In the wake of September 11, 2001 the word Jihad became well known in the non-Muslim world, especially, in western societies. Some politicians and media have used it to conjure up terrifying images of rabid Islamic fundamentalists. The word Jihad come from a religious context, and has a long history and has been used for a range of complex meanings. However these days it tends to be translated “holy war” from its association with the medieval Crusades. Because of this, there is a current debate whether the usage of the term jihad without further explanation refers to military combat. Some apologists and some western scholars insist that jihad is primarily nonviolent. On the other hand, some Islamic fundamentalists turn the confusion over the definition of the term to their advantage. In this article the author examines how the concept of Jihad was developed in the Quran and the Hadiths and how each of the sub-groups of Islam defines its meaning in their historical contexts. The author begins with the hypothesis that the common mistake made in the study of Islam by outsiders, as in the study of other religions, is to treat Islam as a unified religious system. The reality is that all Muslims are not same in their manner of thinking, believing, and living. Historically proto-Sufism began to add nonviolent concepts into the meaning of Jihad in the context of the conversion of ascetics. This became the understanding of Sufism. For them the concept of greater jihad and lesser jihad were used to imply the meaning of inner spiritual discipline. On the other hand the main streams of Islam, Sunni and Shia, do not reject the use of violence in when they performing jihad. In fact they seem to have added additional kinds of jihad, as well as to develop some preconditions for waging holy wars. Though some pacifistic groups, particularly Ahmadiyya, reject the violent aspect of jihad, modern fundamentalists insist that every Muslim should engage in militant jihad and destroy indiscriminately everything which is in opposition to Islam. In conclusion, the author suggests that we should not expect monolithic answers when we pose questions of Muslims. Instead, we should begin to ask what kind of worldview each particular Muslim person and community have. We will see that each group in Islam, including secular Muslims, have quite different perspectives on the meaning and practices of jihad. To serve Muslims effectively, we need to begin with an informed understanding of each of them if we are to establish a respectful and trustful relationship with them.

Is it possible to read the Bible in missional sense? Are there any proper method to study the Bible in Missiology? The Bible is very essential to Missiology. God of mission has sent the church, the koinonia he called, into the world. The basis of the commission is strictly based in the Bible. Hence, from the time of the early church, there were unique trends that the church treat certain verses as the premise of missions. Even without the direct citations, those verses implicitly express the missional paradigm of the age. However, ‘missional hermeneutic’ on the Bible not just provides a biblical foundation of Mission but supports the mission as a whole. Which that the Bible, from cover to cover, it is constructed into the grand narrative, the mission of God.The study describes the mission of God by focusing on the concept of ‘covenant’ which is the repeating biblical narrative. The Idea of covenant is a major subject that forms the identity and the world view of Israel. From the covenant of Noah to the New Covenant in New Testament including the covenant of Abraham, Mount Sinai, and David, the idea is integrated into the grand narrative, the mission of God. Each covenant is not discontinuous from another but related since they were given according to the context of Israel. They were reconfirmed and reapplied in a large extent. In the Bible, the idea of covenant, the mission of God forms the core like the central nervous system. This paper proves the consistent idea of mission of God in the Bible by briefing the formation and the reconfirmations of the covenant. Jesus Christ was sent to ‘Yes’ all the promises(Cor II 1:20). God in Jesus of the Nazareth gave the suffering servant who is the descendent of Abraham blessing all races, who is the prophet overwhelms the Moses in bringing the grace and the truth into the world, who is the son of David reigning with righteousness endlessly, and who is the covenant gathering his people to him. Jesus who resurrected indeed reflected his identity to the Bible and also opened the eyes of his disciples who shall go forth to all nations with the power of the spirit(Lk 24:45-47). He is the only one who has the right to open the scroll that represents the entire history for he completed the mission of God(Rev 5:9). Therefore, every hermeneutic readings on the Bible must be messiahnic and missional. The ultimate object of the grand narrative must be found in Jesus Christ who died on the cross and resurrected from the deads. Missional hermeneutic overcomes multi-cultural hermeneutic and post-modern hermeneutic. Christian missions has experienced the challenges from post modern world for decades. The Bible rejoices diversity and approves the various human cultures with praise. Post-modernism also welcomes such characteristics of the Bible(cultural, local, relational, narrative). However, it limits those contexts into local and particular and generalize those as a whole. There are no narrative that includes all of them. There are no concept of the truth that integrates all the meaning of life with wholistic consistence. Diversity in hermeneutics does not affirm to a free licence to pluralism or relativism. Missional hermeneutic is different from them for it integrate the diversities, localities, and particularities into the grand narrative. The mission of God is a enormous story that clearly shown from the creation to the new creation in the Bible. It is the universal narrative that affirms the ultimate meaning to the human race that carries the particular cultural diversities. Missional hermeneutic is also a ecumenical hermeneutic since it contributes in church unity through biblical interpretation.

