• 한국가족관계학회지
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• 제23권3호
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• pp.131-152
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• 2018

Objectives: The purpose of this study was to compare the first echo boomer to second in the needs for family strengths and family functions, after controlling the sociodemographic characteristics. Method: For this study, a survey was conducted with 406 never-married young adults, which has 182 first echo boomers and 224 seconds echo boomers as using the same self-report questionnaire. Results: First, the two echo boomer groups exhibited similar patterns in their perception of the three family strengths, positive family values, pursuit of coexistence, and spiritual value, in that order. On the other hand, in regard to family functions, groups' perceived emotion entertainment leisure function as core functions of the family, but the second echo boomers, unlike the first echo boomers, expressed a higher need for economic functions rather than functions for children generation. Second, the analysis of this study indicated that, even in cases where first and second echo boomers had the same social-demographic characteristics, the latter in contrast with the former tended not to regard spiritual values such love for shared ethical values, compassion, and religious beliefs as a family strength, and did not require functions for children generation of the family. Conclusions: From these findings, the differences in the needs for family strengths and functions expressed by the two generations belonging to two different birth cohorts were influenced by various changes in Korean society occurring between the two generations, such as the social divergence in the functions of care and nurture, the increase in one-person and childless households, and the weakening of kinship-centered or communitarian forms of familism.

• 한국과학교육학회지
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• 제38권2호
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• pp.259-271
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• 2018

본 연구는 예비 생물교사를 대상으로 사회정서학습에 기반한 SSI 논증 프로그램의 적용 효과를 살펴보았다. 사회정서학습에 기반한 SSI 논증 프로그램을 통해 예비교사들은 SSI에 대한 감정이나 느낌, 생각을 자유롭게 나누고, SSI 관련 과학 개념, 사실, 원리 등을 조사하도록 하여 문제를 확인할 기회를 가졌다. 이 과정에서 예비교사들이 자기의 감정을 확인하고 타인의 의견을 듣고 공감할 수 있도록 하여 자기인식과 사회인식의 기회를 경험할 수 있도록 하였다. 이를 바탕으로 각자 자신의 주장, 이유와 근거를 활용하여 논증 토론 과정에 참여하도록 하여 의사소통, 타협 및 갈등을 경험함으로써 자기관리 및 관계관리의 기회를 경험하였다. 마지막으로 논증 토론 과정 및 결과를 바탕으로 자신의 문제 해결 방안 및 주장에 대한 이유와 근거를 재정립하고, 최선의 해결방안을 선택하도록 하여 책임 있는 의사결정을 할 수 있도록 하였다. 예비교사들은 낙태, 안락사, 유전자 조작 및 인공지능의 4가지 SSI를 경험하였다. 각 주제 당 3차시, 총 12차시에 걸쳐 수업이 이루어졌으며, 3-5명이 조를 이루어 논증 토론 활동에 참여하였다. 논증 구조 분석 결과에 따르면, Level 2에서는 상대방의 주장에 대한 비판이나 반박의 요소는 결여되어 있고 주로 누적담화의 형태로 상대방의 의견이나 주장에 대한 정보 보충이 이루어졌다. Level 3에서는 반박이 나타나기는 하지만 반박의 요소가 자신의 주장에 대한 이유나 근거를 제시하는 형태로 내재해 있었다. 즉, Level 2와 Level 3에서는 상대방에 대한 공감과 이해의 사회정서적 요소가 주로 나타났다. Level 4에서는 상대방의 의견이나 주장에 대한 질문, 비유 등을 통해 직접적인 반박이 나타났으며, 타협점을 제시하는 모습을 나타내 갈등관리와 협상이 이루어졌음을 알 수 있었다. Level 5에서는 논쟁 담화의 형태로 명확한 반박으로 구성된 확장된 논증이 나타냈으며, 상호 간의 질문과 답변으로 이루어진 논증 토론의 형태로 서로 간에 영향을 주는 공동체를 형성하게 되었음을 의미한다. 본 연구는 SSI 논증 토론에 자기인식, 사회인식, 자기관리, 관계관리, 책임 있는 의사결정 요소가 내재할 수 있도록 하였으며, 예비교사들은 자신과 타인의 감정을 인식하고, 주장하기와 반박하기를 통해 갈등, 타협의 과정을 경험하면서 자신의 요구와 사회의 요구를 반영한 의사결정 과정에 점차 적극적으로 참여할 수 있었다.

