대화이동 연속체 원형을 활용한 ‘공손성 원리’의 화법 교육 방안 -예능 프로그램 <효리네 민박> 대화 분석을 중심으로-

최예영,박찬,신효진,권순희 청람어문교육학회 2023 청람어문교육 Vol.- No.95

The purpose of this study is to identify the aspects in which the principle of politeness is realized in actual conversation and to present a plan for teaching the principle of politeness in Korean language education based on these findings. To achieve this goal, dialogues from the entertainment program <Hyori’s Homestay> were transcribed and analyzed using the standardized structure of the dialogue movement continuum prototype. As a result of the analysis, several key findings emerged. First, in conversations where the principle of politeness is observed, specific maxims were identified and realized according to the prototype of the dialogue movement continuum. For example, the maxim of tact was observed in the reverse-acting dialogue movement, negative response dialogue movement, and decision-reservation dialogue movement. The maxim of tolerance was realized in the decision preparation dialogue movement, and the maxim of agreement and empathy were realized in the positive response dialogue movement. Second, the study found that even if a speaker initially violates the principle of politeness in their utterance, if the listener responds by realizing the principle of politeness, the conversation tends to shift towards the realization of the principle of politeness. This highlights the dynamic nature of politeness and its potential to influence conversation patterns. In contrast to existing Korean textbooks that have treated the principle of politeness as a set of rules to be followed in specific situations, this paper reveals that politeness can be effectively used as a strategic tool to modify the structure of a conversation. By analyzing various dialogue examples and exploring the relationship between the dialogue movement continuum and the principle of politeness, this study proposes a plan to actively incorporate the principle of politeness in both speaking and listening roles during Korean language education.

‘안티사이트’의 사회운동적 성격 및 새로운 저항 잠재력의 탐색

김종길(Jong-Kil Kim) 한국사회학회 2003 韓國社會學 Vol.37 No.6

안티사이트가 사이버공간을 이해하는 새로운 코드로 자리를 잡으면서 ‘안티’를 표방하는 각종 활동의 향방과 전망이 사회학의 새로운 관심사로 부상하고 있다. ‘네티즌이 주체가 되는 새로운 사회운동’으로서 사회경제 권력에 의연히 맞설 것이라는 섣부른 낙관론이 있는가 하면, 비방과 독설 등으로 스스로의 정당성과 비판 잠재력을 파괴할 것이라는 비관론도 만만치 않다. 이 글은 인터넷 주요 검색사이트 및 메타사이트의 안티 분류체계에 대한 검토, 주요 사례의 시계열적 추적, 사이트구조 분석, 게시판 내용 분석 등을 통해 안티사이트를 활용한 저항의 사회운동 잠재력과 한계를 살펴본다. 본 연구의 결과, 안티운동은 전통적인 사회운동이나 신사회운동들보다 훨씬 더 단기적 이슈와 일회적 코드에 의존하고 있고, 덜 조직화되어 있으며, 많은 경우 ‘숙주’를 필요로 하는 기생적 삶을 피할 수 없다. 그런 점에서 안티운동은 아직 조직적인 사회운동이라기보다는 ‘파편화된’ 군중행동에 더 가깝다. 이런 한계와 제약에도 불구하고 안티사이트를 연결 고리로 한 안티문화의 확산은 이미 그 자체로 사이버민주주의의 실현에 긍정적인 ‘운동효과’를 내고 있다. 이의 확산과 함께 이제 개별 주체의 작은 이해가 신속하고 용이하게 이슈화될 수 있게 되었고 누구나 지리적 제한과 공간적 한계를 뛰어넘어 상호 지지와 연대의 폭을 넓힐 수 있으며 지속적인 논쟁과 폭로를 전개할 수 있게 되었기 때문이다. 몇몇 성공 사례에서 보듯, 집합행동으로서의 안티활동은 향후 새로운 소비자운동, 역감시운동, 전통적인 사회운동의 재활성화 수단, 청소년문화운동, 미디어 대안운동으로의 발전 잠재력을 지니고 있다. While anti-site come into fashion, sociology takes a growing interest in the direction and prospect of ‘anti-movement’. Does it become fixed as new social movement of cyberspace? Or Does it just stay as collective of fragmented issue-raisings? This paper aims to explain the formation, expansion, and present situation of anti-sites, to examine movement potential of anti-actions in cyberspace, and further to find socio-cultural implications in the spread of anti-sites in Korea. Result of this study shows that anti-actions, which display characteristic of ‘single issue movement’, are a good example of resistance in cyberspace. But we cannot speak, in the current situation, clearly, if it could develop into organized social movement or fall off. In the side of movement formation mechanism, anti-actions depend on issues in shorter term, are less organized, and ‘parasitic’. In this aspect, a lot of anti-action is yet more similar to ‘individualized’ crowd action than well organized social movement. A few ‘best practice’ of anti-sites which this paper examined, however, indicates that some anti-actions in cyberspace have developmental potential for new consumer movement, movement of counter-surveillance, electronic supplement for revitalizing old social movement like labor movement, youth culture movement, alternative media movement.

The Christian and Buddhist Environmental Movements in Contemporary Korea: Common Efforts and Their Limitations

부남철,지영해 한국학중앙연구원 한국학중앙연구원 2014 Korea Journal Vol.54 No.4

Scholars of Korean religions have commonly held the view that Christianity and Buddhismhave deliberately tried to exclude one another as they struggled to win popularfavor over the previous three decades of radical socio-economic change in Korea. Theauthors of this article argue that, contrary to the existing view, the two religions havebeen broadening a common ground of understanding and creating an allied actionfront. At the core of this positive engagement has been the environmental movement. Christian and Buddhist environmental activists have set a model agenda and viableaction plans, and share a conception of the meaning of life and human happinessrevolving around various environmental issues. To show how the environmentalmovement has brought the two parties closer, this article examines how ecologicalconcerns emerged within the two religions in the first place, explores the ways theymanaged to cooperate on concrete environmental issues, and assesses the extent towhich those common efforts have been successful. It concludes with the implications ofsuch cooperation for the present and future relationship between Korean Buddhismand Christianity.

「신앙과 직제」(Faith & Order), 그 지속적인 신학적 대화의 역사와 미래 전망

이승갑(Seung Gap Lee) 한국기독교학회 2011 한국기독교신학논총 Vol.76 No.-

As the Korean churches attempt a successful preparation for the 10th WCC Assembly in Pusan, South Korea (2013), it is very significant to make clear the identity, history, and future of the Faith and Order movement as a continuing theological dialogue. While Life and Work has focused on doing together, the identifying work of Faith and Order has been focused on discussing together. So to speak, the identity of Faith and Order is a continuing theological dialogue. While its outward developments have seen a departure from a comparative ecclesiology, and participations of the Eastern Orthodox Church and Roman Catholic Church regarded as a new phenomenon, significant inner transitions of the Faith and Order movement as a unceasing theological conversation have focused on the unity of church, BEM, confession of the apostolic faith, and Koinonia. And its present and continuing boundary issues have been ecclesiology, baptism, hermeneutics, ethnic identity, national identity, and search for unity, and worship. Also, possible prospects show that the future tasks of Faith and Order should focus on these issues: first, Faith and Order should be a theological work, opening its boundaries and adapting itself to its surrounding cultures; the unity of church should be the center of the activity, related to human life itself; a common interpretation of the Christian faith should be sought; the concept koinonia should be a common tool for searching for Christian unity; ecclesiology is from beginning to end a central subject of ecumenical conversations; finally the subject pneumatology should be considered as a key for handling present issues. The future of our small cosmos depends upon one reconciled world, one united Christianity. The future of Christianity depends upon a sound ecumenism. And the future of ecumenism depends upon the works of a new, renewed Faith and Order as a continuing theological dialogue.

