학습자가 인식하는 실재감에 대한 구조방정식 기반 국내문헌 메타분석

원용호,진단비,손지현,신윤희 한국교육공학회 2024 교육공학연구 Vol.40 No.2

본 연구는 국내에서 수행된 학습자의 실재감 연구들을 대상으로 구조방정식 기반 메타분석을 실시하여 실재감이 만족도와 학업성취도에 영향을 미치는 구조 관계를 규명하였다. 2011년부터 2023년 9월에 출간된 만족도 연구 87편에서 193개의 실재감과 만족도 간의 상관계수를, 학업성취도 연구 76편에서 148개의 실재감과 학업성취도 간의 상관계수를 추출하였으며, R언어의 metafor와 metaSEM 패키지를 활용하여 분석하였다. 분석결과는 (1) 사회실재감은 교수실재감과 인지적실재감 간의 관계를 부분매개하였으며, (2) 인지적실재감은 교수실재감과 학업성취도 간의 관계를 완전매개하였고 교수실재감과 만족도 간의 관계를 부분매개하였으며, (3) 학습 환경과 학령은 조절변수로써 유의하였다. 본 연구의 시사점은 사회적실재감과 인지적실재감을 높일 수 있도록 교수실재감을 구성해야 한다는 것이다. 구체적으로 온라인 학습 환경의 경우에는 사회적실재감을, 학습목표가 단기적일수록 인지적실재감 향상을 중점적으로 교수실재감을 구성해야 한다. This study used a meta-analytic structural equation modeling approach targeting empirical studies of domestic learners’ presence to identify the structural relationships between sense of presence, satisfaction, and academic achievement. We extracted 193 correlation coefficients between presence and satisfaction from 87 studies on satisfaction, as well as 148 correlation coefficients between presence and academic achievement from 76 studies on academic achievement published from 2011 to September 2023. The analyses were conducted using the metafor and metaSEM package in the R language environment. The key findings were as followes: (1) social presence partially mediated the relationship between teaching presence and cognitive presence; (2) cognitive presence fully mediated the relationship between teaching presence and academic achievement, as well as partially mediated the between teaching presence and satisfaction; and (3) the learning environment and age as moderators were significant. These findings suggest that teaching presence should be structured to increase social and cognitive presence. In an online learning environment, teaching presence should focus on improving social presence. For short-term learning goals, cognitive presence should focus on improving teaching presence.

대학생이 인식한 교수 실재감이 학습몰입에 미치는 영향에서 사회적 실재감의 매개 효과

황혜연,황연우 교육종합연구원 2022 교육종합연구 Vol.20 No.3

The purpose of this study is to examine the effect of teaching presence recognized by college students in class on social presence and learning immersion. To do this, first, we examined whether teaching presence affects social presence and learning immersion on mixed classes in university. And second, we examined whether there was a mediating effect of social presence under the influence of teaching presence on learning immersion in university mixed classes. As a result of the study, it was found that teaching presence had an effect on each of the social presence and learning immersion, and teaching presence and social presence had an effect on learning immersion, respectively. In addition, it was found that teaching presence had a significant effect on learning immersion through social presence as a mediator. Based on these research results, it was recognized that there is a need to organize the design of learning content, interaction, and learning promotion so that learners can feel that they exist with the instructor. In order to improve social presence, it was possible to recognize that establishing various learning strategies and feedback strategies promoting interaction and communication with other learners as well as the instructor, and providing various learning materials and opportunities for learning activities are important to improve social presence.

