SNS를 활용한 팀 프로젝트 과제 수행에서 대학생들이 인식한 실재감의 자기평가 및 팀 평가 예측 검증

원지영 사단법인 인문사회과학기술융합학회 2017 예술인문사회융합멀티미디어논문지 Vol.7 No.7

The purpose of the study is to analyze whether or not three types of presence: social presence, cognitive presence, and teaching presence predict self evaluation and team evaluation when university students are engaged in a team-based project learning by using KakaoTalk(One of the mobile instant messengers used in Korea). The subjects were 107 university students, who were guided to finish a team project by performing a collaborative interaction as a group of 3 or 4 students using KakaoTalk. The survey was conducted to ask the levels of three presences: social, cognitive, and teaching presence that students perceive while they collaborate through KakaoTalk. Also, students were asked to self-evaluate and team-evaluate their collaborative learning that they preformed through KakaoTalk. The data were analyzed through the logistic regression analysis. The results are as follows. First, social presence predicted self-evaluation. Second, social presence and teaching presence predicted team evaluation. The findings suggested that students perceive high levels of social presence and teaching presence in order to experience the qualitative team-based project learning through KakaoTalk. 본 연구는 한국 사회에서 광범위하게 활용되는 인스턴트 메신저, 카카오톡을 이용하여 팀 과제를 수행하는 대학생들이 모바일 상에서 형성된 학습공동체의 협업 과정에서 인식한 사회실재감, 인지실재감, 교수실재감이 협력 학습에 대한 자기평가 및 팀 평가를 어떻게 예측하는지를 확인하고자 진행하였다. 이를 위해 충남 소재 A 대학교 사범대생 107명을 3~4명으로 구성된 팀으로 나누어 4주 동안 팀 프로젝트 과제를 수행하도록 하였다. 이 협력 학습 과정에서 학습자들은 카카오톡을 이용하여 상호작용 활동을 하면서 팀 과제를 완성하였다. 팀 프로젝트 과제를 끝내고 설문지를 통하여 카카오톡을 이용하여 상호작용 활동을 하는 동안 그들이 사회실재감, 인지실재감, 교수실재감을 어떻게 인식하였는지를 분석하였고, 자기평가와 팀 평가를 실시하여 협력 학습 성과를 평가하였다. 다중회귀분석을 이용하여 각 실재감의 자기평가 및 팀 평가의 예측력을 분석한 결과는 다음과 같다. 첫째, 카카오톡을 활용한 팀 프로젝트 과제 수행에서 자기평가를 예측하는 실재감은 사회실재감으로 나타났다. 둘째, 팀 평가를 예측하는 실재감은 사회실재감과 교수실재감으로 확인되었다. 이상의 연구 결과를 바탕으로 카카오톡을 활용한 팀 프로젝트 수행에서 양질의 협력 학습 경험을 할 수 있도록 하기 위하여 유의해야 할 실재감 유형을 파악하고 그러한 실재감의 수준을 높이는 교수 전략을 제언하였다.

대학생이 인식한 교수 실재감이 학습몰입에 미치는 영향에서 사회적 실재감의 매개 효과

황혜연,황연우 교육종합연구원 2022 교육종합연구 Vol.20 No.3

The purpose of this study is to examine the effect of teaching presence recognized by college students in class on social presence and learning immersion. To do this, first, we examined whether teaching presence affects social presence and learning immersion on mixed classes in university. And second, we examined whether there was a mediating effect of social presence under the influence of teaching presence on learning immersion in university mixed classes. As a result of the study, it was found that teaching presence had an effect on each of the social presence and learning immersion, and teaching presence and social presence had an effect on learning immersion, respectively. In addition, it was found that teaching presence had a significant effect on learning immersion through social presence as a mediator. Based on these research results, it was recognized that there is a need to organize the design of learning content, interaction, and learning promotion so that learners can feel that they exist with the instructor. In order to improve social presence, it was possible to recognize that establishing various learning strategies and feedback strategies promoting interaction and communication with other learners as well as the instructor, and providing various learning materials and opportunities for learning activities are important to improve social presence.

