관찰 자료의 종류와 제시 방법에 따른 초등학생들의 생물 관찰 유형 분석

박창선,엄안흠,하민수,차희영 韓國生物敎育學會 2008 생물교육 Vol.36 No.4

The purpose of this study was to analyze respective influences when presented as realia, moving pictures, and photographs on the observing activities. 105 elementary fourth grade students were participated and given three kinds of observation subjects: lucanus, mimosa and goldfishes offered three forms. Observational types were analyzed according to the methods and subjects of observation. As the results, the visual sense was used more than all other senses. A simple observation was shown more frequently than a manipulated one, and a quantitative observation was shown more often than a qualitative one. Second, a configuration observation was usually conducted. Comparative observation with the same subject appeared on mimosa and it with the different subject appeared on lucanus distinguishable easily both sexes. Lastly, the analysis results on items and contents of observation suggested that observing realia was suitable for offering various observation experiences to students, moving material was effective in manipulated observation, and the observation learning in which students examine the response of subjects stimulated by some tools and static material was suitable for observing tiny creatures or parts of the body because it allowed the students to observe things in detail.

KLAPS와 3DVAR를 이용한 ProbeX-2009 남·서해상 고층관측자료의 관측 시스템 실험 연구

황윤정,하종철,김연희,김기훈,전은희,장동언 한국기상학회 2011 대기 Vol.21 No.2

Numerical prediction capability has been improved over the decades, but progress of prediction for high-impact weather (HIW) was unsatisfactory. One reason of low predictability for HIW is lack of observation data. The National Institute of Meteorological Research (NIMR) has been performed observation program for improvement of predictability,and reduction in social and economical cost for HIW. As part of this observation program,summer intensive observation program (ProbeX-2009) was performed at the observation-gap areas from 25 August to 6 September 2009. Sounding observations using radiosonde were conducted in the Gisang2000 research vessel (R/V) from the Korea Meteorological Administration (KMA) over the West Sea and the Eardo R/V from the Korea Ocean Research and Development Institute (KORDI) over the South Sea. Observation System Experiment (OSE)is carried out to examine the effect of ProbeX-2009 data. OSEs using Korea Local Analysis and Prediction System (KLAPS) and Weather Research and Forecasting (WRF) Model are conducted to investigate the predictability for a short time forecast. And, OSEs using WRF/3DVAR system and WRF forecast model are conducted to study the predictability for an extended time. Control experiment (K_CTL and CNTL) used only GTS observation and experiment (K_EXP and SWEXP) used ProbeX-2009 data from two system are performed. ETS for 3hr accumulated rainfall simulated by KLAPS-WRF shows that K_EXP is higher than K_CTL. Also, ETS for 12hr accumulated rainfall of SWEXP from 3DVAR-WRF is higher than CNTL. The results indicate that observation over the ocean has positive impact on HIW prediction.

GPS 가강수량 산출을 위한 최소 관측세션 지속시간에 대한 분석

김유준(Yoo-Jun Kim),한상옥(Sang-Ok Han),김기훈(Ki-Hoon Kim),김선정(Seon-Jeong Kim),김건태(Geon-Tae Kim),김병곤(Byung-Gon Kim) 한국기상학회 2014 대기 Vol.24 No.3

This study investigated the performances of precipitable water vapor (PWV) retrieval from the sets of ground global positioning system (GPS) signals, each of which had different length of observing-session duration, for the purpose of obtaining as short session duration as possible that is required at the least for appropriate retrieval of the PWV for meteorological usage. The shorter duration is highly desirable to make the most use of the GPS instrument on board the mobile observation vehicle making measurements place by place. First, using Bernese 5.0 software the PWV retrieval was conducted with the data sets of GPS signals archived continuously in 30 seconds interval during 2-month period of January and February, 2012 at Bukgangneung site. Each of the PWVs produced independently using different session durations was compared to that of radio-sonde launched at the same GPS location, a Bukgangneung site. Second, the same procedure was done using the data sets obtained from the mobile observation vehicle that was operating at Boseong area in Jeonnam province during Changma observation campaign in 2013, and the results were compared to that at Bukgangneung site. The results showed that as the observing-session duration increased the retrieval errors decreased with the dramatic change happening between 3 and 4 hours of the duration. On average, the root mean square error (RMSE) of the retrieved PWV was around 1 mm for the durations of greater than 4 hours. The results at both the Bukgangneung (fixed site) and Boseong (mobile vehicle) seemed to be fairly comparable with each other. From this study it is believed that at least 4 hours of observing-session duration is needed for the retrieval of PWV from the ground GPS for meteorological usage using Bernese 5.0 software.

