일본고전문학의 대중문화 콘텐츠 연구 : 겐지모노가타리(源氏物語) 영화를 중심으로

김연재 순천대학교 대학원 2015 국내석사

源氏物語は日本古典文学作品の中で文化コンテンツ化のまれな成功事例である。 源氏物語はOSMU戦略によって、源泉素材として注目されているため源氏物語はその成功 事例として持続的に研究されている。 源氏物語のコンテンツの中で、源氏物語の映画は21世紀に入ってから以前とは異なる方式に 変容された。 21世紀に新しく製作された源氏物語のコンテンツは、ほぼ映画だけであることを考 えると、映画化された源氏物語の変容様相は以後古典文学のコンテンツがどのように変わって行 くかを知るための重要な資料であることが分かる。そのため、2000年前後に映画化された源氏 物語を比較し、新しい方式が大衆にどのように受け入れられているかを分析して、これからの古 典文学の変容様相の比較・分析を行った。 その結果、2000以後製作された映画は以前とは異なり原作に忠実に描くより、映画で伝達しようとすることに重きを置いていることが分かった。 また、2001年と2011年の作品を比較すると原作がある作品だからこそ現れる新しい方式に反 発する視聴者達が2011年には減ったことが確認できる。これは新しい方式を使用したが、2001年の問題点であった原作との差を2000年以前とは違う形で縮めようとした努力の現れだと見られ る。 映画というコンテンツの限界上、仕方ない乖離として寛大に受け入れられたように思われる。そのため、結果的に原作に帰結すれば新しい変容が受け入れられる趨勢がある。そのため、こ れからの文化コンテンツも新しい方式の試みが予想できる。 今後さらに新しい変容様相による古典文学の文化コンテンツ化が持つ可能性と限界を把握す る必要性が要求されると思う。 KeyWord : 겐지모노가타리 영화, 문화콘텐츠, 고전문학의 변용, 고전문학, 대중화

宋明理學和心學派的易學與道德形上學 : The Yi-jing Learning and the Moralistic Metaphysics of the Neo-Confucian Idealistic Schools of Li-xue and Xin-xue in Song-Ming Dynasties

