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자연 언어 인터페이스와 자동 프로그래밍 : 사례 중심 방법론을 이용한 통합
이원일(Won Il Lee),이근배(GeunBae Lee) 한국정보과학회 1992 한국정보과학회 학술발표논문집 Vol.19 No.2
유닉스 시스템의 자동 프로그래밍 능력을 가진 자연 언어 인터 페이스를 위한 사례 중심의 방법론을 제시한다. 자연어 질의는 사례 중심(case-based)파싱을 이용하여 파싱되고 사례 중심 계획(planning)과 derivational adaptation을 이용하여 쉘 스크립트로 바뀐다. 효율적인 자연언어 인터페이스는 자동 프로그래밍 능력을 가져야 한다는 것을 보여주기위해 DINX(Dialog Interface to uNiX) 시스템이 구현되었다. DINX 시스템을 통하여 사례 중심의 추론(case-bsed rasorung)이 자연 언어 파싱과 자동 프로그래밍을 하나로 묶어 주는 좋은 방법론이라는 것을 제시한다.
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이원일(Won Il Lee) 영남신학대학교 2009 신학과 목회 Vol.31 No.-
The purpose of this article is to explore the Emerging Church for the theological foundation of the educational ministry of young adulthood. For this purpose, this article defines the concept of the Emerging Church as 'a missional communities arising from within postmodern culture and consisting of followers of Jesus who are seeking to be faithful in their place and time'. And then this article says the history of the Emerging Church from traditional evangelicals in 1950-1975, pragmatic evangelicals in 1975-2000 to emerging or younger evangelicals in 21st century. These histories say that evangelicalism has a characteristics of temporality keeping step with an era even though it has a centrality to faith. In these days evangelical church wants to explore a new ministry in the postmodernism, that is the Emerging Church's ministry. There are characteristics of the Emerging Church as follows; imagination and narrative, Kingdom of God, the people of God, church-within-a-church, and spirituality. Even though there are another characteristics, in this article above characteristics are emphasized. Especially it is interesting that imagination and narrative are related with Kingdom of God. Why they are related with each other? One of reasons, both of them emphasize the dynamics among components in its cubic systems. This is expressed differently as an ecological integration. In Emerging Church, the Kingdom of God emphasizes an eschatological dimension which is always proclaimed as the coming of the Lord. Emerging Church based on the eschatological perspective have the forms of representatives as follows: leiturgia(worship), didache(teaching), koinonia(fellowship), diakonia(services), missio(mission), and governance. In this article these forms of representatives are suggested as contents and methods of the educational ministry of young adulthood and young adults could be educated by communal forms of these representatives. The Emerging Church's leiturgia has an interesting to the vintage faith and spirituality which are related with young adults pursuing internal value. But the Emerging Church does not interests only vintage faith and spirituality. It has an interest to a merging spirituality of ancient and contemporary. The Emerging Church's didache emphasizes an intergenerational education rather than a single generation, and a living room's environment rather than a classroom's environment. The Emerging Church's koinonia encourages church within a church(ecclesiolae in ecclesia), and a mentoring community. The Emerging Church's diakonia and missio have an intention to overcome dualism between secular and sacred as welcoming the stranger, serving with generosity, and transforming secular space. These characteristics of diakonia and missio are related with young adults in 21st which have an interest to overcome a barrier of dualism in racism, gender, and status. Besides Emerging Church suggests various implications for the educational ministry of young adults such as narrative, leadership style, participating as producers.
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Technology Management Strategy for Activating the Industry-Academia Cooperation
Won-Il Lee(이원일) 한국산학기술학회 2014 한국산학기술학회논문지 Vol.15 No.1
본 논문은 개방형 혁신 환경하에서 산학기술협력 활성화를 위한 기술경영전략에 대해서 연구하였다. 이를 위하여 기술경영의 중요성과 개념을 고찰하였으며 내부기술혁신과 외부혁신자원의 활용과 산학협력의 균형관점에서 기술경영의 프레임을 고찰하였다. 현재 개방형 혁신 환경하에서 기업이 성공적인 기술경영을 추진하기 위해서는 기업 은 산학협력전략을 추진해야한다. 산학협력 활성화를 위한 기업의 기술경영전략을 다음과 같이 도출하였다. 첫째, 현 재 개방형 환경을 고려한 산학협력전략을 추진하고 실행하여야 한다. 이를 위하여 조직내 전략기술로드맵을 활용할 수 있다. 둘째, 기업은 개방형 혁신시스템을 조직내에서 도입해야 하며 이를 위하여 조직내 문화도 NIH신드롬을 극 복하고 개방형으로 전환해야 한다. 셋째, 기업은 기업, 대학, 연구소 등 다양한 혁신주체들과 다양한 목적으로 협력이 가능하도록 협력을 활성화할 수 있는 지원체계를 조직내에 갖추어야 한다. This paper studies the technology management strategy for activating the industry-academia cooperation in open innovation environment. For this, the importance and concept of technology management balancing the internal innovation and utilization of external innovation resources, and industry-academia cooperation were theoretically reviewed. For the successful technology management in open innovation environment firms should adopt the industry-academia cooperation strategy. The technology management strategy for activating the industry-academia cooperation of the firm can be summarized as follows; Firstly, technology strategy for academia-industry cooperation utilizing the strategic technology roadmap should be prepared and executed. Secondly, the firm should adopt the open innovation system and transform their NIH(Not-Invented-Here) culture for open culture. Finally, for activating the networking with various innovation actors, industry-academia cooperation supporting system should be prepared.
