항공사의 CSR활동과 지각된 가치, 기업태도 간의 구조적 인과관계

이원일(Lee, Wonil),안대천(An, Daechun),왕진(Wang, Chen),김미정(Kim, Mi-Jeong) 한국관광레저학회 2017 관광레저연구 Vol.29 No.5

제2세대 한국계 미국인(Korean American)의 청년기에 대한 기독교 교육과정 연구

이원일(Wonil Lee) 한국기독교교육정보학회 2008 기독교교육정보 Vol.21 No.-

The purpose of this study is to understand the second generation of Korean Americans and to suggest a curriculum for their successful Christian life. In introduction this article says a problem in Korean American second generation's curriculum until now and a definition of concepts. In the second chapter this article says about a history of second generation from the 1903 year to today. The first stage is the year from 1903 to 1945. In this stage some Koreans came to America as workers and political refugee. The second stage is the years from 1951 to 1964. In this stage some Koreans came to America as a result of war as a military wife, an orphan, or a student. The third stage is the year from 1965 to today. Immigration law was revised, and many Koreans came to America for their work, study, and faith. Koreans in America came together at the Church for their faith once (or more) a week Besides their faith they came together for Korean traditional culture, social service, and social communion. Today the second generation in America is the children of third stage immigrants. Now there are many conflicts between the first generation and the second generation disclosure in their faith and life. Between them there are many difference rather than similarity such as ethnicity. In case of second generation psychological characteristic is oriented toward individuality and guilt rather than conformity and shame of their parents. Sociological difference is oriented toward equality in relationship rather than hierarchy by age, class, and gender of their parents. Theological difference is oriented toward an autonomous Church for their faith, life, and consciousness rather than a Church governed by the first generation. By these differences this article suggests a new mosaic which is the dynamic process of diversity. This mosaic is a new vision for the second generation's faith and life in the America. First of all educational ministry of second generation needs clarification of the vision of young adults. What is the vision? Most of all the first and second generation's vision is for individual and intrapersonal faith more than social concern and justice. The Mosaic vision is social justice's vision. For this vision this article suggests the aims of second generation's educational ministry as a formation and transformation of narrative identity which has constructive characteristics. There is a need for deconstruction and reconstruction of racial ideology by reconceptualization. Suggestions in this article are understanding of triune God, Church diversity and multiculturalism, missio dei, social justice to the prejudice and distortion of racism, the role for unification of Korea, the concern to the human right of third World as marginality or liminality, and an integrative organization of education, worship, communion, social services, and mission. In teaching and learning processes this article suggests an image of surrogate as minister to the second generation because of their wounded marginality, and integrative process which emphasizes process content. For governance this article suggests team ministry leadership between the first generation minister and second generation minister, education of second generation leaders, and activation of mentoring group or community. Finally this article suggests that the second generation Church needs to move toward multiethnic ministry as a mosaic vision.

