• Journal of the Korean Home Economics Association
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• v.37 no.6
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• pp.77-96
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• 1999

The purpose of this study was to examine the effect of family-of-origin, personal and spousal characteristics, mediated by communication and problem-solving behavior, on marital quality and stability. On the basis of previous literature, the theoretical model was specified, estimated, and evaluated for adequacy of statistical fit for samples of 214 married women. Although the initial model was not supported by data, the revised model fitted the data adequately. Results of structural equation modeling indicated family-of-origin and communication behavior directly affected marital quality. However, the personal and spousal characteristics were linked with marital quality and stability only if they were mediated by communication and problemsolving behavior. Communication behavior was strongly related to marital quality and stability both directly and indirectly through problem-solving behavior. The model also showed marital quality can be an antecedent variable for marital stability. The findings of results is to generate more broad-minded thinking about how communication behavior, marital quality, and marital stability are interrelated.

• Journal of Sasang Constitutional Medicine
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• v.15 no.3
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• pp.124-138
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• 2003

Objectives : To evaluate the properness and effectiveness of the question categories concerning 'sasang constitutional characteristics of mind', used in Iksan Wonkwang Oriental Medicine. Methods : We statistically analyzed data from those 1335 patients focussing on 'relative discrimination ability' to sasang constructions and 'response ratio'. Patients included in this research are only those who had been well treated in Iksan Wonkwang Oriental Medicine during the Period of three years from 2000 to 2002. The data are obtained through the electronic chart developed by Kim Jong-Yeal, and analyzed using the statistical Package SPSS. Results: In total characteristics of mind, the question category of 'timid' has high discriminating power and effectiveness to Soeum type, more in women than men, and especially with an age of 21 or more; The category of 'hasty-tempered' to Soyang type in women with all ages and men with ages 21-40; The category of 'broad-minded' to Taeum type with ages 41 or more; The category of 'timid and broad-minded' to Soyang type, and especially high to women with ages 41 or more. Question categories concerning response type in anger were estimated to have different response patterns to sasang constructions only for ages 21 or more by $X^2$2 test. The question category of 'bear and last long' has high discriminating power and effectiveness to Soeum type, more in men than women, and increasingly to ages; The category of 'impatient and disarmed quickly' to Soyang type in both women and men, especially with ages 21 or more; The category of 'impatient' to Soyang type women or with ages 21 or more. Other categories have low discriminating power or low effectiveness. Concernig expression type of one's thought, the question category of 'straightly' has high discriminating power and effectiveness to Soyang type, more in wemen than men, and especially to ages 21 or more; The category of 'tender' to Soeum type, in women or with ages 40 or less; The category of 'indirectly' to Taeum type in men or with ages 41 or more; The category of 'straightly and stuborn' to Soyang type with ages 41 or more; The category of 'indirectly and tender' to Soeum with with ages 20 or less; The category of 'not express and tender' to Soeum type with ages 41 or more; Conclusions : Question categories concerning total characteristics of mind, response type in anger and expression type of one's thought, are partially discriminating and effective to specific constitution according to sex and ages, and some categories are more discriminating and effective when they are composited. But generally, the discriminating power of Taeum constitution group and group with ages 20 or less was too low, so it is necessary to develope question categories for those groups.

• Journal of Sasang Constitutional Medicine
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• v.19 no.2
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• pp.204-212
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• 2007

1. Objectives The purpose of this case is to report that a Soeumin patient with cognitive disorder from traumatic head injury needed to be managed with the consideration of the difference of Nature and Emotion(性情). 2. Methods To evaluate the patient's cognition disorder and mental state, we performed the MMSE(Mini-Mental State Examination) and the MMPI(Minnesota Multiphasic Personality Inventory). and he was diagnosed as Soeumin and treated by Kwakhyangchungki-san(藿香正氣散) mainly. 3. Results and Conclusions (1) In this case, we observed specifically-biased Nature and Emotion(性情) of Soeumin like ‘恒欲處而不欲出’, ‘恒欲爲雌而不欲爲雄’, ‘喜別人之助己也’. ‘喜好不定’, ‘不安定之心’ (2) The management of Soeumin with cognitive disorder from traumatic head injury is that he or she should live together his or her family, and have an active manner with a generous and broad-minded mental attitude. (3) A therapist must give a patient mental support and inspire him or her with courage. (4) The deviation of Nature and Emotion(性情) should be taken into consideration when we manage the patient with cognitive disorder from traumatic head injury.