김연재 北京大學 2002 해외박사

This thesis is focused upon studying the moralistic metaphysics of the Neo-Confucian idealistic schools of Li-xue and Xin-xue in the Song-Ming periods. The discussion is unfolded in the triple structure. The first is that the moralistic metaphysics of Confucianism is the philosophical methodology constructible on the foundation of the learning of Yi. The second is that it presents a series of progressive course that have been handed down and developed from the school of Li-xue to that of Xin-xue. The last is that it has the content of theoretical thought created from the comprehensive fusion between the understanding of the learning of Yi on the Yi-jing and the Yi-zhuan and "the Four Books". In order to grasp the origin and characteristics of the Confucian philosophy of morality, the thesis chooses the subject of "moralistic metaphysics" which can be one of the methodologies of moralistic philosophy. The key point of the subject is how the moral conceptions of the Song-Ming periods have been unfolded, fused and developed from a circle of concepts, categories, and propositions in the textbook and commentaries of Zhou-yi, and finally have constituted the Confucian theoretical system of what is called "the Learning of Way". The concept of "moralistic metaphysics", which has elucidated a series of progressive course of Confucianism since the Song-Ming periods, is a kind of paradigm of advocating the whole picture of its ideological system. The concept implies that, from the viewpoint of theoretical method, the mainstay is ontology and the thinking of metaphysics, that, from the viewpoint of unfolded contents, the moral principle and proposition of "the Four Books" are understood through the principle of Yi, and that, from the viewpoint of theoretical significance, the value-origin of the classical Confucian (Pre-Qin) philosophy is elevated to the supreme altitude of the Ultimate itself of cosmos. The outcome of mutually annotatingly absorbing between the learning of Yi and "the Four Books " indicates that the Confucian conceptions of ethical morality have been unfolded, fused, developed in the circle of the textbook and commentaries of Zhou-yi, and finally has constituted one of the integral characteristics of the Confucian philosophy of morality. In this sense, the moralistic metaphysics enhances the humanistic tradition of the Confucian philosophy, and, in the history of the learning of Yi, has been regarded as the paragon of the humanities. The first chapter of the thesis, above all, attaches importance to the commentaries of Yi-zhuan, and discusses the historical origins of constituting the Confucian moralistic metaphysics. It briefly mentions the fundamental contents of the Confucian views of morality in the commentaries of Yi-zhuan, and, at the same time, explains the historical development from the commentaries of Yi-zhuan to "the Learning of Way" of the Song-Ming. The first is about the characteristics of the understanding of the Yi-zhuan on the Yi-jing and its categories of the Confucian views of morality. It describes the consciousness of anxiety, the life of morality and the moral principle and moral norm in the Yi-zhuan. The second is about the historical tradition of metaphysics before Song-Ming periods. It explains the divergence between the learning of yi-li and the learning of shang-shu and describes the development from Wang-bi and Han-kang-bo to Kong-ying-da. The third is about the new atmosphere that the learning of Yi in the Song period understands the Yi-jing and the Yi-zhuan. It describes the theory of "the Tradition of the Way" and the comprehensive fusion between the understanding of the learning of Yi on the Yi-jing and Yi-zhuan and "the Four Books. Furthermore, the chapter mentions that Zhou-dun-yi's comment on the Tai-ji Diagram serves as the forerunner of the Confucian moralistic metaphysics, and expounds the characteristics of the thoughts of the three great schools which are among the several schools of "the Learning of Way" of the Song-Ming. As for the Neo-Confucian school of Li-xue, the thesis discusses the learning of Yi and moralistic metaphysics of Cheng-hao, Cheng-yi and Zhu-xi. In the second chapter, on the foundation of so-called the principle of "creative production" in the Yi-zhuan, Cheng-hao understands "Heavenly Principle" (Tian-li), that is, the natural principle of heaven and earth and all things through the concept of "Chun-yi". And thereby he presents the meaning that "Heavenly Way" (Tian-dao) incessantly makes creative production, namely, "Sheng-yi", raises it to the fundamental ground of the unity of heaven and earth and all things, and emphasizes that the benevolent thinks that heaven and earth and all things are united into one. That is the content of the doctrine of "Understanding benevolence". Furthermore, he regards the human mind-heart as the principle of Yi, and thereby argues that the mind-heart can command heaven and earth and all things, and proposes the doctrine that "heaven and man have the same original root". Furthermore, on the foundation of the category of "Dao and Qi" and the proposition of "Xi-xin-zang-mi" in the Yi-zhuan, he proposes the formulation of a unity of principle and the mind-heart and initiates the canon of self-cultivation that one should innermost introspect and examine oneself in one's mind-heart. Finally, he establishes a cornerstone of the theory of the ultimate mind-heart itself (xin-ben-lun) for the moralistic metaphysics of the successive school of Xin-xue. In the third chapter, Cheng-yi, like Cheng-hao, argues that "Heavenly Way" or "Heavenly Principle" is based upon the transforming course of incessantly making creative production in the Yi-zhuan, and thereby presents the proposition that "one inexhaustibly makes the best of Heavenly Principle by inexhaustibly making the best of things, and that is equivalent to Yi". Furthermore, through the understanding of "the succession of goodness and the formation of human nature" (ji-shan-cheng-xing) of the Xi-ci-zhuan, one of the commentaries of Yi-zhuan, he regards "principle" (li) as the ground of the criterion and embodiment of morality in the human nature, and proposes the doctrine that "human nature is principle". On the foundation of his own axiom of the learning of Yi, that is, "the substance and its function have one source and there is no difference between the apparent and the abstruse" (ti-yong-yi-yuan, xian-wei-wu jian), he proposes the doctrine of the unity of principle and affairs. On the basis of that proposition, he regards "the investigation of things and the exhaustion of principle" (ge-wu-qiong-li) as the method of the realization of "Heavenly Principle", elucidates the significance of "nature is principle", and finally establishes the metaphysical foundation for the system of the successive "the Learning of Way" of Song-Ming. In the fourth chapter, Zhuxi makes the significant understanding of the concept of "Tai-ji" and its way of revelation, that is, interprets the viewpoint of the principle of Yi through the concept of "Heavenly Principle" of Cheng brothers, and manifests the structure and significance of the thinking way of the Ultimate itself. The methodological significance is the connection of a method of Yi principle with the moral viewpoint of "the Four Books", that is, the extraction of the moral vision and content of "the Four Books" from the concepts or categories of Yi principle. He regards the prevalence of "Heavenly Way" presented in the Yi-zhuan as the foundation of realizing morality. He extracts the idealistic state of realizing morality from the doctrine of benevolence in the Analects, its foundation from the doctrine of "the goodness of human nature" in the Mencius, its significance from the viewpoint of "Heavenly Mandate" in the Zhong-yong, and the way of cultivation from the doctrine of "the investigation of things and the extension of knowledge" in the