• Journal of the Korean Home Economics Association
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• v.42 no.5
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• pp.145-160
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• 2004

The purpose of this study was to explore family perception of adolescence through the Kinetic Family Drawing (KFD), and to explore its relation with the family system. The Kinetic Family Drawing (KFD) and Family System Diagnosis Scale (FSDS) were administered to 356 adolescent children. Data were analyzed using the regression analysis and the discriminant analysis. The results were as follows: First, there was a significant difference among the KFD family adaptability variables of boys' KFD and the flexibility and rigidity variables of the FSDS in the family relationship. For example, That is; for sons', it means that if there is a greater the satisfaction for their family in their drawings, then the family relationship will be more flexible. Especially with the son's KFD, there was an indication that if there is a greater the activity level of the self, then he has more flexibility in his family relationship. Second, there is a significant difference in the relationship between the KFD family hierarchy variables of girls' KFD and the parent coalition·cross-generational triads variable of the FSDS. For girls 'KFD, the result of this study indicated that when there is a greater the distance between the father figure and the child figure, the cross-generational triads we greater.

• English Language & Literature Teaching
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• v.9 no.1
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• pp.205-225
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• 2003

This study attempts to survey the moral growth through prison motif. Malamud deals with the theme of suffering deeply. To learn love accompanied by suffering is the way to be moral and therefore suffering becomes Malamud's main concern. The hardship from suffering and love by trial leads Frank and Yakov to guest of selves. Through this their erotic impulses are changed into caritas. Malamud portrays Frank as a schlemiel. Like Malamud's other heroes he is also born to suffering, conditioned by it, and ultimately finds the meaning of his life in learning to deal with it. At last he carries the burden of supporting Helen and Ida. As a result, Frank becomes a social failure but a moral success as traditional American Adam. The prison motif is a rather strong function of setting symbolism in The Fixer. Yakov is imprisoned for a heinous crime that he did not commit. Yakov experiences hard physical and spiritual pains in prison for two and half years. His bitter suffering has matured him, changed him into a man with love, sacrifice and responsibility for others. At last he returns a true Jew and good man with perfect spirit.

• Journal of Korean Academy of Nursing
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• v.50 no.6
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• pp.822-836
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• 2020

Purpose: This study aimed to identify latent classes of behavioral problem trajectories in children with allergic diseases and investigate their predictors. Methods: This study used data from the 5th to 7th Panel Study of Korean Children. The participants included 840 children aged 4~6 years with allergic diseases. Statistical analyses were conducted using latent class growth analysis and multinomial logistic regression. Results: The trajectories of both internalizing and externalizing behavioral problems in children with allergic diseases were classified into five groups, that is deteriorative, recovering, changing 1 (decreasing-increasing), changing 2 (increasing-decreasing), and low state persistent group. For the internalizing behavioral problems, predictors were temperament, father's education, family interaction, and disconnection in peer interaction. For the externalizing behavioral problems, predictors child's gender, temperament, marital conflict, parenting stress, family interaction, and parenting environment. Conclusion: Deteriorative group has high-risk behavioral problems in children with allergic diseases. We suggest to provide interventions considering latent problem trajectories based on ecological environments for allergic children.

• Korean Journal of Culture and Social Issue
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• v.11 no.spc
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• pp.163-174
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• 2005

The purpose of this paper is to review eight researchers on the trust and mistrust of Korean society, and to suggest the tasks of psychological researches in terms of cultural psychological perspective. In traditional Korean culture, feeling of trust is emerged from the family relationship formed by the blood ties based on father-son relation. In this respect, the meaning of trust might be different from that of western culture, which is emerged from the market relationship formed by the contract based on husband-wife relation. Now, the Korean family seems to be disorganized rapidly, so in this sense, it is suggested that recent Korean society might be the trust-absent society rather than the mistrust society. Also, it is suggested that further psychological researches must be performed in the serious consideration of the indigeneous characteristics of Korean culture.

