• The Journal of the Korea Contents Association
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• v.21 no.4
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• pp.699-706
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• 2021

This study aims to identify the effects of factors on aggression in adolescents, focusing on the individual, parent, friend factors and SNS usage. In particular, this study is to provide a basis for easing aggression in adolescence by considering the emotional relationship of parents and friends. This study analyzed frequency, t-test, one-way batch distribution analysis(ANOVA), and multi-linear regression, using the data from the 7th year of the Korean Children and Youth Panel Survey. As a result, adolescents who frequently use SNS are more aggressive than adolescents who use less. Among the parental factors, the more abuse and excessive interference were found to be more aggressive, and the higher the coach, the lower the aggressiveness. Furthermore, among the friend factors, it has been shown that the higher the alienation, the more aggressive adolescents are. In order to reduce aggression among adolescents, it is necessary to prepare an integrated program considering the emotional relationship of parents and friends, who are the most influential neighbors, rather than simply restricting the use of SNS.

• Journal of the Korea Convergence Society
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• v.13 no.4
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• pp.315-320
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• 2022

This study discussed its implications for the meaning in life, which began to emerge through existential psychotherapy in the era of coronavirus infection 19 (COVID-19). In the midst of the COVID-19 pandemic, we are making efforts to live a meaningful life, and individuals and communities are making efforts to find meaning in how to live a meaningful life. Humanity has a premise for a peaceful life, and since the past, interest in the meaning in life has continued. The deadly virus called COVID-19, which hit the world in December 2019, created stress such as anxiety, alienation, and depression in people, endangering the lives of individuals and communities. Research on the meaning in life was active even before COVID-19, but I think it is necessary to look at the changes in people's meaning in life and how COVID-19 is affecting each individual amid the global pandemic of the virus. In other words, clarifying the meaning of our lives in the era of COVID-19 is a coping to reduce stress and a catalyst to improve the quality of life. This study aims to provide basic research to prepare ways to improve the quality of life in the era of COVID-19 by examining various perspectives and results on the meaning in life.

• The Journal of the Korea Contents Association
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• v.21 no.11
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• pp.553-564
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• 2021

This study was conducted to understand the effects of participation perception, self-efficacy, self-esteem, and empowerment on self-support intention of self-support work project participants. For this study, a survey was conducted on participants in the self-support work project within the G-gu area. As a result of the study, it was found that the participation perception, self-efficacy, and empowerment of participants in the self-support project had a positive (+) effect on the self-support will. Also, in the process where participants' perceptions of participation, self-efficacy, and self-esteem affect the will to self-support, it was found that empowerment partially mediated participation perception and self-efficacy and fully mediated self-esteem. Based on these results, the following are practical suggestions for improving self-support project participants' will to self-support as follows. First, systematic training courses are needed in the application and selection of recipients, establishment of self-support plans, and gateway training courses so that participants in self-support projects can correctly recognize self-support projects. Second, it is necessary to systematize the case management system provided by the self-help center and re-establish the role in order to strengthen the participants' hope for self-reliance. Third, it is necessary to identify the strengths of the participants in the self-support project, create results for self-support, and operate a program that strengthens the latent motivation to solve their own problems and change their behavior. Fourth, the empowerment of participants and professional ability of practitioners should be strengthened so that participants can solve the alienation and social exclusion experienced in the process of participating in the project.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.179-218
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• 2019

This article examines some important issues in films about new religious movements (NRMs) that express and represent NRMs in sensationalistic ways and criticize them as immoral and antisocial cults. I presented a typology to analyze films about NRMs from the perspective of marginalized religions separated from established religions and also as alternative religions that replace the established religions. In recent times, films about NRMs have changed from being social criticisms that represents NRMs as perpetrators of brainwashing and the need for deprogramming to that of faithful participation and empathetic reflection. Films about NRMs that utilize empathetic reflection, including Wild Wild Country (2018), go beyond the normative, single-perspective formula to enable insiders to conduct self-reflection and outsiders to empathize through openness, varied perspectives with multi-faceted composition and polyphony. In contrast, films about NRMs that adopt the perspective of faithful participation, including The Road to Peace (1984), present a new visual way to unravel the voices of silenced subalterns with alternative religious visions and those who needed relief from the marginalization due to alienation or exclusion from established religions. In the Korean context, these visions are expressed as 'the great transformation into the creation of a paradise of the Later World (後天開闢)' or as 'the resolution of grievances for mutual beneficence (解冤相生).'

