본 연구는 수용자가 유해간행물에는 해당하지 않으나 청소년유해간행물로 지정된 선정적 내용을 담은 도서를 구입하고 교정기관에 반입하고자 한 사안에서, 교정기관 은 「형의 집행 및 수용자의 처우에 관한 법률」 제47조 제2항에서 수용자가 구독을 신 청한 도서가 「출판문화산업 진흥법」에 따른 유해간행물이 아닐 경우에는 구독을 허가 하여야 한다는 의무 규정으로 인해 위 도서의 교부신청에 대해 거부처분을 하는 것은 재량권을 일탈･남용한 위법한 처분에 해당한다는 판결에서 시작되었다. 수용자는 형 집행의 대상자로서 신체의 자유가 제한되어 교정기관에서 생활하게 되 나 그 과정에서 기본권을 보장받아야 하는 존재라는 점은 당연하다. 위 사안에서 수용 자는 청소년유해간행물 교부가 불허되자 알 권리 및 소비자로서의 권리의 침해를 받 았다고 주장했다. 수용자의 기본권 보장･인권 보호 측면에서 알 권리의 충족은 이루어 져야 한다는 점은 다툼의 여지가 없다 할 것이나 자극적인 내용을 통해 왜곡된 성인식 을 심어 줄 여지가 있어 청소년유해간행물로 지정된 도서가 수용자의 알 권리의 대상에 포함되어 교정기관에 아무런 제재 없이 반입되어야 하는지에 대해서는 논의가 필 요해 보인다. 이러한 맥락에서 수용자에게 음란한 도서를 포함한 범죄 관련 내용이 담 긴 서적들을 교부하는 것이 타당한 것인지, 그런 도서들이 수용자의 건전한 사회 복귀 및 교정･교화에 부정적인 영향을 미치는 것은 아닌지에 대한 의문이 드는 것도 사실이 다. 더욱이 해당 도서의 교부신청자가 왜곡된 성인식을 지닌 성범죄라면 이를 허가하 는 것이 국민의 법 감정에 부합하지 않다는 점에서 더욱 그러하다. 관련하여 신문･잡지 또는 도서는 「형의 집행 및 수용자의 처우에 관한 법률」 제27 조에서 규정하고 있는 금품(돈과 물품을 아우르는 말)에 해당하기도 하므로, 수용자가 외부로부터 금품을 반입하려면 수형자의 교화 또는 건전한 사회복귀를 해칠 우려 및 시설의 안전 또는 질서를 해칠 우려가 없는 경우에만 가능하다. 그렇다면 음란한 내용 이 포함된 도서는 교화 또는 건전한 사회복귀 등에 악영향을 준다고 볼 여지가 상당하 므로 반입을 불허할 수도 있다는 주장도 제기된 바 있으나 반입 대상 물품이 출판물이 라는 점에서 구독은 허가하면서 교부를 불허하는 것은 모순이라는 지적이 있었다. 결국 「형의 집행 및 수용자의 처우에 관한 법률」 제47조가 「출판문화산업 진흥법」 에서 정한 유해간행물 외에는 그 구독신청을 불허가할 수 없도록 분명하게 규정하고 있는 이상, ‘수형자의 교화 또는 건전한 사회복귀를 해칠 우려’등과 같은 일반적인 목 적만 내세워서 수용자의 알 권리를 제한할 수는 없다. 법률 규정이 제대로 마련되지 않는다면 교정기관에서는 과도한 재량권을 행사할 수 밖에 없고 이는 위법한 행정처 분으로 귀결될 가능성이 매우 높으므로 궁극적으로는 교정행정 인력과 비용이 낭비되 는 결과를 초래한다. 따라서 출판물 반입 등과 관련한 문제는 입법을 통해 해결할 수 밖에 없고, 개정안을 통해 당면한 현실적 문제를 풀어가는 것이 바람직하다.

