• Korean Journal of Social Welfare
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• v.51
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• pp.229-256
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• 2002

This study is about the relationship between traditional familism and welfare consciousness in Korea. Traditional familism is known as the value that most Koreans share with, and the impeding value for welfare program development. Strong family solidarity and family-centered perception among Koreans influences other social values and ideology. Especially, care of the family members is understood as a family duty and responsibility. And this inhibits Koreans to develop welfare consciousness and further to develop welfare programs at the governmental level. Thus, this study purposes to explore the relationship between the two. The sample of 1,131 men and women was selected in Seoul area. As a result, traditional familism is found to be quite influential to welfare consciousness among Koreans. First, perception of welfare institution is strongly related with welfare consciousness. The respondents in high familism group showed low welfare consciousness. Second, state-friendly welfare responsibility was shown low in the group of high familism for the aged and youth. In the same context, for the disabled and the unemployed, state-friendly welfare responsibility was shown high in the group of low familism. Lastly, the relationship between familism and the welfare need was not apparent. Such results make possible to conclude that traditional familism among Korean is still influential to welfare consciousness and welfare ideology. However, although this conclusion should not be used for an excuse to avoid state responsibility but used as a tool to develop a welfare model to strengthen family function as one solid family.

• Journal of Korean Philosophical Society
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• v.145
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• pp.1-43
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• 2018

This article intends to look for the desirable form of Confucian familism in the era of the 4th Industrial Revolution. First of all, the concept of the fourth industrial revolution is a very vague concept. Therefore, it would be more meaningful to analyze the situation of the family in present Korean society and to find an alternative to it in Confucian familism. But the problem is that it is very burdensome to bring out the Confucian familism idea again. Since Confucian Confucianism was criticized in 1915 during the New Cultural Movement, many people have criticized Confucian familism as patriarchal and authoritarian, and thus an anti-democratic value that seriously damaged the equality of men and women. Therefore, the discussion starts with looking at the justification of such an evaluation. I wanted to see if their evaluation of Confucian familism is legitimate or an unjustified evaluation resulting from misunderstanding, and if it is an inappropriate evaluation, where they are based. In addition, I examined whether the cause of such an evaluation was attributed to the subject who made the evaluation, or because the spectrum of significance contained in the Confucian familism thought formed over 2500 years was too wide. I sought to reassess criticism of the existing Confucian familism by looking for answers to these questions. Through such a reevaluation, I has found that the wrong criticism of Confucian familism was because we saw the Confucian scholarship and the Confucian scholarship without distinguishing the ideological Confucianism from the Qin(秦) Dynasty. In the end, I tried to show that Confucian familism can function as an alternative to resolve family problems that are occurring in today's Korean society through the illuminating work of the ideas of Confucian familism.

• Korean Journal of Culture and Social Issue
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• v.12 no.5_spc
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• pp.117-131
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• 2006

The percentage of divorce has increased rapidly even in Korea where traditionally attaches great importance to a family. However most counselors apply counseling theories and approaches developed in the West when they do counseling for Korean couple. In fact, the culture of Korea carries characteristics of relationism under the Oriental religion like Shamanism, Buddhism, and Confucianism. Therefore it is not easy to gain sufficient counseling effect in Korea with such major counseling approaches. The Korean takes a serious view of family relations between father and son, Therefore the Koran society carries on a family line, devotes their lives to the cause of education, gies precedence to the elder. In such a cultural area, it would be quite helpful for counselors to focus their attention on various roles of each rather than focus on their conflict of intimacy itself.

• Journal of Digital Convergence
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• v.12 no.7
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• pp.419-430
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• 2014

The main object of the study is to investigate factors affecting the suicide ideation. According to the socioemotional selectivity theory, because of limitation of life time, the family relationship is more important for elderly than young or middle aged group. Based on this theory authors hypothesizes that the familism may show negative relationship with suicide ideation only in elderly group. The data for the study comes from the survey titled understanding on the successful aging of Korean people conducted in 2008. The sample size of the survey is 1,000 and the survey was conducted by the face to face interview with the standardized questionnaire. According to the analysis, familism shows negative relationship with suicide ideation only in elderly group, not in young or middle adult group.