연극에서의 현존(presence)

김방옥 ( Bang Ock Kim ) 한국연극학회 2015 한국연극학 Vol.1 No.57

관객의 바로 앞에서 공연이 이루어진다는 연극예술의 본질과 특성상 연극과 현존은 상호 불가분의 관계를 지녀왔다. 현존(presence)은 연극의 종류, 관극 환경, 시대적 양식 등에 따라 달라지는 개념이며 계속해서 무한히 변화할 수밖에 없는 복합적인 현상이다. 현존은 1) 지금, 여기에, 동시에 존재한다는 시공간적 직접성과 생생함 2) 대상에 대한 의식현상, 혹은 행하는 자와 보는 자의 관계 3) 알 수 없는 신비감이나 심리적 힘 4) 허구적 몰입, 연기적 기교, 미적 자율성 5) 몸, 물질성, 에너지 6) 철학적 의미에서 근원과의 합치, 존재론적 충일감, 혹은 재현과 시뮬레이션, 매개화와 기호화의 가능성 등의 개념들과 관련해서 때로는 긍정적으로, 혹은 회의적이거나 새롭게 조정하는 입장에서 논의되고 있는 중이다. 현재로서 현존에 대한 명확한 개념 정리는 불가능에 가깝다. 그럼에도 불구하고 현존에 대한 논의는 보다 활성화되어야 한다고 본다. 2000년대 이후 연극이 변화, 확장되면서 일류전, 허구, 완결성의 개념들이 무너졌고, 미디어 아트, 사이트스페시픽 아트, 설치예술 등 공연의 개념을 확장하는 새로운 형태의 작업들이 쏟아져 나오는데 이를 미학적으로 뒷받침 해줄 중요한 개념들의 하나가 현존이기 때문이다. 이런 상황 속에서 현재 우리 연극학계에서 현존이라는 개념은 매우 임의적으로 사용되고 있는 형편이다. 이 논문은 변화하고 확장되는 연극 개념 속에서 역시 변모하며 혼란을 겪고 있는 현존에 관한 생각들의 기본적인 지도 나마 그려 보자는 의도로 씌어졌다. Considering an intrinsic characteristic that theatre happens right in front of audience, theatre and the concept of presence have been inseparably linked through all ages in any aspect. Yet, it is quite impossible to define what the presence exactly means, in fact. Instead, it may be appropriate that the concept of presence would be taken a look by associating with other theatrical aspects: 1) the concept of here and now, temporal/spatial immediacy with co-existence and liveness, 2) flow of consciousness to object, and relation between performer(s) and spectator(s), 3) inexplicably mysteriousness and psychological power, 4) fictive immersion, acting technique and aesthetic autonomy, 5) body, materiality and energy, 6) pursuing accordance with origin in respect of philosophical meaning, ontological exuberance or representation/simulation, and possibility to be mediated or signified. The presence has been dealing with positively or somewhat skeptically depending on its different point of view. So, this thesis intends to trace a basic map on the changing idea of presence as theatre is also likely to become enlarged. In western theatre, it is assumed that the study on the presence started in 18th century, by researching acting and actors in particular. During that period, the presence generally denotes a mysterious charm, aura or a sort of power to attract and enrapture the audience toward a certain actor. However, the presence in the theatrical field has really begun in earnest to research from the late 20th century, when nonrepresentational and postmodern theatrical experiments have been comeout. As these kinds of theatres, in other words very sensual works beyond logical meaning of text, were likely to be increased, the idea of presence become actively treated with much attention on staging body and materiality. Before long, the concept of presence is become doubtful and skeptical by post-structural theorists whom give ground to postmodern theatre practitioners. As we may well know, Jacque Derrida claims that the presence that Antonin Artuad was eager to achieve is, in fact, impossible to reach. Phillip Auslander also has a skeptical look to the presence in theatre. He considers that the border between live art and mediatized art in this mediated society become blurred. Around the same time, in case of performance theories by Richard Schechner or Erika Fischer-Lichte, they rather bring the concept of performativity by deflecting away the concept of presence. It can be said that their studies open a breath toward a tension around the concept of presence in a way. As of today, the presence enters upon a new phase. Followers succeeded Derrida``s idea of deconstruction are likely to show a skeptical view on it in both practical and academic field. They assume that the presence as a self-fulfilling and transcendental idea cannot be fundamentally achieved. Yet, it does not mean to give up regarding the presence itself but rather ties to approach and translate it from a new point of view. After all, they try to show a quite progressive and flexible view on the concept of presence in both fields: The ideas such as absence, trace, memory, visual/spatial context, prozessualitat, media-performance are exemplified. The presence is something dynamic that can be freely transformed relying on theatrical context, time period, type of production etc. Considering its characteristic, the studies on the presence should be continued. As the boundary of theatre has been drastically enlarged since 2000, the concepts such as illusion, fiction, dramatic structure come also to be disintegrated. In this so-called new theatrical flow with such as site-specific theatre, media arts or installation, Iassume that the presence is one of the important ideas in order to aesthetically support these new theatrical experimentations.

