Building on the readings of Yeats’s esoteric poems and A Vision, I pose to rethink the dimensions of his occultism, more specifically his reflection on an encounter with the supernatural beings. The need for rearticulation of the role of relation to the other gains urgency because the supernatural beings are by nature obscure, indistinct, and indefinite. They resist too much clarification and determination that may reduce their complicated and irreducible beings to distinct concepts. The difficulty, therefore, lies in the question of how Yeats could present the beings in a manner as precise, proper, and rigorous as possible and at the same time he could respect and honor the mode in which the beings conceals themselves in the mystery, by letting them be the mystery that they are. Applying the concept of “ecstasy” and “epiphany” to Yeats’s three poems, my paper investigates how each poem reflects and illustrates the nature and the structuality of “ecstasy” and “epiphany.” In “The Double Vision of Michael Robartes” the girl dancing between a Sphinx and a Buddha in the fifteenth night is the anti-self of Yeats. In a moment the girl, the Sphinx, the Buddha and the poet himself had overthrown time in contemplation. They remain motionless in the contemplation of their real nature. when Robartes meets the girl, he can be a totally subjective mind, overcome the illusion of duality, and find a “revelation of realty.” They finally all integrated into one and accomplish the ultimate reality as a phaseless sphere. This poem Robartes shows how ecstasy or epiphany in an encounter with the supernatural being not only arises from the contemplation of things vaster than the individual and imperfectly seen but also escapes from the barrenness and shallowness of a too conscious arrangement. In the second section of “Vacillation,” Yeats presents a ritual ceremony in which “Attis’ image” is hung between the two parts, uniting death with eternal life, assuring immortality. He who performs this rite “May know not what he knows but knows not grief.” Yeats in his poetry consistently and repeatedly alludes to an ancient sacrificial ritual and the imitations of ritual techniques through words and rhythms. For him, the ritual enacts an inner vision of permanent beauty and harmony and enables us to participate in the transcendental experience of a rite. Yeats often clearly sees and evokes the effects of sacrifice to ensure symbolize the transcendental vision of whole beyond ordinary experience or expression. Yeats showed Unity of Being in “Byzantium.” He attains the Ultimate Reality completely, in which subject and object are unified in the space without the time. He achieves the ultimate reality as an eternal instant. This ultimate reality is Yeats’s Unity of Being.

The subject is connected with a structure named "The Symbolic" to Lacan, but he denied that the subject is explained simply as a fruit of language and "Other" From his point of view, passing through Subject, De-formation and Crack over it is designated as foundation of generation and creation rather than our destined defect. It should not be understood that subject of "The Real" is a concept of the subject free itself from restraint of "The Symbolic" However, this does not mean he asserts "Subject" is something incapable of being controlled by the unknown power. The problem is that this autonomous existence meets inside of it with something "More than one's own self" by "circulating around itself" like a permanent star. This is the indication of a "stranger in the middle of my privacy", or "extimite", a coined-word by Lacan. Perhaps "Subject" is nothing more than the name of distance of object which is "too hot" to come close, and of this circulating movement. It's because of this object that the real subject stands against generalization and the subject can't be restored to any place in symbolic order-even though it is empty. The part which is told from Lacan's structural theory, that is to say, an importance to Lacan is that his Subject theory is not suggested or denied as a manual structure. On the contrary, it is a study of the relationship between the settled symbol that included in "real subject which is a unconscious one" and the symbolic subject hold- that is a metaphysical subject in general meaning. In Lacan's enlarged concept of subject beyond symbolic reality, it is noticeable that it gives justifiability to the union of a medium of different nature in artistic expression. We can recognize that the unconscious world is a living space which enables it to be a "condition of human being" not something dark under the surface of water through Magritte's(Rene Magritte, 1898~1967) surrealistic works. In other words, Magritte's art secures a core dimension of human nature through a mysterious gap of conscious and settled space. Magritte's drawings often evokes strange and unsettling feelings in people who view his paintings. This is because routine objects are found in "unsuitable" places from which we usually find them in our everyday lives. "Reality" in Magritte's paintings makes it aware that it is a strained field of concealment and disclosure basically between truths, and we can learn that his behavior to overturn to paint in-visible things is finally an effort to restore the "real subject" to the viewer's reality. In other words, such reversion arouses a nostalgic desire for the objects existing in their original appearance as they are - natural condition that our gaze had not been distorted yet by anamorphic stains. - and the state when we are conscious of them normally. Such desire offers an opportunity for us to get out of mental depression rather than operates to us as an abnormal crack. It's successive process of effort to search for lost subject and Paradise Lost facing up to reality of subject human that is to be a subject of world and life are ousted from their place by structure and authority of culture.

