• Trans-
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• v.13
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• pp.141-169
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• 2022

Analysis of narrative texts has been regarded as academically and practically important, and has been made from various perspectives and methods. In this paper, the computational narrative analysis methodology from the perspective of information processing was examined. From the point of view of information processing, the creation and acceptance of narrative is a bidirectional coding process mediated by narrative text, and narrative text can be said to be a multi-layered structured code. In this paper, four methodologies that share this point of view - character network analysis, text mining and sentiment analysis, continuity analysis of event composition, and knowledge analysis of narrative agents - were examined together with cases. Through this, the mechanism and possibility of computational methodology in narrative analysis were confirmed. In conclusion, the significance and side effects of computational narrative analysis were examined, and the necessity of designing a human-computer collaboration model based on the consilience of the humanities and science/technology was discussed. Based on this model, it was argued that aesthetically creative, ethically good, politically progressive, and cognitively sophisticated narratives could be made more effectively.

• Korean Journal of Culture and Social Issue
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• v.10 no.1
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• pp.31-82
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• 2004

The purpose of this study was development of a synthetic scale to measure young adults' views of life and death. Participants were 610 university students. The authors developed a View of Life and Death Scale including several subscales of afterlife views(belief in afterlife and retribution, belief in souls' effects and transmigration), meanings of death(liberation, nature, integration, collapse, impact, futility), death anxiety, death concern(death acceptance, death awareness) and life respect will(suicide inhibition, abortion inhibition, organ donation intention). The present study contributed to enhance our understanding of view of life and death in young adulthood. This study, therefore, could work as a stepping stone to investigate the structural relationship among elements included in views of life and death in young adulthood and to explore the consequences and determinants of personal view of life and death.

• Journal of the Korean Society of Industry Convergence
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• v.27 no.1
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• pp.195-205
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• 2024

This study is descriptive research study to understand the impact of digital ethics-literacy, multicultural acceptance, and global citizenship of medical students' on cultural competency. The subjects for this study were the medical students of J city of Province of G, collecting data from first of October to 15th of October 2023. The tools used for this study consist of 178 questions which were 9 questions of general properties, 70 questions of digital ethics-literacy, 35 questions of multicultural acceptance, 3qustions of global citizenship and 33 questions of cultural competency. As a result of this study, the score of digital ethics-literacy was 2.67±0.85(out of 5), the score of multicultural acceptance was 3.62±1.08(out of 6), the score of global citizenship was 3.72±0.75(out of 5), and the score of cultural competency was 3.49±0.71(out of 5). There is a positive correlation between multicultural acceptance and global citizenship. The global citizenship was the factor affecting significantly on cultural competency. The power of explication was 20.8%. The education for accepting and understanding cultural diversity and offering opportunity of domestic and overseas volunteering programs so that global citizenship could be improved. There is also a need of development of integrative education programs in terms of multicultural education including direct and indirect digital media education which can perform medical service for various multicultural recipient on the medical site not an one-shot instiiled displine.

• Journal of Korea Entertainment Industry Association
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• v.13 no.3
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• pp.213-220
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• 2019

Desire for a happy life becomes the will that man instinctively desires. In that the conditions of happiness are subjective and varied, the will of subjective desires has been studied with the attention of objective tendencies. The positive and meaningful will of life in the desire for happiness leads us to be the functionaries who act. These wills can be the driving force of a happy life, which allows one to have a hopeful reflective will in one's inner life, connecting oneself with others, and working in relationships with others. In addition, those who become lazy or lose their orientation in life can instill a will to be the main character of life, and furthermore, to give the ultimate meaning and goals of life. To understand and analyze these wills for happy lives more specifically, structural model compatibility and confirmatory factors were conducted. relatively reliable α=.855 value, the coefficient of correlation between recognition and will **p<.01, *p<.05 statistically significant measuring tool of not less than 05 was used. The study results of the structural model suitability of the factors of will and the confirmatory factor analysis showed that the model set by the researcher could reflect the characteristics of the data collected, and that the χ²(Chi-square) value was .126, which was consistent with the model by satisfying the acceptance criteria, and that the comparison of the reference values of the study model showed a relatively high level of suitability. To identify the relationship between cognitive and defined and behavioral factors of subjective will and existent will variables, the results of a verification factor analysis show that the χ²(Chi-square) value is 2.36 and the model and data are consistent with the acceptance criteria, and that the test data is consistent with the model and data set by the researcher are consistent with the model5.0 Through structural model analysis of human will, it was confirmed that the variables of subjective and existential, sensible and reflective will directly and indirectly influence and form a complex relationship. Our will is recognized as the subjective will, and the structure of the subjective will consists of the sensible and reflective will, and the relationship between the cognitive and just action elements and the subjective will of the human life and the will to exist is shown to be very meaningful, so we should conduct the education of the happy will of the emotional and just areas of life as well as the reestablishment of the cognitive educational direction that can lead to action.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.10 no.2
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• pp.220-235
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• 1999

