• Journal of Gifted/Talented Education
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• v.21 no.1
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• pp.57-81
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• 2011

The purpose of this study was to explore the quality of life of musically talented students as measured by their external experiences (e.g., activities, companions) and internal experiences (e.g., flow, emotion). The participants in this study were 33 musically talented students (10 males, 23 females) aged 13 to 19. Study data were collected for 7 consecutive days using the Experience Sampling Method (ESM), which employs a cellular-phone as a signaling device. The results were as follows: First, in response to the 1625 random signals, musically talented students reported that 40.9% of their time was spent on productive activities. An additional 33.4% of time was used for maintenance activities and the rest of their time was spent on leisure/social activities. Also, musically talented students reported that 48.5% of their time was spent alone. When they were alone, they spent a lot of time engaging in productive activities (44.3%). Second, in order to measure the flow of their life, two methods were used. One used a 4-channel flow model (i.e. apathy, boredom, flow, anxiety) and the other used 8 dimensions and conditions of the flow experience (i.e. concentration, self-consciousness disappears, action and awareness merge, distorted sense of time, freedom from worry about failure, clear goals, immediate feedback, balance between challenges and skills). According to the former, when engaged in music-related activities, musically talented students usually reported flow (54.0%), while they felt apathy (41.3%) for daily routines activities. According to the latter method, musically talented students experienced flow for most productive activities, while they experienced flow least for maintenance activities. Emotional variables of ESF are comprised of 10 semantic scales (i.e. happy-sad, strong-weak, active-passive, sociablelonely, proud-ashamed, involved-detached, excited-bored, clear-confused, relaxed-worried, cooperative-competitive). Musically talented students reported experiencing the most positive emotion for social activities and experiencing the most negative emotion for maintenance activities. Results of this study assert that musically talented students had to trade off immediate enjoyment for developing their special gifts. They could not afford as much time for socializing with friends, and they had to spend more time alone compared to their peers without such gifts. Consequently, they were found to deprive themselves of the spontaneous good times that teenagers usually thrive on. They were helped in this respect by their autotelic personality traits, especially their strong need for achievement and endurance. The downside, however, is that the moment-to-moment quality of their moods suffered. The argument concerning musically talented students applies for all adolescents. The choices that talented students must make between immediate gratification and long-term development, and between solitude and companionship, are the same choices every young person must make, regardless of her or his level of talent. All of us have gifts that are potentially useful and worthy of being appreciated. But to develop these latent talents we must cultivate them, and this takes time and the investment of mental energy. The lifestyle that musically talented students develop can show us some of the choices all of us must make in order to cultivate our gifts.

• Korean Security Journal
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• no.42
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• pp.393-422
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• 2015

The school is committed to the role of public education for the effective development of student academic achievement and intellectual ability. It is also a space to expand the range of care and understanding for others with as a member of the academic community as well. However, the reality of our country schooling has been pointed out that if a lot about the lack of character education related to the attitude of life care for others and feel a sense of responsibility. An individual is not necessarily emotional intelligence There are side out, as well as grow into adults, schools are obliged to teach a variety of methods associated with it. Nevertheless, education is not of the country beyond the formal excessive administrative work or other activities due to the process of character education to neglect, including the work of teachers. Therefore, students brought the expansion of the act that should not, and eventually lead to serious social issues that directly harm others, such as school violence. Therefore, students brought the expansion of the act that should not, and eventually lead to serious social issues that directly harm others, such as school violence. This study is based on an act of juvenile delinquency and criminology education was to refine the concept of toughness and validate the relationship between school violence through empirical research. Accordingly, from July 1, 2013 September 31, 2013 to 277 high schools across the country are attending the third year of the schools available for non-response and analysis of the students who participated in the admission and simulated typical presentation of K University in Gyeonggi-do not judge students in the final analysis, except for the data and data from a total of 1045 patients were utilized. As a result, many schools have experienced violence, male student work can be applied to a lot of rock school violence was experienced. Also, a lot of experience can be applied to a healthy student rock school violence, anger-control and empathy, this is considered a low student showed consciousness experienced school violence exerted.

