• Journal of the Korean Home Economics Association
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• v.36 no.11
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• pp.73-90
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• 1998

During the period of 1950s and 1960s extreme changes in political, economic, social and cultural environments had a great influence on family ethics, since the western civilization had been introduced to this nation in late 19th century. This paper studied the family ethics during the above periods by interviewing elders(average age 77) who had couple relations at that time focusing the followings. During the period, ① what is the view of family? ② what are the actual sapects and characteristics of married couple ethics? ③ what are the actual aspects and characteristics of the ethics between parents and their children? The results of this study are as follows; ① The indispensable requisite of the parents is a son who functions as the tool for enhancing social position of their family rather than succession of them. The nuclear family is regraded ideal, but the concept of nuclear family of them is far different from that of western. ② The married couples accepts the given couple relations in the name of bringing up their children. The ideal image of wife is traditional wifely virtues and that of husband is ability of making money. ③ The parents emphasize education and success of their children for enhancing the social position of their family, while they still require some degree of moral standards to their children. The parents believe that the best filial piety is making good lives of their children's own, which is somewhat different from the traditional filial piety norm.

• The Journal of the Korea Contents Association
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• v.20 no.9
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• pp.86-98
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• 2020

The purpose of the study is to examine the factors that influence on the Koreans' intergenerational communication. A survey was conducted with university students in their 20s, and the impacts of filial piety and indigenous cultural factors(confucianism and Chemyon) on intergenerational communication styles and intergeneral communication satisfaction were tested. Results of hierarchical regression analyses showed that politeness and confucianism had positive influence on intergenerational communication while deference and Chmyon had negative influence on intergenerational communication. The indigenous cultural variables increased total R2 significantly, proving the crucial impact of confucianism and Chemyon on the Koreans' intergenerational communication. Finally, male students perceived higher level of communicative satisfaction than female students in the intergenerational communication context.

• The Journal of Korean Academic Society of Nursing Education
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• v.14 no.1
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• pp.46-54
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• 2008

Purpose: This study was conducted to research the supporting behavior and various-correlations in nursing students and their parents. Method: The research design was a descriptive survey. Data was collected from 320 nursing students and parents from May to Aug. 2007. Result: The relationship among supporting behavior of parents, filial piety awareness, and awareness of parents' support was high. As the above variables were high for the parents, they were also high for nursing students. The awareness of parents' support parents' supporting behavior, and filial piety awareness of students explained the supporting behavior of 28.1% of nursing students. In addition, the awareness of parents' support was the most influential variable. Conclusion: It is essential to devise educational strategies for nursing students to experience supporting behavior and to become aware of parents' support.

• Journal of the Korean Home Economics Association
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• v.47 no.8
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• pp.37-52
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• 2009

The purpose of this study was to examine Korean-Chinese parent-child relationship values through Korean proverbs on parent-child relationships. A total of 233 Korean-Chinese who reside in Yungil, China participated in this study. The participants were recruited through Korean-Chinese preschools and elementary schools. They completed a questionnaire which asked to what extent they agreed or disagreed with Korean proverbs. The items were classified into four categories: filial piety (duty), child-care and education, childrearing practices, and traditional son preference (and daughter discrimination). The results showed that, although the participants highly agreed to the meaning of the proverbs, they seldom used Korean proverbs in their daily lives. The findings concluded that the participants generally manifested a traditional value of filial piety or duty. Also, the findings showed that more fathers acclaimed the value of traditional son preference (and daughter discrimination) than mothers. Finally, the degree of familiarity with Korean culture was found to be a major factor in explaining differences in levels of agreement or disagreement to the proverbs. Since Korean-Chinese ethnic minority groups in China tend to adhere to traditional Korean values, they might encounter more challenges assimilating into the mainstream Chinese culture.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.1-52
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• 2021

