• Korean Journal of Social Welfare Studies
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• v.41 no.1
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• pp.119-144
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• 2010

This study advances the knowledge of developmental patterns in affiliation with delinquent peers and delinquency during adolescence; data were obtained from waves 1-5 (2003-2007) of the Korea Youth Panel Survey. Semi-parametric group-based modeling (SGM) identified 3 affiliative trajectories of delinquent peers from age 13 to 16: rarely or never, persistently affiliative, and declining groups; and five developmental trajectories of delinquency: non-offending, late onset, low-level continuous, desisting, and chronic groups. A joint trajectory analysis predicted the membership of delinquency trajectories conditional on delinquent peer trajectories. Persistently affiliative group was more likely than others to follow chronic trajectory of delinquency; the rarely or never affiliative group was more likely to be non-offending. This study may help reconcile different theoretical models such as influence, selection, and enhancement models with respect to the role of delinquent peers in delinquency. The distinct theoretical models are equally valid, albeit each model pertains to a specific aspect of longitudinal patterns of affiliation with delinquent peers. Implications of this study for youth welfare were discussed to reduce increased risks for both affiliation with delinquent peers and delinquency.

• Korean Journal of Social Welfare Studies
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• v.42 no.2
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• pp.323-350
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• 2011

Work ability is a fundamental factor to determine who are the recipients of disability benefits or employment services. Disability Grade based on medical impairments is used as a work ability assessment in Korea, but it has been heavily criticized that it does not assess disabled person's work ability adequately. This study tried to find out an index which explains employment status of disabled persons the best among four work ability assessment indexes of disability grade, level of ICF activity limitations and participation restriction, level of help needed with daily activities, and self-assessed health status. As a result, the level of ICF activity limitations and participation restriction explained the employment status the best, and help needed for daily activities is the second, disability grade is the third, and self-assessed health status is the last. In conclusion, level of ICF activity limitations and participation restriction is the best work ability assessment in Disabled People Pension and Employment Policy for Disabled People. Therefore, it is the basic premise to develop a new work ability assessment index which consists of items in ICF activity limitations and participation restriction.

• