17 research outputs found
MEMAKNAI SIMBOL TELINGA PANJANG DAYAK BAHAU BUSANG DI ZAMAN INI: Studi Analisis-Kritis Dalam Makna Simbol Menurut Ernst Cassirer
No full textThis study aims to find out the meanings contain in the apang aruq tradition. The apang aruq tradition is a community habit to lengthen the earlobe. The process of elongating the earlobe occurs since a person is a baby until he dies. The purpose of this study is to provide readers with an understanding of the meaning of the apang aruq tradition of the Bahau Busang Dayak community in East Kalimantan Province. This study uses a qualitative approach by describing the discussion based on three guiding questions. The data collection technique used in this research is literature study, which is the activity of collecting materials related to research from cultural books and Ernst Cassirer. In this paper, the author finds that there are three functions of the apang aruq tradition, they are self-identity referring to the meaning of knowledge, beauty symbolizing the physical and metaphysical beauty of humans and as a marker of age implying space and time.Dalam karya tulis ini, saya menggunakan gagasan Ernst Cassirer tentang simbol kebudayaan dan menggunakan data yang ada di surat kabar Kompas untuk sebuah penelitian terhadap simbol dari kebudayaan telinga panjang Dayak Bahau Busang. Penelitian ini bertujuan untuk mengetahui nilai apa saja yang terkandung di dalam kebudayaan telinga panjang. Teknik analisis data yang digunakan adalah analisis gabungan dengan metodologi kuantitatif melalui studi kepustakaan dan wawancara dari orang yang mengerti kebudayaan dan adat Dayak Bahau Busang. Dalam peper ini, saya menemukan bahwa ada tiga simbol makna yang terkandung di dalam kebudayaan telinga panjang, yaitu sebagai simbol pengetahuan, keindahan dan waktu. Kini, kebudayaan telinga panjang telah ditinggali oleh generasi muda zaman ini. Bentuk kebudayaan boleh berubah, tetapi nilai-nilai luhur tetap terjaga
(A) Study on Reception of Teaching Ho Saeng Jon
No full text본 연구는 제5차 교육과정의 개정으로 고등학교 국어 교과서에 새롭게 수록된 연암 박지원의 '許生傳'에 관하여 敎育的 受容이라는 측면에서 시도된 것이다. 이를 위하여, 문학교육 일반론에 근거하여 '허생전' 교육에서 다루어져야 할 내용들을 추출함과 아울러 현장에서는 실제로 어떻게 수용되고 있는 지를 고찰함으로써, 앞으로 바람직한 문학교육이 이루어지도록 하기 위한 교육 지침을 제시하였다.
Ⅱ단원은 문학교육의 이론적 토대에 해당되는 것으로, 현대 사회의 병폐를 치유하고 인간성이 신장될 수 있도록 淨化시키기 위하여 문학교육이 필요하며, 문학교육을 "文學現象이 바람직하게 이루어지기 위한 일체의 의도적 과정 및 결과"로 정의하면서 문학교육의 내용 범위를 작가론적 영역, 반영론적 영역, 작품론적 영역, 수용론적 영역으로 제시하였다.
Ⅲ단원은 '허생전' 교육에서 실제로 다루어져야 할 내용 범위를 고찰한 것이다. 작가론적 영역에서는 연암의 불우한 작가적 생애 속에서 성립된 사상 및 문학관이 形象化되어 작품들로 産出되었으며, 특히 熱河行 이후 그의 학문 · 사상이 완숙의 경지에 도달했을 때 쓴 작품이 '허생전' 임을 가르쳐야 한다는 것과, 반영론적 영역에서는 소설사적 측면에서 講談師의 출현으로 소설이 활성화되었던 시기의 작품이었으며, 사회적으로는 신분 계급의 동요와 실학사상이 고조되었던 시기에 '허생전'이 생산되었으므로 당시의 사회상 및 사회적 모순을 반영하고 있음을 가르쳐야 한다고 제시하였다. 또한 작품론적 영역에서는 '허생전'이 市井에서 流傳되던 설화를 수용하여 자신의 사상을 첨예하게 드러낸 작품으로, 날카로운 풍자적 기법으로 사회의 모순을 고발한 작품임을 가르쳐야 한다고 제시하였다.