Great Learning. The methodology not only enables the pendulum of Confucian classics studies to sway from "the Five Classics" to "the Four Books", but also establishes the important status of "the Four Books" or the learning of "the Four Books" in the developing history of the Confucian classics studies. Furthermore, through the method of understanding the thinking-way of the Ultimate itself, it offers some metaphysical foundation to the method of cultivation, finally constitutes the ontology of the moralistic metaphysics, and has been developed into one of the characteristics of the paradigm of the ontological thinking way since the periods of Song-Ming. As for the Neo-Confucian school of Xin-xue, the thesis discusses the learning of Yi and moralistic metaphysics of Lu-xiang-shan, Yang jian, Wang-yang-ming, Wang ji, and Zhan-ruo-shui. In the fifth chapter, Lu-xiang-shan elucidates Cheng-hao's doctrine that "heaven and man have the same original root", understands the implication of principle and the mind-heart through "the Way of the full appropriate" (Da-zhong-zhi-dao), understands the concept of "Tai-ji" by the word of "the Imperial Supreme" (Huang-ji), and finally constitutes a system of the theory of the original mind-heart that "my mind-heart is cosmos". He brings a concept of "Tai-ji" and its category into the category of the learning of mind-heart (xin-xue). In the method of self-cultivation, he presents the doctrine that "one should preserve the mind-heart and elucidate its principle", and thereby offers the metaphysical foundation to the moral propositions of "the mind-heart is principle" and "the mind-heart is human nature". In the sixth chapter, Yang-jian understands the concept of Yi through the mind-heart and nature, regards the Way of Yi as the canon of self-cultivation, and presents the viewpoint that "I am Yi". Furthermore, on the foundation of the proposition of "no thought and no action" in the Yi-zhuan, he presents the viewpoint that "the mind-heart raises no intention" and finally constitutes the theory of the original mind-heart that "the mind of benevolence is the mind of the Way". Particularly, he elevates Lu-xiang-shan's doctrine that "one should preserve the mind-heart and elucidate its principle" to the phase that "the mind is the Way". In this sense, he establishes the ontological doctrine that "the mind of the Way is the Ultimate itself", and finally offers a metaphysical foundation to the original mind-heart of benevolence and righteousness Confucianism initiates. In the seventh chapter, Wang-yang-ming, in the aspect of ontology, presents the proposition that "Liang-zhi is heaven" and furthermore "the prevalence of Liang-zhi is vital force (qi)". He brings the concept of vital force of the learning of Yi into the category of "Liang-zhi", and, by dint of the doctrine that "one vital force penetrates into the whole", demonstrates that "Liang-zhi" makes heaven and earth and all things united. In the method of self-cultivation, he presents the idea that "Liang-zhi is change (yi)", argues that "the extension of Liang-zhi" (zhi-Liang-zhi) cannot sticks to a kind of pattern, and finally offers the theoretical foundation of metaphysics to the doctrine of "the extension of Liang-zhi at any time" (sui-shi-zhi-Liang-zhi). In the eighth chapter, Wang-ji presents the propositions that "change is Liang-zhi", and "the ultimate of the mind-heart is Tai-ji", argues that "Liang-zhi" is the origin of heaven and earth and all things, and therefore completes the moralistic metaphysics of the school of Lu-Wang's Xin-xue. In the aspect of ontology, he presents the doctrine that "the mind-heart is Tai-ji", elevates Wang-yang-ming's proposition of "Liang-zhi is change" to the proposition that "change is Liang-zhi", regards "Liang-zhi" as the ultimate itself of the creator, and thereby advocates that "Tai-ji is Liang-zhi". Therefore, he offers the foundation of ontology to the vision of morality of the school of Lu-Wang's Xin-xue. In the method of self-cultivation, he understands "the extension of Liang-zhi" through the rule of "the one source of stillness and affection", advocates the doctrine of "the enhancement of the original mind-heart"; on the other hand, on the foundation of Shao-yong's diagram of Xian-tian and Hou-tian, he proposes the doctrine that "Xian-tian commands Hou-tiano." Therefore, he offers a metaphysical basis to the distinction of the ultimate itself and the effort and the doctrine of "Four nothings"(si-wu). In the ninth chapter, Zhan-ruo-shui, in the course of discussing with Wang-yang-ming, connects the viewpoint of "the appropriate and righteous" (zhong-zheng) of the Yi-zhuan with the conception of "the appropriate and harmonious" (zhong-he) of the Zhong-yong, accepts the concept of "Heavenly Principle" of the school of Li-xue, makes Lu-jiu-yuan's theory of "the Way of the full appropriate" the main view of his own, emphasizes the doctrines of "the integral unity of principle and the vital force", "the integral unity of the mind-heart and principle" and "the integral unity of the mind-heart and affair". He substitutes the conception of "the integral unity" for Wang-yang-ming's doctrine of "the one unity of the mind-heart and principle", "the one unity of the mind-heart and the vital force" and "the one unity of the mind-heart and affair." And he elucidates the doctrine that "heaven and man have the same original root" by dint of "heaven and man have the same or one body", and constitutes the theory of the original mind-heart itself that the mind-heart contains and penetrates heaven and earth and all things. In the method of self-cultivation, he presents the doctrine of "one should realize Heavenly Principle at any time" (sui-shi-ti-ren-tian-li), and thereby makes the self-cultivating rule of the realization of "Heavenly Principle" gain some metaphysical significance. In the position of the school of Xin-xue, he seems to make the first summation of the learning of Yi and the moralistic metaphysics of Song-Ming periods. The last of the thesis makes a brief generalization of the moralistic metaphysics that "the Learning of Way" of the Song-Ming declares. And it demonstrates that the integrity of existence and value is the basic issue of the moralistic metaphysics, and thereby that it is one of the great intrinsic characteristics of Confucian philosophy. From the viewpoint of history and theoretical thinking-way, the integrity of existence and value can be necessary to be unfolded into the constitution of heaven and man. And thereby the idea of "the unity of heaven and man" gains a new connotation of the thinking way in the moralistic metaphysics. The constitution of the fundamental thought of "the unity of heaven and man" can be incarnated into the three propositions: "the one source of substance and its function" (ti-yong-yi-yuan), "the succession of goodness and the formation of human nature" (ji-shan-cheng-xing), and "the integrity of human nature and sentiment" (xing-qing-he-yi). "The one source of substance and its function" can be understood as the unity of thought and practice, "the succession of goodness and the formation of human nature" as the unity of inborn nature and acquired cultivation, and "the integrity of human nature and sentiment" as the unity of moral entity and desire. Theses propositions implicitly indicate the unfolding, fusion and development of "the Learning of Way" of the Song-Ming in the system of the textbook and commentaries of Zhou-yi, and ultimately build up the intrinsic foundation on which Confucian philosophy of morality and the ontology of the learning of Yi are integrally unified into one whole, to constitute a paradigm of Confucian moralistic metaphysics. I hopes that this dissertation, based upon the scientific detailed and true understanding of the textbooks and history of the Confucian thought, will establish the higher and more solid foundation of academy for further study.

