이 글은 한문소설이 갖는 장르적 특성을 고려하는 가운데, 한문소설교육의 목표, 그리고 교육내용 체계 등을 살펴보았다. 그리고 고등학교에서 한문소설을 교수학습할 수 있는 모형을 구안하기 위해 학습자들이 한문소설을 읽는 과정을 살펴보고, 이를 바탕으로 한문소설을 교수학습할 수 있는 모형들을 논의하였다. 이를 위해, 이 글은 절차모형과 목표모형을 통합하는 가운데, 한문소설 교수학습 모형을 반응 중심 모형과 가치 탐구 모형을 통해 살펴보고, 이 모형들의 구체적인 적용을 논의하였다. 발견적 경험과 교섭적 경험을 하는 학습자의 한문소설 읽기 과정은 소설에 대한 이해와 해석, 반응의 정도에 따라 ‘발견적 읽기’, ‘해석적 읽기’, ‘구성적 읽기’로 세분화될 수 있다. 이 과정들은 학습자가 텍스트와의 소통을 통해 문학적 의미를 구성해 가는 과정을 나타낸다. 이 과정들을 고려한 한문소설 교수학습 모형들은 학습자가 소설 텍스트의 심미성을 의미화하고, 이를 바탕으로 한 자기 이해를 도모하는 한문소설교육의 지향점과 맥을 같이한다. 반응 중심 모형은 ‘반응 준비하기’, ‘반응 형성하기’, ‘반응 명료화하기’, ‘반응 심화하기’ 등으로 설계될 수 있고, 가치 탐구 모형은 ‘가치 확인하기’, ‘가치 분석하기’, ‘가치 선택하기’, ‘내면화하기’ 등으로 설계될 수 있다.

제 7차 교육과정에서 한문 교과가 ‘선택 과목’으로 전환되면서 한문 교과의 위상은 더욱 어려운 국면을 맞이하게 되었다. 한자와 한자어가 다른 교과의 학습을 돕는 도구교과라는 점을 강조함으로써 한문교과의 필요성을 주장하고 있으나 그것만으로 한문 교과의 정체성 확립은 물론 존립마저 보장받기 어렵다. 보다 근본적인 문제 해결의 방안으로 한문 교과의 정체성 확립을 위한 다각도의 노력이 필요한 때라 할 수 있다. 한문 교과의 정체성 확립을 위한 일환으로 본고는 구성주의와 구성주의 문예학 이론을 바탕으로 한시 교수-학습의 원리와 모형을 설계해 보았다. 구성주의를 선택한 이유는 한시를 교육함에 반드시 고려해야하는 교육적 보편성과 한시 영역의 특수성을 가장 근접하게 충족시켜줄 수 있다고 판단했기 때문이다. ‘구성주의’는 기존의 인식론이 지식의 대상에 대한 존재론적 물음에 치중해온 것에 대한 반동으로, 지식은 ‘어떻게’ 성립되는가라는 방법적인 물음으로 전환한 - 즉 지식이 형성되고 습득되는 과정에 대한 - 현대 인식론적 동향이라 할 수 있다. 이것을 교육적 관점에서 다시 정의해 보면 ‘상대주의적 인식론’을 토대로 학습자 중심의 능동적 지식 구성을 강조하는 ‘학습이론’이다. 구성주의는 제 7차 교육과정이 지향하는 교육적 인간상을 길러내기 위한 철학적 기반으로 교육학계에서 새롭게 조명되어 학습자 중심 학습이론의 주도적 위치를 점유하고 있는 추세다. 한시 교수-학습 모형을 설계함에 학습자의 능동성, 창의성, 자기주도성, 학습에서의 책임을 중시하는 구성주의의 교수-학습 원리를 바탕으로 하여 학습자를 학습의 주체로 세우고 학습에 대한 흥미와 성취감을 높일 수 있도록 하였다. 모형 설계에서 구성주의 문예학은 텍스트 이해에 대한 구체적이고 절차적인 지식-즉 학습자가 텍스트 이해에 도달하기 위해서 개인적인 인지과정과 커뮤니케이션 과정을 거쳐야 하며 작품 해석의 범주는 ‘책임감 있고’ ‘설득력 있게 확신시키는’ 것임-을 제공하였다. 즉 한시 작품의 번역과 해석을 학습자가 해나감에 개인별 학습-모둠별 토론-전체 토론의 3단계를 거치도록 설계하는 기틀이 된 것이다. 본고에서 구안한 모형을 실제 수업에 적용하면 교사의 ‘시범’을 보고 학습자 스스로 한시를 ‘번역’해 본 뒤 모둠별 토론과 전체 토론을 거쳐 정합적인 번역과 해석을 찾아나가게 되는데, 그러한 과정을 통해서 한시 작품에 대한 깊은 이해와 주체적인 감상을 할 수 있게 될 것이다. 나아가 비평적 에세이를 쓰면서 한시 작품이 학습자 자신의 현재의 삶과 관계없는 고답적인 것이 아니라 어떤 유의미한 연관이 있음을 느낄 수 있게 될 것이며 그런 경험을 통해 학습자는 한시라는 것이 어렵기만 한 것이 아니라 흥미롭고 즐거운 것임을 인식하게 될 것이다.