• Journal of the Korean Home Economics Association
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• v.38 no.10
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• pp.199-213
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• 2000

The purpose of this study was to investigate the effect of mother's depression, mother's negative self-acceptance, and father's psychological health perceived by mother, meditated by marital quality, on children's internalizing & externalizing behaviors. On the basis of precious literature, the theoretical model was specified and estimated. Subjects of this study consisted of 285 preschool children's mothers(160 boys and 125 girls aged from 5- to 7-year-old) drawn from fine child-care centers in Chung-ju City. The results were as following: Mother's depression was a statistically significant factor directly influencing on children's internalizing & externalizing behaviors and indirectly influencing on children's internalizing behavior through the marital quality. 2. Mother's negative self-acceptance was a statistically significant factor indirectly influencing on children's internalizing behavior through the marital quality. However, it did not haute any effects on either children's internalizing behavior or externalizing behaviors. 3. Father's psychological health perceived by mother was a statistically significant factor indirectly influencing on children's internalizing behaviors through the marital quality and directly influencing on children's externalizing behaviors. 4 Marital quality was strongly related to children's internalizing behaviors both directly and indirectly, however, it was not statistically associated with children's externalizing behaviors. Therefore, the model showed marital quality can be a mediating variable for children's internalizing behaviors only. The findings of results is to generate more broad-minded thinking about how mother's psychological factors, marital quality, and children's internalizing behaviors are interrelated.

• Journal of the Korean Society of Food Culture
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• v.4 no.1
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• pp.59-69
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• 1989

As for the Japanese dietary style and dietary equipments, many are regarded, with the rice plant imported, as the influence of China and Korea, while traditional culture has recently changed in Japanese and Korean urban lives because of the increase of nuclear families and modernization of lives. Of 1,244 junior high school students of boys and girls in Tokyo and Seoul, we investigated the present situations of the employment of dining equipments October to November, 1987. The results obtained are as follows. More cases that each member of a family had his or her own dining equipment were found in Japan. The frequency of using chopsticks was high in both countries. Korean children, having no struggles, handled chopsticks better than Japanese children. As for the dishing-up of sidedishes, more than half of Japanese used their individual plates, while in Korean families they used whole dishes. As for the employment of dining equipments, Japanese people have established their own style because of the national character of delicacy and finicality. This kind of traditional habits were found much more in extended families than in nuclear families. In Korea, the traditional spirit and the broad-minded characteristics cherished in the continental circumstances were manifested in the employment of dining equipments and their strong national character will not easily accept the wave of modernization.

• Women's Health Nursing
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• v.6 no.2
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• pp.269-290
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• 2000

This study was conducted to inquire about the view on childrearing of university women for the purpose of building up the positive parent- child relationship and setting up preliminary parenting education program. The subjects were 137 university women who were freshmen to junior in one women's university in Seoul. Using the self-report questionnaire, data were collected from December in 1998 to March in 1999 and the contents which subjects wrote down were categorized by content analysis method. The results were as followed: 1. The age range of subjects were 20-22 years and main rearer was her mother(71.5%) 2. The view of subjects were revealed by 374 statements and then tied together 34 themes: 'exemplary parent model as a guider'(8.6%), 'determination for oneself' (8.0%), 'expression of love'(6.2%), 'humanity education'(4.8%), 'carrot and stick'(4.5%), 'respect of personality'(4.3%), 'sound living habit'(4.1%), 'conversation'(3.7%), 'regulation of greediness' (3.7%), 'supply of live experience'(3.7%), 'supply of broad and substantial vision'(3.5%), 'free choice'(3.5%), 'broad-mindedness'(3.5%), 'consideration'(3.0%), 'doing together'(3.0%), 'propriety education' (2.4%), 'pursuit of naturalness'(2.4%), 'looking for one's life'(2.4%), 'confidence'(2.1%), 'rearing by oneself'(2.1%), 'encouragement'(2.1%), 'cultivation of right sexual senses'(2.1%), 'desirable home environment'(1.9%), 'doing one's best'(1.9%), 'understanding'(1.6%), 'psychological intimacy'(1.6%), 'treat fair'(1.6%), 'pursuit of physical, psychological health' (1.6%), 'concerning'(1.3%), 'religious life'(1.3%), 'respect of individuality'(1.3%), 'cooperation' (1.1%), 'often-minded family'(0.8%), 'positive attitude'(0.8%). 34 themes were categorized by 12 categories once more: 'mature parenthood'(15.5%), 'acceptance' (11.5%), 'autonomy'(11.5%), 'pursuit of healthy life style'(9.4%), 'eagerness'(9.1%), 'making efforts'(8.8%), 'education'(8.8%), 'emotional bonding' (7.8%), 'respect'(7.2%), 'corporal punishment' (4.5%), 'supporting'(3.2%), 'composition of environment'(2.7%). In conclusion, we could expect that university women had a democratic view on childrearing with love and autonomy for a base. So we need to offer them nursing implementations such as preliminary parenting programs and parenting consulting in order to promote positive and interactional parent-child relationship by strengthening their desirable view on childrearing.

