Thibacillus ferrooxidans에 의한 下水 슬러지중의 重金屬 浸出

변은숙 東亞大學校 大學院 1994 국내석사

顧客類型에 따른 仁川空港의 VOC 特性 分析 -中國旅客 VOC를 中心으로-

변은숙 한국항공대학교 대학원 2015 국내석사

高麗後期 政治改革에 대한 硏究

변은숙 明知大學校 2000 국내박사

17世紀 鐵畵白磁 硏究 : 京畿道 廣州 官窯를 中心으로

변은숙 이화여자대학교 대학원 2000 국내석사

본 논문은 廣州 分院 출토의 鐵畵白磁를 중심으로 17세기 鐵畵白磁의 변화 ·발전 양상을 고찰한 것이다. 17세기는 壬辰倭亂 이후 丁卯·丙子倭亂을 거치면서 朝鮮前期를 정리함과 동시에 朝鮮後期 문화의 기반이 되는 시기로 도자문화에 있어서는 鐵畵白磁가 중심을 이루며 발전하게 된다. 이 시기 중국에서는 명청교체 시기로 여진이 세운 국가가 중국을 지배함으로써 중국의 문화적 위상에 대한 조선의 인식에 적지 않은 변화가 초래되어 조선·정간의 문화교류의 강도는 조선·명시대 보다도 더 약화되고 그 폭은 더욱 축소되었다. 따라서 이 시기 도자문화 역시 중국의 영향이 이 전 시기보다 적어지게 된다. 중국과의 교류가 적어짐에 따라 도자교류에 있어서도 외부와 단절되는 일면을 보이는데 17세기에 중국·일본 등 다른 동아시아 지역의 국가들은 陶磁産業에서 활발한 움직임을 보이고 있는 반면 한국의 陶磁産業은 국내를 위한 내수용으로 제작되었고 조형적인 면에서도 외부의 영향이 좀처럼 나타나지 않는다. 국내에서는 수집·감상하는 풍조가 크게 유행하고 이것이 단지 사대부 층에 국한되지 않고 서민층까지 확산되었는데 陶磁器도 마찬가지로 그 수용 층이 넓어지게 되었다. 이러한 풍조가 서민층까지 확산될 수 있었던 데에는 당시 시장경제의 발달과 分院磁器의 유출이 중용한 역할을 했다. 시장경제의 발달로 인해 瓷器의 유통은 빠른 속도로 넓은 지역에 확산될 수 있었고 경제적으로 성장한 서민층은 17세기 후반 중요한 수요층이 되어 도자기의 생산과 확산에 영향을 주게 된다. 이러한 배경 하에 제작된 7세기 鐵畵白磁는 朝鮮時代 陶磁의 전반적인 특징을 보이면서 17세기 나름의 다른 시기와 구분되는 특징을 보이고 있다. 이 시기 철화백자가 제작된 광주 분원을 살펴보면 祥林里(1631~1636), 仙東里(1640~1649), 松亭里(1649~1653), 柳寺里(1660~1664), 新垈里(1665~1676), 池月里(1677~1680年代)등의 窯址가 있는데 出土品의 특징에 따라 2시기로 나누어 볼 수 있다. 鐵畵白磁가 점차 증가하고 뛰어난 陶器가 많이 제작되는 전반기를 Ⅰ기(1600~1660)로 보았는데 철화안료로 시문된 문양은 대체로 발색이 진하고 꼼꼼하게 채색되는 특징을 보인다. 白磁의 質이 전반적으로 저하되고 鐵畵白磁가 대량으로 제작되면서 시문 되는 鐵畵紋樣이 섬세함을 잃어 가는 17세기 후반을 Ⅱ기(1661~1700)로 보았다. 이 시기 鐵畵白磁의 문양은 단순화된 추상적인 문양이 많이 나타나는데 대체로 산만해지는 경향을 보이고 채색보다는 선묘 위주로 문양이 시문 된다. 17세기 鐵畵白磁는 廣州 分院뿐만 아니라 지방에서도 많이 제작되는데 철화백자가 제작한 지방 가마들은 그 지역 주민들을 대상으로 하는 민수용 가마들로 주로 식기류를 생산했는데 광주 분원의 철화백자와 직접적인 연관성을 발견할 수는 없다. 이들 지방 가마에서는 편년자료가 출토되지 않기 때문에 활동시기를 정확하게 알 수는 없지만 각각의 지역별로 특색 있는 문양이 시문 되었고 시기기ㅏ 내려올수록 문양이 더 구체화되고 구성이 다양해진다. 17세기의 鐵畵白磁는 외부의 영향이 적은 가운데에서 인접한 중국, 일본과는 구별되는 특색을 보이며 다른 시기에 비해 독자적으로 변화·발전했고 戰亂이후의 만명기 문인문화의 확대 등으로 수요층이 넓어짐에 따라 폭 넓게 유행할 수 있었다. 전 시기의 흐름에 연결되어 문양 구성 등에 있어서 한국적인 화풍이 더 부각되고 이 시기에 자리 잡은 문양구성과 채색의 특징은 이수 18세기 청화백자의 기반이 된다. This dissertation explores the change and development of white porcelain painted in underglaze iron(Chulwha-Packcha) which was excavated at Punwon(分院) in Kwangju(廣州). Punwon is known as the official kilns of Choson dynasty. During the seventeenth-century, immediately after Japanese invasion of Korea in 1592(Imhin-Waeran) Choson dynasty went through two civil wars(Junyu_ and Buungja-Horan) meanwhile, it was time of building foundation for unique culture of Choson period and as an outcome Chulwha_paekcha flourished during this time. In the meantime, in China, the seventeenth-century was the time of shift between Ming and Chung and this resulted in the change of Chinese attention to Choson dynasty. Compared to Ming era, the cultural relationship between Choson and Chung was enervated and downsized. Accordingly, Chinese influence on Choson's ceramic culture decreased during