SNS를 활용한 팀 프로젝트 과제 수행에서 대학생들이 인식한 실재감의 자기평가 및 팀 평가 예측 검증

원지영 사단법인 인문사회과학기술융합학회 2017 예술인문사회융합멀티미디어논문지 Vol.7 No.7

The purpose of the study is to analyze whether or not three types of presence: social presence, cognitive presence, and teaching presence predict self evaluation and team evaluation when university students are engaged in a team-based project learning by using KakaoTalk(One of the mobile instant messengers used in Korea). The subjects were 107 university students, who were guided to finish a team project by performing a collaborative interaction as a group of 3 or 4 students using KakaoTalk. The survey was conducted to ask the levels of three presences: social, cognitive, and teaching presence that students perceive while they collaborate through KakaoTalk. Also, students were asked to self-evaluate and team-evaluate their collaborative learning that they preformed through KakaoTalk. The data were analyzed through the logistic regression analysis. The results are as follows. First, social presence predicted self-evaluation. Second, social presence and teaching presence predicted team evaluation. The findings suggested that students perceive high levels of social presence and teaching presence in order to experience the qualitative team-based project learning through KakaoTalk. 본 연구는 한국 사회에서 광범위하게 활용되는 인스턴트 메신저, 카카오톡을 이용하여 팀 과제를 수행하는 대학생들이 모바일 상에서 형성된 학습공동체의 협업 과정에서 인식한 사회실재감, 인지실재감, 교수실재감이 협력 학습에 대한 자기평가 및 팀 평가를 어떻게 예측하는지를 확인하고자 진행하였다. 이를 위해 충남 소재 A 대학교 사범대생 107명을 3~4명으로 구성된 팀으로 나누어 4주 동안 팀 프로젝트 과제를 수행하도록 하였다. 이 협력 학습 과정에서 학습자들은 카카오톡을 이용하여 상호작용 활동을 하면서 팀 과제를 완성하였다. 팀 프로젝트 과제를 끝내고 설문지를 통하여 카카오톡을 이용하여 상호작용 활동을 하는 동안 그들이 사회실재감, 인지실재감, 교수실재감을 어떻게 인식하였는지를 분석하였고, 자기평가와 팀 평가를 실시하여 협력 학습 성과를 평가하였다. 다중회귀분석을 이용하여 각 실재감의 자기평가 및 팀 평가의 예측력을 분석한 결과는 다음과 같다. 첫째, 카카오톡을 활용한 팀 프로젝트 과제 수행에서 자기평가를 예측하는 실재감은 사회실재감으로 나타났다. 둘째, 팀 평가를 예측하는 실재감은 사회실재감과 교수실재감으로 확인되었다. 이상의 연구 결과를 바탕으로 카카오톡을 활용한 팀 프로젝트 수행에서 양질의 협력 학습 경험을 할 수 있도록 하기 위하여 유의해야 할 실재감 유형을 파악하고 그러한 실재감의 수준을 높이는 교수 전략을 제언하였다.

Are Physical Presence and Permanent Establishment Standards Still Effective in Cross-border e-Business?

정규언 한국세무학회 2009 세무학 연구 Vol.26 No.2

This paper reviewed the current U.S. tax regime, treaty rules and related court cases of PE and physical presence standards, analyzed the current problems and related changes of PE and physical presence standards, and evaluated the validity of the alternatives for taxing cross-border e-business profits. The results of the research are as follows. First, in Lanco, the New Jersey Supreme Court interpreted Quill’s physical presence requirement is applied only to ‘state sales and use taxes’ and not to ‘state business franchise and corporation net income taxes’. In 2007, the Supreme Court of the U.S. denied the petition for writ of certiorari. Therefore, the principle that state income tax can be levied without physical presence has been accepted. We can see this as important evidence in that the physical presence requirement is inadequate in the new economy. Second, in 2003, the OECD Model Treaty Commentary was changed so that a location where a computer server is operated by an enterprise may constitute a PE in the country where it is situated. These changes may have some effects in solving the nexus problem of e-business profit. However, these changes would not be helpful in solving the fundamentals of the nexus problem of e-business profit, because the location of the server can be easily changed. Third, the Virtual Presence that is proposed in the Report of OECD is almost the same concept of economic presence in the previous literature. If the compliance problem of this approach can be reduced to a reasonably acceptable level, the economic presence can be a comprehensive alternative of physical presence. In addition, the Virtual Agency that is also proposed in the Report can partly address the current problems of PE in e-business.

