保證된 國際電子商去來에 관한 硏究

정덕헌 대구미래대학 2001 論文集 Vol.19 No.1

Among the most significant barriers to global electronic commerce over open network such as the internet are those pertaining to information security. Ensuring presents the opportunity for higher security in international electronic commercial transactions. Firstly, this thesis analyze the characteristics of digital products. Also specific cryptographic technologies including public key cryptography, digital signature and certification are examined. Lastly, this thesis forecasts the impotance of carriage of goods as well as marketing in international electronic commerce.

신역사주의와 Spenser 문학 비평

정덕애 이화여자대학교 한국문화연구원 1993 韓國文化硏究院 論叢 Vol.63 No.1

The aim of this essay is to explicate the major concepts of New Historicism by examining its critical practice in the field of Spenserian studies, since Spenser has been as especially inspirational force for many New Historicists. Examination of their critical methods in Spenserian context will enable us to reassess New Historicisms strength and weakness as a critical theory. The essay first traces the genealogy of New Historicism with particular attention to its debt to borrowings from Post-Saussurean criticism, especially that of Althusser and Foucault. After identifying in greater detail some major theoretical concerns of New Historicism, we turn to the work of selected New Historicists on Spenser. Both Richard Helgerson and Jonathan Goldberg focus on the problem of the poets authority, though with different emphases: Helgerson stresses on the conflict between the authorial roles envisioned by the poet and by the literary system whereas Goldberg attends to the more subtle "power game" between the sovereign and the poet and to the contradictions that govern both politics and poetics. It is Louis Montrose, however, whose work perhaps best exemplifies the character and range of New Historicism; his research judiciously relates consciousness. Montrose in many essays delves into the subjectification process in Spenserian texts, attending also to the power struggle between sexes of classes in Elizabethan culture. He particularly notes in Spenser the paradoxical celebration of power that, "in making the poem serve the queen, make[s] the queen serve the poem." Although New Historicism has revealed a new dimension in the studies of Renaissance literature, scholars have noted that its theoretical level is somewhat underthought. For example, there exists a certain disagreement among the New Historicists themselves touching the agency of subversion, i.e., to what extent the human agency or the ideological structure should be emphasized in forming cultural contours. They have been criticized too for their preference for a synchronic approach, and for their often ambivalent and abstract way of using critical assumptions. The present essay, finally, indicates some of the problems in theory and method New Historicism might conform and clarify.

혈액정상치에 대한 고찰

정경환,차덕원,박재윤 順天鄕大學校 1977 의대논문집 Vol.2 No.-

We have determined the mormal ranges using the probability graph method to the laboratory data. From within ranges there were found that hematolgical normal values and ranges calculated from it were applied to the determination of those, except red blood cells

協商에 의한 國際物品賣買契約의 締結에 관한 硏究

정덕헌 경북실업전문대학 1996 慶北實業專門大學論文集 Vol.15 No.1

Most Contracts in international sales of goods are formed by face-to-face negotiations. Conducting business across international boundaries requires interaction with people and their organizations nurtured in different cultural environments. Cross-national face-to-face selling has received very little scholarly treatment in Korea. This study concentrates on analyzing negotiation theories and mechanism of contract formation, offer and acceptance.

問題 中心의 敎育學에 관한 一考察

鄭德熙 東國大學校 敎育問題硏究所 1992 교육문제연구 Vol.7 No.-

This article discussed the structure of Pa¨dagogik als Wissenschaft which is composed of educational problem, theory and thought based on problem-centered theory of science. Through this discussion have we some conclusions as follows : (1) All theory of education date from a practical interest that want to solve the present educational problem . In other words, the inquiry purpose of educational theory is at the solving of educational problems confronting in the process of life ; (2) But the practical interest of education is limited by the exactness and objectivity of educational theory, because we have the ability to reflect on problems emerging from a educational practice In other words, although educational theory starts from a practical interest, we do not admit a naive practice of edcation acted without the objective facts at which educational theory presents ; (3) Educational theory, however, is limited by educational practice, because the purpose itself of practice is not the object of scientific inquiry, but the problem of our choice and decision . In this point, we need the educational thought pertaining to the value choice that have the direction to educational practice. In other words, the problem refering to the human and society that we want to anticipate is solved not by educational theory, but only by educational thought ; (4) But although the educational thought not presupposing the objective theory of education has the direction to educational practice in a good will, we will not anticipate its success. To use a metaphor, although a mother strongly loves her son, she does not cure her son's illness without medical knowledge . The direction of educational thought, therefore, should combine a educational theory as a objective knowledge in order to have a truly directive effect. It is said that educational problem, theory and thought are closely connected with. Educational thought has an effect on the genesis and formation of educational theory. Also, educational thought is infuenced by educational theory. They have their special realm . They, however, would be united in the solving process of problems confronting with our life and history .