Are Physical Presence and Permanent Establishment Standards Still Effective in Cross-border e-Business?

정규언 한국세무학회 2009 세무학 연구 Vol.26 No.2

This paper reviewed the current U.S. tax regime, treaty rules and related court cases of PE and physical presence standards, analyzed the current problems and related changes of PE and physical presence standards, and evaluated the validity of the alternatives for taxing cross-border e-business profits. The results of the research are as follows. First, in Lanco, the New Jersey Supreme Court interpreted Quill’s physical presence requirement is applied only to ‘state sales and use taxes’ and not to ‘state business franchise and corporation net income taxes’. In 2007, the Supreme Court of the U.S. denied the petition for writ of certiorari. Therefore, the principle that state income tax can be levied without physical presence has been accepted. We can see this as important evidence in that the physical presence requirement is inadequate in the new economy. Second, in 2003, the OECD Model Treaty Commentary was changed so that a location where a computer server is operated by an enterprise may constitute a PE in the country where it is situated. These changes may have some effects in solving the nexus problem of e-business profit. However, these changes would not be helpful in solving the fundamentals of the nexus problem of e-business profit, because the location of the server can be easily changed. Third, the Virtual Presence that is proposed in the Report of OECD is almost the same concept of economic presence in the previous literature. If the compliance problem of this approach can be reduced to a reasonably acceptable level, the economic presence can be a comprehensive alternative of physical presence. In addition, the Virtual Agency that is also proposed in the Report can partly address the current problems of PE in e-business.

이머시브 연극에서 배우의 현존 연구 - 배우의 아우라를 중심으로

강보라 ( Kang Bora ) 한양대학교 공연예술연구소 2023 공연예술연구 Vol.10 No.-

Unlike other artistic media, theater shares ‘the present moment’ in the same space as the audience. In this sense, ‘presence’ is an essential condition for theater. As its meaning is divided and accumulated in various ways depending on how this condition is interpreted and utilized, the concept of presence has become the center of many debates in both theoretical and practical aspects. Among the various elements that appear on stage, the actor's presence was a major subject of consideration in the discussion on presence because the actor experiences the time of the work together and is a living and transformable being. Accordingly, many theater directors, acting theorists, actors, etc. have continued research for a long time to define the meaning of presence, and various trainings and attempts have been implemented. If we look at the meaning of presence in terms of universal discourse, the dictionary definition of presence means ‘being alive at present.’ Since the actors on stage are all alive, they can be said to be present, but the fact that actors on stage are alive means something different from biologically breathing and moving. Therefore, presence on stage is not something that comes naturally to everyone, and all actors must strive to be present. In a play, an actor performs planned and intended actions and reproduces something in order to achieve a specific goal. In other words, the actor's presence in a play can be said to be the point at which the two aspects of the actor's existence - the intender of representation and the medium of representation - intersect. Therefore, actors are also artists who create works, like directors and playwrights, and their presence in theater, which is a representational art, is also a point where artists and artistic media overlap. Plays have changed in various ways according to the times; site-specific performances that started with Environmental Theater by Richard Schechner in the 1960s; post-drama theater developed in the 1990s; immersive theater that emerged in the 2000s. There is a need to look into how the meaning of presence can be interpreted in plays. First, among existing studies that have examined the meaning of presence, the main meanings mentioned are as follows. Seo Na-young mentioned that the presence of an actor on stage is an expression of the actor's presence toward the audience, created through a relationship with the audience, so the presence of the audience is essential. Furthermore, in Choi Soi-young's case, the process of an actor’s body becoming tired or the appearance of it being exhausted actually happens in front of the audience's eyes, so communication with the audience beyond the technical aspects created through practice in line with the changes that occur according to the tired actor's physical condition and finding a new response every time was explained as presence. Lastly, in the case of Choi Hee-beom, the actor's presence in a play is explained as the point where two aspects of the actor's existence, the intention of representation and the medium of representation, intersect. In this study, we will examine the meaning of presence by connecting the previously studied meaning of presence with the aura of actors appearing in immersive plays. This is because the meaning of presence as being 'currently alive' is expressed by the actor showing the aura. In other words, the actor with the aura on stage can show that he or she is 'currently alive', so presence and aura are said to be an organic relationship.. Therefore, this study aims to take an overview of the three existing perspectives on the actor's presence and discuss their directions. Afterwards, it will describe the immersive experience along with the background of the immersive play. Lastly, it goes on to mention the correlation between the actor's presence and aura and deals with the actor's presence in immersive theater. Based on this, it will describe the organic relationship between the actor's aura and presence in immersive theater and ultimately examine the meaning of presence.