청구자료를 이용한 한국인의 만성 복합질환 패턴 분석

김연재 중앙대학교 대학원 2025 국내석사

여러 만성 질환이 동시에 발생하는 복합 질환의 증가는 공중 보건의 중대한 도전 과제이다. 본 연구는 2002년부터 2019년까지의 한국 국민건강보험공단 데이터를 사용하여 질병 패턴과 시간적 순서를 탐색하는 것을 목표로 했다. 데이터에는 약 100만 명의 개인이 포함되었으며, 만성 질환이 2개 이상인 사람을 중심으로 추적 관찰 후 5년 이내에 사망한 사람은 제외되었다. 유병률이 1% 이상인 질병만을 고려하여 126개의 만성 질환을 분석하고, 발생률을 파악하기 위해 wash-out period를 적용했다. 탐색적 요인 분석(exploratory factor analysis, EFA)과 directed network analysis를 사용하여 질병 패턴과 질환의 발생 순서를 파악했다. 참가자들은 50, 60대 남성과 여성으로 네 그룹으로 나뉘었다. EFA에서는 50대 남성에서 5개의 패턴이, 60대에서는 7개의 패턴이 확인되었고, 50대 여성에서는 4개의 패턴이, 60대에서는 5개의 패턴이 나타났다. 네트워크 분석 결과 50대 남성에서 당뇨병으로 인한 신장 질환에서 고혈압으로 인한 신장 질환은 상대위험도(relative risk, RR)가 6.16(95% CI 3.20-11.85), 60대 남성에서 담낭 및 담도암에서 췌장암은 RR이 12.12(95% CI 6. 40-22. 94), 50대 여성의 췌장염에서 탈장을 동반하지 않은 마비성 장폐색은 3.43 (95% CI 1.90-6.20), 60대 여성의 간암에서 구강암은 7.10 (95% CI 2.29-22.01)의 RR을 보였다. 모든 그룹에서 알츠하이머병의 in-degree 중심성이 가장 높았고, 소화기 질환의 out-degree 중심성이 가장 높았다. 본 연구는 기존의 동반 질환 패턴을 확인하고 이전에는 발견되지 않았던 군집을 밝혀내어 복합 질환 메커니즘을 이해하고 의료 전략을 수립하는 데 필요한 인사이트를 제공하고자 한다. The increasing prevalence of multimorbidity, the co-occurrence of multiple chronic diseases, represents a significant public health challenge. This study aimed to explore disease patterns and temporal clustering using data from South Korea’s National Health Insurance Service, spanning 2002–2019. The dataset included approximately 1 million individuals, focusing on those with at least two chronic diseases, while excluding individuals who died within five years of follow-up. We analyzed 126 non-communicable diseases, considering only those with a prevalence above 1%, and applied a wash-out period to determine incidence. Exploratory factor analysis (EFA) and directed network analysis were used to identify disease patterns over time. Participants were divided into four groups: men and women in their 50s and 60s. EFA identified five patterns in men in their 50s and seven in their 60s, while four patterns emerged in women in their 50s and five in their 60s. Network analysis showed that CKD due to diabetes mellitus to CKD due to hypertension in men 50s had an relative risk(RR) of 6.16 (95% CI 3.20-11.85), gallbladder and biliary tract cancer to pancreatic cancer in men 60s had an RR of 12.12 (95% CI 6.40-22. 94), pancreatitis to paralytic ileus and intestinal obstruction without hernia with an RR of 3.43 (95% CI 1.90-6.20) in women in their 50s, and liver cancer to mouth cancer with an RR of 7.10 (95% CI 2.29-22.01) in women in their 60s. Alzheimer's disease had the highest in-degree centrality across all groups, and digestive system diseases had the highest out-degree centrality. Our study confirms established comorbidity patterns and reveals previously unrecognized clusters, providing insights for understanding multimorbidity mechanisms and informing healthcare strategies.

