商法上 特別背任罪에 관한 硏究

이상옥 전북대학교 대학원 2009 국내석사

Commercial Law has had many changes such as the introduction of the minimum capital system of the corporation the business auditing right of the auditor(1984), the introduction of audition committee(1999) and the establishment of one person company(2001) since it was made in 1962, but few punishment articles have been changed. The special breach of trust on commercial law is the special article over the breach of trust on criminal law, but 구성요건s of both laws are same and the levels of punishment are also same, which means that it is meaningless to distinguish between them. Therefore, it is meaningful to find out the problems of the special breach of trust on commercial law and their solutions. The special breach of trust on commercial law is a crime committed by those who have the company such as 발기인s and directors, and therefore, their crimes influence general people as well as the company and its employees, which means that the crime is more serious than any one in criminal law. Recently, the company is ruled by the board of directors who are engaged in the management of the company rather than bythe general meeting of stockholders. Therefore, the possibility of the director's doing wrong to the company for his or her own interest has become larger. So, six points meed to reform such as subjects, range and punishment are suggested here. Nowadays, the industry is transferring its power from tangible goods to intangible information. Therefore the business secrets of a company are important not only to the company but also to the nation. Chapter One and Two show the general qualities and essence of the special breach of trust on commercial law and that on criminal law. Chapter Three reveals the benefit and protection of the law, subjects, history and structural elements of the special breach of trust on commercial law. Chapter Four has the analysis of the problems with examples related to the special breach of trust on commercial law, and how to reform commercial law.

동화책 활용 활동이 만 3세 유아의 수학개념에 미치는 효과

이상옥 忠南大學校 大學院 2018 국내석사

동화책 활용 활동이 만 3세 유아의 수학개념에 미치는 효과 이상옥 충남대학교 교육대학원 유아교육전공 (지도교수 반 재 천) 본 연구는 동화책 활용 활동이 만 3세 유아의 수학개념에 미치는 효과와 활동 후 유아 수학개념 효과의 지속성을 알아보는데 목적을 두고 있다. 본 연구의 목적에 따라 동화책 활용 활동이 만 3세 유아의 수학개념에 미치는 효과는 어떠한가? 동화책 활용 활동 후 만 3세 유아 수학개념 효과의 지속성은 어떠한가? 에 대한 연구 문제를 설정하였다. 연구대상은 S시에 지역적 특색, 생활수준, 어린이집 유형이 비슷한 두 어린이집 만 3세 26명 유아를 선정하여 실험집단 유아(13명)는 동화책 활용 활동을 비교집단 유아(13명)는 누리과정 활동자료집에 제시된 활동을 10주간 주 2회씩 총 20회 실시하였다. 측정도구로 황해익, 최해진 (2007)의 유아그림수학능력검사 도구를 사용하여 예비검사, 사전검사, 실험처치, 사후검사 1·2차 순으로 실시했으며 SPSS WIN 22.0 프로그램을 이용하여 t검증, 공변량분산분석, 대응표본 t검증을 실시하였다. 연구 결과 동화책 활용 활동이 만 3세 유아의 수학개념에 긍정적인 효과가 있는 것으로 나타났다. 수학개념의 하위영역인 공간, 측정, 규칙, 자료수집과 결과에서 실험집단이 비교집단보다 통계적으로 유의미하게 나타났으나 수와 연산에서는 유의미한 차이가 없는 것으로 나타났다. 실험 후 실험집단 수학개념 효과의 지속성에 대해 살펴보면 사후 1차와 사후 2차 간 수학개념이 꾸준히 지속되고 있는 것으로 나타났다. 하위영역인 공간 영역은 점수가 조금 낮아졌으나 수와 연산에서는 점수가 조금 향상되었고, 측정, 규칙, 자료수집과 결과는 점수가 지속되는 것으로 나타났다. 따라서 본 연구 결과는 수학개념을 보다 의미 있게 증진시켜 유아교육 현장에서 수학교육을 위한 방향에 기초자료를 제공하고 이를 활용할 수 있도록 하는데 의의를 두고자 한다. 주제어: 만 3세, 유아, 동화책, 동화책 활용 활동, 유아 수학개념

