• 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.

• 대한정형도수물리치료학회지
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• 제19권1호
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• pp.1-8
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• 2013

Background: This study aims to examine the effects of sling exercise and common exercise on the pain level of various body parts. Methods: This study divided the subjects into a sling-exercise group and a common exercise group to for each group across the measurement times after practicing exercises twice per week for 8 weeks (total 16times). To compare the means of the experimental group and the control group on each variable, the ANOVA for repeated measure was used and if there was any significant difference across the measurement times, post-hoc comparisons were conducted for the difference. The T-tests for group difference according to exercise type on each of the variables showed the results as follows. Results: The results of this study suggest that there were significant difference in pain in shoulder pain, but no significant difference could be found in the Thoracic pain & Knee joint pain. There was no significant difference to distinguish between the sling exercise and the common exercise. Conclusions: Currently the sling exercise is not spread out widely in Korea, so that the recognition and studies of the sling exercise is still lacking. Hence, this study can hopefully facilitate popularity of the sling exercise and systematic prospect studies on it in the near future.

• 한국산학기술학회논문지
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• 제17권2호
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• pp.394-401
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• 2016

치매인구의 증가와 더불어 노인 장기요양 서비스 및 이의 돌봄 주체인 요양보호사 역할에 대한 중요성은 아무리 강조해도 지나침이 없다. 본 연구는 요양보호사들의 치매노인 돌봄경험을 통해 돌봄행위 내면에 배어 있는 돌봄의 의미를 알아보고 행위수행의 촉진 및 장애요인을 파악하여 질적인 돌봄제공을 위한 가이드라인으로 삼고자 하였다. 이를 위해 질적 연구방법 중 서술묘사적 방법을 적용하여 요양보호사들의 경험을 심도 있게 파악해 보고자 하였다. 치매교육과정을 이수한 10명의 요양보호사를 대상으로 심층인터뷰 방법을 적용하여 자료를 수집하였다. 인터뷰자료는 질적내용분석 방법을 적용하여 직업선택의 기준, 역할수행위기, 그리고 역할 수행 전략 등으로 나누어 분석되었다. '넓은문', '돌봄의 상품화' 등이 직업 선택기준으로 도출되었으며, 역할수행적 측면에서는 역할위기로 '내마음의 벽', '질병의 벽', '사회적 벽'이 주제로 도출되었다. 마지막, 수행전략으로 '나는 촛불이다', '자율성과 지속성', 그리고 '사회적 효의 실천자' 등이 주제로 나타났다. 본 연구는 돌봄이 가정에서 무보수 성차적 역할로 가치폄하 되던 사회적 고정관념으로부터 사회적 효의 실천이라는 새로운 상품브랜드로 재탄생되고 있는 것으로 나타났다.

• 한국식생활문화학회지
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• 제29권6호
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• pp.477-487
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• 2014

This study aimed to develop a new commercialization model for theindustrialization of head family food as a gentry families' complex food culture product. We tried to develop a head family food and propose a city sightseeing style's head family product by interviews with 'Hakindang' as the center, the head house of the Suwon Baek clan, and Injaegong group in Jeonjoo. Hakindang (in Jeonju) was confirmed as an improved model Korean-style house in the enlightenment period and the twentieth style modern head family as emerging capitalist. Hakindangsupported independence war funds in the Japanese colonial era and was widely known as gate of filial piety in Jeonju. Representative seasonal foods of Hakindang include pan-fried sweet rice cake with flower petals in the spring, hot spicy meat stew and polypus variabilis in summer, hanchae in autumn, and napa cabbage kimchi with salted flatfish seafood in the winter. When parents-in-law had a birthday, there were party noodles, sliced abalone stuffed with pine nuts, brass chafing dish, fish eggs, slices of blilde meat, and matnaji. Daily, there were mainly salted seafood, slices of raw fish, grilled short rib patties, braised fish, baked fish, syruped chestnut, grilled deodeok root, bean sprouts, radish preserved with salt, dongchimi, soy sauce-marinated horseshoe crab, butterbur, perilla seed stew, salted clams, raw bamboo shoot, agar, fried kelp, etc. The most basic virtue of the head family is filial duty, and they developed mosim dining as a representative food of Hakingdang's head family. The mosim menu is composed of 65% carbohydrates, 20% protein, and 15% fat because it is table for parents-in-law like more than 75 years old. The sensory evaluation showed a chewy texture that is easily swallowed.

