21 세기의 사회변화는 인류 구성원들에게 자기주도적 학습능력， 창의적 문제해결력 및 테크놀로지 활용 능력 등과 같이 새로운 핵심역량을 요구하고 있다.APEC 회원국의 교육관련 전문가들은 21 세기 핵심역량으로서 평생학습(life longlearning), 문제 해 결 력 (problem solving), 자기 관리 (self-management) , 팀 워 크(teamwork) 등으로 정의하였다. 본 연구는 회원국의 차세대들이 성공적인 삶을영위하기 위해 필요한 핵심적인 능력이 무엇이고 또 그 능력을 어떻게 개발할 수있는가에 대한 교육공동체 차원의 고민과 논의를 정리하여 제시하였다. 특히 교육협력체로서의 회원국들이 교육과제들을 함께 해결하고 협력하는 방안에 대해고찰하였다. 21 세기 접어들면서 APEC 교육협력사업을 통해 선도적 역할을 수행해 온 우리나라의 활동 현황과 21 세기 핵심역량 개발을 위해 회원국과 협력하고또 이에 대한 국내의 대응 전략 등을 탐색해 보았다.

2008년에 개최되었던 APEC EDNET 에서는 제 4차 교육장관회의에서 다룰 의제로 ' 21 세기 핵심역량과 기술 성취’로 정하고， 회원국들의 공통적인 의견을 모아 앞으로 관심을 가지고 진행하여야 할 교육 의제에 대하여 심도 있는 논의를 진행하였다. 수학과 과학 영역은 APEC 회원국들이 관심을 가지고 국가적 차원에서 투자하고 교육 정책을 지속적으로 강화해야 한다는 측면에서 가장 중요하게 논의되고 있는 영역 중 하나로，APEC 회원국들 간에도 수학과 과학 영역의 중요성에 대해서는 일치된 견해를 가지고있다. 이에， 본 연구에서는 첫째， APEC 교육 협력과 관련하여 우리나라 수학·과학 영역에서 중점 추진하고 있는 분야를 제시하고，둘째，APEC 에서 논의 된 사항을 중심으로향후 수학·과학 영역에서 추진하여야 할 주요 과제에 대하여 구체적으로 논의하였으며，셋째，APEC 교육 협력을 위한 최근의 수학·과학 교육 정책 방향을 제시하였다. 마지막으로，우리나라의 교육 현황을 비추어 앞으로 우리나라에서 취할 수 있는 전략과 대책을제시하고，특별히 APEC 수학·과학 교육 정책의 향후 방향에 대한 논의와 시사점을 제안하였다.

본 논문은 朝鮮 正祖 16年(1792)에 刊行된 『生生字譜』를 對象으로 삼아 이에 反映된 當時의 漢字 빈도 狀況과 그것이 漢字 頻度 硏究史에서 가지는 의의에 대해 논의하고자 기획되었다. 形·音·義 외에 漢字의 第4要素라 불리는 “글자의 빈도(字頻)”는 해당 글자의 실제 사용 능력을 나타내 준다는 의미에서 漢字의 字頻硏究는 漢字 그 자체는 물론 漢字의 應用硏究에도 중요한 의의를 가진다. 이를 위해 본 논문에서는 『生生字譜』에 수록된 1만4천9백82개의 字種을 대상으로 하여 (1) 한자빈도 연구사에서 가지는 『生生字譜』의 가치, (2) 『生生字譜』에 대한 간단한 소개, (3) 『生生字譜』와 18세기 후반 朝鮮時代의 文獻用 漢字頻度, (4) 고빈도 상위 50한자의 속성 분석과 빈도 비교 등에 논의했다. 특히 (3)에서는 『生生字譜』에 수록된 부수별 자종과 주조 수량, 빈도별 글자례, 收錄字의 累積 計頻度, 收錄字의 頻度 等級 分類 등에 대해 논의했고, (4)에서는 고빈도 상위 50한자를 추출하여 이들의 품사, 선진시대 각종 역대 문헌 자료, 동한시대 실물 자료, 위진남북조 석각문자 등과의 빈도 비교를 통해 『生生字譜』가 가지는 빈도의 의의에 대해 논의했다. 다만, 『生生字譜』에 기록된 주조량이 어떤 방식에 의해 조사되고 63등급에 의해 분류되었는지, 당시의 다른 “字譜”들과의 차별성은 무엇인지에 대해서는 지속적인 연구가 필요하다.