阿賴耶識의 轉依와 五相 硏究

이상옥 東國大學校 大學院 2004 국내석사

The research purpose is based on the goal to illustrate the Sam.sa￣ra and Nirva￣na[輪廻와 涅槃] leaning against the A￣laya-Vijn~a￣na[阿賴耶識] which is the basic object of all the dharma. In Yoga￣ca￣ra School sometimes mind of heart make the object unconsciously. Then Mano-Vijn~a￣na always roam in the bitterness of world due to raisement of Mano-Vijn~a￣na full with attachment directed towards A￣laya-Vijn~a￣na. All the things, being staying on Yoga￣ca￣ra School[瑜伽行派], taking A￣laya-Vijn~a￣na as dependent factor it can be understood as recognized world. That is to say, all the things which is known as Vijn~aptima￣tra[唯識] in Yoga￣ca￣ra is not exception to it. Nothing but as an expedient Vijn~a￣na[識] were introduced to sattvas, who do not have perfect knowledge due to the disillusion. For that purpose in the Vijn~aptima￣tra[唯識] sutra sastra, "Tathagata for the sattvas with the expedient to make realization on emptiness of self and dharma nairatma, had said that there is a Vijn~a￣na but infact Vijn~a￣na is not present. "Precisely, Yoga￣ca￣ra School[瑜伽行派] is also as was expected had lored the emptiness philosophy of Ma￣dhyamika School[中觀學派]. There was appearance of people who had graps emptiness wrongly in the emptiness philosophy of Ma￣dhyamika school[中觀學派], which come to being exist due to the Nagarjuna[龍樹菩薩], Because of those people the buddhist philosophy got drowned in the nihilism. Therefore Yoga￣ca￣ra School[瑜伽行派] assumpt the existence of the Vijn~a￣na in Sam.sa￣ra[輪廻] to correct the misunderstanding that was created before. That's why A￣laya-Vijn~a￣na[阿賴耶識] is made as the center among the other Vijn~a￣na and establish it as the dwelling place of all the dharma. In Vijn~aptima￣tra[唯識] scheme, one Vijn~apti disapears in Ksana[刹那] of its occurrence and is replaces with another Vijn~apti. Present Vijn~apti is different from the next one. There is not a identical vijnapti* which continues to exist before and after a certain moment. Only the passage of the Vijn~apti appears in another form. Therefore, the change of Vijn~apti in Vijn~aptima￣tra does not mean that a Vijn~apti changes its representation maintaining its substance but that in the passage of Vijn~apti, a vijnapti of a certain moment occurs without relation to linear Vijn~apti. Vijn~apti occurring at every moment includes form of object inside itself. The form of object will belong to one of six cognitive organization staring from the sight. It may be virtue, vice, or even Avy a￣kr.ta[無記] mind accompanied by various mental processes. Then, when determines these features of Vijn~apti occurring at every instant? A￣laya-Vijn~a￣na is a subconsciousness underlying the cognition possessing the characteristics of virtue, vice and Avya￣kr.ta. A￣laya-Vijn~a￣na is equipped with potential power which determines the content of Vijn~apti occurring at every moment. It is generally accepted that the Sad-Vijn~a￣na[六識], six kinds of cognition, is set up with relations between a self as a subject equipped with cognitive organizations and another one as a object recognized by something, that is, with relations between the capturer and the captured, because A￣laya-Vijn~a￣na[[阿賴耶識] has both self and potential power embodying a objective existence in a subject one. Consequently, it is a face of Vijn~apti change to realize the potential power. Vijn~apti change theory is based on the Bi￣japada[種子說]. A Bi￣ja[種子] is realized by a special change of Vijn~apti passage because all the elements for existence seem to be melt in Vijn~apti according to the Vijn~apti-ma￣tra scheme. Vijn~apti vhange in the Vijn~aptima￣tra[唯識] scheme means that A￣laya-Vijn~a￣na[阿賴耶識] self consciousness and Sad-Vijn~a￣na[六識] function. A￣laya-Vijn~a￣na is a home for Bi￣ja of all the being and so it has all the Bi￣ja[種子]. Provided that Vijn~apti is a result of past kusalam karma[善業] and akusalam-karma[惡業], it causes and makes a Vijn~apti passage at every instant for a man wherever he was born and whatever he does, because Vijn~apti underlies his existence. Therefore, Sam.sa￣ra[輪廻] survival has A￣laya-Vijn~a￣na[阿賴耶識] in its ground. Etymology of word A￣laya is formed by the radixes of sanskrit a+Root li. And the literal translation of this word is "the target of that object which create attachment". A￣laya-Vijn~a￣na[阿賴耶識] being object of attachment gives the definition as basic of all the dharmas. Again if we go through the Sarndhinirmocana-Su￣tra[解深密經], regarding to A￣laya-Vijn~a￣na, Manas-Vijn~a￣na, which put forth's attachment feeling, became the dwelling object of A￣laya-Vijn~a￣na without ceasing. In the same way, according to Mahayana-Samgraha[攝大乘論], there is also the description of A￣laya-Vijn~a￣na as the basic object of all the dharmas. And if somebody fastly understand and make a fixed principle of it and exterminate from this then one can achieve enlightenment. In another word, the deeds of buddhist merit, which took oneself to Nirva￣na[涅槃], can be expanded. To escape out from the extermination of transmigration of bitterness that is present in the Sam.sa￣ra[輪廻] one should destroy the afflicted character of A￣laya-Vijn~a￣na[阿賴耶識]. This is exteiminated due to associated Bi￣ja[種子] of wholesome dharma influence of karmic seeds upon consciousness. In this way taking fixed opinion means the life, which we live as a sattva-mind must first expand Bij a of wholesome dharma. The Yoga￣ca￣ra School[瑜伽行派] describes that sattva are dwelling in the depth of dukkha[苦] due to ignorance of above things. Therefore this thesis explained that at first one should have the knowledge of A￣laya-Vijn~a￣na[阿賴耶識] and also said that by the extermination of A￣laya-Vijn~a￣na anybody can attain Nirva￣na[涅槃].