비영리 학교법인 이사회에 대한 적응적 리더십 교육

이원일(LEE Wonil) 장로회신학대학교 기독교사상과 문화연구원 2016 장신논단 Vol.48 No.2

세계화시대에 비영리 학교법인으로서의 신학대학교는 리더십의 위기 가운데 있다. 어떤 방향으로 어떻게 나가야 할 것인지에 대한 분별이 쉽지 않기 때문이다. 신학교육의 경영 주체로서 총장이 당연직 이사로 포함되어 있는 이사회의 리더십에 대한 관심과 함양이 필요한 이유이다. 이사회의 리더십 유형은 기술적, 전략적, 적응적 유형 등이다. 세계화시대에 요구되는 리더십은 가치, 사명, 그리고 비전 등을 중요하게 여기는 적응적 리더십이다. 적응적 리더십의 주요한 특성은 발코니, 경계선상 그리고 거버넌스 등이다. 이러한 특성들에 의한 적응적 리더십을 함양하기 위해 이 논문에서는 실천신학적 접근을 제시하고 있다. 신학공동체 내외에서 무엇이 진행되고 일어나고 있는지에 대한 물음을 중요하게 여기는 서술적-경험적 과정이다. 다음으로 진행되는 일들에 대하여 그 진정성을 탐구하는 비판적 성찰의 과정으로 해석적 과정이다. 그리고 삶의 변화에 대하여 섭리하시는 하나님의 역사에 대한 질문의 과정으로서 규범적 과정이다. 끝으로 변화의 소용돌이 가운데서 지금 여기에서 무엇을 해야 할 것인지에 대한 분별과 실천을 강조하는 실용적 과정이다. 네 가지 요소들의 순환적 과정으로서 비영리 학교법인 이사회의 적응적 리더십 함양을 말하고 있다. 평생교육의 차원에서 비영리 학교법인 이사회로서의 신학대학교의 이사회도 그 사명과 책임을 위해 교육의 대상이어야 함을 말하고 있다. 비영리 학교법인 이사회로서의 신학대학교 이사회에 대한 적응적 리더십에 대한 교육으로 말미암아, 이사회는 세계화시대에 위기 가운데 있는 신학교육을 적응적인 리더십으로 변화를 촉진해나가며 한국 대학교육의 변화를 이끌어나가는 데 기여할 것이다. Theological College(University)(TCU) as a nonprofit educational foundation tries to change toward specialization for the problem solving of theological education in globalization era. Board of trustees in TCU has an accountability to the theological education toward the nurturing of ministers in the global world. How could the Board of trustees take the responsibility and duty for the nurturing of ministers in the changing world. Board of trustees needs to have an adaptive leadership which is related with value, meaning, mission, and vision. The adaptive leadership have characteristics of balcony, edge, and governance for changing of the TCU. By these characteristics board of trustees is to be educated with an adaptive leadership for responsibility of theological education. An adaptive leadership could be cultivated by expressive outcomes and null curriculum which have an artistic characteristics of narrative imagination. The formation processes of adaptive leadership are descriptive-empirical, interpretive, normative, and pragmatical cycles. Descriptive-empirical step is the step of observation in the context of TCU with many ways. Interpretive process is the step of a critical reflection to the observation. Normative process is the step of integration between context and theological text through a hermeneutical circle. And pragmatic process is the step of the strategic suggestion about value, meaning, mission, and vision by the governance of partnership with faculty, staff, and student. The most common design for TCU’s governance is the tripartite system which is board, president, and faculty. The board of trustees needs to have governance for the deep change of TCU as a nonprofit educational foundation.

유니버설 일방향 해쉬 함수에 대한 블록 암호 기반 구성 방법

이원일(Wonil Lee) 한국정보보호학회 2004 정보보호학회논문지 Vol.14 No.1

Preneel, Govaerts, Vandewalle은 1994년 [13]에서 블록 암호를 이용한 충돌 저항 해쉬 함수의 구성에 관한 64 가지 방법을 고려하였다. 그들은 64 가지 방법 중에서 12 가지가 안전하다고 주장하였으나 이에 대한 엄밀한 증명은 제시하지 않았다. Black, Rogaway, Shrimpton은 2002년 [2]에서 위의 64 가지 방법에 대하여 수학적 정의를 토대로 엄밀하게 분석한 결과를 제시하였다. 그들은 블랙 박스 안전성 모델 하에서 64 가지의 압축 함수들 중 12 가지가 충돌 저항해쉬 함수가 되며 이에 대응하는 64 가지의 확장된 해쉬 함수들 중에서 20 가지가 충돌 저항 해쉬 함수가 됨을 증명하였다. 본 논문에서는 Preneel, Govaerts, Vandewalle이 제시한 64 가지 방법을 기초로 하여 블록 암호를 이용한 UOWHF의 구성 방법에 대한 최초의 결과를 제시한다. 본 논문에서는 Black, Rogaway, Shrimpton이 사용한 블랙 박스 안전성 모델을 통하여 64 가지의 압축 함수 집합들 중에서 30 가지의 압축 함수 집합들이 UOWHF가 되며 이에 대응하는 64가지의 확장된 해쉬 함수 집합들 중에서 42 가지가 UOWHF가 됨을 보일 것이다. 이러한 결과는 또한 CRHF를 구성하는 것보다 UOWHF를 구성하는 것이 용이하다는 것을 간접적으로 시사한다. 또한 본 논문의 중요 결과들 중 하나는 블랙 박스 모델 하에서는 UOWHF의 안전성을 위하여 일반적으로 널리 알려진 안전성 모델 하에서는 필수적인 마스크 키들이 필요하지 않다는 것이다. 이는 UOWHF의 효율성을 매우 향상시킴을 의미한다. Preneel, Govaerts, and Vandewalle considered the 64 basic ways to construct a collision resistant hash function from a block cipher. They regarded 12 of these 64 schemes as secure, though no proofs or formal claims were given. Black, Rogaway, and Shrimpton presented a more proof-centric look at the schemes from PGV. They proved that, in the black box model of block cipher, 12 of 64 compression functions are CRHFs and 20 of 64 extended hash functions are CRHFs. In this paper, we present 64 schemes of block-cipher-based universal one way hash functions using the main idea of PGV and analyze these schemes in the black box model. We will show that 30 of 64 compression function families are UOWHF and 42 of 64 extended hash function families are UOWHF. One of the important results is that, in this black box model, we don't need the mask keys for the security of UOWHF in contrast with the results in general security model of UOWHF. Our results also support the assertion that building an efficient and secure UOWHF is easier than building an efficient and secure CRHF.

