• Korean Journal of Culture and Social Issue
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• v.16 no.2
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• pp.165-178
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• 2010

The present study was to explore the suicide from the perspective of cultural psychology. The result was that: First, the main reason to commit the familial suicide in korea is due to cultural characteristic. Korean people does not think the relationship of parents and children is separate or independent. So, When they can not bring up their child, Korean parents commit the familial suicide. Second, many people commit suicide not individual problems but interpersonal problems. This result reveal that Korean people think relationship between the people is very important. Third, there art too many alcohol problem in korea. The reason is generous attitude about alcohol problem. Fourth, suicide of man due to economic problem on the other hand, women due to personal health problem. The reason of this is cultural characteristics of korea. In traditional Korean culture, the family responsibility rest with man and the household affairs responsibility rest with women. Also, it is suggested that further psychological researches must be performed in the serious consideration of the indigeneous characteristics of Korean culture.

• Sim-seong Yeon-gu
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• v.29 no.2
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• pp.127-156
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• 2014

This thesis is an psychological study investigating the meanings of skin from the perspective of analytical psychology. Skin, as the outermost layer of our body, protects the body and carries out essential physiologic functions. It is an organ of the body and also psychological contents can be expressed on it in various forms. We can find sociocultural connotations of skin, some of which are demonstrated in our language. Skin may become a carrier of persona which defines a person's role in the society. And it can be a place where ego is expressed. Eros is the principle of relationship by Jung's definition and skin is the space where eros is realized intensely. Skin may carry meanings as a symbol of transformation. Skin disease can be interpreted as a message from Self in certain cases. The theme of casting off skin in myths and dreams can be an analogy of an individual's sacrifice for individuation, and putting on a skin may imply taking special properties in psychological level.

• 한국노년학
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• v.37 no.1
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• pp.55-82
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• 2017

The purpose of this research is to provide implications for the development of age-friendly industry of Korea by analyzing the age-friendly industry activation policy suggested by the Presidential Committee on Ageing Society and Population Policy in response to the population ageing problems. Policy and theoretical implications are derived from an analysis of age-friendly industry activation policy as directly related to the improvement of the three major problems (i.e. health, economy, and loneliness) of Korean older people. This analysis focuses on its specific content, common and core logic, and the validity of the logic. The results show that: 1)the first Plan for Ageing Society and Population suggests a policy for improving poverty, 2)the second Plan for Ageing Society and Population suggests a policy for improving health, and 3)the third Plan for Ageing Society and Population suggests a policy for improving health and loneliness. All policies not only are commonly based on the logically limited concepts of successful ageing and active ageing, but also are characterized by narrow realm, insufficient content, and fragmented policy. The results result in the following policy implications: 1)the age-friendly industry activation policy should be developed with continuity, sufficiency, and diversity, 2)lessons from the limitation related with the de-contextualisation of successful ageing and its elective affinity with consumer capitalism, 3)lessons from the prevention-oriented perspective of active ageing, and 4)lessons from the social characteristics of (non-)psychological resources, limitation of the reablement related with social investment state. The analyses also provide a theoretical implication that a different perspective on the social construct of ageing is needed beyond the dichotomy of ageing based on modelling ageing. Lastly, the paper suggests not only the limitation of the research but also the preferred follow-up studies regarding age-friendly industry activation policy.

• The Korean Society of Law and Medicine
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• v.20 no.3
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• pp.83-139
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• 2019

Recognition of liability for damages due to medical malpractice has been developed largely on the basis of two paths. First is the case where there is an error in a physician's medical practice and this infringes upon the legal interests of life and body, and the compensation for monetary and non-monetary damages incurred from such infringement on life and body becomes an issue. Second is the case where there is a breach of a physician's duty of explanation that results in a infringement on the patient's right of autonomous decision, and the compensation for non-monetary damages incurred from such infringement becomes an issue. However, even if there is a medical error, since it is difficult to prove the causation between the medical error of a physician and the infringement upon legal interests, the physician's responsibility for damage compensation is denied in some cases. Consider, for example, a case where a patient is already in the final stage of cancer and has a very low possibility of a complete recovery even if proper treatment is received from the physician. Here, it is not appropriate to refuse recognition of any damage compensation based on the reason that the possibility of the patient dying is very high even in the absence of a medical error. This is so because, at minimum, non-monetary damage such as psychological suffering is incurred due to the physician's medical error. In such a case, our courts recognize on an exceptional basis consolation money compensation for losing the chance to receive proper treatment. However, since the theoretical system has not been established in minutiae, what comes under the benefit and protection of the law is not clearly explicated. The recent discourse on compensating for damages incurred by patients, even when the causation between the physician's medical error and infringement upon the legal interests of life and body is denied, by establishing a new legal interest is based on the "legal principle of loss of opportunity for treatment." On what should be the substance of the new legal interest, treatment possibility argument, expectation infringement argument, considerable degree of survival possibility infringement argument and loss of opportunity for treatment argument are being put forth. It is reasonable to see the substance of this protected legal interest as "the benefit of receiving treatment appropriate to the medical standard" according to the loss of opportunity for treatment argument. The above benefit to the patient is a value inherent to human dignity that should not be infringed upon or obstructed by anyone, and at the same time, it is a basic desire regarding life and a benefit worthy of protection by law. In this regard, "the benefit of receiving treatment appropriate to the medical standard" can be made concrete as one of the general personal rights related to psychological legal interest.

