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Understanding Taiwanese Adolescents’ English Learning Selves through Parental Expectations
Hung–Tzu Huang 아시아영어교육학회 2017 The Journal of Asia TEFL Vol.14 No.2
This paper explores the interplay of Taiwanese adolescent English learners’ motivational selves and their parents’ expectations, with a special focus the identified perceptions of both teenage leaners and their parents towards English learning as a duty and obligation. Using the L2 Motivational Self System (L2MSS, Dörnyei, 2009), the qualitative study foregrounds the cultural and relational aspects of the self system in understanding language learning motivation. Results from semi-structured interviews suggest that parental expectations of children’s English learning exhibit a duality characterized by the hope that their children will become successful members of the globalized world and a belief that English learning is a basic responsibility for their children. Adolescent language learners’ and their parents’ actual selves, including their identification with societal roles and social obligations, mediate between parents’ investments in their children’s English education and teenage learners’ perceived obligations to meet parental expectations. The paper concludes by suggesting further research on parental expectations and the development of global selves, and on the synergized effect of language learners’ actual selves and future self-guides in motivating language learning.
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조흥근 ( Hung Kuhn Cho ) 21세기영어영문학회 2004 영어영문학21 Vol.17 No.2
Life and Art in “The Author of Beltraffio” Cho, Hung-Kuhn(Sunchon National University) An attempt is made in this paper to analyse Henry James's critique of aestheticism in “The Author of Beltraffio”(1884) in relation to his “The Art of Fiction”(1884) published two months later in the same year. Both works have been misunderstood by some critics as the writings supporting the theory of aestheticism. But James had a determined attitude against aestheticism almost throughout his life. Although James was influenced in his search for form and style by his contemporary French realists as is shown in “The Art of Fiction” and “The Author of Beltraffio,” he criticised them for their lack of serious interest in life itself. Of course it cannot be denied that James shows in these writings a certain extent of sympathy with their arduous endeavours to achieve the art of novel, but his sympathy is at an end at this very point. Mark Ambient in “The Author of Beltraffio” has been misunderstood by many critics as an aesthete, but he is evidenced as a genuine Jamesian artist in this paper. An obsessive aestheticism can be found in the narrator of this work because art precedes life in his ‘art for art' point of view. He shows almost always a Wildean attitude to life and art that can be expressed as a sentence “Life imitates art.” His cold aesthetic stance unintentionally causes the horrible death of an innocent child Dolcino. His cold world of aestheticism lacks genuine feelings and sympathy for other people, and thus destroys life itself. This is the core of the Jamesian critique of aestheticism in his writings on French realists.
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조흥국 漢陽大學校 民族學硏究所 1993 民族과文化 Vol.1 No.-
이 논문은 17세기 후반 남중국해에서의 태국의 중국 및 일본과의 무역관계를 그 주제로 삼는다. 여기서 17세기 후반을 연구대상으로 둔 것은 이 시기의 3국 무역관계에 대해 여러 일차문헌들, 특히 유럽문헌들로부터의 정보가 있기 때문이다. 그러나 17세기 후반의 태국의 대 중국·일본 무역형태는 다른 시대들에도 적용될 수 있는 것으로서 위치 연구를 통해 3국간의 무역에 관한 일반적인 모습이 획득될 수 있다고 여겨진다. 17세기 태국·중국·일본간의 무역관계는 종종 3각무역(三角貿易)이란 개념으로 이해된다. 즉, 한 태국상선이 중국으로의 항해 중 일본을 방문하거나, 일본을 목적지로 삼은 배가 우선 한 중국의 항구에 들려 무역을 했다. 혹은 거꾸로, 한 중국 항구를 출발한 정크선이 나가사끼를 거쳐 당시 태국의 수도인 아유타야(Ayutthaya)로 갔거나, 혹은 아유타야를 경유하여 나가사끼로 항해하기도 했다. 위의 3국간의 무역관계는 본 논문에서 주로 태국의, 특히 태국정부의 입장에서 고찰된다. 그 이유는 중국측의 경우 그 정부차원의 대 태국 및 일본 무역에 대한 관심이 분명히 파악되지 않으며, 일본의 경우는 심지어 당시 대 중국 및 태국 무역을 자체적으로 행하지 않았고 태국의 대 일본무역을 오직 비공식적으로 허락하고 있었기 때문이다. 그 반면, 위의 3각무역에서 타이정부가 대 중국·일본 무역을 얼마나 중시하고 열성적으로 추진했던가가 뚜렷이 나타난다. 본 논문은 두 부분으로 나뉘어, 해국의 중국 및 일본과의 무역관계가 독립적으로 논의된다. 이러한 개별적인 연구를 통해 당시 타이정부가 이들 두 동아시아 국가들과의 무역에 대해 갖고 있던 자세를 더욱 분명하게 이해할 수 있다고 여겨진다.