• Journal of Korean Historical Folklife
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• no.44
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• pp.7-37
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• 2014

The people of Silla was described as the descendants of Hwagwan(official of fire) on the tombstone of King Munmu(文武王), and Gim Yusin(金庾信) was described as the descendants of Shaohao Jintian(少昊 金天) and Huangdi Xuanyuan(黃帝 軒轅) on his tombstone. It says that the royal households of Silla and Gaya had common ancestor. Hwagwan was the official who took charge of fire management and the ritual for Antares(${\alpha}$ Sco) in ancient China. Hed founded State Ra(羅國). The name of Silla(新羅) means new State Ra, so he could become the ancestor of the people of Silla. He was the son of Zuanxu Gaoyang. State Gaya(加耶), the fatherland of Gim Yusin had been called Geumgwan-gug(金官國) which means the state of official of metal. Geumgwan was the son of Shaohao Jintian. Silla was the state of Hwagwan and the Gaya was the state of Geumgwan. Hwagwan, the founder of the royal household of Silla was the son of Zuanxu and Geumgwan, the founder of the royal household of Gaya was the son of Shaohao. Zuanxu and Shaohao was the descendants of Hwangdi, so Hwangdi was the common ancestor of Silla and Gaya. Finally Hwangdi became the same ancestor of Gim Yusin and King Muyeol(武烈王) who was the father of King Munmu. The tombstone of King Munmu and Gim Yusin manifests the union of the blood of Gim Yusin and King Muyeol. But it was not the fact but the rhetorical fiction.

• The korean journal of orthodontics
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• v.34 no.4 s.105
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• pp.279-287
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• 2004

In growing patients with Class III malocclusion, the various patterns of maxillofacial growth are a key element that affects the success or failure of treatment. Therefore it is important to correctly predict maxillofacial growth before initiating treatment. The purpose of this study was to find out the correlation between the maxillofacial morphology of parents and their Class III children by analyzing lateral cephalograms and hereditary factors. Among Class III preadolescent children, 50 families were obtained. To find out the specific hereditary factors involved, fingerprints were obtained and genetic correlation with the maxillofacial morphology was analyzed. The following conclusions were made. 1. A significant correlation (P<0.05-0.00l) was found in many of the cephalometric measurements between the offspring and their parents. The correlation in the skeleton measurements was higher than in the denture measurements. The father-offspring correlation was higher than the mother-offspring correlation 2. A significant correlation (P<0.05-0.00l) was found in fingerprint units between the offspring and their parents. The mother-offspring correlation was higher than the father-offspring correlation. 3. Between the maxillofacial morphology and fingerprint units, there was significant genetic correlation (P<0.05-0.01). Based on the analysis of genetic correlation, higher correlation was found in the parent-son pairing than the parent-daughter pairing.

• (The)Study of the Eastern Classic
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• no.48
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• pp.7-39
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• 2012

This study is prepared to understand the filial story's communicative meaning from the aspects of Character's behavior. The filial story have typically didactic theme and it is not have enough room for another interpretations. But if we carefully analyze the filial story from the point of view of (1)the target of the filial duty[father/ mother]. (2) the actor of the filial duty[son/ daughter]. (3) the evaluator of the filial duty[witness/ recorder], we can understand the filial story's connotation. In "三國遺事"(Memorabilia of the Three Kingdoms) and "三國史記"(Historical Records of the Three Kingdoms), the target of the filial duty plays an important part and communicates with the actor of the filial duty but there's no more communication in "高麗史"(History of Corea). As the character's communication is lessened, the meaning of edification is emphasized.

