• The Journal of Korean Philosophical History
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• no.29
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• pp.89-123
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• 2010

As above, as theoretical basis of critiques against School of Mohism, the researcher summarized the positions of the elder Confucian scholars including Meng Zi. In the body of text, taking it as promises, the researcher examined the critiques against Mo Tzu and School of Mohism as well focusing on the aspects and development of the theory of rejecting heterodoxy which had been introduced and strongly argued from the end of Goryeo kingdom to the late Joseon period. The summary of the body of this text is as follows: In the old literatures prior to Goryeo Kingdom, the researcher couldn't find any cases that either the School of Mohism or Mo Tzu including the Hundred Schools of Thought had been rejected explicitly. Having reached the end of Goryeo and the beginning of Joseon period, Meng Zi's viewpoints on the theory of rejecting heterodoxy had begun to emerge and come into play with the progress of accepting Neo-Confucianism, and, these critiques against Yang Zhu and Mo Tzu being given, the scholar-literati circle had started rejecting Buddhism and Lao Tzu. Basically the contents of the critiques against the School of Mohism in the early period of Joseon were in succession to Meng Zi's theory of rejecting heterodoxy and the views and thoughts of the elder Confucian scholars including Han Yu rather than any specific critiques against Mo Tzu' ideology itself. Until entering the middle of Joseon period, the critiques against the School of Mohism had been used as a tool to promote Confucianism in an affirmative manner, while arguing strongly against the viewpoint of Han Yu in the first place. Particularly, not only the original text of the Mo Tzu's writings were directly quoted, although it was partial, but also the contents of the critiques against the School of Mohism had been developed and stretched to the extent of their entire ideological system. Having approached to the late period of Joseon, the critiques against the School of Mohism had begun to be linked to those critiques against the study of state examination or of sentence patterns including Catholic Church, furthermore the critics raised their harsh tones against the irregularities of the society at large like the issue of corruptions of the government officials of those days instead, although they still had firmly stood on the ground of the theory of rejecting heterodoxy. Those scholars that belonged to the School of Practical Learning, in particular, said in justification of the School of Mohism arguing that the major ideologies of Mo Zi had usefulness in the real world, also they even evaluated that Meng Zi ' critiques against the School of Mohism were immoderate. To sum up, characteristics of scholars in the Joseon period to understand and critique the School of Mohism are that ideologies of Mo Tzu were mostly used as a tool for the sake of critiques against heresies in other sectors of society based mainly on Meng Zi's theory of rejecting heterodoxy, rather than opposing views against the ideologies or philosophies of the School of Mohism itself. Meanwhile, however, on the plus side, the critics praised Mo Tzu's individual efforts in order to put his ideology of peace into practice apart from the ideological system of the School of Mohism. Also, having reached the late period of Joseon, the researcher was able to have discovered the fact that the writings of Mo Tzu had been used as historical materials in order to ascertain historical truths of Confucian Scriptures, rather not having it regarded as an ideology text.

• Korean Journal of School Psychology
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• v.15 no.3
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• pp.459-488
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• 2018

The self-report assessment has been most commonly used to estimate bullying/victimization (B/V) rates in most domestic and international prevalence studies. However, the presence of many potential biasing factors in such an assessment method, including specific operationalization/measurement strategies and testing conditions, has become an issue due to a considerable variability in reported involvement rates across studies. This study analyzed self-reported B/V involvement rates on Olweus Bullying Questionnaire (OBQ) among 690 Korean middle school students by gender and two different cut-offs (generous vs. strict cut-offs) and examined if the involvement rates were significantly varied by testing conditions such as presentation vs. omission of a precise definition of B/V, anonymous vs. non-anonymous/confidential administration, and the use of global vs. specific questions. Chi-square analyses revealed that boys displayed higher involvement rates on global measures of B/V and on items related to direct forms of B/V, with no significant gender differences on specific measures of relational B/V rates. It was also found that a global rate of bullying and specific rates of verbal B/V were 111% to 157% higher when no definition was provided. However, anonymous vs. non-anonymous administration had no significant impacts on rates of involvement, except for one item; there were also no significant differences in reported degrees of frankness and perceived confidentiality of their responses across two adminstration conditions. Finally, when involvement rates were assessed by using specific vs. global items, they were 68% to 148% higher with binominal correlations in low to moderate ranges. Findings also indicated that global items had a high specificity but a relatively low sensitivity. Implications of these findings were fully discussed for researchers and practitioners in the field of B/V assessment.