Objectives：The purpose of this study was to evaluate suicidal attitudes, self-image, anxiety and depression on industrial and cultural wemen's high school, and to make a comparative study between suicidal attitudes and anxiety, depression, self-image. Methods：Three hundred twenty-six student(161 persons from industrial wemem's school, 165 persons from cultural wemen's school), who were supposed to different from in psychosocial environment, entered this study. To assess the attitudes toward suicide, Suicide Opinion Questionnaire(SOQ) were done at study. To estimate anxiety, depression, and self-image, Zung' Self-rating Anxiety Scale (ZAS), K-Beck Depression Inventory(KBDI), Offer's Self Image Questionnaire(OSIQ), respectively, were executed in this study. Results：1) We extracted 5 factors after factor analysis based on SOQ results with the response of the 326 subject；ethics, religion, mental illness, acceptability, revenge. Revenge factor were stastically significant between both groups. 2) In OSIQ, family relationship factor & superior adjustment factor were stastically significant between both groups, but, both groups didn't have a significance on ZAS & KBDI. 3) According to correlative analysis between SOQ results and OSIQ, ZAS, KBDI results, ethics factor(SOQ) were converse to BS factor, ET factor, and ME factor in OSIQ. Mental illness factor(SOQ) were in proportion to PP factor(OSIQ). Acceptability factor(SOQ) were in proportion to ZAS & KBDI result. Conclusion：Our subject mostly regarded suicide as sinful ethically ,and as mental illness. But, In that there was neuropsychiatric history and suicidal idea in them, the subjects looked upon suicide as permissive. With significantly high score on ZAS & KBDI, there were more acceptable attitude toward suicide. So, We consider suicide to be used as coping strategy about more stressful event to young adolescent.

• Journal of Ethics
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• no.88
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• pp.103-122
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• 2013

This paper aims to study on conceptual suitability or unfitness of Silhak(實學). It is general that by criticizing Chujahak(朱子學) or beyond the limitation of Seonglihak(性理學), Silhak has developed practical tendency to reforming the society in the middle and end of Chosen Dynasty, related to the context of Korean national reflection in modern times. However, it is unfortunate to be understood. As presented in Chosenwangjosillok(『朝鮮王朝實錄』), there has been a few usages in the term 'Silhak'. In short, it was different from its contemporary meaning. At that time, it was usually used to have the meaning of Gyunghak(經學), compared to Sajanghak(詞章學), or rarely, of 'the true study' or 'the practical study'. Therefore, it is to claim that its conception has been manipulated or exaggerated very seriously. Since 1930s, in particular, its conception has been misused in interpreting works of Jung Yak-Yong by some scholars, such as Jung In-Bo, Moon Il-Pyung and An Jae-Hong, who tried to apply the term to overcome the Japanese colonial era symbolised as modernity based on the future life of Korea. Even though their attempt has led to have crucial discussions on the conceptions of Silhak, it has an unnecessary result that there has been a new and totally different understanding of Silhak in South Korea, North Korea, China, Japan, etc., which means that the unsustainable conception of Silhak has been one of major problems in studying of Silhak. To give an practical solution, I would try to make sense of 'time spirit' whose scholars studied Silhak in the middle and end of Chosen Dynasty. A problem, however, is that a scholar group in the name of Bukhakpa(北學派) had certain links and bonds. This is because many scholars studying of Silhak were usually features out of the main stream, which made them it difficult to form any various groups. That is to say, it seems to be natural that they have dreamed of utopian imaginations less than of overlapping points in reality. To sum up, it would be concluded at least that any approach to human lives and thoughts in the given conceptions of Silhak, e.g. ethical thoughts of Silhak, enables us to be indifferentiated to take its true meaning and time spirit of Chosen Dynasty. To be disenchanted of its social roles in Chosen Dynasty, fundamentally, it should be escaped from the wrong net of illusions and sings in understanding Silhak in certain eclectic steps.