the seventeenth-century. While Choson became isolated due to the decrease of cultural exchange with China, Japan and other East-Asian countries actively developed ceramic industry. On the contrary to these countries, Choson ran ceramic industry only for domestic supply. As a result, external influence on ceramic form is hardly found. In Choson, collecting works of ceramics and appreciation of them became trend and such fashion was not limited to the gentry but extended to the masses. In this way, the range of demand for ceramics increased and for this, the development of market economy and the outflow of Punwon wares took significant roles. Due to the development of market economy, the distribution of ceramic wares was smoothly expanded and the masses who gained financial power in society became the great demand for ceramic industry in the late seventeenth-century. Under such socio-cultural circumstance, Chulwha-Packcha of the seventeenth-century was evolved and represented unique characteristics which are clearly distinct from other periods. In the examination of the seventeenth-century Chulwha-Packcha, there are six kiln sites found in Punwon, Kwangju; Sangim-ri(1631~1636), Sundong-ri(1640~1649), Songjung-ri(1649~1653), Yusa-ri(1660~1664), Shindae-ri(1665~1676), Jiwol ri(1677~1680s). These sites can be divided into two periods with regard to the characteristics of findings. The first period was concerned with regard to the gradual increase of making Chulwha-Packcha and other outstanding porcelains, and to the strong and articulate colours of patterns painted with Chulwha-Packcha. The second period was concerned with regard to the decay of quality and elaboration which are caused by the mass production in the late seventeenth-century. During this period, patterns tended to be simplified and desultory moreover, lines were much preferred to colours of pattern. Chulwha-Packcha in the seventeenth-century was largely produced not only in Punwon, Kwangju but also in other sites however, those local kilns other than Punwon, were aimed at local supply therefore, mainly produced tablewares however, the evidence of direct engagement with Chulwha-Packcha at Punwon has not been found. It is not easy to point out when the local kilns were actually used because of the lack of historical evidences, however, each local kiln shows uniqueness and diversity in patterns of porcelains. Chulwha-Packcha of the seventeenth-century received lesser external influence though, it had clear distinction from Japanese or Chinese porcelains. Finally, in terms of pattern of Chulwha-Packcha, the sense of 'Koreaness' was highlighted and the characteristics of patterns and colours went on to the eighteenth-century and these aspects became the foundation for white porcelain decorated with underglaze blue(Chulwha-Packcha).

