• 한국지역사회생활과학회지
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• 제20권2호
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• pp.169-180
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• 2009

This study was performed to examine the emotion expectations and explanations of four participants(an actor, a recipient, a child observer, and an adult observer) in moral, social-conventional, and personal rule transgression situations. Six vignettes describing the rule transgressions were presented to 200 children who were either five or seven years old. The children were asked to predict and explain each participant's emotions. The children's emotion expectations were different depending on the domain of the rule transgressions and on the type of the participant. The actors were predicted to feel happy during all transgressions, while the recipients and two observers(a child and an adult) were predicted to feel unhappy. The seven-year-old children attributed more happiness to the actors, and more negative affect to the recipients compared to the five-year-olds. This result was inconsistent with the previous findings that older children attributed more happiness to actors. This finding was discussed in relation to the 'happy victimizer'. Some categories of emotion explanations were differentiated according to the domain of rule transgressions. The personal rule transgressions, newly defined and examined in this study, were judged to be less serious than the moral rule transgressions in terms of the intensity of the negative affect.

• 대한가정학회지
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• 제34권4호
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• pp.49-62
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• 1996

This paper is to examine the development of Korean young children's judgement on moral and conventional rules. The subjects are 120 children, 30 each at four age levels; age 3(2.8-3.5), age 4(3.7-4.4), age 5(4.8-5.5), and age 6(5.7-6.5) in a day care center in Taegu. Results are summarized as follows: 1. In terms of nonpermissibility, there was a significant difference in regard to the moral and the conventional rule transgression between the group of age 3 years and three groups of ages 4, 5, and 6. 2. In terms of seriousness, there was a significant difference according to domain. Three groups ages 4, 5 and 6 years evaluate moral transgressions to be more serious than conventional transgressions. 3. In terms of rule contingency and generalizability, there was a significant difference in regard to the moral and conventional transgression between the group of age 3 years and three groups of ages 4, 5 and 6. 4. In terms of punishment, there was significant difference according to domain. Three groups of age 4, 5, and 6 years evaluate moral transgressions to be more punishable than conventional transgressions. 5. Children of age 5 with institutional experience do not make a distinction between moral and conventional rules on punishment criterion.

• 대한가정학회지
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• 제42권8호
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• pp.147-167
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• 2004

The purpose of this study was to investigate the nonnative expectations of anger, sadness, fear, and shame in Korean culture by analyzing the textbooks for children's education in the Chosen Dynasty period. The method of this study was document analysis and the materials for analysis were the following four textbooks for children's education that involved individual ethics in everyday life based on Confucianism： 'Dongmongsenspj, 'Gyukmongyogyulj, 'Myungsimbogamj, and 'Sohakj. The analysis was focused on the antecedent events, emotional consequences, and emotional regulations in the emotional processes of anger, sadness, fear, and shame. According to the analysis, anger was caused by ought violations, especially sociomoral violations, and the expression of anger brought about undesirable results, and the inhibition of anger was expected as the regulation rule. Also, many methods of regulating anger were encouraged in the textbooks. For example, one of the regulating methods was to appraise a situation in such a way that anger would not arise. in other hand, sadness was allowed to be expressed only at the death of parents, and the expression of sadness stood for filial piety. Meanwhile, the antecedents of fear were the events to threaten self-esteem, which was mainly focused on keeping moral and social standards. Also the social consequence of fear led to observance of the social norms, and thereby could gain social approval. Therefore, the regulation rule was the enhancement of fear because of anticipated advantageous effects. Finally, the main cause of shame arousal was negative evaluation of self caused by bad performance of ethical or social standards. Accordingly, having shame could prevent wrong behaviors or transgressions which might break interpersonal connectedness, and the regulation rule of shame was to enhance this because of contributing to collective relationship.