Ⅳ단원은 '허생전' 교육의 실태를 검토한 결과, 교육과정 측면에서는 학습 목표에 도달하기 위한 학습 활동 및 단원의 마무리에 배당된 시간이 부족하였으며, 평가 내용 측면에서는 '허생전'의 내용 이해와 관련되는 문항은 압도적으로 많은 반면 학습 목표 사항중 제대로 평가되지 못하는 사항도 있는 것으로 나타났다. 또한 학습자 반응의 측면에서는 소설의 일반적 선호도에 비해 '허생전'에 대한 선호도는 상당히 떨어졌고, 교사의 강조 경향 및 평가 문항 빈도에 따라 학습자의 이해의 정도에 차이가 났으며, '허생전'의 내용 이해에 비해 형식, 소재의 특성, 문학사적 가치 등에 대한 이해가 부족한 것으로 나타났다.
Ⅴ단원은 '허생전' 교육의 의의 및 한계점에 대한 고찰이었다. 학습자는 작가의 정신 세계와의 접촉을 통해 사회화 과정을 겪게 되며, 간접 체험이 가능하고, 삶의 모습을 총체적으로 인식할 수 있다. 또한 認知的 · 情意的 발달을 하게 되며, 민족 문화의 공유로 민족적 同質性을 획득할 수 있다는 의의를 찾을 수 있다. 그러나 Ⅳ단원에서 검토한 여러 한계점들이 나타나고 있으므로 '허생전' 교육 실태면의 문제점들이 해결되어질 때, 비로소 보다 바람직한 문학교육이 이루어질 수 있을 것이다.;This study has been attempted from the viewpoint of educational reception of Hoˇ Saeng Jˇon by Park Ji Won(Yon Am), which is newly edited in High School Korean Text Book in accordance with the Fifth Amendment of Curriculum. Instructional material collected from general literature educaion theories and their actual reception in schools are studied for the purpose of suggesting guidelines for desirable literature education.
Chapter Ⅱ is on the theoretical background for literature education. In this study, literature education is defined as "all kinds of intentional procedures and their results in order for Literature Phenomenon to be desirably realized". The need for literature education is specially required to cure the modern society of its morbid practices and to humanize and purify individual mind. The contents of literature educaion is classified into the domains of the author, the work, the reflection theory, and the reception theory.
Chapter Ⅲ is a study on the contents which can be actually included in teaching Hoˇ Saeng Jˇon. In the domain of the author, the facts that Jˇon Am's ideas and literary point-of-views accomplished in his unfortunate life was shaped up into his work, and, especially, Ho Saeng Jˇon was written when his scholastic abilities and philosophy were in their full blooms after his trip to Jˇon Ha must be taught. In the domain of reflection ,theory, it is suggested that the fact that as Hoˇ Saeng Jˇon was produced during the period of vitalizing novel writing with the apprearance of story tellers, when classes and ranks were in disturbances and practicalism was peaked, it reflected the current social conflicts and contradictions must be taught.
Chapter Ⅳ shows the results of teaching Hoˇ Saeng Jˇon in high schools. From the point of curriculum, time allotment for classroom activities and the review of learned material to reach the teaching objectives turns out to be short. In the area of evaluation, though absolutely major numbers of questions are given about the comprehension of Hoˇ Saeng Jˇon's story itself, the result shows that not all teaching objectives are properly evaluated. Also, from the view of learners' reaction, their favor to Hoˇ Saeng Jˇon dropped to 50.5% while their favor to a novel reaches 91%. There is a considerable difference in learners' understanding depending on instructor's aptness to put emphasis on certain facts and the frequency of evaluation items. The study also shows that learner's comprehension on Hoˇ Saeng Jˇon's literary form, characteristics of subject matter, and its literrary value in the history of literature is comparatively lower than that on its contents.
