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.

본 연구의 목적은 단기적 쾌 또는 불쾌 자극의 생리적 반응지표로서의 전기 피부반응[electrodermal response(EDR) 또는 Galvanic Skin Response(GSR)로 총칭의 유용 가능성을 탐색하고, 이를 위한 자료수집 절차를 확립하기 위한 예비연구의 수행에 있다. 이를 위해 쾌 또는 불쾌를 유발하는 미약한 심상자극과 인지적 암산과제가 피부 전도도(skin conductance level : SCL)에 미치는 영향을 조사하였다. 피험자는 9명의 대학생(남자 5명, 여자 4명)이었다. 쾌 불쾌 자극의 선정방법으로서 각 피험자에게 일련의 단어를 제시하고 머리 속에 떠오르는 대로 좋아하는 대상과 싫어하는 대상을 적게 한 후 그 중 가장 좋아하는 대상과 싫어하는 대상을 선택하게 하였다 이 대상을 각각 쾌\ulcorner불쾌를 유발하는 심상자극으로 사용하였다 세 번째로 제시된 정신적 내면자극은 전통적으로 그 효과가 입증된 인지적 암산과제(숫자 빼기)였다. 자극자료 수집절차는 기저수준 기간, 쾌를 유발하는 심상, 기저수준, 불쾌심상, 기저수준, 암산과제의 순으로 진행되면서 매 10초 간격으로 SCL을 기록하였다. 선행연구와 달리 본 연구에서는 사전 조사연구를 실시하고 이 결과를 토대로 심상의 미세한 심리적 효과가 보다 잘 드러나도록 자료수집 절차가 수정 \ulcorner보완되었다. 즉, 심상자극을 상상한 후 심상자극에 몰입을 충실히 하면서 잡음신호(Irtifact)를 극소화하기 위하여 생생한 심상에 몰입하고 나면 손가락을 살짝 들어서 실험자에게 신호를 보내도륵 하였으며, 기저수준으로의 원상회복을 촉진시키기 위하여 이완의 수준을 깊게 해 주는 데 초점을 둔 지시문을 읽어 주었다. 연구결과, 3회의 기저수준의 SCL상에는 통계적으로 유의미한 차이가 없었다. 이는 선행연구에서 사용된 절차와 달리 본 연구에서 사용된 절차가 여러 자극의 효과비교에 필요한 기저수준의 안정성을 달성하였음을 알려 준다. 또한 암산과제시의 SCL수준이 가장 높게 나타났고, 괴로운 심상자극의 경우보다도 SCL 수준이 유의미하게 높은 것으로 나타났다. 이는 암산과제가 가장 큰 생리적 흥분을 일으킴을 시사한다. 종합하면, 본 연구에서 사용된 절차와 자극과제는 장차 내면의 심리자극의 정신생리적 효과를 연구할 때 좀더 많은 피험자를 대상으로 적용해 볼 가치가 있다고 여겨진다.

본 정성적 연구는 구성주의 학습이론의 기초를 이루는 존재론 및 인식론적 관점에 대한 예비교사들의 이해수준을 네 번의 심충인터뷰를 통하여 추적 조사한 것이다. 보다 큰 연구에 참가한 16명의 예비교사들 가운데 5명이 유의미한 존재론 및 인식론적 변화를 보이고, 11명은 별다른 변화를 보이지 않았다. 본 연구는 교사양성 교육과정 동안, 철학적 신념에 있어서 변화를 보이지 않은 이들 11명의 교사들에게 초점을 두었다. 과학적 실재론적 신념을 일관되게 유지한 10명의 교사들은 하나의 합성사례로서 제시되었다(Young의 사례). 나머지 한 명은 예외적인 사례로서, 본 연구의 시작부터 관념론과 상대주의 인식론적 입장을 일관되게 유지하여 또 하나의 사례분석의 대상이 되었다(Ben의 사례). 이들 사례들은 각 개인의 깊이 새겨진 존재론이나 인식론적 신념은 굉장히 변하기 어렵다는 기존 주장을 확증한다. 본 연구에서 예비교사들은 그들의 신념이 변하지 않은 이유들을 설명한다. 본 연구는 예비교사들이 그들의 이상적인 교수방법들의 현장 적용과정에서 경험하는 장애요소들과 교사양성 프로그램이 예비교사들의 교수론적 신념변화에 미치는 영향을 조사한 것이다. 교사양성 프로그램의 이론적 교육과정과 예비교사들의 현장경험이 예비교사들의 교사로서의 성장과정에 주는 장점과 영향력들이 풍부한 증거자료와 함께 진술되었다. 교사 교육자들 및 교사양성 프로그램의 수업실제에 주는 시사점이 논의되었다. 본 연구는 현장에 기초한 교사교육 프로그램의 절실함과 노련하고 모범적인 현장교사들을 교사양성 및 교사 재교육에서 교사교육자들로서 권한을 부여해 주어야 함을 강조한다.