『蜻蛉日記』における 助動詞「つ」と「ぬ」の 意味・用法について : A Study on the Meanings and Uses of Auxiliary Verbs Tsu and Nu in Kagerou Diary : 이상옥

이상옥 성신여자대학교 대학원 2006 국내석사

고대일본어의 조동사 「つ」「ぬ」의 차이를 규명하기 위한 연구는 에도시대부터 많은 학자들에 의해 논해져 왔다. 그러나 수많은 학자들의 고찰에도 불구하고 아직까지 명확한 차이를 규명하지 못하고 있는 상태이다. 본고에서는 조동사「つ」「ぬ」에 대한 선학자들의 연구성과를 바탕으로 平安시대의 일기작품인 『蜻蛉日記』에 나타나는 조동사「つ」「ぬ」의 의미․용법을 고찰했다. 첫 번째는,「つ」「ぬ」에 상접하는 동사의 의미를 구분해서, 주로「つ」에 접속하는 동사와「ぬ」에 접속하는 동사를 제시한다. 또한 작품의 문맥이나 장면 내에서 나타나는 주체의 의지성의 유무에 따른 「つ」「ぬ」의 의미에 대해서도 고찰했다. 두 번째는, 사건에 대한 화자의 인식태도에 따라서 「つ」「ぬ」의 의미에 어떠한 차이가 보이는지에 대해 고찰한다. 세 번째는, 아스펙트적 의미에 있어서의 「つ」「ぬ」의 의미․용법을 분석했다. 이상의 연구방법을 통해 「つ」「ぬ」의 차이를 분석한 결과, 「つ」는 주로 의지동사에 접속해서 주체의 의지적 표현을 나타내고, 「ぬ」는 주로 무의지동사에 접속해서 주체의 무의지적 표현을 나타내며, 화자의 인식태도에 있어서의「つ」는 사건에 대해 화자가 주관적, 적극적인 입장에서 서술하는 경우에 쓰이고, 「ぬ」는 사건에 대해 화자가 객관적, 소극적인 입장에서 서술하는 경우에 쓰인다. 아스펙트적 의미에 있어서는「つ」는 동작동사․의지동사에 붙어서 동작과정의 완성을 나타내고,「ぬ」는 변화동사․무의지동사에 붙어서 변화결과의 완성을 나타내는 것을 확인할 수 있었다. 그러나「つ」「ぬ」에 상접하는 동사의 의미나 주체의 의지성의 유무, 화자의 인식태도에 의한 연구방법으로는 예외적인 부분이 상당히 보이기 때문에, 「つ」「ぬ」를 분석하는 주요한 판별법이 아님을 설명한다. 이에 반해 아스펙트적 의미에 따른 연구방법으로는 거의 모든 용례를 설명할 수 있고, 따라서 「つ」「ぬ」는 아스펙트적으로 완료의 의미를 나타내는 조동사라는 결론에 이르렀다. 또한 「つ」「ぬ」의 차이를 규명하는데 있어서 가장 난점이었던, 동일 동사가 「つ」「ぬ」에 접속하는 경우, 그 동사의 종류는 타동사보다 자동사가 많으며, 「つ」「ぬ」의 활용형은 「つ」보다「ぬ」가 다양한 활용형으로 사용되었음을 확인했다. Many researchers have attempted to identify differences between Tsu(つ) and Nu(ぬ), both of which are auxiliary verbs of the ancient Japanese language, since the Edo era. Despite numerous researches, however, definite differences have not been identified yet. On the basis of previous researches on the auxiliary verbs Tsu(つ) and Nu(ぬ), this study examined their meanings and uses in Kagerou Dairy(蜻蛉日記) written during the Heian era. First, the meanings of verbs combined with Tsu(つ) and Nu(ぬ) were identified to present verbs combined principally with Tsu(つ) and Nu(ぬ), respectively, with the meanings of Tsu(つ) and Nu(ぬ) considered according to the presence of the subject's volition found in the context or scenes of the work. Second, analysis was made to determine how the meanings of Tsu(つ) and Nu(ぬ) varied according to the narrator's awareness of an event. Third, the meanings and uses of Tsu(つ) and Nu(ぬ) were analyzed in the aspectual respect. On the basis of the results of this study on the differences between Tsu(つ) and Nu(ぬ), Tsu(つ) gives the subject's volitional expression usually in combination with a volitional verb and Nu(ぬ) gives the subject's non-volitional expression usually in combination with a non-volitional verb; in terms of the subject' awareness, the former is used for a narrator to describe an event from a subjective and active standpoint and the latter from an objective and passive standpoint. In the aspectual respect, Tsu(つ) expresses the completion of action in connection with action and volitional verbs and Nu(ぬ) expresses the completion of changes in connection with changing and non-volitional