In this paper analyzed the features of how native Korean speakers (K) and native Vietnamese Korean learners (VKL) organize the Apology conversation, focusing on the functional phase. Based on the discourse analysis, a role play was conducted to collect data. In order to investigate the influence of social variables (social status, intimacy), learners' mother tongues and learners' Korean proficiency, different social variables were given in role-play situations, and learners' Korean proficiency was limited to intermediate and advanced levels. The results of analyzing conversations focusing on ‘Error Checking–Apology-Apology Acceptance’, which is the intermediate phase of Apology conversation, are as follows. First, in the Error Checking Phase, K tended to make indirect or preliminary remarks. In contrast, VKL immediately presented communication purposes, and advanced VKL tended to use indirect speech and additional statement. Second, in the Apology phase, the higher social status the other party has and the lower intimacy the two speakers has, the more passive K were. Interestingly, VKL showed the same pattern. For intermediate-level VKL, it was observed that the dialogue sequences were not completed. Third, in the Apology Acceptance phase, K repeatedly expressed apologies through complex dialogue sequences. However, VKL performed a concise conversation by simple dialogue sequences, and the intermediate-level VKL expressed ‘relief’ and ‘gratitude’.

What’s the point of feeling angry about what happened? You just have to make sure we never see that kind of world again-that this [Jeju 4.3 tragedy and the hardships that befell three generations of family members] never happens again. “For my grandchildren, [please help ensure] that there is no record stating that their grandmother has a criminal history and spent time in prison.” “The path we have traveled to this point has been a tremendously perilous and difficult [one]. What the 18 of us want is to be acquitted [and to receive an official apology].”

Offering an apology is one of the common service failure recovery strategies. Previous studies focused on examining the effectiveness of apology from the customer perspective. It is not clear whether and how customers perceive firm remorse after an apology influence their blame attribution and coping behaviors. Integrating a cognitive-emotive model and an empathy model, this research proposes and empirically tests a remorse-empathy-coping model to explain how customers respond to apology after mobile application service failures occur. Specifically, this research examines how perceived firm remorse influences blame attribution and emotional empathy, which subsequently affects coping behaviors (revenge and avoidance) in the mobile app service recovery context. The moderating role of technology anxiety in the proposed model is also identified. Four hundred and fifty-two mobile application service users were recruited for a survey study and the Structural Equation Modeling was used in order to test the research hypotheses. Our findings show that perceived firm remorse negatively influences blame attribution but positively influences empathy. Empathy negatively affects revenge and avoidance behaviors. In addition, technology anxiety moderates the effect of perceived firm remorse on blame attribution. The negative effect of perceived firm remorse on blame attribution becomes weaker when technology anxiety increases.

음성인식 기술의 비약적 발전으로 최근 몇 년 사이 대화형 에이전트는 스마트폰, 인공지능 스피커 등을 통해 널리 보급되었다. 음성인식 기술의 인식의 정확도는 인간의 수준까지 발전하였으나, 여전히 말의 의미나 의도를 파악하는 것과 긴 대화를 이해하는 것 등에는 한계를 보이고 있다. 이에 따라 사용자는 대화형 에이전트를 사용함에 있어 다양한 오류 상황들을 경험하고 있으며 이는 사용자 경험에 부정적인 영향을 미칠 수 있다. 또한, 목소리를 주 인터페이스로 하는 인공지능 스피커의 경우, 대화형 에이전트의 기능 및 한계에 대한 피드백의 부족은 지속적 사용을 저해하는 요소로 꼽히고 있다. 따라서 사용자가 대화형 에이전트의 기능 및 한계를 보다 잘 이해하고 오류 상황에서 부정적인 감정을 완화할 수 있는 방안에 대한 연구에 대한 필요성이 높으나, 아직 관련 연구는 미비한 실정이다. 이에 본 연구에서 는 사회적 전략 중 ‘사전 양해’와 ‘사과’를 대화형 에이전트에 적용하고 이러한 전략이 사용자가 에이전트에 대해 느끼는 인식에 어떠한 영향을 미치는지 조사하였다. 이를 위해 사전 양해와 사과 여부를 나누어 사용자가 대화형 에이전트와 대화하는 데모 영상을 제작하였고, 실험참가자들에게 영상을 보여준 뒤 느끼는 호감도와 신뢰도를 설문을 통해 평가하도록 하였다. 총 104명의 응답을 분석한 결과, 문헌조사를 토대로 한 우리의 예상과는 상반되는 결과를 얻었다. 사전 양해는 오히려 사용자에게 부정적인 인상을 주었으며, 특히 에이전트에 대한 신뢰도에 부정적인 영향을 주었다. 또한 오류 상황에서의 사과는 사용자가 느끼는 호감도나 신뢰도에는 유의미한 영향을 미치지 않았다. 심층 인터뷰를 통해 원인을 파악한 결과, 실험참가자들은 인공지능 스피커를 사람과 같은 인격체보다는 단순한 기계에 가깝다고 인식했기 때문에 인간관계에 작용하는 사회적 전략이 영향력을 발휘하지 못한 것으로 해석된다. 이러한 결과는 사용자가 에이전트를 얼마나 기계, 혹은 사람에 가깝게 인식하는지에 따라 오류 상황에 대한 에이전트의 대처 방식 또한 달라져야 함을 보여준다.

