Understanding Taiwanese Adolescents’ English Learning Selves through Parental Expectations

Hung–Tzu Huang 아시아영어교육학회 2017 The Journal of Asia TEFL Vol.14 No.2

This paper explores the interplay of Taiwanese adolescent English learners’ motivational selves and their parents’ expectations, with a special focus the identified perceptions of both teenage leaners and their parents towards English learning as a duty and obligation. Using the L2 Motivational Self System (L2MSS, Dörnyei, 2009), the qualitative study foregrounds the cultural and relational aspects of the self system in understanding language learning motivation. Results from semi-structured interviews suggest that parental expectations of children’s English learning exhibit a duality characterized by the hope that their children will become successful members of the globalized world and a belief that English learning is a basic responsibility for their children. Adolescent language learners’ and their parents’ actual selves, including their identification with societal roles and social obligations, mediate between parents’ investments in their children’s English education and teenage learners’ perceived obligations to meet parental expectations. The paper concludes by suggesting further research on parental expectations and the development of global selves, and on the synergized effect of language learners’ actual selves and future self-guides in motivating language learning.

EEG signal to Image Transformation for Emotion Recognition

Hung,Aran Oh(오아란),Soo-Hyung Kim(김수형) 한국정보과학회 2021 한국정보과학회 학술발표논문집 Vol.2021 No.6

Unraveling the energetics of core-shell and alloy nanoclusters using machine learned moment tensor potentials

( Hung ),이상욱 한국공업화학회 2023 한국공업화학회 연구논문 초록집 Vol.2023 No.0

CHO, Hung-guk

조흥국 漢陽大學校 民族學硏究所 1993 民族과文化 Vol.1 No.-

이 논문은 17세기 후반 남중국해에서의 태국의 중국 및 일본과의 무역관계를 그 주제로 삼는다. 여기서 17세기 후반을 연구대상으로 둔 것은 이 시기의 3국 무역관계에 대해 여러 일차문헌들, 특히 유럽문헌들로부터의 정보가 있기 때문이다. 그러나 17세기 후반의 태국의 대 중국·일본 무역형태는 다른 시대들에도 적용될 수 있는 것으로서 위치 연구를 통해 3국간의 무역에 관한 일반적인 모습이 획득될 수 있다고 여겨진다. 17세기 태국·중국·일본간의 무역관계는 종종 3각무역(三角貿易)이란 개념으로 이해된다. 즉, 한 태국상선이 중국으로의 항해 중 일본을 방문하거나, 일본을 목적지로 삼은 배가 우선 한 중국의 항구에 들려 무역을 했다. 혹은 거꾸로, 한 중국 항구를 출발한 정크선이 나가사끼를 거쳐 당시 태국의 수도인 아유타야(Ayutthaya)로 갔거나, 혹은 아유타야를 경유하여 나가사끼로 항해하기도 했다. 위의 3국간의 무역관계는 본 논문에서 주로 태국의, 특히 태국정부의 입장에서 고찰된다. 그 이유는 중국측의 경우 그 정부차원의 대 태국 및 일본 무역에 대한 관심이 분명히 파악되지 않으며, 일본의 경우는 심지어 당시 대 중국 및 태국 무역을 자체적으로 행하지 않았고 태국의 대 일본무역을 오직 비공식적으로 허락하고 있었기 때문이다. 그 반면, 위의 3각무역에서 타이정부가 대 중국·일본 무역을 얼마나 중시하고 열성적으로 추진했던가가 뚜렷이 나타난다. 본 논문은 두 부분으로 나뉘어, 해국의 중국 및 일본과의 무역관계가 독립적으로 논의된다. 이러한 개별적인 연구를 통해 당시 타이정부가 이들 두 동아시아 국가들과의 무역에 대해 갖고 있던 자세를 더욱 분명하게 이해할 수 있다고 여겨진다.

「벨트라피오의 저자」에 나타난 삶과 예술

조흥근 ( Hung Kuhn Cho ) 21세기영어영문학회 2004 영어영문학21 Vol.17 No.2

Life and Art in “The Author of Beltraffio” Cho, Hung-Kuhn(Sunchon National University) An attempt is made in this paper to analyse Henry James's critique of aestheticism in “The Author of Beltraffio”(1884) in relation to his “The Art of Fiction”(1884) published two months later in the same year. Both works have been misunderstood by some critics as the writings supporting the theory of aestheticism. But James had a determined attitude against aestheticism almost throughout his life. Although James was influenced in his search for form and style by his contemporary French realists as is shown in “The Art of Fiction” and “The Author of Beltraffio,” he criticised them for their lack of serious interest in life itself. Of course it cannot be denied that James shows in these writings a certain extent of sympathy with their arduous endeavours to achieve the art of novel, but his sympathy is at an end at this very point. Mark Ambient in “The Author of Beltraffio” has been misunderstood by many critics as an aesthete, but he is evidenced as a genuine Jamesian artist in this paper. An obsessive aestheticism can be found in the narrator of this work because art precedes life in his ‘art for art' point of view. He shows almost always a Wildean attitude to life and art that can be expressed as a sentence “Life imitates art.” His cold aesthetic stance unintentionally causes the horrible death of an innocent child Dolcino. His cold world of aestheticism lacks genuine feelings and sympathy for other people, and thus destroys life itself. This is the core of the Jamesian critique of aestheticism in his writings on French realists.