사회적 현존감(Social Presence) 측정도구 개발에 관한 탐색적 연구: 인스턴트 메신저의 이용 사례를 중심으로

황하성 ( Ha Sung Hwang ) 한국지역언론학연합회 2007 언론과학연구 Vol.7 No.2

매개된 상황에서 "상대방과 함께 있다는 느낌"으로 정의되는 사회적 현존감 (Social Presence)은 매개체 기술적인 속성이라기보다는 매개체를 이용하는 사람들의 특성일수 있다는 점에서, 본 연구의 목적은 사회적 현존감의 하위 개념을 밝히고 신뢰도와 타당성이 확보된 측정 도구를 개발하는 것이다. 이를 위해 측정 문항을 개발하고 통계적 타당성을 검증하는 2단계의 조사를 진행하였다. 기존 문헌검토를 통해 선정된 23개의 사회적 현존감 측정 항목을 대상으로 탐색적 요인분석과 확증적 요인 분석을 실시한 결과 상호지각 (mutual awareness), 상호이해(mutual understanding), 주의 집중의 분산 (attentional allocation), 정서적 유대감 (emotional connectedness), 공동 공간감 (awareness of co-location) 등의 5가지 하위 요인이 추출되었으며 이들은 통계적으로 신뢰도와 타당성이 확보된 것으로 확인되었다. 이러한 하위 요인들을 종합해 볼 때 사회적 현존감이란 매개된 커뮤니케이션 환경에서 커뮤니케이터인 당사자가 상대방의 존재를 감지하는 연속적인 과정으로서 사회적 상호 작용에 대한 심리적인 관여 (psychological involvement)라고 개념화할 수 있다. Social presence has been studied in a variety of mediated environments and the definition of social presence varies among researchers. While most recently social presence is seen as a variable based on users` experience, early investigators of social presence, Short et al. (1976) view social presence as a quality of the medium. By discussing the limitations of and critics on Short et al. `s social presence theory this study aims to redefine social presence from the media user`s perspective and develop a social presence questionnaire for examining mediated social interaction with tests for reliability and validity. Twenty three questionnaire items were developed by reviewing research in the literature of social presence. Exploratory and confirmatory factor analyses resulted in identification of five sub-dimensions of social presence: mutual awareness, mutual understanding, attentional allocation, emotional connectedness, and awareness of co-location. This construct of social presence dimensions suggests that social presence can be conceptualized as media user`s psychological involvement in mediated social interaction, which is a process to filter the sense of another through a medium.