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.109-136
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• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• The Journal of the Convergence on Culture Technology
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• v.9 no.3
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• pp.769-777
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• 2023

Globalization has brought about rapid economic, technological, and cultural changes. In order for countries around the world to communicate, recognize and understand globalization, creativity or planning ability can be used to code. In this paper, we would like to present and prove a data analysis that can solve world problems. In the global market, the value of goods or services increases with connectivity. This connection is becoming one of the factors that increase the value of culture. Changes taking this into account promoted cultural spread and innovative growth, and increased productivity and competitiveness in each region of the world. This paper compares the income of the middle class in the United States on the impact of globalization and anti-globalization on cultural spread and innovative growth. Globalization has created an environment in which various elements of K-culture can interact and spread. Through the Internet, social media, and international travel, globalization has had a positive impact on Korea's innovative growth. In areas such as economic activity, technological innovation, and creative industries, globalization has facilitated new tech and approaches, Through this, it changed the existing economic model and contributed to exports K-culture with a new middle class model. However, globalization in the cultural industry can result in the loss of regional characteristics & individuality, which can lead to the middle class cultural unification and alienation(chasm). As a result of the empirical analysis of K-exports for the middle income in the United States, cultural diffusion and innovation must be developed even in anti-globalization. With these industrial changes the soft power value of the Korean Wave proves that it can create value for use for the middle class of major exporting countries.

• Journal of the Korea Knowledge Information Technology Society
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• v.13 no.2
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• pp.273-286
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• 2018

Korean government has taken various population policy so far According to demographic results, The aging population is rapidly aging and it is expected to deepen in the future. However, many senior citizens are also exposed to poor economic conditions and inconsistent health care risks Most seniors suffer from mental illness and chronic diseases. seniors in traditional cities feel very alienated as they change from large family to small family. As the number of elderly people living alone grows, social problems increase. At present, the health care for the elderly who live alone is not being taken properly, and they are under a very poor management system, both physically and mentally. Every human being has to be old, and we aim to spend our old age processes physically and mentally healthy. As the basic age of the elderly increases, it is necessary to consider various aspects of the welfare policies and medical policies that are followed. In this study, 100 elderly people over the age of 65 were surveyed for economic situations and physical and mental health conditions, and specially performed study on utility of 'urban senior multi care zone' to prove the necessity of introducing the latest digital devices to resolve these problems more effectively by analyzing serious feelings of alienation, loneliness, and emotional situations. Lastly, We conducted this research to find ways to help the elderly through customized health care.

• 한국노년학
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• v.36 no.3
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• pp.525-540
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• 2016

The purpose of this study was to investigate what kind of experiences the deaf elderly would have in the course of life. It also aimed to promote the understanding of their living difficulties and culture among people with normal hearing and provide basic data to help them live with others as members of the community. Phenomenological qualitative research was conducted as part of the methodology. The subjects include seven deaf old people. Based on the results of in-depth interview and analysis, the life experiences of the deaf elderly were categorized into "unforgettable wounds," "life in the community," "life with the family," "marriage of the deaf elderly", and "living by adjusting to reality." First, the subcategories of "unforgettable wounds" include "receiving no treatment for fever," "damage by the Korean War," "alienation from the family," and "people's cold eyes." It turned out that the deaf elderly had led a life, suffering from the heart wounds that they could not forget. Second, the subcategories of "life in the community" include "inconvenience in life," "disadvantages in life," and "severed life." The deaf elderly were not only subjected to inconvenience and disadvantages in life, but also suffered loneliness, being cut off from the community. Third, the subcategories of "life with the family" include "not communicating with children," "being abandoned again," "being used by the family," "being lonely even with the family," and "wishing to live independently from the family." The deaf elderly were not supported by their families and were abandoned or used by them, leading a solitary life. Fourth, the subcategories of "marriage of the deaf elderly" include"send as a surrogate mother," "frequent remarriage and divorce," "lean on as a married couple." Deaf elderly form their own culture of the marriage and lean on each other. Finally, the subcategories of "living by adjusting to reality" include "getting help from neighbors," "behaving oneself right in life," "learning Hangul," "living by working," "living freely," "living by missing," and "controlling the impulse to end life," "resorting to religion." The deaf elderly made the most alienated and vulnerable group with no access to benefits due to their limitations as a linguistic and social minority, but they made efforts to form their own culture and adjust to reality for themselves. Based on those findings, the study made the following proposals: first, there is a need for practical approaches to heal the ineffaceable wounds in the hearts of deaf elderly. Second, there is a need for policies to help them experience no inconvenience and disadvantages as members of community and communicate with people with normal hearing. Third, there should be practical approaches to enable them to get recognition and support from their families and share love with them. Finally, there should be practical policy approaches to help people with normal hearing understand the culture of deaf elderly and assist the deaf elderly to receive supports from the community and live with others within the community.

