일반 안경원과 프렌차이즈 안경원의 서비스 만족도 비교 연구

유한호,노혜란 대한시과학회 2013 대한시과학회지 Vol.15 No.2

목 적: 수도권지역의 10대 이상의 고객을 대상으로 일반 안경원과 프렌차이즈 안경원의 서비스 만족도를 조사하고자 하였다. 방 법: 안경원 이용 경험이 있는 수도권지역 소비자를 대상으로 연구를 실시하였다. 고객이 서비스 품질을 평가하는 기준을 유형성, 신뢰성, 대응성, 공감성, 확신성, 그리고 전문성의 6가지 기준으로 조정하였다. 기준에 맞는 예제들을 수집하여 설문 조사하고 통계처리를 하였다. 결 과: 일반 안경원과 프렌차이즈 안경원은 서비스에 대한 고객의 만족도가 다르게 나타났다. 신뢰성, 대응성 그리고 확신성에 해당하는 설문 중 제품의 품질, 충실한 A/S, 그리고 렌즈의 관리법과 사용법을 묻는 질문에는 프렌차이즈 안경원이 선호되었고 유형성과 공감성 설문에는 친밀함과 편안함을 주는 일반 안경원이 선호되는 경향을 보였다. 결 론: 소비자의 선호도를 분석했을 때 각각의 장점을 강조하여 일반 안경원과 프렌차이즈 안경원의 특색에 맞는 서비스를 강화한 차별화가 필요한 것으로 보인다. Purpose: To investigate customer satisfaction of non-franchise and franchise eye-glass stores among customers over 10 years old in the Metropolitan area. Methods: This survey was conducted on consumers in Metropolitan area who have purchased eye-glass products. Standards to determine customer service quality were categorized into six division (classification, reliance, correspondence, response, quality assurance, and specialty). Questionnaires in divisions were collected and surveyed. the survey results were statistically analyzed. Results: Degrees of customer satisfaction were different to non-franchised and franchised eye-glass stores. Franchised eye-glass stores were preferred in questions regarding reliance, correspondence, and quality assurance components providing reliable products, qualified A/S, and the lens care protocol and appropriate use. Non-franchised eye-glass stores were preferred in questions regarding classification and response providing friendly and comfort atmosphere. Conclusions: Differentiation within individual non-franchised and franchised eye-glass stores is necessary to emphasize advantages with enhanced distinct services.

지방분권시대의 지역방송

유한호 열린전북 2003 열린전북 Vol.2003 No.3

헤겔의 커뮤니케이션 철학 연구 시론

유한호 성균관대학교 신문방송학과 1985 신문방송학보 Vol.3 No.-

지역방송의 문제점

유한호 열린전북 2003 열린전북 Vol.2003 No.7

中共의 大字報에 관한 硏究

柳漢虎 광주대학교 1986 광주개방대학 논문집 Vol.3 No.-

Since 1949, China under communism has been undergoing rather drastic social changes or revolutionaries. It is clear that the chinese revolutionaries placed great importance on communication, Communication came to be used as one of the most important tools for bringing about changes in the social struture through a broad mobilization of the human resources in the country. To the Maoists, the creation of the new socialist man is a prerequisite of the building of the new socialist state that is the ultimate goal of the communist China. On this process, the mass movement has been regarded as the most important motivating power. The mass movement which have been under taken on various scales have almost been conducted on the basis of three aspects of the Chinese Communist ideolegy : class consciousness, the mass line, and unity of theory and practice. The mass movements aimed at raising the level of political consciousness of the revolutionary class. The mass-line is the fundamental policy of the Chinese Communist Party. The mass-line based on the concept that "from the masses comes everything, and to the masses everything returns, and that we learn from the masses." Unity of theory and practice means that all truths are obtained through direct experience, and that the masses must not stay in the position of mere compliance with the communist ideology, but actively practise the ideology. Chinese communists depended heavily on persuasive communication for various mass movements on these ideologies. And they regarded the Tatzepao as the most effective communication medium for the purpose. Tatzepao means a paper of big letters or bold characters. It is simply a large sheet of paper posted at any convenient place for the people to read. It is handwritten and does not have any particular format or style. But these characteristics makes Tatzepao as the most popular and democratic communication medium in world history. In the early stage of the Great Proletariat Cultural Revolution, Mao Tse-Tung had little control over most of the official propaganda organizations or mass media, which were mostly in the hands of Liu Shao-Chi and his followers. Naturally Mao relied on the use of the irregular and face-to-face communication medium, Tatzepao, which was the most effective means of communication to reach the people under such circumstances. Additionally, Tatzepao has the great accessibility, flexibility, and intensity of holding people's mind. Tatzepao is the most relevant communication medium for the chinese communist ideology which emphasize on mass-line and unity of theory and practice. It makes people as the subject or communicator or source of communication. Tatzepao has been used as the tools of criticism and self-criticism. That Tatzepao should be unusually effective as a means of persuasive communication is easy to undeastand. It is written by those and about those whom all readers know. And it is not a communication that can be simply ignored or dismissed for it may appear on the wall of one's office or at the door of one's house. If Tatzepao is utilized along with accusation meetings, study sessions, and almost all campaigns, it serves as the most effective device of control the people. in some cases, Tatzepao is used also as the tool for delivering primary political information. Tatzepao is basically the two-way communication channel in which information flows in both directions between leaders and people. It provides the order or directives from the above to the people, and the suggestions or needs of the people to the leaders.