• 대한치과의사협회지
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• 제49권11호
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• pp.688-703
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• 2011

Park Myoung Jin (1903-1957) was a respectable leader who disseminated dental medical education to make our path as the leading dental medical education developing a new global history of dental medicine. Dr. Park was born in Seoul on 3 July 1903. He graduated Kyongseong dental medical school and studied at the pharmacology department achieving his M.D. In 1938, as the president representing the Hanseong dentists association equivalent to the Japanese dentists association, Dr. Park participated in various events. After liberation, Dr. Park tried his best to achieve Korean dental medical education as the pursuit of ideal ego with self-centered ego. He reorganized the Kyongseong dental medical school and incorporated it to the Seoul National University dental college. Even during the Korea war, Dr. Park still sincerely carried out his duties as the director of the Seoul National University dental medical college by recruiting university entrants and turned out graduates. In 1954, Dr. Park as the director of the Seoul National University dental medical college, he frontiered an opportunity to adapt the American dental medicine by sending school staffs to study overseas. On 25 June 1954, Dr. Park received 25 years of meritorius service award presented by Seoul National University Dental Medical College. Further, on 6 Aril 1954, Dr. Park became a member of an academic research committee. In April 1946, Dr. Park was elected as the president of the Chosun Dentists Association(Korean Dental Association). On 19 May 1947, Dr. Park was also appointed as the director of the Korea dental medicine association leading the general meetings and academic conferences from 2nd through the 8th sessions. On 30 November 1954, as the president of the Korea dental medicine association, Dr. Park also published the Korea dental association publications. In 1957, Dr. Park donated the school housing for the principle of the Kyongseong dental medical school establishing the basis for the Korea dentists association center. Dr. Park also participated in establishment of the oral hygiene campaigne, dental administration policy, organization of the specialized subject delegation board members and the dental materials association. On 10 December 1955, we can recognize Dr. Park's respective historical consciousness through his declaration 'history is a true record of historical traces of a national'. Dr. Park was a living witness of the Korean dental industry. Especially, he stated that the origin of the Korean dentists association was in the Hanseong dentists association. Dr. Park overcame the pressure and indignity during the Japanese colonization. The joy of liberation did not last long since he also had to experience the fraticidal tragedy of the Korea war. Dr. Park was a professional dental specialist and a leader researching dental medicine. He was a great leader who understood the dental medicine and dedicated for the dentist association and dental medicine association with compassion for the nation and national as a Korean.

• 성인간호학회지
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• 제12권2호
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• pp.175-183
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• 2000

The study was done by applying a phenomenological study, which is qualitative research methods, in order to understand the meaning of the lived experiences, to confirm and describe the meaning structure, and to prepare nursing interventive strategies centering around the meanings of the inpatients' families in the intensive care units. In the study, the family members were the main important nursing providers for in the inpatients' who were admitted in the neurosurgical intensive care unit in K-university hospital and who agreed to participate in the study after being given on explanation about the purpose of the study. The data were collected from the seven participants who had feelings of trust and intimacy favorable toward the researcher as they were families of patients who had been cared for by the researcher in the ICU where the researcher has been assigned. The data were collected from April to October, 1999. The participants described their experiences as candidly as possible. The researcher described closely the lived experiences with their own words and the observations of the researcher. A tape recorder was used with the consent of the participants to prevent nursing information and communication. The analysis of the data was made through the phenomenological analytic method suggested by Giorgi; as an unit of description, which include the participants' expressions and the researcher's observations, the analysis was used based on the data described from the expressions of the participants and the details of observations of the researcher. The conclusions of the study were as follows : The meanings of the lived experience of the inpatients' families in the ICU was confirmed by indepth interviews and observations including these of the participatants : (1) Psychological impact: confusion, impatience, surprise, insensibility; (2) Physical suffering: fatigue, discomfort, indigestion; (3) Psychological suffering: heartbreaking emotion, anxiety, annoyance, fear, compassion, grief; (4) Economical suffering: economical difficulties; (5) Psychological disagreement: escape from reality, personnel avoidance, grudge, powerlessness, carefulness, transposition of life-tract, abandonment, role-crisis, hope, lack of understanding, regret, feeling of ambivalence(progressive process, medical personnel interest); (6) Psychological dependency; self-reliance group support, family support, religious support; (7) Psychological acceptance; acquaintance, gratitude, reassurance; The study will offer better understanding of experiences therefore, based on the experiences confirmed by the study, it may facilitate more appropriate nursing interventive strategies for health maintenance and to prevent occurrence of possible problems with the inpatients' families in the ICUs.

