• Korean Journal of School Psychology
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• v.17 no.3
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• pp.401-419
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• 2020

The purpose of this study was to validate the Korean Implementation Fidelity Checklist of Tier 1 School-Wide Positive Behavior Support (KIFC-T1) for use in the Korean educational system. Tier 1 support, which is universal supports, within a multi-tiered, school-wide positive behavior support (SWPBS) model, aims to provide support to and prevent problem behaviors among all students in a school. The initial KIFC-T1 consisted of 48 items and 11 factors and was developed based on a literature review. Its content was validated by experts. The validated KIFC-T1 was introduced to 185 special school teachers who had experience implementing SWPBS and who used the instrument to assess the degree to which their schools had implemented Tier 1 support. Based on their responses, the construct validity of the KIFC-T1 was examined using factor, item, and internal consistency reliability analyses. The concurrent validity of the tool was examined using the PBS Evaluation Tool, School Climate Questionnaire, School Discipline Practice Scale, and PBS Effectiveness Scale. The analyses revealed that KIFC-T1 had a stable five-factor structure with 35 items, had good reliability (Cronbach's α=.956, each factor's Cronbach's α=.834-.951), and its results were statistically significantly correlated with those of the PBS Evaluation Tool, School Discipline Practice Scale, and the PBS Effectiveness Scale. However the KIFC-T1's results were not statistically significantly correlated with the results of the School Climate Questionnaire. These results suggest that KIFC-T1 is a reliable and valid tool for assessing the fidelity of universal support implementations.

• Korean Journal of Culture and Social Issue
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• v.28 no.2
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• pp.187-217
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• 2022

The aim of this study is to examine the psychometric properties of the Korean version of the Post-traumatic Stress Disorder Checklist for DSM-5(PCL-5). For this purpose, online surveys were conducted for two times with a one year interval using the data from 1,077 Korean adults at time 1, and 563 Korean adults at time 2. First, from the result of the confirmatory factor analysis, comparing the model fit of the 1, 4, 6, and 7-factor model, the 4, 6, and 7-factor model showed a acceptable fit, and the best fit was seen in the order of the 7, 6, 4-factor model. Second, the internal consistency, omega coefficient, construct validity, average variance extracted, and test-retest reliability results were all satisfactory.. Third, a correlation analysis with the K-PC-PTSD-5 and the sub-factors of BSI-18 was conducted to check the validity of the Korean Version of PCL-5. As a result, a positive correlation was seen with both K-PC-PTSD-5 and BSI-18. Fourth, a hierarchical multiple regression was performed to examine whether the Korean Version of PCL-5 predicts future PTSD, depression, anxiety, and somatization. As a result, the Korean Version of PCL-5 measured at time 1 significantly predicted PTSD, depression, anxiety, and somatization symptoms at time 2. Fifth, by analyzing the ROC curve, the discriminant power of PCL-5 for screening PTSD symptom groups was confirmed, and the best cut-off score was suggested. As a result of the longitudinal validation of Korean version of PCL-5, it was found that this scale is a reliable and valid measure for Korean adults. By looking into the predictive validity of the scale, it was found that the Korean version of PCL-5 can predict not only PTSD symptoms but also PTSD-related symptoms such as depression, anxiety, and somatization. Also, this study differs from previous validation studies measuring PTSD symptoms in that it suggested a cut-off score to help differentiate PTSD symptom groups.

• Korean journal of applied entomology
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• v.61 no.3
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• pp.423-434
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• 2022

