• Korean Journal of Logic
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• v.19 no.3
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• pp.369-400
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• 2016

If we learn that 'Mrs Lee has two children and at least one of them is a daughter', what is our credence that her two children are all girls? Obviously it is 1/3. By assuming some other obvious theses it seem to be argued that our credence is 1/2. Also by just supposing we learn trivial information about the future, it seem to be argued that we must change our credence 1/3 into 1/2. However all of these arguments are fallacious, cannot be sound. When using the conditionalization rule to evaluate conformation of a hypothesis by an evidence, or to estimate credence change by information intake, there are some points to keep in mind. We must examine whether relevant information was given through a random procedure or a biased procedure. If someone with full information releases to us particular partial information, an observation, a testimony, an evidence selected intentionally by him, which means the particular partial information was not given by chance, or was not given accidentally or naturally to us, then the conditionalization rule should be employed very cautiously or restrictedly.

• 한국노년학
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• v.29 no.4
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• pp.1591-1609
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• 2009

Adult child caregivers and spousal caregivers might deal with differential challenges. Studies about caregivers' psychological outcomes, however, tended to investigate associations between caregiving and its outcomes by pooling adult child caregivers and spousal caregivers together. By using a U. S. sample of family caregivers who assisted a relative with dementia, this study examined whether the relationship of caregivers to care receivers (daughter caregivers or spousal caregivers) made a difference in levels of depressive symptoms. The result showed that wife caregivers were more likely to be depressed than daughter caregivers. For daughter caregivers, role overload, role captivity, and behavior problems significantly influenced on depression. Besides these variables, the level of education was a significant predictor for wife caregivers. Role captivity and behavior problems significantly impacted on depression for husband caregivers. Thus, role captivity and behavioral problems were common predictors for all the caregivers. Specifically, higher levels of role captivity and behavioral problems were likely to make caregivers more depressed. The implication of these results were discussed.

• Korea journal of population studies
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• v.17 no.1
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• pp.87-114
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• 1994

