• Journal of Korean Home Economics Education Association
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• v.3 no.1
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• pp.131-146
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• 1991

The purpose of this study is to acquire basic materials to help the students Others of families in their homes through understanding them. This study was based on the questions asked to 100 students without parents in their homes and 100 students in standard homes. Percentage, T-test, counseling sample were used for statistical report. The following are the analysed results of this study. 1. Among the ten events, except for family life and economic problems, there were no distinguished contrasts between the students without parents in their homes and the students in standard homes. 2. The factors influencing stress are mainly plan for future, social environment, school life and learning and students without parents are especially affected by economic problem. 3. Comparing students without parents with one another in stress, the students without parents have economic problem and deficiency of affeetion, the students without father economic problem and their mothers health, the students without mother the difficulty of house affairs and emotional uneasiness of family. The students with step-mother have much misunderstasnding because of the lack of conversation among their family. The students with step-father hardly kconverse with their father and feel uneasy in family life. Based on all can be gailed these results, the following conclusion. 1) The students Other Types of families are stressed much more than the students in standard homes in family life and economic problems. 2) All Students are Stressed by bad environment, the plan of future, scholl and learning, 3) Comparing the Stubents without parents with one another, the students without parents have economics probem and deficiency of affeetion, the students without father economic problem and their mothers health, the students without mother house affairs and emotional uneasiness off family. The students of step-father and step-mother have the misuder standing by the lark of comversation, the deficiency of affection and the uneasiness off family life.

• Korean Journal of Human Ecology
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• v.16 no.6
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• pp.1119-1130
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• 2007

The purposes of this current study were to develop a pre-parent education class for university students and to examine the difference in their beliefs after the program. The subjects of this study were 86 students who were selected from one university in Kyunggido, South Korea. Students had pre-test and post-test to measure the changes caused by the program. Two instruments were used: Beliefs of Appropriate Education and Child Rearing Attitudes. The results of this study were as following: In the post-test, students showed higher scores on affectionate child rearing attitudes. More specifically, students endorsed expression of affection toward a child, positive mother-child relationship, emotional involvement, giving a child equal right after having pre-parent education class. In terms of beliefs on appropriate education, in the post-test students became put more value on process, child, play, experience- oriented learning compared to their pre-test scores. In sum, this pre-parent education class is an effective one, which improve future parents' beliefs and attitudes on appropriate education and child rearing practices.

• Journal of Korean Academy of Nursing
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• v.29 no.4
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• pp.780-789
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• 1999

This study was conducted to identify the attributes constituiting Korean social support and to validate the results of the previous study ‘Search for the meaning of social support in Korean Society.’ The informants were 41 Korean middle-aged women in three cities Seoul, Daejun and Daeku. The data were collected through indepth interviews using the interview guide from Jun. 1994 to Jun. 1995. The interview guide was developed in the simulated situations of ‘Stroke attack’ which expected to be in need of social support. The women were asked to answer what they felt and the appropriate terms representing the situations. Data analysis were conducted by content analysis. Consequently, the Korean social support pyramid was modified as follows ; Support is the apex of the pyramid. The four sides of the pyramid are made up of ‘Jung’(Bound by ties of affection, regard or shared common experience, Connectedness), Do-oom(both emotional and material help), Mi-dum(Faith or belief in) and Sa-Rang(Love). The base of the pyramid is ‘yun’(the basic network of relationships in Korean culture) that connote the meaning of Eunhae(Benevolence), Euimu(duty, responsibility) and Dori(obligation).

• Journal of the Korea Academia-Industrial cooperation Society
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• v.13 no.1
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• pp.21-26
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• 2012

Haptic device is regarded as the human machine interface technology for easier, more accurate, and intuitive operation. The purpose of this study is to define driver's affection on the haptic device in terms of its design factor : the color of haptic lighting as independent factor. This paper is studied to improve the cognitive ability of existing vehicle haptic device used by only a tactile feedback. On the color feedback usability evaluation, the lmino haptic device is used by adding color feedback to the existing vehicle haptic device. The emotional factor that driver has on the haptic device is extracted by the sensibility analysis. As a result, it is possible to suggest the design direction that satisfies the driver.

