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George Eliot의 기독교 신앙관 : (그의 사상과 Silas Marner를 중심으로) in Silas Marner and her thoughts
윤영식 順天大學校 1984 論文集 人文社會科學篇 Vol.3 No.-
George Eliot felt that the religion of the future would be a religion not of God, but of man, a religion of humanity. In this puper. I tried to clarify her point of view on Christianity through her religion of humanity. Eliot regarded the moral order as a thing of great importance in her religion of humanity. There is, in Eliot's view, a human, moral order, which is responsive to consciousness and which is a source and sanction of moral values. The moral order is manifested in love and fellow-feeling between individuals, in the products and traditions of human culture, in the laws and institutions of society, in the creeds and cermonies of religion; in general, in any human institution or activity which by interposing itself between the individual and the alien cosmos lessens the disparity between the inward and the outward and humanized the world. In society, with its traditions, creeds, institutions, laws, and ceremonials, and in the sentiments which their social heritage and identification inspire in the breasts of individuals, the moral order has a potent existence. Tradition, Eliot felt, is the basic of our best life; moral life is based on sentiments, and our sentiments may be called organized traditions. Morality springs not only from tradition and its inward reflexes in conscience and sentiment, but also from the sympathetic impulses that need no law. The sympathetic tendencies may be encouraged by tradition, but sympathy is antecedent to tradition and potentially superior to it. The chief agent of the moral order is human feeling-the sympathetic feeling that is the product of experience and vision, and the social sentiment that is produced by the interaction of the individual and the social order. So, Eliot thought that the sympathetic feeling is the most important agent of the moral order in her religion of humanity. In her novel, Silas Marner, the moral order was destroyed in Lantern Yard where simple and pious Silas left with that despair in his soul-that shaken trust in God and man. Silas, therefore, became a victim of the cosmic or non-moral order. In the long-run, since Raveloe was a community with its deep-rooted tradition and moral-order, Silas was restored to Raveloe and regenerated in it throught Eppie. Geroge Eliot agreed with Feuerbach in his contention that in its true or anthropological essence Christianity is not a reigion of God, but of man, a religion of humanity. God and man(the species) are identical in nature and existence, for the predicates of God are the predicates of humanity. God does exist objectively in the species from the point of view of the individual; the species it God, since its prdicates are identical with the divine predicates. Man's sense of God(the species) springs from the nature of his consciousness. The secret of Christinity is atheism, the worship of man as God and the denial of any God who is not man. Christianity itself makes God become man, and then constitutes this God, not distinguished from man, having a human form, human feelings, and human thoughts, the object of its worship and veneration. The real God of Christianity is Christ, and Christ is the idea of the species as an individual. The real God of Christianity is Christ, and Christ is the idea of the species an an individual. The mystery of the Incarnation is the consciousness of the divine love, of God, as human. Religion for Eliot consists preeminenty in the love, admiration, sympathy and sacrifice of man for man. The church of Raveloe is described as the actual spot in which Eliot's religion of humanity is realized. Eliot shows very clearly that the religion of Raveloe is a part of the social order in the Raveloe Community. The hierarchy in the Church is a reflection of the hierachy in society. There is no strong individual belief in God; the religion of Raveloe is a social institution rather than a personal relationship between man and God as in the Church of Lanlern Yard to which Silas belonged at first. One indication that Silas was restored to his past tradition, to that of his forefathers' is his return to the Church of Raveloe because of Eppie.
UI 설계-평가 프로세스 지원을 위한 인터랙션 설계시안의 사용성 예측 지표 개발
윤영식,윤완철 대한인간공학회 2006 대한인간공학회 학술대회논문집 Vol.- No.-
제품의 기능이 복잡해지고 다양해지면서 제품의 사용편의성을 고려한 인터랙션 설계는 더욱 어려워지고 있다. 사용 편의성을 위해서는 사용자의 관점에서 태스크와 인터페이스 지식이 서로 조화롭게 연결되어야 한다. 설계자를 지원하기 위해 그동안 많은 기법들이 개발되었으나 인터랙션 설계를 위한 의사결정 과정은 설계자의 인지적 한계와 경험 수준에 따라 여전히 많은 영향을 받고 있다. 본 논문은 설계자의 설계 의사결정을 지원하기 위해 UI 개발초기 단계에서 설계시안의 사용성을 정량적으로 예측할 수 있는 지표들을 제안하였다. UI 설계해는 태스크 추상화 계층에서 목적-수단의 수직적 관계와 유사성의 수평적 관계로 구성되는 사각형 관계들의 집합으로 모형화하였다. 최적의 UI 설계해는 태스크 추상화 계층에서 표현된 사각형 관계들의 최적 절충으로 주어지며, 이 목표 달성을 위해 TIM 비조화성, 조작 효율성, TIM 복잡도의 3 가지 지표들을 도입하였다. 제안된 지표들의 효용성을 보이기 위해 사례연구를 수행하였다. 제안된 지표들은 LCD 모니터의 5 가지 인터랙션 설계안을 평가하고 이를 바탕으로 의사결정을 내리는데 적용되었으며, 정량적 지표에 의한 예측결과와 사용자 테스트 결과를 비교하였다.