헤겔의 커뮤니케이션 哲學에 관한 一考察

柳漢虎 광주대학교 1985 광주개방대학 논문집 Vol.2 No.-

G.W.F. Hegel's philosophy is very comprehensive and so can be discussed in a variety of ways. This article deals with the Hegel's philosophy limited to the communication or press related spheres. In Hegel's philosophy, the descriptions about language, labour, and freedom of the press are directly or indirectly related with human communication. Social labour is organized by language, and which is the precondition of social labour. Language and labour both are tools or parts which took charge of the mediating role between the mind and the external subject. Mind, language, and labour are in a state of dialectical coordination, and direct interdependent development. Language and labour reflect self development process of mind. They are the base of recognition, and are the essential elements for the production and reproduction of the society and the man. The historical and concrete social processes as the reproduction of collective life connot be maintained without language and labour which are the means of praxis. Actually, through language and labour, the Man lead an active life, and produce, reproduce and change themselves. As consciousness developes into self-consciousness, it must interact with other consciousnessed if it is to develop. In the end mind can only find freedom and self-understanding in a rationally organized community, so minds are not separate atoms, linked together by the accidents of association. In so far as individual minds are true mind, and not selfish or capricious desire, they really would think and act in harmony with each other. And in this process labour and language stand between individual minds and mediate them. In Hegel's political philosophy, the state is regarded as a sphere in which decisions are made about the common interests of citizens, but these common interests are discernible only by an impartial observer. The state must not alien the all citizens from the decision making process and must ensure the freedom of speech for the participation of the citizens in the process. Hegel's conception on freedom of the press consists of three parts; the publicity of Estates debates, public opinion, and freedom of public affairs into existence not only implicitly, but also actually. The Estates stand between the government in general and the nation broken up into particulars(people and association). In public opinion, what is absolutely(an und fu˝r sich) universal, the substantive and the true, is linked with it's opposite; the purely particular and private opinions of the Many. But in itself public opinion has no criterion of discrimination, nor has it the ability to extract the substantive element it contains and raise it to precise knowledge. And great achievement is assured of subsequent recognition and grateful acceptance by public opinion, which in due course will make it one of its own prejudices. Freedom of public communication is the satisfaction of the goading desire to say one's say and to have said it. And it has two phases; freedom of the press and freedom of the spoken word. Freedom of the press is the freedom to explain one's opinion through the printed matters. Freedom of the spoken word is the freedom to make statements one's opinion bia the oral language. To define freedom of public communication as freedom to say and write whatever we please is due to wholly uneducated, crude, superficial, and abstract thinking or ideas. Freedom must be a substantial one which can be guaranteed and operated in concrete reality. Hegel cannot be said as authoritarian philosopher nor irresponsible liberalist. He must be liberal democrat or cooperative-democrat. He denied the logic of power which emphasize the liberty of a small number who took great power. But he built up logic of absolute unity between whole(or community) and individuals. Hegel's philosophy on communication stress consistently the independent and rational individuals, and the dilectical unification between universality and particularity. As Hegel refuted, individuals are truly free in the whole, and the whole is the prerequisite for secure the individuals' universal freedom.

한국지방방송의 현황과 발전과제

유한호 광주대학교 1988 論文集 Vol.5 No.-

The local broadcasting system of Korea have many problems. It is not independent, not self-governing, and not self-reliable. It is very strongly depened on the highly centralized national broadcasting system. But the local self-governing system is to be launched in the near future. For the effective operation of the local self-governing system active communication by local broadcasting is very important. Because the local government and assembly must be well informed of the community's public opinions about community issues, and the public opinions are formulated and aggeregated through local media. Broadcasting is only a sub-structure of society, and be influenced by society to a certain degree. Therefore the self-governing of local broadcasting can be grasped, only when the political, socio-cultural, and economic self-government of local community is prepared. The self-regulation or autonomy of local broadcasting depends on how effectively exclude the pressure of key-station and centralized government and ruling class on ownership, management, personnel, finance, programming, and message production. The small media, as FM, CATV, can be very effective means for the decentralization of local broadcasting and public access to media. The public access programs and civil(audience) movements on mass media are possible solutions for the problems connected with the dependent local broadcasting system. Mutual interaction between independent local broadcasting stations can improve the communities cultural pluralism and abundancy. Finally, the imbalance and one-way flow of information between center and local communities, must be denied and be transformed into democratic, participatory, and decentralized system.

단일조직내의 다중하위문화에 관한 이론적연구

유한호 한국인사관리학회 1992 조직과 인사관리연구 Vol.16 No.-

Solprene 고무의 타이어에 대한 응용

유한호,Yu, Han-Ho 대한타이어공업협회 1968 타이어 고무 Vol.16 No.-

피보나치 수열의 원리 파악으로 변형 피보나치 수열 만들기

유한호 한국수학교육학회 2013 수학교육 학술지 Vol.2013 No.1