In Chapter Ⅴ, the significance of teaching Hoˇ Saeng Jˇon and its limitations are studied. A learner may proceed the socialization through the mental communication with the author, have an indirect experience and understanding what life is like by learning a certain literature. It also helps learner's cognitive and emotional development. The significance of teaching Hoˇ Saeng Jˇon can be found in giving a learner an opportunity to acquire the national homogeneity by sharing the national literature.
However, since there are many problems and limitations in actual teaching procedure pointed out in Chapter Ⅳ, more desirable literature education can be performed only when those instructional problems are solved in teaching Hoˇ Saeng Jˇon to high school students.論文槪要 = ⅵ
Ⅰ. 緖論 = 1
A. 硏究의 目的 = 1
B. 硏究의 方法 = 3
Ⅱ. 文學敎育의 意義 = 5
A. 文學敎育의 必要性 = 5
B. 文學敎育의 槪念 = 7
C. 文學敎育의 範圍 = 10
Ⅲ. '許生傳'의 敎育 = 13
A. 작가론적 영역 = 13
1. 燕巖의 生涯 = 14
2. 燕巖의 文學觀 = 17
B. 반영론적 영역 = 22
C. 작품론적 영역 = 26
Ⅳ. '許生傳' 受容의 實態 = 40
A. 교육과정 측면 = 40
B. 평가 내용 측면 = 48
C. 학습자의 반응 측면 = 55
Ⅴ. '許生傳' 敎育의 意義 및 限界點 = 66
A. '許生傳' 敎育의 意義 = 66
B. '許生傳' 敎育의 限界點 = 68
Ⅵ. 結論 = 71
참고문헌 = 74
부록 = 80
ABSTRACT = 8
Pengaruh pemikiran mazhab Frankfurt, Horkheimer, Marcuse, Adarno, dan Habermas terhdap kualitas jasa audit (Studi empirik pada kantor akuntan di Jakarta Utara) /
No full textPenelitian ini bertujuan untuk memperoleh bukti empirik pengaruh pemikiran mazhab Frankfurt, Horkheimer, Marcuse, Adarno, dan Habermas terhdap kualitas jasa audit. Untuk menguji fakta empirik tersebut dibuktikan susunan logika dengan Background theory :Socrates(469 SM-399 SM), Platon(429 SM), Aristoteles(384 SM); Grand Theory :Rene Descartes(1596), Immanuel Kant(1724), Georg Wilhelm Friedrich Hegel(1770); Middle Range Theory :Aguste Comte(1798), Herbert Spencer(1820), Emile Durkheim(1858), Talcott Parsons(1902); Application Theory :Shindunata(1983), Valentinus Saeng(2002), Martin Jay(2005), Beacon Press(1971
Human Beings and Social Structure in Frantz Fanon’s Philosophical Thought
Get PDFIn response to the Colonial discriminative and exclusive concept of humanism, Frantz Fanon, an Algerian postcolonial thinker, proposes that the idea of humanism needs to be inclusive. To avoid the trap of the essentialist concept of humanism, Fanon argues that our understanding of human beings needs always to be connected with the existing social structure. By utilizing a postcolonial theory as a lens of analysis, this study will explore Frantz Fanon’s existential concept of human existence and investigate his philosophical-political thoughts. This exploration is driven by these critical questions: how is Fanon’s new understanding of the existential concept of human existence, which he proposes as a more inclusive concept? How does Fanon draw the correlation between human existence and social structure? What is the significance of his thoughts to critically investigate the socio-political structure in the postcolonial Indonesia? Our critical research will focus mainly on several of Fanon’s works: The Wretched of the Earth, Toward the African Revolution, and Black Skin White Masks. His other works will certainly be considered. We will utilize a litterer critical analysis method in approaching these works of Fanon. This new concept of Fanonian humanism, we argue, gives a theoretical frame and direction to develop existentially our understanding of an inclusive Indonesian humanism
Pendidikan Kewarganegaraan : Analisis Atas Paham Nasionalisme dan Konsep Persatuan