연극에서의 현존(presence)

김방옥 ( Bang Ock Kim ) 한국연극학회 2015 한국연극학 Vol.1 No.57

관객의 바로 앞에서 공연이 이루어진다는 연극예술의 본질과 특성상 연극과 현존은 상호 불가분의 관계를 지녀왔다. 현존(presence)은 연극의 종류, 관극 환경, 시대적 양식 등에 따라 달라지는 개념이며 계속해서 무한히 변화할 수밖에 없는 복합적인 현상이다. 현존은 1) 지금, 여기에, 동시에 존재한다는 시공간적 직접성과 생생함 2) 대상에 대한 의식현상, 혹은 행하는 자와 보는 자의 관계 3) 알 수 없는 신비감이나 심리적 힘 4) 허구적 몰입, 연기적 기교, 미적 자율성 5) 몸, 물질성, 에너지 6) 철학적 의미에서 근원과의 합치, 존재론적 충일감, 혹은 재현과 시뮬레이션, 매개화와 기호화의 가능성 등의 개념들과 관련해서 때로는 긍정적으로, 혹은 회의적이거나 새롭게 조정하는 입장에서 논의되고 있는 중이다. 현재로서 현존에 대한 명확한 개념 정리는 불가능에 가깝다. 그럼에도 불구하고 현존에 대한 논의는 보다 활성화되어야 한다고 본다. 2000년대 이후 연극이 변화, 확장되면서 일류전, 허구, 완결성의 개념들이 무너졌고, 미디어 아트, 사이트스페시픽 아트, 설치예술 등 공연의 개념을 확장하는 새로운 형태의 작업들이 쏟아져 나오는데 이를 미학적으로 뒷받침 해줄 중요한 개념들의 하나가 현존이기 때문이다. 이런 상황 속에서 현재 우리 연극학계에서 현존이라는 개념은 매우 임의적으로 사용되고 있는 형편이다. 이 논문은 변화하고 확장되는 연극 개념 속에서 역시 변모하며 혼란을 겪고 있는 현존에 관한 생각들의 기본적인 지도 나마 그려 보자는 의도로 씌어졌다. Considering an intrinsic characteristic that theatre happens right in front of audience, theatre and the concept of presence have been inseparably linked through all ages in any aspect. Yet, it is quite impossible to define what the presence exactly means, in fact. Instead, it may be appropriate that the concept of presence would be taken a look by associating with other theatrical aspects: 1) the concept of here and now, temporal/spatial immediacy with co-existence and liveness, 2) flow of consciousness to object, and relation between performer(s) and spectator(s), 3) inexplicably mysteriousness and psychological power, 4) fictive immersion, acting technique and aesthetic autonomy, 5) body, materiality and energy, 6) pursuing accordance with origin in respect of philosophical meaning, ontological exuberance or representation/simulation, and possibility to be mediated or signified. The presence has been dealing with positively or somewhat skeptically depending on its different point of view. So, this thesis intends to trace a basic map on the changing idea of presence as theatre is also likely to become enlarged. In western theatre, it is assumed that the study on the presence started in 18th century, by researching acting and actors in particular. During that period, the presence generally denotes a mysterious charm, aura or a sort of power to attract and enrapture the audience toward a certain actor. However, the presence in the theatrical field has really begun in earnest to research from the late 20th century, when nonrepresentational and postmodern theatrical experiments have been comeout. As these kinds of theatres, in other words very sensual works beyond logical meaning of text, were likely to be increased, the idea of presence become actively treated with much attention on staging body and materiality. Before long, the concept of presence is become doubtful and skeptical by post-structural theorists whom give ground to postmodern theatre practitioners. As we may well know, Jacque Derrida claims that the presence that Antonin Artuad was eager to achieve is, in fact, impossible to reach. Phillip Auslander also has a skeptical look to the presence in theatre. He considers that the border between live art and mediatized art in this mediated society become blurred. Around the same time, in case of performance theories by Richard Schechner or Erika Fischer-Lichte, they rather bring the concept of performativity by deflecting away the concept of presence. It can be said that their studies open a breath toward a tension around the concept of presence in a way. As of today, the presence enters upon a new phase. Followers succeeded Derrida``s idea of deconstruction are likely to show a skeptical view on it in both practical and academic field. They assume that the presence as a self-fulfilling and transcendental idea cannot be fundamentally achieved. Yet, it does not mean to give up regarding the presence itself but rather ties to approach and translate it from a new point of view. After all, they try to show a quite progressive and flexible view on the concept of presence in both fields: The ideas such as absence, trace, memory, visual/spatial context, prozessualitat, media-performance are exemplified. The presence is something dynamic that can be freely transformed relying on theatrical context, time period, type of production etc. Considering its characteristic, the studies on the presence should be continued. As the boundary of theatre has been drastically enlarged since 2000, the concepts such as illusion, fiction, dramatic structure come also to be disintegrated. In this so-called new theatrical flow with such as site-specific theatre, media arts or installation, Iassume that the presence is one of the important ideas in order to aesthetically support these new theatrical experimentations.