경허성우 심우행의 윤리교육 함의연구

김용환 ( Kim Yong-hwan ) 한국윤리교육학회 2018 윤리교육연구 Vol.0 No.48

이 글은 경허성우(鏡虛惺牛, 1846-1912) 심우행에 나타난 윤리교육 함의를 분석한 글이다. 경허성우는 체용불이(體用不二) 관점에서 공적 여래불심(如來佛心)으로 비추어 마음을 깨닫는 ‘조료(照了)’와 사적 개체로 정밀히 관찰하며 타자를 보살피는 ‘전정(專精)’의 상관연동으로 마음의 근원을 비추어 깨닫는 ‘조료심원(照了心源)’을 중시하였다. 따라서 공적 ‘조료’와 사적 ‘전정’으로서 마음근원을 비추는 ‘조심(照心)’의 미도선(尾塗禪)은 자리이타 보살행의 실천으로 공공가치를 일깨웠다고 할 것이다. 그가 20여년 가까이 보여준 역행(逆行)과 농세(弄世)의 만행은 많은 오해를 낳았지만, 다양한 불사(佛事)와 결사(結社)를 통해 대승불교의 외연을 넓힌 긍정적 측면을 바르게 살릴 필요가 있다. 경허성우는 대승불교의 자리이타를 구현하고자 조료(照了)와 전정(專精)을 함께 살려서 ‘소가 되고 말이 되어 밭을 갈고 짐을 나르는’ 피모대각(被毛戴角) 보살행으로 영성작용의 공공지평을 드러냈다. 경허성우의 심우행(尋牛行)에는 ‘참나’ 추구의 영성작용이 나타났다. 심우행의 영성작용 단계는 영성의 기화작용 단계, 자타상관의 이화작용 단계, 이류중행의 실화작용 단계 삼차원의 상관연동 구조를 드러낸다. 경허성우의 공적 조료와 사적 전정은 인간이 소와 말처럼 타자를 이롭게 하는 화광동진(和光同塵)의 이류중행(異類中行)으로 ‘근대선(近代禪)’을 새롭게 변모시킨 계기가 되었다. 이류중행(異類中行)은 타자를 위한 실천봉행으로 아집(我執)·법집(法執)의 차별상에서 벗어나 청정심의 영성을 이어주고 매개하고 있다. 따라서 윤리교육에 있어서도 감성·이성·의지를 이어주고 매개하여 자아중심에서 벗어나는 영성추구의 윤리목표와 중도실천의 덕행과제를 윤리교육 수업 현장에서 살려냄으로써, 생명체의 괴로움을 줄이고 즐거움을 늘이는 발고여락(拔苦與樂)·중도이치로 자유롭게 융화하는 회호완전(回互宛轉), 그리고 현상과 본질을 함께 궁구하여 일상으로 체화하는 사리쌍명(事理雙明)의 중도실천의 윤리교육 함의를 발견한다. This treatise is the aim to analyze the cow-search practice of Gyung-heo Sung-woo(鏡虛惺牛, 1846-1912). Most of the prominent philosophers have their own academic or philosophical topic. Gyung-heo Sung-woo’s Buddhist philosophy is like the topic of Won-hyo, Ji-nul, and Hue-jung. Gyung-heo Sung-woo’s integrated reality through the middle way, which is achieving realization by lighting up of reflecting-mind which is close observing. He considered the cow search practice by the recovering the origin of true mind which is closely observing. It is proved to be Mido-seon((尾塗禪)). Gyung-heo Sung-woo’s reflecting-mind in the cow-search practice corresponds to Won-hyo’s wholeheartedness mind, Ji-nul’s sincerity mind. The public common reflecting-mind and the private close observing joins the two sides. Mido-seon of Gyung-heo Sung-woo refers to the whole body’s way of the cow-search practice to save human beings beyond the head with a horn and chest in fur clothes hauls its tale. The realization of reflecting-mind with close observing shows us the reality of middle way. Gyung-heo Sung-woo’s reflecting-mind with close observing is continued publically to an action of bodhisattva of the cow-search practice. He made efforts to the middle way of doing for the sake of other people. The reflecting-mind of Gyung-heo Sung-woo can innovate the reality of middle way. The correlative linkage between reflecting-mind of Buddhist mind and close observing of the private creates the public-common value. The cow-search practice of Gyung-heo Sung-woo had contributed to activating the private to opening the public common through life-respect around the essential issues of public common conviviality. This article focuses on the horizon of Mido-seon, it also concentrate on the middle way practice with others in Mahayana Buddhism as bodhisattva practice. It is the implication of ethical education. It would examine the social publicity and the evaluation of the cow-search practice in contemporary society, and would analyze the discursive morphology of human spirituality of true self. From this point of view, the cow-search practice of Gyung-heo Sung-woo can be widely seen the face of realty of middle way. It has made the public common effort to the respect for other’s life, to the reconciliation with others.