목적: 빛의 세기와 순목속도의 상관관계 및 빛의 세기에 따른 시력 회복시간의 차이 여부를 살펴보았다. 방법: 빛의 세기를 5단계로 구분하였으며 각 단계별로 순목속도를 측정하였고 일정한 시간동안 빛에 노출된 피검자들의 시력회복시간을 측정하였다. 결과: 피검사자 39명의 순목속도 평균은 빛의 세기별로 31.97±10.91~33.38±11.20 mm/s였고 빛의 세기와 순목속도는 유의한 상관관계가 없었으며(r=0.006) 소프트콘택트렌즈 착용 전과 착용 후의 순목속도는 유의한 차이가 없었다(p=0.351). 빛의 세기에 따른 시력회복시간을 분산분석한 결과 유의한 차이가 있었고(F=30.67, p

Seoul has been watched at its symbolic image which is the capital of one nation. since then Joseon was established. So, most of study about Seoul placed too much emphasis on like next; urban organization, palace, government office and public establishment. On the other hand, it is lacking in study of the individual building, the residential district, the change of building-lot. This study is to make up a deficiency from study of Gaokdohyung(家屋圖形site and floor plan). Gaokdohyung(家屋圖形) is drawings of building lots & houses existed in Hanseongbu漢城府(modem Seoul). It is possessed in Jangseogak and all 24 sheets. It is merely 24sheets but has many urban information in that. Housing of number 116 expressed in Gaokdohyung are consist on the house of Sadaebu士天王(noble class) Joongin中人(middle class) Sangmin常民(commoner), Villa(Byeolseo別墅) and connecting stores etc. Houses in Gaokdohyung has characteristic that most building lot is very specious and owners are variety of social position. The study of Gaokdohyung will progress through analyzing diachronic change of individual building lot & house. In the event, results of this study will help to find out change of urban tissue & architecture. So, i intend to seek for entity of urban tissue and urban house in Joseon Period differ from now, and to study out those have been changed continuously forward now.

중국이 역사지도를 제작한 것은 유구한 역사를 가지고 있다.북송AC.1094년에 석각으로 제작된 우적도에서부터 력대지리지장도 (AC.1099년), 장안지도(AC.1342년), 명조말기 금고여지도(AC.1648년)로 이어졌으며 청대에 이르러 행정구역연혁을 위주로 한역사지도가 제작되었다.이 시기 청대 학자들은 여지고증 결과를 끊임없이 흡수,확장하며 그 깊이를 더해갔으며 지도 편폭이 증가하고 내용을 수정 확장해갔다.특히 청대 중기 건륭 가경연간(AC.1736-1820년)은 중국에서 전대의 역사지리를 연구한 황금시기로더 깊고 자세한 역사지도를 제작하기 위한 기초를 다져놓았다.이렇게 청대에 여지연혁도(AC.1804년), 력대지리지운편금석(AC.1937년), 력대여지연혁험요도(AC.1879년), 수경주도(AC.1905년), 력대여지도(AC.1911년) 등의 역사지도가 제작되어으며 이중 수경주도와 력대여지도는 청대 건가시기의 순 학술성 역사지리고증학과 도광 함풍 이후 경세치용의 여지지학, 이 두 갈래의 학술풍조가 어우러져 만들어낸 위대한 결과물이다.

The term “culturally refracted contexts” means the distorted, twisted, and fixed contexts which have lost the functional roles of the social integration in the specific cultural situations. The author tries to categorize three kinds of the distorted cultural patterns among the culturally refracted contexts of Korean society by using an anthropological method. The first one is related to “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea. It has been shown up to the society as a phenomenon of worshipping the national forefather Dangun. The second one is to be known as “extremely twisted totalism” in a culturally refracted context of militarism in Korea. It has impacted on the politic, the economy, the religion, and even the education of Korean society. The third one is to be tied with “distorted mammonism” in a culturally refracted context of materialism. It has been rooted and fixed to “extreme ethnocentrism” in Korea. The author, then, argues that Korean churches should have God’s mission to integrate the distorted and twisted society with the gospel of Jesus Christ which brings reconciliation and recovery to the culturally refracted contexts of Korean society. The distorted and twisted contexts of Korean society should be recovered to the grace community of God, the peace community of Jesus Christ, and the mission community of the Holy Spirit. In other words, the “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea has to be deleted in the society by God’s universal grace. The social oppressed and the weak can be protected and empowered by the grace of God. The “extremely twisted totalism” in a culturally refracted context of militarism in Korea can be nullified by Christ‘s sacrificial peace which brings the culture of resurrection and life. The “distorted mammonism” in a culturally refracted context of materialism in Korea should be transformed into the sharing community to the world by the witness of the Holy Spirit who gives the forgiveness and reconciliation. Korean churches as the community of the Holy Spirit, Jesus Christ, and God the Father should have a social and missional role of integration within the refracted Korean contexts of the distorted nationalism, totalism, and materialism with God’s grace, Christ’s peace, and the Holy Spirit’s sharing witness to the world and the society of Korea.