폴 틸리히의 성령론 ― 경계의 신학에서의 “영적 현존”

송용원 한국조직신학회 2023 한국조직신학논총 Vol.73 No.-

본 논문은 폴 틸리히의 ‘영적 현존’이라는 존재론적 렌즈를 통해 그의 주요한 신학의 자리들을 분석하고, 그것이 갖는 신학적 기여와 한계를 평가하는 것을 목적으로 한다. 이를 위해 본 논문은 “경계의 신학에 대한영적 현존”과 관련된 진술을 주의 깊게 분석하여 성령과 인간 영 사이의변증법적 구조의 다양한 단계를 고찰하고자 한다. 이를 위한 연구 방법은 틸리히의 신학 체계 전체를 ‘영적 현존’ 개념으로 계시/이성, 새로운존재/소외, 공동체/개인, 말씀과 성례, 신성한 기도/인간의 기도, 카이로스/역사라는7단계 구조로 분석하는 것이다. 이러한 분석을 통해, 틸리히의 성령론적 사고와 구조를 이해하는 과정에서 ‘영적 현존’이 지니는 존재론적 의미와 신학적, 종교적 한계를 포착하고자 한다. 틸리히 성령론의 공헌점은 그가 ‘영적 현존’의 개념을 강조하면서 ‘경계위의 신학’을 ‘경계 너머의 신학’으로 끌어올린 데 있다. 그의 신학 체계가 하나님과 인간 사이의 존재론적 양극성과 변증법적 경계에 기초한상관관계의 방법과 구조로 구성되는 반면, 하나님과 인간 사이의 초월- 내재성으로 고안된 ‘영적 현존’은 그의 경계의 신학 구조에서 존재론적양극성의 긴장을 극복한다. 틸리히는 초월적 존재인 성령과 존재의 경계에 있는 인간 영혼 사이의 연결고리인 ‘영적 현존’을 신학의 양극 구조에서 파생된 다양한 경계를 극복하는 렌즈로 삼았다. 틸리히 성령론의 한계는 ‘영적 현존’ 개념이 신학적 차원보다는 존재론적 차원에 머문다는 데 있다. ‘영적 현존’은 단편적이나 존재론적 경계를극복할 수 있다는 점에서 존재론적 의의가 있다. 하지만 존재론적 의미를 강조한 데 비해 신학적 함의에는 그다지 초점을 두지 않은 듯하다. 따라서 틸리히에게 있어서 영적 현존은 신학적 접근에 의한 종교적 극복이 아니라, 존재론적 접근에 따른 존재론적 극복으로 보아야 한다. 또한그의 존재론적 접근은 ‘깊이’의 차원은 설명하지만, ‘깊이’ 자체를 탐구하는 데는 미흡했다. 그는 성령을 영적 현존이라는 존재론의 병(bottle)에담으려는 시도에 비해, 영적 현존을 신학과 성서의 병에 담으려 하지는않았다. 결과적으로, 영적 현존의 기능적 역할은 일관되게 설명하지만, 영적 현존의 깊이에 담긴 본질에 대한 분석에는 한계를 보였다. 그럼에도, 틸리히의 존재론적 모델은 경계의 존재론적 양극성을 극복하고자 시도했다는 점에서 그리고 당대와 그 이후의 성령론을 위한 새로운 심층 탐구로 ‘영적 현존’을 도입했다는 점에서 탁월한 혁신으로 평가될 수 있다. This article aims to analyze Paul Tillich’s major theological loci through the ontological lens of Spiritual Presence and evaluate its theological contributions and limitations. To this end, this article seeks to examine the various stages of the dialectical structure between the divine Spirit and the human spirit through a careful analysis of the statements related to “the Spiritual Presence on the Theology of Boundary.” The research methodology is to analyze Tillich’s theological system as a whole according to the concept of “Spiritual Presence” within seven stages of the structure: the boundaries of Revelation/Reason, New Being/Estrangement, Community/Individual, Words and Sacrament, the Divine Prayer/the human prayer, and Kairos/History. Through this analysis, this article seeks to capture the ontological implications and theological and religious limitations of ‘Spiritual Presence’ in understanding Tillich’s pneumatological thought and structure. Tillich’s theology of the Spirit elevated “theology on the boundary” into “the theology above the boundary” by emphasizing the concept of “Spiritual Presence.” Whereas Tillich’s theological system is composed of methods and structures of correlations based on the ontological polarity as well as the dialectical boundary between God and man, his “Spiritual Presence” designed as the transcendent- immanence between God and man overcomes the tension of ontological bipolarity on the boundary in his theological structure. Tillich made the most use of “Spiritual Presence,” the link between the transcendent- immanent Divine Spirit and the human spirit on the boundary of existence, as a lens for the overcoming of the manifold boundaries derived from the bipolar structures of his theology. The limitation of Tillich’s Pneumatology is that His concept of Spiritual Presence is, first of all, regarded as ontological, not as theological. Tillich’s concept of the Spiritual Presence is ontologically significant in the fact that it can overcome the ontological boundary fundamentally, albeit fragmentarily. However, for all the emphasis on the ontological implications, there doesn’t seem to be much focus on the theological implications. Therefore, for Tillich, Spiritual Presence should be regarded as ontological overcoming based on the ontological approach, instead of being religious overcoming based on the theological approach. Furthermore, his ontological analysis might explain the statement about the dimensions of ‘depth,’ but falls short of exploring ‘depth’ itself. Tillich does not try fully to include his ontological concept of the Spiritual Presence into the bottle of theological or religious implication, although he does try more so to include the Holy Spirit in the biblical story into the bottle of his ontological concept of the Spiritual Presence. As a result, while Tillich coherently describes the functional role of the Spiritual Presence, he is limited in his analysis on the substance itself of the depth of the Spiritual Presence. Nevertheless, Tillich’s ontological model can be considered a major innovation in that it attempted to overcome the ontological polarization of boundaries and introduced the “Spiritual Presence” as a new depth of inquiry for the theology of the Holy Spirit in his day and beyond.