온라인 학습자가 인식하는 실재감이 자기조절효능감과 주도적 참여를 매개로 성취도와 만족도에 미치는 영향

임지은(Lim, Jieun),이민혜(Lee, Minhye) 한국교육방법학회 2020 교육방법연구 Vol.32 No.3

본 연구는 온라인 수업에서 학습자가 지각하는 실재감이 자기조절효능감과 주도적 참여로 대표되는 능동적 동기와 학업성취도 및 만족도에 미치는 영향력을 규명하고자 하였다. 나아가 능동적 동기요인이 실재감과 학습성과 사이에 매개변인으로 작용하는지 확인하고자 하였다. 코로나-19로 인해 2020학년도 1학기 전면 온라인 강의를 수강 중인 대학생 204명을 대상으로 교수실재감과 사회적 실재감, 자기조절효능감, 주도적참여, 인지된 학업성취도와 만족도를 조사하였으며 변인들 간의 관계를 검증하기 위해 경로분석을 실시하였다. 그 결과, 첫째, 교수실재감은 성취도와 만족도를 예측하였으나 사회적 실재감은 지각된 성취도만 정적으로 예측하는 것으로 나타났다. 보다 구체적으로 교수실재감 중 설계와 조직의 학습성과에 대한 직접효과가 가장 두드러졌으며 사회적 실재감 하위구인 중에는 정서적 표현만이 성취도를 유의미하게 예측하였다. 둘째, 교수실재감과 사회적 실재감 모두 매개변인인 자기조절효능감과 주도적 참여를 정적으로 예측하는 것으로 나타났다. 셋째, 실재감과 학습효과 간의 관계에서 자기조절효능감의 매개효과는 유의한 것으로 확인되었으나 주도적 참여의 매개효과는 통계적으로 유의하지 않은 것으로 나타났다. 결과를 통해 온라인 학습자의 교수실재감과 사회적 실재감의 효과적인 학습에 대한 직접적 영향력을 재확인할 수 있었다. 온라인 수업과 같이 학습자의 학습자율권과 통제권이 강화된 상황에서는 학습자가 스스로의 학습을 조절할 수 있다고 믿는 신념이 능동적 동기요인으로서 중요하게 작동하는 것을 발견하였다. 이때, 학습자의 교수실재감과 사회적 실재감이 능동적 동기를 촉진시킴으로써 학습성과를 높이는 잠재적 동기기제를 파악할 수 있었다. 이를 토대로 온라인 학습자의 교수실재감과 사회적 실재감을 향상시키기 위한 온라인 수업 설계 및 운영 전략 활용의 중요성을 제고하였다. We aimed to investigate how online learners perception of teaching presence and social presence are associated with perceived academic achievement and course satisfaction. We also explored the extent to which self-efficacy for self-regulated learning and agentic engagement, arguably the most important agency motivation in online learning, would mediate the relationship. A total of 204 college students taking online courses due to the COVID-19 participated in the present study. Participants responded to online survey items asking teaching presence, social presence, self-efficacy for self-regulated learning, agentic engagement, perceived academic achievement, and course satisfaction. Two path models were analyzed: one with mean scores of teaching and social presence and the other one with subdimensions of teaching and social presence. Results showed that teaching presence positively predicted both achievement and satisfaction, while social presence positively predicted only achievement. More precisely, the direct effects of teaching presence: design & organization on both learning outcomes were remarkable and the direct effect of social presence: affective expression on achievement was significant. Teaching and social presence also positively predicted self-efficacy for self-regulated learning and agentic engagement. Significant mediation effects of self-efficacy for self-regulated learning between both presence and learning outcomes were found, but none of agentic engagement was found. The current findings replicated the importance of presence in online learning settings, where learners autonomy and controllability is maximized. For this reason, online learners agentic motivational belief that they can control and regulate their learning process and outcomes plays a critical role. Our findings suggest that online learners perceived presence can enhance students agency motivation, which in turn boosts their effective learning.