• 고전문학과교육
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• 제32호
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• pp.261-285
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• 2016

사설시조는 연행의 맥락이 제거되고 나서도 여전히 현대의 독자들에게 재미를 준다. 이 연구는 부재한 임에 대한 간절한 기다림을 노래하면서도 과장이나 희화화를 통해 웃음을 유발하는 사설시조들에 주목하였다. 그리움과 웃음이라는 서로 모순된 정서를 묘사하는 이 사설시조들은 통일되지 않고 역동적으로 변화하는 인간의 내면을 반영한다. 갈망이 그리움을 만들고 또한 갈망이 그 그리움을 우스꽝스러운 것으로 만들기 때문에 결국 그리움과 웃음은 서로 충돌하지 않고 공존할 수 있는 것이다. 이 연구는 모순적인 의미들이 공존하는 사설시조를 해석하기 위해 '기호학적 사각형'을 해석의 틀로 활용하였다. 그 결과 기다림을 노래한 사설시조들은 금지와 허가, 갈망과 염려, 노출과 은폐, 집중과 분산이라는 상반항들을 통해 해석할 수 있었다. 그리움에 웃음이 섞이는 사설시조들은 공통적으로 자아의 갈망과 세상의 금지 사이의 갈등을 바탕으로 삼고 있다. 갈망에 휩쓸리는 인간의 모습은 타인의 시선에서 볼 때 우스꽝스럽고 애처로워 보일 수도 있다. 그러나 인간은 내가 가진 약점과 내가 했던 실수를 반복하는 인간을 보고서 공감의 웃음을 짓는다. 결국 이것이 사설시조가 유발하는 인간에 대한 연민과 성찰의 웃음일 것이다.

• 한국철학논집
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• 제43호
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• pp.107-139
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• 2014

이 논문은 인간의 본성에 대하여 형이상학적 설명을 한 주자의 관점을 비판하였던 다산이 어떻게 인간을 이해했는가, 그리고 인간의 윤리실천에 대하여 어떤 주장을 하였는가를 밝히고자 한다. 다산에 따르면, 신체와 정신의 결합체인 인간은 신체적 성향과 도덕적 성향을 타고난다. 특히 선을 좋아하고 악을 싫어하는 성향은 인간 존재의 본질이다. 이것은 상제로서의 하늘이 인간에게만 부여해 준 것이다. 또한 인간은 자율적 판단능력과 주체적 실천의지인 자주지권(自主之權)을 갖추고 있다. 향선(向善)의 경향성이 있지만 자율적이고 주체적인 인간의 행실은 선하기도 하고 악하기도 하다. 이에 상제(上帝)는 인간의 동기와 행위의 선악 여부를 언제 어느 때고 감찰한다. 상제의 목소리는 인간의 도심(道心)을 통해 울려나온다. 이것이 윤리실천의 외적 동인(動因)이요, 내적 동인이다. 인간의 제반 실천윤리는 사람과 사람 사이의 관계 속에서 이루어진다. 이것을 표상한 개념어가 바로 인(仁)이다. 즉 인간은 부모와 자식 형과 동생 임금과 신하 남편과 아내 친구 등의 관계에서 자신의 위상에 합당한 도리의 실천을 통하여 인(仁)의 덕을 쌓아간다. 인(仁)의 덕(德)을 이루는 데는 효(孝) 제(弟) 자(慈)가 기본이다. 이 천륜에 관한 윤리에는 유가윤리의 쌍무적 정신에 대한 존중이 담겨 있다. 효(孝)를 바탕으로 임금을 섬기고, 제(弟)를 바탕으로 어른을 섬기며, 자(慈)를 바탕으로 백성을 부려야 하는 것이다. 이 효(孝) 제(弟) 자(慈)를 토대로 한 윤리실천의 방법이 바로 '서(恕)'다. 서(恕)는 나의 마음을 미루어 타인의 마음을 헤아리는 추서(推恕)로서 신체적 성향에 관한 것과 도덕적 성향에 관한 것을 두루 포괄한다. 전자의 경우, 자기 욕구의 절제나 양보가 필요하다. 후자의 경우는 공동체 사회내의 당위의 구현을 목표로 삼는다. 결론적으로 다산의 윤리학은 도덕적 성향과 자주지권을 갖고 타고난 인간은 상제의 뜻이 투영된 도심(道心), 즉 도덕적 양심에 귀 기울여 효(孝) 제(弟) 자(慈)의 윤리를 서(恕)의 방법에 따라 실천해 나감으로써 인(仁)의 덕(德)을 쌓는 것을 목표로 삼고 있다. 이것이 인간의 도리를 다하는 것이요, 또한 상제인 하늘을 섬기는 길인 것이다. 이에 다산은 수사지학(洙泗之學), 즉 공맹철학의 핵심사상은 바로 여기에 있다고 보았다.