verbs. However, since there were exceptional parts for a research on the meanings of verbs combined with Tsu(つ) and Nu(ぬ), the presence of the subject's volition, and the narrator's awareness, it couldn't be significant discrimination to analyze the two auxiliary verbs. But it could explain almost all uses of them as a research in the aspectual respect; in conclusion, Tsu(つ) and Nu(ぬ) were auxiliary verbs with the meaning of aspectual completion. When identical verbs were combined with Tsu(つ) and Nu(ぬ), which had been the greatest difficulty in identifying differences between the two auxiliary verbs, the verbs were more intransitive verbs than transitive ones and Nu(ぬ) had more conjugated forms than Tsu(つ).

두 대의 카메라를 사용한 이동강구의 표면 검사

이상옥 대구대학교 2010 국내석사

본 논문의 연구는 베어링용 금속 강구의 표면 결함 검사를 위한 시각 시스템 설계와 개발에 목적이 있다. 현재 강구의 검사는 사람에 의한 목시(目視) 검사가 주를 이루고 있으며, 이것은 검사의 신뢰성을 보장하지 못한다. 균일한 품질의 강구를 출하하기 위하여 본 논문에서는 영상 기반 자동검사 시스템을 제안한다. 제안된 시스템은 CCD 카메라 2대를 사용하여, 레일 위를 굴러가는 강구의 90˚이동 거리마다(0˚, 90˚, 180˚, 270˚) 영상을 획득한다. 즉, 각 카메라에서 4장씩, 총 8장의 영상을 획득하여 강구의 결함을 검출한다. 영상획득 시점을 결정하기 위해 포토센서를 레일의 측면에 4조로 설치하였다. 이들 센서는 강구의 특정 위치에서 카메라에 트리거 신호를 주어 영상을 획득하게 된다. 조명은 금속 강구 표면에서의 반사를 줄이고, 균일한 밝기의 조도를 유지할 수 있도록 선정하였다. 또한 70%의 편광판으로 제작한 쉐이드의 사용으로 더욱 밝기를 균일하게 하고, 강구에 배경이 비치는 현상을 최소화 하였다. 결함은 미리 준비된 기준영상과 입력영상의 비교를 통해 검출이 가능하다. 영상의 화소별 최대와 최소 임계값을 설정하여 입력영상의 화소값이 이 임계값 범위를 벗어나면 강구의 결함으로 판정할 수 있다. 여러 종류의 결함에 대한 실험에서 설계된 시스템은 신뢰성 있는 결함 검출이 가능함을 보여 주었다. This paper deals with the design of a vision system for inspecting surface defects of steel bearing balls. Currently, steel balls are inspected usually by human eyes, but this cannot guarantee reliable inspection. To produce steel balls of uniform quality we propose an image-based automatic inspection system. The system designed in this paper takes images of a ball, which is rolling down a rail, at each 90° rotation distance (0°, 90°, 180°, 270°) employing two cameras. Thus, four images by each camera, and eight images in total by both cameras are acquired to detect defects of a ball. To specify exact image acquisition locations, four sets of photo-sensors are installed along the sides of the rail. A sensor sends trigger signal to both cameras when it detects a ball. Illumination is set to reduce the light reflection by the steel ball surface and to maintain uniform brightness around the ball. A shade made by a polaroid glass of 70% light penetration is used to get further brightness uniformity and less scene reflection on the surface of the ball. Defects can be detected by comparing input images with corresponding standard images. Each pixel value of an input image is checked if it is within the range of the maximum and the minimum thresholds which are determined from a number of standard images. The system designed was tested with various kinds of defects in real experiment, and the result was satisfactory.