• 가족자원경영과 정책
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• 제13권2호
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• pp.1-21
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• 2009

The purpose of this study is to provide further direction to the culture program at the healthy family center by analyzinge its different concepts of family living culture, which is based on changes in the family values of an individual. This research was conducted on residents in the area of Seoul and Kung-gi from March 1, 2007 to March 30, 2007. The survey was distributed to 300 people, and 186 surveys were collected. Among those 186 surveyed, 179 were finally analyzed. Findings from the survey are as follows: First, age, gender, and marital status show differences in familism, consciousness of men's and women's equality, and recognition of family cultural ritual. As to planning the healthy family culture program, the program participants' age, gender, and marital status should be considered to successfully plan and operate the program. Second, regarding the view of family life from three aspects including the degree of recognition of family cultural ritual, familism, and the consciousness of men's and women's equality, all three variables show differences in the view of family life. Therefore, it will be highly effective to organize two separate groups: one presents lower recognition of family cultural ritual and family-based values, and another possesses a higher sense of equality. Third, the result of reviewing relative effectiveness to the proper family life value, wedding, consciousness of parents respect(=filial piety), and sacrificial rituals, funeral rites were founded to highly effective to family living view. Therefore, it will be highly effective to include these topics, when the family cultural living program is planned.

• 아동학회지
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• 제2권
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• pp.55-66
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• 1981

Research on children should be perferably made in reference with the past thinking if it is to be affirmed by the present and to predict the future. In this respect, Buddhism, which is one of the major original thinkings in the Orient as well as the most influential religion upon Koreans daily lives and attitudes, deserves to be researched in the light of education of children. In this thesis, I have made a trial to delve into the original Buddhistic scriptures to find out Buddha's outlook on home children and arrived at the following conclusions: 1. Concerning human development stages, Buddha regarded the starting point of human life from fertilization instead of birth, even at that ancient time, and the fetal life was devided into 4, 5, or 8 stages. 2. In spite of the numerous scriptures by Buddha, very little is written about children, and even these teaching did not regard the child as an independent entity. In addition, since Buddha was a person of superior enlightenment, he did not regard the age of human beings as of great importance. 3. On the relationship between parents and children, Buddha warned the extra ordinary attachment of parents toward children, because such attachment would be an obstacle in the search of truth. This idea was originated from his thought that the relationship between parents and children was not a single fixed one but of unlimited variation through numerous life times of reincarnation. This idea gives some illumination upon the problems of today's education where parent's exclusive attachment to their children and over-protection are hindrance for successful education. 4. Buddha put emphasis on parents' social duty, by which he meant that parents should care and accept not only their biological children but all children and all living things as if they were their own children. 5. Regardeding the children's role to their parents, Buddha taught that children should respect and support their parents under any condition. Buddha also emphasized that true filial piety was to help parents to improve their religious status by helping them attain the truth, morality, and wisdom. It is my intention to investigate Buddha's View tin children of entering pristhood.

• 가정과삶의질연구
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• 제22권1호
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• pp.103-114
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• 2004

This study was performed by the literature review on housing of the aged in Korea with social constructionism perspective. This kind of research may be utilized as a theoretical framework for performance of any systems of housing for the aged. In terms of structural context, the value of conventional custom of filial piety thoughts and duty for family are being collapsed, which nay be suitable to the change of society, should be considered for positive acceptance of changes in ideology. In terms of institutional context, a method to grope for housing for the aged should be established through amicable cooperation between organizations of legalization concerned. In terms of organizational context, there is no organization that exclusively concern housing for the aged until now, thus, development of concrete manual is required for jobs of service in current department of policy for the aged. In terms of operational context, the service may include the understanding of characteristics of the aged and design of housing may also change the service of administration, and as cooperation in the local community care systems may change the service to the aged in the field. Connection of these services and operation of these organizations nay be required in the field to manage housing. Finally in terms of intersubjective context, as the form and method of housing management service is important, with understanding of the social meaning and importance on the role of manager.