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이원일(Won-Il Lee) 영남신학대학교 2018 신학과 목회 Vol.50 No.-
The post-infant baptismal catechesis is known as mystagogy that is the rite for the continuing growth of faith of infant and his/her parents. This article suggests that the mystagogy is a part of baptismal education and proposes the curriculum of mystagogy which consists of contents for seven weeks of Easter season after Easter Sunday in the church year. The goal of infant mystagogy’s curriculum is to become the disciple of Jesus Christ as infant, and to support of the growth of infant and parent’s faith. The growth of faith of infant and parent is to be used by triune God for the grace of God. To become the disciple of Jesus Christ as infant, it needs to have a duration of seven weeks, which is not necessary. The important thing more than duration of seven weeks is the contents as the critical reflection to the life of past, present, and future of infant and his/her parents. Contents could be consist of the reflection of the life’s experience before the infant baptism, the understanding to the meaning and symbols of infant baptism, and the identity, vision, and mission of infant and parents. The educational method for the mystagogy after infant baptism is by the faith community of infant and parent. As infant baptism is bestowed by the parent’s faith, as the curriculum of mystagogy emphasizes the faithful role and participation of parent. The director for mystagogy of infant baptism needs to facilitate the parent’s faithful interest and participation to the end of education with infant.
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이원일(Won-Il Lee) 한국기독교교육정보학회 2010 기독교교육정보 Vol.26 No.-
The 21st century is an aging society in Korea and most of nations in the world. An aging society have problems of old adults's well being in relation with social and educational welfare. For well being of old adults, they need to understand well dying which means the quality of death. Death education had been taught from the ancient ages, which was emphasized on the ordeal of judgement. In the middle ages, there was death education which are danse macabre(F), ars moriendi(L), and rules and exercises of holy dying. In these days, themes of death are studied by an interdisciplinary approach. This article emphasizes that each one needs to express variously his/her own's unique perception when each one think and feel and encounter his/her own death or the other's. As everyone hurt differently, everyone dies differently. And in most cases, dying, like birthing, is a process requiring assistant. The goal of death education for old adults is communion with God in dying process. Objectives of death education in this article are a developing of authenticity through the expression of one's own response and an overcoming the death culture in our society. Contents include the understanding of his/her own death, the self-understanding as a bereaved person, and the critical self-understanding for overcoming of death culture. Contents emphasize each individual's responses rather than standardized stages of dying. The teaching and learning process proposes with reference of aging psychology and emphasizes why question and meaning-making. The processes of teaching are the following; reminiscence and life review with a given theme, why the death have the most meaning in your life?, inquiry to the given theme in the text, organizing and expressing outcomes of learning through experience and text, encouraging learning outcomes and learning participation. These five processes are compared to dance steps emphasizing both circularity and linearity.
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이원일(Won Il Lee) 영남신학대학교 2010 신학과 목회 Vol.33 No.-
The definition of spirituality in this article starts from a concept of a person's soul in comparison with intellect, emotion, and behavior. This article assumes every person has a soul from birth to death even though it is not cultivated by some education and motivation. Each person's soul could be cultivated by some education, and cultivated soul or educated soul is called as a spirituality. Therefore there are many forms of spirituality, and every religion has a spirituality of it's own. Buddhism, Islam, and Hinduism have their own spirituality as well as Christianity's spirituality. And Christianity's spirituality is different with each denomination's faith and creed. Catholic, Eastern Orthodox, and Protestant have a spirituality in harmony with their own faith and creed. Among them, Protestant's emphasis is a spirituality of faith on the Word and crucified Christ. Until now, the Protestant's spirituality has been expressed at a particular place and time in the Church and retreat center. This article want to say the necessity of a spirituality in everyday life beyond the limited time and place in traditional perspective. A spirituality of everyday life means characteristics of the soul which are recognizing and discriminating Christ in the everyday life. Jesus's spirituality and early Christian's spirituality was a spirituality of everyday life, but middle age's spirituality was changed to a spirituality of “fuga mundi"(escape from the world). Since the Reformation and Vatican Council Ⅱ, spirituality resumed emphasizing an everyday life and laity as God's people. The theological foundation of spirituality in everyday life is focused on creation, incarnation, and the Spirit. The refrain of the creation story in Genesis is “and it was good" which is a foundational truth of the spiritual life. Incarnation breaks down a separation between the sacred and the profane as opposing realities. Incarnation makes holy every cubic inch of reality from quarks to human beings, cosmos, and world. The spiritual life is about knowing and loving God. This loving knowledge of God in Christ is made possible by the Holy Spirit as a revelation's Spirit. The Spirit enables us not only to know God but to respond to God's will toward Christian's sanctification. By these theological foundations, Christian adults as laity can live everyday life with spirituality. For spirituality in everyday life of Christian adults, this article suggests the following five contents. The first, a concept of authenticity is important to understand a spiritual life. Authenticity is related with understanding one's death by Heidegger's expression in his “Sein und Zeit." Heidegger says that an ordinary person could resume an authenticity by recognizing one's death in here and now not anytime and anyplace. Christian adults could live with spirituality by taking consiousness to one's death and the second coming of Christ in here and now. The second, work can be a place in which I discover myself as well as prove myself. We often fail to see that the challenges, trials, and joys of work are part of the essence of the spiritual life. Nor can we afford any longer to limit the spiritual life to private prayer, retreats, or church on Sunday. Spending oneself to make a good product, dealing honestly with humiliation, or taking risks to be truthful, this is the very stuff of the spiritual life. The Third, in the 21st century adult Christians live in a digital everyday life. The internet, cellular phone, and many things of digital media can be used for a formation of spirituality in everyday life by connecting with story. Connecting digital media and story gives the opportunity for spiritual life through a mentoring community formed by cyber family. Owing to anonymity in digital media, adult Christians can easily communicate with true opinions and understand a truth and a solution to the conflict by self-directed learning. The fourth, many adult Christians live daily in crises o
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