The effective confinement of correctional populations, and the successful rehabilitation and reintegration of the inmates as key elements of correctional objectives are legitimized by the law. However, it is not easy to accomplish these goals at the same time, because these two goals are inherently in conflict: emphasizing on the one may result in weakening of the other. Therefore, both theoretical and practical considerations have been given to reconciliate this contradictory aspect of the two goals. The study examines each issue of "rehabilitation and reintegration" and "public safety" with their relevance to the correctional goals, and then discusses their relationship, focusing on the conflict side of the two goals. Next, attempts are made to find out ways to solve the tension between the two. This paper gives some suggestions as follows; ① The priority should be given to the goal of rehabilitation and reintegration rather than that of public safety and community protection, ② although the safety issue seems secondary in its role in the general correctional objectives, this does not mean that we can ignore this aspect entirely. It should also be considered as an important part of the correctional goals, ③ efficient and effective strategies must be made to preserve secure environment within the facilities, ④ incessant efforts are needed to develop various strategies for the community-based corrections.

Recently, juvenile prostitution in Korea is increasing. The government and civic organizations presented various tough measures designed to fight ever-increasing prostitution involving girls, one of them is a Law on Protection for Juvenile's Sex enacted in June 2000. In comparison with the Anti-Prostitution Law, the law aggravates punishment on adult buying sex from under 19, but regards juvenile involved the prostitution as victims and prescribed protective disposition on prostituted juvenile to the exclusion of criminal punishment to promote reform through education and protection. When we analyzes the criminal-justice-system response to prostituted juvenile. we find the fact that police or prosecutors routinely release most of the prostituted juvenile(about 90% or more) to parents or guardians irrespective of investigation to prostituted juvenile's family environment, personality. and other relevant information. But considering that most of prostituted juvenile have run away from their homes or are from the structural and functional incomplete family, the police and prosecutor's routinized simple return home measure to prostituted juvenile is not seen as an effective measure. Also, juvenile involved in prostitution is difficult to easily overcome by temptation into prostitution for themselves, because they can make a great amount of money, with just the sacrifice of their body and without much excessive labor. On the other hand, in the case of voluntarily entering civil welfare facilities to accommodate prostitutes such as youth rest center, most of them are apt not to stay at there for a long time. Therefore, law enforcement officers are in need of actively making use of protective disposition attempting to harmonized the welfare function and judicial function. But, for the protective disposition to become effective measure to help the rehabilitation of prostituted juvenile needs a variety of changes in juvenile protection and rehabilitation policy. First, juvenile investigator system have to fulfill its function in practice through supplement of competent investigators, the increasement of funds and the development of inquiry technology. Second, treatment of prostituted juvenile are need of deciding centering around community based treatments than institutional treatments. In the order to fulfill functions for community based treatments especially Probation System, the number of the probation officers and volunteer probation officers such as university women students. Also, in case of the Community Service Order and Attendance Center Order, we have to develop the various program of the Attendance Center Order which are suitable and effective to prostituted juvenile and to amend the provision of the Juvenile Law in order that these measures will be applicable to the juvenile under 16 years old. Third, in case of commitment treatment to facilities, commitment to Facility for Guidance and Protection prescribed in the Anti-Prostitution Law abolishes and residential community treatment should actively be applied by juvenile courts. Now, child welfare facilities were supervised by the Ministry of Health and Welfare and youth protective facilities were supervised by Juvenile Court took. There was no governmental agency responsible for supervising the facilities in a consistent manner. Therefore the bureau should establish a special committee for residential community facilities. Lastly, we have to develop the commitment model suitable to prostituted juvenile such as group home and foster home. Fourth, we need to increase the number of the commitment facilities for medical treatment to accommodate the special prostituted juvenile who have disease and so on and to solve the budget-deficits problem.s

7차 과학과 교육과정은 인간중심 교육철학이 도입되었다는 특성을 갖고 있다. 인간중심 교육과정은 학문중심교육과정보다 학습자의 경험을 강조하는 학습자 중심의 교육을 표방하고 있다. 본 연구에서는 우리 나라 과학과 교육과정의 개편 과정에 표출된 배경, 성격 그리고 목표에서 7차 과학과 교육과정의 의의를 찾고 그 과제와 전망을 논의하였다. 7차 과학 교육과정은 학습자의 경험을 강조하는 인간중심 교육과정으로서 구체적인 교육활동이 실생활 소재로 이루어져서 적용되어야함을 강조하고 있다. 이에 관련된 성과를 위해서는 현대과학이 가지는 사회적인 요소를 고려한 과학의 본성에 대한 교사교육이 필요하며, 실생활 맥락을 교육적이고 인식론적인 관점에서 연구하여 과학과 일상생활 맥락의 차이에 대한 적절한 교육적 구명이 요청된다.