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소흥렬 이화여자대학교 한국문화연구원 1994 韓國文化硏究院 論叢 Vol.64 No.1
Truth in religion is to be accepted by faith. Acceptance of truth by faith is almost a requirement. It is a forced option. But this kind of truth by faith raises some philosophical problems. Philosophy may ask about the nature of truth in religion. It may also ask about the epistemic nature of belief that is the foundation of religious commitment. Religion by itself does not raise epistemic questions regarding the faith. The question of belief in religion is not like the epistemic question raised in philosophy. Religious faith is required for the salvation of soul. Salvation is the objective. Faith is the initial condition. You believe in order to know the truth, the knowing the truth will lead you to salvation, that is the freedom of your soul. This is a kind of consequentialism, a sort of pragmatism. Philosophy, however, cannot settle with this kind of pragmatic truth. Whereas religion asks us to accept by faith its ontological presupposition, philosophy raises ontological issues regarding the very presuppositions. The ontological issue that seems important for us to raise with regard to the dominant religious of our society and history is the problem of historicism and naturalism, Buddhism and Taoism, as well as Confucianism, are naturalistic, while Christianity represents transcendentalism and historicism. Naturalism of course is a type of immanentism. And naturalism of Buddhism and Taoism is understood to be ahistorical, that is to say, without an idea of history. Philosophically speaking, that is a problem situation. It is a state of ontological conflict or contradiction which demands a philosophical endeavor for a synthesis of the contradictories or contraries. It is not an attempt to unify the religions, which is an impossible task because of the different cultural settings that those religions carry with them. But the ontological presuppositions of these religions could be reexamined and synthesized, if possible. And such an ontological synthesis is important for the cultural identity of our time and society, and for the role of religion to enhance this cultural objective.
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박항배,고응린,최보율 한양대학교 의과대학 1990 한양의대 학술지 Vol.10 No.1
The summary of the findings on the pattern of infectious and parasitic diseases in Korea reflected on the hospital in-patients morbidity statistics is as follows. The analysis was made on the morbidity data of a total of 352,829 patients of 18 hospitals discharged in 1983 or 1984 with emphasis on 1) the proportion of those with infectious and parasitic diseases among all patients, 2) the infectious and parasitic diseases which are currently rarely diagnosed at hospital, 3) the leading specific diseases in each category of infectious and parasitic diseases. 1. The proportion of patients who were diagnosed as having infectious or parasitic disease turned out to be 7.9% of all hospitalized patients and it ranked 6th in size among 17 categorized disease groups. 2. Of those with infectious and parasitic diseases the most frequently diagnosed was the "Intestinal Infectious Diseases (ICD code 001-009)" which occupied 31% and the second in size was the "Tuberculosis(010-018)" occupying 29%, which are followed by "Other Diseases due to Viruses and Chlamydia (070-079)" 13%. It shows that 73% of all patients withinfectious and parasitic diseases fall into these three groups of diseases. 3. The disease rarely diagnosed among infectious and praraitic diseases turned out to be "Rickettsioses and other Arthropod-borne Disease (ICD code 080-088)" and "Late Effects of Infectious and Parasitic Diseases (ICD code 137-139)" which were totally missed from the patients lists of 14 out of a total of 18 hospitals. The other groups of diseases which are also rarely diagnosed are "Zoonotic thrax etc., and "Other Spirochaetal Diseases (ICD code 100-104)" of Leptospirosis, Vincent's Angina, Yaws etc., which were missed from the list of patients of 12 out of 18 hospitals. 