• Journal of Korean Public Health Nursing
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• v.13 no.1
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• pp.12-24
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• 1999

In Korea. the investigation were related of health promotion is actively expanded Since 1990. We analysed the characteristics of the theses for an academic degree. relate to lifestyle of health promotion. have published since 1980. According to age group. analysing causal factors affection the health-promotion and will sugesting for health promotion program strateges. The results were summarized as follows: 1. Health promoting caocept is related to health locus of control. self respect. perceived health status. self ifficacy and gender role. 2. Among health promoting lifestyle. emotional support, self-realizationhygienic lifestyle were significantly positive. and the older. the lesser health-promoting complicnce. 3. Causal factors affecting the health-promoting lifestyle were identified health promoting behaviors wire affected by demographic factors which were gender. age. marrige status. education level. relision. vocation. job satisfaction. economic status and by social support factors which were familiarity. family function personal relationship. gender role. 4. In school age. daily lifestyle behaviors were significantly positive. middle and high schllo age froup were affected by stress. nutrition. social support. self-realization were causal factors explaining health promoting behavior of middle age and old age but. there was problems of exercise behaviors. therefore. the need to develop a health education program for the all age group to improve the health-promoting lifestyle.

• Journal of the Korean Home Economics Association
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• v.49 no.7
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• pp.13-24
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• 2011

The purpose of this study was to investigate the effects of family-of-origin differentiation, anxiety, and sense of well-being on marital adjustment among married men and women. The Participants of this study were 244 married men and 324 married women, who had preschooler children. The results were as follows: First, family-of-origin differentiation in both men and women had a direct effect on anxiety and sense of well-being. Second, family-of-origin differentiation for both men and women were indirectly influenced by marital adjustment through anxiety and sense of well-being. Third, anxiety of women influenced dyadic consensus at greater degree than men's. Fourth, anxiety and sense of well-being in both men and women had a direct effect on dyadic consensus, dyadic satisfaction, dyadic cohesion and dyadic affection expression. Finally, in women's cases, it was indicated that emotional cut-off from mother directly influences marital adjustment.

• Journal of Family Relations
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• v.21 no.3
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• pp.95-122
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• 2016

Objectives: The purpose of this study was to find out the moderating effect of gender between parenting attitude and anger expression of adolescent. Particularly, to ensure that the anger of emotion is common nature, this study was conducted on the middle class adolescent of stable economic status. Method: The subjects of this study were 357 students, first grade from 3 high schools in Seoul. Data was analyzed by descriptive statistics, t-test, correlation, and hierarchial regression, using the SPSS 18.0 program. Results: The main results were as follows: First, in parenting attitude the perception of monitoring and affection was less important for boys than girls, but more important in over expectation and neglect. Second, in anger expression the level of anger-control appeared higher than anger-in and anger-out, no significant gender difference in subfactors. Third, the effect of gender moderated the relationships between parenting attitude and anger expression of adolescent. Conclusions: The results indicated the need to recognize gender difference in controlling anger of adolescent and to improve dysfunctional parenting attitude in middle class. Furthermore, the implications were discussed in enhancing parent-adolescent communication, developing emotional education programs, and preventing juvenile delinquency.

• Journal of Korean Academy of Nursing
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• v.24 no.2
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• pp.264-277
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• 1994