• Korean Journal of Social Welfare Studies
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• no.37
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• pp.319-344
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• 2008

The Purpose of this study is to observe the existence of welfare attitude split between welfare regimes clique and to explore the effect of institutional(regime) characteristics on welfare attitude. And Second purpose is to find the characteristics of structure of welfare attitude and then to clarify the characteristics of welfare attitude in Korea. This work contribute to find the point of solidarity and split and to work out the strategical clues for constructing pro-welfare politics. To compare the attitude on the state responsibility about the welfare, Sweden, France, US, and Korea is selected. And the effect of sex, age, education level, income class, and labor status which are abstracted from existing welfare state comparative study are analyzed. The result show the difference in welfare attitude score between countries. The welfare attitude score is Sweden, France and US in order. the Score in Korea is lowest. In the case of the effect structure of welfare attitude between countries, there are no differences between Sweden and France. But the specific characteristics in US and Korea, are observed. And the effect structure of sex, class, labor status is equal in Sweden, France, and US. That is, women, people in low class, and people in low labor status more emphasize the state responsibility on the welfare. But the effect structure of age of US is different comparing other countries. In US, the old age is tend to less support the state responsibility. The education level operate as the effect factor in only US. And Korea show the different effect structure on the welfare attitude. This understanding about structure of welfare consciousness become the basis to construct the strategy for welfare state by proposing the point of consensus and conflict to conversion of welfare paradigm.

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.307-323
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• 2007

One of the distinguishing features of late Jeosun s Hanshi (poem in Chinese) is the numerous creation of Yeonjachyung Keesokshi (serial poem on folklore) which describes the folk manner and folk way of life in detail. Keesokshi s subject matter is the folklike in general including local features, geography, climate, local production, humanity, social conducts, and daily labor for living as well. By its material characteristics, Keesokshi reflects detailed life conditions of the society members in each levels, and represents the local customs as well as the folk emotions. Among the several kinds of Keesokshis, a Sesi Keesokshi focuses only in reciting the folk customs on each seasonal festival days, and the great numbers of such serial poems appear during the latter part of the Jeosun Dynasty. Its overall background is the transition of artistic trend which came after many social changes such as expansion of realism, uprising national consciousness, shaken status system, and the rising of 'Jeosun si motives in the Hansi history. Moreover, each writers various experiences and their interests in the reality and critical minds of common people contributed a crucial roll in creation of Sesi Keesokshi. 178 of the 584 remaining serial Sesi Keesokshi are written particularly about the folk customs in The Grand Full Moon Festival (the first full moon of a year by the lunar calendar). These Hanshis widely reflect the common ways of living by directly accepting the seasonal folk customs as the subject matters. Especially, close to the reality, these poems positively express the people's simple vigorous lives and create unrestrained lively image by describing the joys and sorrows of the folk ewistence along with their craving. Also, it is notable to have customs such as 'Shil-Ssa-Um' and 'No-gu-ban-kong-yang' as subjects for its rarity in other literatures.

• Korean Journal of Heritage: History & Science
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• v.40
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• pp.271-306
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• 2007

One of the distinguishing features of late Jeosun's Hanshi (poem in Chinese) is the numerous creation of Yeonjachyung Keesokshi (serial poem on folklore) which describes the folk manner and folk way of life in detail. Keesokshi's subject matter is the folklike in general including local features, geography, climate, local production, humanity, social conducts, and daily labor for living as well. By its material characteristics, Keesokshi reflects detailed life conditions of the society members in each levels, and represents the local customs as well as the folk emotions. Among the several kinds of Keesokshis, a Sesi Keesokshi focuses only in reciting the folk customs on each seasonal festival days, and the great numbers of such serial poems appear during the latter part of the Jeosun Dynasty. Its overall background is the transition of artistic trend which came after many social changes such as expansion of realism, uprising national consciousness, shaken status system, and the rising of 'Jeosunsi' motives in the Hansi history. Moreover, each writer's various experiences and their interests in the reality and critical minds of common people contributed a crucial roll in creation of Sesi Keesokshi. 178 of the 584 remaining serial Sesi Keesokshi are written particularly about the folk customs in The Grand Full Moon Festival (the first full moon of a year by the lunar calendar). These Hanshis widely reflect the common ways of living by directly accepting the seasonal folk customs as the subject matters. Especially, close to the reality, these poems positively express the people's simple vigorous lives and create unrestrained lively image by describing the joys and sorrows of the folk existence along with their craving. Also, it is notable to have customs such as 'Shil-Ssa-Um' and 'No-gu-ban-kong-yang' as subjects for its rarity in other literatures.