Get PDFThe focus of this research is to examine civic education by analyzing the notion of nationalism and the concept of unity based on Sila III of Pancasila in the Preamble of the 1945 Constitution. The topic of study relates to issues of nationalism and unity which are frequently discussed. For example, the expression for the sake of national unity and integrity is echoed everywhere, specifically for the stability of national security, it is also discussed in official meetings of state officials, in books and magazines, both scientific and non-scientific. The researcher uses descriptive qualitative methods and critical reading of the text, namely: (1) the 1945 Constitution; (2) Books related to the notion of nationalism and the concept of national unity; (3) Articles that concentrate on studying the concept of national unity based on Sila III Pancasila and the Preamble to the 1945 Constitution. The findings in this study are that the concept of nationalism and the concept of unity is based on Sila III Pancasila and the Preamble to the 1945 Constitution, the notion of unity here means that the state protects all the Indonesian nation and all of Indonesia's bloodshed is based on unity and the realization of social justice for all six people. The definition of a unified state is that the state overcomes all group understandings, individual understandings, wants unity to cover the entire Indonesian nation. The state and every civil society prioritizes the interests of the state above the interests of certain groups or individuals
Bang Nong Saeng
Get PDFThe text takes three experiences from the author to develop three different tòpics as layers of architectural interest.The first, references new young practices and their ephemeral architectures, which due to their freedom, are seen as a key point in architectural speculation and advancement.The second uses Persiana Barcelona, an industrial product designed out of an architectural competition, to talk about different and non-standard ways of making architecture. It also states the need of our society to learn again how to inhabit the spaces we dwell. The third and last, talks about the experience the author had when living and working for four years in a tropical country highly influenced by its climate. He also presents some of the aspects and ideas behind a community project he developed in that area. Peer Reviewe
(THE) STUDY OF LEE CHUM'S JEO SAENG JEON
No full textJeosaengjeon(楮生傳), written by Lee Chum(李詹), is a Gajeon(假傳) in which the paper is a subject matter. Gajeon is a life history of impersonate thing, and its literang merits can be found in the Ibjeon(立傳) of morality through a fiction.
At the beginning, Gajeon took its subject matter from things such as liquor, money or a bamboo. But, a great progress in Gajeon was made in the Chosen dynasty period, and it took the inner mind of man as its subject matter.
There have been many contradictory views of Gajeon especially on the nomenclature and literary genre. As on attempt to solve some problems of Gajeon, the author tried in this thesis to make clear the age discrimination of Jeosaengjeon with priority given to the contents analysis.
In chapter Ⅱ, as a basis for the contents analysis, the life of Lee Chum(李詹), the writer of Jeosaengjeon, was examined. He was born in the late Koryo dynasty and died in the early Chosen dynasty.
The contents of Jeosaengjeon was reviewed in order in Chapter Ⅲ. The author divided the contents of Jeosaengjeon into two main parts, so to speak, records of Haengjuckboo (行蹟部) in which the life of Jeosaeng(楮生) is described, and the assessment part Pyunggyulboo(評結部) in which doings of Jeosaeng is judged. By this, the anthor examiend the structural characteristic of Jeosaengjeon and the consciousness of the writer through this structural characteristic.
In chapter Ⅳ, a comparative stury of Jeosaengjeon, with Jeodaejejeon(猪待制傳) and Jeosunsaengjeon(楮先生傳) from China was made, and all these take the same things as their subject matter.
