ‘폐쇄적’이며 교정교화프로그램보다는 보안위주의 시설운영이 될 수 밖에 없다. 예를들어, 범죄자를 처우함에 있어서 ‘범죄자에 대한 보호 또는 배려’보다는 ‘사회안전’ 중심의 가치와 철학이 기초되어 있다고 할 수 있다. 범죄자를 위한 사회내 처우는 범죄문제를 대처함에 있어 필수불가결한 대안으로 자리잡고 있다. 그러므로 시설내 처우의 한계를 극복할 수 있도록, 보다 심층적인 연구와 그 확대 활용가능성에 대한 연구가 강화될 필요가 있다. 이러한 맥락에서 우리나라의 교정발전을 위하여 몇가지 과제와 대책들을 제안하였다.

This thesis is review on a study for the relation Gospel and local culture in Korea. There were theological efforts to searching for the relation between Gospel and traditional culture since transmitting christianity to Korea. I call the discussion of the relation between Gospel and traditional culture theology of inculturation. The notion of inculturation is a term that is mainly discussed in the context of encounter between the Christian Gospel and the local culture. Inculturation also means that Christianity takes root within a particular culture, bears fruit and continues to thrive. It is to be lived and evangelized in the life of korean people. Thus when the local culture of Korea have received the evangelical values of Christianity, it had undergone the process of being renewed and perfected. The inculturation of Christianity brings about mutual progress and renewal. When the Gospel meets the culture of Korea, it renews and perfects local culture. In turn, the Gospel gains the richness of the proper value of the local culture. The objective of inculturation is to embody the spirit of Gospel in hope that its Christian message permeate the lives of the people. IncuIturation needs to undergo the process of local and historical adaptation. This presentation will examine the literature on inculturation and focus on the reality of inculturation, what contemporary Koreans desire concerning the inculturation of the Christianity, and the direction that Inculturation needs to take at this time in history. Inculturational theology in Korea is a result of searching for the relation between Gospel and korean traditional culture. In this Thesis I also share putting the question of inculturational theology in Korea. At first I will review the styles of inculturational theologies by korean theologians. An next I will also look upon theological duties which we should have take. There are much studies on the progress of inculturation in Korea. I am proud of that. In conclusion, I will propose some tasks for the theology of inculturation in korean Christianity. At first, there must be relevance of context in the inculturation. And We must study christian culture which has been inculturated since the first age of mission to Korea. I think that the Korean Church is expected to take root in Korean society as Korean Christianity is always being inculturated according to time and place.

This thesis critically analyzes the present condition of Christianity in Asia. It notes the shift of World mission from a Western perspective to Asian perspective. It also provides a descriptive analysis of the factors affecting the spread of Christianity in Asia. Concrete recommendations are drawn to fortify Asian missions. Furthermore, this thesis discusses the role of Korean Christians, as a majority, in the spread of the gospel. The Christian population in Asia is considered statistically as a marginalized denomination with less than ten percent (10%) share of the total world Christian population. However, considering the thirty percent (30%) Christians around the world, Asian Christians constitute a minute proportion to Ule face of the Christian faith. This is taken in the context of a global perspective that Christian Mission in Asiastill continues to be in the state of passivity despite the numbers of missions sent abroad to spread the gospel. The 21st century World Mission has shifted its target to the Asian third world countries. W. B?lman stressed that the center of mission is moving towards the 3rd world countries. Missions have taken into account the number of population and the di stinctive features of Asia. W. B?lman also noted that before the 21st century the Christian population among the whites is more overwhelming than the nonwhite Christians. In the turn of the 21st century, the growth has changed. This is manifested in the growth of non-white Chri stian population in Asia after the evangeli zation by the western missionaries. To date, the 3rd world Christians has taken quantum leaps to share the gospel to their neighboring countries. Despite the missions conducted by churches and Christians in Asia, the people has stayed steadfast to passivity to the acceptance of the gospel. One distinct feature of Asian roots is its various cultural heritage. These roots have been celebrated and preserved to take its truest color. The spirit evolved by this heritage enlivens the Asians. Throughout the years missions have approached these cultures in the light of western ideology and theology. The differences created a conflict and resulted to the passivity of Asians to Christian faith. The author agrees with Aloysius Pieris that poverty is a major factor in the resistance of the Asians to accept the gospel. The control of st ru ctured institutions, s uch as government, eco nomy and education, have hindered the influx of new fa ith. Aloysius Pieris calls this forced poverty. Asian countries have been the crad les of world religions. The growth of these religions all ied the growth of civilization, which strengthened believers in Asia. Some of these world religions are: Shintoism, Confucianism, Buddhism, Taoism, Islam and even Christianity. These religions have guided believers through their respective scriptures and the tides of civilization strengthened these faiths among Asians. Missions have been idealistic to penetrate the threshold of these major religions and make them accept the Christian faith. But the plurality of religions curtailed the light of Christian faith to the Asians. The Asian population plays a vital challenge to the world Christian Mission. It constitutes a big portion of the world population in which the Christian faith has not reached. The immersion of missionaries to do the task of sharing the gospel has been in vain. Passivity of Christians has always been the reason for the resistance. However, this research, P9sits that mission should be revolutionized to achieve its goal of sharing the gospel. Choan Seng Song suggests Transpositional Theology to carry out the mission. This is the change of approach to introduce the gospel based on Asian perspective. Aloysius Pieris calls this as Asian style gospel. Adaptation to the different cultures in Asia through mission research will play crucial role in the attainment of the task. With the adequate knowledge of the culture, genuine empathy to the experiences, situation, condition and status of Asians will ease the immersion of missionaries in a different culture. The establishment of oneness to the particular group of Asian will be timely for the inculcation of the Christian scripture. Thus, increasing the chance to spread the gospel successfully. Since oneness is very important to the spread of the gospel, Asians are more capable of understanding, adapting, empathizing with fellow Hinduism, Asians. This is called by Choan Seng Song as the 3rd ideology that only Asians can see the Asian roots. Theology school system should restructure its westernized method of teaching theology. Western missionaries have left Asian Theology schools with teachings designed in western context and it has effected the spread of the gospel by Asians also using the western approach. Students of theology will appreciate more the teachings of, the gospel when the context is based on their Asian background and experiences. Appreciative students will be potent instruments in the spreading of the truth. Forced poverty as stated earlier has been identified by Aloysius Pieris to hinder the spread of Christianity, which is in contrast to voluntary poverty. Voluntary poverty manifests the features of a true Christian. He who chooses to be poor truly believes in the doctrine and wholeheartedly serves for the spread of the gospe\. He is a selfless servant of the church and tries to live a life that of Jesus Christ. World mission is optimistic that the realization of its vision will be achieved. Asian Christians comprises only less than ten percent (10%) of the Asian population. Despite the Chri stianityis unpopularity in Asia, Korea has reached a majority in number. Recently, statistics shows that twenty five percent (25%) of the Korean population are Christians. Unlike other Asian countries with framed religions such as Japan (Shintoism), India (Hinduism/ Buddism), China (Confucianism), Korea has opened its horizon to other religions, which includes Christianity . Historically, Korea has its religious roots in Shamanism. In the passing of time, Christian missionarie have immersed with traditions and belief of Korea. Other philosophies (Confucianism, Buddhism, Shintoism, Hinduism) have also found their way to shape Korean belief. Since Christian population in Korea is overwhelming now , Christians are to take part in the spreading of the gospel in Asia. This is the role of the Korean Christians. With the recommendations above, Korean Missions are expected to prosper in its missiological task in religious plurality in Asia.