가부장적 언어에 대한 여성신학적 비판과 기독교교육

변은숙 이화여자대학교 신학대학원 2002 국내석사

본 논문은 여성들이 하나님의 형상에 따라 지음 받은 것을 인식하고 하나님과 이웃간의 관계적 언어를 사용하기 위하여, 여성 신학적 관점에서 기독교 전통이 지닌 가부장적인 언어를 비판하고 여성의 경험을 기반으로 하는 포괄적인 언어를 제시하였다. 이를 위해 II장에서는 전통적인 하나님과 상징적인 언어, 성서와 가부장적인 언어, 교회 안에서의 가부장적인 언어에 대하여 고찰과 비판을 하였다. 모든 인간 경험의 한계를 지닌 가부장적인 언어는 여성의 정체성을 대변해주지 못할 뿐만 아니라 소외 계층 사람들을 대변해주지 못하고 있다. 또한 전통적 성서 해석과 종교교육은 모든 교과과정에서 여성의 침묵을 조장해 왔다. 하나님과의 대화, 즉 의사소통을 나눌 때에 여성들에게 주어지는 하나님의 형상(image)은 남성적인 것이다. 여성은 하나님 아버지, 즉 남성의 형상을 닮아가야 하는 모순을 안고 있는 것이다. 언어에서는 기표보다는 기의에 중점을 두고 있지만, 실상 역사적으로 그 '아버지의 형상'에 따른 가부장주의 이론으로 여성을 억압해 왔다. 지금까지 남성 우월주의 언어, 배타적인 언어에 눌려 있던 여성들이 교회에서 주체적으로 자신의 목소리를 내지 못하고 있으므로 여성주의적 관점에서 비판하였다. III장은 여성신학적 대안을 제시하는 데 있어서, 먼저 여성들이 자신들을 주체화하는 노력이 필요하므로, 여성의 형상, 여성의 은유를 사용한 Be-ing으로서, 어머니로서의, God/ess로서, Goddess로서, 친구로서의 하나님 모델을 보여주었다. 남성과 마찬가지로 여성 또한 하나님의 형상으로서 지음 받은 온전한 인간이해를 주지시키기 위하여 아버지 하나님이 아닌, 여성의 형상을 닮은 하나님과 만나게 하고, 그들의 언어를 사용하게 하는 것이다. 주변인들을 돌보고 관계를 형성하기 위하여 관계적 언어를 사용하게 하였다. 또한 성서에 대한 여성신학적 재해석과 교회 안에서의 비판적인 언어분석을 통하여 포괄적인 언어구성을 연구하였다. IV장은 기독교교육의 대안으로, 여성의 다양한 경험과 여성의 모든 측면의 변화, 발달을 인식하여 고정화된 모습이 아니라 계속 변혁해갈 수 있는 여지를 남겨 놓았다. 그리고 지·정·의 세 영역의 통합뿐 아니라 더 나아가 '상상력'의 개념을 도입하여 언어의 한계를 벗어나 교육의 행위를 상상적인 언어의 차원으로 넓히려고 시도하였다. 더 나아가 이웃과 관계를 더욱 확장시키고, 주변인들을 돌보는 관계로 언어를 확장시켜 제시하였다. 또한 포괄적인 언어 공동체로의 변화를 시도하고, 교회 예전에서의 포괄적 언어를 제시하였다. 포괄적 언어를 사용하는 데 있어서 가장 중요한 것은 여성의 자아 정체감 형성은 물론 주체의식 확립과 더불어 여성이 하나님과 관계를 올바로 맺도록 하는 것이다. 이러한 의식의 변화를 위해서는 첫째, 남성적인 하나님의 이미지에 대한 비판적 성찰을 하고 둘째, 여성들이 성서를 읽을 때에 성서 이야기와 신앙교육 내용에 흥미로움을 갖고, 공감할 수 있는 여성의 이미지를 내면화하도록 하였다. 셋째, 교회 안에서 예배를 드릴 때, 포괄적인 언어를 실천적으로 사용하는 것이다. 이러한 포괄적인 언어사용을 위하여, 성서 이야기와 자신의 이미지를 내면화하는 과정에서 공통적으로 상상력이 동원된다. 이러한 상상은 여성을 이야기 속으로 진입시켜서 이야기 속의 인물의 행동을 객관적으로 관찰하고 평가하여 자신을 긍정하는 것이다. 그리고 이 기억과 느낌에 대해 솔직한 자신의 생각을 언어로 표현하게 함으로써 각기 다른 새로운 관점의 해석을 발견하게 하는 것이다. 결국, 포괄적 언어는 하나님에 관한 남성의 영역에서 여성의 영역으로 확장시키고 지평을 하나님 아버지에서 하나님 어머니로, 하나님 어머니에서 하나님 친구로 변화시키는 것이다. 이것은 인류와 평등하게 더불어 살아갈 수 있는 친구와 같은 관계를 형성할 수 있는 언어 능력이다. 이러한 포괄적이고 개방된 언어는 모든 사람들과 연합하며, 공동체를 원하는 하나님 앞에서 상호성, 호혜성, 상호의존의 이상을 넓히기 위한 노력을 멈추지 않는 것이다. 이와 같은 언어는 남성 지배자가 아닌, 여성과 더불어 사용하는 포괄적 언어를 형성하도록 한다. 그것은 남성들과 함께 다른 모든 억압받는 공동체들이 회심하도록 초대하고 있다. The purpose of this thesis is to study inclusive language from a feminist perspective, and to recognize images of God as women in order to use "the language of relationships" between God and women by criticizing the tradition of christianity and patriarchical language. For this purpose, in Chapter II, I studied and criticized three topics: traditional image of God and symbolic language, Bible and patriarchical language, patriarchical language in the Church. Patriarchical language that can't overcome a limit of all human experiences, has represented neither the identity of women, nor the neglected(or marginal people). Traditional interpretation of the Bible, and even religions education, have bolstered up women's silence in all curriculums, so their voices keep silent and they usually listen to other people. Christian women have communicated and shared dialogue with God in the church, but there has been only the image of Father to be seen by women. That begets a paradox that a woman is alike to the image of Man, that is to say, God the Father. Even though the signifie´ is more important than signifiant in the system of the language, in fact, historically women have been oppressed by patriarchical theory according to the image of Father. Women's language can be found in their inner voices which, up to now, been oppressed by the exclusive patriarchical machismo(male chauvinist) language. In the long run, Language has dominated the thought of human being. In Chapter III, I suggested that the alternative