"Truth kills mee"

정덕애 이화여자대학교 한국문화연구원 1992 韓國文化硏究院 論叢 Vol.61 No.1

"App rhetorical structures are based on substitutive reversals", writes Paul de Man; the artist who understands this deceptive nature of language is able to liberate himself from the constraints of referential truth and to consider the entire world without desire. This recognition informs the strategy of John Donne;s poems, His poetic self creates a fiction, the aim of which is recurrently to substitute for the "truth" of reality his own interpretation of it. Hyperbolic compliments, intellectual complexities, or contradictions (as well as figures of speech) are all made part of Donnes strategic tropes, which enable him to enjoy fully the freedom and power of a creator. However, creating a fiction or trope not only gives him a compensatory fantasy but it also enables him a glimpse of the emptiness of language and of his own self. There exists in Donne an empirical self that regards the creative act as mere play and subtly attempts to subvert the very mode his imagination depends upon-even to reveal his own self-deception. Paradoxically, this act of revealing self-deception bestows on him a strange sense of superiority and self-assurance. This paper examines the brilliant game of hide-and -seek between Donnes poetic self and his empirical self in three poems connected in one way or another with Lucy, Countess of Bedford, to illustrate how Donnes employment of tropes at once subverts the truth of reality and reveals the emptiness of tropes. The struggle between Donnes poetic and empirical selves is well shown especially in his poems to a patron, poems in which his self-consciousness as a beggar clashes with the sense of his superiority as a poet. In "To the Countess of Bedford"("Reason is our Soules lift hand"), the sense of controlled reasonability governs a string of unreasonable compliments: each hyperbolic compliment is quickly followed by a conditional and qualifying expression. In "Twicknam Garden" the poets self-consciousness is regarded at first as "self-traitor[-ous-," as his poetic self plays with various tropes to forget his reality ; however, the very act of creating tropes enables him to discover the falsehood of his poetic creation, allowing "her truth" to kill his poetic self. Reason, as Arnold Stein observes, is "a fearful gift" to Donne. That strange poem, "A Nocturnall upon S. Lucies Day", is strange not least in that Donne seems either unable or unwilling to crate tropes. Donne repeatedly emphasizes that he is incomparable to anything: simply, he declares, :I am None." At the moment of utter despair (or, perhaps at his wits darkest moment), he abandons his privileged position as a creator of tropes and confronts instead the emptiness of tropes. Thus, his poetic self is a annihilated. Yet, strangely, that is "the moment of truth" -specifically, the moment when Donne is most days, when I shake with fears."

