• Journal of the Korean Home Economics Association
• /
• v.50 no.1
• /
• pp.89-101
• /
• 2012

The purpose of this study was to investigate college students' psychological well-being influenced by optimism and orientations to happiness. The participants were 412 college students aged from 20 to 28. Data were analyzed using Cronbach's alpha, frequencies, percentiles, means, standard deviations, two-way ANOVAs and hierarchical regression analyses. The major findings were as follows. 1) In optimism, there were no significant differences in gender and the year of study in college. In orientations to happiness, male students pursued engagement in happiness more than female students and the seniors reported a significantly higher level of pursuit of happiness than freshmen did. In terms of psychological well-being, seniors scored significantly higher psychological well-being than freshmen. 2) Optimism and orientations to happiness were significant predictors of the psychological well-being of college students. With circumstances and optimism controlled, orientations to happiness still showed 13% variance in psychological well-being.

• Korean Journal of Culture and Social Issue
• /
• v.16 no.1
• /
• pp.19-41
• /
• 2010

This study aims to investigate how religious orientation of college students and the religious fundamentalism are related to their subjective well-being, and the interaction of religious orientations and the religious fundamentalism on their well-being. The participants were 374 college students who studies at an university located in Seoul, whose average of age were 22.54 (SD=4.79). The psychological tests used in this research included the following: I/E-R, the Religious Fundamentalism Scale, the Spiritual Well-Being Scale, Emotion Frequency Test, Satisfaction with Life Scale, Subjective Happiness Scale, Life Satisfaction Motivation Scale, and Life Satisfaction Expectancy Scale. Although religious students experienced more religious well-being than non-religious students, their subjective well-being were not higher than those of non-religious students. Results reveal that religious orientations were positively related to subjective well-being such as life satisfaction, subjective happiness, and positive emotions, as well as spiritual well-being. However, those covariance was approximately 4~6% only. Religious fundamentalism was also positively related to spiritual well-being and life satisfaction, it was negatively related to the motivation to live though. On the other hand, moderate effects of the religious fundamentalism on the relations of religious orientations to most of subjective well-being variables. Results of simple main effect analyses indicated that the students who were strongly oriented toward religion with higher religious fundamentalism showed significantly higher existential well-being, positive emotions, life satisfaction, subjective happiness, and especially their motivation and expectation for future life, whereas there were no significant differences in subjective well-being of students with lower religious fundamentalism by religious orientation. This finding suggests that some religiosity variables could affect human well-being with interactions

• Journal of Families and Better Life
• /
• v.26 no.6
• /
• pp.167-179
• /
• 2008

This study attempted to develop integrated family policy. For this purpose, a delphi survey was conducted twice among 15 professionals regarding the general contents of family policy, the goals and outcomes of president Roh's administration, the direction and plan of action for future family policy. The results of this study are as follows: Firstly, the main results of president Roh's administration were the creation of the Ministry of Women and Families, and the Healthy Families Law. Nevertheless, that government had no long-term vision or action programs. Secondly, there are two aspects of family policy which one is family members based and the other is family life cycle based. Accordingly the subjects of this study insist that family policy has to cover people's whole life, all families regardless of family structure, and has to integrate the plans and programs which have been served to individuals, for example, women, child, youth, and elderly. Thirdly, the orientations of future family policy are to be toward happiness, health, equality, coexistence, harmony, growth, generosity, diversity, self-control, and a sustainable society. So the concept of the integrated family policy has to cover all aspects of the family and the diversity of family life. Therefore, the service delivery system for family policy has to converge into the Healthy Family Center.

• Anxiety and mood
• /
• v.9 no.1
• /
• pp.45-53
• /
• 2013

Objectives : The purpose of this study was to develop the Korean Strength Scale and to examine its validity and reliability. Methods : The Korean Strength Scale is a self-report questionnaire that measures 25 valued strengths and is comprised of 124 items ; each item had a 0-5 rating on a 6-point scale. In order to test validity and reliability, data were collected from 355 adults. The measures included the Korean Strength Scale, HEXACO Personality Inventory (HEXACO-PI), Satisfaction with life scale (SWLS), Positive Affect and Negative Affect Schedule (PANAS), and Orientations to Happiness Questionnaire (OHQ). Results : The resulting exploratory factor analysis of the Korean Strength Scale suggested 4 factor structures. The Korean Strength Scale was shown to have acceptable psychometric properties, including acceptable internal-consistency reliabilities, factorial validity, and high convergent correlations. Conclusion : Although there is room on improvement for some facet scales, the Korean Strength Scale appears to be a useful tool for assessing an individual's signature strengths.

