• Investigative Magnetic Resonance Imaging
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• v.14 no.1
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• pp.69-73
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• 2010

Cerebral fat embolism (CFE) is a rare, albeit potentially lethal complication of long-bone fractures. All trauma patients who are initially lucid and subsequently experience mental status deterioration should undergo immediate evaluation of possible CFE. In the present case, magnetic resonance imaging (MRI) was the most sensitive technique for the diagnosis of CFE, particularly the use of diffusionweighted images (DWI). The authors present this case to report a pathophysiologybased interpretation of the MR characteristics and treatment of CFE.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.7
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• pp.112-124
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• 2018

This study examines the effect of oral narration learning for children's forest fairy tales on self-emotional regulation and community spirit cultivation. To achieve this aim, experiments were conducted involving 40 children in S city during 16 sessions over a period of 8 weeks. Findings showed that the experimental group with oral narration learning regarding forest fairy tales was higher than the control group, confirming the usefulness of oral narration learning for forest fairy tales. In particular, the experimental group was higher than the control group in basic lifestyle, community spirit, sociality development and self-awareness of community spirit factors. In other words, children can focus their attention on fairy tales by reading, listening and directly experiencing fairy tale materials in nature as communication with nature in forest experience activities, and can collaborate with peers based on their emotional connection with nature. Their ability to practice principles and order as well as to improve relationships with peers and increase self-emotional regulation is enhanced through experience with fairy tale stories. Such results imply that the utilization of forest fairy tales needs to be enhanced, as forest fairy tale-linked activities have a positive educational effect on community spirit cultivation as well as self-emotional regulation.

• The Journal of the Korea Contents Association
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• v.21 no.3
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• pp.696-706
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• 2021

The purpose of this study was to examine the effects of Adlerian Community Feeling Program on the school life satisfaction and depression among elementary school students. Subjects were 38 students who were the fifth grader students and all participants were asked to complete the school life satisfaction scale and depression scale. The pretest and posttest were implemented in order to verify the effectiveness of the program. The program consisted of a total 9 sessions, focusing on building the relationship, self-acceptance, respect for others, cooperation and contribution. The employed statistical analysis was ANCOVA. The results of the study are as follows: First, the Community Feeling Program had an influence on significant improvement in school life satisfaction and its sub-factor, general classes, teacher-student relationships and the physical environment of a school. Second, the Community Feeling Program had an influence on significant effect in depression and its sub-factor, negative mood/physical symptom. Thus, the Community Feeling Program based on Adlerian Psychology has been found to be effective in improving overall school life satisfaction and reducing depression.

• Korean Journal of Culture and Social Issue
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• v.11 no.spc
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• pp.21-55
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• 2005

The purpose of this paper is to examine the concept of trust in Korean culture using the indigenous psychological analysis. First, this paper raises central questions that arise in Korean families, schools, companies and society: 1) Why are some Korean families disintegrating? 2) What core values do Korean schools teach? 3) What are the goals that Korean companies pursue? 4) Does trust exist in Korean society? Second, this paper reviews a series of empirical studies conducted using the indigenous psychology approach. The results indicate the following three major themes: 1) trust is based on relational culture and ingroup identity; 2) emotional attachment and bond provide the basis of trust; 3) the emphasis on cultivation of virtue through constant self-cultivation rather than ability and the control of the environment. Third, this paper raises central issues that need to be addressed: 1) the extension and expansion of trust beyond the narrow confines of the family and ingroup to include outgroup members; 2) recognition and balance of public rationality and private emotions and relations in society; 3) the achievement of balance between self-regulation and the control of the environment.

• Journal of Korean Philosophical Society
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• v.105
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• pp.49-74
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• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.

• Journal of dental hygiene science
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• v.11 no.6
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• pp.471-479
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• 2011

This research, which was conducted for dental hygienists, intended to check out what factors have an influence on their behaviors by measuring the level of self-efficacy and consciousness on the use of radiation, knowledge and attitude on radiation safety management(RSM). The subjects were 235 of the dental hygienists and this study performed a survey 8 May to 17 June, 2011. The survey results were as follows. 1. As a result of comparing the average of the self-efficacy according to the general characteristics, a statistically meaningful difference(p<0.05) was found according to health condition, protection facilities condition. 2. As a result of comparing the average of consciousness about radiation use according to the general characteristics, a statistically meaningful difference(p<0.05) was found according to medical institute type, protection facilities conditions. 3. As a result of comparing the average of the behaviors for RSM according to the general characteristics, a statistically meaningful difference(p<0.05) was found according to monthly income, medical institute type, whether or not education on radiation was conducted, the number of education, education type, and protection facilities condition. 4. As a result of analyzing what factors have an influence on the behaviors for RSM by employing the points of those behaviors as a dependent variable and self-efficacy, consciousness, knowledge and attitude as an independent variable in order to investigate those factors, it turned out that the factors which had a relatively larger influence on the point of behaviors were attitude and self-efficacy by that order(p<0.05). In conclusion, we believe that a variety of programs should be offered to provide knowledge on RSM as a prerequisite for improving the level of RSM behaviors by dental hygienists.

