• Journal of Korean Theatre Studies Association
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• no.49
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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.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.13 no.1
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• pp.140-149
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• 2006

Purpose: The concept of sensibility as sensitive perception is a part of the most important elements in human relations and nursing. However, sensibility has not been a focus of nursing research and it seems important to clarify the meaning of sensibility. Therefore, in this study the meaning of sensibility as a cognitive faculty of humans was explored. The results will contribute to the development of nursing science and art. Method: The process described by Walker and Avant to analyze concepts was used to define the concept of sensibility. Results: Attributes of sensibility were defined as 'emotional ability to feel', 'delicate, sensitive awareness of emotion' 'appreciative, tender hearted about oneself and others', 'awareness of intellectual, moral values', 'liability to be vulnerable', 'direct interrelation with individual'. Conclusion: The sensibility mentioned above included the attribute of caring within nurses intrinsic disposition which is achieved through the process of interrelational communication. Therefore continuous study and development of this concept should not only provide resources for nursing but also have a positive effect in therapeutic personal relationships.

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.

• The Journal of Korean Philosophical History
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• no.25
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• pp.99-135
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• 2009

This study is to investigate many kinds of conceptual models of social problem solving approach as well as decision making method, and then describes educational implications, especially for more effective method of teaching problem solving ability in order to reduce children' anti social behaviors and to be able to have their healthy and happy lives. Problem solving ability or decision making skills have been taken to goal of primary school curriculum, but is too cognitive or too centered to morality for student to get that kinds of skill or competency. As a result of new education method is developed on the basis of Socal Emotional Learning(SEL) as well as Emotional Intelligence which put on the importance on the role of emotion in the problem solving. This method have two distinctions. First, It has the background of culture specific views of emotion to be proper this method in our society. Second, It should be integrated into moral education as a part of school curriculum to establish secure and long term intervention.

• The Journal of the Korea Contents Association
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• v.17 no.3
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• pp.444-453
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• 2017

Moral education is essential to the military in fostering elite warriors to have clear sense of their nation and the security, while arming themselves with military spirit that strives for victory. To reach this goal, various moral education has been set forth through boot camp training, academic education, unit training, etc. depending on various subject and supporting agencies in question. Also, in order to heighten the effect of the education, various attempts to combine concert-style cultural activities with the programs are carried out. However, the ultimate goal for this moral education is to facilitate soldiers to voluntarily set their minds and will in combat, and the current education system lacks that motivation as it concentrates mostly on educating knowledges about nationality and security. Under such circumstances, various units have attempted to raise morality in creating many public and media activities within the unit, which proven to be successful. In theory, the usual definitions in the field of education such as emotion, interest, attitude, and personality can be expanded upon with public and media activities. With this in mind, we have researched on how effective this method is by conducting various public and media activities in multiple units, total of 531 soldiers, starting from June to July of 2016. As a result, these activities brought positive effects on young soldiers to build pride in their assigned units, and also increased their willingness to carry out their assignments and missions. Through this research, we drew to the conclusion that unit-level public and media activities, which was solely used for gaining trust and communicate with the general civilians, can be used to boost the soldiers moral strength and help them express the strength in action.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.123-161
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• 2019

The popularity of melodrama indicates that melodrama is composed in a historical context. This is the reason why it is necessary to analyze the imagination of melodrama within a sociocultural context rather than asking the essentialistic question of "What is melodrama?". (2016) and (2018) caused sensations while holding unchallenged top positions in terms of viewing rate and popularity. These dramas indicate the popular imagination and desire of Korean society in the 2010s during a period of upheaval. This paper analyzed imagination in melodrama with a focus on nation and emotions of individuals in and . In preexisting dramas, conflicts are often limited to individuals and families; on the contrary, in and , a nation appears as a motif that forms conflicts between individuals. In these intense situations of conflict, people make rational judgments at first; however, they soon dispose of such judgments and reveal value-oriented attitudes through emotions, which drive actions. Both dramas form poésie mainly through poetic rhyming and the mise-en-scène of objects. The dramas also amplify emotions. The main emotions of these dramas are sympathy and sadness. Such emotions are not consumed in itself; instead, they show moral aims through performativity. Consequently, sympathy becomes solidarity, and sadness becomes mourning. Unlike preexisting melodramas whose endings were simply pursuits of love and happiness within the realm of individuals, and demonstrate a moral imagination that simultaneously reminds us of the individual and community through solidarity and mourning.