7α,22-Dihydroxy-23,24-Bisnor-5α-chola-3-one의 합성

이상옥 경북대학교 1997 국내박사

청소년 영성교육에 관한 연구

이상옥 이화여자대학교 2000 국내석사

본 논문은 청소년 영성교육에 관한 것으로 이는 현재 기독교 학교에서 시행되고 있는 기독교교육의 방법을 전인교육인 영성교육으로 변화시켜 오늘의 청소년들로 하여금 하나님을 체험할 수 있는 길의 모색에 관한 것이다. 연구대상은 기독교학교에 배정되어 입학한 여중생들이다. Ⅰ장은 서론으로 연구의 동기 및 목적, 연구방법과 범위를 밝히고 있다. Ⅱ장은 영성의 이해와 역사이며, 기독교 영성 이해는 어원으로부터 시작하여 신구약 성서에서의 영성의 이해와 신학자들의 영성에 대한 다양한 이해를 다루고 있다. 여기서 영성이란 하나님과의 관계의 회복으로 전인적이고 총체적으로 이해되고 있다. 그리고 영성의 역사는 초대교회의 예수 그리스도의 십자가와 부활 승천으로 시작되어 수도원 중심의 명상으로, 동방교회의 은둔주의와 서방교회의 영적 훈련과 봉사는 이웃을 사랑하는 데까지 확장되고 있었다. 종교계혁기는 오직 성서중심이며, 근세는 경건주의를 거쳐 복음주의영성이다. 영성에 대한 현대적 이해는 “명목상의 영성”을 지양하고 “삶으로 나타난 영선”을 강조하는 방향으로 나아가고 있다. 특히 대상이 여학생이하는 점을 고려하여 여성 신학적인 영성 이해도 다루고 있다. Ⅲ장은 영성 교육으로 영성교육은 하나님께서 사람을 만드신 원 목적대로 회복시키고 전 생애를 통하여 기독교 전통 안에 있는 풍부한 영적 자원들을 공급받으며 자라도록 도와주는 것이다. 그런데 영성교육의 개념은 영성훈련, 영성형성, 영성양육 등을 다루었다. 그리고 영성교육의 목적은 하나님의 완전하심과 같이 완전하게 되는 창조의 원모습을 회복하는 것이다. 또 영성교육의 본질은 결국 내외 통합으로 교사와 학생의 상호협동이 요구된다. 영성교육자는 열정, 관용, 사랑, 헌신이 요구된다. 영성 교수-학습은 관계회복으로 시작된다. Ⅳ장은 청소년 영성교육을 위해 먼저 청소년 특성을 이해에서 청소년의 인지발달, 정서발달, 도덕발달, 신앙발달에 관해 살펴보았다. 그리고 청소년 영성교수 원리를 다룬 후에 기독교학교의 여중생을 대상으로 실시하고 있는 영성교육방법은 예배, 기도, 성서, 찬양을 통한 다음의 4가지 중심 주제를 다룬다. 첫째, 설문조사 결과 기독교학교에서 예배는 하나님체험 1위로 전통적인 말씀과 설교 중심의 예배에서 학생들의 눈높이에 맞추어 다양한 순서를 많이 도임하도록 하는 한편 예배 인도와 말씀 봉독, 기도, 반주, 기악 연주, 성가대, 찬양, 전체 찬송, 무용, 율동 등 전 순서에 걸쳐서 예배자인 학생들의 참여를 극대화한다. 둘째, 기도는 하나님체험의소중한 보고로, 기도에 관한 이해와 여러 종류의 기도 방법을 가르침은 물론 실제로 개인기도와 예배와 학급기도회를 통하여 기도훈련을 실시한다. 학생들이 순번제로 공중기도 훈련 및 기도일기로 개인 기도를 통하여 하나님을 만난다. 셋째, 성서는 중요한 영성교육으로 종교수업시간에 성서 본문을 읽고, 요절은 암송하며, 비디오를 통하여 성서 스토리를 이해하고, 학습자를 중심으로 한 조별 학습으로 발표, 연구, 퀴즈, 토론 등의 다양한 방법을 활용한다. 아울러 질의 응답법, 이야기식의 수업도 진행하며, 평상시 태도, 준비, 활동, 과제물 등을 수행평가와 성서 내용이나 자신의 삶을 표현하는 지필 평가를 통하여 학습의욕을 고취시킨다. 넷째, 찬양은 학생들의 선호도가 가장 높은 것으로 드러났다. 예배 시작전, 성경 수업시작 전의 찬양이 효과적이며, 찬양예배, 몸 찬양예배도 드린다. 그런데 현 통일 찬송가는 청소년 정서에 맞지 않아서 개선이 요망되고 있다. 이상 4가지 주제들은 상호작용을 통하여 시너지 효과를 기대할 수 있다. Ⅴ장은 결론과 제언으로 결론은 청소년들에게는 영성교육의 필요성이 절실하며, 그들에게 적절한 영성교육을 통해 하나님을 만날 수 있도록 해야 하지만 청소년을 대상으로 한 연구가 많지 않다는 점이다. 그러나 앞으로 청소년들이 영성교육을 통하여 하나님체험을 할 수 있는 기회가 많아질 수 있도록 현장연구가 계속되어야 한다고 본다. The purpose of this study is to explore the way for adolescents to experience God through spirituality education. The objects of this study also are the students of Y Girl's Christian Middle School. The first chapter is introduction which makes clear the motivation, the purpose, the method and the sphere of this study. The contents of the second chapter are the understand and the history of spirituality. spirituality is to recover the relationship with God. The history of spirituality begun from the Death by being nailed to a cross, the Resurrection and Ascension of Christ. Seclusionism of eastern church and the spiritual training and devotion of western church was expanded to the love of neighborhood through the meditation centering around monasteries. Spirituality education in the era of the Feformation centered only on the Bible, but the center of spirituality education in the modern era was reashed Evangelism through Pietism. The understanding of spirituality in the