음식 이미지 분류를 위한 CNN 모델 일반화 방법 적용 및 분석

이원일(Wonil Lee),강수연(Sooyeon Kang),낭종호(Jongho Nang) 한국정보과학회 2022 한국정보과학회 학술발표논문집 Vol.2022 No.12

칼뱅주의에서 기독교 인성교육

이원일(LEE Wonil) 장로회신학대학교 기독교사상과 문화연구원 2017 장신논단 Vol.49 No.2

제4차 산업혁명과 종교개혁 500주년을 맞이하고 있는 오늘날 기독교교육의 차원에서 나가야 할 길을 기독교 인성교육에서 찾아보고자 한다. 교육현장에서 인성교육에 대한 무관심을 일깨우고 더불어 무분별하게 행해지고 있는 인본주의 인성교육에 대한 대안을 제시하고자 한다. 인본주의 인성교육과 기독교 인성교육은 그 근본에서 차이가 있다. 인간 자신의 힘으로 이루고자 하는 인성이 아니라 성령의 능력에 의해 인성을 추구하는 점에서 이다. 이에 대한 연구 대상은 현대기독교교육의 문을 열었다고 평가되는 호레스 부쉬넬이다. 기독교 인성교육과 관련한 그의 교육사상은 칼뱅주의에 근거하고 있다. 칼뱅주의에 기초하여 유니테리언주의와 펠라기우스주의를 비롯한 반 펠라기우스주의를 비판하고 있다. 인성은 인간의 자체적인 능력에 의해서가 아니라 성령의 능력에 의해서 가능함을 말하고 있다. 부쉬넬이 언급하는 함양되어야 할 기독교 인성은 크게 네 가지의 유형으로 분류할 수 있다. 첫째, 그리스도적 인성이다. 요한복음에서 계시된 예수의 인성이다. 초월적인 신성과 더불어 내재적인 인성을 지닌 그리스도에 기초한다. 둘째, 전형적 인성이다. 전통적이며 학습자의 수동성이 강조 되는 인성이다. 온유함, 인내, 사랑, 봉사, 평화 등이다. 셋째, 자율적 인성이다. 이는 비지시적이며 해석학적 인성을 말한다. 은유적 언어 사용, 성령의 뜨거움으로 인도하는 오고 가는 부드러운 대화, 자기 부정으로서의 기도, 자기 망각으로서의 놀이, 갈등에 대한 긍정적 이해 등이다. 넷째, 공동체적 인성이다. 유아기 인성교육의 중요성, 유기적 공동체로서의 가정, 언약 공동체로서의 교회, 일상생활에서의 인성 등이다. 칼뱅주의자인 부쉬넬은 오늘날 복음적인 기독교 인성교육을 제시하고 있다는 점에서 의미가 있다. 성경에서 사사시대를 방불하게 하는 오늘날 인본주의에 기초한 인성교육의 대안으로 기독교 인성교육의 방향으로 인성교육이 활성화되는데 이 논문은 기여할 것이다. In the era of the 4th industrial revolution and in celebration of the 500th Protestant Reformation, Christian education needs to reflect upon the human’s character which is defined as a human’s capacity to live together with each other as community. For this purpose this article explores the Christian character education of Horace Bushnell who is called the founder of modern Christian education. His theology belongs to the New School and the Old Light among Calvinists in America. And his philosophical background is an organicism of Samuel Coleridge and a hermeneutics of Friedrich Schleiermacher. Horace Bushnell criticized unitarianism which emphasized human’s reason, culture and morality for themselves as well as Pelagianism and semi-Pelagianism which emphasized human’s capacity for spiritual salvation. He emphasized human’s depravity and human’s conversion by the power of Holy Spirit. Bushnell’s Christian character education have four types as following; Christly character, typical character, self-controlled character, community’s character. The Christly character means Christ’s character revealed in the John’s Gospel emphasized both humanity and divinity of incarnated Jesus. And typical character means traditional and passive character as gentleness, patience, honesty etc. Self-controlled character means a non-directed and a hermeneutic character for moral judgement. Community’s character means the importance of infant’s character through infant baptism, family environment as organic community by parent, church as covenant community, and character of everyday life in society.