Building on the readings of Yeats’s esoteric poems, essays, and A Vision, I poses to rethink the ethical dimensions of his occultism, more specifically his reflection on an encounter with the transcendental beings. The need for rearticulation of the role of the ethical, that is the relation to the other gains urgency because the transcendental beings are by nature obscure, indistinct, and indefinite. They resist too much clarification and determination that may reduce their complicated and irreducible beings to distinct concepts. The difficulty, therefore, lies in the question of how Yeats could present the beings in a manner as precise, proper, and rigorous as possible and at the same time he could respect and honor the mode in which the beings conceals themselves in the mystery, by letting them be the mystery that they are. A Vision was the culmination of Yeats’s lifelong wish to relate the divinity of the supernational beings to the human soul. In order not to present God as a personal deity, Yeats says only about the nearest equivalent his system offers to God, the gnomically-named Thirteenth Cone. The Cone is actually a sphere because sufficient to itself, but as seen by man it is a cone. It is more a symbol of the human relationship to the ultimate being than a symbol of that ultimate itself. Otherwise unknowable, the supernatural beings could be evoked by symbols. The symbol's job for Yeats therefore is not, first and foremost, cognition, in the sense of understanding, calculation, and definition, but instead bringing what is other for language and thought into the openness of its alterity and maintaining this alterity against the power of cognitive assimilation. Yeats lets the symbols work up the mind to evoke the world of the supernatural beings, which will remain unknown to those who relay on the evidence of their senses. “The Cold Heaven” gives a good illustration of the human relation to the supernational beings, for it combines Yeats's own personal history with his supernatural vision. Staring at a winter sky, he desperately looks back at where his life has gone, gathering together in a passionate fusion the lacerating memory of his failure with Gonne and his themes of death, ghosts and dreams. Supernatural Songs shows how Ribh's ecstasy in an encounter with the supernatural being not only arises from the contemplation of things vaster than the individual and imperfectly seen but also escapes from the barrenness and shallowness of a too conscious arrangement. "The Spirit Medium" well exemplifies the phenomenon of permeable structure inhabiting different regions of reality simultaneously so that the world of the supernatural being and that of the individual, inside and outside, one side and the other, subject and the other, appear as correlated and overlapped as equal parts of the inhuman symbolic spirit medium.

