• 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.

• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.247-256
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• 2019

The importance of the convergence education is getting more and more emphasized. But the university convergence education has not yet met today's needs. So this study is focused on showing effective practice methods and finding development directions of the university convergence criticism education. One of a significant trend of the contemporary academic education of liberal arts is the tendency of the convergent and integrative studies. What is essential in the convergent and integrative studies creativity. The zeitgeist of knowledge-based society is change and innovation. In response to its request, college education is being asked to do convergence education, And general education as the basis of convergence education is strengthened.

• 한국노년학
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• v.34 no.2
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• pp.259-275
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• 2014

The purpose of this study is to check if group art therapy is effective in improving self esteem and self integrity of rural elderly women. Study subjects are forty seven rural elderly women in A-city who have participated in producing specialized products in their rural area. They are divided into experimental group (EG, n=25) who wish to participate in the group art therapy program, a part of the A-city sponsored program named 'Making the Rural Elderly Happy', to improve and enhance the elderly's self esteem and self integrity, and control group (CG, n=22) with no wish to participate. However, only forty four elderly women are selected as the final study subjects for data analysis, due to those who either missed the program session more than once or died of old age during the program period. The group art therapy program was given from March 16 to May 18 of 2010, every Tuesday between 1pm through 3pm for a total of 12 sessions, with the help of two college student assistants in the region and one staff member for the city program. SPSS WIN version 12.0 is adopted to evaluate and analyze the effects of the therapy program, independent t-test for equivalence check of pretests, and frequency check for general characteristics of each group. The study results are obtained by the mean and standard deviation to grasp the changes between pretest and post-test on both groups, together with ANCOVA to evaluate effects of the therapy program with the pre-test as covariant. The results are as follows. First, self esteem of EG is significantly improved than that of CG after intervention of group art therapy. Second, self integrity is significantly higher in EG than CG after the group art therapy intervention. Therefore, it can be claimed that group art therapy is effective in improving and enhancing self esteem and self integrity of the rural elderly women.

• Korean Journal of School Psychology
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• v.15 no.3
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• pp.399-431
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• 2018

The purpose of this study was to summarize the empirical literature on implementation of positive behavior support (PBS) within a multi-tiered system of supports in American and Korean schools and to compare its key features and outcomes in an attempt to suggest future directions for development of a Korean school-wide PBS model and implementation manuals as well as directions for future research. Twenty-four American articles and 11 Korean articles (total 35 articles) that reported the outcomes of implementation of PBS at a tier 1 and/or tier 2, or tier 3 level and that met established inclusion criteria were analyzed using systematic procedures. Comparisons were made in the areas of key features and outcomes of PBS in addition to general methodology (e.g., participants, design, implementation duration, dependent measures) at each tier of PBS. The results indicated that positive outcomes for student behavior and other areas were reported across tiers in all American and Korean studies. At the tier 1 level, teaching expectations and rules were the primary focus of PBS in American and Korean schools. However, Korean schools focused on modifying the school and classroom environments and teaching social skills whereas American schools focused on teacher training on standardized interventions or curricular by experts and teacher support during implementation of PBS. At the tier 2 level, more American studies reported implementation of tier 2 interventions within school-wide PBS, and Check/In Check/Out (CICO) was found to be the most commonly used tier 2 intervention. The results also indicated that in comparison to Korean schools, American schools were more likely to use systematic screening tools or procedures to identify students who need tier 2 interventions and more likely to promote parental involvement with implementing interventions. At the tier 3 level, more Korean studies reported the outcomes of individualized interventions, but more American studies reported that designing individualized intervention plans based on comprehensive functional behavior assessment results and establishment of systematic screening systems were focused when implementing individualized interventions. Furthermore, few Korean studies reported the assessment of procedural integrity, social validity, and contextual fit in implementing PBS across tiers, indicating the need for development of valid instruments that could be used in assessing these areas. Based on these results, limitations of the study and suggestions for future research are discussed.