This paper examines in some detail the relationship between Elizabeth Corbet Yeats and her brother, William Butler Yeats, pertaining to the activities of the Cuala Press which Elizabeth ran as the printer from 1902 (as the Dun Emer Press and then, the Cuala Press from 1908) while William was the editor, selecting and soliciting books. Their relationship, while stormy all-along, and determined by William’s authoritative editorial choices undermining his sister’s literary role, was, nonetheless, mitigated by William’s attribution of the key role as the printer and publisher to Elizabeth. The relationship was thus often ambivalent and elusive, like many such family ties, than has generally been acknowledged by scholars.

고대 중국의 개인장서는 오랜 역사를 지니고 있다. 명대는 국가에서 문연각(文淵 閣)을 설치하여 문헌의 출판과 소장을 엄격하게 관리하였기에 국가 주도의 문헌 출 판 사업이 크게 제한을 받았다. 반면 경제적 번영과 인쇄술의 발달 등으로 인하여 개인 장서가들의 출판 활동은 매우 활발하게 진행되었다. 지금의 강소성 상숙현(常熟 縣)은 명대 경제문화가 가장 발달한 지역 가운데 하나였으며, 출판의 중심지었다. 모 진(毛晋)은 상숙현 출신으로 명말 청초 시기에 활동한 장서가이며 출판가이다. 명대 를 대표하는 개인 장서가이며 출판가인 모진의 고문헌 수집과 출판 활동은 매우 활 발하여 소장 도서가 84,000책에 달하며 출판한 서적도 경사(經史)와 소설, 필기류를 포함하여 600여 종에 달한다. 그가 수집한 선본과 그 선본을 저본으로 한 많은 고문 헌의 출판은 중국 고문헌의 보존과 발전에 있어 매우 중요한 가치를 지닌다. 본고에 서는 모진의 평생 가업인 장서와 출판활동에서 나타난 주요 특징과 중국의 고문헌 정리에 있어 서의 의미를 살펴보고자 한다.

The aim of this study is to investigate morphological characteristics of Hanbok images in children’s books and propose a direction for the modernization and globalization of traditional culture. This study examines 43 children’s books by contemporary foreign illustrators that contain Hanbok illustrations and analyzes them from postcolonial perspective. The results include the following three attributes: first, the transformation of clothing structure and donning method that confuse fundamentals of Korean costume; second, the Westernization of silhouette drawing with tailored garments analogous to Western dress; and third, extension to East Asian dress that represents Hanbok mixed with Chinese or Japanese costume and use what is considered to be the East Asian patterns instead of Korean traditional ones. These attributes are based on Eurocentrism, which expresses and interprets the East from the Western view point with continuously distorted image of the East. Korean illustrators also painted Hanbok incorrectly, which could influence foreign illustrators. Nevertheless, traditional dress illustrated in various ways has artistic value and has a popular global impression. Further, it enables children to experience either own or other cultures through dress illustrations. Thus, the outsider requires an in-depth understanding of other cultures, while the insider needs a critical perception of their own culture as described by others while revisiting the original resources. Furthermore, we suggest follow-up research on Hanbok for subsequent generations; publishing translated books on various topics, producing and disseminating a primer for diverse readers, and essentially receiving counsel from experts.