사이버대학생의 학습실재감, 학습몰입 및 학업성취도 간의 관계

김유진(金裕珍),박주호(朴柱澔) 서울대학교 교육연구소 2012 아시아교육연구 Vol.13 No.3

사이버대학 대학의 경우 교수자와 학습자가 물리적으로 분리된 이러닝 환경 하에 수업이 이루어지므로 인해 학생들에게는 자기주도적 학습 태도를 기반으로 학습몰입과 학습실재감이 더욱 강조되고 있다. 이러한 맥락에서 본 연구는 사이버대학생의 학습실재감과 학습몰입, 그리고 학업성취도 변인 간의 가설적인 연구모형을 구안하고 모형 내 요인들 간의 관계를 분석하였다. 연구 결과에 따르면, 학습실재감은 학업성취도에 직접효과를 미치는 동시에 학습몰입을 통해 간접적인 영향을 미치는 것으로 나타났다. 즉, 사이버대학생이 인식하는 학습실재감(인지적 실재감 및 사회적 실재감)은 학습몰입과 학업성취도에 정적인 관계를 가지며, 아울러 학습몰입은 매개효과 작용을 통해서 학업성취도에 긍정적인 관계가 있었다. 이러한 연구결과는 향후 사이버대학에서 교육의 질향상을 위해서 학습자의 학습실재감이 이러닝 서비스나 학습내용 등 다른 어떤 요인들만큼 중요하며, 학생들은 학습실재감 맥락에서 효과적으로 자기 규제적인 학습방식을 찾는데 노력을 기울이는 것이 중요하다는 점을 시사점으로 제시한다. Since learning and teaching occur in on-line environment, the students at the Cyber Universities need to have more learning presence(cognitive presence, social presence and emotional presence) and learning flow based on a self-directed learning attitude. In this vein, the purpose of this study is to examine the relationships among the three variables; i) learning presence(cognitive presence, social presence and emotional presence) ii) learning flow, and iii) academic achievement. More specifically, the study identified how perceived learning presence of students directly or indirectly affects their learning achievement through learning flow. Using the path analysis, the result of the study showed that the learning presence has a direct effect on each of the learning flow and the academic achievement, and the learning flow also has a direct effect on the academic achievement. Further, it was showed that the learning flow mediates between the learning presence and the academic achievement. The findings of the study suggest that the faculty members at the cyber universities keep in mind that the learning presence is no less important than any factors including the contents of e-learning or the services thereof for enhancing the quality of e-learning in cyber universities. In addition, the students in cyber universities should also make an effort to find the ways for effective self-regulated learning in the light of their level of learning presence.

모바일 vs. 블렌디드 교육적 탐구공동체에서 대학생들이 인식하는 사회실재감, 인지실재감, 교수실재감 비교

원지영 사단법인 인문사회과학기술융합학회 2016 예술인문사회융합멀티미디어논문지 Vol.6 No.4

In this paper, the author analyzed how students perceived social presence, cognitive presence, and teaching presence when they experienced collaborative interactions in either through Kakao Talk-only or Kakao Talk + face-to-face. The study utilized the 'educational community of inquiry' framework to analyze the quality of students' collaborative interactions. The data were collected from 107 university students who were enrolled in the 'Educational Evaluation' course. Two-independent Samples T-test was utilized to compare the two groups' perceptions of social presence, cognitive presence, and teaching presence. The results show that students perceived higher-levels of social presence and cognitive presence when they participated in the blended educational community of inquiry through Kakao Talk and face-to-face interactions. However, the perception of teaching presence has no statistical differences between the two groups. 본 연구는 학습자들의 그룹 과제 수행 과정에서 카카오톡의 활용 방안을 탐색하기 위하여 진행되었다. 그룹 과제 수행을 위한 학습자들의 상호작용 과정을 교육적 탐구공동체 활동으로 정의하고 카카오톡 상에서만 교육적 탐구공동체 활동을 할 때와 카카오톡과 면대면 환경을 혼합하여 교육적 탐구공동체 활동을 할 때 학습자들이 인식하는 사회실재감, 인지실재감, 및 교수실재감의 차이를 알아보았다. 이를 위하여 충남 소재 대학교 ‘교육평가’ 교직 과목을 이수하는 107명의 대학생들을 대상으로 자료를 수집하였고, 독립표본 t 검정 기법으로 모바일 기반 탐구공동체와 블렌디드 탐구공동체 두 그룹이 인식하는 사회실재감, 인지실재감, 교수실재감의 차이를 비교 분석하였다. 연구 결과는 카카오톡만을 활용한 모바일 교육적 탐구공동체보다 카카오톡과 면대면을 혼합한 블렌디드 교육적 탐구공동체에서 학습자들은 사회실재감과 인지실재감을 더 높게 인식한 것으로 나타났다. 그러나 교수실재감은 통계적으로 유의미한 차이가 없는 것으로 분석되었다.

