• Journal of Hospice and Palliative Care
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• v.4 no.1
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• pp.47-56
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• 2001

Purpose : Surveying the effects on drop the anxiety of the hospice patients in spiritual nursing intervention with a quasi-experimental design using non-equivalent contrast group non-synchronized design to try in order to give the support which provide a holistic and individualizational nursing to comfort of hospice patients. Method : The results of survey were collected from 67 patients(67 subjects comprised 37 hospice patients of the experimental group and 30s of contrast) who were given hospice care from July to September of 2000 at the General Hospital in Cheon Ju city. The tool was used Spielberger's State Anxiety Scale, and the difference in the level of dropping anxiety among patient groups was analyzed with the mean, standard deviation, $x^2-test$. t-test and paired t-test. The spiritual nursing intervention was carried out through Hymn, Scripture, prayer, the therapeutic use of self over a period of three weeks. Results : 1) In general characters, men were a many more of the objects and the average age of the experimental and contrast group was 59.6, 55.9 respectively. The family of living together was $2{\sim}3$ members of most part. 2) There were not significant differences in the general, disease and therapeutic, religional characters between the experimental and contrast group. 3) The majority of the objects were cancer patients in disease and therapeutic characters(Experimental : 92%, Contrast : 95%). 4) After the spiritual nursing intervention state anxiety of the experimental group were remarkably lower than those of the contrast (t=-5.987, P=0.000). 5) Decreasing rate in the anxiety scores of before and post facto of the experimental group were remarkably lower than those of the contrast (t=6.237, P=0.000). Conclusion : The hospice patients who were offered spiritual nursing intervention became much lower than those who were not offered it in anxiety. Spiritual nursing intervention can be suited to field with one program of an effective that that relieved their anxieties. It is not only a very short time but has quite a little findings in part of spiritual nursing intervention. Therefore, further study in this field is necessary to concrete and substantial investigate in order to more and more increasing hospice patients in 21st century.

• Cross-Cultural Studies
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• v.28
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• pp.115-139
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• 2012

Interval or duration of segments, syllables, words and phrases is an important acoustic feature which influences the naturalness of speech. A number of cross-sectional studies regarding acoustic characteristics of children's speech development found that intervals of segments, syllables, words and phrases tend to change with the growing age. One hypothesis assumed that decreases in intervals would be greater when children were younger and smaller decreases in intervals when older (Thelen,1991), it has been supported by quite a number of researches on the basis of cross-sectional studies (Tingley & Allen,1975; Kent & Forner,1980; Chermak & Schneiderman, 1986), but the other hypothesis predicted that decreases in intervals would be smaller when children were younger and greater decreases in intervals when older (Smith, Kenney & Hussain, 1996). Researchers seem to come up with conflicting postulations and inconsistent results about the change trends concerning intervals of segments, syllables, words and phrases, leaving it as an issue unresolved. Most acoustic investigations of children's speech production have been conducted via cross-sectional designs, which involves studying several groups of children. So far, there are only a few longitudinal studies. This issue needs more longitudinal investigations; moreover, the acoustic measures of the intervals of child speech are hardly available. All former studies focus on word stages excluding the babbling stages especially the canonical babbling stage, but we need to find out when concrete changes of intervals begin to occur and what causes the changes. Therefore, we conducted an acoustic study of interval characteristics of segments and words concerning Canonical Babble ( CB) and early speech in an infant aged from 0;9 to 2;4 acquiring Mandarin Chinese. The current research addresses the following two questions: 1. Whether decreases in interval would be greater when children were younger and smaller when they were older or vice versa? 2. Whether the child speech concerning the acoustic features of interval drifts in the direction of the language they are exposed to? The female infant whose L1 was Southern Mandarin living in Changsha was audio- and video-taped at her home for about one hour almost on a weekly basis during her age range from 0;9 to 2;4 under natural observation by us investigators. The recordings were digitized. Parts of the digitized material were labeled. All the repetitions were excluded. The utterances were extracted from 44 sessions ranging from 30 minutes to one hour. The utterances were divided into segments as well as syllable-sized units. Age stages are 0;9-1;0,1;1-1;5, 1;6-2;0, 2;1-2;4. The subject was a monolingual normal child from parents with a good education. The infant was audio-and video-taped in her home almost every week. The data were digitized, segments and syllables from 44 sessions spanning the transition from babble to speech were transcribed in narrow IPA and coded for analysis. Babble was coded from age 0;9-1;0, and words were coded from 1;0 to 2;4, the data has been checked by two professionally trained persons who majored in phonetics. The present investigation is a longitudinal analysis of some temporal characteristics of the child speech during the age periods of 0;9-1;0, 1;1-1;5, 1;6-2;0, 2;1-2;4. The answer to Research Question 1 is that our results are in agreement with neither of the hypotheses. One hypothesis assumed that decreases in intervals would be greater when children were younger and smaller decreases in intervals when older (Thelen,1991); but the other hypothesis predicted that decreases in intervals would be smaller when children were younger and greater decreases in intervals when older (Smith, Kenney & Hussain, 1996). On the whole, there is a tendency of decrease in segmental and syllabic duration with the growing age, but the changes are not drastic and abrupt. For example, /a/ after /k/ in Table 1 has greater decrease during 1;1-1;5, while /a/ after /p/, /t/ and /w/ has greater decrease during 2;1-2;4. /ka/ has greater decrease during 1;1-1;5, while /ta/ and /na/ has greater decrease during 2;1-2;4.Across the age periods, interval change experiences lots of fluctuation all the time. The answer to Research Question 2 is yes. Babbling stage is a period in which the children's acoustic features of intervals of segments, syllables, words and phrases is shifted in the direction of the language to be learned, babbling and children's speech emergence is greatly influenced by ambient language. The phonetic changes in terms of duration would go on until as late as 10-12 years of age before reaching adult-like levels. Definitely, with the increase of exposure to ambient language, the variation would be less and less until they attain the adult-like competence. Via the analysis of the SPSS 15.0, the decrease of segmental and syllabic intervals across the four age periods proves to be of no significant difference (p>0.05). It means that the change of segmental and syllabic intervals is continuous. It reveals that the process of child speech development is gradual and cumulative.