• (The)Study of the Eastern Classic
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• no.66
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• pp.129-162
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• 2017

This article examines the form of hell and the nature of literary works in the late Joseon period. 'Hoeshimgok(回心曲)' divides a sinner into a man and a woman, and presents a virtue of goodness to a man and an item of evil to a woman. The elements of virtue and malice are both Buddhist ethical norms and Confucian ethical norms. Hell-related novels have common features that emphasize the ethical norms that should be kept in daily life through the causes of hell, though the patterns of punishment and their reasons are slightly different depending on the works. And 'Hoeshimgok(回心曲)' and these works are generally shown by reducing the punishment pixel of hell compared to the cause of hell. This characteristic shows that the literary works of the late Joseon literature related to hell were mainly aimed at providing or educating ethical virtues centered on 'Samgangwol(三綱五倫)' through sanctions of 'Hell' widely known to the general public. The emphasis on Confucian ethics is not limited to works of literature related to hell. In the nineteenth century, when these works were created and circulated, there is a surge in the number of chapters and publications of books for Confucian Indoctrination, Didactic Gasa, and Goodness Books, which emphasize Confucian ethics. Such a strengthening of the Confucian ethical consciousness can be attributed to the crisis of the 19th century Joseon society about the social confusion that threatens the existing system. In particular, the creation and circulation of literary works related to hell in the late Joseon period is related to the dissemination and spread of Catholicism. In the end, the hell shape of the late Joseon literature reflects the crisis of social confusion faced by Joseon society in the nineteenth century. Therefore, it can be said that it has the character of literary response to the prevalent diffusion of Catholicism.

• Journal of the Society of Disaster Information
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• v.17 no.4
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• pp.722-732
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• 2021

Purpose: Due to the coronavirus infection-19 (COVID) pendemics, all educational institutions were required to provide full non-face-to-face real-time education, and fire officials were required to provide fire-fighting education by applying non-face-to-face education. In this difficult situation, the National Fire Service Academy tries to find the direction of the non-face-to-face real-time education and suggest ways to improve it through a survey of the status of non-face-to-face real-time education conducted by the NFSA to fire officials. Method: A survey was conducted on fire officials under the theme of "Consciousness Survey for Improving the Quality and Specialization of Non-face-to-face Real-Time Remote Education" and an in-depth analysis was conducted based on the results. Result & Conclusion: First, professors or educational operators shall actively utilize remote education programs suitable for educational characteristics by utilizing various programs. Second, a dedicated notebook for non-face-to-face training should be provided to provide an educational environment where all learners can participate in the training without difficulty. Third, in the case of education and training that requires the use of equipment due to the nature of fire officials' education and training, it is necessary to consider it as a non-face-to-face training place by arranging educational equipment at each fire station. Fourth, it is hard to expect a satisfactory educational effect to cope with practical education with theoretical education. Therefore, facilities and programs that enable non-face-to-face real-time hands-on training should be developed. It is worth considering the proper combination of face-to-face education while maintaining the social distance as much as possible until such non-face-to-face training is possible. Fifth, non-face-to-face education is considered to have high eye fatigue due to the light and electromagnetic waves of the computer screen, and as time goes by, the concentration level decreases. Therefore, it is necessary to form an education time to reduce the eye fatigue of learners and increase concentration through proper class and rest time. Finally, professors should operate a learner participation-oriented education that allows professors and learners to interact rather than one-sided knowledge transfer education. In addition, technical problems of non-face-to-face remote education should be thoroughly prepared through preliminary system checks to ensure that education is not disrupted.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.1-32
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• 2021

