• Journal of Family Relations
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• v.21 no.1
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• pp.77-98
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• 2016

Objectives: The aim of this study was to explore perceived meanings of dating and marriage among well-educated Korean couples who were in optimal marriageable ages. Particularly, an emphasis was placed on finding out where the traditional gender norms and post-modern contexts intersect on the couples' course of dating and marriage. Method: We undertook a qualitative analysis of 8 couples (age: 26-34) dating. Participants were limited to university graduates of upper-middle rank universities in Seoul, South Korea. The rationale for choosing such sample was based on the idea that characteristics of class is inherent in the act of dating and marriage, and that such characteristics lead to different contextual experiences in dating and marriage. This study was based on interviews conducted over a three-month time span. The interviews were first transcribed into research text and then subjects and key categories were drawn from the transcripts for analysis. Results: Participants sought meanings of joy, learning, and self-improvement in dating, and they were free from traditional gender norms in their romantic relationships. They viewed marriage as having a permanent companionship with their partner, becoming independent from their parents, and/or a social norm to be followed. Participants reported mixed perceptions about marriage in such fashion that they described their parents' relationship in terms of a gendered leader-supporter relationship, while viewing their own relationship as being genderless partners. In transition to parenthood, however, they regressed to traditional gender norms dichotomized as women being a homemaker and men being a breadwinner. In sum, participants displayed expectations that were inconsistent with regard to dating and marriage over the study period. That is, during the course of dating and early marriage, they did not hold separated gender norms; however, when transitioning from being a newly married couple to giving their first childbirth, expectations shifted to traditional gender norms and values. Conclusion: This suggests that it is not marriage, but the experience of childbirth and motherhood, which strengthen traditional gendered norms, engendering regeneration of the gender norms in families. The results indicate that there is a need to promote co-parenting behavior among the newly-married couples and to educate gender equality about parent roles or for parents in South Korea so that they can overcome traditional gendered norms in family.

• Journal of Korean Classical Literature and Education
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• no.37
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• pp.111-149
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• 2018

This story is written by Shin Kwang-han who is a famous scholar and writer in Josun Dynasty. The most notable feature of this story is the love between a man and a dead woman. The protagonist has failed the test to be a national official for several years, because of the corruption and unfairness of the leaders of his society. He is very upset, but then changes his mind in order to become an officer. One day he meets a dead woman. He saves her life from death, and falls in love with her. Finally he marries her and attains a high position. Till now, all the aspects of this story have been extensively researched from a number of different perspectives. However the narrative structure of this story has not been discussed much. This story belongs to Jungi-novel, a kind of old story style which includes fantasy. The studies on this story have mostly been carried out to find the different features in comparison with other works of the same style. Further, we could not understand its own specific meaning structure. This study aims to find the narrative structure of this story. It was recognized by researchers that Shin's stories talk about his life and his perspective of the world. Further, I will try to show how he expresses his thoughts, emotion and life through this story. First, to obtain a satisfactory result through this study, I will find a way to resolve several problems that have become the center of the controversy. Afterward, the conflict and resolution the hero's relation to the world will be identified in every paragraph. Through these efforts, we will have a new point of the view about the narrative structure of this story and the intent expressed by the writer through its structure.

• Journal of Korean Philosophical Society
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• v.141
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• pp.263-286
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• 2017

It is well known to us that in its enlarged sense Deleuze's philosophy has confrontation with platonism that has dominated the whole western ideas, and in a narrow sense it is confrontation with representative thinking and representative arts. In other words, it's obvious what Deleuze has considered the most important in his whole of ideas is to think not in a representative way but in a non-representational way and to disentangle thinking from its representative image. To examine the way how Deleuze criticize representation, and how he overcome modern ideas is not just to make a clean breast of platonic inheritance. Because they are essential for facing up to the actual circumstances of our contemporaries who have degraded servility of totalitarian thoughts under the thinking of identity, and furthermore, it is essential for overcoming this situation and proceeding to nomadic thinking, liberating thinking. This study is not intended to be a definitive account of all his criticism of representation. Because, as is well known, Deleuze's criticism of representation contains a wide variety. And so this study were limited a relatively small number of points in Deleuze's position on representation as follows. How does Deleuze's criticism of representation has been developed in his theory of paintings? And what does it mean to us today? In this paper, I paid special regard to make sense out Deleuze's concept of 'figure' in his important writings that pertains to an analysis of his criticism of representation, Francis Bacon: The Logic of Sensation. And having traced the development process of the concept of 'figure', I want to understand the implicit meaning of the concept in constant flux of his critical thinking.

