• 아동학회지
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• 제26권6호
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• pp.189-200
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• 2005

The main objectives of this study are to examine the relationships among the Bu-Ja- Yu-Chin-SungCheong, child's self differentiation and interpersonal relationship and to compare the effects of the cultural virtues. Bu-Ja-Yu-Chin-Sung-Cheong which is the Korean traditional parent-child affective bonding defined as a characteristic of relationship between parents and children within Korean culture by Choi, sang jin. The subject of the study are 656 students from 4 different elementary schools in Seoul : they were 5 and 6th grades. The study was executed by surveying them with questionnaire and the results were analyzed through co-relation analysis and multiple regression. Findings were: (l)the Korean traditional parent-child affective bonding has a positive effect on self differentiation and interpersonal relationship of a child. (2)The Korean traditional bonding has a impact on a child's acceptance of others and social behavior. However, according to the level of a child's self differentiation a child's dominance-ascendance, ostentation-narcism interpersonal relationship inclination increased.

• 인문언어
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• 제7집
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• pp.93-122
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• 2005

China, the nation which reigns the society consisted of several ethnic groups, has been interested in universal virtues since its early eras, due to the social demand for their integration. Confucianism, therefore, traditionally has been executing this function as a transcendant world, and at present the Marxism takes its role instead. After its reformation and opening, the market economy was allowed to set in China, which means that the traditional ideology of integration comes to face the crisis occurred by new trend of the individualism which is gradually spreading. The people who make the policies and the intellectual people in China who noticed these phenomena, are trying to make measures to cope with this contradiction. Despite of their trials, they are destined to find nothing but powerlessness in front of the powerful marketing strategy of the commercialism which adroitly adapted to their measures. In this situation, the transcendant world to reach, which these people are appealing again is the totalitarian ideology that persistently has been maintained through history of China. The movie, Hero, is the one of these attempts. This paper offers you the analysis of this cultural agony of contemporary China.

• 영어영문학
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• 제55권3호
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• pp.383-398
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• 2009

Based on the Greek myth of Pygmalion and the fairy tale of Cinderella, Shaw's Pygmalion demonstrates a masterful coalescence of these two narrative motifs into a coherent plot scheme. Even more significant is his keen insight into the conflicts created at the tripartite intersection of human activity concerning language/class/culture, which, as the leitmotif, revolves around lessons in language learning. This play basically deals with human transformation and by its very nature, Higgins's experimentation with transforming Eliza cannot stop at language alone. Her cultural transformation ripples over into the realms of gesture and even a unique way of living (modus vivendi) intimately associated with taste and manners, which Bourdieu terms as habitus. By acquiring a new fashion and language, Eliza is reborn as a new lady aspiring to be filled with a newly acquired habitus. While separating her from her old Cockney style, Higgins inculcates Queen's English in Eliza, in which process her changed speech styles gradually transforms and restructures her deportment and manners, finally generating new practices, perceptions and attitudes. The gist of Pygmalion is however less Eliza's ascent into the middle class than her battle for symbolic capital waged at the level of language. By problematizing his contemporary practice of habitus conventionalized and warped by class distinctions based on economic, social and cultural capitals, Shaw creates a new humanist model of man founded on spiritual and rational virtues. In conclusion, Eliza is not a frigid Galatea but a dynamic character that goes through a brilliant transformation of three stages: 1) linguistic; 2) cultural, and 3) humanist. Finally she is built into a "consort battleship" on an equal standing with her sculptor. The process of her character-building cannot be illuminated without resorting to the dynamic notion of habitus, which highlights the process of inculcation, structuring, generation and transposing. Given the overwhelming weight of the heroine's role and the dynamic process of her transformation as the major plot scheme, this play should be christened Galatea in lieu of Pygmalion.

• 윤리연구
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• 제97호
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• pp.279-306
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• 2014