Low energy photon irradiation by light in the far red to near infrared spectral range(630~1000nm) using low energy lasers or light emitting diode arrays has been found to modulate various biological processes in cell culture and animal models. The purpose of this study was to examine the light emitting diode irradiation effect on activity of normal human osteoblast on titanium plate in vitro by various energy density, and to observe morphologic change of NHost on titanium plate and to analysis concentration of Ca++, IP and ALP. NHost were cultured in DMEM containing 10% FBS, and observed by inverted microscope for attatchment to the surface of titanium plate. Ca++, I.P., and alkaline phosphatase( ALP) concentration in medium was calculated during 4 weeks, which was treated with Wilcoxon rank, Anova test and linear regression. Morphologic changes showed LED produced in vitro increases of cell growth of 144~256% in NHost. During a culture period, Ca++ concentration was decreased. LED treatment(>3J/cm2) stimulate calcium consumption in NHost. Statistically, a significant difference was not found between LED power density. LED treated group(>3J/cm2) had higher total inorganic phosphate concentrations than control group in NHost. Statistically, a significant difference was not found between LED power density. No significant changes were observed between ALP acitivity and LED treatment. In spite of LED power density, there were rapid growth rate of NHost and no significant of Ca++, IP and P concentration but these concentration showed predominant change than that of control.

This study intends to consider about the food culture during the latterly Chosun Dynasty through the genre paintings which are depicted realistically about the total food life figures for example not only the foods, but also that people who eat and drink the food and eating implements, eating methods. There are 9 pieces of works Kim hong-do's which are the best appraisal on the incorporated Korean emotion and on the real life of general public. Those are selected for this study's characteristics through the literature consideration. The characteristics of the tableware pottery and food culture are following things. The first is a white porcelain's development and popularization. In the latterly Chosun Dynasty period, the development of the agriculture and commerce made been connected to the affluent food cultures, these made increase the porcelain's use of upper classes and these made been connected to the development of the porcelain's cultures. The second is the development of various pottery with a dark brown glaze manufactures. The development of agriculture and economy power made bring the development of the kinds of sauces and Kimchi culture with an inflow of foreign crops and these made making the large an earthenware pot or jar which could store something during the long time. The third is the development of the small dining table on the eating the bread of idleness. In the Chosun dynasty period, the food style was been unified to he eating the bread of idleness and been lowered. These made developed of various small dining table through the underfloor heating system's generalization. The fourth is the development of the spoon with the soup culture. It is the East Asia called that the spoon culture boundary, this show the characteristic that we use the spoon mainly compare with another countries. Finally, it is universal use of the fixed quantitative implements. They could live quantitative life with the scales which are jar of soy sauce, liquor jug, jar, scoop leading a set of tableware.

The aim of this study is to achieve a better theoretical comprehension of the 16th century music. The "modal theory" is a problematic term of Renaissance discourse about music. The 16th-century modal theory drew upon and was synthesized with diverse theoretical traditions. The aspects of modal theory that are most directly concerned with a tonal structure are discussions of modes and counterpoint. In this vein, a mode is not only a music-theoretical construct, an inherited category in a fixed set of categories, but also a tonal type in 16th century music that forms a music-analytical construct. Many changes in modal thought resulted in tensions that are reflected in 16th century theoretical writing, musical composition, and editorial practice. A general trend in 16th-century printed collections was from less tonal ordering to more, and the organization of cyclic sets became more and more common according to modal schemes as the century went on. It is important that major composers of the second half of the century adopted the old system of 8 modes. It centers round the compositions and theoretical writings of Gioseffo Zarlino (1517-90), the most famous theorist of the 16th century. Zarlino adopted Glarean`s nomenclature, including the aeolian and ionian modes. Thus, motet, "Ego veni in hortum meum"-which Zarlino had composed a representation of mode 5 in Canticum Canticorum (1540), labeled as ionian in his 1549 motet print, and mode 11 in the 1558 edition of Le istitutioni harmoniche, and mode 1 in the Dimonstrationi harmoniche (1571). This is a fair representation of multi-faceted situation that held away from the 1570s well into the 17th century. A particular 16th century tonal type has evolved into a particular 17th- century and 18th-century tonality.

Politeness is an important feature in Korean language and it has been studied actively. But it can be said that the study of Politeness in the sixteenth century does not exist because the century has often been tied with the fifteenth century, so that research on this field has followed that way. Nevertheless, there are many differences between the fifteenth century and the sixteenth century. Thus it is necessary to study each field separately. Focusing on this view, this investigation is to divide the forms of Politeness and these are the results. The degrees of Politeness in the sixteenth century are: polite formal style―polite informal style, and impolite formal style―impolite informal style. Considering each style with certain examples, firstly, 'nayida, nayitga, showshyeo' forms are the 'polite formal style' and these were used between people in different social ranks, such as 'servant to king, apprentice to master, offspring to parent'. Secondly, 'naengyida, naengyitga/ naengda, nitga/ nae, singa, so' forms are the 'polite informal style' and these were used to express intimacy. In more detail, 'nae, singa, so' forms were used in family relations, not in social relations. Thirdly, '-da/-nda/-ra' forms are the 'impoliteformal style' and these were used to make differences of social ranks definitely. Lastly, '-ra/-ga(go) pattern, -(ni)ri' forms are the 'impolite-informal style' and these were used to make more amiable relations in different social ranks and narrow the emotional distance.