• Journal of Korean Classical Literature and Education
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• no.34
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• pp.75-113
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• 2017

The purpose of fusion education is to acquire educational contents efficiently and gain a new worldview. To realize this purpose, I point out that it is urgent to provide common educational content and suggest "place experience" as common content for literature and geography. Local legends present a concrete space and a sharp confrontation with the human world, while shaping the tradition of a place's name. Place experience as common educational content enables a three-dimensional experience of a place that utilizes the characteristics of these local legends. The physical condition, human activity, and implied meaning of a place mediate the student's empirical understanding of folktales. The common area of "place experience" allows us to expect a stereotypical understanding of a learner's place by providing a literary context to learning contents that can flow from the existing geography subject to the simple provision of information. In addition, it facilitates learners' empirical understanding by providing actual and specific objects to learning contents, which can flow abstractly in the existing literature subject. Through this discussion, convergence education demonstrates educational significance by achieving educational efficiency through common educational content and enabling the formation of new thinking.

• Korean Journal of Social Welfare Studies
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• v.47 no.4
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• pp.183-216
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• 2016

This study aims to investigate the career development experience of youth in late adolescence who entered a different university after taking a semester off (as known as Bansu in Korean), in depth, applying a phenomenological research method. For the research, this study selected seven adolescents as research participants to reveal the essential meaning of their experience, vividly. The data were analyzed by Giorgi's method to draw components of the experience of research participants. As a result of the research, the career development experience of youth in late adolescence who entered a different university after taking a semester off was systematized into 19 sub-categories and structured into four main categories: "high school years in which academic record was more important than aptitude", "the step away from the dream, being forced to proceed to college", "the time of study to take the exam again, which was an advantage and disadvantage at the same time" and "the wish unfulfilled even with the success of entering a different university." It turned out that the main topic was "the repeated way even after passing the repeat sign." They took the College Scholastic Ability Test (CSAT) once again and came back to the narrow way to enter a prestigious university, but they still compromised the standard made by the older generation. This study has significance for late adolescents' welfare and happiness in that it explored the in-depth meanings of the career development experience of youth who entered a different university by taking the CSAT again after taking a semester off. Lastly, based upon the situation of the increase in the number of students who take the CSAT again, this study suggested better measures for career development during adolescence and the promotion of their quality of life.

• Korean Journal of Social Welfare Studies
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• no.37
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• pp.199-240
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• 2008

This study set out to investigate the adaptation process and experiential structure of those children who went through sexual abuse by looking into their inner worlds in order to understand what kind of meaning sexual abuse had on them. For that, the investigator conducted in-depth interviews with 13 children aged 8~16 who lived at the shelter after experiencing sexual abuse. The methodology of Grounded Theory by Strauss and Corbin(1990) was used to analyze raw data. The analysis results indicate that the core theme of the adaptation process among the children living at the shelter after sexually abused by kin and kith was "hoping to appear the same as others." According to the results, the core phenomenon was "blaming the victims." The causal conditions include "broken families," "antihuman sexual abuse," "making sexual abuse a public issue," and "the trap of the family." The contextual conditions include "the chain named family," "family as the last fortress" and "structural enforcement of silence." The intervening strategies was "dual emotions toward the shelter." The action/interaction strategies include "aftermath of violence" and "trying to escape." The consequences were "preparation for the future" and "uncertain future." The identified stages include the confusion, keeping the secret, leaking the secret to others, intervention by others, social support and challenge and adjustment stage. The three identified types were "withdrawal and avoidance," "settling down in reality" and "overcoming and challenging." Based on the analysis results, discussions were made about the social welfare plans and intervention strategies in the conclusion.

• Korean Journal of Social Welfare Studies
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• v.45 no.2
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• pp.203-232
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• 2014

The purpose of this study is to compare the national quality regulation schemes among four countries, and to find out implications to Korean quality regulation system of social services. For this, this study fixed comparative criteria on national quality regulation schemes, and compared the quality regulation schemes of 4 countries such as England, United States, Singapore and Japan. By reviewing prior relevant studies, three criteria could be suggested.: the level of user centeredness, the effectiveness of regulatory enforcement and stability of operation system. All analysed nations share similarities in that they all eager to provide quality information to their service users and develop nationally acceptable quality standards of social services. On the contrary, differences are identified in the level of regulatory enforcement and establishment of independent body for national quality control. By these results, this study discussed the meaning of these findings and their implications on the development of Korean quality regulation system.