The two previously developed artificial diets (N4 and N6) used for rearing Spodoptera frugiperda (Noctuidae) larvae, were selected as highly-fit ones for rearing Mythimna loreyi larvae. Almost all biological characteristics were not significantly different between the colonies reared on the two diets at 25℃ and 15:9 h (light:dark) photoperiod. The developmental periods were 4.9-5.2 days for eggs, and 22.3-23.2 days for larvae. The pupal period and weight were different between the sexes in each diet colony. The pupal periods in females and males showed 12.6-12.8 days and 14.1-14.5 days, respectively. The pupal weights were ca. 345 mg for females and ca. 380 mg for males. The pupation and emergence rates were ca. 91-94%, and ca. 91-95%, respectively, without significant differences between the two colonies. The pre-oviposition and oviposition periods were 3.4 days and 4.7-4.8 days, respectively. The adult longevity was 8.2 days in females and 10.3-12.4 days in males. Total offsprings produced were found to be 724-847 larvae on an average with ca. 1,400 maximum larvae. In the life table analysis, the intrinsic rates of increases (0.1181 for N4 and 0.1253 for N6) were not significantly different between the two colonies. Individual differences in the larval instar number 5 and 6 were found within a diet colony. The ratios of 5-instar larvae were ca. 22% in N4 colony and ca. 7% in N6 colony. The larval period of 6-instar larvae was longer than that of 5-instar larvae. Width of head capsule in larvae varied from ca. 309 ㎛ for 1st instar to ca. 3,065 ㎛ for 6th instar. Body lengths measured from ca. 2.0 mm for 1st instar to ca. 29.1 mm for 6th instar. Larvae of M. loreyi and M. separata were found at the same time in a maize field during June and July, 2020.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.133-163
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• 2017

It is the aim of this paper to elucidate the meaning of 'Sangsaeng' in Daesoon Thought on the basis of its relation to Life and Spirit in the philosophy of Hegel. To achieve this aim, this article compares three important concepts from Daesoon Thought, namely the 'gods of heaven and earth,' 'Haewon', and 'Sangsaeng' with Hegel's 'Life,' 'Spirit,' and the 'struggle for recognition.' This paper will clarify the commonalities as well as the differences between Daesoon Thought and Hegelian philosophy. The comparison between Hegel's concept of 'life' and the 'gods of heaven and earth' shows a specific relationship between a life and a soul which is characterized by duality. The point of similarity is that the two thoughts regards the soul as the basis of all things in nature including the life itself and spirit. This is the duality of the soul in nature and spirit as the truth of nature. But the difference is that Hegel does not reduce all things in nature including life itself to the soul as the truth of nature. This paper will argue that Hegel's idea of spirit returning from nature to itself has a similarity with the essence of Haewon in Haewon-sangsaeng. Hegel insists that spirit submerges initially in nature just as human beings in Daesoon Thought have inherent Won. The realization of the spirit in the Subjective Spirit shows that the spirit sublimates this initial submergence in nature und reveals itself in corporeality. This study will suggest that this realization of spirit including the struggle for recognition may be interpreted as the meaning of Sangsaeng.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.241-278
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• 2017

This study aims to classify broadscale anti-religious movements in Korea based on critical public sentiment and analyze the meanings of these movements. To carry out the research, global religious changes that have occurred in modern times were closely looked into first. The world religions have had an influence on the world's religious awareness. As a result, they intend to acquire universality on their own individual grounds while keeping consistency with the past. This phenomenon used to appear to retain the identity, recreate tradition, transform itself to fit in the present times, pursue innovation, or even become overshadowed by other forms of thought such as when religions have collided with nationalism. How does Korean society perceive the changes that emerged in world religions? In general, the circumstances that Korea faces in this era tend to manifest themselves via the Internet, multimedia, and Youtube wherein they sound off on religion and this includes criticism of Christianity, demand for reformation, attack on minor religions, pro-reform academic circles and media, and the propagation of anti-theism. Criticism of religion is interpreted as an anti-religious movement. The secularism and anti-theism brought up by some Western scholars and critical theories of religion from scientific or historical perspectives are being spread through bookstores. Christianity is prone to reflecting on itself and trying to emphasizing a meta-religious spirituality. This in short, characterizes anti-religious movements in Korea. Indeed, criticism against particular religions has also emerged in the past. However, anti-religious movements that have recently come into existence in Korea are in some regards unprecedented when compared to that of the past in terms of their patterns and context. Especially, the active anti-Christianity movement in general is definitely a new phenomenon. This research mainly focused on Christianity, but on-going anti-religious movements will be a major topic for further research that aims to understand the religious changes unfolding in Korea.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.103-131
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• 2017