• Journal of Families and Better Life
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• v.21 no.4
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• pp.93-101
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• 2003

From the perspectives of traditional Korean familism, the family was a life-giving and morality-building institution. The family was also a location where people of Chosun society developed an identity as humans. Due to these characteristics of the family in the traditional familism, that is, the family as the basis of life, morality, and identity, the family was a unit that transcends personal desires, thus the institution enjoyed a long-lasting stability. However, with industrialization, the transcendent values have been taken away from the family, and the modern Korean family has changed into a private unit of personal happiness and the interests of only the immediate members. Surely the traditional familism had values that are contradictory to the civil society, such as sexual discrimination and family egoism. In spite of the limits, the traditional familism contains some family values that can be utilized to improve today's family cultures in Korea. For example, the approach to the family as a unit for life, the emphasis on transcending personal interests for the sake of family stability and deep intimacy, and the importance of the family in human lifes could inspire today's Korean families.

• Korean Journal of Family Social Work
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• no.54
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• pp.187-224
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• 2016

This study aims to investigate the effect of psychosocial aging on age integration and the moderating effect of Familism and Family solidarity. In particular, this study has significance for establishing a basis of practical and political intervention in family level for improving age integration. We employed data from the 'Ageing Society Awareness Investigation' funded by Korean National Research Foundation in 2014. Our analysis sample consisted of 702 adults who were from 40 to 90 years old. Also, this study conducted descriptive statistics and multiple regression analysis by using STATA13. First of all, the lower psychosocial aging awareness is the higher age integration awareness. Familism and family solidarity were not a significant predictor for age integration. However, the interaction effects between familism as well as family solidarity and psychosocial aging ware statistically associated with age integration. That is to say that as psychosocial aging is negative, when decrease age integration, the net moderating effects of familism and family solidarity were found between age integration and psychosocial aging. Based on the results, this study provides implications that reinforcing family value and promoting interaction and solidarity with family members are positively contributed to age integration awareness at this point of negative psychosocial aging.

• Industry Promotion Research
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• v.7 no.2
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• pp.43-49
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• 2022

This study aims to study Esping-Anderson's theory of welfare state system, develop a model of welfare state suitable for Korea's situation, and apply it to reality. In this research method, basic research and analysis of ideology is used, focusing on Esping-Anderson's welfare state system theory, and applying it appropriately to the Korean situation. Studies on the model of the welfare state have been studied after the classification of complementary and institutional models asserted by Willensky and Lebo in 1965. In addition, Esping-Andersen asserts three things as a model of the welfare state according to ideology. First, the role of the market is central to the liberal welfare system that best fits the image of classical capitalism, and individualistic solidarity through the market. The role of the state or family, which can be a hindrance, is actually marginalized. In addition, in order to maximize individualistic solidarity through the market, de-commodification in the national domain tends to be minimized. Second, the conservative welfare system has a strong familistic element, so the source of social solidarity is the family, and the state plays a role of supporting and supplementing the characteristics of this family. In the conservative system, de-commodification appears to be high among household heads, or the welfare system takes on a corporatist and nationalistic form, it can be said that these characteristics are reflected. Third, in the social democratic welfare system, the source of social solidarity is the state. Therefore, the role of the state is large, the state has a high possibility of decommodification, and it has the characteristics of substitutes for the family and the market through universalist intervention. This study applies Esping-Anderson's three welfare state models to study a model suitable for the Korean situation. In conclusion, Esping-Anderson's three welfare state models can be classified into a market-oriented model based on a liberal welfare system, a status-oriented model based on a conservative corporatist welfare system, and a solidarity-oriented model based on a social-democratic welfare system, presented a compromise between liberalism and conservatism as a Korean model.

