‘투키디데스 함정’(Thucydides Trap)과 ‘중진국 함정’(Middle income Trap)이라는 두 개의 수렁 앞에 직면한 중국은 이를 돌파하기 위해 지 정학에 기반한 전략인 ‘일대일로’를 내놓았다. 이에 대해 국제사회는 전 통적 실크로드의 협력 공간이 확대 및 심화됨에 따라 이에 새롭게 부여 된 시대성·선진성·개척성 등에 기대를 하면서 동시에 지정학적 긴장 야기에 대한 우려의 목소리도 있다. 본 연구는 일대일로가 중국의 국가 대외전략 변화의 맥락 속에서 어떻게 등장하고 변화하였는지를 살펴보 았고, 전통적 지정학 및 지경학, 비판지정학의 이론을 바탕으로 분석하였다. 또한 전통적 지정학이 가지는 영토주의, 국가주의의 근원적 한계 로 인한 일대일로에 대한 이분법적 관점에 대해 비판지정학이 강조해온 탈영토 및 탈국가성에 주목하여 살펴보는 동시에, 최근 사회학뿐만 아 니라 다양한 영역에서 연구되는 있는 행위자-네트워크이론(ANT)의 개 념을 다룬다. 인간과 비인간(자연) 행위자 사이에서 상호작용을 다루는 행위자-네트워크이론에 따라 일대일로는 교량, 댐 등을 도로, 철도 등 의 ‘선’으로 연결하는 ‘일대일로 1.0 버전’과 중국 중심의 유라시아 경 제블록인 ‘면’으로 확장 연결하는 ‘일대일로 2.0 버전’을 뛰어넘어 4차 산업혁명 시대의 핵심기술들이 ‘입체’적으로 상호 교차·연계될 기술표준 으로 확장 연결되는 ‘일대일로 3.0 버전’으로 진화할 것을 제안한다. 이 로써 일대일로는 지정학적 갈등과 충돌의 위험을 줄이면서, 4차 산업혁 명 시대의 첨단기술 패권 선점을 위한 선의의 경쟁과 인류기술의 비약 적 발전을 위한 진보된 플랫폼으로 전환될 것으로 전망된다.

“Action-oriented Approach (AA)” as a new teaching method has taken an important role in teaching and learning of French Education during past 10 years. However, even though the new teaching method is very welcome for educators, now it is the time that we have to consider whether the key principle and fundamental notion of this approach is suitable for our language education environments and is theoretically appropriate for education. For that, it is necessary that we have to carefully examine this “Action-oriented Approach” from two points of views. First of all, from the angle of foreign language education, we need to verify whether this new approach could be appropriately applied in teaching and learning of Korean foreign language education or not. Secondly, from a societal perspective, we need to examine how this method, considering language education as everyday life itself, can handle some critical perspectives in the point of “status in quo” of “AA”. It has been criticized that language education as everyday life itself can make learners in everyday life to unconsciously acquire maintaining the ‘status quo’ during actions such as “educational inequality”. It is expected that this kind of examination will suggest us an improved way of “AA” for more effective and appropriate practice of French Education, and will give us an opportunity to think about the better way of teaching and learning model by “AA” in Korea.

The purpose of this study is to critically investigate the ways in which scholars and architects in Korea have theorised the tradition in Korean architecture from the early 20th century to the present. After opening the door to foreign powers, the most important issue to be resolved in Korea architecture has been the modernization of the traditional architecture. The successful modernization of Korean traditional architecture depends on successful theorization of the tradition. However, many attempts to theorise the uniqueness of tradition in Korean architecture had not been instrumental to the modernization of Korean traditional architecture. The reason why they were not successful lies in the lack of philosophical and methodological reflection upon how to approach the tradition. They were either trapped in ambiguous essentialism without systematic methods and theories, or simply inventing the tradition from the vantage point of the present. This paper argues that in order to theorise the tradition, one need to translate the tradition into contemporary architectural vocabularies. What is important in translating the tradition is not to directly apply contemporary concepts and perceptual frame of architecture to traditional architecture but to find the gaps and differences between the two. This will open hermeneutic spaces to translate the tradition into useful principles and vocabularies of comtemporary architecture.