1950년대부터 많은 개발도상국가들은 가족계획을 위주로 하는 인구제어정책을 추진하여 왔다. 특히 가부장제도를 중심으로하는 동아시아 국가들에 있어서는 남아선호관이 출산력 저하나 피임 실천율이 증대에 지대한 유해요인으로 일관해 왔다. Sheps(1963)는 실증적으로 2명의 아들을 갖기 위해서는 약 3.9명 정도의 자녀를 두어야 한다는 연구결과를 제시한바 있다. 이와 같은 남아선호관의 여파에도 불구하고 한국과 홍콩은 1980년대 증반에 이미 1.6명 수준의 저출산율을 이룩하였으며, 1970년대에 인구억제 정책을 시작한 중국도 2명 수준으로 저하되어 가족계획사업의 성공사례로 평가되어 왔다. 그러나 이들 국가들의 출산율은 지난 20-30년이라는 짧은 기간에 너무나 급진적으로 감소된 반면에 남아선호관의 상존으로 인한 성비(여자 100명당 남자수)의 불균형을 초래하게 되였다. 한 예로 한국의 경우 1960년도만 해도 6명 이상의 자녀를 출산하는 과정에서 1-2명의 아들을 둘 수 있는 확률은 매우 높았으나, 최근에는 출산율이 2명 이하로 저하되어 아들을 둘 수 있는 확률은 과거보다 3-4배 어려워졌기 때문에 인위적인 방법으로 아들을 두는 부모의 수가 증가하고 있다. 중국은 1970년대 중반기부터 강력히 추진되어온 소위 "한자녀 갖기 운동"으로 인하여 여아출산인 경우 영아살해 또는 출생의 미신고등 많은 사회적 물의를 야기하였고, 최근에는 초음파검사를통한 선택적 인공임신중절(태아가 여아인 경우)으 경우가 급격히 증가하고 있다. 우리 나라의 성비는 출산율이 급격히 감소된 1980년대 증반기부터 급격히 증가되었다. 즉 인구전체에 대한 성비는 1980년의 103.9명에서 1985년에 110명으로 증가하였고ㅡ 1990년 116.9명으로 증가되었다. 성비는 자녀의 수가 적을수록 높아지는 추세이다. 1991년 조사에서 출산을 종료한 부인의 경우 1자녀의 성비는 무려 206명이나 되고 있다. 이와 같은 결과는 한자녀를 원하는 부인이 아들을 둔 경우 1자녀에서 조산을 결심하기 때문인 것이다. 통계청 자료에 의하면 성비는 무엇보다도 자녀의 출산순위와 밀접하다. 1991년 출생신고자료의 경우 첫아이의 출생시 성비는 106.1명이고, 둘째아이가 112.8명이나, 셋째아이는 184.7명으로 크게 증가하고 넷째 이상의 경우는 212.3명이나 된다. 동일한 출산순위라도 이미 두고 있는 자녀의 성에 따라서 많은 차이를 보인다. 1991년도 3번째 출산의 경우 딸만 2명을 두고 있는 자녀의 성에 아들만 2명 또는 아들과 딸을 각각 1명씩 두고 있는 경우에 비해 높은 성비를 보이고 있다. 자녀를 출산하는데 있어서 처음에는 아들ㅇ르 기다리지만 딸의 수가 증가함에 따라 적극적으로 아들을 낳고자 하는 노력을 지속하게 됨을 알 수 있다. 이는 즉 임신한 자녀의 성이 딸로 판명되면 인공임신중절을 통해 임신을 종결시키고 있음을 의미한다. 최근 한국보건사회연구원에서 수행한 연구결과에 의하면 이미 출생한 자녀의 성구성은 임신결과를 결정하는 가장 중요한 변수로 부각되고 있다. 즉 임신이 인공임신중절로 귀착되는 확률은 부모가 이미 아들을 두고 있는 경우에 일관성 있게 증가되고 있음을 보이고 있다. 따라서 남아선호관은 임신결과를 결정할뿐 아니라 선택절 인공임신중절에 의한 성비의 불균형을 초래하는 주요 변수로써 할거되었다. 특히 피임실천이 보편화되고 선택적 인공임신중절의 이용이 손쉬운 현대사회에 있어서는 남아선호관이 출산력 저하에 저해요인으로서가 아니라, 인위적이던 자연적이던 간에 아들만 두면 단산하는 현행의 출산풍토하에서는 남아선호관이 오히려 출산력저하에 결정적으로 작용하고 있다고 하겠다. 태아의 성 판별을 통한 선택적 인공임신중절의 건수는 1990년 한해에 약 20,000건 정도가 되고, 1986-1990년 사이에 총 80,000건으로 추정된다. 이 수치는 출생한 여아수의 5%에 해당한다. 현재 출생시 성비의 불균형은 연간 총출생수의 10% 미만에 불과한 3번째 이상의 출산에서 발생되고 있기 때문에 인구학적인 측면에서는 큰 문제가 아니다. 그러나 앞으로 출산율의 감소와 더불어 선택적 인공임신중절이 년간 출생수의 90% 이상을 차지하고 있는 둘째, 첫째출산순위로 확산된다면 성비의 불균형은 급진적으로 가속화되어 전통적 결혼관습의 재연등 인간의 생태계를 파괴하는 새로운 차원에서의 사회인구학적인 문제가 야기될 것이다. 결론적으로 성비의 불균형을 초래하는 근본적인 원인은 우리 나라으 전통적인 의식구조인 남아선호관의 상종과 최신의 의료기술에 의한 선택적 인공임신중절에 기인된 것이기 때문에 이를 시정하기 위한 제반 사회제도적 극복정책은 지속적으로 강화되어야 할 것이다.되어야 할 것이다.

