• 주택과사람들
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• s.214
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• pp.74-77
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• 2008

• Korean Journal of Cognitive Science
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• v.32 no.2
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• pp.75-98
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• 2021

The purpose of this study was to confirm whether adolescents with a tendency to compare online game positions are unhappier than their peers who do not. In Experiment 1, participants were asked to compare the status of their game character with the game world average (below, equal, or above average), and were then measured on their changes in happiness (changes before and after the participant's status comparison). In Experiment 2, participants compared the status of their game character with a person they knew (whether it was lower or higher than their acquaintance), and were then measured on their subjective changes in happiness. In Experiment 3, participants were told that the status of their game character was lower/higher than the average, and were either presented or not presented with the information that their acquaintance's character held a lower/higher position. The subjective happiness level of the two groups was then measured. As a result, Experiment 1 confirmed that adolescents with generally low subjective happiness were unhappier when their game position was lower than the average and were happier when their game position was higher than the average. However, it was found that the happiness level of adolescents with generally high subjective happiness did not significantly change. Experiment 2 observed that adolescents with generally low subjective happiness were unhappier when their game position was lower than others in the game world and were happier when their game position was higher than others. However, this was not true for adolescents with generally high subjective happiness. Experiment 3 showed that adolescents with generally low subjective happiness were unhappier when someone else had a higher game position than themselves and were happier when someone else had a lower game position than themselves, regardless of their status in either situation. However, a significant change was not detected among adolescents with generally high subjective happiness. As a rare study confirming the effects of social status comparison on happiness in the virtual world, this study is noteworthy.

• 가정의 벗
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• v.37 no.1 s.425
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• pp.32-33
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• 2004

이국에서 맞게 된 새해 소망은 바로 그동안 잃었던 가족의 소중함이고 웃음 가득한 가정을 만드는 것입니다. 가정을 꾸린지 10년, 돌아보면 남편으로 아버지로 아내와 아이들에게 따뜻한 가슴을 느끼지 못하게 한 것 같습니다. 우리 가정에 위기가 찾아왔을 때 마지막 기회라 생각하며 시작한 영국에서의 생활은 가족들의 마음을 조금은 열게 만들어 주었습니다. 요리하나 할 줄 모르던 사람이 매일 부엌을 찾게 되는 변화가 생겼으니깐요.

• 한국학연구
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• no.54
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• pp.75-100
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• 2019

This thesis tried to find how the Manchurian Koreans who had experienced Chinese civil war, the establishment of the People's Republic of China, the Korean War and remained in the Northeast China got their identity as a Korean Chinese. Kim Chang-keol is an important writer who is regarded as a founder and pioneer of Korean Chinese literature. This is because he joined in both Korean literature of Manchuria and Korean Chinese literature in China and enabled the continuity of Korean-Chinese literature. He started from Man-sun Daily before liberation, then did literary creation in Man-sun Daily. However, in 1943, he declared that he would stop writing and broke his writing brush. It was January 1950, after the establishement of the People's Republic of China, that Kim Chang-keol restarted writing. The New Village which was awarded in Sinchoon Literary Contest of East-North Korean People's Press in 1950 showed a typical model of rural area that well developed by mutual cooperation under the leadership of the new country's new government. The following two works, The People of the Village(1951) and The Victory of the Village(1951) seem to be the novels about National Counter-revolutionary movement, but are the important works that gave a glimpse of the Korean War, the repercussions of the Korean-Chinese community in Northeast China and their perceptions of the Korean War. These two works indicated that the Korean War was to prevent the invasion of North Korea by the U. S. Army and Syngman Rhee's government, and called on Korean Chinese to join the war for the victory of North Korea's socialist revolution. In addition, for the Korean Chinese in China, this period was the time that the ideological tendency played a more important part than ethnic identity. On the other hand, People Who Know Happiness showed that the desire of the individual should be erased in front of the significance of nation building and indicated that it's possible to be realized by treating Mao Zedong as an idol. During the New China's construction period, the Korean-Chinese youth, not only the national identity but also formed a personal identity as Chinese citizen. In this way, Kim Chang-keol's Works After Liberation showed the fate of the Korean Chinese, the change and development of their identity and the diaspora living of the Korean people who are a minority and Chinese citizens.

