• (The)Study of the Eastern Classic
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• no.48
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• pp.253-287
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• 2012

This research aimed to discuss the necessity of education and evil through perspective of Sunja and Hannah Arendt. In case of Sunja, it was reviewed by his opinion about Sunja as the central figure. As for Arendt, it was researched with "Eichmann in Jerusalem" as the central figure which she wrote participating in the trial process of Eichmann who was a war criminal of Nazi. Sunja thought evil as the nature of people and understood that they all are originally selfish, envious, and seeking desire. Therefore, Sunja thought it is important to properly seek human desire. He claimed Haw Seong Gi Wi(化性起僞, changing evil human nature into goodness through manner) which changes human nature from evil to goodness. A teacher who leads evil into goodness is surely needed in the process of Haw Seong Gi Wi. At the same time, in the dimension of educational content it put stress on the role of Ye(禮, manner) which lets them realize discernment so that they properly seek human desire and Ak(樂, harmony) which harmoniously controls human emotion, and key point on education regarding Ye and Ak. As for Arendt, however, she recognized evil as normal one. Even though he thought that conforming the order of superior authority was the best value and then took evil of killing many Jews in thoughtlessness, Eichmann maintained that he did not take evil but only conformed the order. This way, people could take evil in thoughtlessness in totalitarianism, and it makes circumstance that they could not take goodness. Therefore they could take evil in thoughtlessness and experience the radical evil and the banality of evil. Accordingly, political praxis which guarantees people's plurality as the words and praxis is needed. It is named natality because the truth that they are born in this world is a starting point, and makes the essence of education. In this process, teachers have to be a representative of this generation for children as new social members, and be able to keep children's newness. Sunja and Arendt have the same equality and difference in that they referred to the necessity of education to overcome human evil. It is the same quality that goodness could recover the function of community and the practice of education is considered important in the goal of education and the dimension of directivity. It is different in methodical characteristic of education that Arendt, however, suggests praxis as the way that they express themselves in totalitarianism while Sunja thought that continuous practice piling up virtue for goodness is important.

• Journal of Korea Entertainment Industry Association
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• v.14 no.3
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• pp.27-40
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• 2020

The marathon has long been established as a representative lifestyle for all ages. With the recent expansion of the Work and Life Balance trend across the society, marathon with a relatively low barrier to entry is gaining popularity among young people in their 20s and 30s. By analyzing the issues and related words of the marathon event, we will analyze the spottainment elements of the marathon event that is popular among young people through keywords, and suggest a development plan for the differentiated event. In order to analyze keywords and related words, blogs, cafes and news provided by Naver and Daum were selected as analysis channels, and 'JTBC Marathon' and 'Culture' were extracted as key words for data search. The data analysis period was limited to a three-month period from August 13, 2019 to November 13, 2019, when the application for participation in the 2019 JTBC Marathon was started. For data collection and analysis, frequency and matrix data were extracted through social matrix program Textom. In addition, the degree of the relationship was quantified by analyzing the connection structure and the centrality of the degree of connection between the words. Although the marathon is a personal movement, young people share a common denominator of "running" and form a new cultural group called "running crew" with other young people. Through this, it was found that a marathon competition culture was formed as a festival venue where people could train together, participate together, and escape from the image of a marathon run alone and fight with themselves.

• Korean Journal of Psychosomatic Medicine
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• v.29 no.2
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• pp.184-190
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• 2021

Objectives : Dementia is one of the most distressing mental health problems in the older population. Caregivers also experienced physical, psychological, and emotional stress from taking care of dementia patients. So, we developed program for supporting dementia caregiver and evaluated its efficacy on reducing caregiver burden. Methods : We provided 5 sessions of dementia caregiver supporting program to 30 caregivers who were taking care of dementia patient in their home. Program was held in Cheonan Center for Alzheimer's disease and other dementia that was established by Cheonan city government for supporting dementia patients and their caregivers. We evaluated caregiver burden using short Zarit burden inventory consisted of 12 items scoring 0 (no burden) to 4 (everyday burden) before and after program. We evaluated satisfaction of caregiver about program using satisfaction survey consisted of 10 items scoring 0 (very dissatisfy) to 4 (very satisfy) after program. Results : Mean age of caregiver was 61.9. 40.0% (n=12) of caregivers were spouse. 53.3% (n=16) of caregivers were son or daughter. Caregiver burden that was estimated by short Zarit burden inventory were significantly decreased after program (p<0.001). When each item was compared, 4 items (7, 10, 11 and 12) were significantly decreased after program (p=0.036, p=0.018, p=0.01, p=0.024). All mean scores of 10 items about satisfaction were over 3 meaning that participants generally satisfied to program. Conclusions : Our study suggested that dementia caregiver supporting program could reduce caregiver burden and provide satisfaction. Therefore, programs for supporting dementia caregivers might be important as well as treating dementia patients. So, we should be interested in developing and providing efficiently this kind of program to reduce caregiver burden.