Ni-P-rGO 무전해도금을 이용한 알루미늄 고분자전해질 연료전지 분리판의 전기적 특성연구

김연재 인제대학교 일반대학원 2015 국내석사

시각적 사고 전략을 활용한 중학생 학습자의 영어 쓰기에 관한 연구

김연재 한국외국어대학교 교육대학원 2023 국내석사

The purpose of this study is to examine how Visual Thinking Strategies (VTS) discussions facilitate connecting ideas, revising ideas, and generating ideas in the English writing process, and how EFL students’ English writing performance changes in terms of content, complexity, and accuracy. For the study, five experimental VTS classes were conducted with four middle school students in Korea. Each class consisted of three sessions, and the sessions were conducted in the following order: pre-discussion writing, VTS discussion, and post-discussion writing. After completing all five VTS sessions, a survey was conducted to inquire students about their perceptions of the VTS discussions and writing activities. Also, a post-writing test was conducted using the same artwork as the pre-writing test. The results of this study were as follows. First, the activities in the VTS discussions, such as making connections between the elements of artworks, revising opinions, and generating new ideas, facilitated the students’ English writing process. By comparing the pre- and post-discussion writings, it was found that the content of the discussion was reflected in the students’ post-discussion writings. Additionally, it was found that the writing process was facilitated more in the order of connecting ideas, generating ideas, and revising ideas. Second, the VTS discussions improved students’ English writing performance in terms of content, complexity, and accuracy. The content and accuracy of the post-writing tests and post-discussion writings were enhanced, and there was an observable trend towards increased complexity in the writing. In addition, the improvements in content, complexity, and accuracy were greater in the pre- and post-discussion writings than in the pre- and post-writing tests. It was observed that the VTS discussions had direct impact on the students’ writing performance. Third, the students reported positive perceptions of the VTS discussions and writing activities. The students responded that the VTS discussions, which centered around three key questions, helped them to connect, revise, and generate ideas during their post-discussion writings. They also reported that the discussion activities helped them organize sentences and use a wide range of vocabulary to express their thoughts when writing post-discussion writings. They expressed positive opinions about the teaching method of discussing the artwork with other students and writing down their thoughts. The pedagogical implications derived from the results of this study are as follows. First, it suggests that incorporating VTS activities into English writing instruction can result in effective language learning that stimulates learners’ interest and motivation. Second, it shows that instructors, as facilitators, can keep learners engaged in class by utilizing facilitating skills at appropriate times. Third, a variety of visuals, such as graphs and maps, can be used in VTS discussions to encourage learners to use language in authentic contexts. Lastly, instructors can maximize the effectiveness of VTS discussions by selecting images that are open to interpretation and by considering the characteristics of the learners to facilitate discussion. 본 연구의 목적은 시각적 사고 전략 토의 활동이 어떻게 후속 영어 쓰기의 내용 연결, 내용 수정, 내용 생성으로 연계되어 학습자의 영어 쓰기 과정을 촉진하는가와 내용, 복잡도, 정확도 영역에서 학습자의 영어 쓰기 수행의 변화가 어떠한가를 살펴보는 데 있다. 본 연구의 시각적 사고 전략 토의 수업은 공립 중학교에 재학 중인 중학생 4명을 대상으로 진행되었다. 시각적 사고 전략 토의 수업은 각기 다른 작품으로 5차시에 걸쳐 이루어졌으며, 토의 전 감상문 작성, 토의 진행, 토의 후 감상문 작성의 순서로 진행되었다. 5차시의 토의 수업이 모두 끝난 후 시각적 사고 전략 토의 활동에 대한 참여자의 인식을 묻는 사후 설문과 사전 쓰기 평가와 동일한 작품으로 사후 쓰기 평가를 진행하였다. 본 연구의 결과는 다음과 같다. 첫째, 시각적 사고 전략 토의의 작품 요소 연결, 기존 의견 수정, 새로운 내용 생성 활동은 쓰기 과정의 내용 연결, 내용 수정, 내용 생성으로 연계되어 학습자의 영어 쓰기 과정을 촉진하였다. 시각적 사고 전략 토의 내용을 바탕으로 토의 전후 감상문을 비교하여 토의 내용이 학습자의 토의 후 감상문에 연계된 것을 확인하였다. 또한 내용 연결, 내용 수정, 내용 생성의 횟수를 분석한 결과, 쓰기 과정의 내용 연결, 내용 생성, 내용 수정 순으로 더 많은 횟수의 촉진이 이루어져 토의 내용이 토의 후 감상문에 연계되었음을 확인하였다. 둘째, 시각적 사고 전략 토의 활동을 통해 글의 내용, 복잡도, 정확도 영역에서 학습자의 영어 쓰기 수행이 향상되었다. 학습자의 사전·사후 쓰기 평가와 토의 전후 감상문을 수집하여 분석한 결과, 사후 쓰기 평가와 토의 후 감상문의 글의 내용이 풍부해지고 글의 정확도가 향상되었으며, 글의 복잡도가 증가하는 경향성을 확인하였다. 또한 내용, 복잡도, 정확도 영역에서 사전·사후 쓰기 평가보다 토의 전후 감상문에서 더 큰 폭의 향상이 나타났는데, 이는 작품에 대한 시각적 사고 전략 토의를 진행했을 때 학습자의 쓰기 수행에 보다 직접적인 영향을 미친 것으로 해석하였다. 셋째, 시각적 사고 전략 토의 활동에 대한 학습자의 인식을 묻는 사후 설문 응답 결과를 분석하여 시각적 사고 전략 토의 활동에 대한 학습자의 긍정적인 인식을 확인하였다. 학습자들은 시각적 사고 전략의 세 가지 핵심 발문에 따른 토의 내용이 토의 후 감상문을 작성할 때 글의 내용을 연결하고, 수정하고, 생성하는 데 모두 도움이 되었다고 응답하였다. 또한 토의 활동을 통해 토의 후 감상문을 작성할 때 문장 구성과 어휘 활용 측면에서 도움을 받았다고 응답하였으며, 작품을 주제로 다른 학습자와 토의하고 자신의 생각을 적는 수업 방식에 대해 긍정적인 의견을 제시하였다. 본 연구 결과를 통해 얻은 교육적 시사점은 다음과 같다. 첫째, 영어 쓰기 교수에 시각적 이미지를 활용한 토의 활동을 포함하여 학습자의 흥미와 동기를 유발하는 효과적인 언어 학습을 이끌어낼 수 있는 가능성을 시사한다. 둘째, 교수자는 영어 교수 과정에서 촉진자로서 적절한 때에 발문과 반응 기술을 활용하여 학습자의 몰입 상태를 유지하도록 도울 수 있음을 보여준다. 셋째, 그래프, 지도 등의 다양한 시각 자료를 시각적 사고 전략 토의 활동에 활용하여 실제적 맥락에서의 학습자의 언어 사용을 촉진할 수 있을 것이다. 마지막으로, 교수자는 작품 해석의 개방성과 학습자 특성을 모두 고려하여 작품을 선정함으로써 토의를 촉진하여 시각적 사고 전략의 효과를 극대화할 수 있을 것이다.