공공서비스 노조주의 관점에서 살펴본 철도노조의 민영화 저지투쟁

박태주 ( Tae Ju Park ) 한국산업노동학회 2016 산업노동연구 Vol.22 No.1

이 글은 2013년 철도노조의 민영화 저지투쟁을 대상으로 공공서비스 노조주의가 공공부문 노동운동의 대안이 될 수 있는지, 될 수 있다면 그 내용은 무엇인지를 탐색하기 위한 것이다. 공공서비스 노조주의는 노조의 경제적 목표와 공공서비스의 질의 제고라는 공공적 목표를 동시에 추구하는 노동운동의 지향이다. 철도노조는 2013년 12월, 23일에 걸친 파업에서 조합원의 역동적인 참가를 조직하는 한편 1,200개가 넘는 시민사회단체들과 원탁회의를 구성하는 등 광범위한 사회적연대를 구축했다. 여기에는 노조와 시민사회단체가 가치와 목표를 공유하는 ‘공동대의 연합’(common-cause coalition)을 형성함으로써 사회적 담론에서 우위를 점했다는 사실이 존재한다. 그러나 노동조합이 내부개혁의 수단으로서 경영참가에 소극적이었다거나 기관별 교섭에서 벗어나지 못했다는 점, 그리고 업종차원의 사회적 대화를 축으로 하는 정치적 압력의 행사가 이루어지지 못했다는 점에서는 한계를 드러냈다. 결론적으로 공공서비스 노조주의가 공공부문 노동운동에서 경제주의의 대안으로 자리를 잡기 위해서는 조합원의 참가 및 사회적 연대 못지않게 공공성을 실현하는 정책적 수단으로써 경영참가와 산별교섭, 그리고 사회적 대화에 대한 적극적인 의미해석과모색을 필요로 한다. The objective of this essay is to assess the possibility of public service trade unionism as an alternative to the business unionism, reflecting on the basis of the anti-privatization struggle of the Korean Railway Workers’ Union in 2013. Public service unionism aims to achieve both the union’s economic goals and public goals such as public service quality improvement. To enable this, it establishes social coalition and utilizes various participatory means including management participation, industry-based bargaining, and social dialogue. During the 2013 strike that lasted 23 days, Korean Railway Workers’ Union organized an active participation of its members and established a wide range of social coalition such as the Railway Round-table Conference for 1,200 plus civil society groups. In particular, Railway Union formed a ‘common-cause coalition’ under which unions and civic groups shared a common value and were able to dominate the social discourse. However, the fact that the union played only passive role in the management participation, that it still adheres to the enterprise-level collective bargaining, and that it exerts limited political pressure on the basis of occupational social dialogue also presents limitations for the public service unionism. In conclusion, public service unionism can be a substitute to the economism of the public sector. However this will require that the public service unionism not only achieve member participation and social coalition, but also take aggressive part in management participation and industry-level collective bargaining as well as adopting a new and more active approach to the social dialogue.

신종교 인식과 정신건강 담론

김재영(Kim Chae Young) 서강대학교 인문과학연구소 2015 서강인문논총 Vol.0 No.43

신종교 인식과 정신건강 담론에 있어서 가장 큰 문제는 신종교 현상을 비판적으로든 치료적으로든 주로 문제위주의 논의로 국한해서 모든 논의를 전개하였기 때문에 상대적으로 그 현상이 보여주는 종교적이고 영성적 차원에 대한 이해가 입체적 색깔로 스케치되기 보다는 아주 제한된 색깔로만 스케치될 수밖에 없었다는 점이다. 반대로 신종교 운동에서 내부적으로 발표된 연구는 비판과 치료적 차원이 강조된 특정 색깔로의 스케치에 대응하기 위해 그 스케치와 차이점을 보여줄 수 있는 대조적인 색깔을 선택해서 방어와 변호의 차원만을 강조하기도 하였다. 사실 더욱 중요하게 고려해야 할 것은 비판과 치료의 차원이든 변호와 방어의 차원이든 각각의 스케치에 그동안 간과했던 색깔들을 끊임없이 균형 있게 배치시켜야 한다는 점이다. 더 나아가 신종교 현상의 인식 담론은 단순히 일상적 의미만을 스케치하는 것으로 마무리하지 말고 그것을 넘어서 인간의 궁극적 꿈의 이야기를 두 가지 차원으로 스케치할 수 있어야 할 것이다. 하나는 수직적으로 안을 향하든 밖을 향하든 나름대로 초월적 차원에 대한 경험의 흐름에 대한 포착이다. 다른 하나는 수평적으로 신종교 운동은 언제나 시작된 지역을 넘어서 다른 지역으로 힘 있게 전파되어 글로벌화를 지향해가는 역동적 전달 흐름에 대한 포착이다. 한 마디로 이러한 수직적이고 수평적 흐름에 대한 포착은 신종교 인식담론의 중심 색깔이었던 정신건강에 대한 비판과 치료 또는 변호와 방어에 대한 관점이 두드러진 기존의 정형화된 스케치를 확장해서 깊이와 넓이의 비율을 다시 배분하여 입체적 스케치를 할 수 있는 역동적 관점을 재구성해 줄 수 있을 것이라고 판단된다. The most critical issue within the discourse on new religious movements stems from the habitual approach to them in terms of problematic psychological phenomena. The result has been a fragmented image of new religious movements focusing on the mental health of their adherents rather than a holistic perspective. Unfortunately commentators linked to the inner group of new religious movements also often decline to offer a full picture of their sources and practices. Unlike the problematized analyses current in academic circles, this type of analysis brings a defensive or apologetic aspect to the study of new religious movements. Neither approach is suitable to reveal the religious or spiritual dimension of human life emerging in new religious movements around the globe. The unbalanced approaches of academics and insiders alike should be corrected for deeper understanding and appreciation of the phenomena and better positioning within our human history of religions.