It is not easy to clarify the historical perspective of architect through his architecture. Exceptional cases, it will be the time to design a history museum. As an institution, a Museum already became an apparatus to represent the history to it itself. Libeskind’s Jewish museum Berlin has been presented as the controversial case most of all. In particular, in that it instead of dealing with history positive, that contains a tragic history, this building is a building that history a unique interpretation of the architect has been a problem. Therefore, it is difficult to find a suitable example to Libeskind’s Jewish museum in Berlin to try and look at the problem of the history of contemporary history and interpretation of the architect. In this paper, I am trying to interpret Libeskind’s Jewish Museum Berlin through the aesthetics and history philosophy of Theodor Adorno and Walter Benjamin. They are Jewish and the central figures of the Frankfurt School, known as ‘critical theorists’. Their critical theory was formed based on the experience of the Jewish genocide and war.

이 논문은 미디어 속에 내포된 복지철학적 이슈, 즉 클라이언트(client, 예컨대 사회 적 약자나 취약계층)의 주체화 문제를 복지이론적으로 고찰하는 데 그 목적이 있다. 이를 위해 이 논문은 푸코(Michel Foucault)의 권력이론—대표적 비판사회이론의 하나로 꼽히는—에 입각하여 영화 <완득이>를 분석한다. 이 논문에서 영화 <완득이> 를 분석대상으로 삼은 건, 이 영화가 클라이언트를 ‘시혜의 대상’(객체)으로만 인식하 는 기존의 인식(주류사회의 시각)을 거부하고 있기 때문이다. 이 논문은 주로 미디어 에 대한 비판사회복지학적 분석을 수행하고 있는데, 그 핵심 주장은 주류사회의 비가 시적이고 미시적인 권력 작용이 복지서비스에서 클라이언트의 객체화를 야기하고 있 다는 것이다. 쉽게 말해, 복지서비스가 본디 클라이언트를 위해 존재함에도 정작 복지 서비스의 제공과정에서 클라이언트는 자기결정권과 선택권을 거의 갖지 못한 채 주변 적 존재로 머물러 있다는 것이다. 이 논문은 이 같은 문제를 극복하기 위해 대략 두가지 실천전략을 제시한다. 첫째, 권력은 잘 사용할 경우 부조리한 현실을 조금이라도 개선할 수 있는 강력한 무기가 될 수 있는 만큼, 실천현장에서 사회복지사의 권력이 클라이언트를 옹호하고 클라이언트의 자기결정권·선택권을 강화하는 데 쓰일 수 있도 록 윤리적·제도적 장치를 마련할 필요가 있다. 둘째, 미디어를 통한 사회적 인식의 재 고와 변화를 꾀함으로써 단기적으로는 실천현장에서 클라이언트의 주체화를 도모하 고, 장기적으로는 우리사회에서 사회권의 실체적 권리화가 이루어질 수 있도록 사회 적 분위기를 조성할 필요가 있다.

The purpose of this article is to assess the historical development of spiritual warfare theory from an evangelical missiology. The recent spiritual warfare theory has emerged due to the sudden growth of Pentecostals during 20th century, along with a few missiologists’ introduction of ‘power encounter’ to the evangelical missiology which was often observed in animistic culture. The movement became widespread by the enthusiastic advocating efforts of Peter Wagner at Fuller Theological Seminary. The movement became widely acknowledged during the second Lausanne Congress at Manila in 1989. After the second Lausanne Congress meeting, the subgroup of Spiritual Warfare Network was finally formed within Lausanne movement and became the chief center of the proliferation of the theory among evangelical churches. While this theory became so prevalent among evangelical mission practices, there also emerged of the voice of caution to this theory among other evangelical missiologists. In 1993, a meaningful discussion on this issue within Lausanne camp initiated the discussion and “the Statement on Spiritual Warfare” became available by Lausanne committee. This was the first official voice of Lausanne group on this issue. This statement expressed the negative attitude toward spiritual warfare theory. From 1993 to 2000, even within evangelical camps, the polarization between Spiritual Warfare advocates and those who criticized them became obvious. But, in 2000, “Consultation on Deliver Us from Evil.” has presented the moderate and balanced view on this issue, and provides new way to make a reconciliation between two groups. Therefore, what are the biblical views on spiritual warfare? To assess biblical and healthier understanding of Spiritual Warfare theory, the paper attempts to provide dangers of this theory as well as its possibilities in our missionary practice. Some dangers are such as its experience-oriented approaches, its lack of sanctification aspect in Christian life, its too-much emphasis on demonology and miracle, and its danger of Christian magic and etc. Moreover, in order to exercise healthy practices on spiritual warfare, first, the biblical concept of spiritual warfare is needed; second, more extensive and broader understanding of spiritual conflict is needed. Third, its emphasis on the prayer must be well-taken by other evangelicals. Lastly, the other Christian virtue must be balanced with the practices of spiritual conflict.