한국무용소양 함양하기: 댄스리터러시 기반 한국무용 교육프로그램 개발원리 탐색

김연재 서울대학교 대학원 2022 국내박사

This study has begun at discussion about cultivating Korean dance literacy to find the way to teach Korean dance effectively. In this regard, the objective of this study is to seek the components of Korean dance for cultivating its literacy. The relevant topics organizing this study are as follows: First, what are the components of Korean dance literacy? Second, what are the contents and methods of education for cultivating Korean dance literacy? Lastly, what is the composition principle of education program for cultivating Korean dance literacy? This study has been conducted for about 2 years and 10 months from February 2019 to December of this year based on the paradigm of interpretive research. Data and sample for this study has been collected from searching differing documents, in-depth interview with participants in this study and meeting with experts. The key components of Korean dance had been found through analyzing the relevant publications in which informations gone through reviewing by interview with experts in-depth. As a result, the education programs and methods for cultivating key components and their outcomes have been drawn from the conducting of this study as written above. Analyzing materials from in-depth interview was conducted by open coding presented by Strauss, axis coding and selective coding. Furthermore, there have proceeded with the serious processes like the repetitive verification from various angles, participants’ examinations at the objective points of view and precise arrangements with coworkers to avoid errors from this study. Findings from this study to discuss about the topics mentioned earlier are as follows: Finding 1. What are the components of Korean dance literacy? The key components for cultivating Korean dance literacy fall into three broad categories, which including physical literacy, perceiving literacy and aesthetic literacy. The objective of physical literacy for Korean dance is ‘sensing mind and body, and practicing movements’, which are able to be presented to understand the key concept of ‘breathing’. Second, the perceiving literacy of Korean dance built on the key concept, ‘Discernment’, which is able to be obtained by achieving goals like investigating performances and analyzing traditions. Lastly, the aesthetic literacy having ‘sympathy’ as the key concept, which is possible to obtained by achieving the objectives dealing with ‘cultural emotion’ and ‘aesthetic expression’. Finding 2. What are the contents and methods of education for cultivating Korean dance literacy? Four kinds of contents and six kinds of methods for education to cultivate physical, perceiving and aesthetic literacy have been established by this study. 1) The contents of education for physical literacy are organized for enlightenment about ‘breathing, movement, expression and harmony’ to figure out ‘breathing’ of Korean dance which is the core concept. 2) The contents of education for perceiving literacy are intended to make up ‘the good eye’ as the key concept of Korean dance, which are able to be gained by understanding ‘music, philosophy, history and tradition’. 3) The contents of education for aesthetic literacy enabling to sympathize with Korean dance as the key concept are able to be learned by understanding ‘attitude, emotion, sensitivity and aesthetics’. Looking into the methods of education to proceed, six methods of education have been produced for every single literacy. 1) ‘Awakening sense, self-examination, breathing connection, tempo control, balance of mind and body and inducing expression’ have been identified as the methods of education for physical literacy. 2) ‘Rhythm analysis, tone analysis, thinking expansion, comparative explanation, sorting regions and furnishing impression’ have been found as the methods of education for perceiving literacy. 3) ‘Self Q&A, inducing sympathy, sampling, explaining contexts, sharing emotions and self-examination’ are discovered as the methods of education for aesthetic literacy. Finding 3. what is the composition principle of education program for cultivating Korean dance literacy? The education program to exploit the components presented in this study practically has been suggested here below. The principle of education program is supposed to be comprehended above all through the composing principle of components which consists of collectivity, balance and phased processing. The structure of its course is divided into three chapters to be covered with ‘understanding movements, Korean dance repertory, creating Korean dance’. Each chapter is composed of five classes and there are fifteen classes at this program in total. The classes of course are progressed in order in which they were written above as opening with understanding movements and closing with creating Korean dance. The conclusions of this study are able to summarized as follows: First, the components of Korean dance should be appreciated clearly to internalize Korean dance literacy. Second, the right contents and teaching methods for Korean dance literacy should be set up according to the components. Third, the education program for Korean dance literacy should be provided trainees like majors and outsiders with selective purposes according to their grades. Fourth, teachers of Korean dance are supposed to understand the final goal in cultivating Korean dance literacy, its inferior targets, contents and methodology in detail. Lastly, the systematic and social supports and developments are required to accomplish the education for cultivating Korean dance literacy. The proposals drawn from this study are pronounced below. 1) As for the proposals for the follow-up study, first, the development of coaching materials for Korean dance literacy is required to study further onward. Second, practicing Korean dance literacy and analyzing effect that comes with are required. Third, the analysis of literacy by dancing genre (Korean dance, Ballet and modern dance) should be done. 2) As for the proposals for the actualizing education, first, the education involved with Korean dance literacy should be included into the curriculum for Korean dancing teachers. Second, the development and utilization of programs for Korean dance literacy that are right to the targets to be educated. Third, teachers should establish their community and share informations between members to inspire students with Korean dance literacy. 본 연구는 한국무용을 잘 가르치기 위한 방법으로 한국무용 댄스리터러시 함양에 대한 논의에서 시작되었다. 따라서 본 연구는 한국무용소양 함양을 위한 한국무용의 구성요인(구성요소, 목표, 핵심 개념, 내용 및 방법)을 찾는 것을 목적한다. 따라서 본 연구 문제는 첫째, 한국무용소양의 구성요소는 무엇인가? 둘째, 한국무용소양 함양을 위한 교육내용 및 방법은 무엇인가? 셋째, 한국무용소양 함양을 위한 교육프로그램의 구성 원리는 무엇인가? 로 구성하였다. 본 연구의 방법은 해석학적 패러다임에 기반하여 2019년 2월부터 2021년 12월까지 약 2년 10개월간 연구가 진행되었다. 본 연구의 자료수집은 문헌고찰, 심층 면담, 전문가 회의를 통해 결과를 도출하였다. 문헌 분석을 통해 한국무용 핵심 구성요소를 찾고, 다음으로 전문가 심층 면담(한국무용 교수자 6명, 무용교육자 11명, 무용전공자 11명)을 통해 검토하고, 구성요소의 함양을 위한 교육내용 및 방법, 프로그램 구성의 결과를 도출하였다. 심층 면담 자료 분석은 Strauss(1987)이 제시한 개방형 코딩(Open coding), 축 코딩(Axial coding)선택적 코딩(Selective coding)을 실시하여 분석하였다. 또한 연구의 오류를 최소화하기 위해 다각적 자료수집을 통한 검증과 연구 참여자에 의한 검토, 동료들과의 협의 등을 통해 연구를 진행하였다. 위의 연구 과정을 통해 얻은 연구 결과는 다음과 같다. 연구 결과 첫째, 한국무용소양의 구성요소는 무엇인가? 한국무용소양을 함양하기 위한 구성요소는 크게 신체 소양, 인지 소양, 심미 소양으로 구분된다. 한국무용의 신체 소양은 ‘호흡’의 핵심 개념을 이해하기 위해 ‘심신감지와 동작수련’의 목표를 제시할 수 있다. 다음으로 한국무용의 인지 소양은 ‘안목’의 핵심 개념을 가지고 있으며, 이는 ‘작품탐색과 전통분석’의 목표를 통해 이룰 수 있다. 마지막으로 심미 소양은 ‘공감’의 핵심 개념을 가지고 있으며, 이는 ‘문화감성과 유미표현’의 목표를 통해 얻을 수 있다. 연구 결과 둘째, 한국무용소양 함양을 위한 교육내용 및 방법은 무엇인가? 신체 소양, 인지 소양, 심미 소양은 각 4가지 교육내용과 6가지 교육 방법이 도출되었다. 1) 신체 소양의 교육내용은 핵심 개념인 한국무용의 ‘호흡’을 알기 위하여 ‘호흡, 동작, 표현, 조화’를 이해하는 것이다. 2) 인지 소양의 교육내용은 핵심 개념인 한국무용의 ‘안목’을 형성하기 위한 내용으로 ‘음악, 철학, 역사, 전통’을 이해하여 얻어질 수 있다. 3) 심미 소양의 교육내용은 핵심 개념인 한국무용에 대해 ‘공감’이 가능하게 하는 내용으로 ‘태도, 감정, 감성, 미학’으로 알 수 있다. 다음으로 교육 방법에 대해 살펴보자면, 소양마다 6개의 교육 방법이 도출되었다. 1) 신체 소양의 교육 방법은 ‘감각깨움, 자기탐색, 호흡이음, 완급조절, 심신조화, 표현유도’로 발견되었다. 2) 인지 소양의 교육 방법은 ‘장단해석, 음색분석, 사고확장, 비교설명, 지역구분, 감상제공’ 으로 발견되었다. 3) 심미 소양의 교육 방법은 ‘자기문답, 감응유도, 사례제시, 흐름설명, 감성공유, 체화반성’을 발견되었다. 연구 결과 셋째, 한국무용소양 함양을 위한 교육프로그램의 구성 원리는 무엇인가? 본 연구에서 제시한 구성요소들을 실천적으로 활용하기 위해 교육 프로그램을 제안하였다. 구성요소들의 구성 원리를 통해 교육프로그램의 원리를 먼저 이해하고자 한다. 구성요소들의 구성 원리는 총체성, 균형성, 단계성의 원리로 구성된다. 교육프로그램의 내용 체계는 ‘움직임 이해, 한국무용 레파토리, 한국무용 창작하기’의 세 가지 영역으로 구분된다. 총 15차시 프로그램으로 각 영역당 5차시의 수업으로 구성된다. 또한 움직임 이해, 한국무용 레파토리, 한국무용 창작하기의 영역은 쓰인 순서대로 순차적으로 발전되는 내용 체계를 가진다. 본 연구의 결론은 다음과 같다. 첫째, 한국무용소양 함양을 위해서 한국무용에 대한 구성요소를 명확히 인지해야 한다. 둘째, 한국무용소양의 구성요소에 맞는 내용과 방법이 적절히 설정되어야 한다. 셋째, 한국무용소양 함양 프로그램은 학습 대상(일반인과 전공자)에 따라 수준에 맞는 목표를 선택하여 제공해야 한다. 넷째, 한국무용 교수자는 한국무용소양 함양에 대한 목적과 그에 따른 목표, 내용, 방법에 대해 구체적으로 파악하고 있어야 한다. 다섯째, 한국무용소양 함양에 대한 교육이 이루어지기 위하여 제도적, 사회적 차원의 지원과 개발이 필요하다. 본 연구의 제언은 다음과 같다. 1) 후속 연구를 위한 제언은 첫째, 한국무용소양 함양을 위한 교수학습자료 개발이 필요하다. 둘째, 한국무용소양 프로그램 실천과 효과분석 연구가 필요하다. 셋째, 무용 장르별(한국무용, 발레, 현대무용) 소양에 대한 분석이 이루어져야 할 것이다. 다음으로 2) 교육 실천을 위한 제언은 첫째, 한국무용 지도자를 대상의 교사 교육에서 한국무용소양 관련 교육이 이루어져야 한다. 둘째, 교육 대상에 맞는 한국무용소양의 프로그램 개발과 실천이 이루어져야 한다. 셋째, 한국무용소양 함양을 위해 교사 공동체가 형성되어 정보가 공유되어야 할 것이다.