This study investigated correction reports in Korean newspapers, both conservative newspapers and progressive newspapers, from 2008 to 2012 to urge a realistic alternative. Newspapers with the most correction reports were in the order of “Chosun Ilbo”, “ DongA Ilbo”, “Hankyoreh Shinmoon” and “Kyunghyang Shinmoon”. 25 statements of apology for misreport were made by conservative newspapers (11) and progressive newspapers (14). The number of statements of apology for misreport was in the case of Kyunghyang Shinmoon(4 times, 80%), Hankyoreh(twice, 22.2%), Chosun Ilbo(3 times, 60%), Dong-A Ilbo (3 times, 66.7%).

This study investigates apology strategies for Koreans in six offence contexts in an attempt to find out how these contexts are perceived and what apology strategies are used by them and to compare the findings of the study with other studies cross-culturally. The data of apologies in Korean were collected in a questionnaire in which 175 native speakers of Korean who were participated in the study evaluated socio-pragmatic factors and completed dialogs which were related with each offence situation. As general apology strategies, IFIDs (Illocutionary Force Indicating Devices) and responsibility were used mostly, which supports the similar findings in the CCSARP (Cross-Cultural Speech Act Realization Project). As a situation specific apology strategy, however, explanation was used in a surprising degree, which was not shown in the findings in the CCSARP. In addition, modifications of apology strategies such as intensifiers, minimizers, and concern for the hearer in the study were also used much more than other studies in the CCSARP. Correlations between severity and obligation in the study support other studies, however correlations between IFIDs and obligation, inverse correlations between responsibility and explanation in the study are quite unique in apology studies.

Although Jungian interpretation of T. S. Eliot has not been very active for the last half century, a number of reasons make C. G. Jung an attractive tool for reading Eliot. First of all, they were contemporaries undergoing the identical moments of history, responding to them in interestingly similar ways. Secondly, they commonly objected to the positivist trend of their times and tried to revive metaphysical and religious visions of the old. Their ultimate concerns lay in transcendental issues, not in the immediate world. Thirdly, they made their main subject matters out of their visions and other non-empirical materials while resorting heavily to mythic and anthropological studies. Resultantly, Eliot’s works are flooded with archetypal figures, especially those of the mother and the anima. Fourthly, they tried to map out the paths to the Ultimate, sharing many parallel motifs in their courses. Eliot’s literary ideas including impersonality, objective correlative, metaphysical conceit, and collage can all be viewed as a means to make possible transcendental experiences. They encourage the enlargement of cognitive power, a pre-condition for contact with the world beyond. In this sense Jung and Eliot were both shamanic figures who strove to offer remedies to the disorders and the maladies they found haunting their times by retrieving the lost connection to the source of human existence. However, despite his rational interest in the ultimate encounter between human and divine, Eliot has his works overflowing with characters, scenes, and motifs suggesting his inclination toward the mother.

Many critics have observed that Bergson's time and memory have had a profound effect on the poetry and plays of T. S. Eliot. Observing his poetry as a student at Harvard, we find that Eliot was obsessed with the problem of time and eternity. Eliot attended the lecture of Henri Bergson at the Collège de France during the short period of 1910-11. After contacting Bergson, Eliot may have let his young sensibility of literature be under the deep influence of Bergson. It isn't difficult to find the evidence of pure memory of Bergson in Eliot's great poetry, Four Quartets. Eliot hoped that he could find ‘the promise of immortality’ in Bergson's philosophy, but later he dismissed it ith a ‘somewhat meretricious captivation’. Even though Eliot realized the religious depth and mystical experience shown in The Two Sources of Morality and Religion, his late work, Eliot's disappointment of the absence of immortality revealed in earlier Bergson's works made him reject the philosophy of Bergson. Eliot claims that memory is indispensable for contemplating ‘the still point’ and brings us nearer to a revelation of the divine, a concept adopted from Albertus Magnus and Thomas Acquina. Eliot considers memory not simply the repository for images of the past, but power for us to reshape and interpret past experience into a new and different form. But Bergson's pure memory gave Eliot a limited ability to regain the lost experiences and to realize the meanings of the past action, so Eliot found that he didn't have the hope to reach to reach eternity from Bergson, which resulted in denouncing his philosophy later. In 1948, Eliot confessed that his only “real conversion, by the deliberate influence of any individual, was a temporarily conversion to Bergson.” The philosophy of Bergson embodies the tendency towards anti-intellectualism found in western traditional philosophy. But Eliot wanted to be ‘the mind of Europe’ described in “Tradition and the Individual Talent” as well as to be the inheritor of the abstract and rational stream of western philosophy, from Plato to Dante, Kant, and Russel in western philosophy. Also he wanted to follow the tradition of royalist Maurras and classicist Irving Babbit. In the late 1920's, Eliot openly avowed the principles of Hulme's “religious attitude” in several essays, and that his critical theory owes some of its essential features to Hulme. The cornerstone of Hulme's position was the concept of original sin in christianity. After the temporary influence of Bergson's philosophy, Eliot denounced its positions, and famously declared that he would become “a classicist in literature, a royalist in politics and an anglo-catholic in religion”. This position and identity of Eliot's are why Eliot repudiated Bergson's philosophy even if he perceived the continuous transformation of Bergson himself.