of feminist theology that showed metaphors models of God as a Be-ing, a mother, a God/ess, Goddess, and the image of women in order to use the embodied languages of their subjectivity. It must be stressed that women as well as men are also holistic beings created according to the image of God. Moreover, women can expand to the language of the relationships with neighborhood, so that the language can see closely and take care of marginal people. I suggested to put women's subjectivity of their life, as a means to see God directly and use their own languages to express this. I examined and analysed the feminist theological reinterpretation of patriarchical language by criticizing, and the language construction. In Chapter IV, on the basis of the theoretical ground for the alternative of Christian education, I suggested that the language of imagination education models for the role of creativity be represented by inclusive language of their women's life experience. This thesis critically examines the traditional patriarchical languages, focusing particularly on women's experience toward inclusive languages development. To advocate the diverse experience of women and to explore a few alternative ways, this paper does not suppose the fixed images, but rather the transforming images; it uses images of imagination to transform the unified intellectual, emotion, and justice. Moreover it is an attempt to expand embodied language by drawing upon the concept of imagination. Inclusive language education helps women form their identity to connect with God, and to internalize the image of transcendental God by realizing the limitations of men's image of God. Not through the dogma of Bible, but through women's life experiences and their lives, women's image can take after the image of God by connecting subjectively with God in response to God's call, and to have responsibility in society, to take care of the world. So women can develop their richer and diverse creativities through their imagination and additional metaphors so that in the Christian tradition women may be alienated no longer. Thus, in order to improve their creativity, they first should break down stereotyped ideas to be free for their future. Breaking down stereotypes allows women to fully develop their potentiality and bring more multiple ideas to the church. Secondly, I suggest that it is very important for women to imagine diverse roles and their context, while revitalizing their creativity through their imagination. Thirdly, the imagination can see the common ground of other contexts and philosophies, and have a sudden inspiration. I have studied the useful activity of education from various points of view to find out women's possibilities. The imagination by a psychological process reconstructing the present experience of imagery, is an ability and a new attempt built on the base of previous experience. Consequently, issues of inclusive language have become expanded a territory of masculine of God to a feminine, and have been shifted key metaphors in a community from exploring God the Father to Goddess the mother, from exploring Goddess the Mother to God the Friend. This is the ability of language that forms the relationality like a friend living equally together with all of creation. Thus inclusive, open language that incorporates into all people, broaden reciprocal relation, interbenefit, and interdependence before God who wants a community. The language that are not dominated by men, forms inclusive language used with women. That makes men with the oppressed be invited to a community of God in order to get converted.