• 한국노년학
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• v.39 no.4
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• pp.663-677
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• 2019

This study was performed to identify the relationship and effects of nursing work environment and role conflict on job embeddedness among nurses working in long-term care hospitals. The data were collected from 200 nurses working in 10 long-term care hospitals from G - province from July to August 2018. Structured questionnaires assessing general characteristics and three major variables were distributed to the study participants and final 190 data set were analyzed using SPSS ver 25.0 program. Study results were as follows; mean score of job embeddedness was 2.98±0.46 out of 5 and the score of sub-domains were in order of fit, links, and sacrifice. The average score of the nursing work environment was 3.14 ± 0.42 and the leadership was the highest sub-domain followed by the working system, the relationship with peers, and the support of the institution. Overall role conflicts score was 3.43 ± 0.51, and environmental disorder, role ambiguity, lack of ability, lack of cooperation were reported in order as sub-domains. Job embeddedness of the study participants showed a statistically significant positive correlation with the nursing work environment and negative correlation with the role conflict. Factors affecting job embeddedness were nursing work environment, age, and role conflict, and the explanatory power of the model was 50.4%. The findings suggest that the overall level of job embeddedness of nurses working in long-term care hospitals is below middle level and efforts to improve job embeddedness through strategies related to nursing work environment and role conflict in organizational level. In addition, the relationship between age and job embeddedness needs to be studied further.

• Korean Journal of Social Welfare Studies
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• v.41 no.4
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• pp.369-393
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• 2010

This study examines the factors influencing Korean international adoptee's search for their birthparents. Considering that the search for birthparents is general needs for adoptees, Korean government should support their searching activities and, first of all, understand their characteristics. The research model was constructed based on the results of previous studies, and the data set of conducted by ministry of health and welfare was reanalyzed for this study. The subjects of the survey were Korean-born adoptees (who are more than 16 years old) in North America, Europe, and Australia. The research questionnaire was translated to English and French, and the survey was conducted on line. A total of 290 questionnaires were included in the analysis. Since survey was conducted on line, the missing rate of the data was relatively high. So, multiply imputed five data sets were used for analysis. Among the variables included in research model, the age group of adoptees, experience of identity crisis in their life, the first time when they became actively interested in Korean roots, the age at the time of adoption, and the attitudes of adoptive parents toward their search were significantly related to their search for birthparents. Adoptees in the age group of 30~34 had more actively participated in search compared to their reference group (which is the age group of more than 35 years old). The earlier they became actively interested in Korean roots, they tended to be more active in searching activities. Also, the experience of identity crisis in life and the age at the time of adoption were positively related to their search. Although most of adoptive parents have supported their search, the adoptees who reported that they didn't know their adoptive parents' attitude toward search, or their parents deceased had more actively participated in search for their birthparents. Some implications for adoption policy and practice were discussed based on the results of the study.

• (The) Research of the performance art and culture
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• no.23
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• pp.37-61
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• 2011

The Noh(能) performance is a traditional drama that represents Japan. The Noh performance was approved in the background of religious thought such as Shintoism(神道), Buddhisms(佛敎), and Syugendo(修驗道). Especially, the influence from Shugendo is large. Shugendo was active in the Middle Ages. Especially, the influence from Shugendo is large. Shugendo was active in the Middle Ages. The Noh was approved while receiving a large influence from Shugendo. It can know the feature of the Shugen(修驗) culture in the Middle Ages through the consideration of . Moreover, the appearance of the training of 'Yamabusi(山伏)' can be seen. "Yamabusi" has not been paid to attention up to now in the research of . And, the focus was appropriated to Yamabusi and it researched in this text. Moreover, the problem of "Chigo(稚子)" is thought through . "Chigo culture" was general in the Middle Ages. It is thought that "Chigo culture" is reflected in . is an Noh performance for the boy named 'Wakamatsu' to enter the mountain and to train. It is because mother's sickness was cured. However, the boy gets sick while it is training. It was dropped to the valley according to the law of Shugendo, and it died. However, it revives by the Yamabusi's prayers. 'Taniko' is to drop to the valley and to bury it when the Yamabusi gets sick while lived. The title of the Noh originated in here. has elements of history, content of training of Shugendo, "Filial piety", and the Chigo culture, etc. These are features of the culture in the Middle Ages. It is not only a sad content though this is a content of the cruel remainder. It is because of the revival though waited rapidly at the end. As for the difficulty of training is drawn in the round, and the appearance of the training at that time is understood well. The essence of Shugendo is to train in the mountain. Supernatural power can be obtained through training. Moreover, it was thought that it was able to be newly reborn through training. The leading part of Shugendo is an Yamabusi. The Yamabusi took an active part in not only the mountain but also the village. The Yamabusi is ordinary people's lives and because the relation is deep, an important factor it knows the folk customs of Japan. The word 'Chigo' is not written in . However, a spectator at that time is 'Chigo' Wakamatsu and is already sure to have understood 'Chigo'. Because everyone knew the Chigo culture in the Middle Ages. A religion at that time and knowledge of the society are necessary to understand the play of Nho well.