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.115-151
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• 2021

According to Lee Young-geum, the ideas of grievance resolution and mutual beneficence were already present in shamanism. She also insists that Jeungsan merely theorized upon these ideas by inheriting them and his religious activities must be identified from within a shamanistic worldview. Contrary to Lee's claim, Cha Seon-keun argues that the grievance resolution of Jeungsan is far beyond the contents and level of development found in shamanism. He also insists that Jeungsan's religious activities must be identified as having a certain orderly uniqueness distinct from shamanism. The argument between these two different perspectives has not attracted other researchers besides those who are directly involved. However, this debate deserves attention with regard to the problem of how one approaches a given religion and which academic perspective should be applied. Based on the perspective of the Daesoon Jinrihoe, this study examines their debate by considering four issues. Firstly, whether Jeungsan inherited or expanded upon the subject of grievance resolution and its range remains undetermined. Secondly, the ethics of mutual beneficence and grateful reciprocation in Jeungsan's concept of grievance resolution should be analyzed as to whether that idea reasserts the ethics of shamanism. Thirdly, it is necessary to study whether his method of grievance resolution fully embraced the methods of grievance resolution that exist in shamanism. Lastly, it should be determined whether or not Jeungsan's religious activities and system of thought should be identified within a shamanistic worldview. Through this review, Lee and Cha can be shown to have different opinions on the academic approach to research on religion. Accordingly, this study concludes that Lee's method of only interpreting Jeungsan's religious thought via a shamanic worldview is incompatible with academic methodology. A scholar of religious studies should discuss Jeungsan on his own merits rather than just imply that Jeungsan thoroughly reflects the worldview of shamanism, doctrinal studies of Buddhism, and Daoist thought as well as other theologies. In other words, if certain tangible and intangible elements found in shamanism, Buddhism, Confucianism, Daoism, and Christianity are also observed in Jeungsan's religious thought, it is necessary to comprehend how different or similar those elements are or whether they are re-interpreted in any manner. In the case of Lee, her method of overemphasizing similarities is now criticized as outdated. Nowadays, it is necessary to demonstrate awareness of modern religious studies tendency to pay equal attention to similarities and differences.

• Journal of The Korean Association For Science Education
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• v.37 no.1
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• pp.181-192
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• 2017

This study aims to examine the educational effects of the SSI program using Digital Storytelling (DST) approaches. Since DST provides students opportunities to express their own opinions in the form of stories and to share learning outcomes through the web, we developed and implemented SSI program by adopting the concept of DST in order to produce synergistic effects on student learning. Twenty-four 9th graders who enthusiastically engaged in the DST-based SSI program participated in this study. The students responded to focus group interviews after the instruction, and all interviews were transcribed for analysis. The results indicated that the students became aware of socio-ethical perspectives of each SSI topic while searching and collecting data by themselves. They also felt the necessity to consider multiple perspectives around the issues by having discussions with group members. Second, pre-producing DST allowed students to negotiate to settle on a group discussion, and to use emotional contents that can lead viewers to have sympathy. In addition, while producing DST, students considered various factors such as design, soundtrack, visual effects, and screen composition in order to express their opinions and convey their messages more effectively. In the stage of sharing DST outcomes and receiving feedback, they realized new perspectives that they did not perceive in the previous production process, and to move them into an action for resolving the problems caused by SSI. This study showed the potentials of DST-based SSI instruction as a good strategy to support students' SSI engagement.

• Archives of design research
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• v.16 no.3
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• pp.111-122
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• 2003

We must not consider a culture as means of economy. Specially, it is not possible that is supposed to incorporate a cultural identity in a shape of product, but also international competitiveness can not be raised by it. Because an identify is based on the system of symbol such as language, it can be understood only in a same cultural area. While, the value-in-use of technology can be accepted universally as a formative language of international style. Therefore, the competitiveness of design will say as a special quality that can be acquired in connection with technology. For instance, that Korean mobile telephone could be recognized worldwide is not because it has the Koreanized shape but has a high technology. The public have only a superficial understanding about design. Because that is limited in the visual aspect of product, so called 'the pretty design', which exclude the value-in-use and the organic correlation of form and function in general, it may be a cause of socio-ethical dysfunction. It is providing an elbowroom for making a mistake that can regard the product design as an artistic experiment and try to raise the international competitiveness simply with the visual aspect. And the distorted understanding about design has been diffused rapidly owing to spread of black box products because the over-designed shape is known to the public as a proper result of designing. That reorganize the design category will do as a starting point that can get rid of such a misunderstanding, and do to achieve an ideological role of design for human and society. And it will be a warning to the moral slackening that is due to regarding a style as means of competitiveness and the blindness due to thinking culture as means of economy, and we may expect to offer a basic understanding about design which can prevent products from being visualized.