• The Journal of the Korea Contents Association
• /
• v.5 no.2
• /
• pp.123-136
• /
• 2005

The personality structure of animation characters is revealed as the characters' roles and behavioral patterns in the drama work as elements of sympathy with the audience. Therefore, character creation is not simply limited to the invention of outward appearance. It must start from understanding the importance of personality structure that leads the plot. Thus the present study examined various personality structures retained in characters, centering on The Spiriting Away Of Sen And Chihiro by director Hayao Miyazaki, who has created unique characters. As parts of this research, first, the general characteristics of animation characters were defined. Second, personality types were examined from Carl G. Jung's psychological viewpoint. Analysis was made by connecting the method of classifying personality types based on the multiplicity of personality, namely, 'extroversion and introversion, intuition and sense, thinking and feeling, and judgment and understanding' to the method of classification based on the organic relations among roles in the drama, namely,'victim, persecutor and savior'. Lastly, the research viewpoint derived from the analysis of characters in The Spiriting Away Of Sen And Chihiro was applied. The present study defined the general characteristic revealed by the personality types of characters and their organic relations as 'the personality structure of characters' and documented data. In addition, this study is regarded as meaning in that it suggested an example of the effective creation of animation characters that win the sympathy of the audience.

• 한국노년학
• /
• v.37 no.2
• /
• pp.309-328
• /
• 2017

The purpose of this study is to develop a perceived elderly stigma scale for intergenerational research and practice. Although negative stereotypes on elderly population have worsened physical and psychological health of older people, there has been a lack of systematic efforts to measure and monitor stigmatic perception and behavior of younger generation on elderly people. We initially constructed a 34-item perceived elderly stigma scale, by integrating the processes of literature review and exploratory item generation. After confirming the face validity of the scale, a 31-item perceived elderly stigma scale was tested with 252 adults recruited from an online research panel. The result of an exploratory factor analysis suggests a 5-factor solution with 28 items: ability, personality, appearance, authoritarian dependancy, and family-obsession. The convergent/discriminant validity was confirmed by examining its relationships with ageism, elderly discrimination, attitude toward elderly, and respect for elderly. After a series of refinement and empirical tests, the perceived elderly stigma scale would contribute to understanding the current state of elderly discrimination in our society and to develop necessary policies and promotion strategies to eliminate intergenerational conflicts.

• Journal of Korean Dental Hygiene Science
• /
• v.2 no.1
• /
• pp.9-17
• /
• 2019

This study aims to identify the status of oral care of professional soldiers and analyze the relationship between oral care needs and oral health symptoms based on oral health recognition, thus providing an opportunity to create a system for improving oral health of professional soldiers. The study was conducted on a total of 232 military personnel aged 19 or older who were employed in the military. The questionnaire for this study was commissioned to respond by explaining the purpose of the study and how to respond to the survey by telephone with the selected sub-employer. The content included in the questionnaire consisted of general characteristics, oral care status, and awareness of dental hygienists. When the subjective oral health condition was poor, normal, or good, it was all shown that the toothbrush was done more than three times a day, and the oral examination was all examined. In particular, 68.1 percent of the respondents said they were in good subjective health. Preventive treatment was the highest in the group with good subjective oral health. Of the total respondents, 83.6 percent said "yes" to the question of knowing dental hygienists, while 65.5 percent said "yes" to the question of whether they know the work of dental hygienists, recognizing that most of the respondents were aware of dental hygienists and their work. Both the group that said they knew the dental hygienist and the group that said they did not know answered 43.5% as an assistant. In conclusion, oral health projects will have to be carried out in line with military situations in order to maintain a healthy oral state of professional soldiers, and long-term planning for active oral health care, especially as an important role of personnel in charge of health care in the military is needed.