宗敎的 眞理의 哲學的 批判

소흥렬 이화여자대학교 한국문화연구원 1994 韓國文化硏究院 論叢 Vol.64 No.1

Truth in religion is to be accepted by faith. Acceptance of truth by faith is almost a requirement. It is a forced option. But this kind of truth by faith raises some philosophical problems. Philosophy may ask about the nature of truth in religion. It may also ask about the epistemic nature of belief that is the foundation of religious commitment. Religion by itself does not raise epistemic questions regarding the faith. The question of belief in religion is not like the epistemic question raised in philosophy. Religious faith is required for the salvation of soul. Salvation is the objective. Faith is the initial condition. You believe in order to know the truth, the knowing the truth will lead you to salvation, that is the freedom of your soul. This is a kind of consequentialism, a sort of pragmatism. Philosophy, however, cannot settle with this kind of pragmatic truth. Whereas religion asks us to accept by faith its ontological presupposition, philosophy raises ontological issues regarding the very presuppositions. The ontological issue that seems important for us to raise with regard to the dominant religious of our society and history is the problem of historicism and naturalism, Buddhism and Taoism, as well as Confucianism, are naturalistic, while Christianity represents transcendentalism and historicism. Naturalism of course is a type of immanentism. And naturalism of Buddhism and Taoism is understood to be ahistorical, that is to say, without an idea of history. Philosophically speaking, that is a problem situation. It is a state of ontological conflict or contradiction which demands a philosophical endeavor for a synthesis of the contradictories or contraries. It is not an attempt to unify the religions, which is an impossible task because of the different cultural settings that those religions carry with them. But the ontological presuppositions of these religions could be reexamined and synthesized, if possible. And such an ontological synthesis is important for the cultural identity of our time and society, and for the role of religion to enhance this cultural objective.

哲學的 마음

蘇興烈 이화여자대학교 철학과 1978 마음 : 哲學論集 Vol.- No.1

過程과 價値

蘇興烈 연세대학교 인문과학연구소 1971 人文科學 Vol.24-25 No.-

Man is the measure of all things. But he must choose his own measure, for he has several ways to evaluate a deed, an action, a happening, or a process. He may judge it by its purpose, intention, or motivation. This is the teleological approach. But he may also judge it by its consequence, result, or effect. And this is the pragmatic approach. However, there is a third method of approach, accoriding to which an action or an event is judged by its process value. Here the process value is taken in its own right as an intrinsic value, not simply as an instrumental value subordinate to a teleological or a pragmatic value. There are many examples of such intrinsic process value. For instance, children play without any purpose in mind, nor with any concern for the consequence, Their play is natural, free and spontaneous, so that the fun (value) of it is strictly a process value. As for the grown-ups, fishing, hunting, or hiking could be considered as having its chief value in the process of doing it itself, although some people might be more concerned with the purpose or the consequence of performing it. Another good example seems to be the creative work in art. But here again some artists might be more interested in the commercial value of their work or the response of the publec and the critics to the artistic work. But many artists will agree that the true value of the creative work in art is in the process of work itself. And in this respect especially the new form of art called “happening” seems to speak strongly for the importance and supremacy of the process value in an artistic work. Some processes are primarily instrumental to certain teleological values, and others need to be evaluated by their consequences. And still others are those that have intrinsic values in themselves, as seen in the above examples But we are so used to judging things either teleologically or pragmatically that we have not dealt properly with this third type of processes. And without due considerations we seem to have subjected them to either of the other two types of values, thereby causing some serious confusion in our value concepts. For example, most people still think it right to believe that man's life has some ultimate purpose, and they don't want to give up the hope for a happier after-life. Life without an ultimate purpose or an after-life, they say, would be meaningless. But why should it be so? Could it not be that the meaning of life is essentially a process value? Are we not supposed to discover the real significance of life in the very process of living, without either hoping for an after-life or believing in an ultimate purpose? If so, this would require a thorough-going re-examination and re-formation of our present concept of life. The main objective of this paper has been to introduce the concept of process value as that of the third method of approach to any value judgment, in addition to the teleological and the pragmatic value, and to further point out the necessity for the re-examination and re-formation of many existing value concepts in terms of this third method of process value.

울산시 생활폐기물 배출량 및 특성조사에 관한 연구

박흥석,이상윤 울산대학교 1996 공학연구논문집 Vol.27 No.2

본 연구에서는 울산시 소각시설의 설계에 필요한 기초자료를 도출하기 위하여 처리대상이 되는 생활계 폐기물의 발생량, 물리적 및 화학적 특성을 조사하였다. 연구기간동안 매립장으로 1 일 평균 반입량은 629.5톤으로 수거인구 752,864명을 고려하면 배출원단위는 0.84kg/인ㆍ일 이었다. 울산시의 매립지로 운반되는 폐기물의 적재밀도는 일반차가 평군 217.8 kg/m³이었으며 압축차가 평균 382.1 kg/m³이었다. 울산시의 인반폐기물의 성상은 유기성 64.5%, 무기성 35.5% 이었으며 가연분의 삼성분은 수분 48.3%, 가연분 44.9%, 회분 6.8%이었고 총폐기물에 대한 저위발열량은 1496-1949kcal/kg으로 평균 1731 kcal/kg이었다. The quantity and the characteristic of municipal solid wastes (MSWs) generate in Ulsna were investigated to collect the basic design data for solid waste incineration facilities by conventional composite sampling method at landfills. The average daily quantity of MSWs transported to the landfills was 629.5 ton and the population of Ulsan was 752.864. Thus the unit generation rate of MSWs was estimated to be about 0.84 kg/capㆍday. The specific loading weight of MSWs transported by general truck was 217.8 kg/m³while that of compact truck was 382.1 kg/m³. The organic and inorganic portion of collected MSWs were 64.5 and 35.5% respectively. The composition of combustible municipal solid waste was moisture 48.3%, combustible 44.9% and residual 6.8%. The low heating value of solid waste as discarded was in th range of 1496-1949 kcal/kg and average was 1731 kcal/kg.

기독교는 한국종교인가?

김흥수 서울대학교 종교문제연구소 1997 종교와 문화 Vol.0 No.3