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근대는 활자 미디어의 시대이다. 활자의 발명은 인쇄술의 혁명을 가져왔고, 인쇄술의 발달은 대량의 신문잡지와 책의 출판을 가능하게 했다. 그리고 이를 바탕으로 일반 대중들은 정보와 지식을 습득하게 되었고, 또 자신의 생각을 표현할 수 있게 되 었다. 동아시아 지역에서 근대적인 출판이 시작된 곳은 바로 해역도시들이었고, 이 도시들을 중심으로 각 지역으로 지식이 전파되기도 하고 또 수용되기도 하였다. 근대 동아시아 지역에서 지식의 수용과 전파는 이렇게 형성된 동아시아 출판네트워크 를 바탕으로 이루어졌다. 이 논문에서는 근대 동아시아의 출판네트워크가 어떻게 형성되었는지에 대해서 동아시아 지역의 각 국가들을 중심으로 살피고, 또 이 지역에서 생산된 출판물들이 해역도시들 간에 어떻게 이동되었는지에 대해서 정리해보았 다. 여기서 도서만이 아니라 출판업 곧 인쇄소, 출판사, 서점 등의 하드웨어 자체가 이동한 것을 중심으로 파악했다. 이것은 근대 이후 동아시아 지역에서 출판의 대중 화와 산업화가 이 지역 사람들의 근대적인 지식을 전유하는데 어떤 역할을 했는지, 나아가 동아시아의 인문네트워크의 형성에 어떤 영향을 주었는지를 점검하기 위한 기초적인 작업이다.

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This study was conducted to determine the absorption properties of silicone oil, liquid paraffin, and silicone rubber as absorbents for hydrophobic volatile organic compounds (VOCs) mainly emitted from the printing and publishing industry through VOCs absorption efficiency and partition coefficient. Also, changes in absorbability were tested through blending of absorbents and load of target VOCs mixtures. The results obtained can be used as fundamental data to choose an appropriate absorbent. All of the three absorbents showed an excellent absorption efficiency of above 98% for each 5 wt% load of the target VOCs including toluene, xylene, methyl ethyl ketone (MEK), isopropyl alcohol (IPA), 1,2,4-trimethylbenzene (124-TMB), and n-Nonane. In terms of toluene load, all absorbents showed good absorption efficiency of above 95% to a high load of 15 wt%. The air-absorbent partition coefficient of each target compound (P value) exhibited the highest value of 9.8 × 10−5 for 124-TMB in silicone rubber and the lowest value of 1.6 × 10−2 for IPA in liquid paraffin. These results indicate that the target VOCs had high affinity for the three absorbents. Absorption efficiency for the target VOCs at various absorbent blending ratios using three kinds of absorbents was improved to 99.9% regardless of the absorbent type or blending ratio. This result suggests that the shortcomings of single absorbents can be overcome through absorbent blending, enabling cost reduction and applicability to a dry-type treatment process. In treatment for mixture of the target VOCs to mimic an actual VOCs treatment, the absorption performances of silicone oil showed an absorption efficiency of 99% for 16 wt% of total VOCs load. These results indicated that silicone oil could be considered as a good absorbent.

서평

대만의 標準字體는 전통을 존중하면서 字源 및 한자의 체계성을 두루 고려하여 제정된 것으로 우리 의 표준자형 선정 작업에 있어서 倣效할 만한 바가 적지 않다. 이에 본 논문에서는 1973년 이후 대만 에서 진행된 한자자형 정리 및 標準字體 제정 과정 중 중요한 사항에 대하여 간략히 소개하고, 대만의 標準字體가 어떠한 원칙에 근거하여 제정되었는지 살펴보았다. 또한 본 논문에서는 대만 標準字體 중 에서 국내 출판물에 쓰이는 한자자형과 다른 字例를 획순에 따라 열거하고, 그 중에서 우리가 참고로 삼을 만한 字例를 셋으로 나누어 논의를 전개하였다. 첫 번째 ‘字源을 고려하여 제정된 字例’에서는 衆· 聚·毁·覇·絶·秘·者 7개 글자의 자형 문제를 다루었고, 두 번째 ‘體系性을 고려하여 제정된 字例’에서는 隣·氷·延·肝(肉旁)·恒·聖( 旁)·舌( 旁)·勇·添·風·窓·豊·汚 13개 글자의 자형 문제를 다루었다. 세 번 째 ‘書寫體와의 一致性을 고려하여 제정된 字例’에서는 氵·冫·辶·食·豕·爪·匸旁 및 北·幸·比·牙·曷·卬·免· 龜字의 활자체 문제를 다루었다.