• Journal of Service Research and Studies
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• v.13 no.2
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• pp.181-203
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• 2023

YouTube exhibits a hybrid personality, incorporating traits of both over-the-top (OTT) and personal broadcasting platforms. However, limited research has investigated these hybrid characteristics, particularly in the context of paid YouTube channel memberships. Therefore, building upon consumption value theory and prior literature, this study examines the influence of consumption value factors associated with paid YouTube channel memberships on usage satisfaction and continuance intention. Specifically, the study identifies four perceived consumption value factors (functional, social, emotional, and epistemic values) within the paid YouTube channel membership context and assesses their impact on usage satisfaction and continuance intention. Additionally, the study explores the moderating role of conditional value (the experience of watching live streams on paid YouTube channels) in these relationships. Data was collected via an online survey from Korean adults who subscribed to multiple paid YouTube channel memberships, resulting in 274 responses. The proposed hypotheses were tested using structural equation modeling (SEM). The SEM results indicate that all four consumption value factors significantly influence usage satisfaction, with usage satisfaction in turn positively affecting continuance intention. Furthermore, the study reveals that conditional value moderates the relationships between functional/emotional values and usage satisfaction, as well as between usage satisfaction and continuance intention. This study is the first to focus on YouTube channel paid memberships, which encompass characteristics from both OTT and personal broadcasting platforms. It is anticipated that this research will offer insights to personal broadcasters and stakeholders regarding the motivational factors that impact user satisfaction and encourage subscriptions to channel memberships.

• Journal of Venture Innovation
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• v.5 no.1
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• pp.19-37
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• 2022

The purpose of this study was to find out what could be the cause of increasing the re-use intention for the continuous management of customers in terms of finding a strategic plan for the survival of Medium Sized Hospital To this end, a hypothesis for the direct effect verifying the structural relationship, a hypothesis for the mediating effect of attachment, and a hypothesis for the moderating effect on the hospital image were presented. The survey analysis results for customers who experienced the services of 5 Medium Sized Hospital in Gyeonggi-do were as follows. First, The results of analysis of the effect of Medium Sized Hospital customers' perceived value on reuse intention are as follows. all sub-factors of perceived value did not have a significant effect on reuse intention. This is significant in that it shows that the change occurred due to the involvement of attachment. Second, the results of examining the mediating effect of attachment in the relationship between the perceived value of small and medium hospital customers and their intention to reuse are as follows. Attachment to doctor's competency significantly mediated the relationship between quality value and reuse intention, emotional value and reuse intention, and social value and reuse intention. Significantly mediated the relationship between the provinces and the relationship between the price value and the intention to reuse. Third, hospital image significantly adjusted the relationship between quality value and medical technology competency. Based on the above results, it is necessary to establish a strategy of value perceived by customers as a strategy to increase the reuse intention of small and medium hospital customers. Therefore, the strategic goal setting of this value should be 'promoting attachment', and since the hospital image adjusts the perceived value and attachment of small and medium hospital customers, it is an image strategy that allows customers to appreciate their attachment to doctors and medical technology more highly. will have to establish.

• Information Systems Review
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• v.18 no.3
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• pp.209-233
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• 2016