• The Journal of Korean Philosophical History
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• no.30
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• pp.7-36
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• 2010

Cho Gwang-jo(趙光祖, 1482-1519) was the moralist who had the purest conscience and aimed the devoted politics among many fellow Confucianists of Chosun Dynasty. He even criticized his teacher who was in his late forty years for not being able to control his emotions when he was just a teenager. That is to say, he was the one who have kept his cold reasons for entire life. Nevertheless, as mentioned before, Cho Gwang-jo was very faithful to his emotions and also very honest. We find that he was definitely emotional. He demanded to change the relationship between the king and the courtier to the one between the father and the son with humane communication. He expressed his mind and emotion he had used to have at the moment of his death: he loved his king just as he loved his father. However, the king, Joongjong, was indifferent at the human's emotion as if he was a senseless figure. That was the saddest frustration and grief he had. However, his grief did not remained just as the mere grief but again survived as the hope for the survivors and descendants with the big echo. In this respect, his gried did not just end as the grief but it can be said that it even revived itself as the strength and courage. Then, Cho Gwang-jo's life as a human being was never a failure. Moreover, his grief and agony did not just remained as the vain emotion and sadness.

• Sim-seong Yeon-gu
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• v.25 no.2
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• pp.224-264
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• 2010

A brief story of the tale follows : Mokdoryung was a son of an arbor tree and a fairly. When the boy was 7-8 years old, mother-fairy returned to the sky. By using father-tree, Mokdoryung survived from the flood where he saved ants, mosquitos, and a boy with the same age. They arrived on top of the highest mountain, met an old woman with two daughters, worked as servants. With help of insects, Mokdoryung passed the trials, married to a wise daughter and 2 couples became the ancestor of the mankind. Interpretation of the tale starts with amplification of tree which symbolizes Self and Libido. As the son of the tree-spirit and a fairly from the sky, Mokdoryung is a kind of 'divine child' which represents a psychic possibility to understand archetypal nature of unconscious. Adversities of early childhood due to mother's absence regarded as necessary condition for 'divine child' to attain highest good. Flood can be compensation of absence of feminine as well as to bring a new life. The notion of father·tree becomes a kind of life-boat has to do with union of opposite(vertical phallic tree and horizontal feminine boat). Ants and mosquitoes represent upper and lower level of unconsciousness, they mediate divine power. Therefore respecting insects means respecting unconscious, and reward of insects means salvation come from unconscious. The boy saved from the flood presents emergence of psychic energy in its latent unconscious condition to create mental dynamism. The old woman is Great Mother or anima, the controller or guider of unconscious. Working as servants can be an active service for the divine marriage. Trials of separating millet from sand, and finding right direction relate to separatio, means one needs to be separated from unconscious before conunctio, union of opposite. Two sets of couple becoming ancestor of man-kind has to do with number 4 (quaternity) as well as regeneration. Although the tale includes both positive couple (Mokdoryung, wise daugther in east room). and negative couple(shadow side of Mokdoryung, step daughter in west room)as ancestors of mankind, "Good" seems to be more valued than "evil".

• The Korean Society of Law and Medicine
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• v.11 no.1
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• pp.199-239
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• 2010

In 2008, the Korean Supreme Court came across a plaintiff's claim to return his deceased father who had left family more than four decades ago and lived with another spouse(de facto) in the meantime to be buried after death in a cemetery of his own choice. The major opinion decided to approve the claim, on the ground that the first legitimate son should be the "head worshiper" prescribed in the article 1008-3 of the Korean Civil Code and that the corpse belong to the head woshiper, i. e. the head woshiper has a special "limited ownership" over the corpse for the purpose of its burial and worship, adding that a deceased's disposition inter vivos, if any, be only ethically but by no means legally binding others, including the head worshiper of course. Here scrutinized are the historical developments starting from the Roman criminal law of sepulchri violatio(trespass to grave) through the Canon law of the Middle Age and the doctrinal reactions to the challenges of anatomy and surgery to the formation of the "supporting the deceased" theory in Germany as well as the similarities in other european continental countries(Switzerland, Austria and France). The comparative review shows that the right of remaining family could neither be identified as limited "ownership" nor that the controversy over a corpse be solved by exclusively attributing/distributing it to one/some of the descendants. In principle, the question should be approached in the extension of family support.