In 21st century, subordinated relationship of fashion from the body has been disappearing, and fashion is understood as variable and creative field. This research aims at analysis about the relationship between the body and fashion depending on the theories about the authority and the desire. So, this utilizes between theoretical study and empirical analysis. For concentrated study, research period limits from 2000 to the present time 2010. Contemporary body and fashion have being changed into various forms and values, become complex and de-territory. Especially, body is symbol of ambivalence eroticism that gives point to sexual property, and the object of fetishism and machine having a desire. This study's purpose draw a parallel with between the limits of contemporary body that couldn’t be rid of the capital and desire, and the liberty of fashion that escape from the body’s influence has being changed independent and fluid space. This research's results are as follow as; contemporary de-territory fashion is expressed as 1) symbol of the object and physical material property, 2) self-transcendental instrument fashion, 3) independent spatial molding, 4) de-centering fashion.

Chesbrough가 2003년 그의 책 Open Innovation: The New Imperative for Creating and Profiting from Technology에서 ‘개방형 혁신(open innovation)’을 처음 소개한 이후 이 주제는 곧바로 학계, 기업가, 정책 담당자들의 주목을 받았고 다양한 학술 활동들을 촉발시켰다. 그러한 논의 속에서 개방형 혁신이 Chesbrough가 주장하듯이 과연 기업 혁신의 새로운 방법론, 혹은 패러다임인지에 대한 의문도 나타났다. 이 논문에서는 개방형 혁신에 관한 그의 논의를 간략하게 살펴보고 그의 이론이 정말 새로운 것인지를 비판적으로 검토하였다. 검토 결과, 개방형 혁신이라는 이름은 새롭지만 그것이 담고 있는 내용은 새롭지 않다는 결론에 도달하였다. 우선 현상적으로 볼 때, 몇몇 산업사적 논의를 참조하면 개방형 혁신은 그의 주장처럼 20세기 말에 갑자기 나타난 현상이 아니며, 20세기 초까지 그 기원이 거슬러 올라감을 알 수 있다. 이론적 측면에서도 개방형 혁신 이론은 새로운 내용을 별로 담고 있지 않다. 몇몇 각론에서는 일부 진전된 논의가 보이기도 하지만, 그동안 기술경영 분야에서 기업 혁신의 방법론으로 탐구되었던 주제들과는 다른, 새로운 방법론이 추가된 것은 없다는 의미에서 그의 개방형 혁신 이론은 새로운 혁신 방법론이라고 보기 어렵다. 비즈니스 모델과 사내 벤처(corporate venturing)에 대한 논의에서 흥미로운 내용이 발견되기는 하지만, 그의 이론은 기본적으로 조직간 협력, 기술 라이선싱, 스핀오프, 사내 벤처와 같은 기존의 혁신 방법론들을 개방형 혁신이라는 새로운 이름으로 묶은 것에 다름 아니라고 볼 수 있다.

Colin Rowe's 'Transparency' is one of core ideas applied to 20th Modern Architecture. It implies not only an optical characteristic, the perfectly clear, but also a broader spacial order, a simultaneous perception of different spacial locations. The former connected with physical attribute itself, and the latter deeply with the metaphorical idea of time, 'Simultaneity', embodying a new spacial quality. However, If we analyze the meaning of "Simultaneity" implicated in "Transparency" with the perspective of Henry Bergson's "Duration", there would be only little possibility as a solution to the problem of embodying a new spacial quality in architecture. As such a question emerging, this paper attempts to point out the problem of Colin Rowe's idea, "Simultaneity", and suggest a new architectural design method to overcome its inconsistency by interpretation and application of Bergson's "Image and Rhythm".