본 연구는 리더십을 공동체적 삶의 보편적 원리에 기초한 윤리문화적현상으로파악하고, 리더십의 관계와 과정, 기술에 내포된 윤리문화적 메카니즘을식별하고해석, 검증한 것으로서 유효성과 실증적 방법에 기초한 기존의 접근방법과는구별된다. 주요 내용은, 첫째, '윤리문화'의 개념 정립과 리더십의 윤리문화적접근방법의설정이다. 윤리문화는 구성원에 의해 공유될 수 있는 가치에 대한 사고와행동의기준으로서, 윤리적 이상의 당위와 실제의 문화적 가치의 균형적 조화와윤리적실천으로 구현된다. 이러한 윤리문화의 사고와 행동체계를 리더십에적용하여리더십의 구조와 기능을 근본적으로 파악하고자 한다. 둘째, 윤리문화적리더십모형구축이다. 리더십의 관계, 과정, 기술에 있어서 윤리적 이상의 당위와실제의문화적 가치의 균형적 조화와 윤리적 실천을 통해 갈등극복, 문제해결, 동기부여의리더십 기능을 올바르게 수행함으로써 개인목표와 함께 공동목표를 달성하는진정한영향력을 도출하려는 것이다. 셋째, 세종대왕 리더십 사례 분석이다. 세종대왕리더십은 대의와 위민과 덕화를 리더십의 윤리적 이상의 당위로 삼고, 안정과치민과 교화를 실제의 문화적 가치로 삼아 균형적 조화와 윤리적 실천이라는윤리문화적 사고와 행동체계를 리더십의 관계와 과정과 기술에 적용하였다. 이러한리더십을 통해 갈등을 극복하고 문제를 해결하며 동기를 유발시켜 신료들로하여금국가의 일을 자기의 책임으로 생각하고 변화와 창조에 자발적이고 헌신적으로행동하는 진정한 영향력을 이끌어냄으로써 민족 정체성을 확립하고 문화적기틀을구축하였다. 세종대왕의 리더십은 윤리문화적 리더십 모형이 잘 구현된리더십사례라고 할 수 있다. 본 연구를 통해 현대사회에서 요구되는 리더십은 공동체적 삶의보편적원리인도덕과 윤리를 기본바탕으로 삼아야 하며, 윤리적 이상의 당위와 실제의문화적가치를 균형적으로 조화시키고 윤리적으로 실천하는 리더의 덕을 잘 발휘하여진정한영향력을 이끌어 낼 수 있어야 한다는 점이다. 본 연구에서 제시한 윤리문화적리더십은 현대 리더십의 적실성과 실천성의 문제를 해결하는 하나의 대안이될수있다.

• 대한가정학회지
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• 제36권11호
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• pp.73-90
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• 1998

During the period of 1950s and 1960s extreme changes in political, economic, social and cultural environments had a great influence on family ethics, since the western civilization had been introduced to this nation in late 19th century. This paper studied the family ethics during the above periods by interviewing elders(average age 77) who had couple relations at that time focusing the followings. During the period, ① what is the view of family? ② what are the actual sapects and characteristics of married couple ethics? ③ what are the actual aspects and characteristics of the ethics between parents and their children? The results of this study are as follows; ① The indispensable requisite of the parents is a son who functions as the tool for enhancing social position of their family rather than succession of them. The nuclear family is regraded ideal, but the concept of nuclear family of them is far different from that of western. ② The married couples accepts the given couple relations in the name of bringing up their children. The ideal image of wife is traditional wifely virtues and that of husband is ability of making money. ③ The parents emphasize education and success of their children for enhancing the social position of their family, while they still require some degree of moral standards to their children. The parents believe that the best filial piety is making good lives of their children's own, which is somewhat different from the traditional filial piety norm.

• 복식
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• 제66권8호
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• pp.78-97
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• 2016

The purpose of this study is to develop textile pattern designs by utilizing the prototype of traditional culture extracted from cultural resources in order to establish a specialty strategy for local cultural contents. To achieve this, the study selected the Hyojaemunjado as source of Jeju traditional culture. Jeju's Hyojaemunjado is characterized mainly by the creative and unique formativeness of Jeju's character paintings. Character paintings often contained images related to the characters featured inside characters, or composed stroke with symbolic iconography. The main subjects of Hyojaemunjado were stories that alluded to the Confucian virtues. Therefore, the purpose of this study was to remind people of the real meaning of Shin(truth) by developing textile pattern designs, which borrows the tessellation technique for design, and the dominant characteristic of geometric abstraction. This study used theoretical research and empirical analysis. First, the study did the theatrical research on Hyojaemunjado based on literature and precedent studies, and then analyzed the style of expression and formativeness on the Shin character paintings through real analysis of Jeju's Hyojaemunjado kept in Jeju National University Museum. Second, based on the analysis of the style(three-tier composition) and formativeness of Hyojaemunjado, it analyzed the formativeness of the iconography about Shin, i.e. character types(semi cursive style, square style) drawn according to the symbolic meaning, palace, unknown flower, pheasant, tile fish and constellation. Based on analysis of the iconography, it stylized the motives that became available on the Archimedean tiling of tessellation, and then developed the textile pattern designs by arranging the iconographic motives with Platonic tiling and Semi-tiling. The reason why this study borrowed tessellation was to create various visual effects using the size of angle, symmetry and change and joint with simple figure.

• Journal of Hospice and Palliative Care
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• 제1권1호
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• pp.1-5
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• 1998

Grief is the ordinarily self-limited complex of symptoms and processes that constitute the acute reaction to a significant loss. And it is the reaction of the dying as well as the bereaved. Every culture has had its own ways of grief and mourning. The definition of healthy grief and mourning, in terms of both emotional expression and the length of time it should continue, mostly depend upon the type of culture as well as the type of religion. So the manner of grief and mourning greatly differs from culture to culture. In the most of the Asian countries, influenced by Confucianism, Taoism, and Buddhism, death is traditionally considered the most significant life cycle transition. In Chinese culture, many rituals have evolved to help family members deal with their loss, over the past five thousand years. Confucianism taught the virtues of filial piety and righteousness. These rules and many customs added since the time of Cofucius, have been loyally followed and practiced by many Asian people. However, Buddhists have different ideas. They believe in karma and reincarnation and in predetermination of one's present life by good or bad deeds in the present life and past lives. Display of uncontrollable emotion is not encouraged. Continuity of family relations after death is very important. The ancient practice of the ancestor worship is still followed in many Asian households. Many Buddhist do not practice ancestor worship; family members honor the deceased by placing a memorial plate in the temple for continued chanting purposes. The mourning rituals have been dramatically curtailed in the past 50 years. For example, political, social and economic forces have shaped the current mourning practices of Chinese in different countries. There are many clinical implications in helping Asian to deal better with the emotional strains of the experience of loss. The therapiest must respect the cultural framework through which the client perceives family losses.

