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Our moral education are on the crossroad. And Goal of moral education is obstruct and absurd. moral education is connect life-world. All children should be educated for the growth of Moral Community. So it is important to create moral community in classroom. Moral community is based on communication, dialogue, communality in relationship, truth, mind, respect, truth, caring, inclusiveness, reflectivity, inquiry, social justice, collaboration, commitment. To build moral community we try to realize commentarial climate of democratic classroom, making classroom, dialogue, networking of family, society system. 초등학교 도덕과 교육내용이 아동들의 삶과 유리되어 있다는 지적이 많다. 도덕교육이 아동들의 삶과 유리된 원인 가운데 하나는 도덕교육이 전근대적 덕목이나 가치를 추구함으로써 근대적 삶을 사는 아동들이 도덕적 의미구성을 하기 어렵다는 것이다. 따라서 도덕과 교육의 방향목적은 아동의 구체적인 삶에서 출발해야 하고, 교실의 일상적인 삶을 존중하고 반영해야 한다. 학교에서 아동의 구체적인 삶은 교실이라는 공간에서 이루어진다. 교실 공간은 물리적인 곳일 뿐만 아니라, 사랑과 미움, 갈등과 화해, 공적인 것과 사적인 것이 교차하는 정서적이고 심미적이고 윤리적인 공간이다. 그리고 교실공동체는 변화와 움직임이 있는 교육적인 공간이다.교실을 도덕공동체로 만드는 데 기여하는 도덕과 교육과정이 되기 위해서는 무엇보다도 현재 교실의 실태를 파악해야 한다. 이에 우리는 교실의 도덕적 실태를 질적으로 고찰하고 이를 근거로 하여 도덕과 교육과정의 방향을 모색하고자 한다.
After collecting the adjectives describing the fabric hand, the semantic differential scale was developed. Using the developed scale, the subjective hand of 44 kinds of S/S blouse/shirt fabrics was measured. The preference of fabric hand for a blouse/shirt fabric was also investigated. The factors affecting consumer's preference for a blouse/shirt were analyzed by the statistical method. As a result of common factor analysis, five factors(surface contour, drapability, bulkiness, density, and wetness) expressing the hand of blouse/shirt fabrics were educed. Surface contour and drapability were most highly correlated with fabric hand. Silk which has smooth surface and good drapability was considered to be a fabric with good touch and the best material for a blouse. For a shirt, cotton which is relatively bulky, dense, and not drapable was most preferred.
The purpose of this study was to compare the comfort sensation depending on four different kinds of denim blue jeans: cotton, cotton/tencel, tencel, cotton/pp. The objective and subjective experiments were conducted to measure the comfort of blue jeans. To investigate the objective comfort, physical properties related to thermal insulation, moisture properties and hand were measured. For subjective comfort measurement, 5 healthy female college students were taken as subjects. The outcomes of the experiments are as follows: The higher the air permeability and bulk density of the denim, the lower the thermal insulation, the thicker the denim, the higher the thermal insulation. Tencel blending denim showed the higher bulk density, the lower air contents, and consequently the lower thermal insulation than the other denims. Tencel showed the highest moisture regain, and cotton/tencel blend showed the highest water vapor permeability. Tencel denim had relatively better flexibility, shape stability and elastic recovery than the other denims. The total hand values of the denims by KES-FB system were not significantly different. Cotton and cotton/pp denims raised the subjects' body temperature after excercise more than tencel or cotton/tencel denims. Average skin temperature was found to have a correlation with micro climate temperature and micro climate humidity. The correlation coefficients were 0.749 and 0.767, respectively. However, average skin temperatures were not significantly different among the materials. Pulse rate was found to be the highest when wearing cotton/pp and the lowest in case of cotton/tencel denim. The energy was consumed in order of cotton > cotton/pp > tencel > cotton/tencel. There was no significant difference in preference before excercise, but, after the excercise, the order of preference changed as the following; cotton/tencel > tencel > cotton/pp > cotton.
This study explores Justice and Caring Ethics and reviews the debates regarding gender inequality in ethics. Kohlberg, Rawls and Habermas have dismissed all too quickly a central insight of Gilligan and of other feminist: namely that we are children before we are adults, and that nurture, care and responsibility of essential for us to develop into morally competent, self-sufficent individuals. So autonomous self is not the disembodied self. Universalist moral theory must acknowledge the deep experiences in the formation of the human being to which care and justice correspond. And the claim that the gender blindness of universalist theories is not merely a matter of moral indifference or political inclination but that it points to a deeper epistemic failure has been one of the cornerstones of the postmodernist critque of the grand anrratives the logocentric western tradition. If there is one commitment which unites postmodernists from Foucault to Derrida it is this critique of western rationality as seen from the perspective of the margins, from the standpoint of what and whom it excludes, suppresses, delegitimizes, renders mad, imbecilic or childish. In Gilligan's critique of the illusions of logocentrism and in their championing of the other, postmodernist thinkers have been crucial allies for contemporary feminism. By focussing on the problem of the subject. I construct a dialogue here between weak and strong postmodernist claims and feminist positions/oppositions. Postmodernism is an ally with whom feminism cannot claim identity but only partial and strategic solidarity. Postmodernism, in its infinitely skeptical and subvesive attitude toward normative claims, institutional justice and political struggles, is certainly refreshing. The critique of identity politics attempts to replace the vision of an autonomous and engendered subject with that of a factured, opaque self. Postmodernist feminists strive to develop to develop a decentered and fractured concept of the self in place of the connected or relational self which they find to be priviledged in Gilligan's work. But their claim that mutual care and responsibility must presuppose a transparency of understanding is exaggerated. Such a perfect undestanding or meeting of minds would be a fair criticism of the Kantian view of noumenal selves, but Gilligan's concept of relational self. And We do not have to think of coherent identities along the lines of the sameness of physical objects. We can think of coherence as a narrative unity. A coherent sense of self is attained with the successful integation of autonomy and relationship, or with the right mix the right of justice and care. Justice and Autonomy alone cannot sustain and nourish that web of narratives in which human beings' sense of selfhood unfolds; but relationship and care alone cannot raise the self to the level not only of being the subject but also the author of coherent life-story.
Improvement direction of moral textbook is write about on narrative viewpoint. Because The moral narrative viewpoint considers the child in subject existence. The moral is composed thorough story. Narrative moral story is concrete and connection with life of daily. But Moral textbook of elementary school is write simple structure. The children is difficult concern about moral textbook. And Moral textbook improve with narrative viewpoint 교육의 개선 방향에 대해서는 많은 논의들이 제기되고 있다. 우리는 초등학교 도덕과 교육의 구체적인 내용이 담긴 도덕교과서의 내용에 관심을 두고자 한다.초등학교 도덕과 교과서는 이야기를 중심으로 구성되어 있다. 서사적 관점에서 도덕적 이야기는 내용요소와 형식요소를 포함하고 있어야 한다. 그리고 아동을 해석의 주체로 인정해야 한다. 그러므로 초등학교 도덕교과서는 서사적 요소를 포함하여 서사적 관점에서 구성되고 씌여 졌야 한다. 왜냐하면 도덕교과서에 제시된 이야기 단지 형태만이 서사적일 뿐이라면 그것이 교육적 효과는 그다지 높지 않기 때문이다. 이에 우리는 도덕교과서를 서사의 내용적 요소인 사건, 인물, 배경적 요소, 담론의 형식인 이야기의 형태 그리고 아동과 교사의 의사소통구조를 중심으로 도덕교과서를 고찰하고 이를 근거로 하여 도덕과 교과서의 개선방향에 대해 논의하고자 한다