본 연구의 목적은 언어네트워크분석을 이용하여 야외지질학습에서 학생들의 퇴적암에 대한 개념 구조 변화를 알아보기 위한 것이다. 이를 위하여 고등학생 15명을 대상으로 퇴적암에 대한 정의, 분류, 생성과정 및 특징을 묻는 개방형 문항을 개발하였으며, 이 텍스트 자료를 언어네트워크분석법을 통해 분석하였다. 그 결과 첫째, 야외지질학습을 통해 학생들의 퇴적암에 대한 개념 구조는 사전에 비해 사후에 크게 확장되었다. 둘째, 학생들의 개념 구조를 구성하는 하위 클러스터는 서로 긴밀하게 연결되어 있는 '작은 세상 네트워크'를 형성하였다. 셋째, 학생들의 개념 구조의 규모는 수개월이 지난 후 감소하였지만, 하위 클러스터의 연결 상태는 그대로 유지하고 있었다.

이 연구에서는 플래시 파노라마 기반 가상야외답사(VFT)를 활용한 야외 지질 답사 활동의 효과를 공간 시각화 능력, 개념 이해와 인식 측면에서 분석하고자 하였다. 17명의 강원도 소재 중학교 학생을 대상으로 Kim and Lee (2011)에 의해 제안된 플래시 파노라마 기반 VFT 활용을 위한 3단계 모형을 적용하여 제주도 일대에서 2박 3일간 실제 지질 답사 활동을 수행하였다. 전실험 연구 설계를 적용하여 단일 집단에 대하여 사전과 사후의 공간 시각화 능력과 화산 개념 이해 변화를 각각 분석하였으며, 사후 설문을 통해 VFT 활용 효과에 대한 학생들의 인식을 조사하였다. 플래시 파노라마 기반 VFT 활용 모형을 적용하여 야외 답사 활동을 수행한 결과, 공간 시각화 능력에서는 '공간 관계' 능력이, 화산 개념 이해에서는 '지식'과 '이해'에서 유의미한 증가를 나타내었다. 또한, 공간 시각화 능력과 화산 개념 이해에서 대부분의 학생들의 향상 지수가 양(+)으로 산출되었다. 한편, 참가 학생들은 플래시 파노라마 기반 VFT 활용에 대해서 높은 흥미와 만족도를 나타내었으며, 야외 답사 활동에서 플래시 파노라마 기반 VFT의 활용에 대해 매우 긍정적으로 인식하는 것으로 분석되었다. 또한 플래시 파노라마 기반 VFT 활용이 인지적, 지리적 요소에서 실제 야외 답사 활동에 많은 도움이 되는 것으로 인식하였다.

공적방제는 식물방역법과 농작물 병해충 예찰· 방제에 관한 규정에 따라 농촌진흥청장 및 시·도지사가 해당 병해충의 확산을 저지하기 위하여 국가차원에서 실시하는 방제를 말한다. 이러한 공적방제는 국내에 유입되었거나 이미 국내의 일부 지역에 분포하여 있는 병해충이 퍼져서 농·임산물에 중대한 피해를 끼칠 우려가 있는 경우나 병해충으로 인하여 농·임산물이나 그 밖의 물품의 수출이 지장을 받을 우려가 있는 경우에 해당 병해충의 박멸을 목표로 실시한다. 전 세계적으로 다양한 식물병에 대해 공적방제를 시행한 사례들이 있다. 본 발표에서는 공적방제의 개념, 공적방제 시행과 손실보상, 그리고 사과 화상병, 감귤 궤양병 등을 대상으로 한 대표적인 공적방제 시행 성공 및 실패 사례들을 소개하고자 한다.

식식성 노린재류는 구침을 농작물의 꼬투리, 종실 및 과실에 직접 찔러서 즙액을 흡즙하므로 이로 인한 경제적 손실이 매우 큰 것으로 평가되고 있다. 국내에서 노린재류에 의한 농작물 (두과작물, 과수작물 등)의 수량감소 및 품질저하 문제가 본격적으로 제기되기 시작한 것은 2000년 이후부터로, 이는 산림 및 농업생태계의 변화와 밀접한 관련이 있는 것으로 분석하고 있다. 노린재류의 밀도 관리방법은 약제살포와 대량포획의 2가지를 들 수 있다. 노린재류는 약제감수성이 높아 약제살포에 의한 방제효과가 높지만, 봄철부터 늦가을까지 지속적으로 발생하며, 살포된 약제의 방제효과도 짧아 주기적으로 살포하여야 한다. 노린재류가 방출하는 집합페로몬은 암컷과 수컷성충 및 약충까지 유인하므로 월동한 노린재류가 깨어나는 시기와 농작물 재배포장으로 노린재류가 비래하는 시기에 집합페로몬을 트랩에 주입하여 대량으로 포획하면 노린재류의 밀도를 효과적으로 제어할 수 있어, 최근 유인제를 이용하여 노린재류의 유인효과를 증진하기 위한 연구가 강화되고 있다. 노린재류는 비행 및 이동능력, 유인등(파장)에 대한 반응이 다양하여 통발트랩, 펀넬트랩, M/S콘트랩, 델타트랩, 피라미드트랩 등 다양한 종류의 트랩이 사용되고 있다. 하지만 트랩의 형태 및 작동에 따라 horizontal, vertical 및 electric 트랩으로 대별할 수 있다. 트랩에 의한 노린재류의 유인효과는 트랩의 형태와 재질, 유인제의 종류와 함량, 이종유인물의 조합, 설치방법 및 시기 등에 따라 영향을 받는다. 최근에는 BT, GT 및 IT기술을 융합한 첨단트랩의 개발로 무인모니터링 시스템 구축에 의한 정밀/생력관리 기술개발을 추진하고 있다. 특히 1개의 트랩으로 다양한 노린재류를 대량으로 포획하기 위한 범용트랩의 개발을 위해 트랩형태와 재질, 유인제 및 유인물의 최적조합 탐색, LED 파장 및 IT 등 첨단기술의 최적화 구현을 위한 트랩개발 노력을 강화하고 있다.