Based on these analysis, the significance of Jaesaengjeon in the history of literature was investigated in Chapter Ⅴ.
In this thesis, the author could come to the conclusion through the significance of in the literary history, that it was written in the early Chosen dynasty period.
The author wishes this conclusion to give a definite answer to the age of Jeosaengjeon which has been assumed ambiguously to be writtern in the Koryo or Chosen dynastry period, and also wishes to throw some light on the problem of Gajeonsa(假傳史).;본 論文은 ＜楮生傳＞ 한 作品을 집중적으로 분석한 개별연구이나, 동시에 假傳史 전반적인 흐름속에 그 위치를 탐색한 총체적 연구이다.
Ⅱ章에서 ＜楮生傳＞의 작품분석을 위한 기초작업으로 李詹의 生涯를 살펴본 결과 그는 고려 忠穆王 元年(1345)부터 조선 太宗 五年(1405)까지의 九位의 王을 섬기며 살아온 사람으로 작가 李詹은 麗末·鮮初의 극심한 변혁기에 生存한 人物이다.
Ⅲ章에서는 작품의 順次構造에 따라 內容을 소개하고, 楮生의 生涯가 그려지는 行蹟部와 楮生의 行蹟을 論하는 評結部를 세분하였다. 이를 통해 〈楮生傳＞의 구조적 특성이 楮生의 쓰임에 따라 상승·하강의 반복적 구조로 나타남을 알 수 있었으며, 서두부를 약화하고 평결부를 강화하는 가전형식에의 변모로써 작가의 신흥 사대부적인 사고방식을 반영하고 있었다. 評結部에서 나타내고 있는 작가의식은 나라가 변하여 집사람이 된 蔡의 역사를 통해 집안이 변하여 나라를 이룩한 이씨 조선을 풍자하고 있는 것으로 나타났다.
Ⅳ章에서는 ＜楮生傳＞과 同一素材인 中國의 ＜楮待制傳＞, ＜楮先生傳＞과의 비교분석을 시도해 보았다. 작품의 구성면, 배경면에서 ＜楮生傳＞은 중국의 두 작품들과 공통점보다 상이점이 더 많은 것으로 나타나고 있으며, 가전발생 초기와는 달리 우리나라는 가전의 소재면에서도 독자적 영역을 개척한 것으로 보인다.
Ⅴ章에서는 이상의 분석을 토대로 ＜楮生傳＞의 文學史的 意義를 밝혀보았다. 이에 ＜楮生傳＞은 작가의 自敍傳的인 擬人假托이라는 것과 이로 미루어 저술시기를 推定한 바 작가의 末年인 太宗 年間에 쓰여졌다는 것이 밝혀졌다. 이는 과거 論者들이 ＜楮生傳＞의 개별 연구에 의한 정확한 著作年代의 추정없이 고려 또는 조선으로 混同되어 귀속시켰던 점을 시정해 주는 것으로 ＜楮生傳＞의 창작시기를 뚜렷이 할 수 있는 근거를 마련해 주는 것이 된다.論文槪要 = ⅳ
Ⅰ. 序論 = 1
A. 問題의 提起 = 1
B. 연구의 방향 및 연구방법 = 4
Ⅱ. 李詹의 生涯와 저작배경 = 8
Ⅲ. ＜楮生傳＞의 構造와 作家意識 = 19
A. 順次構造 = 19
B. 상승ㆍ하강의 반복적 구조 = 26
C. 구조를 통해 본 작가의식 = 33
Ⅳ. 中國假傳 ＜楮待制傳＞ㆍ＜楮先生傳＞과의 관계 = 40
A. 明代 閔文振作 ＜楮待制傳＞ = 40
B. 淸代 張潮作 ＜楮先生博＞ = 42
C. 內容의 比較分析 = 45
Ⅴ. ＜楮生傳＞의 文學吏的 意義 = 57
結論 = 64
參考文獻 = 67
ABSTRACT = 7