• Journal of Families and Better Life
• /
• v.33 no.6
• /
• pp.77-95
• /
• 2015

The purpose of this study was to examine the value of children in South and North Korea and to identify the similarities and differences in value orientations related to children and curriculum in child-care and education. The secondary data including 2013 research report on the South Korean consciousness and values, the Familial Law Act and the Child Welfare Act of South Korea, the Familial Law Act and the Law of Nursing and Upbringing of Children in North Korea, and a series of Choson-yeosung magazines in North Korea were analyzed. Results showed that first, it was common that both of social and psychological values of children were found, but the psychological values were more prevalent in the South and the social values were more dominant in the North. Second, parents in both cultures publically agreed that parenting should promote the development of the whole child. However, parents in the South were inclined to support happiness and personal achievement of children, whilst parents in the North were likely to reinforce ideology education producing a pillar for socialism. Third, it was common that both parents of the South and the North were primarily responsible for child-rearing, but the role of government in child-rearing was more emphasized in the North. Lastly, supporting daily routine activities, communication skills, and art activities were included in child-care and education programs in both cultures. However, communication skills and social relationship were emphasized in programs of the South, whilst ideology education was the most important components in program of the North. The strategies for understanding differences in the value of children between the South and the North after unification were discussed.

• Journal of Korean Academy of Fundamentals of Nursing
• /
• v.5 no.2
• /
• pp.237-256
• /
• 1998

Death and dying of human being is a comprehensive system, and death orientation, the subjective meaning related to every component of the death system is developed throughout life. This study was designed and carried out to identify, describe and classify the orientations of Korean adult towards the death system. In an attempt to measure the subjective meaning of death and dying, unstructured Q-methodology was used. The 65 Q-statements developed by Kim(1994), used by Kim(1994) and Park(1996) were adopted as Q-population and 39 Q-statements were selected by the three researchers for Q-items for this study. Thirty-three P-samples were sampled from P-population of literate Korean men and women, 35 and 55 years of age, lived in urban Korea for the last 10 years. Sortings of the 39 Q-items according to the level of personal agreement, and a forced normal distribution into the 9 levels were carried out by the P-samples. The Z-scores of the Q-sort data were computed, and the principal components factor analysis by PC-QUANL Program were carried out. The demographic, socio-cultural and health-related attributes of the P-samples were descriptively analysed. Eight types of death orientation were identified ; Type I ; 'naturalist'. Six P-samples. Death is a natural phenomena, to be accepted as it is and to follow its natural course. Prefer to be informed of all facts and possibilities concernig the course of dying and death to occur to self. Type II ; 'life-after-life negator'. Three P-samples. Time and process of death is the destiny of each person. Death means 'darkness' and 'end to every thing, the absolute end'. Yet, wish physical integrity at the dying and after death. Type III ; 'life-after-life believer'. Six P-samples. Men are travellers passing by this life bound to the life-after-life. Priority concerns are on the activities to prepare self for the eternal life ahead. Disregard premature and sudden death. Type IV ; 'here-now believer' Five P-samples. Positive regard to the cremation of the body and donation of the organs on death. Regard religious and customary post-motem rituals meaningless. Negate life-after life. Type V; 'believer of rituals'. Five P-samples. Death being accepted as a part of, a natural end to, and destiny of human life. Concerned to ensure a dignified end to personal life and dignified post-mortem rituals. Type VI ; 'Realist'(derived from Type I). Two P-samples. Life and death as universal reality. The abrupt death at golden age at the peak of happiness is favored to avoid inevitable physical and mental distress of self and the family. Agreed to the cremation of the body. Disregard rituals. Type VII : 'Fatalist' (derived from Type II). Five P-samples. Not favored, yet, all man are destined to death, the inevitable end of all living beings. To ensure dignified end by personal consummation, information on one's dying and imminent death are to be shared. Type VIII ; 'reality avoider'(derived from Type III). One P-sample. Negative to longevity, artificial prolongation of, meaningless and distressful life. Highly positive to postmortem organ donation.

• Korean Journal of Social Welfare
• /
• v.58 no.1
• /
• pp.395-423
• /
• 2006

The purpose of this study was to investigate the various contents of legal life's conflicts and constitutional applications by analysing on the constitutional judicial precedents regarding to social welfare law. The total cases of constitutional precedents are 62 totally, and 22 precedents among 62 are analysed through content analysis. These 22 constitutional precedents consist of nine cases of concerning Social Insurance Act, six cases in National Pension Act, two cases in National Basic Livelihood Protection Act and one cases in Social Welfare and Service Act. The major contents of these precedents are regarding to operational principles of social insurance system, rule of entitlements, benefits, social welfare organizations and the constitutional right such as property right, equal right, right of happiness. And also there are precedents to review how the rule of Act is interpreted or how the process of right protection is. Findings in this study show that Korean Constitutional Law has characteristics of welfare nationalism and social capital economics orientations, and sanctions legislation and administration discretion.