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팀원 교환관계(TMX)와 기술경영교육이 혁신행동에 미치는 영향에 관한 연구
이원일(Won-Il Lee) 한국산학기술학회 2017 한국산학기술학회논문지 Vol.18 No.1
본 논문은 조직구성원의 팀내 교환관계와 기술경영교육이 혁신행동에 미치는 영향을 임파워먼트를 매개효과로 고찰하였다. 조직 경쟁력 유지를 위해서는 조직내 혁신행동의 지속적 창출은 필수적인 요소가 되었다. 이러한 혁신행동 창출을 위한 요인으로 본 논문에서는 기술경영교육과 팀원간 교환관계를 고찰하였다. 또한, 이러한 기술경영교육과 팀원간 교환관계가 임파워먼트를 매개효과로 혁신행동에 미치는 영향을 고찰하였다. 설정된 가설은 다음과 같다. 가설1: 팀내 팀원들간의 교환관계의 질(TMX)이 높은 종업원은 혁신행동 창출을 보다 많이 할 것이다. 가설2: 팀내 팀원들의 기술경영교육이 높으면 혁신행동 창출이 보다 많이 이루어질 것이다. 가설3: 팀내 팀원들간의 교환관계와 기술경영교육이 혁신행동에 미치는 영향에 있어서 개인수준의 임파워먼트는 매개효과를 할 것이다. 이러한 가설의 검증을 위하여 대전의 벤처기업 조직구성원을 대상으로 설문조사를 실시하였으며 가설의 검증은 상관관계효과, 회귀분석, 매개효과 분석을 실시하였다. 가설검증결과 팀내 TMX, 기술경영교육은 혁신행동에 정의 영향을 미치고 있었으며 임파워먼트는 매개효과를 하고 있었다. 혁신행동에 영향을 미치는 선행요인으로 다양한 요인이 고찰되었지만 본 논문에서는 임파워먼트를 매개효과로 하여 기술경영교육과 팀내 교환관계를 고찰하였다는 점에서 의의가 있다고 할 수 있다. This paper investigates the effect of Team Member Exchange Quality (TMX) and technology management education on innovative behavior mediating effects of Empowerment. Innovation behavior is necessary for the continuous innovation of the organization. To that end, this paper investigates the relationship among TMX, technology management education, empowerment, and innovation behavior. Independent variables are TMX and technology management education; dependent variable is innovative behavior; and mediating variable is empowerment. The hypotheses of this paper are as follows. First, team members with a high quality of TMX will generate more innovation behavior. Second, innovation behavior will be created if team members receive a lot of technology innovation education. Third, empowerment will have a mediating effect on the relationship between TMX, technology innovation education and innovation behavior. To test these hypotheses, questionnaires were distributed and thoroughly analyzed using correlation analysis, multiple regression, and mediating effect analysis. Until now, there have been many previous studies investigating innovative behavior; however, this paper is still meaningful in that this study focused on the effects of TMX and Technology management education on innovative behavior mediating the effects of empowerment.
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자연 언어 인터페이스와 자동 프로그래밍 : 사례 중심 방법론을 이용한 통합
이원일(Won Il Lee),이근배(GeunBae Lee) 한국정보과학회 1992 한국정보과학회 학술발표논문집 Vol.19 No.2
유닉스 시스템의 자동 프로그래밍 능력을 가진 자연 언어 인터 페이스를 위한 사례 중심의 방법론을 제시한다. 자연어 질의는 사례 중심(case-based)파싱을 이용하여 파싱되고 사례 중심 계획(planning)과 derivational adaptation을 이용하여 쉘 스크립트로 바뀐다. 효율적인 자연언어 인터페이스는 자동 프로그래밍 능력을 가져야 한다는 것을 보여주기위해 DINX(Dialog Interface to uNiX) 시스템이 구현되었다. DINX 시스템을 통하여 사례 중심의 추론(case-bsed rasorung)이 자연 언어 파싱과 자동 프로그래밍을 하나로 묶어 주는 좋은 방법론이라는 것을 제시한다.