present time is emphasizing "divinity shown in the shape of life' more and more. The contents of the third chapter are the meaning of spirituality education is that God recovers human being according to his purpose and help to grow up with being providing the affluent spiritual resources in the tradition of Chrisrianity throughout their whold life. The purpose of spirituality education explaining in the third chapter is to recover the original appearance of such perfect creation as that of God. The nature of spirituality education is finally to unify the internal and external spirituality and it is necessary for student and teacher to co-cooperate. In of the fourth chapter, to understand adolescent's characteristics. We should know the development process of recognition, emotion, morality and belief. The object fo spirituality education are middle school girls and the central subjects are four largely including worship, praying, Bible and praise. First, the centers of worship in christian school were the traditional word of God and the sermon that the personal experience of God was important. But it is transforming to introduce the various types of program meeting the level of students. It also maximize the participation of students in the whole program including the guidance by worship, reading word of God, praying, accompaniment, instrumental music, performance, choir, singing of praise by the whole, dancing, rhythm. Second, prayer is the important treasury in the personal experience of God and performs the prayer training through the program of worship and the prayer meeting of class. Students in turn experience through the personal praying by the representative prayer and the diary of prayer. Thrid, the important object of spirituality education is the Bible. The religion classwork is the time when students read the Bible and recite the phrase of the point and understand the contents of the Bible through the appreciation of video. It is the classwork classified by each part and use the various methods including presentation, drama, quiz as a method of classworl centering around the learners. At the same time, it stimulates the wil of learning through the performance estimation of attitudes, preparations, acticities and assignment in the ordinary times and the estimation of writiong presenting the contents of the Bible and his life. Fourth, Students preferred the praise to the other things. The praises were more effective before the beginning of worship and the Bible class and also performs the worship of praise and the rhythms. But the present unified hymn is required to improve because it doesn't meet the emotion of adolescences. It is expected that the four subjects above have the synergy effect through the interactions. The contents of the fifth chapter are the conclusion and the proposal that the necessity of spirituality properly. In future, the study must continue to be done on the spot in order that many students experience God through the spirituality education.