일반 논문 : 경허의 조심학(照心學) -중세선의 낙조(落照)와 근대선의 개안(開眼)-

고영섭 ( Young Seop Ko ) 한국불교선리연구원 2008 禪文化硏究 Vol.4 No.-

이 글은 조선불교사의 결론이자 대한불교사의 서론으로 평가되는 경허 성우 (경허성우(鏡虛惺牛), 1846~1912) 사상의 구조를 분석한 논문이다. 대개 유수한 사상가들은 자신의 학문적 혹은 사상적 화두를 지니고 있다. 그 화두는 하나일 수도 있고 둘일 수도 있으며 하나의 두 측면으로 드러날 수도 있다. 이미 오랜 불교사상사가 보여주었듯이 한국의 원효와 지눌 및 휴정의 화두처럼 경허 역시 이러한 모습을 우리에게 보여주었다. 경허는 자신의 화두가 지니고 있는 몸체[體]와 몸짓[用]의 측면을 비추어 깨닫는 ``조료(照了)`` 또는 정밀히 관찰하는 ``전정(專精)``의 매개항을 통해 회통시켜 가고있다. 그는 자신의 화두를 마음의 근원을 비추어 깨닫는 ``조료심원(照了心源)`` 혹은 마음의 근원을 돌이켜 비추는 ``반조심원(返照心源)``으로 삼았다. 이 화두에서 논자는 ``조심(照心)``이라는 기호를 적출하여 경허의 사상적 키워드로 삼고 그의 지형도를 그려가고자 했다. 경허 사상의 핵어는 조심(照心)이며, 그의 논리 혹은 논법은 ``조료``와 ``전정``이며, 그의 가풍은 미도선(尾塗禪) 또는 예미선(曳尾禪)으로 드러났다. 원효의 일심(一心), 지눌의 진심(眞心), 휴정의 선심(禪心)에 상응하는 경허의 조심(照心)은 ``비추는 마음`` 혹은 ``마음을 비추는`` 것으로 그의 사상의 핵어가 된다. 그리고 ``돌이켜 비추어``[返照] ``깨달아 사무치는``[了達] 것에서 뽑아낸 ``조료`` 내지 ``정밀히 관찰하는`` 것에서 적출해낸 ``전정``[專精]은 조심의 두 측면을 아우르는 매개항이라고 할 수 있다. 미도선 혹은 예미선은 뿔을 인 머리와 털옷을 입은 가슴을 넘어 진흙 속에서 중생구제를 위해 꼬리를 끄는 온몸의 선법을 말한다. 그가 20여년 가까이 호서지역에서 보여준 역행(逆行)과 농세(弄世)의 만행은 자신의 깨달음인 ``조심``에 대한 확인 과정이었으며 동시에 자신의 깨달음을 아무도 알아보지 못하는 당시 현실에 대한 고독의 한 표현이었다. 한편으로는 주체할수 없는 정신적 지위에 이르렀음에도 불구하고 아무것도 할 수 없는 자신에 대한 통렬한 반성이자 비판이었다. 나아가 당시 나라를 책임지고 있는 이들과 불교계 지도자들을 향한 각성의 촉구였다. 경허는 1899년부터 약 5년 가까이 지속된 해인사와 범어사 등지에서 이루어졌던 각종 불사와 결사를 통해 불교의 외연과 성불의 폭을 넓혔으며, 그리고 자신의 본마음을 비추어 보는 ``조심``의 기호를 통해 이 땅의 불교를 복원시키려 했고 이 땅의 사람들을 각성시키고자 했다. 경허의 사상적 벼리인 조심(照心)은 조료(照了)와 전정(專精)의 논리와 방식에 의해 ``소가 되고 말이 되어 밭을 갈고 짐을 나르는`` 피모대각(被毛戴角)의 보살행으로 이어진다고 할 수 있다. 그 과정에서 본성의 소를 찾는 그의 심우행(尋牛行)은 머리의 단계에서 가슴의 단계를 거쳐 온몸의 단계로 확장되고 심화되고 있다. 결국 경허는 조료와 전정의 기호를 통해 ``마음의 근원을 비추어 깨닫거나`` 또는 ``마음의 근원을 돌이켜 비추어 봄``으로써 궁극적으로는 ``소와 말과 같이 남을 이롭게 하는`` 이류중행(異類中行)을 실현하고자 했다. 그리하여 경허는 조심(照心)을 통해 조선 중기 이래 낙조하는 중세선을 대한 초기의 새로운 근대선으로 개안시킬 수 있었다. This treatise is the conclusion of the history of Buddhism of the Joseon Dynasty, and, at the same time, it is the treatise which is valued as an introduction that analyzes the structure of the philosophy of Gyung-heo Sung-woo(鏡虛惺牛, 1846~1912). Most of the prominent philosophers have their own academic or philosophical topic. There can be only one topic or two, or one can be revealed as two sides. As the old Buddhist philosopher had already showed us, Gyung-heo, like the topic of Won-hyo, Ji-nul, and Hue-jung showed, showed us this kind of image. Gyung-heo integrated through the middle clause, ``which is achieving realization by lighting up``(照了) the side of body[體] and body movements[用] that his topic has, or Reflecting-Mind ``which is closely observing``(專精). He considered his topic as ``which is achieving realization by lighting up the origin of mind``(照了心源) or ``which is recovering the origin of mind and lighting it up``(返照心源). In this topic, a disputant has extracted the sign, taken it as Gyung-heo`s philosophical keyword, and attempted to draw his topographical map. The