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이원일,이명규,Lee Won Il,Hirotada Tsujii,Lee Myung Gyu The Korean Society of Animal Environmental Science 2004 축산시설환경학회지 Vol.10 No.2
고온호기성발효장치(TAO system)로 발효 처리한 양돈분뇨고형물을 톱밥과 왕겨로 혼합한 뒤 성형건조장치를 이용하여 펠렛 비료를 제조하였다. 제조된 펠렛 비료(TAO-PF)의 비료이용성을 검토하기 위하여 배추를 이용하여 포장시험을 실시하였으며, 수확 후 생육량 및 토양의 생물, 이화학적 변화를 분석하였다. 생육실험은 펠렛 비료(TAO-PF)를 포함하여 시판 상토(Bed soil), 발효고형물(TAO-S), 화학비료(NPK), 무비료(대조구)로 나누어 실험하였다. 제조된 발효펠렛(TAO-PF)의 상온저장성은 미생물의 증식경향으로 보아 수분 함량이 $18\%,\;25\%$ 처리구보다는 $12\%$ 처리구가 적절한 것으로 판단되었다. 배추를 이용한 각 처리구에서의 생육실험결과, 토양세균의 변화는 TAO-PF 처리구가 NPK, 무비료구 보다 처리기간중 증식하는 경향을 보였으며, 특히 방선균의 증가와 사상균의 감소현상은 NPK, 무비료 처리 에 비해 TAO-S, TAO-PF 처리구에서 현저하여 발효고형물의 토양시비가 토양생물상 변화에 매우 효과적인 것으로 나타났다. 본 생육실험을 통해 배추의 구고, 구폭, 엽수 등으로 보아 TAO-S, TAO-PF 처리구는 각각 화학비료, 시판상토 처리구를 대체 할 수 있을 것으로 판단된다. A solid of Thermophilic Aerobic Oxidation(TAO) System was mixed with sawdust or a rice husks. After fermentation was finished, molding machine and a dryer were used, and pellet fertilizer was produced. The fertilizing experiment was carried out as five pieces by Bed soil, TAO solid(TAO-S), TAO pellet fertilizer(TAO-PF), Chemical fertilizer(NPK) and Control(no fertilizer). Growth rate of the Chinese cabbage by each treatment was examined. Analysis of microbe and soil characteristic before and after crop experiment were carried out. When the moisture contents of TAO-PF were $18\%$ and $25\%$, the occurrence rate of microbes for the storage time was increased to $80\%$ and $100\%$ respectively. However, in the $12\%$ of water content treatment was not increased microbes. The concentration of soil bacteria in TAO-PF and TAO-S for 15 day after treatment was $1.5\times10^7\~8.0\times10^7$ CFU/ml, and the concentration of bacteria for 50 day was increased to $6.3\times10^7$ and $8.3\times10^7$ CFU/ml. However, Fungus decreased. The concentration of Actinomycetes was increased in TAO solid, Bed soil and TAO-PF treatment. The TAO-S and TAO-PF treatment were normal to compare to the NPK treatment. In this experiment the height and width of the Chinese cabbage were 22.3 cm, 16.8 cm in Bed soil and 28.8 cm, 21.3 cm in TAO solid. The leaf number of TAO-S, TAO-PF and NPK treatment were similar to 39.8, 38.3, 40.3 sheet. As the result, the TAO-PF knew that use was possible with fertilizer.
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이원일(Won-Il Lee) 영남신학대학교 2018 신학과 목회 Vol.50 No.-
The post-infant baptismal catechesis is known as mystagogy that is the rite for the continuing growth of faith of infant and his/her parents. This article suggests that the mystagogy is a part of baptismal education and proposes the curriculum of mystagogy which consists of contents for seven weeks of Easter season after Easter Sunday in the church year. The goal of infant mystagogy’s curriculum is to become the disciple of Jesus Christ as infant, and to support of the growth of infant and parent’s faith. The growth of faith of infant and parent is to be used by triune God for the grace of God. To become the disciple of Jesus Christ as infant, it needs to have a duration of seven weeks, which is not necessary. The important thing more than duration of seven weeks is the contents as the critical reflection to the life of past, present, and future of infant and his/her parents. Contents could be consist of the reflection of the life’s experience before the infant baptism, the understanding to the meaning and symbols of infant baptism, and the identity, vision, and mission of infant and parents. The educational method for the mystagogy after infant baptism is by the faith community of infant and parent. As infant baptism is bestowed by the parent’s faith, as the curriculum of mystagogy emphasizes the faithful role and participation of parent. The director for mystagogy of infant baptism needs to facilitate the parent’s faithful interest and participation to the end of education with infant.