Movement Dialogue 무용동작치료를 통한 다문화 아동의 자기표현 및 사회성 향상 연구

김영애(Young-Ae KIM) 한국무용동작심리치료학회 2018 무용동작심리치료연구 Vol.2 No.1

본 연구는 Movement Dialogue 무용동작치료가 다문화 아동의 자기표현 및 사회성에 미치는 영향을 알아보는 데 목적이 있다. 이 프로그램은 Suzi Tortora(2005)의 이론적 근거에 기초하여 Movement Dialogue 8가지 카테고리를 활용하여 구성하였다. 연구문제를 알아보기 위해 A시 소재 N다문화지역아동센터에서 12주 동안 주 2회, 120분 과정으로 초등학교 저학년 다문화 아동 8 명 대상자들을 중심으로 총 14회기 무용동작치료 프로그램을 진행하였다. 연구효과를 알아보기 위하여 프로그램의 사전과 사후에 자기표현과 사회성 척도지를 사용하여 측정하였고, 질적 움직임 변화를 객관화하여 분석하기 위해서 Samuels and Chaiklin의 동작관찰척도를 활용하여 라반 움직임분석의 에포트 중심으로 영상 분석하였다. 연구결과에 의하면, 첫째, 다문화 아동의 자기표 현에서 유의미한 영향을 끼친 것으로 나타났다. 자기표현의 하위변인인 내용적, 음성적, 비언어적 요소들이 증가하였다. 둘째, 다문화 아동의 사회성에서 유의미한 영향을 끼친 것으로 나타났다. 사회성의 하위변인인 협동성, 자주성, 사회성 요인들이 증가하였다. 셋째, 다문화 아동의 라반움 직임분석의 에포트 중심질적 변화에서 자기표현과 사회성은 유의미한 변화가 관찰되었다. 이러한 결과를 고려할 때, Movement Dialogue 무용동작치료가 다문화 아동의 자기표현 및 사회성에 영향을 미치는 것으로 사료된다. The purpose of this study was to determine how dance movement therapy based on Movement Dialogue affected self-expression and sociality of multicultural children. 8 younger elementary school children using the N Multicultural Community Children Center in A City participated in this study. A dance movement therapy program was provided in a total of 14 sessions, 60 minutes per session from September to November 2017. The dance movement therapy program aimed to use 8 categories in Movement Dialogue theoretically based on Suzi Tortora to improve self-expression and sociality of multicultural children. The results of this study can be summarized as follows: First, dance movement therapy based on Movement Dialogue affected the improvement in multicultural children’s self-expression. Second, dance movement therapy based on Movement Dialogue affected the improvement in sociality of multicultural children. Third, the analysis of the qualitative movements in images of the multicultural children participating in the dance movement therapy program based on Movement Dialogue showed changes in self-expression and sociality. To put these results together, this study could confirm that the dance movement therapy program based on Movement Dialogue positively affects multicultural children.