• Journal of Korean Philosophical Society
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• v.130
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• pp.219-246
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• 2014

Do the particular good and the common good stand in relation of opposition or superiority each other? With regard to this question, some argue that the relevant Thomas texts reveal the superiority of the common good over the particular good, while others argue for the superiority of the particular good. The argument of this articles is, however, that closer examination of texts shows that Thomas Aquinas seeks to the unity of the common good and the particular good instead of seeing the conflict between them. It is true that Thomist moral and political theory emphasizes the value of the individual, but it should be noted that for Thomas the individual as individual does not exist, but shares specific formal determination with other members of the same species and, therefore, is the individualized, concrete universal. Good, meanwhile, means perfection which each being pursues and a thing is called good in the absolute sense when it actualizes its potentialities as a whole. An individual person is said to pursue only partial good, if it only seeks its perfection as an individual. The nature of individual person should be fully realized only in and through the community pursuing the common good. But the aim of living together which is rooted in the nature of human being as a rational being is for its members to live virtuously. The political community is said to try to bring its individual members to perfection, since the virtues are what renders human beings and their acts good. In this sense the particular good of the individual person is achieved through the pursuit of the common good and the common good is realized through the pursuit of the particular good so that they coincide each other. But this unity remains imperfect, when it would not be rightly ordered to its due end which is non other than the highest good, that is God. Accordingly the goodness of the human being in an absolute sense lies in the unity of the particular good and the common good rightly oriented towards the highest good, which is also called common good which every being pursues.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.91-120
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• 2004