1920년대 초기 동인지의 자율적 공간 연구

이상옥 경북대학교 대학원 2006 국내석사

The main purpose of this thesis is to find out the meanings of the autonomous sphere in the early 1920's through the literary coterie magazine. The most basic approach to the literature of this coterie magazine is to consider what literary men denied and which intention is revealed by that denial. More specifically, this study discussed what external suppression, which oppresses autonomy in the coterie magazine, is and how they escaped from external suppression. Also, it'll be possible to make clear the various meanings of the text debated with a plain logic. The results of the study are as followed ; Suppression represented by 'convention' is found out of the pressure to a nation. Generally, this magazine has been described as an antipathy against illuminism in the 1910's and a frustration about modern civilization which had been constantly pursued, or a certain vicarious satisfaction in a failure of the 1919 Independence Movement through something internal. Namely, most methods of explaning the literary coterie magazine have been to understnad that it is the confrontation between a nation and an individual. However, an emblem of suppression can be found in various points as well as a nation. Convention described in the coterie magazine finally means not a nation itself but all of the external things which suppress an individual autonomy. Since external thing to literary men was to defame human nature, the kernal in the literary coterie magazine was to escape from that external suppression. The method of escaping from the exteral suppression can be summarized in two ways. First, it can be done by entering the natural sphere, which have an autonomy not invaded by the outside, the other by entering the sphere of spiritual or the transcendent sphere. It seems that the ways are contrary to each other, but they have the same intention. The act trying to enter the sphere without suppression is indicated by the very 'wandering'. Also, the transcendent subject of spirit is produced in a 'secreat room' or a 'cave' which is the autonomous sphere for oneself. The spirit can communicate with the world of a 'dream' and a 'death' and can enter the sphere not existing suppression by doing that. The coterie magazine had no choice but to enter the sphere of nature and transcedence to ensure the individual autonomy against oppression. That's because the reality and the 'life' was prescribed as the sphere generating an agony and anguish. This is a sense that only artists can recognize. Deciding artists's ability is whether the artist can recognize the agony or not. That's why it's important for artists to have the mental anguish itself. This agony is associated with 'truth' existing in the universe again. Since reality is the sphere where an agony is cognized by it, truth is somewhere far away. The word 'truth' expressed by 'true life' 'true love', etc. in the coterie magazine is the expression of a universal truth that gained through an agony. Like this, an autonomous sphere found in the literary coterie magazine was beyond pre-modernity and it was to escape from real suppression. The literary men secured a literary sphere through a frame of an autonomous sphere. Also an autonomy of individual and an autonomy of art guarantee denial on reality of the colonial period in respect that it denied a system expressed as a 'form' and pursued an individual autonomy. The 'charm' of the literary coterie magazine is found through a precess that escapes from an external suppression and gained by having a difference with 'something' that is, inspiration such as Narcissus. An autonomous sphere divides those who can enter an autonomous sphere to escape from pressure into those who can't and then, forms by excluding others. And there is a desire to imitate western modernity in the back. The 'mimicry' on their emotion and notion exclude objects surrounding oneself by concentrating own interest to 'self'. Finally, the value and limitation of the coterie magazine collide again in the certain spot.