로잔신학에 나타난 타종교와의 대화

소윤정 한국복음주의선교신학회 2014 복음과 선교 Vol.27 No.-

Messages and moves of Pope Francis who arrived in South Korea for a five-day visit on August 14, 2014 have profound influences on the Korean people. Meeting with the leaders of other religions on the 18th, the last day of his visit to Korea, the Pope said, “Life is a journey that you cannot walk alone” and suggested, “We should acknowledge each other and walk together.” And of his messages reported every day, the Pope said in an address to Asian bishops for social communication at Haemi Martyrs’ Site, Seosan-si, Chungcheongnam-do on the 17th as follows: “There cannot be authentic dialogue unless we are capable of opening our minds and hearts, in empathy and sincere receptivity, to those with whom we speak... And if our communication is not to be a monologue, there has to be openness of heart and mind to accepting individuals and cultures.” The Pope’s messages like these clearly show that the official position of the Catholic Church is religious pluralism, and this position of the Catholic Church is welcomed in Korean society. Thus, Christianity in Korea emphasizes that Protestants should take the events like ‘beatification’ and official addresses in Pope Francis’s visit to Korea as an opportunity to reflect on and examine themselves, but because of the issue of the doctrine that claims to stand for religious pluralism and Marianism, they carried out protests against the Pope resolutely. Like this, the issue of dialogue with other religions is a task of the Korean church to be solved in the era of postmodernism, at the same time, an issue of churches in the world. However, Christianity came to suffer the disgrace of ‘exclusivism’ leaving the history of dialectic dialogue behind, which has continued to spread the uniqueness of Jesus Christ in the history of the Holy Bible and churches as an organization for “Dialogue Program” was newly established by the WCC(World Council of Churches) as early as in 1971 and dialogue of religious pluralism based on pantheism has been promoted. As even the term, ‘exclusivism’ was named by religious pluralist, Alan Race, Protestantism (Evangelism) was rather criticized as being ‘exclusivism’ by “exclusivist interpretation” of the religious pluralists though it had various forms of dialogue such as discursive dialogue, human dialogue, secular dialogue and interior dialogue by Eric Sharpe. This phenomenon might be based on error and bias that distort Christians’ “dialogue” in the Holy Bible and mission history. Thus, this author looked into dialogue with other religions in Lausanne Theology through the Lausanne Covenant in 1974, the Manila Manifesto in 1989 and the Cape Town Commitment in 2010 on the WCC ‘Dialogue Program.’ Lausanne urges dialogue as an active mission and Apologetics beyond the passive protection of the truth, holding on to the uniqueness of Jesus Christ thoroughly based on the Holy Bible. In the meantime, Evangelist dialogue Lausanne teaches is not just words, but a practical one that practices Jesus Christ’s love. The author calls this “dialogue together as one.”“Dialogue together as one” is a practical form of dialogue through sharing and loving other religions. This is the dialogue Jesus Christ and His disciples show in the Holy Bible and that of the spreading the Gospel by the followers of the early church. Many people praise God in the Catholic through Pope Francis’s personality and life. This is because the way of his dialogue shows the dialogue together as one, not a simple verbal communication method. Even if the Catholic dialogue attempts communication on the assumption of the unity of human beings based on an all-inclusive concept, if the Protestant dialogue defending the uniqueness of Jesus Christ from the God-centered position based on God’s Revelation, the Holy Bible becomes one with life, other religions will participate in the forum for dialogue with Protestantism. In 2010, Cape Town Commitment c...

로잔신학에 나타난 타종교와의 대화

소윤정 ( Youn Jung So ) 한국복음주의선교신학회 2014 복음과 선교 Vol. No.