Animism was prevalent among people when Protestant missionaries first came to Korea. Since then, Protestant mission brought in great results among Koreans characterized by worshipping spiritual beings. Therefore, by examining the conversion pattern carefully in the materials written by missionaries as well as Korean Christians, one can easily find the significance of “power encounter”. Korean animists are very conscious of “power,” which is believed to be located in the spiritual beings, i.e. gods, ancestors and ghosts. Korean animists believe that the world is populated with lots of spiritual beings surrounding their environment. They not only have lots of traditions related to spiritual beings, but also serve many spirits in homes as well as in their villages. They are afraid of the spiritual beings and try to have good relationships with them. They also believe that anger or jealousy from the spiritual beings cause their everyday calamities. To overcome the problems, they either have to propitiate the spiritual beings with food or materials or coerce them through more powerful spiritual beings. In this context of spirit worship, the Gospel was very difficult to be accepted wholeheartedly by Korean animists. When they thought about accepting the Gospel, they had to deal with the retaliation from the spiritual beings they had formerly served. To accept Christ, they had to confront those spiritual beings. As soon as they accepted the Gospel, the title of the spiritual beings became negative such as “Satan” or “devil”. So they burnt fetishes like clothes, potteries, papers which were considered as the locations where the spiritual beings reside. Burning those fetishes terrorized lots of people who gathered around. Those who accepted the Gospel through such confrontation initially met persecutions from their family as well as their neighbors. But the early Korean Christians had persevered and ultimately overcame persecutions. Only when the family which had burnt those fetishes survived and ever thrived through the processes did family members confirm that God is more powerful than the spiritual beings. The story of the “power encounter” ran rapidly through relatives and neighbors. These kinds of illustrations of “power encounter” resulted in a paradigm shift among the people. They decided to accept the Gospel and became Christians. In short, “power encounter” engendered “people movement” toward Christ. Missiologist Alan R. Tippett’s thesis, the conversion of the animists are through the power encounter types of evangelism, is firmly proved by examining the Korean animists. As Tippett mentioned through his research among Melanesians and Polynesians that “power encounter” brought about “people movement” toward Christ, so did “power encounter” among Korean animists also result in “people movement” toward Christ. Although the animistic beliefs among Koreans nowadays are reduced in comparison to the period of first Protestant missions, many Koreans still resort to divinations and shamanistic rituals. Even many Buddhists seem to have animistic belief rather than the pure Buddhistic concept or perspective. So to approach the Buddhistic people with the Gospel, one has to be prepared with God’s power rather than with one’s knowledge about Buddhistic philosophy. Lessons we received from the Korean animists’ conversion experiences could be wisely applied when we evangelize the Buddhistic people. However, many cases of syncretism and backsliding to heretical movements are also found in Korean church history. When the process of “power encounter” is neglected or by-passed, chances of falling into such pitfalls are high. Without vivid confrontation with the deities which were served before, they cannot commit wholeheartedly to Christ. They can easily slide back to their traditional beliefs and become victims to heretical movements. To escape such negative influence from traditional belief systems, God’s servants working among animists have to examine carefully not to miss nor by-pass the process of “power encounter”. Also they have to consider carefully how to nurture believers with animistic backgrounds. Without appropriate nurturing, new believers with animistic backgrounds can easily backslide to their traditional beliefs. Upon the Word of God, their animistic perspectives and value systems have to be transformed to fit into the Biblical ones. Korean people were blessed when they accepted the Gospel and became God's people. They realized their mission sincerely and have tried to fulfill the great commission. They tried to be used by God especially for the worldwide evangelization. Even today there are many animists all over the world. For them, Koreans' experiences of turning from animists to God's people, can be utilized strategically. One who is thinking about evangelizing the animists over the world can use the “power encounter“ tactics and become a faithful servant of God. The conversion patterns of the Korean Christians can be used effectively in evangelizing the animists of the world when they get wisdom from early Korean Christians’ experiences.