家政化 敎育을 위한 基礎資料의 硏究 : 國民學校 5,6學年 兒童의 老人에 대한 意識構造에 관한 硏究

鄭德姬 서울敎育大學校 1986 論文集 Vol.19 No.-

現代社會는 動的이며, 기성질서의 변동을 가져와 신구의 가치관의 대립은 親子間의 世代的 대립등으로 나타나기 쉽고, 소위 「단절의 시대」를 낳게 하여 노인문제가 가족내에서 뿐만아니라, 사회적으로도 문제화 되고 있는 것이다. a. 老人의 槪念에 關한 意議 노인을 대체로 60새 이상 젊은이의 모범이 되는 사람으로 보고 있고, 특히 노인의 인격에 대하여서는 비동거학생과 도시학생이 더 긍정적으로 보고 있다. b. 老人의 性格에 關한 意議 노인은 가정에서 孤獨感을 느끼면서 비교적 화목하게 생활하고 있으며, 모든 사람으로부터 尊敬을 받고 싶어하고, 우리의 전통고 관습을 소중히 여기고 있다 볼 수 있다. 동거학생은 존경 받고 싶어하는 것고 화목과 아동을 좋아한다를 더 긍적적으로 보고 있으며, 비동거학생은 고독감과 전통과 관습에 있어서 조금 더 긍정적이고, 도시학생은 고독감에 있어서, 농촌학생은 화목문제를 조금 더 긍정적으로 보고 있다. c. 老人의 經濟生活에 關한 意議 노인은 자식들이 부양책임을 가지고 부모를 모셔야하고, 양로원에 가는 것을 불쌍하게 보고 있다. 비동거학생이 좀 더 긍정적으로 보고 있으며, 도시나 농촌은 거의 비슷하다. d. 社會生活에 關한 意議 일부 아동을 제외하고는 대부분 노인은 소극적이고 사회참여를 하고 있으며, 대부분의 노인들이 존경 받고 싶어하며, 가장 곤란한 문제는 외로움으로 보고 있다. 비동거학생이 더 긍적적이며, 존경욕망만 부정적으로 보고 있으며, 농촌학생이 대체로 더 긍정적이며, 외로움만 도시학생보다 덜 긍정적이다. e. 保健生活에 關한 意議 대다수의 학생이 노인의 용의와 식성을 보통으로 보고 있으며, 노인의 죽음을 볼 때 불쌍하게 보고 있다. 노인의 죽음관은 거의 같으며, 용의는 비동거학생이 식성은 동거학생이 긍정적으로 보고 있으며, 용의에 있어서도 도시학생이 긍정적이다. f. 家庭生活에 關한 意議 대부분의 가족들은 노인을 존경하고 있고, 노인과 함께 사는 것을 대부분의 아동들은 좋아하고 있으며, 같이 살면 도움이 된다고 생각하고 있다. 그리고 현재의 부모가 노인이 되면 동거하겠다는 아동이 대부분으로서, 바람직한 의식을 갖고 있어 다행한 일이다. 동거학생이 모든 면을 더 긍정적으로 보고 있으며, 농촌학생이 현재의 부모가 노인이 될때 동거하는 것만 빼놓고는, 도시학생보다 훨씬 더 긍정적으로 받아 들이고 있다. g. 餘假生活에 關한 意議 노인들은 휴식처로서 자기짐을 가장 좋아하고 있으며, 복지시설도 깨 많은 부분을 차지하고 있어, 시설확충을 위한 국가의 적극적인 뒷받침이 절실히 요구된다. 또한 노인들은 가정에서 그럭저럭 시간을 보내고 있고, 손자 손녀와 놀기 및 가족들과 이야기하는 것이, 가장 만족한 소일거리로 대부분을 차지하고 있어, 産業化 및 核家族化에 따른 대책이 요구되며, 노인을 위한 적당한 소일거리가 필요하다. 비동거학생이 대체로 긍정적으로 보고 있으며, 집안에서의 시간활용은 동거학생과 농촌학생이 더 긍정적이다. h. 忠孝思想에 關한 意議 우리의 조상들이 만들어 놓은 문화전통을 긍정하고 있고, 대다수의 모든 아동들은 노인을 존경하고 있으며, 버스에서 노인에게 자리를 양보하며, 사회에서 노인을 尊敬하도록 해야하고, 당연히 노인에게 효도해야 하며, 정신적인 孝道가 더 중요하다고 보고 있다. 이러한 반면에 學校에서 忠孝敎育은, 농촌 뿐만 아니라 특히 도시에 충분하지 못함을 지적하여, 현 국민학교에서의 충효교육의 미비점을 보완 중심적으로 실시해야 하며, 아울러 우리만이 갖고 있는 아름다운 미풍을 유지. 발전시키기 위해서, 가정, 사회, 어느 곳이나 충효교육의 장이 되어야겠다. 동거학생이 대체로 더 긍정적으로 보고 있으며, 精神的인 孝道를 노인이 바라는 것에 대해서는 비동거학생이 더 긍정적이다. 그리고 전통에 대한 자부심과 사회의 존경 대책과 부모의 불효에 대한 반응 및 충효교육적인 측면은, 농촌이 효도하면 복을 받는다와 버스에서의 자리양보, 노인의 바라는 효도 방법등에 대해서는 도시가 더 긍정적이다. i. 老人의 福祉生活에 關한 意議 노후가 되면 자신이 해결하려 한다고 보아, 미래사회의 변화추세를 예견하고 있으며, 노인의 날을 제정하여 경로사상을 고취시켜야 한다고 보고 있다. 동거학생고 도시학생이 더 현 사회의 조류를 더 객관적으로 받아들이고 있다. J. 希求하는 自己 老人像에 關한 意議 아동들이 앞으로 노인이 되면 대체로 자녀와 동거하며, 자식에게 의존하지 않고 자립하며, 사회와 가사일에 적극적으로 참여하고, 젊은이로부터 존경은 물론, 모든 사람과 조화롭게 살아가는 한편, 용의도 단정하고 청결하게 노인생활을 하겠다는 바람직한 의식을 갖고 있다. 또 동거의식, 존경의식, 가사참여에 대해서는 동거학생이, 부양의식. 사회참여의식. 조화의식. 용의는 비동거학생이 더 긍정적이며, 동거와 가사참여를 빼고는 도시학생이 더 긍정적으로 보고 있고, 도시와 비동거학생이 훨씬 더 독립성이 강하게 의식화되어 있음도 알 수 있다.