In Korea the concept of social support was first used as a research concept in nursing and has not had much application in the clinical field. Another problem is that research on social support has used a direct translation of the words “social support” into Korean as “sawhejuk jiji”. Three questions were posed to direct the re-search. 1) Is there a concept of social support in Korean society? 2) if so, what words or expressions are used to de-scribe it? 3) further, if so, how is social support structured and how does it function? In order to answer the research questions a three-step research methodology was used : The first step consisted of a literature review on re-search related to social support and on information on the background of, and the way of thinking re-lated to interpersonal relations among Korean people. The second step, which was done to identify whether there is a concept of social support in korean society, involved interviewing a sample of the population. The third step involved a panel discussion that included the members of the research team and three consultants, a sociologist, a philosopher and a scholor in korean literature. A review of the literature on interpersonal relationships in traditional korean society identified a four cirole structure that explains interpersonal relationships. The first circle with “me” at the center is the family but here “me” disappears into the “we” that is essential for a cooperative agricultural society. In the second circle are those close to “me” but outside the family. The third circle includes those with whom “I ” have infrequent but regular contact and with whom correct conduct is important. The last circle is all the people with whom “I” have nothing in common. They are excluded in interpersonal relationships. The literature on interpersonal relationships showed that within the traditional Korean society people lived in villages where most people were very familiar with each other. “Yun”, the social network established the connection and “Jung”, the feeling of affection increased with time as the connection was strengthened. In the traditional village psychological support was provided through “Mallaniki”, “Pumashi” and “Kae” with the latter two also providing material support. In modern Korea there are more informal and formal social networks, like social services and community activities on the formal level and cultural and leisure groups along with “kae’s on the informal level. But even with this modern variety of groups, most social support comes from informal networks that resemble the traditiorlal “Pumashi”, “Kai” md “Mallaniki”. The six member research team interviewed 65 people in order to identify whether there is a concept of social support and then analysed their responses. There were 20 different words describing the reception of the social support and these could be grouped into seven major categories : virtuous, fortunate, helped, supported, blessed, attached(receiving affection) and receiving (grace) benevolence. there were 27 words describing the act of social support which could be categorized into seven major categories : love, looking after, affection(attachment), kindness(goodness), faith, psychological help and material help. for the meaning of social support translated as “sawhe juk jiji” there were a total of 14 different answers which could be categorized into 3 major categories : help, agreement, and faith. In third step, the results of the literature review and the answers to the questions were discussed in a pannel. The results of the discussion led to the following definition of social support in Korea which is shaped like a the four sided pyramid on a base. Social support is the apex of the pyramid and four sides are made up of : “do-oom” (both emotional and material help), “jung” (connectedness, or relationship bound by affection, regard or shared common experience ), “midum” (faith or belief in), “eunhae” (kindness or benevolence). The research team identified “Yun”( the basic network of relationships) as the base of the pyramid and as such the foundation for the components of social support in Korean culture. On “Yun” rest the other four components of social support : “Jung”, “Midum”, “Do-oom”, and “Eunhae”, For social support to take place there must be “Yun”. This is an important factor in social support. In private social network “Jung” is an essential factor in social support. But not in the public social network. “Yun” is a condition for “Jung” and “Jung” is the manifestation of support.

• Women's Studies Review
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• v.26 no.1
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• pp.183-206
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• 2009

This study attempts to explore a phenomenon of an expansion of emotional capitalism in the context of marriage migration. Emphasizing that 'emotion,' 'love,' 'affection,' 'intimacy,' and 'care' are neither materialistic nor a work, and noting that they are social roles attached to natural femininity and that they are separated from the economic realm, modern myth has been challenged by the increase of marriage industry, emotional/service work, and care industry. This study discusses the ways in which individual desires for love and intimacy and her/his economical needs are combined or negotiated. Specifically, this study 1) reviews existing literature on how 'love' and 'intimacy' has been combined with economy under capitalism in general, 2) discusses the ways in which a marriage has been commercially negotiated within the context of South Korea, 3) analyzes combined aspects of 'love' and 'economy' within cross-border marriages and suggests that cross-border marriages, even though they are highly commercially negotiated, may not be fully explained by 'economy' only as other marriages have both aspects of 'love' and 'economy.' An analysis on 'love' and 'economy,' not only separated from each other but also controversial, is essential for understanding 'intimacy' and transitions of Korean families in post-modern era. However, the evaluation criteria for commercial trades in 'love' and 'intimacy' have not developed yet. Whereas a certain trade is inevitable or essential, others may threaten our lives. Developing the ethical and political evaluation criteria on such commercial trades requires future study.

• The Journal of Korean Philosophical History
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• no.29
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• pp.179-202
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• 2010

In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.