As the establishment of self-identity is based on 'Relationships of Mutual Beneficence,' the formation of 'Relationships of Mutual Beneficence' is the only road to the security and confirmation of self-existence. But given that our ordinary life almost entirely consists of actions objectifying others, the formation of 'Relationships of Mutual Beneficence' is by no means easy. The formation of 'Relationships of Mutual Beneficence' should be based on morality, controlling self-desire, and not objectifying others. Philosophy based on a priori reasoning describes self-control over selfdesire as the domination of the body through a priori reasoning. But this practical philosophy cannot present a self-evidential internal motivation behind moral actions. Due to this, the application of moral order given by a priori reasoning in response to reality is likely to be reinterpreted on basis of self-interest. With regards to this, the 'propensity towards sympathy' is given as new moral norm. The 'propensity towards sympathy' as emotion is direct and consistent given that feeling occurs prior to thinking. The 'propensity towards sympathy' is intuitive in the sense that it is an instinctual response preceeding a reasoned judgment. The 'propensity towards sympathy,' as a natural moral emotion, is self-validating given that all human beings know it and practice it. But previous studies on the 'propensity towards sympathy' have an obvious limitation because they adopt phenomenological approaches to the 'propensity towards sympathy' which eschew the investigation of morality. Though they present the 'propensity towards sympathy' as a natural emotion based on body rather than reason, they do not philosophically explain the 'propensity towards sympathy.' Thus the 'propensity towards sympathy' as a natural moral emotion is likely to be interpreted as a subjective and relative moral norm. This paper philosophically explains that the 'propensity towards sympathy' is a universal moral norm on the basis of Merleau-Ponty's 'flesh.' 'Flesh' is formed as the entanglement between oneself and others and presents the 'propensity towards sympathy' as its philosophical basis. In other words, 'flesh' formed as the mixture or entanglement between oneself and others is the material foundation upon which one can activate the 'propensity towards sympathy.' This paper's approach to the 'propensity of sympathy' can be desribed as a phenomenological approach to the 'propensity towards sympathy' as a universal moral norm.

• (The) Research of the performance art and culture
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• no.43
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• pp.121-143
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• 2021

The Aim of the this paper is to figure out impetus of the Naeseo Traditional Folk art Conservation Association. This Preservation Society derived from Hogaeri farmers' band. Through aging and hollowing out Hogaeri farmers' band got into a period of stagnation. In order to overcome slump villager and people of a township organized a conservation society in 1994. Members restored and directed folk song which from age to age for performance. are designated as cultural asset in 2017. Sutguldeong song is only song in inland area. This song are worthy of notice in . which is consist of various agricultural work songs experienced two changes. Rice-planting songs are characteristic. Especially, Executive playing a central role harden foundation of the Preservation Society. The mainspring of activity is the sense of responsibility. Preservation Society laying emphasis on recruiting new members. Preservation Society is planning to develop curriculum for Jurisdiction elementary and middle school students. This Preservation Society is made up of First generation members and Second generation members. First generation members who are born and bred in Hogaeri have been good friends both in joy and in sorrow Early days of Preservation Society. So, They has a strong family bond. In order to induce membership Members are practicing Nongak, popular folk songs, dancing program. Second generation members are not conversant with a folk song. Nonetheless They have a strong mind on a member line.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.349-392
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• 2019

In the 1960s of Korea, the normalization of diplomatic relations between Korea and Japan led to a sense of a vigorous anxiety and fear that "Japan will once again come to the Korean peninsula". As a reaction to this, the discourse on the criticism of 'Japanese Style' strongly emerged. If the prior discourse of criticism was to express the national antipathy toward the colonial remnants that had not yet been disposed of, the critical discourse of the 1960s was the wariness of the newly created 'Japanese Style' in popular culture, and to grasp it as a symptomatic phenomenon that 'evil-minded Japan' was revealed. Thus, this new logic of criticism of the 'Japanese Style' had a qualitative difference from the existing ones. It was accompanied by a willingness to inspect and censor the 'masses' that grew up as consumers of transnational 'mass culture' that flowed and chained in the geopolitical order under the Cold War system. Therefore, the topology of 'popular things=Japanese things=consuming things' reveals the paradox of moral demands that existed within Korean society in the 1960s. This was to solidify the divisive circulation structure that caused them to avoid direct contact with the other called 'Japan', but at the same time, get as close to it as ever. It is a repetitive obsession that pushes the other to another side through the moral segregation that strictly draws a line of demarcation between oneself and the other, but on the other hand is attracted to the object and pulls it back to its side. This paper intends to listen to the different voices that have arisen in the repetitive obsession to understand the significance of the dissonance that has been repeated in the contemporary era. This will be an examination of the paradoxical object of Japan that has been repeatedly asked to build the internal control principle of Korean society, or to hide the oppressive and violent side of the power, and that can neither be accepted nor destroyed completely as part of oneself.