Improved Result on the Pseudorandomness of SPN - type transformations

이원일(Wonil Lee) 한국정보보호학회 2004 정보보호학회논문지 Vol.14 No.1

Iwata 등은 SPN 구조에 기반한 블록 암호들 중 Serpent에 대한 의사 난수성을 분석하였다. 그들은 Serpent의 구조를 최대한 보존한 상태에서 의사 난수성을 분석하기 위하여 Serpent의 Diffusion layer의 특성을 그대로 보존하여 일반화 한 후 이론을 전개하였다. 본 논문에서는 Serpent가 취한 Diffusion layer 뿐만 아니라 SPN 구조에 기반한 블록 암호들이 취할 수 있는 임의의 Diffusion layer에 대하여 적용 가능한 일반적인 이론을 도출해낼 것이다. 또한 이러한 일반적인 이론을 Serpent, Crypton, Rijndael 등과 같은 블록 암호들에 적용한 결과를 제시할 것이다. Iwata et al. analyzed the pseudorandomness of the block cipher Serpent which is a SPN-type transformation. In this paper, we introduce a generalization of the results, which can be applied to any SPN-type transformation. For the purpose, we give several explicit definitions and prove our main theorems. We will also apply our theorems to several SPN-type transformations including Serpent, Crypton and Rijndael.

교회학교 청소년 교재에서의 성령이해

이원일(Wonil Lee) 영남신학대학교 2015 신학과 목회 Vol.44 No.-

The purpose of this article is to analysis and revision the youth curriculum of the PCK. The youth curriculum in the PCK started newly by the name of GPL(God’s People, Light of the World) on the 2013. This curriculum emphasizes the Holy Spirit by the critical reflection to the 3rd curriculum of PCK. This article analyzes the 4th youth texts, and suggests the alternative curriculum for the youth education to the Holy Spirit. This article suggests the foundational theory for the revision of the understanding to the Holy Spirit. The foundation theories are the psychological theory based on the narrative identity as the multiple identity formation of youth, the social cultural theory based on the technological, economical, and cultural globalization theory, and the theory of educational theology based on the perichoresis relationship of Holy Spirit. And this article suggests themes with the life of intersubjective relationship as spirituality of youth. By this theme this article suggests the goal and objectives, the contents as transformative Bible reading, the control of emotion and angry, the symbolic play, the life of vision. And this article suggests the processes of teaching and learning as the praxis of three steps which processes a story of youth life, a sharing of Bible text, and an action in the youth life.