• 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 School Psychology
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• v.16 no.3
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• pp.471-499
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• 2019

The purpose of this study was to develop a program that reduces adolescent delinquency and enhances adolescents' social problem-solving, emotional regulation, and self-control skills and to assess the effectiveness of the program. The program was administered in the form of a role-playing game ("RPG") to increase the participants' motivation to participate in and the effectiveness of the therapy. The subjects in this study were 36 adolescents who engaged in delinquent behavior and their 18 homeroom teachers in middle schools located in Seoul and Gyeonggi Province. The subjects were randomly assigned to the experimental group or the comparison group. The experimental group received the proposed RPG-based cognitive behavioral group therapy while comparison group received problem-solving group therapy. Teachers in the experimental group were educated about how to guide their students following each therapy session while teachers in the comparison group did not receive any education. The dependent variables in this study were incidences of delinquent behavior and social problem-solving, emotional regulation, and self-control skill level. Each variable was assessed before treatment, immediately after the end of the full treatment program, and two months after the end of the full treatment program. At the end of the full treatment program, the experimental group engaged statistically significantly in fewer delinquent behaviors and displayed statistically significantly higher levels of social problem-solving, emotional regulation, and self-control skills than the comparison group. These differences persisted until the assessment two months after the end of the full treatment program. Moreover, the experimental group reported higher levels of satisfaction with the treatment program than the comparison group. The findings of this study suggest that this RPG-based cognitive behavioral group therapy program is effective at reducing adolescent delinquency, improving adolescents' social and emotional management techniques and strategies for avoiding delinquency, and in motivating delinquent adolescents to engage more actively in treatment.

• (The) Research of the performance art and culture
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• no.39
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• pp.457-507
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• 2019

The purpose of this study is to explore the formal and content features of the material for the Changgeuk album , which was produced and released in 1971. Changgeuk album was produced and published as a headword for "Changgeuk". However, it differs from the style of Changgeuk which is treated as a stage drama in that the narrative is developed around the commentary and dialogue in the formal aspect and the Pansori is only partially used. The styles of Changgeuk, implemented through gramophone record, radio broadcasts and television broadcasts, varied widely, unlike those of Changgeuk established in the 1930s. Pansori music wasn't the only center, and traditional performers weren't even the main members of the play. The characteristic form of the Changgeuk album is an experiment of Changgeuk that emerged naturally with radio reading and the advent of radio dramas in the 1950s and 1960s. So it is necessary to pay attention to the Changgeuk album in that it shows diverse forms of experiments conducted by Changgeuk in the newly introduced culture and media in the middle and late 20th century As for the contents of the Changgeuk album , the work embraces Lee Jong ik 's novel (1957), but develops the narrative centering on the life of Saint Sa-myung(四溟大師). And it is faithfully portraying the life of a Buddhist monk and the national salvation hero who pursued the original work. This content composition can be understood in the will of singer Lee Yong bae, the soundman who produced the album, and in the flow of historical dramas that summon the historical hero of the old country of the time to the stage. Singer Lee Yong bae reflects on his life in the past when he was full of greed and conceit through his life as a monk of Saint Sa-myung(四溟大師) and is greatly impressed by the personal aspect of Saint Sa-myung(四溟大師), and these emotions encouraged his creative will. Also, the Changgeuk record is meaningful in that it is one of the specific materials that embodies the national hero as a record and a traditional play under the discourse of the people, the nation in the 1970s.

• Korean Journal of Legislative Studies
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• v.26 no.3
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• pp.37-83
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• 2020