• Cartoon and Animation Studies
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• s.16
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• pp.101-112
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• 2009

The purpose of this study is to analyze trilogy by means of semiotics. trilogy constructs a story as a whole while each piece delivers a concluded ending. This study used 'modele actantiel' and 'carre semiotique' of Greimas in order to clarify not only the meaning structure but also the course of narrative of . is a compelling story which reverses the fairy tale of a beautiful princess and a heroic prince. Each piece of the trilogy unfolds as following; (1)ls the love of a princess and an ogre possible? (2)Can the marriage of the couple get confirmed? (3)Can Shrek be free again? The repeated meaning structure of trilogy is the binary opposition of nature versus culture, and the narrative course forms the meaning square on the basis of the opposition. Human culture represented by the lord Farquaad and Duloc castle signifies cleanness, order, complex, anxiety, paranoia, authoritarian, and violent. On the contrary, Nature represented by Shrek and the swamp signifies barbarity, freedom, confident, maturity, unstrained, and humar. The meaning of Shrek series is generated by the structure of the basic discrimination of culture versus nature. However, as story twists the bias and fixed idea, the meaning structure of Shrek shows a unique relationship of culture and nature. Although Shrek, an ogre, lives alone in a swamp because of the bias of human world, he is depicted as self-sufficient, comfort, and broad-minded. On the basis of this meaning structure, Shrek is not a story that an ogre(nature) strives to enter the human culture, nor a story that nature wins a victory at the confrontation between culture and nature, but a story that human(culture) and ogre(nature) overcome their fixed ideas through the transition from culture to nature and vice versa.

• Sijohaknonchong
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• v.30
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• pp.9-20
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• 2009

The purpose of this study is to consider factors such as one's sight of viewing afar, expressional principles, and basic aesthetic category, which are treated importantly by the poets of the Joseon Dynasty era in appreciating nature. 'Afar' of the viewing afar is actual distance and aesthetic distance at the same time. Viewing afar is to find geographical features, depth, and details of a mountain, seeing the whole nature at a high place. Also, it can make possible escape from the external limitation of nature and get mental superiority and enhancement. Ultimately, viewing afar is to find out everlasting change of the nature and reason of natural creation. One's sight in viewing afar makes an appreciator's mind empty and calm, and it makes chance to harmonize human with nature. Viewing afar is to unite human nature to naturality beyond realistic value, idea, and artificiality. The mind from viewing afar has peacefulness and it is a state of serenity without any secular atmosphere. Viewing afar is an eye for beauty to leap toward an endless free state from narrow sight about objects. It rejects modification and technics in achieving an world of harmony. It means that objects should not be restrained by human's recognition. There are three expressions, which are high, horizontal, and transcendental viewing afar. The aesthetic category and beauty of peaceful mental state are realized by the expressions. The peaceful mental state makes peaceful mind from realistic conflicts and makes us experience a profound reason of nature.

• (The)Study of the Eastern Classic
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• no.35
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• pp.101-133
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• 2009

Shi Zhen Wang has established his own comprehensive poetics; diachronically, he integrated the main theories on poetry from Wei and Jin to Ming and synchronically the major themes and concerns including 'pure and far-off', 'strong and firm', 'Adoration of Tang', 'Adoration of Song', 'gentle and mild', 'manly and broad minded', 'Nothern Song Ci' and 'Southern Song Ci', etc. The constant goal he sought in this integration process was to represent the intrinsic value of the literary on the basis of the absolute and objective standard without leaning toward a certain value. The standards and values, which are originated from the theory of Shenyun, are founded, more exactly, on 'to reach to it with no written word', 'the meaning outside of the meaning', 'intuitional feeling', 'the nature', 'elegance and righteousness', etc. Because of this, he was able to find good points from each work without prejudice and have full use of his critical talents with objective attitude.

• Journal of Korean Philosophical Society
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• v.145
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• pp.217-244
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• 2018

This paper reviews how $J{\ddot{u}}rgen$ Moltmann embraces and transforms the philosophy of Ernst Bloch. For what are the hopes of the two thinkers who presuppose opposing worldviews? This question will provide a good opportunity to look at how different religious types, based on different worldviews in modern philosophy of religion, can understand and communicate with one another. Ernst Bloch was a philosopher who originally interpreted Judeo-Christian thought through Marxism and Persian Dualism and helped to carry out the intrinsic criticism of the doctrine of Christian eschatology by developing atheism of Christianity into a philosophy of hope. Bloch and Moltmann deal with the concepts of future, humanity, nation, and hope in the eschatological horizon, but their worldviews are so different. For example, the connection between the Beginning and Ending, Disjunction or Continuation, the Core of Existence and Resurrection, Messianism and Marxism, Atheism and Theism, Persian Dualism and Judeo-Christian Monotheism. Therefore, a one-sided interpretation that ignores worldview differences in the hopes of these two thinkers should be avoided. Moltmann actively embraced the Messianism of the Jewish thinker, Bloch, by excluding Marxism, made the spectrum of broad-minded horizons diminished in the union of Messianism and Marxism. Moltmann replaced the utopian possibilities of matter in the Ontology of Not-Yet-Being, with the resurrection of Christ, who was crucified, and with the God of Creation and the God of Exodus. By overthrowing the position of atheism in Christianity, which was very important for Bloch, with the system of Trinitarian Monotheism, it resulted in the disconnection and conflict between the Old Testament and the New Testament, especially the ignorance of the tension between God the Lord and Jesus Christ.