사이버대학생의 학습실재감, 학습몰입 및 학업성취도 간의 관계

김유진(金裕珍),박주호(朴柱澔) 서울대학교 교육연구소 2012 아시아교육연구 Vol.13 No.3

사이버대학 대학의 경우 교수자와 학습자가 물리적으로 분리된 이러닝 환경 하에 수업이 이루어지므로 인해 학생들에게는 자기주도적 학습 태도를 기반으로 학습몰입과 학습실재감이 더욱 강조되고 있다. 이러한 맥락에서 본 연구는 사이버대학생의 학습실재감과 학습몰입, 그리고 학업성취도 변인 간의 가설적인 연구모형을 구안하고 모형 내 요인들 간의 관계를 분석하였다. 연구 결과에 따르면, 학습실재감은 학업성취도에 직접효과를 미치는 동시에 학습몰입을 통해 간접적인 영향을 미치는 것으로 나타났다. 즉, 사이버대학생이 인식하는 학습실재감(인지적 실재감 및 사회적 실재감)은 학습몰입과 학업성취도에 정적인 관계를 가지며, 아울러 학습몰입은 매개효과 작용을 통해서 학업성취도에 긍정적인 관계가 있었다. 이러한 연구결과는 향후 사이버대학에서 교육의 질향상을 위해서 학습자의 학습실재감이 이러닝 서비스나 학습내용 등 다른 어떤 요인들만큼 중요하며, 학생들은 학습실재감 맥락에서 효과적으로 자기 규제적인 학습방식을 찾는데 노력을 기울이는 것이 중요하다는 점을 시사점으로 제시한다. Since learning and teaching occur in on-line environment, the students at the Cyber Universities need to have more learning presence(cognitive presence, social presence and emotional presence) and learning flow based on a self-directed learning attitude. In this vein, the purpose of this study is to examine the relationships among the three variables; i) learning presence(cognitive presence, social presence and emotional presence) ii) learning flow, and iii) academic achievement. More specifically, the study identified how perceived learning presence of students directly or indirectly affects their learning achievement through learning flow. Using the path analysis, the result of the study showed that the learning presence has a direct effect on each of the learning flow and the academic achievement, and the learning flow also has a direct effect on the academic achievement. Further, it was showed that the learning flow mediates between the learning presence and the academic achievement. The findings of the study suggest that the faculty members at the cyber universities keep in mind that the learning presence is no less important than any factors including the contents of e-learning or the services thereof for enhancing the quality of e-learning in cyber universities. In addition, the students in cyber universities should also make an effort to find the ways for effective self-regulated learning in the light of their level of learning presence.