The Naejeong, the inner court, which is one of the structures found in the temple complexes of Daesoon Jinrihoe. It serves the function of leading and controlling the operation and direction of Korean religions in general. Considering that the dictionary meaning of 'Naejeong' is 'a place to manage the affairs of the state from inside a palace,' the name and function of the structure appear to be in harmony. However, in the Daesoon Jinrihoe context, it is said that the name 'Naejeong (內庭 'Neiting' in Chinese)' is related to a verse from a Daoist scripture. It has not been revealed whether or not the scripture is historical, and what contents or contextual meanings it contains. This study tries to pursue this matter and introduce the original source of the Naejeong in Daesoon Jinrihoe as likely coming from Qianbapinxianjing (前八品仙經, The Former Scripture of the Eight Phases That Reveal the Means to Acquire Immortality). This scripture was compiled in Lüzu-quanshu(呂祖全書, The Entire Collection of Ancestor Lü). This text and its contextual meanings will also be examined. The origin of Qianbapinxianjing dates back to either the late Ming Dynasty or the early Qing. In those days, there existed a group of literati who worshipped Ancestor Lü because he had saved people and taught the art of immortality. The group organized Daoist Spirit-Writing Altars (鸞壇道敎) and invoked the spirit of Ancestor Lü. They were said to have been taught through messages received from spirit-writing sessions (降乩) with Ancestor Lü and several Daoist scriptures were composed by them in this manner. At Immortals-Gathering Pavilion (集仙樓) of Wandian (萬店) in Guangling (廣陵), China, some literati in that group conducted a spirit-writing session with Ancestor Lü between 1589 and 1626, and they produced a scripture which contained the passage, "A crow and a rabbit gather in the middle valley (烏兎結中谷) while a turtle entwined with a snake is in the inner court (龜蛇盤內庭)." They titled the scripture, The Five Movements and Filial Piety (五行端孝). This passage symbolically expresses the accomplishment of immortality in Neidan (internal alchemy) which, within the human body, combines the two energies of yin and yang which are Water and Fire in the Five Movements scheme. This kind of cultivation is said to be achieved only by maintaining the highest possible degree of filial piety. In this context, the Naejeong where a turtle is entwined with a snake (龜蛇合體) was a term that symbolically depicted a place wherein one transforms into an immortal through cultivation. The Five Movements and Filial Piety was included in Qianbapinxianjing after it had been compiled with the other scriptures containing Ancestor Lü's teachings. In 1744, Qianbapinxianjing was included in Lüzu-quanshu, the entire 32-volume collection of Ancestor Lü and printed for the first time. This underlies the belief in Ancestor Lü (呂祖信仰) which embraces the idea of the redemption of people, teaches the arts of immortality, and features Daoist Spirit-Writing Altars, filial piety, the art of Neidan, and the combination of Water and Fire.

• (The)Study of the Eastern Classic
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• no.48
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• pp.7-39
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• 2012

This study is prepared to understand the filial story's communicative meaning from the aspects of Character's behavior. The filial story have typically didactic theme and it is not have enough room for another interpretations. But if we carefully analyze the filial story from the point of view of (1)the target of the filial duty[father/ mother]. (2) the actor of the filial duty[son/ daughter]. (3) the evaluator of the filial duty[witness/ recorder], we can understand the filial story's connotation. In "三國遺事"(Memorabilia of the Three Kingdoms) and "三國史記"(Historical Records of the Three Kingdoms), the target of the filial duty plays an important part and communicates with the actor of the filial duty but there's no more communication in "高麗史"(History of Corea). As the character's communication is lessened, the meaning of edification is emphasized.

• Korean Journal of Health Education and Promotion
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• v.10 no.2
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• pp.56-72
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• 1993

In our society the value system has changed to individualized one, so that the awareness of supporting the elderly is changing now. This study aims to provide basic materials for the welfare policy for the elderly and to foresee the probability of maintenance and development that the most ideal system of supporting the elderly by analyzing the male and female students' attitude toward the elderly and the degree of their awareness of supporting the elderly according to several factors. A questionnaire was developed with this purpose, the study subjects of this study were 365 college students who were recruited from 6 colleges(179 male students and 186 female students) living in Pusan, and the study period was from November 9. to November 23. 1992. The results were as follows: 1. In the factors related to attitude toward the elderly, male students had more positive attitude than female students toward the desire of living with their parents in the future(P=0.000). 2. In the expectant awareness of being supported by their offsprings and the desire of living together with their offsprings male students were more highly than female students(P=0.000). 3. The subjects who want to live together with their parents in the future desired more to live with their offsprings in the period of old age(P=0.000). 4. As results of hypotheses verification about the awareness of supporting the elderly, there were significant differences according to the relationship between mother-in-law and daughter-in law(P=0.001), the receptive attitude toward the elderly(P=0.000) and the desire of living with their parents in the future(P=0.000) 5. In the correlations between all variables and the awareness of supporting the elderly, the economical and emotional awareness of supporting the elderly had positive correlations with the relationship between mother in-law and daughter-in-law and their parents' filial piety to grandparents(P＜0.01), and service awareness of supporting the elderly had positive correlations with age, sex, the relationship between mother-in-law and daughter-in-law and their parents' filial piety to grandparents(P＜0.01). In the correlations between each of the awareness of supporting the elderly, the correlations between each one had high positive correlations(P＜0.001).