평판에 분사된 스팀충돌제트의 냉각특성에 대한 실험적 연구

김연재 서울대학교 대학원 2002 국내석사

관람자의 소통과 참여를 위한 전시공간 연구 : 현대미술관의 운영사례를 중심으로

김연재 서울대학교 대학원 2012 국내석사

Contemporary exhibition space continues to seek operational strategies for fulfilling diversified goals. This represents a kind of thinking mechanism that express specific entity's long-term vision. Exhibition is a type of event which displays to others a certain object in a visible shape or form. It is notable that exhibition planner and spectator manifest distinct patterns of exhibition motives and goals regardless of behavioral characteristics. As a single product, exhibition now emerges as an existence awaiting judgment by visitors. Unlike either study or preservation of exhibit previously became a top priority, for instance, visitors can now actively voice opinions over the progress direction of exhibition with a departure from passive acceptance of exhibition. Specific properties of exhibition space also get diversified. Of course, it still retains an intrinsic function which instills control factor of viewing into visitors. But, it now does its utmost to attract visitors as an active actor willing to get immersed in exhibit (object). Indeed, exhibition resembles a series of persuasion because it showcases a particular theme's artistic or cultural value. This is because such process of exhibition should raise awareness of cognitive gaps among unspecified individuals given that art or culture is defined as the by-product of experiences or memories shared by group members. Exhibition planning is grounded upon such demands of our time. It intends to satisfy cultural needs of visitors through organic sympathy. Planning is similar with a ‘road map’ toward goals because this sector requires a theoretical but practical approach step by step. As stated above, exhibition space now turns into a multipurpose space for visitors. And specific output from exhibition space deserves to be discussed from the standpoint of operational strategy. Here, discourse of exhibition space or exhibition planning tries to convert the paradigm what is used to be. Consequently, exhibition space that especially art museum requires some extended perspective based on publicness. Also, exhibition's specialty is also crucial to safeguard aesthetic values of artwork. As a gauge of identity preservation of art organization, it should be also reinforced together with public spirit. Such aspect addresses operational competitiveness from a comprehensive perspective. But, it actually demonstrates that exhibition space is granted with a certain social status. In other words, the logic of exhibition space should be interpreted from a pluralistic angle respecting a wide range of individual senses of value, even though a physical space of 'white cube' still constitutes a formidable element of exhibition. In this thesis which deals with contemporary art museum has gone through 'edutainment' space. It explains the concepts of "communication, publicness, specialty, total experience" that how they reflects in art museum's policy. Particularly, MoMA, Bilbao Guggenheim, Kanazawa 21st Century Art Museum, National Contemporary Art Museum have identical task that independent cultural organization requires concepts and roles despite their differences of conditions or methods. That identical task is the strategic point which fulfills visitor's needs and expectations. They have something in common with became the subject of culture development project which broaden their influence. In this regard, art museum should primarily take into account dialogue practice geared towards facilitating socialization with visitors through close communication. Exhibition planner should also seek ways to create a definite identity, namely mission statement, for exhibition space to be reborn as an active art management entity. In particular, it is necessary to clearly recognize that art museum as comprehensive behaviors in need of overall convergence of cultural and artistic resources. Accordingly, an open approach is necessary for diversified inclusion of all the multifaceted researches including exhibition. 현대의 전시공간은 다각도의 목적들을 실현하기 위한 운영 전략을 지속적으로 모색한다. 이는 해당 조직의 장기적인 비전(vision)을 표현하고자 하는 사고체계일 것이다. 전시란 어떤 특정 대상을 가시적인 형태로 타자(他者)에게 보여주는 일종의 이벤트다. 주목할 점은 행위의 성격과는 별개로 이를 계획하는 이와 보는 이 간의 전시에 대한 동기와 목적은 분명 다른 양상을 보일 수밖에 없다. 이제 전시는 하나의 상품으로서 관람자들의 판단을 기다리는 존재라고 볼 수 있다. 가령 전시품에 대한 연구 혹은 보존이 가장 우선이었던 예전의 상황과는 달리, 이제는 전시에 수동적인 수용 태도를 보였던 관람자들이 그 진행 방향에 대한 의견을 적극적으로 개진할 수 있는 현실에까지 다다른 것이다. 또한 전시공간의 속성 역시 다변화 되어가고 있다. 물론 관람에 대한 통제 요인을 관람자에게 주입하는 본래적 기능은 그대로 유지되고 있다. 하지만 이제는 전시물(대상)에 몰입하고자 하는 적극적인 행위자로서의 관람자를 유치하는데 총력을 기울이기 시작했다. 사실 전시와 같이 어떤 특정 주제에 대한 예술적 혹은 문화적 가치를 소개한다는 것은 일련의 설득 과정과도 같다. 그것은 예술 혹은 문화라는 것이 한 집단의 구성원들이 공유하고 있는 경험 혹은 기억의 소산물이라는 정의를 감안 할 때, 대상에 대한 불특정 다수의 각기 다른 인식 차이를 전시라는 과정을 통해 이해시켜야 하기 때문이다. 전시기획은 이러한 시대적 요구에 기초한다. 관람자와의 유기적인 교감 과정을 통해 이들의 문화적 욕구를 충족시키고자 하는 것이다. 사실 기획이라는 것은 일종의 목표를 향한 로드맵(Road Map)과도 같다. 이론적이면서도 실질적인 접근법을 단계적으로 필요로 하는 영역이기 때문이다. 위에서 주지했듯이 전시공간은 찾아오는 이들을 위한 다목적 공간으로 변모하고 있다. 또한 그곳에서 만들어지는 결과물들 역시 운영을 위한 전략적인 측면에서 논의해야 하는 것은 당연하다. 따라서 전시공간 혹은 전시기획에 관한 담론은 이전과는 다른 패러다임의 전환을 시도하고 있는 실정이다. 결과적으로 전시공간, 특히 미술관은 공공성을 기초로 한 확장된 의미로서의 사고체계를 요구한다. 또한 전시 자체의 전문성 역시 예술품의 미적 가치를 보호해야 한다는 점에서 중요하다. 이는 예술 조직의 정체성을 유지할 수 있는 지표라는 점에서 공공성과 함께 동시적으로 강화해야 하는 측면이라 할 수 있다. 이 측면들은 통합적인 관점으로서 운영상의 경쟁력에 관한 문제를 언급한 것이다. 그러나 실제로는 미술관에 특정한 사회적 위상을 부여하게 되었음을 밝히는 것이기도 하다. 즉, 물리적인 백색의 입방체 공간이 여전히 전시를 구성하는 위력적인 요소로서 존재함에도 불구하고, 미술관의 논리는 개인의 다양한 가치관을 존중하는 다원주의적 차원으로서 해석해야 한다. 본 논문에서는 에듀테인먼트(edutainment) 공간으로 거듭나고 있는 여러 현대미술관의 운영 사례를 다루었다. 이는 두 번째 장에서 제시했던 “소통, 전문성, 공공성, 총체적 체험”이라는 개념을 어떻게 미술관의 정책으로 반영하고 있는지를 설명해줄 수 있다. 특히 뉴욕현대미술관, 빌바오 구겐하임미술관, 가나자와 21세기 미술관, 국립현대미술관을 통해 독립적인 문화기관으로서 요구되는 개념들과 역할들이 비록 그 주어진 여건 혹은 방법상의 차이에도 불구하고 동일한 동시대적 과제를 가지고 있음을 설명한다. 그 동시대적 과제는 궁극적으로 관람자의 요구와 기대사항을 최대히 충족시키기 위한 전략적 지향점이라고 할 수 있다. 이들은 미술관을 문화개발사업의 주체로서 그 영향력을 확장시켰다는 공통점이 있다. 이로 미루어 볼 때, 미술관은 관람자와의 긴밀한 소통을 통해 이들과의 사회화 작용을 원활히 하기 위한 예술적 실천(artistic practice)을 일차적으로 고려해야 한다. 나아가 전시 기획자는 미술관이 독자적인 문화운영기관으로서 거듭날 수 있도록 하기 위한 명확한 정체성, 즉 설립 취지(mission statement) 구축을 모색해야 한다. 특히 미술관이 문화예술 자원의 총체적인 체험을 가능하게 하는 종합적 공간임을 명확히 인식해야 한다. 이를 가능하게 하기 위해 다양한 연구 방법을 바탕으로 전시와 관련된 제반 영역에 대한 연구를 할 필요가 있다.