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이원일(Won-Il Lee) 한국기독교교육정보학회 2010 기독교교육정보 Vol.26 No.-
The 21st century is an aging society in Korea and most of nations in the world. An aging society have problems of old adults's well being in relation with social and educational welfare. For well being of old adults, they need to understand well dying which means the quality of death. Death education had been taught from the ancient ages, which was emphasized on the ordeal of judgement. In the middle ages, there was death education which are danse macabre(F), ars moriendi(L), and rules and exercises of holy dying. In these days, themes of death are studied by an interdisciplinary approach. This article emphasizes that each one needs to express variously his/her own's unique perception when each one think and feel and encounter his/her own death or the other's. As everyone hurt differently, everyone dies differently. And in most cases, dying, like birthing, is a process requiring assistant. The goal of death education for old adults is communion with God in dying process. Objectives of death education in this article are a developing of authenticity through the expression of one's own response and an overcoming the death culture in our society. Contents include the understanding of his/her own death, the self-understanding as a bereaved person, and the critical self-understanding for overcoming of death culture. Contents emphasize each individual's responses rather than standardized stages of dying. The teaching and learning process proposes with reference of aging psychology and emphasizes why question and meaning-making. The processes of teaching are the following; reminiscence and life review with a given theme, why the death have the most meaning in your life?, inquiry to the given theme in the text, organizing and expressing outcomes of learning through experience and text, encouraging learning outcomes and learning participation. These five processes are compared to dance steps emphasizing both circularity and linearity.
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이원일(Won Il Lee) 영남신학대학교 2010 신학과 목회 Vol.33 No.-
The definition of spirituality in this article starts from a concept of a person's soul in comparison with intellect, emotion, and behavior. This article assumes every person has a soul from birth to death even though it is not cultivated by some education and motivation. Each person's soul could be cultivated by some education, and cultivated soul or educated soul is called as a spirituality. Therefore there are many forms of spirituality, and every religion has a spirituality of it's own. Buddhism, Islam, and Hinduism have their own spirituality as well as Christianity's spirituality. And Christianity's spirituality is different with each denomination's faith and creed. Catholic, Eastern Orthodox, and Protestant have a spirituality in harmony with their own faith and creed. Among them, Protestant's emphasis is a spirituality of faith on the Word and crucified Christ. Until now, the Protestant's spirituality has been expressed at a particular place and time in the Church and retreat center. This article want to say the necessity of a spirituality in everyday life beyond the limited time and place in traditional perspective. A spirituality of everyday life means characteristics of the soul which are recognizing and discriminating Christ in the everyday life. Jesus's spirituality and early Christian's spirituality was a spirituality of everyday life, but middle age's spirituality was changed to a spirituality of “fuga mundi"(escape from the world). Since the Reformation and Vatican Council Ⅱ, spirituality resumed emphasizing an everyday life and laity as God's people. The theological foundation of spirituality in everyday life is focused on creation, incarnation, and the Spirit. The refrain of the creation story in Genesis is “and it was good" which is a foundational truth of the spiritual life. Incarnation breaks down a separation between the sacred and the profane as opposing realities. Incarnation makes holy every cubic inch of reality from quarks to human beings, cosmos, and world. The spiritual life is about knowing and loving God. This loving knowledge of God in Christ is made possible by the Holy Spirit as a revelation's Spirit. The Spirit enables us not only to know God but to respond to God's will toward Christian's sanctification. By these theological foundations, Christian adults as laity can live everyday life with spirituality. For spirituality in everyday life of Christian adults, this article suggests the following five contents. The first, a concept of authenticity is important to understand a spiritual life. Authenticity is related with understanding one's death by Heidegger's expression in his “Sein und Zeit." Heidegger says that an ordinary person could resume an authenticity by recognizing one's death in here and now not anytime and anyplace. Christian adults could live with spirituality by taking consiousness to one's death and the second coming of Christ in here and now. The second, work can be a place in which I discover myself as well as prove myself. We often fail to see that the challenges, trials, and joys of work are part of the essence of the spiritual life. Nor can we afford any longer to limit the spiritual life to private prayer, retreats, or church on Sunday. Spending oneself to make a good product, dealing honestly with humiliation, or taking risks to be truthful, this is the very stuff of the spiritual life. The Third, in the 21st century adult Christians live in a digital everyday life. The internet, cellular phone, and many things of digital media can be used for a formation of spirituality in everyday life by connecting with story. Connecting digital media and story gives the opportunity for spiritual life through a mentoring community formed by cyber family. Owing to anonymity in digital media, adult Christians can easily communicate with true opinions and understand a truth and a solution to the conflict by self-directed learning. The fourth, many adult Christians live daily in crises o
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