洛東江 下流 流域의 甕棺墓 硏究

이상옥 東亞大學校 敎育大學院 1991 국내석사

Earthenware coffins have so far been excavated in 16 areas including Pusan (Koejong-dong, Nopo-dong, Oryundae), kimhae (Yean-ri, Toerae-ri, Yangdong-ri, Hoehyon-ri, Chinal-dong), Hapohon (Chopo-ri, Chang-ri, Ponggye-ri, Pangyeje), Changwon (Sandong-dong, Togye-dong, Tahori in Virchang), and Changnyong (Sa-ri) . The present study covered 97 Earthenware coffins in 14 areas, excepting Koejong-dongs (Pusan) 10 and Togye-dongs(Changwon) 4 pieces whose reports are Unavailable. The researcher reached the following conclusions. In the lower Nakfong River area, Kimhae (36 pieces), Changwon (38) and Hapehon (23) have majorify of coffins. In particular, Changwons Samdong-dong hold 34 urns , from which we may conclude that this ares had the most developed system of funerary urns. These earthenware urns are mainly located in low hilly districts. For instance, relics of Yean-ri, Kimhal are scattered in shell mounds about 60 m above the sea, and those of Samdong-dong, Changwon are sited in plain hills. In Hapchon, coffins of Chopo-ri, Chang-ri and Ponggye-ri are found around a riverside hill in the middle part of the Hwang River. Thus we presume that the ancestors lived on farming (presumably also on fishing) in th lower Naktong River. Then the system of earthenware urns was enjoyed by those farmers and fishers in this area. The urns are believed to have been made from the 1st century B.C. (Kimhals Hoehyon-ri) to the 6th century A.D. (changnyong and Hapchon). Mostly resembling lengthy eggs, the living earthernwares have the designs of parallel, latticed, straw and knife shapes. The earthenwares were made up clay containing quartz, feldspar, sand, etc. Small urns (60-80cm) are largely found in almost all regions in the lower Naktong River, while middle size(90-130cm) urns are Leported in Toerae-ri, kimhae and Samdong-dong, Changwon and large (over 180cm) earthenwares which contained a full-straightened body are excavated in Samdong-dong, Changwon only. Therefore, earthenware coffins were most sophisticated in Changwons Samdong-dong, belonging to the late 2nd-late 3rd century A.D. The direction of the coffins is similar to that of those in other areas of the peninsula. East-to West direction is shown in Kimhaes Toerae-ri and Yean-ri, Whereas south-north and southeast-to-northwest directions arenoticed in other districts. This change reflects the influence of the funeral system of Han dynasty. The two-coffin system was a mainstream, while three coffins were supplemented and the one-coffin system was used as the earthenware coffin system deteriorated. In general, these urns are thought to have been used for oboriginals and children, and for a body-straightened or a second funeral in the case of Samdong-dong, Changwon. The researcher now hopes these results of the study will be of help in comparison with other earthenware coffins and in under standing Korean Funerary urns. He looks forward to the concern and advice from senior and contemporary researchers.

과학사 활용 수업이 과학 성취도와 과학 태도에 미치는 영향 : 초등학교 5학년 ‘물의 여행’ 단원 중심으로

이상옥 대구교육대학교 교육대학원 2010 국내석사

본 연구의 목적은 과학사 활용 수업이 학생들의 과학 성취도와 과학 태도에 어떻게 영향을 미치는지를 분석하기 위한 것이다. 대구광역시 달성군에 소재한 H초등학교 5학년 2개 학급, 52명을 대상으로 하여 실험집단은 과학사 활용 수업을, 통제집단에는 전통적인 수업을 실시하였다. 실험집단의 과학사 활용 수업은 5학년 ‘물의 여행’ 단원을 선정하여 6차시의 학습목표에 맞게 과학사 내용을 개발하였고, 3주간에 걸쳐 수업이 이루어졌다. 두 집단의 과학 성취도와 과학 태도의 변화를 측정하기 위해 사전·사후에 과학 성취도 검사와 과학 태도 검사를 실시하였으며, 그 결과를 t-검증과 공변량 분석으로 통계처리 하여 분석하였고, 연구의 결과는 다음과 같다. 첫째, 과학사 활용 수업은 학생들의 과학 성취도에 유의한 효과가 있었다. 특히, 학생들을 과학 성취 수준별로 나누어 분석한 결과 과학 성취도가 하위권에 있는 학생들에게 유의한 효과가 있었다. 둘째, 과학사 활용 수업은 과학 태도 전반에 긍정적인 효과가 나타나지 않았지만 하위 요소인 ‘과학탐구에 대한 태도’ 영역에서는 긍정적인 효과가 있었다. 결론적으로 본 연구를 통해 과학사를 활용한 수업이 학생들의 과학 성취도와 과학 태도에서 긍정적인 효과가 나타남을 확인하였다.