Keywords of Gyung-heo`s philosophy is Reflecting-Mind and his logic or reasoning is ``which is achieving realization by lighting up`` and ``which is closely observing`` and his family tradition turned out to be Mido-Seon(尾塗禪) or Yemi-Seon(曳尾禪). Gyung-heo`s Reflecting-Mind which corresponds to Won-hyo`s wholeheartedness mind(一心), Ji-nul`s sincerity mind(眞心), and Hue-jung`s generosity mind(禪心) is the ``mind that reflects`` or ``reflecting the mind``. And it becomes the keywords of his philosophy. In addition, ``which is achieving realization by lighting up`` extracted from realizing and ``touching the heart``[了達] by ``recovering and reflecting``[返照] and ``which is closely observing``[專精] extracted from ``closely observing`` are the middle clause that joins the two sides together. Mido-Seon or Yemi-Seon refers to the whole body`s way of zen that beyond the head with a horn and chest in fur clothes hauls its tale to save human beings. On the one hand, his Buddhist disciplines of retrogression(逆行) and mock at the world(弄世) that he showed in hoseo(湖西) region for almost twenty years was the process of confirming his realization ``Reflecting-Mind`` and simultaneously, it was an expression of his solitude in the contemporary reality in which nobody recognized his realization. On the other hand, it was the severe self-reflection and self-criticism of himself who could not do anything even though he reached the overwhelming mental standing. Furthermore, it was the demand for people responsible for the country and Buddhist leaders to awaken. Gyung-heo widened the extension of Buddhism and attainment of Buddhahood through a variety of Buddhist services and associations done at Hae-in Sa and Bum-a Sa for almost 5 years since the year 1899, and, he tried to restore Buddhism and awaken people on this land by using the sign ``Reflecting-Mind`` which is reflecting the original mind of oneself. Gyung-heo`s philosophical index, Reflecting-Mind(照心) is continued to an action of bodhisattvas of Pimodaegak(被毛戴角) which is ``becoming a cow and horse and plowing the field and carrying burdens based on the logic and method of which is achieving realization by lighting up(照了) and which is closely observing(專精). In that process, his Simwoohaeng(尋牛行) of finding the cow of the original nature is extending and deepening. Therefore, Gyung-heo made efforts to ultimately realize Iryujoonghaeng(異類中行) of doing for the sake of other people by ``realizing by reflecting the origin of mind`` or ``recovering and reflecting the origin of mind`` by using the signs of which is achieving realization by lighting up and which is closely observing. Consequently, through Reflecting-Mind(照心), Gyung-heo could innovate middle ages seon falling since the middle years of the Joseon Dynasty into the modern seon of the early Dae-han.