The purpose of this study was to identify the differences of cognitive responses, emotional responses, customer satisfaction, and service loyalty about service encounter quality by types of restaurants and to analyse emotional responses, customer satisfaction, and service loyalty in accordance with level of service encounter quality. The questionnaire were collected from customers (N=812) who had used restaurants in Seoul, aiming at 15 or more-year-old customers from October 24, 2005 to November 6, 2005. The main results of this study were as follows: Statistically significant difference was showed in importance and performance of interaction quality, importance and performance of physical environment quality, performance of outcome quality depending on types of restaurants, while significant difference was not indicated in importance of outcome quality by types of restaurants. Positive emotional response was significantly high by types of restaurants in order of fine-dining restaurants, family restaurants, and fast-food restaurants, while negative emotional responses were significantly higher in fast-food restaurants than in the other two types. As far as Customer satisfaction are concerned, fine-dining restaurants showed higher customer satisfaction than the other two types. Attitudinal service loyalty was high in fine-dining restaurants, family restaurants and fast-food restaurants in order and behavioral loyalty was not significantly different with each type of restaurant. In accordance with level of service encounter quality, cluster analysis was conducted and the clusters were divided into 'high-valuation' and 'low-valuation'. 'High-valuation cluster' and 'low-valuation cluster' showed significant difference depending on types of restaurants that customers used(p<.001). The customers who used fine-dining restaurants and family restaurants valued the performance of service encounter highly. However, in fast-food restaurants, a lot of low-valuation customers existed. Therefore, fast-food restaurants have to improve performance of interaction quality, outcome quality and physical environment quality in service encounter. In addition, in 'high-valuation cluster' who valued service encounter quality highly showed higher scores in positive responses, customer satisfaction, service loyalty than in 'low-valuation cluster', and showed low negative responses.

This papar began by recogruzing the critical issue that the church face the challenge of Islarmic fundarnentalism today. Today, the whole world is facing a global war sicuarion between the United States and the Muslim fundarnentalists. In this cricical situation, questions Christian churches need to ask is how to understand this global event α flow and to rediscover the essence of the church and rrusslon. The purpose of this paper is to review a historical development of Islamic revival movements as a reaccion to the secularization and neo-liberal economic globalization led by the United States and the West, to suggest the church's selfreflecrion, and to examine the church’s misional encounter with an attempt of globalization of the worldwide expansion of Islarm. First, Globalization led by the West indicates a process that economy, politics, society, and culture is being integrated into one. In this rapid globalizing process people tend to be more sensicive to mystical things than rational and scientific. These global tendencies has been bringing the revival of conservatism, fundamentalism, mysticism, and extreme movements. In this regard, the Islamic revival movements have opposed to the Western-led globalization and secularism. The Islamic revival movement has been expressed in Jihad, the original meaning both moral and mental effort. Muslim missionaries try to spread their religion through their economic and educational activities. Second, the problem western Christianiry face today is the privatization of faith, the reductionism of the gospel and the meaning of salvation. We need to be keenly aware of the causes and roots of the problems. On thing we need to rediscover is the biblical principles providing the foundations for understanding our culture. Third, on the basis of the essential dimension of the church we can suggest some rrusslon strategies for reaching Muslim people. First of all, we need to understand our own context and the history and culture of 1slam comprehensively. We should avoid a colonial mentaliry and patenalism in doing rrusslOn. Also, we need to concern about other movements in Islam such as Sufism and folk Islam as well as fundamental Islam. One of the most effective approach to Muslim people is contextualization of the gospel in the Muslim context. As the church face the challenge of globalization from both the West and Islamic revival movement, the task of the church is to rediscover the essence of the church, IIl1SS10n. Mission emirely belongs to the trinitarian God(John 20:21).

This thesis is review on a study for the relation Gospel and local culture in Korea. There were theological efforts to searching for the relation between Gospel and traditional culture since transmitting christianity to Korea. I call the discussion of the relation between Gospel and traditional culture theology of inculturation. The notion of inculturation is a term that is mainly discussed in the context of encounter between the Christian Gospel and the local culture. Inculturation also means that Christianity takes root within a particular culture, bears fruit and continues to thrive. It is to be lived and evangelized in the life of korean people. Thus when the local culture of Korea have received the evangelical values of Christianity, it had undergone the process of being renewed and perfected. The inculturation of Christianity brings about mutual progress and renewal. When the Gospel meets the culture of Korea, it renews and perfects local culture. In turn, the Gospel gains the richness of the proper value of the local culture. The objective of inculturation is to embody the spirit of Gospel in hope that its Christian message permeate the lives of the people. IncuIturation needs to undergo the process of local and historical adaptation. This presentation will examine the literature on inculturation and focus on the reality of inculturation, what contemporary Koreans desire concerning the inculturation of the Christianity, and the direction that Inculturation needs to take at this time in history. Inculturational theology in Korea is a result of searching for the relation between Gospel and korean traditional culture. In this Thesis I also share putting the question of inculturational theology in Korea. At first I will review the styles of inculturational theologies by korean theologians. An next I will also look upon theological duties which we should have take. There are much studies on the progress of inculturation in Korea. I am proud of that. In conclusion, I will propose some tasks for the theology of inculturation in korean Christianity. At first, there must be relevance of context in the inculturation. And We must study christian culture which has been inculturated since the first age of mission to Korea. I think that the Korean Church is expected to take root in Korean society as Korean Christianity is always being inculturated according to time and place.