온라인 학습환경에서 사회적 실재감 하위요인이 지각된 토론효과에 미치는 영향

권성연 ( Soung Youn Kwon ) 한국교육정보미디어학회(구 한국교육정보방송학회) 2016 교육정보미디어연구 Vol.22 No.1

본 연구에서는 (1) 학생의 학기차, 같은 수업에서 알고 있는 동료의 수, 토론 그룹의 크기에 따라 사회적 실재감에 차이가 있는지 확인하고 (2) 사회적 실재감(하위요인)이 지각된 온라인 토론의 정서적, 인지적 효과에 미치는 영향력을 분석하였다. 또한 (3) 토론 그룹의 크기, 학기차, 알고 있는 동료의 수에 따라 사회적 실재감이 지각된 토론효과에 미치는 영향력이 어떻게 달라지는지 고찰하였다. 이러한 연구를 통해 사회적 실재감과 지각된 토론효과와의 관계를 보다 구체적으로 파악하고 온라인토론의 효과를 제고할 수 있는 사회적 실재감 촉진 방안에 대한 시사점을 얻고자 하였다. 이를 위하여 원격대학원에서 온라인 강의를 수강하고 온라인 토론에 참여한 학습자를 대상으로 사회적 실재감 및 지각된 토론효과에 대한 설문조사를 실시하였다. 연구결과는 다음과 같다. 첫째, 학습자 그룹별 사회적 실재감의 차이를 분석한 결과, 얼굴과 이름을 아는 동료의 수에 따라 사회적 실재감의 모든 하위요인 점수에 유의미한 차이가 났다. 둘째, 사회적 실재감의 모든 하위 요인은 인지적, 정서적 토론효과 인식과 정적 상관관계가 있었다. 셋째, 사회적 실재감 하위요인 가운데 상호집중 및 지원과 개방적 의사소통이 토론효과 인식에 미치는 영향력이 가장 컸으며 정서적 유대감은 토론효과 인식에 유의미한 영향을 주지 못했다. 넷째, 학습자 특성에 따라 사회적 실재감의 영향력에 차이가 나타났는데, 사회적 실재감 인식이 낮은 저학년 학생 그룹과 동료 학습자의 얼굴과 이름을 잘 알지 못하는 그룹에서 사회적 실재감의 영향력이 더 크게 나타났다. 이러한 결과를 바탕으로 토론효과 향상을 위한 사회적 실재감 제고 방안을 제시하였다. The purpose of this study was to identify the relationships between social presence and perceived effects of online discussion, and to gain some implications for enhancing social presence to facilitate online discussion. This study investigated (1)the differences of social presence(and sub factors) by students’ year of online class, number of acquaintance in the class, and size of online discussion, (2) the influences of social presence(and sub factors) on cognitive and emotional effects of online discussion, (3) and the differences of effects of social presence by year of online class, number of acquaintance in the class, and size of online discussion. For this study, the students taking an online course in cyber graduate school participated online discussion two times during a semester. After a semester, students participated the survey about social presence and perceived effects of online discussion. The results of this study are as follows: First, all of the sub-factors of social presence were significantly different by the number of acquaintance in this course. The more students know the peers, the higher they perceived the social presence. Second, all of the sub-factors of social presence correlated with cognitive and emotional outcomes of discussion significantly. Third, social presence was influential on effects of online discussion, especially, more influential on emotional effects than cognitive effects. Among the sub-factors of social presence, ‘mutual attention and support’, ‘open communication’ were significantly influential factors on effects of online discussion, however, emotional connectedness was not. Fourth, the effects of social presence were more powerful in a group of students who was lower grade and knew few or no acquaintance in the course. These group were perceived lower social presence than others comparatively. Based on these results, the strategies of facilitating social presence to enhance the effects of online discussion were suggested.