중학생 욕설사용과 공격성과의 관계에서 충동성 매개효과

변은숙 강원대학교 2016 국내석사

본 연구는 중학생 욕설사용과 공격성과의 관계에서 충동성이 매개 효과가 있는지를 알아보는데 그 목적이 있다. This research aimed at investigating the mediated effect of impulsiveness in relation between middle school students' insult use and aggression.

PCBs의 탈염소화에 관한 연구

변은숙 경상대학교 2002 국내박사

Polychlorinated biphenyls(PCBs) are chlorinated hydrocarbons primarily used as dielectric fluids and coolants for electrical equipment. It has been used in a variety of other applications such as heat transfer media, hydraulic fluids, dye carriers in carbonless copy paper, fillers in casting wax, plasticizers in paints, adhesives, and caulking compounds. The commercial PCBs have a high degree of chemical stability, low solubility in water, low flammability, and low electrical conductivity, which made PCBs applicable commercially in a variety of fields. The only practical technique at present for the destruction of bulk PCBs is to incinerate them at very high temperatures(1,200℃) in the presence of oxygen. Particular attention must be paid to the gases which would be exhausted if the process was to be interrupted, for example, by a power failure, since lower combustion temperatures will then occur for a brief period, during which time dibenzofurans will be created and perhaps released. Despite of the success that have been achieved with such methods, public opposition to the sitting and use of high-temperature incineration facilities for PCBs remains strong in some locals. In this study new methods were introduced to oxidize and degrade PCBs completely which had been remaining at low level in the environment and in the undegradable liquid wastes. The method was based on the catalytic oxidation in the temperature lower than 100℃. The new three methods included the catalytic oxidation at temperatures lower than 100℃ in the presence of charge transfer agents, photocatalytic oxidation at room temperature and supercritical catalytic oxidation. PCBs degradation reaction with the Fe³+ homogeneous catalyst was carried out in a bath reactor operated at atmospheric pressure and the temperatures below 90℃. Commercial PCBs of Aroclor1242 and Aroclor1248 could be degraded effectively when F^e3+ was combined with 4,4-Dipyridyl and H₂O₂. H₂O₂ was used as the source of HO·radicals which were produced by the sequential action of 4,4-Dipyridyl and Fe³+ and could dechlorinate the PCBs. When the homogeneous catalytic oxidation was applied at low temperature of 90℃, Aroclor 1242 and Arocloro 1248 were degraded and biphenyl became harmless. The measured chloride concentration formed after reaction provided a firther evidence that both Aroclor 1242 and Aroclor 1248 were completely dechlorinated. It was found catalytic reduction of 4,4-Dipyridyl and Fe³+ in the reaction system showed cyclic catalytic performance. They also have prominent degradation efficiency for the Aldrin. Aroclor 1248 was oxidized and biphenyl was harmless at the normal temperature by using UV/TiO₂/Fe³+/H₂O₂. Its degradation efficiency was in the following orders : UV < UV/TiO₂ < UV/Fe³+/H₂O₂ < UV/TiO₂/Fe³+/H₂O₂. PCBs which is used as insulting oil in the transformer as well as Aroclor compounds were completely degraded in 3.0 seconds by the supercritical water oxidation. However, the supercritical water oxidation method had a serious shortcoming that the reactor was severely corroded during the reaction. Anyway, the efficiency of the reaction was highly effective. The combined role of Fe³+, dipyridyl and H₂O₂ accelerated the activity significantly through the continuous production of HO·. Although complete PCBs oxidation could be obtained through the supercritical water oxidation, no detectable amount of high potential dioxins could measured, which made the application of the supercritical oxidation method more practical and environmentally friendly.