• Anxiety and mood
• /
• v.15 no.2
• /
• pp.61-67
• /
• 2019

Objective : This study aimed to investigate the general process from the symptom onset to the psychiatric treatment in Korean panic patients and the effect of improved public awareness on it. Methods : This study has a retrospective design. The subjects were the new patients with panic disorder who visited the psychiatric outpatient clinic in twelve university-affiliated hospitals all across Korea. The medical chart was reviewed retrospectively and the data were collected including chief complaints of symptoms, recent stressors, the time to visit the psychiatric outpatient clinic, and visit of other departments and diagnostic approaches for their symptoms. Results : A total of 814 participants were included in the study. The most common department other than psychiatry the panic patients visited were cardiology (28.3%), general internal medicine (16.0%) and neurology (11.4%). The most frequently used diagnostic tests were a echocardiography (17.9%), 24-hour Holter monitoring (11.2%), and brain MRI (8.2%). Only 37.3% of participants visited psychiatric clinic directly. About 80% of participants visited psychiatric department within 1 year after their first panic symptoms and it took $13.8{\pm}13.7weeks$ on average. Comparing before and after 2012, the number of participants increased who visit directly the psychiatric clinic without visiting other departments (p=0.002) and without visiting emergency room (p<0.001). Conclusions : Our results suggest that a substantial number of patients visit departments other than psychiatry when they experience first panic symptoms. However, most patients begin psychiatric treatment within 1 year after their first symptoms and the number of patient are increasing who visit psychiatric department directly without visiting other departments.

• Journal of Christian Education in Korea
• /
• v.74
• /
• pp.159-188
• /
• 2023

This study examines the process of Chou Sun-Ae's spiritual formation in the light of Carl Jung's conception of individuation. Spirituality is defined in different ways by different scholars, but most consider self-transcendence as a necessary element. This self-transcendence can occur in the relationship with self, with others, and with the transcendent. In the relationship with the self, it appears as self-objectification; with others, it is as moving toward others; and in the relationship with the transcendent, it moves toward the transcendent. Spirituality is closely related to individual identity, in that it surrounds and integrates life. Spiritual formation is thus closely related to Jung's concept of individuation, as this involves the separation of persona and ego, and shadow recognition which are closely related to the level of self-objectification. In addition, the withdrawal of shadow projection that occurs in individuation is closely related to moving toward others, in that it recognizes the shadow instead of blaming others, allowing one to look at others without prejudice. The fact that Jesus Christ is the symbol of the Self, the driving force of the individuation process, tells us that spirituality leading to a relationship with the transcendent God and Jung's theory are closely related to each other. Thus, if we examine the process of spiritual formation through the Jung's individuation process, we can better understand the psychodynamic dimension of spirituality. This article investigates the process of Chou Sun-Ae's spiritual formation through Jung's individuation process. Throughout her 98 years, Chou Sun-Ae experienced national pain and hardships, as well as personal adversity and difficulties; but through all of these hardships, conflicts, and difficult moments, she accomplished individualization. Therefore, by examining the spiritual formation through individuation in Chou Sun-Ae, I consider the direction of Christian spiritual education. In this study, three main characteristics of Chou Sun-Ae's spiritual formation can be identified. First, through a life of repentance, the identification between persona and ego can be weakened. Second, the ego develops, and individualization is achieved, through a new calling. Third, in shadow integration, the spiritual development comes to recognize Jesus Christ on the cross and achieve the process of sanctification. Investigating the direction of Christian spiritual education through Chou Sun-Ae's spiritual formation indicates that Christian spiritual education should harmonize vertical and horizontal relations and should develop an experience of the transcendent God in everyday life. By this means, the believer can achieve Self-realization and be a true Christian who practices love for God and love for neighbors.