This paper is to lay the theoretical foundation of missional church growth, which should be a new paradigm of church growth, in order to renew the Korean church in which distorted concepts of church growth are widespread. In this paper, I define missional church growth as the growth of missional church, which expands its social influence of the Gospel by becoming the witnessing church culturally appropriate in its local community and the world, in terms of not only inner dynamics through worship, education, and fellowship but also the praxis of evangelism, church planting, incarnational ministry, and public discipleship, ultimately the increase of responsible church members who came to the Christ. Prior to explaining the frame and basic concepts of missional church growth, I conducted two studies: firstly, I inquired into the theological theories of church growth and among them tried to find critical clues connecting to the missional church growth; and secondly, from a cultural view point, attempted to elucidate both the fact that some main concepts of traditional church growth theories were affected by modern values, and the postmodern culture is challenging Christian churches today to prepare a new paradigm of church growth. Basically, the missional church growth aims to accomplish the Lord’s Great Commission(Mt. 28:1920), which includes both evangelical mandate and cultural mandate. Thus, it is harmoniously toward enhancing both conversion growth and the social influence of the Gospel. It is also related to the endeavor to realize the apostolicity inherent in local churches, the missionary nature of the church. Its accomplishment would be through enhancing inner dynamics based on worship, education, and fellowship, and activating its missionary praxis toward the world. The missionary praxis includes four main works: evangelism, church planting, incarnational ministry, and public discipleship. Therefore, it could be mentioned that the missional church growth is carried out through the balanced perspective and practices in terms of the Gospel and culture. Finally, the missional church growth should be practiced in an orderly process. The nature, ministry, and structure of the church, three aspects in the life of the missional church, must be in regular sequence. Their order must not be changed: its ministry must come out of its nature and its structure must be built to fulfil its ministry effectively. When neglecting this orderly sequence, the church would be programdirected and losing its missionary nature, which consequently produces distorted church growth.

This study aims to empirical analysis of the impact of depression in physical self-concept, according to athletic participation. Male and female students attending school and high school located in Gyeonggi Province in 2012 in order to achieve these objec

This research was designed to illuminate that the participation of students in physical education classes have the positive impact on the mental aspects by analyzing how the participation attitude has influence on physical self-concept. The objects of thi

The purpose of this study was to develop an expression program geared toward improving the creativity of elementary school students and to examine its effects on the creativity of students. After creativity-related literature and earlier studies were anal

At present, the significance of a new manufacturing system that can shift from ‘mass production’ and consider life cycles of a product is pointed out and extremely expected. In such a situation, it is recognized that the modular design, often called ‘unit design,’ is the important design methodology which realizes the new production system enabling ‘cost reduction,’ ‘flexible production of a multi-functional artifact,’ ‘settlement of an environmental issue,’ and so on. A module (unit) of a product is generally defined as ‘the parts group made into the sub-system from a certain specific viewpoint.’ So far, there have been many researches related to the modular design. However, they are often limited to a certain viewpoint (objective). This paper proposes a simple but effective method for multi-objective modular design. In the proposed method, a new design metric, called similarity index, is proposed to evaluate the modular design candidates from the multiple viewpoints.

When it comes to designing a product or a process, the robust parameter design (RPD) methodology devised by Taguchi is recognized as a way to produce products or processes with less variability, while the specifications of products or processes are met, so that the ratio of nonconforming products can be as minimized as possible. Nevertheless, as a matter of fact, there have been many pros and cons concerning the RPD method, mainly because of the use of signal to noise ratio as the measure of quality characteristic. Meanwhile, the variability analysis method has been highly recommended as an alternative of the RPD in the literature. In this paper, it is demonstrated that RPD can also be implemented within the framework of the variability analysis, which is sounder in the statistical sense. In light of an example of RPD approach, the modeling and estimation procedure is discussed in some detail with a view to a comparison of the two methods.