This study numerically investigates buckling behavior of press braked steel plates with a free edge. In order to improve structural stability during construction, the top flanges of press-braked U section girder are laterally braced by the installation of prefabricated half-deck. Thus, an unbraced length is taken as the longitudinal spacing of pockets on the half-deck, which are to make composite section. This study performed 3D finite element analyses to evaluate an equivalent effective width of cold-formed flange with a free edge. Through the parametric numerical analyses, the elastic buckling stresses of the cold-formed flanges with rounded corner in the cross-section were compared with those of general flat plates. Then, the equivalent effective width of the cold-formed (press-braked) flanges were numerically examined for some representative cases.

Our society is changing rapidly to a multicultural society, but if we disrespect migrant workers, married immigrants and multicultural family children, who came from foreign countries and have been incorporated as our society members, only because of their different skin color, appearance and language and treat their culture with prejudice, such racial discrimination will cause cultural conflicts and undermine the stability of Korea society. In order for them to be the true members of our society, we need to give much consideration not only to national policies but also to social consensus and school education for minimizing their social and psychological conflicts with our culture and reduce social consumption resulting from such conflicts. Culture refers to internal ways of thinking, external behaviors, etc. shared by a specific group through a long process of life experience. Traditional culture is formed and developed collectively by a life community, and reflects their production activities and sentiments, so it has unique characteristics distinguished from the culture of other groups. Traditional culture defines the order and sentiment of life in the group members, and gives a sense of belonging to the community so that the members have identity. Multi‐culture originally meant the coexistence of diverse native cultures retained by minority races and people with their originality preserved rather than being integrated into the dominant culture in multi‐racial and multi‐ethnic countries like the U.S. These days, however, it has an expanded meaning, that is, respecting the originality of minority cultures and pursuing the coexistence of such cultures in the native culture of the mainstream society. In the process that a nation develops its culture, it may receive foreign cultures and change its traditional culture. What is important in this process is developing new culture without losing traditional culture. If traditional culture declines and fades away, overwhelmed by powerful foreign culture, it cannot be desirable succession and development of culture. Multicultural education originated from education for understanding the national background and cultural contributions of American immigrants in the late 1920s, and is also related to the term ‘national studies’ for enhancing the self‐identity of minority peoples in the early 1960s. From the late 1960s, the term ‘multiethnic education’ was used to mean that all children should learn various cultures in the U.S., and in the 1970s, the term ‘multicultural education’ began to be used as its meaning today. Banks, a representative scholar in multicultural education, defined multicultural education as “A reform movement for giving peoples from diverse genders, languages, social classes, races and groups equal opportunities for learning,” and Bennett explained it as “an approach to teach and learn based on democratic values and beliefs in order to promote cultural diversity in a culturally diverse society or an independent world.” Moreover, Morrison said that multicultural education is education for preparing students to understand, perceive correctly and respect others from different races, genders, socio‐economic statuses, languages and cultural backgrounds, and ultimately to live, communicate, and act for common goals in multicultural society.In this way, multicultural education is a concept based on diversity and pluralism as well as on democracy, equality, human rights, social justice, etc. Furthermore, targeting not only children from migrant worker, married immigrant and multicultural families with minority culture but also all students from mainstream culture, it aims to help them recognize that our society is now entering into a multiethnic and multicultural society and be able to develop harmonious relations in the multiethnic and multicultural society. In other words, multicultural education is to emphasize and teach that, in the present age of globalization, groups of different culture, race and society should maintain their own native language and culture and, at the same time, coexist with the mainstream culture and make various contributions to the society. Multicultural education can be divided into ‘multicultural education for mutual understanding among cultures,’ ‘education responding culturally,’ ‘cross‐cultural education,’ ‘cultural pluralism of education,’ ‘multicultural education as human experience,’ etc. Moreover, multicultural education has been developed through processes such as multiple culture education, international understanding education, anti‐prejudice education, and globalization