바르트의 계시해석에 나타나는 탈(脫)형이상학적 현존의 사유

박형국 ( Hyung Gug Park ) 한국조직신학회 2011 한국조직신학논총 Vol.29 No.-

The reestablishment of a mutual relationship between being[s] and thought without total presence and mastery matters. In this paper, we propose to pay attention to the significance of emerging post-metaphysical thinking of presence to avoid the mastery of being[s] by a totalizing human metaphysical thought, that is, what Derrida calls "metaphysics of presence." From such a post-metaphysical perspective, we attempt to interpret Karl Barth`s conception concerning the mediation of revelation as a theological form of the post-metaphysical thinking of presence. To elucidate what Barth tries to reformulate the presence of God`s being in his conception as to the mediation of revelation against the backdrop of the modern metaphysical thought of presence, we shall look into the post-metaphysical thinking of presence by Jacques Derrida and Jean-Luc Marion as a convex mirror, bearing their divergence in mind. Our strategy for a Barth-Derrida/Marion parallel is twofold: on the one hand, we attempt to illuminate the post-metaphysical thrust of Barth`s critique of modern "religionism" based on the conception of the analogia entis in the light of Derrida`s and Marion`s critique of "metaphysics of presence." We would like to highlight Barth`s critique of the problem of the Cartesian "metaphysics of presence" foundational to modern "religionism." In other words, Barth is highly problematic with the inevitable eclipse of the otherness of God`s being by the direct or immediate economy of presence of self-consciousness. On the other hand, we try to elucidate Barth`s analogicallyoriented dialectical thinking concerning the mediation of revelation in the light of both Marion`s post-metaphysical thought concerning "the phenomenon" and "excessive givenness" and Derrida`s post-metaphysical thought about "the text" and "aporetic differance." Both Derrida and Marion would investigate the economy of presence free from some structural deterioration of the presence of beings to which Western "metaphysics of presence" has supposedly given rise and as its sequel the problem of the domestication of the otherness of beings. While Derrida suggests the post-metaphysical conception of presence in terms of the aporetic gift taking after textua "differance," Marion proposes the post-metaphysical economy of presence in terms of the excessive gift resembling phenomenal "givenness." However, their approaches are quite different. Derrida tries to make the direct or immediate self-presence of beings impossible by arguing for the represence of beings via the text as a medium. Marion proposes the mode of the presence of beings in terms of "the saturated phenomenon" as "pure givenness" through the excess of intuition over intention or concepts. However, in spite of their difference, both Derrida and Marion go hand in hand in laying out the economy of presence that honors the alterity of beings as the other without their assimilation into human thought through the immediate economy of presence. In the meantime, when Barth deploys the threefold form of the Word of God as the mediation of revelation in The Gottingen Dogmatics and Church Dogmatics, his primary concern is to secure the indirect economy of presence different from the immediate presence of the being of God via self-consciousness. Barth argues that God`s revelation is mediated through signs-giving in terms of the analogia fidei rather than the analogia entis. Barth`s point is that the r e-presence of God`s being in terms of the linguistic or semiotic mediation is a viable path to shield the otherness of God`s being, while eluding the total presence of the Cartesian metaphysical thought of presence based on self-consciousness. In this way, Barth`s thinking regarding the re-presence of God`s being seems to converge into Derrida`s post-metaphysical thinking as to the re-presence of reality in terms of the generalized text. In addition, what is noticeable in Barth`s thinking of the mediation of revelation is an evolving idea that "God gives himself" (the being of God) to the economy of presence. Barth`s theological conception of the divine gift is a postmetaphysical mode of presence entirely different from the modern metaphysics of subjectivity in that Barth`s conception of divine subjectivity is a giving subject in terms of the presence of the gift rather than a constructing subject in terms of self-presence. Barth`s emphasis on the primordiality of the presence of the gift of the being of God in the knowledge of God tends to be resonant with a certain fundamental feature of Marion`s phenomenological thinking of the excessive presence of the gift in terms of "pure givenness" or "the saturated phenomenon." For Marion, the phenomenon is fundamentally the presence of the gift rather than self-presence. Thus, Barth`s theological economy of divine presence seems to converge into Marion`s thinking of phenomenological presence in terms of their common emphasis on the primordiality of the gift of being[s].