KLAPS와 3DVAR를 이용한 ProbeX-2009 남ㆍ서해상 고층관측자료의 관측 시스템 실험 연구

황윤정(Yoon-Jeong Hwang),하종철(Jong-Chul Ha),김연희(Yeon-Hee Kim),김기훈(Ki-Hoon Kim),전은희(Eun-Hee Jeon),장동언(Dong-Eon Chang) 한국기상학회 2011 대기 Vol.21 No.1

Numerical prediction capability has been improved over the decades, but progress of prediction for high-impact weather (HIW) was unsatisfactory. One reason of low predictability for HIW is lack of observation data. The National Institute of Meteorological Research (NIMR) has been performed observation program for improvement of predictability, and reduction in social and economical cost for HIW. As part of this observation program, summer intensive observation program (ProbeX-2009) was performed at the observation-gap areas from 25 August to 6 September 2009. Sounding observations using radiosonde were conducted in the Gisang2000 research vessel (R/V) from the Korea Meteorological Administration (KMA) over the West Sea and the Eardo R/V from the Korea Ocean Research and Development Institute (KORDI) over the South Sea. Observation System Experiment (OSE) is carried out to examine the effect of ProbeX-2009 data. OSEs using Korea Local Analysis and Prediction System (KLAPS) and Weather Research and Forecasting (WRF) Model are conducted to investigate the predictability for a short time forecast. And, OSEs using WRF/3DVAR system and WRF forecast model are conducted to study the predictability for an extended time. Control experiment (K_CTL and CNTL) used only GTS observation and experiment (K_EXP and SWEXP) used ProbeX-2009 data from two system are performed. ETS for 3hr accumulated rainfall simulated by KLAPS-WRF shows that K_EXP is higher than K_CTL. Also, ETS for 12hr accumulated rainfall of SWEXP from 3DVAR-WRF is higher than CNTL. The results indicate that observation over the ocean has positive impact on HIW prediction.

해방기 삶의 탐색 태도와 그 의미-허준의 「잔등(殘燈)」론

윤애경 ( Yoon Ae-kyong ) 한국문학이론과 비평학회 2005 한국문학이론과 비평 Vol.26 No.-

< Jandeung >, which was written by Heo, Jun right after The Liberation, has been evaluated as a remarkably unique one in the history of korean novels by expressing an era of confusion, an era of The Liberation as a searching manner toward the world. This research examined its significance in the history of literature as a literature during the period of The Liberation, laying stress on the meaning implied by 'the spirit of a strict observer', in other word, 'the spirit of the 3rd party', which has been evaluated as a core value in < Jandeung >. The observing attitude of the character in the novel makes up of one axis as a searching operation for the objective meaning, while the subjective attitude of the value searching, which goes in line with the observer's objective attitude, does the other central axis. The observing attitude mentioned as a core of this work could be fairly evaluated by simultaneously revealing the meaning toward this directly-opposed attitude. This 'value-oriented viewpoint' is generally connected with the area of valuation which exists beyond the actual state. In this transitional period when it is impossible to coolly recognize the reality, this work, with objectively recognizing the reality of the period through the observing attitude and the value-oriented viewpoint and further drawing out the structure of 'the completed itinerary', has become a model in the literature of the Liberation period.

