• Proceedings of the Korea Information Processing Society Conference
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• 2008.11a
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• pp.253-256
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• 2008

데이터베이스 시스템의 사용은 다양한 분야에서 필수적으로 사용되고 있다. 정보의 양이 증가함에 따라서 축적된 정보들의 연관성을 찾아내어 새로운 정보를 발굴하는 데이터 마이닝 기법이 지속적으로 연구 개발되고 있으며 데이터 마이닝 기법으로 얻게 된 새로운 정보들은 새로운 가치 창출을 위해 여러 분야에 적용되고 있다. 그 중에서도 의료 서비스 분야에서의 데이터베이스 시스템은 고령화 시대에 건강의 중요성이 강조됨에 따라 보다 적극적으로 활용되어지고 있다. 하지만 지금까지의 의료분야에서의 데이터베이스 시스템 활용은 개인의 의료정보를 데이터베이스 시스템에 저장하고 그것을 바탕으로 개인의 건강에 대한 검진이나 치료 등의 서비스를 제공하는데 국한되어왔다. 개인 맞춤 의료 서비스에도 불구하고 유전이나 지역특화적인 질병, 질환에 의한 때늦은 발견과 치료는 여전히 많은 이들을 고통 받게 하고 있다. 이에 본 논문에서는 각 의료기관에 등록된 환자의 각 질병의 발병 패턴과 치료 정보 등을 토대로 유전적요인과 환경적 특성을 고려한 집단으로 분류하고 환자가 속한 집단구성원에게 검진정보를 제공할 수 있는 의료검진정보 시스템을 제안한다.

• Journal of Korea Game Society
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• v.19 no.5
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• pp.151-164
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• 2019

In this study, we developed a visual novel game as one of the donation campaign strategies. In study 1, we developed a visual novel game for the elderly who live alone. In study 2, we also examine how game affects personal distress and empathic concern, the emotions that trigger help behavior. The results showed that game can promote both emotions effectively. Moreover, empathic concern completely mediated between game and donation intention. This result suggests that visual novel games can be an effective tool for stimulating user's altruistic motivation to do donation behavior.

• Journal of Korean Home Economics Education Association
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• v.29 no.4
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• pp.49-64
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• 2017

The purpose of this study was to explore ways to help improve adolescents' happiness by exploring the influences of emphatic ability and family strengths on happiness. This subjects were 514 middle school students living in Gwangju. Data were collected from self-report questionnaires and analyzed with SPSS 22.0 program. The major findings were as follows; First, the adolescents' emphatic ability('viewpoint', 'identity', 'emphatic interest'), family strengths('family respect and affection', 'role sharing and problem solving', 'communication and bonds', 'financial stability') and happiness scores were higher than the median(3.00). Emphatic ability('viewpoint', 'identity', 'emphatic interest', 'personal suffering') and family strengths('communication and bonds') showed significant difference according to gender. Second, the adolescents' happiness was influenced by 'family respect and affection', 'role sharing and problem solving', 'financial stability', 'personal suffering', 'identity', and 'emphatic interest'. Adolescents' happiness was explained about 39% by these variables. In other words, the higher family respect and affection, both higher role sharing and problem solving and higher financial stability, with lower personal suffering and higher identity and higher emphatic interest showed the higher happiness. These findings demonstrate the emphatic ability and family strengths in adolescents influence on the level of happiness. As such, in order to improve the happiness of adolescents, it is necessary to energize those programs focus on the forming healthy family relationships and to design finance assistance programs that could attempt to minimise financial gap. Additionally, it is necessary to develop programs aimed to enhance emphatic ability and continue such programs in homes as well as at schools. Finally, it is necessary to implement curriculum that may improve family strengths and emphatic ability, which have influenced on the happiness in adolescents. Since the subject "Technology & Home Economics" helps to enhance family strengths, emphatic ability and eventually amplifies the happiness, it is necessary to expand and reinforce it as well as to make it a mandatory subject.