• Journal of Korean Philosophical Society
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• v.141
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• pp.63-84
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• 2017

In the twentieth century Anscombe's 1958 article "Modern Moral Philosophy" argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver". Concepts such as "morally ought", "morally obligated", and "morally right" require a legislator as the source of moral authority. In the past God occupied the role, but systems that dispense with God are lacking the proper foundation for meaningful employment of those concepts. Aristotle's virtue ethics can do so without appealing to any such lawgiver, and ground morality in the well being of human moral agents. Therefore Anscombe recommends a return to the eudaimonistic ethical theories of the ancients as secular approaches. Eudaimonia is a central concept in Aristotelian ethics, along with the terms "aret?"(translated as virtue or excellence) and "phronesis"(translated as practical wisdom). In Aristotle's works, eudaimonia was used as the term for the highest human good, and so it is the aim of practical philosophy to consider what it really is and how it can be achieved. Eudaimonia is a Greek word commonly translated as well-being, happiness, welfare or "human flourishing". As Aristotle points out, saying that eudaimon life is a life which is objectively desirable, and means living well. Everyone wants to be eudaimon. And everyone agrees that being eudaimon is related to faring well and to an individual's well being. But the really difficult question is to specify just what sort of activities enable one to live well. Aristotle says that the eudaimon life is one of "virtuous activity in accordance with reason," this is a necessary condition of eudaimonia, the pleasure accompanied by virtuous activities is a sufficient condition. Hence we have a more accurate translation of eudaimonia with a review the practical meaning of eudaimonia, and the correlation between eudaimonia and arete, pleasure.

• Journal of Korean Philosophical Society
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• v.130
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• pp.135-159
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• 2014

This article has the purpose of clarifying that Rollo May's existential psychotherapy is based on Kierkegaard's concept of anxiety in philosophical aspects. May makes use of Kierkegaard's concept of anxiety to establish his own existential psychotherapy. May points out that Freud's concept of anxiety is too technical in comparison with Kierkegaard's concept of anxiety. Freudian theory accepting anxiety as the cause of repression overlooks the importance of human relationship which brings about repression. May mentions the presence or absence of object to distinguish fear and anxiety. Kierkegaard and Freud also mention that the presence of object is called fear and the absence of object is anxiety. May interprets anxiety ontologically. Succeeding Kierkegaard's comment on nothing/non-being, May insists that anxiety is the experience of Being affirming itself against Nonbeing. May interprets Kierkegaard's concept of freedom as the possibility or potentiality in terms of similar meaning. May argues that Anxiety is the situation when faced with the problem which human being will achieve his potentiality. Kierkegaard's concept of freedom is also associated with sin at the same time as the freedom associated with anxiety. Succeeding this, May discusses the relation of guilt feeling and anxiety is the flipside of the coin. He understands that guilt feeling is not a pathological symptom but an evidence of the human being's possibility. Kierkegaard's The Concept of Anxiety has a sub-title which is 'a simple psychologically orienting deliberation on the dogmatic issue of hereditary sin'. This shows that he understood the relationship between anxiety and guilt as dilemma that can not be separated. Through this study, I want to clarify that May's concept of anxiety which is the most important concept in his existential psychotherapy, is derived from Kierkegaard's concept of anxiety.

• The Journal of Korean Obstetrics and Gynecology
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• v.28 no.3
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• pp.1-10
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• 2015

Objectives Diagnosis System of Oriental Medicine (DSOM) was made as a computerized assistant program for oriental medicine doctors to be able to diagnose with statistical basis. Then DSOM uses questionnaires filled out by respondents with explanatory guide. But if the respondents misunderstand the meaning of the passages, the results were quite the opposite. Methods This study was designed to investigate the diagnostic correspondent rates between DSOM and TKM practitioners. First, let the respondents answer to DSOM. After that, three doctors diagnosed the respondents and marked 'p' when they diagnose that the respondent had the pathogenic factors, marked 'n' when they diagnose that the respondent had the pathogenic factors but not severs, and did not marked when they diagnose that the respondent didn't have the pathogenic factors. Finally, this study was investigated the correspondent rates of diagnosis between DSOM and doctors. Results In the pathogenic factor of three including insufficiency of Yin (陰虛), the correspondent rates were 90%. In the pathogenic factor of nine including deficiency of qi (氣虛), the correspondent rates were 80%. In the pathogenic factor of four including blood stasis (血瘀), the correspondent rates were 70%. In HH and HL, they showed the correspondent rates of 61.77%. The correspondent rate of heat (熱) was highest (96.88%). The correspondent rate of insufficiency of Yang (陽虛) was lowest (0%). In LH and LL, they showed the correspondent rates of 88.31%. The correspondent rate of blood stasis (血瘀) was lowest (71.76%). They all showed the correspondent rates of over 70%. Conclusions In DSOM and Doctors' diagnose, they showed the correspondent rates of 83.60%.