이머시브 연극에서 배우의 현존 연구 - 배우의 아우라를 중심으로

강보라 ( Kang Bora ) 한양대학교 공연예술연구소 2023 공연예술연구 Vol.10 No.-

Unlike other artistic media, theater shares ‘the present moment’ in the same space as the audience. In this sense, ‘presence’ is an essential condition for theater. As its meaning is divided and accumulated in various ways depending on how this condition is interpreted and utilized, the concept of presence has become the center of many debates in both theoretical and practical aspects. Among the various elements that appear on stage, the actor's presence was a major subject of consideration in the discussion on presence because the actor experiences the time of the work together and is a living and transformable being. Accordingly, many theater directors, acting theorists, actors, etc. have continued research for a long time to define the meaning of presence, and various trainings and attempts have been implemented. If we look at the meaning of presence in terms of universal discourse, the dictionary definition of presence means ‘being alive at present.’ Since the actors on stage are all alive, they can be said to be present, but the fact that actors on stage are alive means something different from biologically breathing and moving. Therefore, presence on stage is not something that comes naturally to everyone, and all actors must strive to be present. In a play, an actor performs planned and intended actions and reproduces something in order to achieve a specific goal. In other words, the actor's presence in a play can be said to be the point at which the two aspects of the actor's existence - the intender of representation and the medium of representation - intersect. Therefore, actors are also artists who create works, like directors and playwrights, and their presence in theater, which is a representational art, is also a point where artists and artistic media overlap. Plays have changed in various ways according to the times; site-specific performances that started with Environmental Theater by Richard Schechner in the 1960s; post-drama theater developed in the 1990s; immersive theater that emerged in the 2000s. There is a need to look into how the meaning of presence can be interpreted in plays. First, among existing studies that have examined the meaning of presence, the main meanings mentioned are as follows. Seo Na-young mentioned that the presence of an actor on stage is an expression of the actor's presence toward the audience, created through a relationship with the audience, so the presence of the audience is essential. Furthermore, in Choi Soi-young's case, the process of an actor’s body becoming tired or the appearance of it being exhausted actually happens in front of the audience's eyes, so communication with the audience beyond the technical aspects created through practice in line with the changes that occur according to the tired actor's physical condition and finding a new response every time was explained as presence. Lastly, in the case of Choi Hee-beom, the actor's presence in a play is explained as the point where two aspects of the actor's existence, the intention of representation and the medium of representation, intersect. In this study, we will examine the meaning of presence by connecting the previously studied meaning of presence with the aura of actors appearing in immersive plays. This is because the meaning of presence as being 'currently alive' is expressed by the actor showing the aura. In other words, the actor with the aura on stage can show that he or she is 'currently alive', so presence and aura are said to be an organic relationship.. Therefore, this study aims to take an overview of the three existing perspectives on the actor's presence and discuss their directions. Afterwards, it will describe the immersive experience along with the background of the immersive play. Lastly, it goes on to mention the correlation between the actor's presence and aura and deals with the actor's presence in immersive theater. Based on this, it will describe the organic relationship between the actor's aura and presence in immersive theater and ultimately examine the meaning of presence.