Messages and moves of Pope Francis who arrived in South Korea for a five-day visit on August 14, 2014 have profound influences on the Korean people. Meeting with the leaders of other religions on the 18th, the last day of his visit to Korea, the Pope said, “Life is a journey that you cannot walk alone” and suggested, “We should acknowledge each other and walk together.” And of his messages reported every day, the Pope said in an address to Asian bishops for social communication at Haemi Martyrs’ Site, Seosan-si, Chungcheongnam-do on the 17th as follows: “There cannot be authentic dialogue unless we are capable of opening our minds and hearts, in empathy and sincere receptivity, to those with whom we speak... And if our communication is not to be a monologue, there has to be openness of heart and mind to accepting individuals and cultures.” The Pope’s messages like these clearly show that the official position of the Catholic Church is religious pluralism, and this position of the Catholic Church is welcomed in Korean society. Thus, Christianity in Korea emphasizes that Protestants should take the events like ‘beatification’ and official addresses in Pope Francis’s visit to Korea as an opportunity to reflect on and examine themselves, but because of the issue of the doctrine that claims to stand for religious pluralism and Marianism, they carried out protests against the Pope resolutely. Like this, the issue of dialogue with other religions is a task of the Korean church to be solved in the era of postmodernism, at the same time, an issue of churches in the world. However, Christianity came to suffer the disgrace of ‘exclusivism’ leaving the history of dialectic dialogue behind, which has continued to spread the uniqueness of Jesus Christ in the history of the Holy Bible and churches as an organization for “Dialogue Program” was newly established by the WCC(World Council of Churches) as early as in 1971 and dialogue of religious pluralism based on pantheism has been promoted. As even the term, ‘exclusivism’ was named by religious pluralist, Alan Race, Protestantism (Evangelism) was rather criticized as being ‘exclusivism’ by “exclusivist interpretation” of the religious pluralists though it had various forms of dialogue such as discursive dialogue, human dialogue, secular dialogue and interior dialogue by Eric Sharpe. This phenomenon might be based on error and bias that distort Christians’ “dialogue” in the Holy Bible and mission history. Thus, this author looked into dialogue with other religions in Lausanne Theology through the Lausanne Covenant in 1974, the Manila Manifesto in 1989 and the Cape Town Commitment in 2010 on the WCC ‘Dialogue Program.’ Lausanne urges dialogue as an active mission and Apologetics beyond the passive protection of the truth, holding on to the uniqueness of Jesus Christ thoroughly based on the Holy Bible. In the meantime, Evangelist dialogue Lausanne teaches is not just words, but a practical one that practices Jesus Christ’s love. The author calls this “dialogue together as one.”“Dialogue together as one” is a practical form of dialogue through sharing and loving other religions. This is the dialogue Jesus Christ and His disciples show in the Holy Bible and that of the spreading the Gospel by the followers of the early church. Many people praise God in the Catholic through Pope Francis’s personality and life. This is because the way of his dialogue shows the dialogue together as one, not a simple verbal communication method. Even if the Catholic dialogue attempts communication on the assumption of the unity of human beings based on an all-inclusive concept, if the Protestant dialogue defending the uniqueness of Jesus Christ from the God-centered position based on God’s Revelation, the Holy Bible becomes one with life, other religions will participate in the forum for dialogue with Protestantism. In 2010, Cape Town Commitment calls on practical Christian life to preach the Gospel powerfully in this era and have a dialogue with other religions. Thus, Korean Church should also communicate in a dialogue together as one in which life and message coincide to make efforts to spread the truth of the Gospel. The most convincing dialectic dialogue would be dialogue together as one in which the life is consistent with the message.

Women's Peace Movement in Korea : Regarding the Prospects of the Present and the Future of Women's Peace Education

Kim, Jung Soo 숙명여자대학교 아세아여성문제연구소 2001 Asian Women Vol.12 No.-

Due to the experience of Korean War(1950-1953) and consequent conflict between South and North Korea, Peace Movement has difficulties to settle down in Korea. However, since the late 1980s, Korean Peace Movement has tried to oppose the structured violence on the grounds of positive concept of Peace. Particularly, Women's Peace Movement in Korea in the early 1990s has expanded its range and role with the conference of $quot;Asian Peace and Women's Role$quot; which was the first women's exchange program between two Koreas. Women's Peace Movement also carries out Defence Tax Reduction Movement, Anti-Militarization Movement, and Aids for North Korean Children and Women. This thesis examines limitation of these kinds of Peace Movement, which was not to expanded women's daily practice of peace. To overcome this limitation, the current Women's Peace Movement focuses on the women's peace education. For the daily practical peace education such as peaceful solution of daily conflict and the culture of militarized violence, sense and skill are to be essentially trained to connect the big narratives such as Peace, Reunification, and Human right with the daily life problems. Also, through this training, the concept of co-existence which implies the differences and discrepancies is proved to be the main theme of women's peace education.