• Journal of Korean Philosophical Society
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• no.96
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• pp.39-70
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• 2012

In order to locate Kant's concept of the highest good within ethics and the theory of moral religion, it needs to be approached with some qualifications: there are two rough ways to be suggested. The first way is to focus on the concept of the highest good that is explained in terms of the happiness in proportion to a rational being's virtue or to his/her worthiness to be happy. But the happiness determined in the sense outlined above would be (increasingly or decreasingly) changeable according to each one's individual morality-this is what is meant by each one's 'worthiness' here-, and would not be seen as the perfect one. It might even be said that this kind of happiness is possible in a sensible world generally taken, if the existence of God thought of as harmonizing natural phenomena and the moral order is successfully presupposed. The other way is to understand the concept of the highest good literally: in this view, the highest good shows that a rational being's character is completely appropriate to the moral law and for him/her, its corresponding idea, i.e., the perfect happiness, is considered with full justification. But the highest good in the sense sketched above-along with the existence of God and the immortality of the soul-is expected to be realized only in an intelligible world generally taken. This means that it should be appraised as an ideal of the highest good that includes the so-called 'physical happiness' specified in terms of the first way as its element. In this regard, it is seen to be somewhat restricted. Between the two concepts of the highest good already touched upon, the highest good of the possible world would be the one established in terms of the first way. In other words, it is not the highest good in an intelligible world, but the highest good in this world. Of course, it is true that we cannot help but assume the existence of God-a being as higher, as moral, as most holy, and as omnipotent-in order to explain the highest good in this world (namely, in order to establish the possibility of the combination of the happiness and the worthiness). For as long as both morally good acts and the happiness are considered to happen in a natural world, the cause of the nature (i.e., the existence of its creator), that is, God, must be able to be presupposed. In this vein, Kant interprets that most people view that the key of the Bible is to show that the best world which is characterized by an intelligible or heavenly kingdom is also actually feasible in this world. The wish of the people who have the morally good character is that God's kingdom comes and his will is properly achieved in this world. But we cannot know what God really does in order to realize his world in this world. Nonetheless, we are fully aware of what we should do in order to make ourselves a member of his world. It is specified like this: we should do our ethical duties and further proceed to establish an ethical community. Viewed this manner, it is concluded that an ethical community is not a merely ideal thing like the kingdom of the ends, but a human apparatus or institution that exists in this world.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.8 no.1
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• pp.3-21
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• 1997

We examined the developmental characteristics of dream, daydream, and hope of elementary school students in their 1st, 3rd, and 5th grades, and studied the correlation between three variables. We summarized the results of this study as follows. 1) The contents of dream developed with the cognitive development and socialization process. In detail, appearance of animals, family members, and known persons gradually decreased, and appearance of self, same-sex peers, and strangers gradually increased. These results are comparable with the previous studies of dream. 2) Daydream, hope, and current state also developed with age. In detail, frequency of daydream increased, and the contents of daydream and hope changed toward more self-centered and more realistic. The changes of current state are thought to reflect the specific situation of Korea. 3) There are some correlation among dream, daydream, and hope. Especially happy mood and fearful mood had positive correlation with the relevant contents of dream, daydream, and hope. Also the contents of dream showed positive correlation with the same contents of daydream. This study is the first trial which investigate the developmental characteristics of dream, daydream, and hope of normal children in Korea. We verified that dream and daydream are on the continuous line of ‘reality-imitation-play-daydream-dream’ Finally, considering the facts that dream developed with age；responded to meaningful emotional experiences；and had the correlation with daydream, hope, and current state, the results of this study support the psychological meaning of dream.

• Journal of Korean Classical Literature and Education
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• no.39
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• pp.67-97
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• 2018

The purpose of this paper is to clarify that the difference between past and present response to the same folktales relates to other cultural contexts. This is part of the research to explore the methodology of folktale education for intergenerational communication. This paper compares the reaction on a storytelling site from the past to with current college students' impressions. On the older site, the storyteller and audience sympathized with the characters of . Additionally, they were pleased with the conclusion that the characters would get a new family. However, university students thought that the characters of was incompetent. University students evaluated their success as depending on other people, accidentally obtained. Such a difference was closely related to the culture of the group intervening when understanding the folktale. In the past culture, empathy, interdependence, and unity were considered important values. Meanwhile, the new-generation culture emphasized the individual's free will and rights, diligence, and honesty. As a result, due to differences in cultural context, university students distorted , and communication with past generations was also broken. In this paper, we study the folktale education methodology that helps communication between generations. this paper proposes that It is more suitable to tile the story instead of for university students. That is because resembles the cultural context of university students. At the same time, it has the same problem as .