• Korean Journal of Cognitive Science
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• v.27 no.4
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• pp.501-539
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• 2016

The human mind is a self-evolving system that develops along a multidimensional hierarchical pathway in response to traumatic stimulus. In absence of trauma, a mind integrated in conflict-free state is called monistic. When the monistic mind responses to a traumatic stimulus, a response polarity forms toward stimulus polarity within the mind, turning it into a bipartite structure. Dialectical interaction between the two opposites, originating from their incompatibility, creates a new third polarity in the upper dimension. Thereby, the mind turns into a trinity structure. When the interaction among the three polarities becomes optimized, the plasticity of the mind gets maximized into the "far-from-equilibrium state," and the function of three polarities is synchronized. Through this recalibration, the mind returns back to its monistic structure. If the mind with the recurred monistic structure responds to another traumatic stimulus, this cycle of hierarchical transformation repeats itself in this cyclical and fractal growth process through synchronization of basic trinity system. Applying this concept to the process of post-traumatic growth (PTG), this paper explores how the mind transforms traumatic experiences into PTG and proposes a 'PTG Clock' that shows a fundamental sequence in the development of the human mind. The PTG Clock consists of seven hierarchical phases, and each of the first six phases has two opposite sub-phases: shocked/numbed, feared/intrusive, paranoid/avoidant, obsessional/explosive, dependent/depressive, and meaningless/searching for meaning. The seventh, the synchronization phase, completes one cycle of the mind's transformation, realizing a grand trinity system, where the mind synchronizes its biological, social, and existential dimensions. At that point, the mind becomes more susceptible to not only the stimulus of its own traumatic experience but also the pain of others. Thereby, the PTG Clock sets out on a journey to another cycle of transformation in higher dimensions. The validity of this transformational process for the PTG Clock will be examined by comparing it to Horowitz's theory of stress response syndrome.

• Journal of Distribution Science
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• v.10 no.4
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• pp.29-36
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• 2012

Research on subjective well-being (SWB) has flourished in recent years. As SWB determines cognitive and motivational processes, including social comparison and cognitive dissonance, it determines how consumers make decisions, including the comparison and evaluation of alternatives. Considering that the comparison and evaluation of alternatives is related to social comparison and cognitive dissonance, the influence of SWB on the comparison and evaluation of alternatives needs to be investigated. This research aims to examine the effect of SWB on the comparison and evaluation of alternatives, especially when people acquire additional information about their chosen or non-chosen alternatives, leading to a change of absolute/relative value of alternatives. The reasonable price of an alternative as evaluated by individuals is used as a measure reflecting the perceived value of an alternative. Putting all of this together, the current study intended to investigate the influence of absolute and relative value on the reasonable price of an alternative depending on SWB. Participants were randomly assigned to one of two experiment groups (deterioration of non-chosen alternative vs. improvement of non-chosen alternative). After reading consumer report ratings of alternatives shown on monitor screens, participants chose one of the alternatives, followed by the change of the consumer report ratings (deterioration of non-chosen alternative vs. improvement of non-chosen alternative). Participants evaluated the reasonable price of their chosen alternative based on the provided price of the non-chosen alternative. Two weeks after the experiment, they were asked to answer survey questionnaire on SWB measures. A regression was performed on the reasonable price with experiment groups, mean-centered SWB, and their interaction. There was a significant simple effect of groups and SWB. More importantly, these effects were qualified by the predicted interaction of groups and SWB. To interpret this interaction further, simple slope tests were performed on the price when SWB was centered at one standard deviation above (i.e., happy people) and below (i.e., unhappy people) the mean. As predicted, happy people rated the reasonable price of the chosen alternative higher in the improvement of non-chosen alternative group than in the deterioration of non-chosen alternative group. Conversely, unhappy people showed no price difference between groups. These results show that happy people pay attention to the absolute value of the alternative, whereas unhappy people give more weight to the relative value as well as to the absolute value of a chosen alternative, indicating that unhappy people are more sensitive to the negative information of a non-chosen alternative compared to happy people. The present research expanded the existing research stream on SWB by showing the influence of SWB on the consumers' evaluation of alternatives. Furthermore, this study adds to previous research on SWB and social comparison by suggesting that unhappy people tend to be more sensitive to negative social comparison information of alternatives even when a target of social comparison is not explicitly present. Moreover, these results yield some managerial implications on how to provide product information based on SWB in order to make products more attractive among the alternatives available to consumers.