• The Korean Journal of Archival Studies
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• no.35
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• pp.161-206
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• 2013

'Maeul' is a concept connoting a community. As a place where ordinary people's lives are planned and realized, Maeul is the foundation of their daily lives as well as a place where they work, rest and enjoy pastime activities. In Korea, however, most Maeul communities are dismantled while going though the modern period representing colonization and developmental dictatorship. Growth-oriented industrialization and urbanization turned into such adverse effects as individualization, a sense of loss and a sense of alienation. Recently, through innovations from below, Maeuls are restored, and through Maeul communities restored this way, every Maeul and many researchers carry out activities to build a healthy civil society. This study was conducted on such a background. For a healthy restoration of Maeul communities and a sustainable operation of those communities, it is necessary to establish archives where record the trace of Maeul members' daily lives and relations between those members. The archive of Maeul communities is a place that contains each Maeul's local characteristics as well as human relations as well. It is because this place can be space where Maeul members can record their history, communicate with each other and make a better future. The archive of Maeul communities can be made into various different models, which can be operated by reflecting the identity of a community such as main agents and characteristics, objectives and orientation of objects recorded. Rather than when Maeul communities exist as individuals, they can display more important functions and better effect when they form a network. Therefore, it is needed to provide various and creative methodologies different from the existing government-led record management. Not only on the form of archives, but also all over their functions, such as collection, arrangement, classification, evaluation, management and utilization, Maeul and Maeul residents' norms, orientation and realistic conditions should be thoroughly reflected. Starting from a chance to look back at individuals' lives, the archive of Maeul communities will be a new chapter to restore and build a healthy community in our society and overcome social contradictions from below. Moreover, the archive of Maeul communities has a great significance that it will broaden its prospect creatively with a new paradigm, not only mechanically turning the existing public sector-centered record management into a non-governmental sector.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.243-272
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• 2022

Jeongeup, Jeollabuk-do, is an area that requires attention from those who study the history of Korean thought. In addition, Jeongeup is an area wherein many works were recorded for the first time in literary history. This is the case with Jeongeupsa as a style of Baekje songs and the lyrics of the noble families of the Joseon Dynasty, Sangchungok. Jeongeup is likewise the location where Choi Chi-won (857~?) was selected to serve as a local taesu (viceroy) and where a unique tradition of music and style were passed down. In this paper, the relationship between Choi Chi-won's role in the process of establishing a silent Confucian academy in Jeongeup and the emergence of scholar culture was examined. When Choi Chi-won left after his term in office, a birth shrine called Taesansa Temple was built to repay the selection of the villagers, and it became the source that led to the opening of the Confucian academy Museongseowon in the future. Jeongeup will be shown to be the location where Choi Chi-won realized his aspirations and honed his capabilities. In particular, Choi Chi-won's played a crucial role in the mid-Joseon Dynasty by supporting the construction and securing the name of Museongseowon. That is why Choi Chi-won was able to be revived as a symbolic figure in the region. In addition, it can be seen that the shape of Choi Chi-won was more sedentary- in the form of a Confucian scholar- and Confucian scholars emphasized the transfer of portraits at Museongseowon. Through the poetry written by Choi Chi-won, readers can learn about the worries and perceptions of scholars during those times. Although his value in the field of poetry is diverse, he can especially be recognized as a Confucian intellectual. In a large number of his works, he expresses his anxiety, agony, and critical inner consciousness all of which came from his encounter with the realities of his time. In fact, Choi Chi-won showed his qualities as a prominent literary figure of his time who had extraordinary aspirations and an admirable work ethic. However, he failed to overcome his regional and mental alienation as a poet in neighboring countries. Therefore, he internalized a sort of fierceness in terms of his perception of the world. However, it seems that it was rather a factor that made his work exhibit a strong lyrical style. In addition, Choi Chi-won's collection of writings includes a number of works that strongly criticized various forms of pathological phenomena caused by terminal phenomena of the time. He also highlighted the wrong in society by realistically depicting the lives poor and needy people and their eventual sacrifice via distorted relationships. This can be read encapsulating the agony of intellectuals of that time. The dictionary definition of a 'Confucian scholar' is "a Confucian term referring to a person or class that embodies Confucian ideology," and in its contemporary meaning it suggests " ⋯ an example of a personality, but not an identity, and the conscience of one's time period as a source of human morality inwardly and social order outwardly." In this respect, it could even be said that Choi Chi-won could be considered the originator of scholar culture.