1920년대 ‘내지’ 시찰과 식민지 근대(성)

박찬모 순천대학교 남도문화연구소 2010 南道文化硏究 Vol.0 No.19

This study has discussed the identity of Colonial people by examining an implicitly contradictory stance shown in some articles written by the members of the sight-seeing party. The following is a summary of the observation. In chapter 2, Kim Jaegyo's articles on observing inland was analyzed. While he criticized costumes, trade and imperialistic attitudes of nations, standing against the logic of colonial powers, he could not but to accept colonial domination having dependency on the colonial power. Here, such a contradictory awareness of a subject of colonial modernity was seen in the context of 'crack' of stance. It was followed by chapter 3 in which the independence of the members of the sight-seeing party reinforcing national identity in proportion to the colonialistic attitude to see Chosun from the viewpoint of imperialism was scrutinized. As such, this study illuminated the identity crisis in a contradictory situation between the colonized people and Chosun people. It also demonstrated there was a grey area where cooperation and resistance against the colonial power were intersected. This study argued that even though the dispatch of the members of the sight-seeing party in observing inland which was executed as a means of exhibitional cultural politics to induce the acceptance of colonialism, and to intend legitimacy and efficiency of the reign, the observing Inland itself became a trigger to form the colonized people's amorphous identity without being fully internalized or incorporated into the colonial power leading to establish cooperative but resisting halfway colonial subject.

해방기 삶의 탐색 태도와 그 의미 ― 허준의「잔등(殘燈)」론 ―

윤애경 한국문학이론과비평학회 2005 한국문학이론과 비평 Vol.26 No.-

<Jandeung>, which was written by Heo, Jun right after The Liberation, has been evaluated as a remarkably unique one in the history of korean novels by expressing an era of confusion, an era of The Liberation as a searching manner toward the world. This research examined its significance in the history of literature as a literature during the period of The Liberation, laying stress on the meaning implied by 'the spirit of a strict observer', in other word, 'the spirit of the 3rd party', which has been evaluated as a core value in <Jandeung>. The observing attitude of the character in the novel makes up of one axis as a searching operation for the objective meaning, while the subjective attitude of the value searching, which goes in line with the observer's objective attitude, does the other central axis. The observing attitude mentioned as a core of this work could be fairly evaluated by simultaneously revealing the meaning toward this directly-opposed attitude. This 'value-oriented viewpoint' is generally connected with the area of valuation which exists beyond the actual state. In this transitional period when it is impossible to coolly recognize the reality, this work, with objectively recognizing the reality of the period through the observing attitude and the value-oriented viewpoint and further drawing out the structure of 'the completed itinerary', has become a model in the literature of the Liberation period.