The purpose of this article is to explain the conceptual changes that the notion of Haewon (解冤) has undergone by examining the evolution of the usages of Haewon. In order to achieve this purpose, I reviewed the conceptual connotations and denotations of Haewon contained in data from the Joseon Dynasty (Section 2), the Japanese colonial period (Section 3), and the scriptures and major preceding research of Daesoon Jinrihoe (Section 4). The research results described in this article are as follows. First, Haewon is a term with historical, social, and cultural characteristics. This means that Haewon, a term that has been used since the Joseon Dynasty, was a concept used to solve collective problems but could also be applied on the individual level. This further means that, if culture is regarded as a collective consciousness or as a collection of material products, Haewon would be a term that contained social and cultural aspirations. Second, Haewon is not a concept that has been impervious to innovation throughout its history. This can be confirmed by the fact that Haewon's scope of application has changed depending on the problem domain (legal, natural disasters, an institutional domain, etc.). Third, Haewon has converted into religious language a doctrinal system that came about after the emergence of Jeungsan. This means that previously the concept of Haewon was mainly used at the legal level in the Joseon Dynasty, but after the emergence of Jeungsan, it became a term in religious language and in doctrine. The materials of Daesoon Jinrihoe show that this concept of Haewon was expanded to be included at the doctrinal level. These research results show a historical shift in the ideological thought contained in the concept of Haewon. As a term in religious language that is included in a doctrinal system, Haewon has an extension of denotations that is applied to the world beyond individuals and societies, yet it maintains connotations of resolving grievances. This concept of Haewon mediates the transformation of the world and creates a rationale by which training and ethical practice are necessary components of that process of transformation.

• 한국노년학
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• v.39 no.4
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• pp.723-739
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• 2019

This study is to verify the mediated effects of attitudes toward old people and dementia in the influence of elderly couples in the aging society amid the rapidly changing family structure and functions due to the combination of individualization, marital status and divorce rate. In order to carry out such research purposes, data were collected from students of elementary, middle and high schools in Gwangju, through self-subscribed questionnaire. For statistical analysis, the SPSS 20.0 and AMOS 18.0 programs were used and frequency, percentages, technical statistics, correlation, factor analysis, structural model validation, and the Sobel-Test were performed. The results of this study are as follows. First, family intimacy, elderly awareness, and elderly care were the highest among elementary school students, followed by middle school and high school students (P.<.001). Also, in religion, the family intimacy of teenagers with religion was higher than those without religion (p.001). Second, family intimacy directly affected elderly people's attitudes toward dementia and elderly care, old people's attitudes toward dementia and attitudes toward dementia directly affected elderly care. Third, family intimacy (parent-child) was found to be 7.8% for older adults, 20.2% for family intimacy and attitudes toward dementia, and 34.1% for elderly care (p.<.001). Fourth, it has been verified that the absolute value of attitudes toward dementia and elderly people's awareness of elderly people and attitudes between family intimacy and elderly care has been higher than 1.96 and thus acts as a mediating role. These findings are intended to contribute to the welfare of senior citizens' education to improve the quality of life for senior citizens through the resolution of conflicts between generations, as well as the resolution of positive stimulus, by developing various programs such as family friendship, elderly awareness, culture with parents, and various experiences to improve attitudes toward dementia in early adolescence.

• (The) Research of the performance art and culture
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• no.38
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• pp.193-224
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• 2019

Shaman's play is significant in that it provided public theater for a long time in the theatrical and dramatic history. Unlike upper class who could call entertainer or Korean geisha in the traditional society, the majority of ordinary people could see professional performances through gut. Therefore, the shaman of the traditional society pulled the play which developed in the gut and the outside play into the gut and prepared the performance street for the ordinary people. shaman's play, apart from the religious context, has also functioned as a theatrical performance. Through shaman's play, you can see the process of ritual development into play. Shaman's play is a ritual ritual of expel calamity in an agriculture based society. In Korean consciousness, evil spirits are thought to bring disease or disaster to humans, so they should be good for evil spirits. This is a ritual that goes hand in hand with the Confucian Yeoje and the Buddhist Suryukjae. Most traditional plays, including masque performance, tend to weaken and become stifling after the designation of intangible cultural properties. However, shaman's play is transformed every time it is executed and is given a new meaning. Depending on the ability of the shaman to respond to and accommodate social change, adaptability is excellent depending on the situation in the field. Shaman's play has richness, prevent calamity and playful elements such as imitation of god and sexual connection based on the element of shamanism. In addition, it is necessary to pay attention to the meaning and the direction of Shaman's play because it is differentiated into play including social subject beyond mere magic imitation.