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.

Hydrological and biological studies on ecosystems of the lakes 'etang de Berre' and 'etang de Vaime', the four rivers flowing into these lakes, and the Mediterranean Sea are carried out during the whole two-year period. The phytoplankton population of the

In this paper, we proposed the optimal process conditions on the electro-gilding process. The responses are plating thickness and Sn proportion. The factors are temperature, current density, and addition. We minimized the total number of experiments based on the principle of dividing into small part. We grouped the factors using the plating process information which we already knew. We did Hull Cell test to find relationship between plating solution and electric effects, and applied ANOVA and RSM to estimate the optimal process conditions.

This study is to develop a device of bath-seat with massage which is attached to bath-seat and is able to sustain massage on perineal region and anus effectively. And also develop new programmed driving-seat that is able to protect drowsiness. This seat is operated easily by user controlling time period (eg. 30 minutes or 60 minutes) of vibration. During the vibration, user can make a choice of making n sound which is proved as a better effects for concentration and comfort.

SPR biosensors which belong to a family of thin film refractometry-based sensors measure refractive index changes produced by biomolecular interactions occurring at the surface of the sensors. The main advantage of SPR biosensors is to detect molecular interactions directly without the use of labels. This feature makes them possible to observe biomolecular interactions in real-time or near real-time. The non-specific binding between ligand and target analyte may, however, produce a false refractive index change resulting in false sensor response. The applications of SPR biosensors have involved biomolecular interaction kinetics analysis, affinity measurement, screening and concentration assay, and so on.

하전된 마이크로채널의 전기이중층에서 계면동전기 흐름에 의해 발생되는 흐름전위는 일반적 Helmholtz-Smoluchowski 관계식으로부터 중공사 멤브레인 기공의 제타전위를 결정하는데 적용된다. 흐름전위는 실제 운전상황이나 물리화학적 조건에서의 표면특성 및 기공과 입자간 상호작용에 대한 유용한 실시간 정보를 제공함이 알려져 있다. 무리화학적 인자들이 주공사에 의한 여과에 미치는 영향을 투과플럭스와 흐름전위의 동시적 모니터링으로 고찰하였다. 특히, 본 연구에서는 중공사의 위치에 따른 흐름전위를 측정함으로써 중공사 길이 방향과 멤부레인 오염 진행에 따라 달라지는 케이크층 효과를 규명하는 실험방법을 다루었다. 실험결과, 입자농도가 증가할수록 투과플럭스는 감소하나 흐름전위는 증가하였다. 입자농도가 증가하면서 케이크층 성장은 활발하지만 쌓인 하전 입자들의 표면전하 효과로 흐름전위는 증가한 것이다. 용액의 이온화 세기를 KCI 0.1 mM에서 10mM로 증가하면 투과플럭스와 흐름전위가 함께 감소하였다. 이는, 이온화 세기의 증가로 라텍스입자 주위의 Debye 길이 감소로 치밀한 케이크층이 형성되고, 전기이중층의 얇아진 확산층에 의한 이온흐름의 약화로 흐름전위는 감소한 것을 판단된다.