• 대한간호학회지
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• 제20권3호
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• pp.430-458
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• 1990

Care is a central concept of nursing. Nursing would not exist without caring. Care and quality of life are closely related. Human behavior is a manifestation of culture. We can say that caring and nursing care are expression of culture. The nurse must understand the relationship of culture with care for ensure quality nursing care. But knowledge of cultural factors in nursing is not well developed. Time and in - depth study are needed to find meaningful relationships between culture and care. Nurses recognized the importance of culturally appropriate nursing There are two care systems in culturally based nursing. The folk care system and the professional nursing care system. The folk care system existed long before the professional nursing care system was introduced into this culture. If the discrepancy between these two care systems is great, the client may receive inappropriate nursing care. Culture and subcaltures are diverse and dynamic in nature. Nurses need to know the caring behaviors, patterns, and their meaning in their own culture. In Korea we have taken some first step to study cultural nursing phenomena. It is not our intent necessarily to return to the past and develop a nationalistic of nursing, but to identify the core of traditional caring and relate that to professional nursing care. Our Assumptions are as follows : 1) Care is essential for human growth, well being and survial. 2) 7here are diverse and universal forma, expressions, patterns, and processes of human care that exist transcul - turally. 3) The behaviors and functions of caring differ according to the social structure of each culture. 4) Cultures have folk and professional care values, beliefs, and practices. To promote the quality of nursing care we must understand the folk care value, beliefs, and practices. We undertook this study to understand caring in our traditional culture. The Goals of this study were as follows : 1) To identify patterns in caring behavior, 2) To identify the structural components of caring, and 3) To understand the meaning and some principles of caring. We faised several questions in this study. Who is the care-giver? Who is the care-receipient? Was the woman the major care -giver at any time? What are the patterns in caring behavior? What art the priciples underlying the caring process? We used an interdisciplinary team approach, composed of representatives from nursing and anthropology, to contribute in -depth understanding of caring through a socicaltural perspeetive. A Field study was conducted in Ro-Bong, a small agricultural kinship village. The subjects were nine women and one man aged be or more years of age. Data were collected from january 15 to 21, 1990 through opem-ended in-depth interviews and observations. The interview focused on caring behaviors sorrounding birth, aging, death and child rearing. We analysed these data for meaning, pattern and priciples of caring. In this report we describe caring behaviors surrounding childbirth. The care-givers were primarily mothers- in -low, other women in the family older than the mother - to- be, older neighbor woman, husbands, and mothers of the mother-to- be. The care receivers were the mother-to-be the baby, and the immediate family as a component of kinship. Emerging caring behavior included praying, helping proscribing, giving moral advice(Deug - Dam), showing concern, instructing, protecting, making preparations, showing consideration, touching, trusting, encouraging, giving emotional comfort, being with, worrying about, being patient, preventing problems, showing by an example, looking after bringing up, taking care of postnatal health, streng thening the health condition, entering into another's feelings(empathizing), and sharing food, joy and sorrow The emerging caring component were affection, touching, nurtuing, teaching, praying, comforting, encouraging, sharing. empathizing, self - discipline, protecting, preparing, helping and compassion. Emerging principles of. caring were solidarity, heir- archzeal relationships, sex - role distinction. Caring during birth expresses the valve of life and reflects the valued traditional beliefs that human birth is given by god and a unique unifying family event reaching back to include the ancestors and foreward to later generations. In addition, We found positive and rational foundations for traditionl caring behaviors surrounding birth, these should not be stigmatized as inational or superstitious. The nurse appropriately adopts the rational and positive nature of traditional caring behaviors to promote the quality of nursing care.