高麗 恭愍王代의 銓注에 대한 一硏究

변은숙 明知大學校 大學院 1990 국내석사

We can find 5 periodical dimension when we study King Kong-min's adminstrative records during his 23 year reign centering around the right of Cheon-ju(銓注:the right of personnel management), as follows. The first stage is period from the begining of his ascending the throne to 5 year under the rule of King Kong-min. In this stage, he weeded out already established influential families in order to persue the independence foreign policy to Wuon Dynasty(元). So we are able to call it transitional period. King Kong-min carried out reformation to Cheon-ju because he wanted to exclude the pressure by Wuon Dynasty externally, and influential families internally. Therefore Cheon-ju was transfereed to the King's power from Cheong-bang(政房) and promoted national prestige to Wuon. Dynasty with his independence foreign policy. The second stage is the period from 5 year to 10 year when the warlords group appeared under the rule of King Kong-min. In this stage, he carried out anti-Wuon policy(反元政策) taking advantage of the weakness of Wuon's power. With this anti-Wuon policy, he made the right of Cheon-ju fall under the juridiction over Yipu(吏部) and Byeongpu(兵部), more over ordered Cheong- bang remove. These facts shows that he wanteed to consolidate the King's power which had weakened by Wuon's inter ference and the prevalence of the powerful vassals, besides he had very strong spirit of independence to get rid of foreign force. These efforts of the King Kong-min obtained the results partly, he accomplished the stability of the King's power. Furthemore he had more powerful influence and strengthening to Cheon-ju. The third stage is the period from 10 year under the rule of the same King to 14 year when the warlords group dominateed the state. In this stage, the King's power was threated again by several disturbances which were the attack by Hong Keon Chek(fIrfillt: enemies with red hairband), over two times the accident of Heung-wang Temple(興王寺), the incident of Deck Heung Kun's(德興君) confer a Koryo king etc. The warlords group came into power because of their prevalence. Cheon-ju was corrupt by restoration of Cheong-bang which had destroyed at 5 year under the rule of the King Kong-min. Therefore the policy for independence from Wuon and strength of the King's power which had established from 5 year under the King Kong-min was frustrated from then. The forth stage is the period from 14 year to 20 year under the rule of King Kong-min, the period of Shin-don's(辛旽) rise and fall. King Kong-min took Shin-don who had not have any connection in political power, into government service, in order to restore the King's power which had been lost by warlords gronp. Shin-don led the state affairs with support by King Kong-min, he weaked the Cheong-bang and griped the Cheon-ju. Afterthen, he tried to restore King's power through the elimination of warlords group. But coming into power by Shin-don was confronteed with resistance of the influential families, the reformation policy was almost ineffective. In spite of that, King Kong-min tried to strengthen King's power in domestic, and adhered to pro-Ming policy(親明政策) internationally. The fifth stage is the period from 20 year when Shin-don went to ruin to 23 year when King Kong-min was killed. In this period, King Kong-min built up Ja Che Wuy(子弟衛). After then, he asked that advice, and Cheon-ju was executed by that.