• Journal of Korean Philosophical Society
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• v.131
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• pp.223-244
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• 2014

In this paper, the author interprets Juyeok (The Book of Changes) as a philosophical book on self-culture instead of a book on divination. Juyeok, originally, was a book on divination written to tell fortunes; however, it has been a rich source producing the discourse of the humanities. This is because it has a unique system of linguistic symbols. Gwae-Hyo (Hexagrams and Horizontal Lines) system of Juyeok has a number of symbolic features, and there is too much room for new philosophical, cultural interpretations. Thus, Juyeok can be applied to any information and events, and it can, accordingly, help solve the problems of life we are facing. Moreover, Juyeok's unique characteristics are revealed very well in active intervention of persons who read and interpret it. Carl Gustav Jung is the very person who argued that one should interpret Juyeok through this active intervention. In the foreword of Juyeok translated by Richard Wilhelm, he mentions a possibility of the interpretation of Juyeok applying 'synchronicity.' According to him, Juyeok is a material not to predict the future or tell the fate ordained, but to look back on oneself or find the solutions of problems oneself. It allows the inquirer to interpret Gwae-Hyo-Sa (Explanations) not simply through the result of fortune-telling but the act of telling one's fortune. He applies 'synchronicity' to the finding of answers to one's problems in the given Gwae-Hyo-Sa. Synchronicity refers to 'the principle of non-causal relationship explaining a phenomenon of meaningful coincidence.' Here, simultaneity, unlike contingency the principle of causality refers to, means 'meaningful coincidence.' He presents a theory that the divination signs derived from Gwae-Hyo-Sang (Images) through synchronicity is a reflection of the psychology of the unconscious the fortune-teller or a man who receives the results of the divination signs has under certain circumstances on the outside. This is because Jung interprets it like this because the way of communication of Juyeok using symbolic language is not direct but indirect. Juyeok's system of symbolic language aims not at delivering objective knowledge, but the reader's self-transformation. This point can be applied in clinical philosophy. People who suffer from agony and pain in their daily lives may find meaningful and helpful advice for themselves no matter what Gwae-Hyo-Sa they choose in Juyeok. This is because it was originally hidden in their inner space and just revealed concretely through Gwae-Hyo-Sang or Gwae-Hyo-Sa in Juyeok. In this sense, we connect the meaning Gwae-Hyo-Sang or Sa contains from Juyeok to their circumstances, read counsel or advice needed ourselves and make it our own to be able to have power to change and help ourselves. And at this very point may be evaluated as an important role of Juyeok.

• Cross-Cultural Studies
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• v.52
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• pp.53-78
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• 2018

In the moral culture of the West, love and justice are two commands with roots in ancient times. One is the heritage of Hebraism, and the other belongs to the tradition of Hebraism and Hellenism. The two concepts are the most important virtues required for preserving stability in society. These two commands are compatible, in an exclusive relationship to each other. To ultimately seek their reconciliation, the precise concept analysis and understanding of each of them should be premised on, due to the multi-layered meaning of implications of the two concepts. To this end, we first have started with a lexical meaning and have done a conceptual analysis of what these two concepts are expressing. We have looked at Paul $Ric{\oe}ur$ in his interpretation of the discourse of love and justice. Finally, we looked at how these two concepts are narrated in literature. Through the literary works of Stendal, Albert Camus, and Dostoevsky, we have seen examples of literary configurations that have been embodied in life. In this way, through conceptual analysis, discourse analysis, and narrative analysis of the two concepts, the following conclusions were drawn. Love and justice were not a matter of choice. We could see coldness and unrealism of a society lacking love or with a problem of unclean love, through Stendhal's and Albert Camus' novels and their actual debate. In addition, in unclean paternalism, risk of the power of love blocking certain a certain touch of justice was also confirmed. So, it was necessary for a healthy future society to explore the possibility of the coexistence of love and justice. We confirmed the possibility of compatibility in a 'considerate balance' wherein the 'moral judgment in situation' is required, as Paul $Ric{\oe}ur$ expressed. This ideal situation may be realized when forms of love involving solidarity, mutual care, and compassion with pain like Dostoevsky are combined with the principle of distributional justice. When Albert Camus pursued justice and eventually faced reality and mentioned the need for mercy, he could have made a moral judgment based on this situation. In the end, love protects justice, and justice contributes to the realization of love. Justice reduces super-ethical love to moral categories, and love plays a role in enabling justice to exert its full force.