• 가정과삶의질연구
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• 제20권6호
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• pp.163-171
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• 2002

The purpose of this study is to examine the attitudes and the perceptions toward a single life and life satisfaction among male and female singles. In this study, a total of 160 singles aged 30 to 39 were interviewed using a questionnaire on socio-economic status, the attitudes and perceptions toward a single life, and life satisfaction. The data were analyzed using frequencies, percentages and chi-square. The major findings of this study are as follows; 1) the socio-economic status of singles are higher than that of the married ones, showing a high level of income, education, and jobs. The 54.4% of the respondents showed that they remained as singles, because they have not met desirable partners yet, and the 20.9% answer that the main reasons for being a single are working and studying. The attitudes and the perceptions toward a single life were measured in six areas; freedom, self-achievement, self-development, institutional pressure. anxiety of support systems, and sex discrimination toward singles. The freedom of a single life was shown to have significant relationships with education and income. The self-achievement, self-development, and the level of anxiety about support systems were shown to be related to the sex of singles, indicating that single women got more benefits than single men. Single men experienced more institutional pressures such as marriage pressures and filial piety than single women. There was no difference in the level of acceptance to live as a single in terms of sex. Finally, life satisfaction with a single life turned to have significant relationships with sex, age, education, and income.

• 한국융합학회논문지
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• 제8권4호
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• pp.287-295
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• 2017

본 논문은 한국에서 딸의 아버지에 대한 효를 다루고 있는 대표적인 작품 "심청전"의 주인공을 심청의 아버지인 심봉사로 인식하고, 이 작품을 안맹한 심봉사가 시력을 다시 회복하는 과정에 대한 이야기로 파악하며 그의 안맹의 원인과 성격을 정신분석적 관점으로 진단하는 것을 목적으로 한다. "심청전" 이본들의 두 주축인 경판본과 완판본을 비교하며 심봉사의 안맹의 원인과 안맹 시점을 살펴보면, 심봉사의 성격은 매우 의존적이며 책임 회피적이어서 가장으로서 매우 부적격적인 인물로 드러난다. 그의 안맹은 고통스러운 자신의 환경을 책임지고 극복하고자 하는 것이 아니라 그 환경에서 달아나 책임지지 않으려는 무의식적인 욕망에서 현실에 대해 눈을 감고자 하는 심인성 히스테리, 곧 전환 장애로 진단된다. 그가 죽었다고 생각한 자신의 딸 청이 황후라는 사실을 안 순간, 곧 자신의 인생에서 그 어떤 때보다도 편안하고 안락한 삶을 앞으로 보장받을 수 있다는 것을 깨닫게 된 순간, 갑자기 눈을 뜨게 되었다는 사실은 이러한 진단을 보강해주는 근거로 작용한다.

• 한국가족복지학
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• 제60호
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• pp.31-71
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• 2018

본 연구는 아동양육시설 퇴소 성인이 경험한 원가족과의 재회에 대한 연구로서 아동청소년기시절 시설에서 성장한 후 성인이 되어 원가족을 다시 만난 개인들의 경험을 분석했다. 본 연구는 근거이론 연구방법으로 접근했으며 원가족과 재회한 후 10년이상 교류를 가졌던 19명의연구 참여자가 참여했다. 분석결과는 패러다임에 의한 범주분석에서 인과적 조건은 '다시 만남의 후회', '소속감 없음', '버림받은 상처의 재현'으로 나타났고, 맥락적 조건은 '상처받은 존재로서의 예민성', '보상심리의 좌절'로 나타났다. 중심현상은 '감정의 소용돌이'로 나타났다. 중재적 조건은 '천륜의 인식', '부모부양 지지체계', '부모의 상처 씻어주기'로 나타났고, 작용/상호작용은 '선으로 복수하기', '자기 구속의 끈 풀기', '자신의 푯대 세우기', '가족화해'로 나타났다. 결과는 '가족의승화', '생애과업 완수', '삶의 터전 확보'로 나타났다. 이상과 같은 분석결과를 토대로 논의를 거쳐 제언을 하였다.