• Research in Community and Public Health Nursing
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• v.9 no.1
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• pp.40-63
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• 1998

A long life is the desire of many people. The purpose of this study was to describe long life factors for people aged one hundred and above on Chju island. The research was conducted using a phenomenological method to add understanding to this subject. The field work for this study was done from July, 1997 to February, 1998 on Cheju island. The sample consisted of 10 persons of one hundred or above and 12 families. They were audio-recorded and analyzed using Colaizzi's (1978) method. The results of the present study shows the following: The thoughts of the persons one hundred and above showed ten important concepts; 'dietary regimen', 'mental regimen', 'sleep regimen', 'residence regimen', 'health regimen', 'labor regimen', 'exercise regimen', 'being born', 'filial piety and posterity', 'attachment to life'. Concerning 'Dietary Regimen': Dietary regulation, Preferential food intake, Living on vegetables, Light eating, and concern for longevity in food intake were important. Concerning 'Mental Regimen' : Harmony, Clearheadedness, Mildness, Abstinence, Generosity, Relaxation, Gaiety, Inspiration and Strength were important. Concerning 'Sleep Regimen'; Enough sleeping hours, Sound sleep, Curved sleeping posture, and Comfortable bedding were important. Concerning 'Residence Regimen' ; Clean dwelling, Pleasant surroundings, Thatched house life, Living in the village with good-hearted people, and Regular life were important. Concerning 'Health Regimen'; Temperance of drug, use Proper temperature, Proper humidity, and a Clean body were important. Concerning 'Labor Regimen'; Agricultural labor, Diligence, and Domestic labor were important. Concerning Exercise Regimen': Proper exercise, and Sunbathing were important. Concerning 'Being Born' ; Strong physical constitution, Longevity lineage, and Destiny were important. Concerning 'Filial Piety and Posterity' : Showing respect to a long-lived elder and Reducing anxiety were important. Concerning 'Attachment to Life' ; The desire to live long was important. The following conclusion was made from the above results. Human beings cannot avoid death, but the span of life can be prolonged to the maximum span of human life by wisdom, health care, and proper environmental conditions. As a result, a health regimen must be imposed for longevity such as controling food intake, having positive thoughts, being relaxed, sleeping enough, clean dwelling, taking care of oneself which can improve immunity and resistance to decrease, as well as proper labor and exercise. In addition, when filial piety is served, the desire of longevity and retaining one's youthfulness for a long time can be achieved. These should be done to live long and lead a qualitative life. By the results of this research, the following is suggesed for nursing. To satisfy the basic nursing principle that nursing must be practiced to help people live long, education must be spread to people who are nursed and their family so that they can lead a healthy life. And in nursing elders, nurses must recognize that elders have a strong desire for life, even though they may have negative thoughts about life at times. Therefore nurses have to respect the elders' value of life, and help them improve their self-esteem and self -fulfilment.

• Korean Journal of Child Studies
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• v.20 no.2
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• pp.75-89
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• 1999

Children's textbooks and women's manuals were used to investigate parent-child relationships under the Neo-Confucianism of the Chosun Dynasty compared with the present. Current practices of filial piety (Hyo) have changed but are still based on Neo-Confucianism. In present-day child rearing, parents aim to love their children (Ja-Ae) and to teach them Neo-Confucian values.

• Journal of Family Resource Management and Policy Review
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• v.14 no.3
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• pp.109-122
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• 2010

The present study aims to investigate cultural similarities and differences that influence interracial couples (between Korean men and Vietnamese women) when adapting to Korean family culture in terms of interculturalism. The interviewees consisted of three generations. This study used in-depth interviews. Data was collected from January to August 2008. 15 families (45 people) were used for analysis. Results were as follows: (1) the patriarchal culture of the two nations had a positive influence on the adaptation of members during family interactions(2) the culture of filial piety is a value system that both nations believe is important. However, different rituals had a negative influence on the practice of filial piety (3) the community-oriented culture is regarded as important in the two nations. However, Vietnamese wives cannot lead a free community life because Koreans see them in negative terms (4) the Vietnamese traditional wedding custom called "NopJjeOh" had a negative influence on the adaptation to the Korean family culture (5) the preference for sons in Vietnam is not as high as in Korea. This difference had a negative influence on adaptation (6) clear differences between the daily lives of the two nations had a negative influence on adaptation to Korean family culture. In conclusion, Korea and Vietnam have many similarities in culture, which enable Vietnamese wives to adapt to Korean culture more easily than other foreign wives. If various programs are developed to promote the mutual understanding between both cultures based on these research findings, it would further contribute toward social integration in Korea.