• Korean Journal of Culture and Social Issue
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• v.18 no.1
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• pp.127-152
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• 2012

The research investigates the attitudes toward children among mothers young children and maternal grandmothers, focusing specifically on the ideal number of children, gender preference, old age security and positive and negative values of children. A total of 442 respondents, consisting of 221 young mothers (average age of 35) and 221 maternal grandmothers (average age of 63) completed a questionnaire developed by Kim, Park and Kwon (2005). The reliability of the scales ranged from Cronbach α of .78 to .91. The results are as follows. First, as for the ideal number of children, young mothers reported that they would prefer two children, while grandmothers reported that they would prefer four children. As for the ideal number of male child, young mothers reported that they would prefer that they would prefer one son, while grandmothers reported two sons. Second, as for the gender of the child, young mothers did not show a gender preference, while grandmothers stated that at least one child should be a son, especially if it is the only child. Third, grandmothers had higher expectation of old age security in their male child than young mothers but two groups did not show any difference for the female child. Fourth, as for positive values of children, young mothers were more likely to emphasize personal aspects (i.e., psychological pleasure and happiness) and family cohesiveness, while grandmothers were more likely to emphasize social aspects (i.e., continuing the family line and old age security. As for negative values of children, young mothers were more likely to emphasize personal aspects (i.e., parental role and responsibility), while grandmothers were more likely to emphasize social aspects (i.e., family conflict and relationship). Fifth, as for factors that influenced the number of children that they decided to have, young mothers were more likely to report negative values of children (i.e., financial constraints), while grandmothers were more likely to emphasize positive values of children (i.e., continuing the family line).

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.2 no.1
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• pp.56-62
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• 1991

The author reported treatment experiences of 4 cases with test anxiety. The first one was a 15 year old boy with problem of mild attention deficit which caused test anxiety and academic underachievement around the 8th grade in middle school. The second and the third cases were brother and sister. The test anxiety was caused basically due to the problem of mother child relationship. their mother expected too much of her son and always urged him to study and never left him alone. The mothers practically gave up her whole life to devote to oversee her son's academic achievement and her daughter experienced affectional deprivation. The fourth case, a 16 year old boy, was a borderline personality disorder with extreme anger and hostility toward his parents who controled him too much. Different therapeutic approaches appropriate for different cases were described and the relationship between test anxiety and various psychopathology was discussed.

• Journal of the Daesoon Academy of Sciences
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• v.50
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• pp.219-257
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• 2024

In this article The Woodcutter and the Fairy (나무꾼과 선녀) and Snake Bridegroom (구렁덩덩 신선비) are compared to explore the principles of conflict and harmony reflected in the 'separation-reunion' structure. These two works center on relationships; couples formed by the union of a divine being and an ordinary being. The woodcutter and his third daughter are the representatives of ordinary beings, while the fair maiden and the fresh rain are the representatives of divine beings, and the narrative emphasizes that the members of each couple are existentially different. This article focuses on the problems that arise due to existential differences in such relationships. Thus, in section 2, the narratives of The Woodcutter and the Fairy and Snake Bridegroom are shown to be based on the same structure. If the narrative of both works is analyzed centered on the relationship problem of couples, the sequence can be summarized as '(appearance and search) - encounter - connection - separation - reunion - test - passage.' And in this structure, the core of the narrative is especially contained in the 'separation-reunion' stage. The structure of a spouse leaving (separation) and a spouse returning (reunion) implies a reflection on the points that cause discord in a couple's relationship and the points that make unity possible. Accordingly, this article explores the narrative differences in the failure and success of reconciliation by examining how the 'leaver' and 'left-behind' spouses respond to this issue. In other words, it examines the factors that drive the process of relationship-change in the narratives of the two works, and attempts to capture the principles of reconciliation by capturing the causes of discord and the forces that bring about reconciliation. Through this, it can be found that The Woodcutter and the Fairy and Snake Bridegroom are works that convey the realization that a couple can continue their relationship by understanding and caring for the wishes of the world or the wishes of the other person. In other words, the two works tell readers that it is difficult to reach harmony through the will to continue the relationship, and that listening to the wishes of the world or one's spouse opens the way to true harmony.