There were so many common thoughts in Yeats’s poetry and Lao tzu’s philosophy on the Feminine Principl.” Both Yeats and Lao tzu lived in turbulent times. They thought the cause of anarchy in their world resulted from the True God’s absence as the Feminine Principle. Thus they were eager to support it as the Primary principle in the world. Yeats was a gnostic visionary. He believed in God’s androgynous Trinity; Man, woman and child. A Child is a daughter or a son. Yeats refused to accept the masculine Trinity. Yeats searched for the hidden Goddess who is called Sophia or Binah as the dark Mother in the Cabalah. Binah is identified with Saturn(male). So Sophia is androgynous. Yeats called Sophia by many names. Those included Rose, Countess Cathleen, Nimah, Helen and Jane as the symbol of immortal Beauty. All of his poetry owes much to a symbolism derived from the Rosicrucianism, Cabalism, Christian Gnosticism and Orientalism. Orientalism included the Taoism of Lao tzu. I read that Yeats was deeply impressed by the Chinese book, The Secret of the Golden Flower, which is explained Taoism. Because Taoism is s common with Yeats’s main poetic theme, which is the Feminine Principle and the hidden God. Although Lao tzu lived about 2,500 years ago, he had almost the same idea as Yeats. His main theme is Tao, the way which symbolizes the Feminine Principle, like Sophia in Christian Gnosticism and Cabalism. We can say Tao is intangible and permanent, governing the impermanent became it symbolizes the Mother of all beings. Tao especially symbolizes darkness. Thus I can say that “dark Sophia” in Yeats’s poetry is identical to Tao. Lao-tzu described that Tao stands for the feminine archetypal imagery such as water, darkness, valley, cave, abyss. Especially Lao tzu’s heavenly Virtue, Tao is called “Hyeon-bin” which means a black female. Thus Tao is identified with the dark Mother, Sophia in Yeats’s poetry. Also Lao tuz eulogized the virtue of Tao as water. For example, Lao tzu explained that “water’s virtue is the highest goodness.” This symbol of water symbolizes the Feminine Principle like Sophia’s characteristics in Yeats’s poetry. Thus, they all refused to accept the andro-centric society.

In this study, the nuances of salicus flexus resupinus were composed using the break of neuma suggested by Dom Euge´ne Cardine. As a result, 19 cases available out of the total 31 nuances could be found in manuscript St. Gall, one of the chironomic neuma system. When they were analyzed, it was found that each desirable nuance could be created through the break of neuma, and particularly, the tones, which the effect of neumatic break took place, were always such as finalis, dominant and mode relative in their modes. It was also disclosed through this study that nuances of more diverse rhythms could be created by expanding the tones before or alter neuma which was composed. Such results may suggest that the nuance composition using the effects of the neumatic break would be applied to express the nuances of certain or desired rhythms and therefore, that it would possibly contribute to the precise revival for performance and melodic analysis of Gregorian chant.

This study is on the organizational principles of Chinese traditional houses. It has been assumed that a common cultural background did influence dwelling construction in most areas of China, some specific concepts are used to build a connection between the culture and architecture. There are four aspects of cultural influence being explored: traditional concept of space by the philosophical influence, religious influence, the Feng Shut method, and traditional system of family organization. The influence of the Chinese culture on dwelling architecture is predominant. Housing types from different areas of China, despite their different physical appearance, have similar spatial concepts. This cultural influence was due to the historic development of the Chinese empire. The organizational principles of Chinese dwelling architecture determined by its own cultural background have five major invariable norms. They are as follows: 1. Internal and enclosed spatial organization. 2. Grouping of buildings around axes. 3. Spatial organization and extension by courtyard. 4. Spatial expansion by adding units. 5. Hierarchical organization of space.

This study attempted to investigate the effect of housemaker's interest in dietary life on the knowledge of cooking principles and cooking methods, and on the daily meal management. Housemakers whose age ranged from 20 to 50 were surveyed in their residence. The results of this study were as follows. First, the level of interest in dietary life was positively related with ages, education and income levels. Moreover, housemaker who did not work or did not take care of relatives had higher level of interest in dietary life than those who did. Second, most housemakers bought foods and prepared a meal by themselves. The average time spent in preparing meals was 2 to 3 hours, and the number of side dishes cooked per day expect for the main dish was 5.46 percent of the total respondents ate out more than once a month for a 'family tie'. Third, there was no relation between the knowledge of cooking principle and the variables such as ages, education and income levels. Fourth, the level of the knowledge of cooking method about Korean traditional dishes was positively related with ages, education and income levels. In addition, housemakers who did not work or did not take care of relatives had less knowledge of Korean traditional dishes than those who did. Finally, the interest in dietary life was significantly correlated with the knowledge of cooking principle and cooking method of Korean traditional dishes.