The Yan mountain area of the northern part of Hebei province and its local neighbor area is categorized main-distribution area of the northern bronze culture of the Eastern Zhou period(770bc~221bc). Recently, it was discovered the concrete character of the culture by a large scale excavation of the Yuhuangmiao cemetery at Jundu mountain. In the chinese scholarship, the cultural character of this area has established the independent cultural type that is distinguished from the Bronze culture of existing. In this paper, I have as a target of analysis remains relate to the Yuhuangmiao culture of the mountain area of northern Hebei in the Eastern Zhou period. And I would like to judge about diverse infuluential relationships of the character of the Yuhuangmiao curture and the Bronze culture, especially burials, burial customs and the characters of the excavated article. In particular, diverse infuluential relationships of the upper Xiajiadian culture Ordos bronze culture and The Central Plains cultural from The Yan state have a important meaning to understand about the character of the Yuhuangmiao culture and the beginning development process. Ultimately, it is peculiar characters of the Yuhuangmiao culture that a shaft gave with stone compartment protecting a coffin as a symbolic form, mask-burial customs such as mainly burials of the living with the dead dogs, a drum shaped jar, a tripod jar with two handles, a short bronze sword with circle hilt, Central Plains cultural bronze containers, bronze halberd and horse-shaped accessories of cartage horse trapping are distinguished from a local neighbor, the bronze culture from northern. The territory of time-space of The Yuhuangmiao culture can be dominately recognized bewteen the upper Xiajiadian culture and Ordos bronze culture. It is the Yan culture after the middle Warring States Period considering with the peculiar chacters which reflected by burials and bural customs and diverse infuluential relationships with peripheral cultures.

• The Korean Journal of Archival Studies
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• no.45
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• pp.51-82
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• 2015

Maeul-making, which is to restore inherent characteristics of maeul as a living community has been proceeded by local communities themselves since the 1990s when political democracy and local government in Korean society has been progressed in full-scale. Although New Maeul Movement has been done in the 1970s before and after, it is different from maeul-making because it was focused mainly on improving physical environments of rural communities and initiated by government. The development of maeul community archives in Korea has been related closely to such a maeul-making since the 1990s. Maeul-based community archives, maeul community archives had been begun to build as part of maeul-making and grass-root movement by the 2000s. Initiated by self-motivated communities, maeul community archives were carried out through cooperations between civic activists and residents in maeul communities and voluntary professional archivists from outside. Although records about the maeul community has been collected by mainstream cultural institutions such as public archives, museum, local historical association, and local cultural center, it was at this time to collect records of the maeul community by self-motivated local residents. This tendency of 'independent' maeul community archives, however, is currently entering upon a new phase with the city of Seoul's project (2012) to support making a maeul community, that is, the governance phase based on private-government partnership. At this point of time, it is important for maeul community archives to be built on privately-led governance model that guarantees their autonomy and at the same time bring government's knowhow and supports into them, as opposed to the way captured or driven unilaterally by government. This article explores the growth of maeul community archives and collections in Korean society through a range of self-motivated bodies; the interaction with government; and as a result of those interactions, the creation of maeul community archives based on governance. To introduce and explicate the motivations behind maeul archiving endeavors, this article will first sketch something of the historical, social, and political context in which 'maeul' communities have arisen, collapsed, and restored. It will then examine in more detail some specific examples of maeul community archives as grass-root movement of maeul community. The third section will attempt to identify the governance model of maeul community archives under the auspices of the city of Seoul and its limitations. Finally through these activities, it will suggest the ways in which maeul community archives commit themselves to their duty of grass-root movement of community and at the same time, secure sustainability, that is, concrete ways of privately initiated governance model.

• Journal of Korea Entertainment Industry Association
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• v.15 no.8
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• pp.91-106
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• 2021