• (The) Research of the performance art and culture
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• no.19
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• pp.379-418
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• 2009

This study is a link in a chain which grope for the description of puppet performance history. This study imply my intention which is not a description of puppet performance 'history' but a description of 'puppet performance' history. Object materials of this study is materials connected with puppet performance from ancient times to Chosun dynasty. Object materials of this study include not only records but also remains and pictures. Discussion start with regulation of puppet performance materials and establishment of a classification criterion. As a result of that discussion, the age of puppet performance is as follows: 'the age of diverse use of puppet', 'the age of ritual puppet performance of worship', 'the age of play puppet performance of handling', 'the age of ritual puppet performance of display', 'the age of ritual puppet performance of expulsion', 'the age of ritual puppet performance of handling', 'the age of play puppet performance of display', 'the age of play puppet performance of handling and voice-acting'. According to the internal division of age, the description of puppet performance history which is spread chronologically is attempted. As a result of the description, I confirm that puppet performance reveal a one's unfolding process. And a distinct aspect from the general cultu! re history is found. The development process which is a changeover that is 'from ritual puppet performance to play puppet performance' is amended by a circulation of ritual puppet performance and play puppet performance'. And the development process which is a changeover 'from static puppet to dynamic puppet' is amended by a circulation of static puppet and dynamic puppet'. Like this the thing which is laid in the inside which is not a one sided changeover but is a circulation is said that from one age of puppet performance to other age of puppet performance is not a close of former puppet performance tradition. Unfolding from one age to other age, on the other hand former puppet performance reveal aspect which is a continuance and change with a one's vitality. And a relation of mutual influence is exist between the ritual puppet performance and the play puppet performance on a large scale, among the puppet performance types on a small scale. this also don't overlook in cas! e of a groping of puppet performance history.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.1-32
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• 2014

This paper is searching the meaning of Gangseong(姜聖) which came from Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) incarnated in the Gang(姜) family. To study the meaning of Gangseong(姜聖), this paper concentrate on Maitreya(彌勒尊佛) and the sentence about Wonsibanbon(原始返本) Sangje's incarnation in the Gang's family appeared on term Gangseong in the middle of divinity terms(九天應元雷聲普化天尊姜聖上帝). Furthermore, Sangje's surname Gangseong(姜姓) has relation with Maitreya and the sentence about Wonsibanbon. What Maitreya has relation with Gangseong(姜聖) is the legendary poem that Maitreya Statue became complete woman(六丈金佛 化爲全女) and what Wensibanbon has relation with Gangseong is the fact that family name Gang is primary surname all over the world's human beings. Wonsibanbon comprises correction of family lineage and theocracy(政敎一致) which came from tracing and reviving the beginning. As a primary family name, Sangje's incarnation family name Gang plays a leading edge role of religious activity of Sangje because primary family name Gang represents the one and only Truth(眞法) or the principle of Wensibanbon which means the union[unity] of religion and politics(政敎一致), and combining saintliness and heroism (聖雄兼備). According to the one and only Truth(眞法) like this, the first emergence and role of the completely "DoTongKunJa" (道通君子, the perfection of man with Dotong) who Sang-Je declared will build the union[unity] of religion and politics shows realization of advance-oriented salvation. Under the principle of Yangsan(兩山, twin mountain, 甑山, 鼎山, the three-story Maitreya Statue of Geumsan Temple) which implies emergence of the completely "DoTongKunJa"(道通君子) who will accomplish the union[unity] of religion and politics(政敎一致), combining saintliness and heroism(聖雄兼備) and advent of the one and only Truth(眞法出現). This could be possible by the almighty of Sangje who incarnated in Gang's family name according to the principle of Wensibanbon from the text Jeonkyung(典經) as shown. Adjusting family lineage (血統) means to straighten out the relation between ancestors and descendants, and which has close relation with the activity after Sangje's incarnation in Gang's family name according to the principle of Wensibanbon. As far as family lineage was concerned, there are three aspects of close relation between ancestors and descendants. First, general connection between ancestors and descendants, Second Dotong(道通)-related connection, Third after -death entrance(冥府)-related connection. Descendants should know a family history from moral laws of family relationships(天倫) by the Compatibility principle. As for second Dotong-related connection between ancestors and descendants, the fact descendants' Dotong can be accomplished by the act of ancestors' charity shows human beings world(人間界) where descendants live has close organic relation with divine world(神明界) where ancestors live. As for third after-death entrance-related connection between ancestors and descendants, after-death entrance are totally related with both Heavenly order(天道) of ancestors and Humane-order(人道) of descendants. At this point, we can see the relation between ancestors and descendants are very close and organic. As shown from the text Jeonkyung, Sangje as Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) and Maitreya(彌勒尊佛) has descended to the earth adopting Gang's family name according to principle Wensibanbon. By Sangje's incarnation in Gang's family name, the legitimacy of the religion and the perfection of Do could be successed under the law of Yangsan(兩山). Furthermore, Sangje realize the one and only Truth by Adjusting family lineage and producing the completely "true man" through Cheonji Gongsa.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.241-292
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• 2014