4. The most frequently encountered diseases in each of leading group of infectious and parasitic diseases are as follows. 1) Among the Intestinal Infectious Diseases the most frequent ones were "Colities, Enteritis and Gastro-enteritis of presumed Infectious Origin (009.1)" which occupied 53% and followed by "Typhoid fever (002.0)" of 14%. 2) The hospitalized tuberculosis patients were mostly consisted of Pulmonary Thberculosis of 73% followed by Tuberculosis of Bones and Joints of 7% and Tuberculosis of Intestines and Peritoneum of 6%. 3) The Viral Hepatitis (ICD code 070) constitutes the most or 81% of all "Other Disease due to Virus and Chlamydiae (ICD code 070-079)" 4) Septicaemia (038) constitutes 65% and Whooping Cough (033) 9% respectively of all "Other Bacterial Diseases". 5) Most patients belonging to "Helminthiasis (120-129)" were due to Clonorchiasis (121.1) which occupied 44% followed by Trichuriasis (127.5) 23% and Ascariasis (127.0) 12% of them. 6) Of all patients with Viral Diseases accompanied by Exanthem (050-057) the patients due to Measles (055) occupied 42%, Herpes zoster (053) 20%, Herpes simplex (054) 14% and Chickenpox (052) 11%, respectively. 7) The patients with Mycoses (ICD code 110-118) were mostly due to Dermatophytosis and Candidiasis which constitute 57% and 34% of them respectively. 8) Of all "Syphilis and Other Venereal Diseases (090-099)" the patients with "Syphilis, Unspecified" constitute 28% and with "Latent Syphilis, Unspecified" 20% which are followed by those with "Congenital Syphilis" 19%, respectively. 9) Ninety two per cent of theh patients belonging to "Poliomyelitis and Other Non-arthropod-borne Viral Diseases of Central Nervous System (045-049)" were those with Meningitis (047) due to Enterovirus.
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李興九 淑明女子大學校 1976 論文集 Vol.16 No.-
In this study, the author analyzed and criticized Dewey's philosophy of education which was based on the pragmatism, as a reflective material of the Korean educational development for its democratization. Dewey's theory of education can be said in a word the pedagogy of experience theory. Because his fundamental spirit of educational philosophy was the philosophy of experience theory. What he puts the origin of education on the necessity of life proves that he stands on the pragmatism-that is, the basis of the experience theory. Dewey believed that the alternative maintenance of life or experience was the duty of education. He also continually insisted that the relation between experience and education can not be distinguished from the relation between theory and application of the transcendental philosophy, therefore they should be regarded as identical. From this viewpoint, Dewey verified the communication as a theory of education, the environment which makes the communication possible, and also made clear the right meaning of leadership which realized in the environment. Furthermore, he expressed the process of continuing action by the experience's renovation through the guide, the conception of growth. And there he reached a definition of his educational conception. At last, Dewey grasped his conception that the essence of the democracy is an experimental and continuous development through the developing of theory connected with democracy and education. As we mentioned above pedagogy of Dewey can be expressed that it begins at experience and ends with experience. Though Dewey's philosophy of education can be criticized from many-sided angle, I recognize that he established an original philosophy of experimental experience theory and achieve the most meritoricus work. Therefore, it must be studied that the definition and value of Dewey's experience philosophy belong to that of pedagogy.
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