This paper presents the results of 'The Survey on the 21^st National Assembly members' conducted by the Korean Association of Party Studies (KAPS) and the Hankyoreh following the 21^st Korean National Assembly Election. Since the 16^th Korean National Assembly Election, the KAPS has surveyed the candidates and/or the elected regarding their views on major policy issues and perceived self-ideology, which has contributed to our understanding of overtime changes in ideology of political parties in South Korea and their members. This year's survey includes 21 questions on the four major policy issue areas including foreign policy, economy, social issues and cultural issues as well as their perceived ideology. Among the 300 elected, 197 participated in the survey. The results suggest that the Justice Party is most liberal, the United Future Party is most conservative, and the Democratic Party is in the middle on average in terms of issue preference and perceived ideology. Compared to the preceding National Assembly, the partisan gap continues to appear salient in foreign policy, economy, and the cultural issues. In contrast, the gap narrows down in the social issues because the members of the Democratic Party embrace more conservative preference. It is noteworthy to examine whether this shift leads to cooperative decision making on social policies between liberal and conservative parties in the upcoming National Assembly. The composite policy preference index of individual assembly members, on the other hand, shows significant difference among members of different parties. Political parties in South Korea has evolved from a group of people from the same region into a group of people with distinctive policy preferences.

• 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.

• Korean Journal of Culture and Social Issue
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• v.19 no.2
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• pp.285-318
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• 2013

The purpose of this research is to examine the self-concept in the cyberspace, self-efficacy, relationship with friends, subjective well-being and academic grade among adolescents who are addicted to Internet and those who are not addicted to Internet. A total of 1,057 adolescents (male=545, female=512), 326 from middle school, 361 from high school, and 370 from special education school, participated in the study. The results are as follows. First, qualitative analysis of the conception of self in the cyberspace indicates that those adolescents addicted to Internet reported that in the cyberspace they have fun, followed by they are the same as in real life, they spend time in cyberspace and they can become an imaginary person. Those adolescents not addicted to Internet reported that in the cyberspace they are the same as in real life, followed by they spend time in cyberspace and they can become an imaginary person. When they play Internet games, majority of adolescents in both groups reported that it is fun, followed by they become engrossed and they become aggressive. Second, those adolescents who are not addicted to Internet had higher scores on self-efficacy than those adolescents who are addicted to Internet, including self-regulatory efficacy for learning, relational efficacy, and resiliency of efficacy. Third, the number of friends and close friends that adolescents who are not addicted to Internet were not significantly different from those adolescents who are addicted to Internet. However, those adolescents who are not addicted to Internet were more likely receive social support from friends and were less likely to be social excluded than those adolescents who are addicted to Internet. Fourth, those adolescents who are not addicted to Internet had significantly higher scores on subjective well-being than those adolescents who are addicted to Internet. Fifth, those adolescents who are not addicted to Internet had significantly higher scores on both subjective and objective academic grade than those adolescents who are addicted to Internet.

• Korean Journal of Culture and Social Issue
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• v.12 no.1
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• pp.161-195
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• 2006

The purpose of this study is to examine factors influencing quality of life for individuals in the family, school or workplace, leisure settings, and Korean society using the indigenous psychological analysis. A total of 3,406 participants, consisting of 1,331 elementary, middle, high school students and 2,075 parents and teacher, completed an open-ended questionnaire developed by Kim and Park (2004b). The respondents reported the factors that influence quality of life in Korean society as follows: Economic condition, collective effort, leisure and cultural life, harmonious interpersonal relationships, effective government policy, and educational attainment. The factors that reduce quality of life in Korean society are as follows: Economic uncertainty, political instability, lack of citizenry, ingroup favoritism, corruption, lack of facilities for leisure and social life, and overemphasis on educational achievement. Second, the factors that influence quality of life in the family are as follows: Harmonious family relations and financial security. For students relationship with friends and academic achievement are reported as important factors influencing quality of life at school. For adults, harmonious interpersonal relationship, financial factors and occupational achievement are reported as important factors influencing quality of life at the workplace. For leisure and social leisure life, financial security, leisure time and interpersonal relationships are reported as important factors influencing quality of life. Third, as for generational differences, students reported political instability and adults reported economic uncertainty as the most important factor reducing quality of life in Korean society. For family life, students reported conflicts among family members and adults reported financial constraints as the most important factor reducing quality of life. For leisure and social life, students reported lack of leisure time and adults reported financial constraints as the most important factor reducing quality of life. Fourth, for students the following characteristics were associated with higher quality of life: Higher socio-economic status of the family, younger, and higher academic achievement. For adults, the following characteristics were associated with higher quality of life: Higher socio-economic status of the family and greater achievement their social life. Implications of these results on the quality of life in Korea, focusing on human relationship, financial factors, self-regulation and educational achievement are discussed.