ICF 핵심역량 중 코칭프레즌스 역량 및 코치의 존재방식 연구

원경림,권은경 한국코칭학회 2019 코칭연구 Vol.12 No.1

The purpose of this study is to enhance the competence of professional coaches by understanding ‘coaching presence', which is the fourth of the 11 core-coaching competences of the International Coach Federation (ICF). To this end, the study analyzed the concept and definition of ‘presence’ and reviewed the ICF's definition of ‘coaching presence' capability and implementation guidelines, key skills for qualification evaluation, and the existence of coaches implementing coaching presences. The results of the study are as follows. First, it was recognized that presence was used as a term to mean sense of site, social sense, presence, perception of existence, interaction, and connection from various academic perspectives. Second, the ICF defined coaching presence as 'the ability to be fully conscious and create spontaneous relationships with the client, employing a style that is open, flexible and confident. This definition refers to the coach's interaction and utilizes the coach's perception of the customer's agenda and the way the customer is present, reflecting and using perceptions in the coaching. Third, the coach implementing the coaching presence should become the client's complete partner in coaching dialogues and orientations for interacting with the client, and the relationship between the coach and client should be horizontal and deep in the partnership. The coach's key skills are his ability to use the coaching process for deep observation and observation of the client. The Associate Certified Coach (ACC) level should be able to deeply connect with customers by observing and perceiving the information on their clients' agenda and using it for coaching, but having a Master Certified Coach (MCC) level that knows who they are, what they want, and how they learn and create new things. In particular, the coach should exist as fully connected observers to the client and should be able to coach effectively by establishing coaching relationships. Through this study, the concept of 'coaching presence' competence was theoretically codified and the master certified coach level skills required by the ICF were clarified. We expected that coaching presence can contribute to enhancing professional coaches' ability if it increases and can apply the understanding of core skills and practices of 'coaching presence'. 본 연구는 ICF 핵심역량 11가지 중 4번째 역량인 ‘코칭 프레즌스’ 역량을 이해하고, 전문코치로서 이 역량을 구현하기 위하여 갖추어야 할 기술과 존재 방식을 검토하고 코칭 현장에서이 역량이 구현되는 방식을 사례로 검증함으로써 전문 코치의 역량을 강화하는 것을 목적으로한다. 이를 위해 본 연구자는 프레즌스에 대한 다양한 학문적 논의를 점검하였고, ICF의 코칭핵심역량 정의와 실행 지침, 자격 평가 핵심 기술 및 코칭 프레즌스를 구현하는 코치의 존재방식에 대하여 검토하였다. 연구결과 다음과 같은 논의점을 도출하였다. 첫째, 프레즌스는 다양한 학문적 관점에서 현장감, 사회적 현장감, 존재감, 존재에 대한 인식, 상호작용, 연결감을 의미하는 용어로 사용되고 있음을 파악하였다. 둘째, ICF에서는 코칭프레즌스 역량을 ‘충분히 의식(또는 지각)하며 개방적이고 유연하며 자신감 있게 고객과의 자연스러운 관계를 만드는 능력’으로 정의한다. 이러한 정의는 코치가 고객과 현재에 함께 하면서 고객의 의제와 고객이 존재하는 방식에 대해 지각하고, 지각한 것을 코칭에 반영하고 활용하는 코치의 상호작용 방식을 의미한다. 셋째, 코칭 프레즌스를 구현하는 코치는 코칭 대화를하고 방향을 정함에 있어 고객의 완전한 파트너가 되어 고객과 상호작용 하여야 하며, 코치와고객의 관계는 수평적이고 파트너십의 깊이는 깊어야 한다. 코치가 발휘할 핵심적인 기술은코치가 고객을 깊이 관찰하고 관찰한 것을 코칭 프로세스에서 활용하는 기술이다. 초보적인코치는 고객의 의제에 관한 정보를 주로 관찰하고 코칭에 활용하지만 수준이 높은 마스터코치(MCC)는 고객이 누구이고, 원하는 것이 무엇이며, 고객이 어떻게 새로운 것을 배우고 창조하는지 깊이를 충분히 관찰하고 지각함으로써 고객과 깊이 연결될 수 있어야 한다. 특히 코치는고객에게 온전히 연결된 관찰자로 존재하여야 하며, 코칭관계를 구축함으로써 효과적인 코칭을 할 수 있어야 한다. 이 연구를 통해 코칭 프레즌스 역량에 대한 개념을 이론적으로 체계화 하였으며, ICF에서요구하는 마스터코치(MCC) 수준의 기술을 명료화하였다. 코칭 프레즌스의 핵심 기술과 실천방법에 대한 이해도를 높이고 적용한다면 전문 코치의 역량을 강화하는데 기여할 것으로 기대된다.