• Journal of Families and Better Life
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• v.12 no.1
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• pp.83-92
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• 1994

이 연구는 한국 전통사회의 교육별이 오늘날이 교육열과 어떻게 연관되는가를 규명 하고자 하는 역사적 고찰로서 특히 과거제도가 가족 사회에 끼친 영향을 중심으로 분석하였 다 자료는 관련된 역사자료와 생활자료인 1차사료와 2차사료로 대별되는데 그중에서 여성의 간찰과 구비전승된 규방가사 서사민요, 무가 등과 현장조사에 기반한 민속자료가 주요자료 로 분석되었다, 그리하여 내용분석법과 역사민속학적인 방법에 의하여 밝혀진 연구결과는 다음과 같다. 과거제도의 장악을 통하여 확립된 중앙집권의 관료제와 학문숭상의 전통 그리 고 과거급제를 해야 가능해지는 관리로서의 등용을 주요가치로 지향하였던 출세주의 또 가 족의 영광은 집안남성의 과거급제라는 점에서 여성들이 내면화할 수밖에 없었던 가족주의가 적극적인 교육열의 역사적인 뿌리임을 밝혔다 이러한 전통은 교육기회가 평등해진 현대사회 에 여전히 한국인의 의식 깊숙이 내재되어 있다 그러나 학문숭상의 전통중에서 '수행'을 겸 함 학문을 추구한 사람파의 전통은 단절되고 출세를 목표로 하는 '학벌' 위주의 왜곡된 전통 만이 지속되어 과열된 교육열로 표출된다.

• Korea journal of population studies
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• v.23 no.1
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• pp.31-53
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• 2000

이 논문은 중궁의 가족적 특성과 츨상력의 관계를 보다 면밀하게 알아보기 위해 사회 문화적 특성을 근간으로 하는 가구유형을 분류, 이들간의 출산수준을 살펴보았다. 이를 위해 이 연구에서는 1990년에 실시된 제 4 차 중국인구센서스 자료 중에서 조선족이 밀집하여 거주하고 있는 길림성내 연변 조선족자치주의 50% 표본자료를 활용하였다. 가구유형별 출산수준을 분석하기 위해 자료를 가구구성특성에 따라 네가지 유형으로 재구성하였다. 가족경제의 생산단위와 세대구성을 기준으로 고립형, 병렬형, 직계형, 전통형의 네가지 가구유형을 분류하여 각각의 유형별 특성에 따른 차별출산력을 한족과 조선족의 네가지 가구유형을 분류하여 각각의 유형별 특성에 따른 차별출산력을 한족과 조선족을 중심으로 비교해 보았다. 이를 통해 농가와 비농가의 가구형태 또는 세대구성의 성격아 출산수준과 갖는 상관관계와 이에 영향을 미치는 주요 결정요인들을 파악하는데 중점을 두었다. 또한 중국의 사회 경제적요인과 결부하여 전통적으로 유지되던 가족관이 어떻게 변화하고 있는지를 민족별 출산수준을 통해 비교해 보았다. 연구결과 가부장적 가족주의를 해체하고 집단적 공동생산 체제를 대체시키려는 중국의 사회주의 정책이 현실적으로는 가족중심의 생산체제와 전통적 가족주의를 변화시키지 못한 것으로 보인다. 특히 가구유형에 따른 출산수준의 편차는 두 민족간에 차이를 보여 주었다. 한족이 여성의 직업이나 교육수준에 따라 가구유형별 출산수준의 편차가 크게 변화되는 것과는 달리 조선족은 비교적 전통적인 세대관 이 강조되는 다가구 유형에서 높은 출산수준을 나타내는 경향을 보여 주었다. 이는 중국의 인구정책과 경제개방 시행과정에서 약소민족인 조선족의 저출산력과 관련이 있는 것으로 보이며, 이에 따라 가구 유형별 출산수준에 대한 영향력이 한족에 비해 적었던 것으로 지적할수 있다.

• Journal of Families and Better Life
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• v.19 no.4
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• pp.15-29
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• 2001

The purpose of this study was to investigate familism and materialism of the Korean-Americans. A total 370 subject completed structured questionnaires. Major conclusions of this study are as follows: First, the Korean-Americans are found to support familism below average. But subgroup differences (according to age, for example) were discovered. Second, the Korean-Americans are found not to support materialism. But, like familism, subgroup differences by several variables were discovered. Third, among the Korean-Americans, the urban Koreans and the rural Koreans, the rural Koreans are found to support familism most strongly. But theres no difference between the Korean-Americans and the urban Koreans. The Korean-Americans are found not to support materialism.