The purpose of this study is to define the process of leading to self-realization and social solidarity through the process of contents planning, production, and distribution as Contents Activism, and to categorize specific execution steps. Based on this, we try to analyze concrete cases to find out the social meaning and effect of the practice of Contents Activism. As for the research method, after examining the differences between traditional activism and Contents Activism through a review of previous studies, the implementation process of Contents Activism was categorized into 7 steps. By applying this model, this study analyzed two cases of Contents Activism. The first case is the 100 laps challenge in the backyard planned by an elderly man ahead of his 100th birthday in early 2020, when the fear of COVID-19 spread. Sir Tom Moore, who lives in the UK, challenged to walk 100 laps in the backyard to help medical staff from the National Health Service as COVID-19 infections and deaths increased due to a lack of protective equipment. His challenge, which is difficult to walk without assistive devices due to cancer surgery and fall aftereffects, drew sympathy and participation from many people, leading to global solidarity. The second case analyzes the case of 'The Unfreedom of Expression, Afterwards' by Kim Seo-kyung and Kim Woon-seong, who were invited to the 2019 Aichi Triennale special exhibition in Japan. The 'Unfreedom of Expression, After' exhibition was a project to display the Statue of Peace and the lives of comfort women in the Japanese military, but it was withdrawn after three days of war due to threats and attacks from the far-right forces. Overseas artists who heard this news resisted the Triennale's decision, took and shared photos in the same pose as the Statue of Peace on social media such as Twitter and Instagram, empathizing with the historical significance of the Statue of Peace. Activism, which began with artists, has expanded through social media to the homes, workplaces, and streets of ordinary citizens living in various regions. The two cases can be said to be Contents Activism that led to social practice while solidifying and communicating with someone through contents.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.99-148
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• 2022

This study aims at the psychological elucidation of some conscious aspects of the personality of Yi Sun-sin (1545-1598), the Korean national hero, and the unconscious teleologic meanings of his dreams mentioned in Nanjung Ilgi (Diary in War Time) from the viewpoint of analytical psychology of C.G. Jung. Yi Sun-sin was a man of discipline, incorporated with the spirit of Confucian filial piety, hyo (hsiao) and royalty, chung. He was a stern man but with a warm heart. In his diary, Yi Sun-sin poured forth his feelings of suffering, despair, and extreme solicitude caused by slanders of his political opponents, his grief for the loss of mother and son, and his worries about the fate of his country, which the Japanese invaders now plundered. The moon night offered him the opportunity to touch with his inner soul, by reciting poems, playing Korean string, 'Keomungo', and flute. Further, he widened his scope by asking for the answers from the 'Heaven' through divination and dream. Yi Sun-sin's attitude toward his mother who raised the future hero and maternal principles were considered in concern with the Jungian term 'mother complex'. Won Gyun, Yi Sun-sin's rival admiral, who persistently accused Yi Sun-sin of 'slanders,' certainly represents the unconscious shadow image of Yi Sun-sin. The reciprocal 'shadow' projection has intervened in the conflicting relationship between Yi and Won. In concern to the argument for the suicidal death of Yi Sun-sin, the author found no evidence supporting such an argument, No trace of latent suicidal wish was found in his dreams. For Yi Sun-sin, the determination of the life and death depends on Heaven. 32 dreams from the diary and 3 from other historical references were reviewed and analyzed in the Jungian way. Symbols of anima, Self, and individuation process were found. His dream repeatedly suggests that Yi Sun-sin is an extraordinary man chosen by the divine man (神人). In the dream, Yi Sun-sin was a disciple of the divine man receiving instructions on various strategies, and he alone could see the great thing or events. The dream of a beautiful blue and red dragon, whom he was friendly touching, indicates Yi Sun-sin's eligibility for the kingship. Yi Sun-sin seemingly did not aware of this message of the unconscious. Perhaps he sensed something special but did not identify with 'the disciple of gods' and 'royal dragon' in his dream. His modest attitude toward the dream has prevented him from falling into ego inflation. There were warning signals in two dreams that suggested disorders in the dreamer's instinctive feminine drive. Spirits of the dead father and brothers appear in the dream, giving advice or mourning for the death of Sun-sin's mother. Though Yi Sun-sin was a genuine Confucian gentleman, a dream revealed his unconscious drive to destroy the Confucian authoritative 'Persona' by trampling down the cylindrical traditional Korean hat. To the dreams of synchronicity phenomena Yi Sun-sin immediately solves the problem in concrete reality. He understood dreams as valuable messages from the superior entity, for example, the Confucian Heaven (天) or Heaven's Decree (天命). Furthermore, the 'Heaven' presumably arranged for him the way to the national hero and imposed necessary trials upon him. Both his persecutors and advocates of him guided him in the way of a hero. Yi Sun-sin followed his destiny and completed the living myth of the hero. His mother, King Seon-jo, and prime minister Liu Seong Yong, all have contributed to embodying the myth of the hero. Yi Sun-sin died and became god, the divine healer of the nation.