education, and may share conceptual denotations with human right education, anti‐war peace education, and ecological environment education. In other words, multicultural education intends to help students understand the diversity of people with various backgrounds in terms of culture, race, gender and social class, have positive attitude and perception toward the diversity, admit cultural differences from the viewpoint of cultural relativism, and acknowledge values in other cultures. It was from the 7th National Curriculum that Korea began to take interest in multicultural education. At that time, people began to recognize the importance of international understanding education and global citizen education and the necessity to understand culture diversity in other countries. In response to these demands, the 7th National Curriculum introduced some contents for international understanding and multicultural understanding mainly in subjects related to foreign languages and social studies. Later the 2007 Revised National Curriculum reflected multicultural education in all the subjects. That is, the Generals of the 2007 Revised National Curriculum suggest multicultural education as one of 35 interdisciplinary themes of learning, and furthermore, direct that it should be reflected in the development of textbooks. The Korean government is executing various multiculturalist policies to cope with transition to multicultural society and resultant problems. That is, as the number of multicultural family children attending elementary and secondary schools is increasing with the expansion of married immigrants and migrant workers and there should be strengthened educational support to them, the Ministry of Education and Human Resources Development made Plans to Provide Educational Support to Multicultural Family Children but most of the contents aim to help foreign workers and married immigrants adjust themselves to racially homogeneous Korean society by learning Korean language and traditional culture. This suggests that while our society is changing rapidly to a multicultural society but multiculturalist policies and multicultural education are still insisting on Koreanization through infusing the myth of homogeneous race and culture and forcing assimilation to Korean national culture. What is more, through its Study on Teaching‐Learning Support for Multicultural Education, Korea Institute of Curriculum and Evaluation suggested the objectives of multicultural education as follows: first, to understand cultural diversity and differences and strengthen cultural identity; second, to develop tolerance of understanding and respective native culture as well as other cultures and the attitude of contributing to the recreation of culture; and third, to promote a sense of community, the qualities of democratic citizen, peaceful settlement of conflicts, cooperative attitude, respect for human rights, and social justice. In order to achieve these goals, in addition, it proposed programs: first, to provide opportunities to experience other cultures; second, to understand the own traditional culture; and third, to promote international understanding. However, these proposals focus on education for multicultural family children, so are not sufficient for giving multicultural education to ordinary students. In multicultural society resulting from globalization, our education should seek mutual understanding and coexistence of different languages and cultures of diverse races and people rather than the transfer of traditional culture based on our homogeneous language and race. Moreover, education in multicultural society should place emphasis more on the majority’s understanding and tolerance of minorities’ race, people, and culture than on assimilation of immigrants from foreign countries to the mainstream society. Accordingly, though already late, Korean people should also admit ‘multiculturalism’ as a basic attribute of the society instead of clinging to the purity of language and people, and receive and respect cultural diversity for the coexistence of multiple cultures in one society or one country. That is, school education should include not only education for multicultural family students to understand our language and culture as the mainstream but also education for the majority of our society to understand and tolerate the cultures of minorities including immigrants from foreign countries, half‐blooded children from them, and North Korean defectors. The fundamental objective of Korean education is “to build up the people’s character under the ideology of Hongikingan (devotion to the benefits of mankind) and to equip individuals with abilities for independent life and qualities as a democratic citizen so that they may be able to lead a noble life and to contribute to the development of democratic state and the realization of the co‐prosperity of mankind.” Co‐prosperity of mankind is impossible without overcoming nationalism, which gives the top priority to the superiority and benefits of my own country. That is,the true co‐prosperity of mankind is possible only when we acknowledge and respect differences in history, culture, religion, language and customs between my people and others. This means that, in order to educate people required in the age of globalization, even the education of traditional culture should concentrate on raising global citizens from the viewpoint of multiculturalism.

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.