• Journal of Popular Narrative
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• v.25 no.2
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• pp.247-275
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• 2019

We hope that more diverse interests will arise in the novels by Park Gye-hyeong By looking at writers and works in time, we identified the key element of Park Gye-hyeong's novels as 'romantic'. Romantic nature of this time is lyrical, sentimental, spiritual, unrealistic and idealistic. Based on a romantic understanding of the world, the core sanction of the novel is love, focusing on feelings of sadness, and on the aspects of joy, separation, and pain that arise from loving relationships rather than the aspects of joy. Based on the feelings of grief, the novels end with failure, death and betrayal, thus embodying tragic romanticism. Before her marriage, Park Gye-hyeong's novels were love stories that revealed her longing for beautiful love based on sensibility. The idyllic world and longing for nature reveal a romantic world-view. Ultimately, it is a fictional worldview that the author seeks to despair and long for, and to find the sincerity and morality of love in an environment that does not. Park Gye-hyeong, who became a housewife, expressed that she wanted to write a piece that can give readers a sense of nostalgia by embodying "romance at a high level," not "sentimental." In subsequent works, physical relationships are treated as failures of love and spiritual relationships as the fruit of love, revealing the lofty spirituality, idealistic longing and religious nature of love. Park Gye-hyeong confessed her shame about her previous work when she published a new one after more than two decades of writing. And after more than two decades of reflection, her new novel had a new theme of "recovering destroyed humanity." However, the search for "humanity" in the two novels released after the write-off tends to be somewhat hasty at the end of the novel. The question of human nature, sin and forgiveness, is the next best thing to save as a way of life, rather than as a result of the intense inner agony and behavior of the characters within the narrative, and this also shows a sudden shift in religiousness at the end of the novel. Therefore, the romantic meaning of the superficial is superficial.

• Korean Association of Arts Management
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• no.51
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• pp.35-73
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• 2019

The purpose of this study is to investigate the effects of culture and arts activities (experience, type, frequency) and participation motivation on subjective well-being and to investigate the mediating effects of learning motivation. For this study, the subject is limited to adults who are leading consumers of culture and art activities can decide what activity to do. By survey, data from 1,000 respondents are used for analysis after applying proportional sampling based on the proportion of sex and age indicated in the population statistics. Exploratory factor analysis and reliability analysis were conducted based on the collected data using SPSS v.22.0. The results obtained from the empirical analysis are as follows. First, regarding culture and art activities (experience, type, frequency) and subjective well-being, the results are as follows. H1. Those who experienced culture and arts activities have higher subjective well-being than non-experienced ones. H2. Participating in culture and art activity increases subjective well-being more than just spectating culture and art programs. H3. Heavy participants in culture and art activities have higher subjective well-being than lighter participants. These results indicate that culture and art activities are important variables that have a positive effect on subjective well-being. Therefore, participating in culture and art activities may be an appropriate way to enhance subjective well-being because they are life experiences that individuals can experience in their daily lives. Second, H4. internal motivation and external motivation, sub-factors of participation motivation in culture and art activities, have a positive effect on subjective well-being, and amotivation has a negative effect on subjective well-being. Therefore, in order to improve subjective well-being, it is important to strive to lower amotivation and increase internal and external motivation. Third, H5. learning motivation has a partial mediating effect on the relationship between participation motivation in culture and art activities and subjective well-being. This result suggests that culture and art activities and education might be helpful for subjective well-being when they are conducted together since participation motivation in culture.