Internet companies that utilize social network have increased in number. The introduction of diverse social media services facilitated innovative changes in e-business. Social network service (SNS), which is a domain of social media, is a web-based service designed to strengthen human relations in the Internet and build new social relations. The remarkable growth of social network services and the profit generation and perception of this service are the new growth engines of this digital age. Given this development, many global IT companies views SNS as the most powerful form of social media. Thus, they invest efforts to develop business models using SNS.2) This study verifies the impact of privacy exposure in SNS as a result of privacy invasion. This study examines the purpose of using the SNS and user's awareness of the significance of personal information, which are key factors that affect self-disclosure of personal information. This study utilizes theory of reasoned action (TRA) to provide a theoretical platform that describes the specific behavior and emotional response of individuals. This study presents a research model that considers negative attitude (negatude). In this model, self-disclosure in SNS is considered a TRA. TRA is a subjective norm, a behavioral intention, and a key variable of exposure behavior. A survey was conducted on college students at Y university in Seoul to empirically verify the research model. The students have experiences in using SNS. A total of 198 samples were collected. Path analysis was applied to analyze the relations of factors. The results of path analysis show the statistically insignificant impact of privacy invasion on negatude, subjective norm, behavioral intention, and exposure behavior. The impact of unrecognized privacy invasion was also considered insignificant. The impacts of intention to use SNS on negatude, subjective norm, behavioral intention, and exposure behavior was significant. A significant impact was also found for the significance of personal information on subjective norm, behavioral intention, and exposure behavior, whereas the impact on negatude was insignificant. The impact of subjective norm on behavioral intention was significant. Lastly, the impact of behavioral intention on exposure behavior was insignificant. These findings are significant because the study examined the process of self-disclosure by integrating psychological and social factors based on theoretical discussion.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.184-254
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• 2022

Through this thesis, the psychological meaning of the Korean folktale 'the servant who ruined the master's house' was examined. The opposition between the master and the servant is a universal matter of the human psychology. It can be seen as a conflict between the hardened existing collective consciousness and the new consciousness to compensate for and renew it. From different angles, it has become the opposition between man's spiritual and instinctive aspects, between the conscious and the unconscious, or between the ego and the shadow. In the folktale, the master tries several times to get rid of the youngest servant, but the servant uses tricks and wits to steal food, a horse, the youngest sister, and all money from the master, and finally, take his life. It ends with the marriage of the youngest sister and the servant. Enantiodromia, in which the master dies, and the servant becomes the new master, can be seen that the old collective consciousness is destroyed, and the new consciousness that has risen from the collective unconscious takes the dominant position. In an individual's psychological situation, it can be seen that the existing attitude of the ego is dissolved and transformed into a new attitude. In the middle of the story, the servant marries the youngest sister by exploiting naive people to rewrite the back letter written by the master to kill him. This aspect can be understood negatively in the moral concept of collective consciousness, but it can also be seen as a process of integrating mental elements that have been ignored in the collective consciousness of the Joseon Dynasty, symbolized by a woman, a honey seller, and a hungry Buddhist monk. The new consciousness, represented by the servant, has the characteristics of a trickster that is not bound by the existing frame, so it can encompass the psychological elements that have been ignored in the collective consciousness. Such element may represent compensation or an alternative to the collective consciousness in the late Joseon Dynasty. The master puts the servant in a leather bag and hangs it on a tree to kill the servant. However, the servant deceives a blind man; he opened his eyes while hanged. Instead of the servant, the blind man dies, and the servant is freed. As the problem of the conflict between master and servant is finally entrusted to the whole spirit (Self) symbolized by a tree, the blind man gets removed. It can be understood as an intention of the Self to distinguish and purify the elements of recklessness, stupidity, and greed included in the trickster. Through these processes, the servant, which symbolizes a new change in collective consciousness or a new attitude of ego, solves the existing problems and takes the place of the master. While listening to the cunning servant's performance, the audience feels a sense of joy and liberation. At the same time, in the part where the blind man and the master's family die instead and the servant becomes the master, they experience feelings of fear and concern about the danger and uncontrollability of the servant. The tricksters appearing in foreign analogies are also thoroughly selfish and make innocent beings deceive or die in order to satisfy their desires and escape from danger. Efforts to punish or reform these tricksters are futile and they run away. Therefore, this folktale can also be seen as having a purpose and meaning to let us know that this archetypal shadow is very dangerous and that consciousness cannot control or assimilate it, but only awe and contemplate it. Trickster is an irrational manifestation of revivifying natural energy that rises from the unconscious as a compensation for hardened existing structure and order. The phenomenon may be destructive and immoral from the standpoint of the existing collective mind, but it should be seen as a function of the collective unconscious, a more fundamental psychic function that cannot be morally defined. The servant, a figure of the trickster archetype, is a being that brings transformation and has the duality and contradiction of destructiveness and creativity. The endings of this folktale's analogies are diverse, reflecting the diversified response of the audience's mind due to the ambivalence of the trickster, and also suggesting various responses toward the problem of the trickster from the unconscious. It also shows that the trickster is a problem of inconclusive and controversial contradictions that cannot be controlled with a conscious rational attitude, and that we can only seriously contemplate the trickster archetype within us.