• Proceedings of the SOHE Conference
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• 2003.10a
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• pp.73-73
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• 2003

본 연구는 문헌고찰, 기존의 관련 교육프로그램 분석 그리고 여성농업인들을 대상으로 실시한 설문조사와 면접 결과를 기초로 하여 여성농업인들의 자아성장에 도움이 되는 교육프로그램을 개발하는데 목적이 있다. 여성농업인들에게 자아성장을 위한 교육의 필요한 이유를 제시하면 다음과 같다. 첫째, 여성농업인들은 도시에 사는 여성들에 비해 전반적으로 자아의식이 낮으며 부정적이다. 둘째, 여성농업인들은 자기를 돌아볼 시간적 여유를 갖지 못한다는 것이다. 가사와 농업 그리고 자녀양육 둥에 많은 시간을 보내기 때문에 자신이 누구인가를 생각해 볼 여유가 없다. 셋째, 성인기는 많은 위기를 경험하는 시기인데 여성농업인들은 위기상황이 왔을 때 그것을 극복할 전략을 모르기 때문에 어려움을 주게 되고 결국 부정적 자아개념을 갖게 된다. 넷째, 미래의 자기에 대한 구체적 계획이 없어 미래의 자아상을 갖지 못하고 자신의 삶에 소극적이 된다. 프로그램 개발을 위해 관련문헌을 고찰하였으며 기존 교육 프로그램들을 분석하였다. 그리고 여성농업인들이 자아의식과 관련해서 가지고 있는 문제점이 무엇인지를 구체적으로 분석하기 위해서 설문조사와 면접을 실시하였다. 1차적으로 개발된 프로그램은 농업인 교육 담당자 및 전문가들을 초청하여 프로그램 수정, 보완에 관한 자문을 구하였다. 최종단계로 여성농업인을 대상으로 프로그램을 적용하여 타당성과 효과성을 검증 받았고 피드백 결과를 기초로 프로그램을 확정하였다.

• The Korean Publising Journal, Monthly
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• s.253
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• pp.22-23
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• 1999

한국 사회과학이 근대적 학문으로 정립된 역사는 일천하다. 여기서 일천하다는 것은 그 역사가 짧다는 뜻이 아니라 학문이 발전될 수 있는 사회적 조건이 덜 성숙돼 있었다는 의미다. 지식인 사회가 서구 중심의 시각으로 무장하고 있는 상황, 한국의 경험적인 연구를 가능케 하는 자료의 부족, 한국인의 주체적인 문제의식의 방황(지식인 사회에서의 자기 문제에 대한 평가 부족), 연구방법에서 지나친 서구 의존은 바로 사회과학이 발전하기 어려운 상황을 증명한다. 그럼에도 불구하고 지식인 100명이, 한국인이 저술하고 한국을 연구대상으로 삼은 책을 8권 선정한 것은 이러한 사회적 조건 아래에서도 문제의식.자료.연구방법의 측면에서 높은 수준을 보여줬다는 점을 평가했을 것으로 추측된다.

• 가정의 벗
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• v.37 no.2 s.426
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• pp.16-17
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• 2004

사람들은 누구나 건강하게 오래 살기를 바란다. 건강은 건강할때 지키는 것이 중요하다. 올바른 건강관리 방법은 멀리 있거나 어려운 일이 아니라 우리의 일상생활속에서 찾을 수 있다. 건강은 자기 스스로 책임진다는 의식이 필요하다.

• Journal of The Korean Association For Science Education
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• v.38 no.6
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• pp.901-917
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• 2018

The purpose of this study is to develop the questionnaire on pre-service elementary teachers' recognition of self-understanding and change capacity for science education and to investigate their recognitions with it. At the beginning of the study, we made a tool to investigate the self-understanding and change capacity of pre-service elementary teachers through literature review and discussions. The former half of the questionnaire was related to self-understanding with factors such as 'self-concept clarity,' 'career identity' and 'self-efficacy:' 'self-understanding as a pre-service elementary teacher' (12 items) and 'self-understanding as a pre-service elementary science teacher' (12 items). Its latter half was about the change capacity with factors such as 'change sensitivity,' 'goal consciousness,' 'collaboration,' 'reflection,' and 'mastery.' It consisted of three parts: 'general change capacity,' 'change capacity as a pre-service elementary teacher' and 'change capacity as a pre-service elementary science teacher' with 17 items, respectively. With this tool, we surveyed 153 pre-service elementary teachers. The results are as follows: First, pre-service elementary teachers have a positive recognition about self-understanding and change capacity, but the recognition of self-understanding and change capacity as pre-service elementary science teachers were relatively less positive. Second, factors of self-understanding and change capacity as pre-service elementary science teachers have a significant correlation with each other. Especially, there was a high correlation between 'self-efficacy' of self-understanding and 'goal consciousness' and 'mastery' of change capacity. Based on these results, some implications for self-understanding and change capacity related to science education were discussed.