This study presents a sociocultural study of 'traditional' as well as contemporary dietary construtions among Seoulites. It also represents the first interdisciplinary study of food between nutritional science and anthropology in Korea. This study was performed a case study based on in- depth interviews with those who were born around the Japanese occupation period and raised in Seoul experiencing radical social changes modern Korean history. The participants were mostly in their late sixties and very knowledgeable of 'traditional' foods of Seoul and the ways they were made and consumed. This interview data show the historicity of foods were used and understood differently in past and represented different understandings of, for instances, 'nature' and 'culture' of Seoulites. This study not only provides new approaches to food study but also identifies the common ground on which an interdisciplinary study of food between nutritionists and anthropologists can develop.

퇴계 이황과 엘리엇에게는 시간과 공간적 배경에서 매우 커다란 차이가 있음에도 불구하고 형이상학적 혹은 초월적 사변과 가치에 경도되었 다는 공통점을 갖는다. 둘은 모두 현상계를 스스로 해결할 수 없는 문 제를 갖고 있는 열등하고 타락한 상태로 인식하며 그 상태로부터 초월적 구원의 방법을 모색한다. 퇴계는 성(性), 즉 인간의 마음속에 있는 우주의 근본원리로서의 리(理)의 존재를 확립하고 리가 주체적이고 적극적으로 작용한다는 것을 보이기 위한 노력을 포기하지 않았다. 이 노력이 극적으로 표출된 것이 고봉 기대승과의 사단칠정(四端七情)논쟁이 다. 20세기 초의 엘리엇은 자유주의자 그리고 인본주의자들의 인간 중심 혹은 이성 중심의 경향에 맞서 교회와 그 가치를 굳건히 지킬 것을 주창한다. 엘리엇이 말하는 초자연성(the supernatural) 혹은 신성(the divine)은 퇴계가 우주원리로서 받아들인 리처럼 초월적 혹은 형이상학적 도덕론을 통한 문제해결 모색과 크게 다르지 않다. 엘리엇이 현실계 에 대한 품은 부정적 인식과 형이상학적 해결을 모색해가는 과정은 황 무지 에서 출발하여 재의 수요일 을 거쳐 네 사중주 에 이르기까지 명확하게 드러나 있다. 성리학과 엘리엇의 초월적 사유가 가진 자위성 과 위계적 세계관이 어떻게 실체적 근거와 타당성을 확보할 수 있을 것 인가는 특별히 현대적 상황에서 유용한 질문으로 보인다.