• 한국노년학
• /
• v.37 no.1
• /
• pp.55-82
• /
• 2017

The purpose of this research is to provide implications for the development of age-friendly industry of Korea by analyzing the age-friendly industry activation policy suggested by the Presidential Committee on Ageing Society and Population Policy in response to the population ageing problems. Policy and theoretical implications are derived from an analysis of age-friendly industry activation policy as directly related to the improvement of the three major problems (i.e. health, economy, and loneliness) of Korean older people. This analysis focuses on its specific content, common and core logic, and the validity of the logic. The results show that: 1)the first Plan for Ageing Society and Population suggests a policy for improving poverty, 2)the second Plan for Ageing Society and Population suggests a policy for improving health, and 3)the third Plan for Ageing Society and Population suggests a policy for improving health and loneliness. All policies not only are commonly based on the logically limited concepts of successful ageing and active ageing, but also are characterized by narrow realm, insufficient content, and fragmented policy. The results result in the following policy implications: 1)the age-friendly industry activation policy should be developed with continuity, sufficiency, and diversity, 2)lessons from the limitation related with the de-contextualisation of successful ageing and its elective affinity with consumer capitalism, 3)lessons from the prevention-oriented perspective of active ageing, and 4)lessons from the social characteristics of (non-)psychological resources, limitation of the reablement related with social investment state. The analyses also provide a theoretical implication that a different perspective on the social construct of ageing is needed beyond the dichotomy of ageing based on modelling ageing. Lastly, the paper suggests not only the limitation of the research but also the preferred follow-up studies regarding age-friendly industry activation policy.

• Journal of the Daesoon Academy of Sciences
• /
• v.48
• /
• pp.199-237
• /
• 2024

Donghak-gyo, the Teaching of Eastern Learning, is a new religious order founded by Kim Ju-hee, centered around the Donghak (Eastern Learning) lineage. The core thought conveyed in the lyrics of Donghak-gyo songs (gasa) can be identified as the concept of 'Return to the Former World (先天),' considering the frequency of the term and the content of the recited verses. The view of time and destiny (時運觀) held by Eastern Learning emphasizes the concept of 'Another Great Opening.' Donghak-gyo's perspective on time and destiny is further rooted in the concept of 'Return to the Former World.' Donghak-gyo particularly emphasizes the term 'Former World,' and incorporates the Study of Changes (易學) into their songs. They recite verses that depict the situation of the Great Opening as an interaction between yin and yang. In Donghak-gyo, it is emphatically asserted that the completion of the Later World's destiny leads to the achievement of the 'Return to the Former World.' It is sung that with the restoration of destiny associated with the 'Return to the Former World,' the symbolic 'Spring (春)' represented by the virtue of Wood (木德) will return. Donghak-gyo describes the unfolding of a new cycle of destiny (運數) as the 'restoration of Changes (易).' When this occurs, they refer to the emerging new world, characterized by a new order and norms, as the 'Return to the Former World,' asserting that a 'moral world' will be established, leading to the development of a moral civilization. It is also sung that the restoration of the destiny associated with the Return to the Former World is akin to the restoration of the Heavenly Dao (天道). The characteristics of the concept of the Return to the Former World are threefold: firstly, it advocates a nostalgic system; secondly, it is a backward-looking thought; and thirdly, the idea of 'cyclical repetition' encourages tangible actions such as 'returning to the origin' or 'restoring fundamentals.' The concept of Return to the Former World in Donghak-gyo, unlike many new religions of those days, provided a unique conceptualization and understanding of the Former World and presented a new framework for interpretation. It moved away from the notion of discarding the Former World as a relic of an outdated era, and instead interpreted it as a new era to be embraced. Therefore, the concept of 'Return to the Former World' in Donghak-gyo should be re-assessed as one of the ideologies that inherits the pursuit of returning to and restoring the past in Eastern traditions. However, it can be criticized for lacking a concrete methodology with regards to the 'Return to the Former World.' Additionally, it is noted for deficiencies in ethical consciousness and moral virtues. Furthermore, its explanation about the Former World come across as insufficient. Thus, the concept of the 'Return to the Former World' in Donghak-gyo seems to be characterized more by declarative slogans than substantive content.