박태원 소설에 나타난 시선 주체와 문학사적 의미 -「소설가 구보씨의 일일」을 중심으로

이광호 ( Kwang Ho Lee ) 조선대학교 인문학연구소 2013 인문학연구 Vol.0 No.45

본 논문은 박태원의 대표작 「소설가 구보 씨의 일일」을 중심으로 박태원의 소설 속에 드러나는 ‘시선 주체’의 문제를 다루고자 한다. 이를 통해 박태원 소설의 미적 근대성의 구체적인 국면들을 드러내고, 1930년대 문학에서 가지는 소설사적 의미를 가늠해보고자 한다. ‘산책-글쓰기`` 주체로서의 구보는 ``보는 자``, ``관찰하는 자``이다. 구보가 관찰자로서의 시선의 주체일 때, 구보는 군중들을 연민으로 바라보거나 혐오할 수 있고, 그들의 심리와 삶의 비밀을 분석할 수 있는 지위에 위치하게 된다. 반대로 구보가 누군가의 시선의 대상이 되었을 때, 구보는 급격하게 우울과 불안과 수치심을 경험한다. 이 소설에서 구보는 ‘보는 주체’로서 자신의 시각장의 주인이 되지만, 그는 이미 ‘보여 지는 주체’이기도 하다. 이런 시선의 투쟁은 식민지 도시의 가시성에 의해 촉발된 것이다. 구보를 보는 것은 식민지 경성의 군중이기도 하며, 식민지의 일상적 삶을 규정하는 큰 타자의 응시로의 제국의 시선이기도 하다. 이 ‘군중과 제국의 시선’에 의해 구보는 관찰자의 지위로부터 식민지 현실의 권력 관계 안에서 우울증적 주체가 된다. 이 소설에서 여성은 시선의 대상으로서 구보의 심미적 윤리적 평가의 대상이다. 여성에 대한 동경과 혐오는 근대 도시 공간에서 남성 관음자의 시선의 이중성을 반영한다. 식민지의 남성 주체가 이러한 신여성에 대해 매혹과 공포의 이중적 태도를 보여주는 것은 근대성의 분열이 예각적으로 드러나는 장면이다 ‘신여성’으로 상징되는 근대의 이미지와 가부장제 윤리의 이데올로기적 경직성 사이에서 남성적 시선 주체는 근대 여성에 대해 자기기만적인 시선을 드러낸다. 여성의 몸을 둘러싼 근대성의 분열은 박태원 소설에서의 시선 주체의 자기모순과 동궤를 이룬다. 박태원 소설의 주체는 한편으로는 도시 공간의 타자들 속에서 우울증적 주체로의 자신을 확인하면서, 여성에 대한 이중적인 관음자적 주체가 가지는 이데올로기적 위치를 노정한다. 새로운 도시 산책자로서의 시선 주체는 타자의 눈에 대한 우울과 공포를 경험하고, 여성에 대한 도덕적 지위의 확립을 통해 근대적 주체를 설정하며, 여기에는 주체와 타자의 서열화라는 식민주의 이데올로기의 내면화가 포함되어있다. 박태원의 시선 주체는 그 근대성의 국면에도 불구하고 제국의 시선과 분리될 수 없었다. 식민지 경성의 폭발하는 ‘가시성’은 새로운 시선 주체의 등장과 변이를 규정하는 것이었다. ‘시선과 응시의 분열’은 박태원의 소설에서 근대성의 분열과 근대적 글쓰기의 분열을 매개한다. 시선 주체는 식민지 근대화 과정 속에서 제국의 시선과의 오인과 착종 속에서 자기동일성의 좌절을 경험하며, 이것은 역설적으로 근대성의 분열이 폭로되는 소설적 효과를 낳는다. 근대성과 식민성의 착종을 가로지르는 이런 시선 주체의 모험은 식민지 시대 미적 근대성의 중요한 지점을 드러내준다. This paper attempts to deal with the issue of ‘subject of regard’ which reveals itself on Park Tae-wons novel with 「One Day of Novelist Gu Bo」 as the center that is a his major work. Through this, this one aims to reveal definite conditions of aesthetic modernity in Park Tae-wons novel and to grasp the meaning of history of novels in literature of the 1930s Gu Bo, as the subject of ‘walk-writing’, is a ‘behold’, ‘observer’. Gu Bo is situated to look at the mass with sympathy or to be sad, and to analyze psychology and secret of life of them as the subject of regard. On the contrary, when Gu Bo is the object of regard, he experiences the feeling of melancholy and anxiety and shame rapidly. Gu Bo is a master of field of view of his own as ‘observing subject’, but is already ‘observed subject’ as well. This struggle of regard is caused by visibility of colony city. The thing that looks at Gu Bo is the mass of colony Gyeongseong and is also the regard of empire that is a gaze of big other who stipulates daily life of colony. By this ‘regard of the mass and empire’, Gu Bo becomes melancholic subject as subject observed in power relation of reality of colony from the position of an observer. While Gu Bo is always the subject who look at the feminine object, female is always the object of Gu Bos aesthetic and ethical appraisal as the object of the regard. The longing and enviousness, hatred and self-justification reflect the duplicity of the male observer in modern urban space. Male subjects the double attitude of fascination and fear on the new women in colony is the scene where the disruption of modernity shows itself penetratively. The subject of male regard reveals self-deceptive regard on modern women between modern image symbolized by ‘new women’ and ideological rigidity of patriarchal ethic. The disruption of modernity surrounding womens body is the same track as the self-contradiction of subject of regard in Park Tae-wons novel. The subject in Park Tae-wons novel, meanwhile, identifies himself as the melancholic subject in others space in the city, reveals ideological position which the twofold observing subject has on the women. The exploding visibility of colony Gyeongseong is to stipulate the appearance and transition of the new subject of regard like this. The subject of regard experience frustration of self-identity in misconception and entangling with empires regard in the process of colony modernization, and this paradoxically produces aesthetic and political effect which is revealed disruption of modernity. The adventure of the subject of regard crossing entangling of modernity and coloniality shows an important point of aesthetic modernity which makes explorations.