본 연구는 대학생을대상으로 실험실조사를 통해 치유의 숲에서 조우 수(encounter number)가 혼잡지각(perceived crowding: PC) 및 피험자의 심리적, 생리적 상태에 미치는 영향을 규명하기 위해 시행되었다. 이를 검증하기 위한 측정수단으로써 3종류의 주 관적 심리평가척도(ES, POMS, PER)와 코티졸 수준이 이용되었 다. 주요 연구결과를 요약하면 다음과 같다. 첫째, 조우 수는 혼잡인 지(PC) 및 주관적 심리상태(ES, POMS, PER)에 영향을 미치지만 코티졸 수준으로 측정한 생리적 상태와는 관계가 없는 것으로 나타 났다. 둘째, PC는 조우수준이 높을 경우에만 감정상태(ES), 기분 상태(POMS), 회복환경지각(PER)과 관계가 있었다. 셋째, 생리 적 상태 측정척도인 코티졸 수준은 PC를 포함해 3개의 주관적 심 리상태 척도(ES, POMS, PER) 모두와 관계가 없는 것으로 조사되 었다. 치유효과의 측정지표로 이용된 생리적 측정 결과와 주관적 평가 결과가 일치하지 않았기 때문에 이에 대한 추후 검증이 필요하다. 그러나 본 연구에서 치유효과 측정을 위해 이용한 3가지 주관적 평 가척도(ES, POMS, PER)가 모두 그 신뢰성과 타당성이 검증된 측 정도구로서(McNair et al., 1971; Ulrich et al., 1991; Hartig et al., 1997) 많은 후속 연구들에서 지속적으로 이용되고 있으며 이들 모두 조우 수와의 관계에서 일관된 경향을 보이고 있다는 점에 유 의할 필요가 있다. 두 측정결과의 불일치에도 불구하고 인체의 치 유를 목적으로 사람들에게 제공되는 치유 숲의 치유효과를 최대화 하기 위해서 조우 수 또는 사람 수에 대한 보다 적극적 관심과 추후 연구의 필요성을 조심스럽게 제안하는 바이다. 2009년 국내에 처음 치유의숲이 개장된 이래 최근 몇 년간 치유 숲 이용자 수의 증가 추이를 보면 앞으로 이용자 수는 더욱더 빠르게 증가할 것으로 예측된다. 현재 치유 숲의 관광수요 증대를 통해 지 역경제 활성화를 모색하고 있는 지자체의 전략은 치유의 숲의 조성 목적과 그 취지에 역행한다. 또한 산림청 및 관계기관에서는 인체건 강에 미치는 산림환경 요소에 자연요소(경관, 소리, 향기, 햇빛, 먹 거리, 음이온, 온·습도)뿐만 아니라 이용객의 행동 및 이용자 수와 같은 인간요소를 포함시킴으로써 이에 대한 보다 적극적인 연구와 현장관리가 이루어 질 수 있도록 선도적 역할을 할 필요가 있다. 본 연구는 모의조작 사진을 이용한 실험실조사를 통해서 이루어 졌기 때문에 본 연구의 결과가 현장에서도 그대로 적용될 것인지 타당성 확인을 위한 추후 연구가 필요하다. 또한 본 연구에서는 ‘저’와 ‘고’ 조우수준으로 이루어진 2가지 극단적인 상황을 연출한 시각매체가 이용되었다. 다양한 조우수준에 따른 치유효과를 조사 함으로써 최적의 치유효과를 낼 수 있는 적정 조우 수 산출 및 그 산 출방법에 대한 추후 연구가 필요하다. 마지막으로 두 측정 결과, 즉 주관적 심리상태와 생리상태(코티졸 수준)의 불일치와 관련하여 생리적 측정 시 대조그룹의 이용과 실험 전 피험자의 마음안정 상 태 등을 고려한 보다 면밀한 조사를 통해 생리적 측정결과의 신뢰 성에 대한 추후 확인이 요구된다.