• Journal of Digital Convergence
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• v.17 no.4
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• pp.87-94
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• 2019

Our study builds up a theoretical model to explain how individual compassion in organizations affects the macro concept of corporate social responsibility (CSR). A theoretical framework conceptualizes whereby individual compassions in work organizations responding to others' suffering generate positive or negative organizational identity, which impact their CSR activities. That is, we proposes that authentic compassion will develop positive organizational identity and then leads to proactive CSR, while pseudo compassion will trigger negative organizational identity and in turn results in reactive CSR. This study aims to explain the antecedents of firms' CSR in terms of individual compassion in organizations, interacted with the dynamics of organizational identity.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.73-102
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• 2017

This paper is an attempt to find commonality and complementarity between psychanalysis and Daesoon thought, while understanding the practical meaning of the Haewon-Sangsaeng, which is one of the religious doctrines of Daesoon Jinrihoe, in terms of the theory of desire posited by psychoanalysis. There is a common point between Daesoon thought and psychoanalytic theory since both ideas give importance to desire. The Haewon idea is similar to that of psychoanalytic theory, which emphasizes restoring desire through mourning and realizing it within a structure of inter-subjectivity. Of course, the meaning of desire in Daesoon thought, given its status as a religious doctrine, is polysemous, and the orientation of this type of desire is also different from that of psychoanalysis given psychoanalysis's role as a therapeutic discourse. However, Daesoon thought explains that the pain and unhappiness suffered by human beings occurs because of mutual overcoming which is a relational style wherein desire can not be solved properly for either party involved in an interaction. Mutual overcoming is a state of mutual beneficience beyond the previous state of mutual overcoming. Likewise, psychoanalysis seems to accept the loss of the object through mourning, and in this way, desire is reactivated. Daesoon thought emphasizes the importance of social and cosmic systems like mutual beneficience and the reordering of the Universe and these systems have a commonality with psychoanalysis as psychoanalysis sees desire positively within the structure of inter-subjectivity. The direction of social practice in Daesoon thought and psychoanalysis both aim at the realization of a new universality. The inter-subjectivity structure suggests desire of recognition and recognition of desire as a way of practice because desire is not personal but rather social. In conclusion, we should not stop at resolving our own individual desires, but should instead go forward in solidarity toward the achieving the common good.

• Journal of Hospice and Palliative Care
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• v.12 no.3
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• pp.115-121
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• 2009

Despite a recent increased nation's attention given to improving end-life care, we professionals need to be more critical and reflective on our realities surrounding hospice palliative care. The aim of this paper is to suggest that palliative care models can be used for patients/families in the last phase of life and examine whether they are appropriate for caring them in congruence with philosophy of hospice. The hospice experience model (HEM) of Eagan & Labyak and the developmental model of Byock are introduced and examined for their congruence with philosophy of hospice in applying to clinical practice. The HEM as a patient/family value-directed end of life care model emphasizes three principles; unique experience of patient/family, interactions/relationships among multiple dimensions of personhood and between family, and personal growth and development in the face of suffering through a life-completion. The developmental model stipulates dying as the last stage of living, a stage of life cycle in which patients/family may have growth through life-completion in multidimensional relationships of personhood. The model includes the developmental landmarks and tasks for life-completion as the framework to guide a means of professionals' to recognize their opportunity to grow. The landmarks and tasks include worldly and social affair, individual relationships, intrapersonal, and transcendent dimension. The models could work as appropriate palliative care models for patients/families in the last stage of living. The professionals need to be encouraged to apply the models to end of life care setting.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.28 no.1
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• pp.79-95
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• 2017

The purpose of this study is to present the need of developing reading education programs for preventing school violence that reading education program has on teenagers' attitude, awareness and empathy of school violence. According to the analysis results is as follows. First, Reading education program influenced on the attitude of the school violence. They had a meaningful effect about the sub-factor of the school violence permissive, attitude for the victim and attacker. Second, Reading education program had an influence on empathy ability. They had a meaningful effect about the sub-factor of the empathy ability take view point, empathic concern, individual anguish and imaging.