왕양명의 심학적(心學的) 강령과 그 교육적 의미

정덕희 韓國敎育史學會 2005 한국교육사학 Vol.27 No.2

Wáng yang-ming(王陽明) thought has developed the deepest philosophy of neo-confucianism in China. This article is to understand Yang-Ming's meanings of education based on his “Xīn wài wú lĭ”(心外無理) and “Xīn wài wú wù”(心外無物). The major understandings of this article are followings. 1. In the discussion of Yang-Ming's “Xin wai wu li”, it has the meaning that emphasizes the child's mind in the process of learning. And Yang-Ming insists the psychological method, not the logical one, in the educational practice. 2. Yang-ming's “Xīn wài wú wù”(心外無物) throws the meaningful perspective to the quality of educational experience. That is, it brings to the educational materials with learner all the meanings, values, and experiences that constitute his self. 3. This article tries to understand the meaning of Yang-Ming's “Ren qing zi yi”(任情恣意) relating to the objectivity of knowledge. According to the “Midst of tian ran zi you”(天然自由), “Yi nian zhi wei”(一念之微) is identical to the total one in the degree of truth. So, if acquiring a individual experience, it would have arrived at the eventual meaning of the educational experience.

우리 나라 初ㆍ中等學校 家政科敎育의 變遷에 關한 硏究(1945~1955)

鄭德姬 서울 敎育大學校 1978 論文集 Vol.11 No.-

순자(荀子)의 인간이해와 수양론

정덕희 한국교육사학회 2004 한국교육사학 Vol.26 No.1

Hsu¨n-tzu(荀子, BC298?~238?) was one of the prominent philosophers in the history of Confucianism. This article is to understand Hsu¨nt-zu's human understanding and self-culture. The major understandings of this article are followings. 1. In the discussion of human nature, Hsu¨n-tzu argued that the original nature of human is evil as an innate natural gift. And he assumed the human nature in the state of nature lies in selfish desire, which could turn to evil unless adequately supervised. Thus he suggested that man should make efforts realize the goodness through sage-made 'Li'(禮). 2. Hsu¨n-tzu tried to understand the moral possibility of human being through 'Che^ng'(誠). He did treat the good as not the transcendental thing but the immanent one in human mind. And he asserted that the revealing of the good is concomitant with being constant the mind. If man makes a constant effort to improve himself in an everyday experience he can be the sacred. 3. Hsu¨n-tzu asserted that the nature of the sacred is identical with that of the common. But he also argued that the real difference between the sacred and the common is originated from the efforts getting Wei(僞). Hsu¨n-tzu stated that the sacred is a man who reached a state of supreme goodness, after he had repeatedly trained through 'Chi Wei'(積 僞), and internally deliberated and contemplated through 'Hsu¨ I E^rh Ching'(虛 壹 而 靜).