인간의 건강에 대한 관심증대와 숲의 치유혜택에 대한 인식이 커지면서 많은 사람들이 “치유의 숲”을 찾고 있다. 그러나 이용자수의 증가는 그러한 숲의 치유 효과에 부정적 영향을 미칠 수 있다. 본 연구에서는 한 “치유의 숲”에서 조우수가 PC와 PH에 어떻게 영향을 미치는 지에 대한 탐색적 연구를 시행하였다. 자료는 2010년도 축령산 치유의 숲을 방문한 186명의 방문객과 315명의 대학생을 대상으로 한 설문조사를 통해 수집되었다. 분석결과, 조우수는 PC 및 PH와 관계가 있는 것으로 나타났다. 조우수가 감소함에 따라 PH는 증가하였으며 PC는 감소하였다. 또한 PC는 PH와 부정적 관계가 있는 것으로 조사되었다. 일반적으로, PH는 본 연구를 위해 선정된 두 장소 간에 차이가 없는 것으로 나타났다. 본 연구의 결과는 너무 많은 방문객 또는 관광객이 “치유의 숲”을 이용하는 것은 “치유의 숲” 치유효과를 감소시킬 수 있다는 것을 시사하고 있다.

최근 들어 다양한 앎의 방식과 다차원적인 삶의 측면들을 이해하는데 관심이 확대되면서 내러티브에 대한 관심이 증가하고 있다. 이에 따라 교육학에서도 내러티브와 관련된 다양한 연구물들의 축적되고 있지만 내러티브란 무엇인가에 대한 이론적, 개념적 탐구는 미약하다. 이에 본 연구에서는 다음과 같은 세 가지 질문을 탐색해보려고 한다. 첫째, 내러티브의 중요성을 뒷받침할 수 있는 인식론적 토대가 무엇인가를 살펴볼 것이다. 둘째, Rankin(2002)의 설명을 토대로 내러티브의 개념을 이야기의 결과물, 사고양상, 커뮤니케이션 수단이라는 측면에 비추어 살펴볼 것이다. 마지막으로 내러티브 관점이 교육현상을 연구하고 이해하는데 주는 시사점에 대해 논의해볼 것이다.

It was in the year of 2010 that the news, which the thirteenth General Assembly of the World Council of Churches would be held in Pusan in 2013, was reported. Since then, the Korean Protestant church community has been extremely divided. While many Christians welcomed the news in jubilation, some opposed it in anger. Those church leaders and theologians in opposition have said that the WCC denies the orthodox doctrine of proselytism and promotes a religious pluralism through its program of dialogue among various religions The WCC’s theological orientation, they argue, “anti-Biblical, anti-Christian and anti-church.” The WCC’s theology and ecumenical movement ia “a Satanic challenge to the church. Therefore, they oppose the scheduled General Assembly of the WCC. However, their seemingly theological argument and accusation is, it seems, is political rather than theological. An anti-WCC movement in Korea, which began immediately after the Liberation, more specifically after the north-south division, was also begun not by theologians but by some politicians and ultra-conservative church leaders during the Korean War in Pusan. This article aims to explore this historical context in which the anti-WCC movement was begun. Who did initiate it, when and why? This article thus discusses such concepts as the Cold War, the emergence of a new world order, the division of Korea, the Korean War, McCarthy’s anti-communist hysteria, ‘red complex and so forth. All of these elements brought about a new doctrine that communism is anti-Christianity and Christianity is anti-communism. In this peculiar historical context, a strong militant anti-communist element is so strong in the Korean church community that some church leaders have stood militantly against the WCC.

해양계열 대학에서는 STCW협약에 의거하여 항해계열 실습생은 1년 동안 승선실습을 대학 실습선 및 해운선사를 통한 위탁실습을 수행하고 있다. 한국해양대학교 및 목포해양대학교는 실습 교육프로그램에 의거하여 학기별 약 4~5회의 연안 항해 실습과 1회 정도의 원양항해 실습을 진행하고 있다. 실습교육 프로그램에는 초급항해사에게 필요한 위치결정능력, 해도작업능력, 국제해상충돌방지규칙을 포함한 선박운항능력, 화물관리능력 등과 같이 많은 내용을 요구하고 있다. 또한 초급항해사에게 항해 중 가장 기본적으로 요구되는 충돌 회피를 위한 선박조종 실습은 안전운항에 대한 법적 책임 및 타선박과의 불규칙한 조우로 인해 직접적인 충돌회피 조종 실습이 곤란할 뿐만 아니라, 타 선박과의 조우하는 상황 자체가 극히 제한되어 있다. 이에 이 연구에서는 한국해양대학교 실습선 한나라호의 원양항해 중 타선박과의 조우형태를 조사하여 해양계열 대학 실습생 및 초급 항해사에게 실제 해역에서 발생할 수 있는 조우상황별 위험도를 분석하여, 이를 기초로 충돌 회피를 위한 효율적인 판단 능력 향상을 위한 기초 실습교육 자료를 개발하고자 한다. 그리고 추후에는 이러한 자료를 선박조종시뮬레이터 적용하여 임의의 조우 상황 하에서 안전한 선박조종이 가능하도록 교육 훈련함으로서 보다 효율적인 실습 교육에 이바지 할 것으로 판단된다.