리조트 기업 CEO의 변혁적 리더십이 사회공헌활동(CSR)과 조직몰입에 미치는 영향에 관한 연구

변은숙 가톨릭관동대학교 2018 국내석사

In recent years, companies have been called to innovate and adapt in response to rapid changes and uncertainties in ever-changing circumstances. Amid this, transformational leadership of CEOs of resort companies is increasingly recognized as a critical part of improving organizational competitiveness. The ability to leverage on the new paradigm of seeking CEOs' innovation and change is considered more important than ever to enhance the corporate competitiveness. Against this backdrop, this study aims to suggest practical ways to promote corporate social responsibility (CSR) activities and organizational commitment driven by the transformational leadership of CEOs of resort companies in this rapidly changing environment that requires managerial innovation. For this, this study has established a theoretical framework for transformational leadership, CSR activities, and the organizational commitment of CEOs of resort companies through preceding studies of previous relevant literary studies at home and abroad, based on which it has built a research model for empirical analysis. In addition, for the purpose of empirical analysis, surveys were conducted among the employees of five major resorts in Gangwon Province in Korea during the period between August 12 and 26, 2016. The surveys adopted the self-response convenience sampling as the method of survey sampling. A total of 300 copies of questionnaire were distributed and 279 copies of them were collected and used for the empirical analysis with 21 copies of incomplete responses excluded. As for the statistical analysis tool and method, SPSS 17.0 for Windows Statistical Package was used to verify the collected data and the frequency analysis was conducted to identify the general characteristics of the samples, followed by the verification of Internal consistency test and factor analysis to verify the reliability and validity of the individual items in the questionnaire. As a preliminary step to verify the hypothesis, the study conducted a correlation analysis among the relevant variables and a multiple regression analysis for hypothesis testing. The results of the hypothesis testing are as follows. First, the hypothesis 1 that transformational leadership makes a positive effect on CSR activities is found to be accepted in three sub-hypotheses among five total sub-hypotheses and to be partially accepted in two remaining sub-hypotheses. Second, the hypothesis 2 that transformational leadership has a positive effect on organizational commitment is found to be accepted in two sub-hypotheses among three total sub-hypotheses and to be partially accepted in the remaining one hypothesis. Third, the hypothesis 3 that CSR activities have a positive effect on the organizational commitment is found to be accepted in all three hypotheses. This study has left a number of limitations. First, the fact that the surveys and empirical analysis were conducted among the employees of resorts located in Gangwon Province only makes it hard to generalize broadly. The follow-up studies should expand the sampling coverage beyond Gangwon Province and involve the employees of resorts in various regions nationwide and classifying the resorts into multiple categories by region, theme, operating type etc. in conducting empirical analysis, seeking to achieve more generalized conclusions. In addition, this study has restricted the type of leadership to transformational leadership only, which necessitates more in-depth analysis on various types of leadership. In particular, follow-up studies intended to identify the relationship with the relevant members through analysis on the types of leadership that reflect the inherent nature of corporate resorts are deemed necessary. Finally, this study comes with a limitation of being cross-sectional with only one session of investigation during a certain period of time, which thus necessitates a longitudinal approach of analyzing research subjects over a longer period of time rather than a short-term survey.

교원정보소양인증제의 실태분석및 개선방안

변은숙 공주대학교 교육대학원 2006 국내석사