실천신학적 접근에서의 실천적 지혜

이원일(Wonil Lee) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.73 No.-

The purpose of this article is to understand the practical theological approach and practical wisdom in a recent trend of Christian Education. The practical theological approach in Christian Education has been changed from clerical paradigm, congregational paradigm, and to the model of God’s praxis as public paradigm. In God’s praxis God calls God’s people for God’s ministry in this world. God’s people are asked a leadership for this world in response to God’s praxis. What kind of virtue is needed for this leadership in God’s people? This article suggests the practical wisdom, that is phronesis, as the needed virtue. Practical wisdom is defined as a wise judgement in a particular context. This kind of judgement is for action in everyday life. The context for the action is considered as a significant factor for practical wisdom. Don Browning says the structure of practical wisdom which has inner and outer structures. The inner structure is the Golden Rule of an ethic of equal regard and the outer structure is narratives which have a vision level, ethical level, human’s needs and trend, environmental and social dimension, rule and role’s dimension. For a deep understanding of practical wisdom this article suggests a practical wise person(phronimos) who is onself as another. Oneself as another has a similar aspect with narrative identity. Narrative identity includes some characteristics as follows: osccillating between idem and ipse. discordant concordance, responsible self, practical ability, and social ethic. A practical wise person has these five characteristics. But this article suggests a more specific figure, who is Jesus, and his three ministries, which are priest, prophet, and Lord as servant. The true practical wise person is Jesus of three ministries based on practical wisdom. And Jesus as a practical wise person did a public ministry instead of a private ministry in this world. God’s people do public ministries by calling of the triune God as the true practical wise person. In the globalization age God’s people do public ministries in everyday life for all people. God’s people are asked to critically reflect on global economy, global polity, cultural homogenization, and other public areas in our context of life. For these public ministries God’s people need leadership as goverance, which is phronetic leadership. A Christian Educator’s task in the globalization is to develop the leadership of practical wisdom for transforming this world toward God’s kingdom. The purpose of this article is to understand the practical theological approach and practical wisdom in a recent trend of Christian Education. The practical theological approach in Christian Education has been changed from clerical paradigm, congregational paradigm, and to the model of God’s praxis as public paradigm. In God’s praxis God calls God’s people for God’s ministry in this world. God’s people are asked a leadership for this world in response to God’s praxis. What kind of virtue is needed for this leadership in God’s people? This article suggests the practical wisdom, that is phronesis, as the needed virtue. Practical wisdom is defined as a wise judgement in a particular context. This kind of judgement is for action in everyday life. The context for the action is considered as a significant factor for practical wisdom. Don Browning says the structure of practical wisdom which has inner and outer structures. The inner structure is the Golden Rule of an ethic of equal regard and the outer structure is narratives which have a vision level, ethical level, human’s needs and trend, environmental and social dimension, rule and role’s dimension. For a deep understanding of practical wisdom this article suggests a practical wise person(phronimos) who is onself as another. Oneself as another has a similar aspect with narrative identity. Narrative identity includes some characteristics as follows: osccillating between idem and ipse. discordant concordance, responsible self, practical ability, and social ethic. A practical wise person has these five characteristics. But this article suggests a more specific figure, who is Jesus, and his three ministries, which are priest, prophet, and Lord as servant. The true practical wise person is Jesus of three ministries based on practical wisdom. And Jesus as a practical wise person did a public ministry instead of a private ministry in this world. God’s people do public ministries by calling of the triune God as the true practical wise person. In the globalization age God’s people do public ministries in everyday life for all people. God’s people are asked to critically reflect on global economy, global polity, cultural homogenization, and other public areas in our context of life. For these public ministries God’s people need leadership as goverance, which is phronetic leadership. A Christian Educator’s task in the globalization is to develop the leadership of practical wisdom for transforming this world toward God’s kingdom.

목회자의 선교적 리더십 교육에 대한 비판적 성찰

이원일(Wonil Lee) 영남신학대학교 2014 신학과 목회 Vol.42 No.-

The theme of this article is to the apostolicity of the church which means a sent-ness toward the world. The history of pastoral leadership after the early church had been changed from apostles to priests in christendom, from priests to pedagogues in the reformation, and from pedagogues to professional in the enlightenment. Especially the pastoral leadership was the clergy leadership paradigm which is rooted in the professionalism of the seminary. Missional leadership of pastor in this paper is to recover of the early church’s missional leadership. The early church’s missional leadership is to equip God’s people for mission toward the world as apostles. And missional leadership is shaped by the revelation of Jesus Christ. Jesus shows that leadership in the reign of God only comes from obedience to the Father. Therefore missional leadership requires a spirituality that lives in close relationship with and reliance on the directions of the Father through the Spirit. Jesus led the disciples into the ways of God’s reign through a dynamic, reciprocal interaction between demonstrating the nature of that reign himself and teaching about its meaning. Also missional leadership for the reign of God is shaped by the Spirit’s formation of the post-pentecost community. Missional leadership cannot be separated from the formation of missional communities. Missional church is reconceptualization from ecclesiocentric understanding of mission to a profoundly theocentric christian mission. The identity of the missional church is the pilgrim people of God as the priesthood of all believers. And missional church does not exist for itself, it exists for the sake of fulfilling God’s purpose for the world. By this purpose missional church needs to a thorough study of its culture and cross-cultural tradition. By the interaction between Gospel and culture missional church is pursuing a contextualization as indigenization and adaptation. And missional church emphasize the public ministry in the secular world through secular jobs with non-christian. The public ministry is to reflect the reign of God in the world through his or her church. Therefore missional leadership is plural leadership as a team function not solus pastor leadership. For this missional leadership theological education needs to education by team projects and discussion.