• 한국연극학
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• 제49호
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• pp.49-71
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• 2013

Melodrama emerged as a form of the moral in the early modern age. As an approach 'the moral' not only means that rewarding virtue and punishing vice, but also refer to a principle of spiritual life and a way of life. -Melodrama theatricalizes a new vision of human life and society through a new type of the virtuous protagonist and sentiment/-ality. -This allows melodrama to be a dominant cultural form in this modern age, beyond the borders of the theater, mass-media, and literature. Virtue and sentiment/-ality are the core elements of melodrama, which differentiate it from tragedy and comedy especially in the structure and effect of the drama. Actually virtue and sentiment/-ality have been a main target of criticism. Virtue has been regarded as a trite quality of the stereotypical protagonist, and sentiment/-ality as a banal emotion which paralyzes an audience's recognition of reality. -However, this thesis regards both virtue and sentiment/-ality as vehicles for showing and sharing the morals of the modern age. First, the virtues of the protagonist included the general and universal ones of the bourgeois -at that times, the bourgeois represented themselves as a human being- such as the responsibility and obedience of a father, a mother, a wife, a husband, a daughter and a son. They also included the professional ethics such as courage, honesty, and justice and so on. The fall or salvation of the protagonist is largely determined by his/her private individual virtue. Second, sentiment/ality is a theatrical device that makes the audience internalize the protagonist's virtue. The protagonist expresses his/her universal virtue sentimentally, and the audience also expresses their virtue by sympathizing with the protagonist's virtue sentimentally. However, the melodramatic protagonist as an individual, is not connected with society, but remains isolated. As a result, s/he has no influence on the society, where s/he can only ends her/his play alone with a happy-ending. S/he is happy alone, or at best happy with his/her own family. On the contrary to this, tragic protagonist usually fixes social disorder through his/her fall. In that sense, we can say that melodrama presents only the half of the human life.

• 철학연구
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• 제144권
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• pp.17-31
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• 2017

21세기 초, '유네스코'는 '윤리', '도덕', '가치관'의 과제를 제기하였는데, 생각하건대 금세기의 성패는 '인성교육'에 달려 있다고 본다. 세계 각국에서 이에 호응하는 정책을 펼쳤고, 대만에서도 '인성교육신운동'을 부르짖었다. "중용"은 유가 덕치주의의 정치한 의미를 가장 잘 천명하였는데, '성(誠)'은 '덕치(德治)'의 핵심 개념이며, 또한 인성을 발현하는 중요한 동력이기도하다. 이 글은 "중용"의 '성론'(誠論)을 현대의 인성교육에 응용해 보고자 하는 데에 목표가 있다. 제1절에서는 문제를 제기하고, 제2절에서는 "중용"의 '성론'(誠論)을 개술하고, 제3절에서는 "중용"의 '성론'(誠論)을 어떻게 현대의 인성교육에 응용할 것인지를 언급하고, 제4절에서는 앞의 글을 총결하면서 인성교육의 효과를 극대화하는 방안에 대해 고민해 볼 것이다.

• 비교문화연구
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• 제46권
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• pp.227-251
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• 2017

본 논문은 미래지향적인 건강한 기로문화 건설의 일환으로 중국 고대 "삼달존(三達尊)"사상에 대해 그 형성배경과 구체적인 의미, 그리고 형성과정 속에서 창조된 상징성을 자세히 고찰함으로써, 현대사회에서 노인들이 갖추어야 할 덕성과 자존감을 회복하고 이에 따른 젊은이들의 존로(尊老)의식을 고취하고자 함에 그 목적을 두었다. 필자는 "시경(詩經)"의 "대아(大雅)" 및 "소아(小雅)"의 여러 시편들과 "상서(尙書) 주서(周書)"의 기록들로부터 덕(德)과 작(爵)(지위) 그리고 치(齒)(나이)를 삼위일체로 여기는 "삼달존(三達尊)"사상의 연원을 찾아내고, 자세한 분석을 통하여 이 사상이 주초(周初)의 정치적 효용성으로 인해 발생하였음을 밝히고, 아울러 이 사상의 상징체로 서주초의 문왕(文王)을, 그리고 구현체로 서주말의 소백호(召伯虎)를 설정하고 이 두 인물에 대한 자세한 고찰을 진행하였으며, 이를 통해 상징화와 구현화가 후대 삼달존 사상이 전형화되는 데 커다란 역할을 하였음을 밝혔다.