한방병원에 입원한 돌발성 난청 환자의 임상적 특성과 추가 청력 회복

김연재 대전대학교 대학원 2026 국내석사

Purpose : This study aimed to retrospectively investigate the clinical characteristics of patients with sudden sensorineural hearing loss (SSNHL) admitted to a Korean medicine hospital and to evaluate post-admission hearing recovery and hematologic inflammatory markers. Methods : We retrospectively reviewed the medical records of 59 patients with SSNHL who were admitted to the Department of Korean Medicine Ophthalmology, Otolaryngology & Dermatology, Daejeon Korean Medicine Hospital of Daejeon University, between January 1, 2022, and May 9, 2026. Clinical characteristics, hearing outcomes, and hematologic inflammatory markers were analyzed. Post-admission hearing recovery was evaluated using Siegel’s criteria, and hearing improvement was calculated as the change in pure-tone average (PTA) between admission and discharge. Patients were additionally classified according to the interval from symptom onset to Korean medicine admission (≤14 days vs. 〉14 days). Multivariable logistic and linear regression analyses were performed to identify factors associated with post-admission hearing recovery and hearing improvement. Results : 1. The mean age of the patients was 44.92 ± 14.54 years, and the mean interval from symptom onset to Korean medicine admission was 21.41 ± 18.08 days. Approximately half of the patients were admitted while receiving conventional treatment, whereas the remainder were admitted after completing conventional treatment. 2. The mean PTA improved from 56.88 ± 21.66 dB at admission to 45.69 ± 24.26 dB at discharge (p 〈 0.001). The mean hearing improvement was 10.88 ± 13.82 dB, and the post-admission hearing recovery rate was 44.1% according to Siegel’s criteria. Patients admitted within 14 days of symptom onset showed significantly greater hearing improvement and a higher recovery rate than those admitted after 14 days. 3. A shorter interval from symptom onset to Korean medicine admission was independently associated with greater hearing improvement. In addition, hearing threshold and tinnitus status at admission were associated with post-admission hearing recovery. 4. Hematologic inflammatory markers measured after conventional treatment, including the neutrophil-to-lymphocyte ratio (NLR), platelet-to-lymphocyte ratio (PLR), and lymphocyte-to-monocyte ratio (LMR), were not significantly associated with post-admission hearing recovery or hearing improvement. Conclusion : Patients admitted to a Korean medicine hospital after conventional treatment showed diverse clinical characteristics, including both adjunctive- and salvage-treatment phenotypes. Earlier initiation of additional treatment was associated with greater hearing improvement, and the clinical condition at the initiation of additional treatment may be relevant to subsequent hearing recovery. These findings provide real-world clinical data regarding patients seeking additional treatment after conventional therapy and may help optimize treatment strategies for SSNHL. Key words: Sudden sensorineural hearing loss; SSNHL; Korean medicine hospital; Clinical characteristics; Hearing recovery; Adjunctive treatment; Salvage treatment; Hematologic inflammatory markers

판매서비스직 및 사무직 기혼근로자의 근로시간 특성, 일-가족 갈등과 부부관계 만족도

김연재 성균관대학교 2014 국내석사

본 연구의 목적은 오늘날 우리나라에서 보편적이지만 차별적인 특성을 갖고 있는 직종인 판매서비스직과 사무직의 근로시간 특성, 일→가족 갈등, 부부관계 만족도의 차이를 파악하고, 근로시간 특성이 일→가족 갈등을 통해 부부관계 만족도에 미치는 영향을 판매서비스직과 사무직으로 나누어 살펴보는 것이다. 이를 위해 여성가족부가 2010년에 실시한 제2차 가족실태조사의 가구원용 질문지 응답자 중 판매서비스직 및 사무직에 종사하는 65세 이하 기혼자로 자녀가 있는 근로자 886명(판매서비스직 453명, 사무직 433명)의 자료를 분석하였다. 근로시간 특성은 주당 평균 근로시간, 근로시간 조절가능성, 정기휴일 빈도 3개 변수를 사용하였고, 일→가족 갈등은 일→가족 갈등에 대한 5개 문항을 사용하였다. 부부관계 만족도는 현재 부부관계의 전반적 만족도, 배우자와의 의사소통 만족도, 다시 태어나도 현재의 배우자와 결혼하고 싶은지, 3개 변수를 사용하였다. 판매서비스직과 사무직 기혼 근로자 간의 근로시간 특성, 일→가족 갈등, 부부관계 만족도에 유의미한 차이가 있는지 알아보기 위하여 티검증(t-test)을 실시하였고, 판매서비스직과 사무직 기혼 근로자의 근로시간 특성이 일→가족 갈등을 거쳐 부부관계만족도에 유의미한 영향을 미치는지 알아보기 위하여 구조방정식 모형분석을 실시하였다. 구조방정식 모형에서 성별, 연령, 소득, 교육수준을 통제하였다. 주요 연구결과는 다음과 같다. 첫째, 판매서비스직이 사무직에 비해 주당 약 4시간 반 더 일하고 휴일빈도가 낮지만 근로시간 조절가능성은 더 높았다. 부부관계 만족도는 두 집단 모두 보통보다 조금 높았다. 둘째, 판매서비스직은 주당 평균 근로시간과 휴일빈도가 일→가족 갈등을 통해 부부관계 만족도에 영향을 미쳤다. 셋째, 사무직은 주당 평균 근로시간만이 일→가족 갈등을 통해 부부관계 만족도에 영향을 미쳤다. 판매서비스직과 사무직의 근로시간 특성은 차이가 있으며, 근로시간과 관련된 차별적인 특성이 일→가족 갈등을 매개로 부부관계 만족도를 감소시킨다는 본 연구의 결과는 부부관계 만족도를 향상시키기 위해서 직종별로 차별적인 근로시간 정책이 필요함을 시사한다. 본 연구의 의의는 최근 관심이 증가하고 있는 근로시간 특성이 가족관계의 중심이 되는 부부관계 만족도에 미치는 영향에서 일-가족 갈등의 매개적 역할을 살펴본 것이다. 또한 판매서비스직과 사무직을 분리하여 분석함으로써 직종별로 근로시간 특성이 일-가족 갈등에 미치는 영향에 차이가 있음을 밝히고 이를 토대로 세분화된 일-가족 양립 정책이 필요함을 제언했다는 의의가 있다. The purposes of this study were (a) to examine whether there were differences in the characteristics of working hours, work-to-family conflict, and marital satisfaction between sales and service workers and office workers and also (b) to investigate whether the characteristics of working hours were associated with marital satisfaction through work-to-family conflict among sales and service workers and office workers. In this study, the characteristics of working hours consisted of weekly hours of work, time flexibility at work, and typical number of non-working days weekly. From the data of the 2010 second National Survey of Korean Families, we selected 453 sales and service workers and 433 office workers who were married with at least one child and aged 65 years or younger. The results of t-tests showed that, compared to office workers, sales and service workers worked longer weekly hours and had fewer regular non-working days while reporting a higher level of time flexibility at work. Office workers were significantly more satisfied with their couple relationships than sale and office workers. Using structural equation modeling, it was found that sales and service workers’ weekly hours of work and number of non-working days weekly were associated with their marital satisfaction through work-to-family conflict. A structural equation model for office workers revealed that greater weekly hours of work was associated with a higher level of work-to-family conflict which, in turn, contributed to a lower level of marital satisfaction. This study is meaningful because it shows the mediational role of work-to-family conflict in the relationship between the characteristics of working hours and marital satisfaction. The findings of this study suggest that policymakers need to consider differences between sales and service workers and office workers in developing policies related to working hours to enhance the quality of family life including couple relationships by reducing work-to-family conflict.