• The Korean Journal of Archival Studies
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• no.81
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• pp.5-44
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• 2024

This paper is an experience and observation report on the activities of Jeonju citizens, who are 'kleine leutes'. Text or Born-digital materials such as diaries, group chat rooms, memos, and interviews showing citizens' contemporary and daily history (Alltagsgeschichite) were used for this purpose. These civic groups are reading groups we can find easily and they also enjoy walking, hiking, and movies, and so to speak ordinary local people are their members. One team read Choi Myung-hee's "Honbul" for about a year and a half, while another team read several books under the theme of "commons," and enjoyed exploring, exhibiting, or watching movies together. The main text is composed of three parts. First, I looked at the methods and perspectives to examine the daily life of local people. To this end, the views of Detlev Peukert and Alf Lüdtke, who captured the prospects and the possibilities of theories of daily history, and James C. Scott, who provided insight into infra-politics, were reviewed. This work was to find the perspective and method of daily history research that could observe the activities of Jeonju citizens. Second, we looked at the experience of the "Honbool" meeting. The reading of "Honbool" which took place during the period of confrontation with Covid19 began in connection with its intense locality. As the criticism of "a great writer born in our local land" relieved the uncomfortable feelings, the members' critical mind was revealed after Volume3 of "Honbool" and stood out after Volume6. It seemed to show the characteristics of the self-consciousness (Eigensinn) of citizens who choose dynamics rather than being stuck to a specific form of empathy (Betroffenheit). I think it showed the difficulty and hope to face in the description and research of local history at the same time. Third, I observed citizens who gathered on the subject of public land. This meeting showed the actuality and accumulation process of the infra-political capabilities of citizens in Jeonju. Reading-commons did not suffer from 'heart trouble' as a local citizen compared to "Honbool". Rather, the difficulty of related books was an obstacle, and the difficulty was easily resolved. As the meeting progressed, awareness of the commons became more sophisticated and issues and discussions were independently shared with each other, and a wealth of hidden transcripts were accumulated through its practice and problem consciousness. It is difficult to think about modern daily life apart from the capitalist era. More fundamentally, it is here and now in everyday life that humans enjoy or suffer from. All history passes through my body here and now. This is the universality of daily history. It depends on the ability of citizens to create daily history to experience and at the same time maintain the distance of criticism.

• (The) Research of the performance art and culture
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• no.43
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• pp.47-78
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• 2021

This study was written to examine the acceptance of pansori in movies based on pansori, and to explore changes in modern society's perception and expectations of pansori. A pansori is getting the love of the upper and lower castes in the late Joseon period, but loses the status at the time of the Japanese colonial rule and Korean War. In response, the country designated pansori as an important intangible cultural asset in 1964 to protect the disappearance of pansori. Until the 1980s, however, pansori did not gain popularity by itself. After the 2000s, Pansori tried to breathe in with the contemporary public due to the socio-cultural demand to globalize our culture. And now Pansori is one of the most popular cultures in the world today, as the pop band Feel the Rhythm of KOREA shows. The changing public perception of pansori and its status in modern society can also be seen in the mass media called movies. This study explored the process of this change with six films based on pansori, from "Seopyeonje" directed by Lim Kwon-taek in 1993 to the film "The Singer" in 2020. First, the films "Seopyeonje" and "Hwimori" were produced in the 1990s. Both of these films show the reality of pansori, which has fallen out of public interest due to the crisis of transmission in the early and mid-20th century. And in the midst of that, he captured the scene of a singer struggling fiercely for the artistic completion of Pansori itself. Next, look at the film "Lineage of the Voice" in 2008 and "DURESORI: The Voice of East" in 2012. These two films depict the growth of children who perform art, featuring contemporary children who play pansori and Korean traditional music. Pansori in these films is no longer an old piece of music, nor is it a sublime art that is completed in harsh training. It is only naturally treated as one of the contemporary arts. Finally, "The Sound of a Flower" in 2015 and "The Singer" in 2020. The two films constructed a story from Pansori's history based on the time background of the film during the late Joseon Dynasty, when Pansori was loved the most by the people. This reflects the atmosphere of the times when traditions are used as the subject of cultural content, and shows the changed public perception of pansori and the status of pansori.