• Journal of the Korea Convergence Society
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• v.11 no.9
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• pp.73-81
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• 2020

The purpose of this study was to analyze the recognition of 20s~30s' young people in marathon activities using Q methodology. P-sample was composed of 30 young marathoners. The selected Q samples were arranged in the normal distribution form. The collected data were analyzed by factor analysis through varimax rotation using QUANL 1.2PC program. Three distinct were emerged throughout the analysis: the first type is 'the type of giving special meaning.' which is improving their physical fitness, healthy and enjoying runner's high. The second type is 'the enjoying leisure' which is releasing stress and enjoying their common interest.' The last type is 'the type of enjoying crew activity.' which is enjoying marathon festival and managed their healthy and life. This result hints that young marathoners' sports culture trends.

• Sim-seong Yeon-gu
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• v.33 no.1
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• pp.1-60
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• 2018

The paper was inspired by Jung's words in the Red Book "just as Christ tormented the flesh through the spirit, the God of this time will torment the spirit through the flesh." I propose that the new form of torment in this era could be eroticism as a way of the individuation process because it seems to be one of a very few ways left to modern men to grasp the sense of permanence, the essence of the divine, without religion because of its peculiar nature of transcendence. I suppose that it is not only a man who is tortured but also god is in torment since the divine needs a man as a womb for his incarnation. Therefore I suggest that man and god are fated to seduce each other to be redeemed by each other. I imagine that Eros with numinous sexuality seduces a man who has potentials for the god's incarnation and who would be willing to give in to the god's demand. This god needs a man who desires his essence of perpetuity, the eternal water of life, in ecstasy. Thus the purpose of the divine's seduction is to make a man awake from unconsciousness to pursue god himself, namely the individuation process. I call such divine seduction "eroticism of god" There seem to be a certain type of people who are destined to live eroticism as a way of individuation process. Through investigations, a melancholic tendency appears to be suitable for this type of individuation. Melancholia is deeply related to the poignant awareness of impermanence as the existential condition, which is a precondition for seeking permanence through eroticism. Melancholia essentially causes deep longing for eternity that bears fulfillment, which exists in eroticism, so melancholic agony seems inevitable for eroticism as the path for individuation in that, without knowing about deficiency, we never seek what is lacking in us. It can also be viewed that while a lover is driven to seduce lost love, what actually waits to become seduced for redemption is the god of love itself behind the human beloved. Man and god are fated to seduce each other for redemption. I suppose that the initiation to Eros implies how to seduce Eros. In a woman's psyche, psychological virginity is one of the essential qualities that her ego needs to attain. To the male it is vital to live his sensuality thoroughly and to experience his own and his lover's emotions to their limit. It cannot be an easy task because it demands us to give up our egotism entirely. Through eroticism, unconsciousness seduces us to make us live life as a whole. The god of love brings powerful sexuality as a means of "spiritual crisis" to redeem our lukewarm soul. Only a few can withstand the experience since it requires a strong will to bear the brunt of the sword despite the keen awareness that it may leave us bleeding in pain.

• Korean Journal of Social Welfare
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• v.64 no.4
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• pp.5-29
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• 2012

This study aimed to express the experiences of the parents who lost their children by suicides in their own words from their own perspectives by van Manen(2000)'s hermeneutic phenomenological approach. The analysis of the words expressed by the research participants led to the following five fundamental themes. These are 'broken heart, sinner's grief, land of exile and time stood still, pains to be comforted, and days ahead with half-stitched wounds'. Several distinctions are found due to cultural differences from Korean parents. First, whereas the Western parents see the cause of their child's suicide as his/her independent issue, the Korean parents blame themselves entirely. This may have stemmed from the overly inter-dependency between the parents and the child. Second, whereas the Western perspective views the suicide as a type of illness from the individual's depression. The Korean perspective views the suicide as a shame that disgraces the parents or the family. This negative social perspective intensifies the self-blame and social isolation. Third, the Westerners recognize the prevention and responsibility of suicide resting with the society and government, but the Korean society recognize suicide as personal or family matter. Based on the finding above, I proposed a number of practical measures to aid the surviving parents who belong to a group with extremely high suicidal rates.