• Journal of the Korean Home Economics Association
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• v.42 no.8
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• pp.147-167
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• 2004

The purpose of this study was to investigate the nonnative expectations of anger, sadness, fear, and shame in Korean culture by analyzing the textbooks for children's education in the Chosen Dynasty period. The method of this study was document analysis and the materials for analysis were the following four textbooks for children's education that involved individual ethics in everyday life based on Confucianism： 'Dongmongsenspj, 'Gyukmongyogyulj, 'Myungsimbogamj, and 'Sohakj. The analysis was focused on the antecedent events, emotional consequences, and emotional regulations in the emotional processes of anger, sadness, fear, and shame. According to the analysis, anger was caused by ought violations, especially sociomoral violations, and the expression of anger brought about undesirable results, and the inhibition of anger was expected as the regulation rule. Also, many methods of regulating anger were encouraged in the textbooks. For example, one of the regulating methods was to appraise a situation in such a way that anger would not arise. in other hand, sadness was allowed to be expressed only at the death of parents, and the expression of sadness stood for filial piety. Meanwhile, the antecedents of fear were the events to threaten self-esteem, which was mainly focused on keeping moral and social standards. Also the social consequence of fear led to observance of the social norms, and thereby could gain social approval. Therefore, the regulation rule was the enhancement of fear because of anticipated advantageous effects. Finally, the main cause of shame arousal was negative evaluation of self caused by bad performance of ethical or social standards. Accordingly, having shame could prevent wrong behaviors or transgressions which might break interpersonal connectedness, and the regulation rule of shame was to enhance this because of contributing to collective relationship.

• Cross-Cultural Studies
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• v.53
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• pp.219-249
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• 2018

This essay attempts a historical examination of educational function of the novel. It pays attention to the eighteenth century sentimentalism, and its historical vicissitudes up to early twenties century. The eighteenth century is the period in which debates on the nature of emotion and its moral and aesthetic role have passionately taken place and the modern paradigm of thought on affect has been formed. This is why "affect revival phenomenon" in the late twenties century goes back to this period. This essay finds in Adam Smith the most sophisticated arguments on sympathy in their relation to the development of the novel; it examines the relationship of Smith's argument with modern novel in the tradition of sentimentalism, and its revision in modernist novel. Through this examination, it discusses how cognitive and non-cognitive approaches, the two representative positions in contemporary thinking on emotion/affect, have revised and transformed the eighteenth century sentimentalism.

• Journal of Korean Philosophical Society
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• v.144
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• pp.371-398
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• 2017

The emotions that Aristotle treats in Rhetoric II 2-11 are broadly divided into two groups: the one is the so-called basic emotions, the other the emotions that are opposed to them. The reason that he draws attention to the opposite emotions is that, for example, angry judges must be placed in an opposite state. The question is whether the calmness treated in Rhetoric II 3 is an emotion. Because it is treated in the Ethics as a virtue and thus as a trait of character. How is calmness distinguished as an emotion from that as a virtue? And in what way is it opposed to anger? In short, what is the calmness, inasmuch as it is an emotion? This is the question which is the task of this work. The thesis asserted in this paper is that calmness is the disposition to do a service for another that results from praise or some other act that enhances a belief in one's worth. To substantiate the thesis, the following questions are discussed. The first question is whether the calmness could also contain proportions of pleasure and pain. The question also arises whether it could be also treated properly according to the standard 'target person-intentional object-mental state'. Finally, there is a comparison between the concept of calmness in the Ethics and Rhetoric, so that the latter concept places itself in the foreground.

• Journal of Families and Better Life
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• v.30 no.6
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• pp.69-84
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• 2012

The purpose of this study is to investigate the relationship between children and adolescents' moral emotions - empathy, guilt and gratitude - and helping behavior. For this study, questionnaires on empathy, guilt, gratitude and helping behavior were administered to 938 students in the 4th, 5th, 7th, 8th, 10th and 11th grades attending elementary, middle and high school in Seoul and Gyeonggi Province. The data were analyzed through frequency analysis, mean, standard deviation, t-test, one-way ANOVA, Pearson's correlation, enter multiple regression analysis and hierarchical multiple regression analysis by using SPSS Win 12.0. The main findings of this study are as follows: Firstly, by gender, empathy, guilt and helping behavior differed significantly, also, by grade, empathy, guilt, gratitude and helping behavior differed significantly. In addition, religion made a significant difference in empathy, gratitude and helping behavior. Secondly, variables influencing helping behavior were found to differ by developmental stage. The variable influencing the helping behavior of elementary school students was found to be empathic concern. For middle school students, guilt was found to influence their helping behavior, while for high school students, perspective-taking was found to be the key variable. Thirdly, gratitude was found to have a partial mediating effect on the relation between empathy(or guilt) and helping behavior.