This article as an attempt to analyze Jin-beop-joo(眞法呪, incantation of true law) and the view of Yang-wui Sangje(兩位上帝, Sangje in two Godship) corresponds to the second preliminary work prior to the research on the view of Sangje in Daesoonjinrihoe. The points of this article are as follows: First, Jin-beop-joo and 15 Godship(神位) based hereupon are one of the most essential elements comprising the view of Sangje in Daesoonjinrihoe. Since the other Jeungsan line religious orders except Daesoonjinrihoe does not use 15 Godship in explaining and understanding Jeungsan, this fact should be regarded as an important characteristic of Daesoonjinrihoe. Second, 15 Godship is the important installation to assemble Sangje and the other gods in the same place. In Buddhism temples and China-Taoism temples, the gods each are placed in a separate palace. Whereas Sangje and the gods are concentrated in the same place, Yound-Dae(靈臺) which is the shrine of Daesoonjinrihoe. This fact shows Sangje takes the reins to the gods visually. 15 Godship facilitates that system. Third, the number 15 of 15 Godship symbolizes the natural laws of the cosmos. Thus the shrine of Daesoonjinrihoe implies the law of universe emblematically. Forth, 15 Godship shows that the Highest God in Daesoonjinrihoe are located in the middle of the functional gods ruling over nature like mountain, sea, season, the Great Dipper, and Taoistic or Buddhistic gods like Ok-hwang Sangje(玉皇上帝, The Great Jade Emperor), Seoga-Yeorae(釋迦如來, Tathāgata Buddha), Kwan-seong-Jegoon(關聖帝君, Holy god Guan Yu), along with various envoys and ancestral gods. Besides, considering the fact that the majority of 15 Godship consists of the Eastern deities, it verifies the view of Sangje in Daesoonjinrihoe is built in the Eastern religions. Fifth, whereas the other Jeungsan line religious orders have a tendency of understanding Jeungsan as Ok-hwang Sangje, Daesoonjinrihoe worships Jeungsan as Gu-cheon Sangje(九天上帝), not as Ok-hwang Sangje. This accords with the following fact; Jeungsan is the highest ruling entity in Gu-cheon, whereas in Jinbeonju, which was handed down from Jeungsan, the highest ruling entitiy in Gu-cheon is expressed as a different being from Ok-hwang Sangje. Sixth, Daesoonjinrihoe understands Sangje as the form of two Godship, Yang-wui Sangje, which are Gu-cheon Sangje and Ok-hwang Sangje. Judging from the form of salutation, the status of these two Sangjes are the same. Yet, the object of belief is Gu-cheon Sangje as the highest God, while Ok-hwang Sangje is stipulated as the one who has wielded a true law succeeding to the Gu-cheon Sangje's will. The religious term of Yang-wui Sangje don't imply meaning Gu-cheon Sangje and Ok-hwang Sangje are the same rank. Yang-wui Sangje is the term expresses Sangje in two Godship and involves the orthodox heritage of Daesoonjinrihoe. Along with An Introduction to the Study of the Outlook on the Highest Ruling Entity in Daesoonjinrihoe (I), this article is written, while giving a thought to construct the religiography on the highest God in Daesoonjinrihoe. I hope this article accompanied with the previous one, can be contributed to the fertilization of the soil in the field of Daesoon religious studies.