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백상용 대한경영학회 2003 大韓經營學會誌 Vol.16 No.6
This study attempts to propose ways to manage and share tacit knowledge in the process of IT Innovation. In order to deal with tacit knowledge, first of all, a classification framework of tacit knowledge is developed based on the content of knowledge and the ontology of knowledge. Four types of tacit knowledge presented in the study are: technical-individual, technical-collective, cognitive-individual and cognitive-collective. Next, various types of tacit knowledge involved during the implementation process of IT innovation is explained such as Organizing Vision, Spirit and tacit IT knowledge. Classifying the tacit knowledge relevant to IT innovation according to the tacit knowledge framework, this study shows how to view the IT innovation process as learning and knowledge sharing process and how to manage and share each type of the tacit knowledge in implementing IT innovation.
백상용 경성대학교 산업개발연구소 2013 산업혁신연구 Vol.29 No.4
정보기술 지속사용에 대한 관심이 최근 경영정보학 연구 추세에 반영되고 있지만, 기술수용 현상을 설명 하기 위해 개발하고 적용하였던 이론과 모형을 그대로 답습하는 경향이 있어 비판의 대상이 되고 있다. 본 연구는 이러한 비판의 근원을 지속사용 현상에 대한 현상기술적 연구 부재에서 기인한다고 파악하고, 질적비교분석을 이용하여 지속사용 현상에 대한 현상기술적 분석을 시도하였다. 웹 브라우저와 검색엔진 프로그램을 대상으로 47명 대학생을 심층면접하여 지속사용 현상에 관한 자료 를 수집하였다. fsQCA2.0을 이용하여 자료를 분석한 결과, 사용 경험의 만족도가 지속사용의 필요충분조 건성을 가진 것으로 나타났고, 기대 확인과 습관도 그에 버금가는 영향력을 가진 것으로 나타났다. 기술 수용모형에서 중요하게 다루어지던 유용성과 용이성은 필요조건 성향으로 분석되었고, 개인 특성 변수(자기효능감, 혁신성, 놀이성)는 그 영향력이 직접적인 조건이 아닌 것으로 분석되었다. 이상의 결과를 바탕으로 지속사용에 대한 연구모형을 제시하였다. 연구모형에서 지속사용의 주요 선행변 수는 만족, 기대확인, 그리고 습관으로 설정하였고, 시스템 특성을 조절변수로 설정하였다. 본 연구는 질 적비교분석을 적용하여 지속사용에 대한 연구모형을 제시한 바, 향후 본 연구 결과를 바탕으로 다양한 현 장 연구가 이루어지기를 기대한다.
白上龍,朴贊國 대한한의학원전학회 1993 대한한의학원전학회지 Vol.7 No.-
Up to now, after I had examined the relation between the origin of Fung(風) and Gi(氣) and the mean of Fung in medical science, I obtained the conclusion being as follows. The first, Fung(風) means a flux of Gi(氣) and Gi shows the process by virtue of the form of Fung, namely, Fung means motion of Gi. In order words, it is flow of power. Accordingly, the process of all power can give a name Fung. The second, Samul(事物) ceaselessly interchange with the external world to sustain the existence and life of themselves. And they make a adequate confrontation against the pressure of the outside. This the motive power of life action(生命活動) is Gi and shows its the process on the strength of Fung. The third, Samul(事物) incessantly releases power which it has to the outside. Power released to the outside forms the territory of the established power in the environment of them and keep up their substance(實體) in the space time(時空). It can be name Fung because the field(場) of this power incessantly flows. The fourth, man operates life on the ground of the creation of his own vigor(生氣) for himself as the life body(生命體) of the independence and self-support. The occurrence of this vigor and the adjustment process(調節作用) is supervised by Gan(肝). That is to say, Gan plays a role to regulate and manage the process of Fung or the action of vigor with Fung-Zang(風臟). The fifth, because the Gi-Gi adjustment process(氣機調節作用) of Gan is the same as the process of Fung, Fung that operates the cause of a disease is attributed to the disharmony of the process of the human body Gi-Gi. Therefore, the generating pathological change is attributed to the extraordinary of the function by the incongruity of Gi-Gi(氣機) or the disorder of the direct motion of Gi-Hyul(氣血). Because the incongruity of this Gi-Gi of the human body gives rise to the abnormal fo Zung-Gi(正氣) in the human body properly cannot cope with the invasiong of 'Oi-Sa(外邪). Furthermore, Fung serves as the mediation body of the invasion of other Sa-Gi(邪氣) because of its dynamics. By virtue of this reason, Fung is named the head of all disease. And because the incongruity of the Gi-Gi has each other form according to Zang-Bu(臟腑), Kyung-Lak(經絡), and a region, the symptoms of a disease appear differently in line with them as well. The sixth, Fung-byung(風病) is approximately separted Zung-Fung(中風) and Fung-byung(狹義의 風病). Zung-fung and Fung-byung is to be attributed to the major invasion of each Jung-gi and Fung-sa(正氣와 風邪). But these two kinds stir up the problem to the direct motion of Gi-hyul(氣血) and the harmony of Gi-Gi in the human body. When one cures it, therefore, Zung-fung has to rectify Gi-Gi and the circulation of Gi-hyul on the basis of the supplement of Jung-gi(正氣) and Fung-byung must make the harmony of Gi-Gi with the Gu-fung(驅風). -Go-gi(調氣), Sun-Gi(順氣), Hang-Gi(行氣) - All existing living things as well as man maintain life on the ground of the pertinent harmony between the soul(精神) and the body(肉體). As soon as the harmony falls down, simultaneously life disappears as well. And Fung which means the outside process between Gi(氣) and Gi(氣) makes the action of their life cooperative and unified. Accordingy, the understanding of Fung, first, has to start with the whole thought that not only all Samul(事物) but also the soul and the body are one.