본고는 조선의 경학사에 일획을 그은 君王인 정조와 신하인 정약용의 학문적 만남을 詩經講義라는 텍스트를 통하여 조망한 논문이다. 이들의 만남에 주목하는 이유는 통상의 經筵과는 달랐기 때문이다. 군왕이 자신의 의도로 선택한 인재와 질의응답을 통하여 새로운 경학의 세계를 확장하는 보기 드문 케이스이다. 우선 전통적 帝王敎育의 유형으로 정도전 · 권근 · 이황 · 이율곡 등의 사례를 들어 조선시대 경연이 추구하였던 이상적 교육상을 알아보고， 이것에 대응하는 역대 왕들의 경연 참석 상황을 살펴보았다. 정조의 캐릭터는 한마디로 말하면 好學의 學者적 君王이라고 할 수 있다 이런 정조의 유교적 이상정치와 현실의 실현이라는 점점에 정약용을 비롯한 초계문신이 위치한다. 초계문신 뿐 만 아니라， 정조의 정치적 학운 활동에는 학파 • 지역 · 신분 의 차를 초월하여 다양한 유자가 참여한다. 이러한 열린 학문 활동은 곧 당시 사회의 개방성에의 지향을 엿보게 함과 동시에 보편 문화의 성숙을 알려준다. 『시경강의』를 통하여 살펴본 두 사람의 기본적 경학관은 상당히 유사하다 양쪽 다 주자의 경학적 업적을 존중하지만， 논리상 부합하지 않는 사항에 대해서는 회의와 반론을 제기하고 있다. 물론 정조는 정약용만큼 독창적인 견해를 제시하고 있지는 않지만， 정조의 개방적 경학관에 힘입어 주자를 극복하는 정약용의 독창적 견해가 빛을 볼 수 있었다. 다시 이러한 脫朱子의 경학관은 정조시대의 새로운 학 풍으로 자리 매김을 하게 되었다， 정약용의 『시경강의』의 내용분석을 통하여 정치와 사회에 관한 두 사람의 견해 를 알아보았다. 특히 ‘賢人 ’에 있어서 정조가 유교의 전통적 賢人觀을 견지하고 있음에 비하여， 정약용은 어느 분야에서냐 기능이든 학문이든 할 수 있는 데까지 매진하여 어느 경지에 도달하면 그를 현인이라고 보고 있다. 이는 고착화된 신분 사회의 통념에서 벗어난 견해로 받아들여진다. 그런데 ‘安民’의 문제에 있어서는 두 사람 모두 유사한 시각을 노정한다. 安民의 기본조건으로 治者계층의 德化를 중요시한다. 堯舜의 至治를 정치의 이상형으로 제시하고 그 실현을 위한 현실적 방법으로 治者는 古學의 가르침을 실천에 옮기는 것으로 想定한다. 이러한 본고의 고찰을 통하여 정조와 정약용과 갇은 군신 간의 학문적 활동은 글자그대로 敎學相長적인 만남이며， 조선경학의 실학시대를 만개 시킨 動力이 되었음을 알 수 있다.