http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
다구찌 실험계획 및 분석에 대한 반응표면 방법론적 대안
장형철 평택대학교 1998 論文集 Vol.10 No.2
1980년대 다구찌(田口)에 의한 실험계획법과 분석은 많은 주목을 받았다. 로버스트 파라메터 설계라 불리는 다구찌 방법론은 품질관리학자나 엔지니어들에 의해서 널리 수용 실천되었다. 그런데 많는 서구의 통계학자들은 다구찌 방법론의 결점을 지적하고 있는 실정이다. 다구찌의 측정통계량이나 파라메터설계 그리고 분석방법에 있어서 많은 논쟁과 대안이 제시되고 있다. 본고에서는 다구찌 방법론을 살펴본 후 그에 대한 문제점을 지적하고, 하나의 대안으로 평균과 분산을 동시에 고려하는 Myers(1992)의 반응표면분석법을 소개하겠다.
청년 개신교인 감소 양상과 소규모 분반 채플의 효과에 대한 경험적 고찰
장형철 한국대학선교학회 2015 대학과 선교 Vol.29 No.-
The youth in Korean Protestant church has been declining since the middle of 1990’s. This is not only because youth themselves are usually not so much interested in religion. But it is also because the Korean Protestant church is dominated by the capitalistic culture, more specifically consuming culture, and has low social trust resulted from socio-ethical misconducts of some Protestant leaders. In regard to this discussion, a consideration is given to formulate a new form of chapel emphasizing empathy and critiquing consuming culture as a strategy to introduce Christian Gospel to the youth. Then, as a specific example of new chapel, small group chapel in Induk University, led by members of the Christian Mission Council for Induk University(CMCIU), was analyzed and evaluated. According to the analysis, students prefer the chapel of CMCIU than general chapel of which more than six hundred students have a service together at one time. They even expect to have Christian education and to experience Christian mission in the chapel of CMCIU. Thus, the chapel of CMCIU has significant implication to the University mission, especially to the mission for Junmundaehakgyo students( University students who are on the vocational training for two or three years). 이 논문은 먼저 한국 개신교의 감소 양상을 주로 청년을 중심으로 논의한다. 청년 대학생들이 감소하는 이유는 청년 연령대 자체가 종교에 무관심한세대 일 뿐만 아니라 개신교가 자본주의 소비문화를 극복하지 못하며 나아가서 개신교 자체가 사회적 신뢰를 잃는 문제를 일으키기 때문이다. 다음으로 이 논문은 이러한 상황 속에 있는 청년 대학생들 특히 전문대학교 학생들을 위한 새로운 채플의 필요성을 확인 하였다. 그 새로운 채플은 공감하는채플이어야 한다. 그리고 나아가서 채플 본래의 목적인 선교를 위해 자본주의 소비문화를 비판하고 이를 바탕으로 기독교 복음을 전하는 전략이 제안되었다. 이러한 채플의 한 모델로서 소규모 채플이 제시되었다. 그리고 실제적인 사례로서 인덕대학교의 소규모 분반 채플인 학원선교위원회 채플을소개하고 그 효과를 분석 하였다. 분석결과에 의하면 학생들은 학원선교위원회 채플을 전체 채플보다 선호하며 진행하는 목회자들과 공감하고 있고나아가서 채플의 본래 목적인 선교의 가능성이 있는 것으로 나타났다. 특히이러한 인덕대학교의 학원선교위원회 채플에 대한 학생들의 긍정적 평가는4년제 대학과 다른 전문대학교의 성격과 특성을 반영한 사례로 볼 수 있다.
Examining Globalization Theories from a Local/Non-western Religious Perspective
장형철 한국대학선교학회 2013 대학과 선교 Vol.24 No.-
This article critically examines theories of globalization. I argue that local culture is not just affected by the impact of the global, but also resists it. I support a theoretical framework “cultural hybridization” explaining the development of diverse local cultural transformations in the era of globalization. Local culture is hybridized by local subjectivity and the impact of the global. This hybridization as a sociological concept would not fail to see local responses to the global. It can also help to clarify the local religious hybridity as socio-cultural phenomenon and its features such as some Korean Protestant accomodations.
장형철 한국학중앙연구원 한국학중앙연구원 2017 Korea Journal Vol.57 No.4
The main questions of this article are: (1) how does religion function in the life of migrants? and (2) how do migrants practice their religion in a new place far from their home? This article analyzes the characteristics of Hyehwa-dong Filipino Catholic Community (HFCC) in Korea through ethnographic fieldwork, surveys, and semistructured interviews. The characteristics of HFCC as a migrant community can be seen in three aspects: belief, practices (including rituals and festivals), and community. Firstly, members of HFCC have a strong faith in God, who they believe sent them to Korea and helps them with their life in Korea. Secondly, they more actively practice their religion than when they were in homeland. Various activities allow them to practice Filipino Catholicism. Thirdly, HFCC is a strong network in both practical and spiritual ways. The members not only regard HFCC as a Catholic community but also a spiritual family. In HFCC, Filipinos are able to practice their religious cultural identity. Also, it is a network that allows them to create their own social and religious capital. These characteristics provide Filipino migrants with an opportunity to reaffiliate themselves with the Filipino society in Korea. Furthermore, Hyehwa-dong, known as the Korean SoHo, seems to become Filipino territory every Sunday, namely reterritorialization. Finally, the emergence and growth of HFCC contributes to Korea’s becoming a multicultural country.
장형철 한국대학선교학회 2010 대학과 선교 Vol.18 No.-
The aim of this article is to sociologically explore the expansion of western Christianity to the non-western world, especially Korea. The article suggests that the expansion owes a great deal to the development of the western modernity characterized as “creative destruction”. Then,it discusses Orientalism was activated by cultural imperialism as a political formation of the modern West. Yet, Orientalism as a means of producing the others the non-western led westerners to construct their own identity and to gain cultural superiority and knowledge on the non-western world. The early western Protestant missionaries in Korea were not exceptional from cultural imperialism and Orientalism. They actually generated the conceptions of Korea in their own way of conceiving. So that this article traces back how the early western Protestant missionaries in Korea revealed their notion of cultural imperialism and Orientalism in tune with Japanese colonialism, and also elucidates how both had effects on their own mission, such as medical mission in the nineteenth century.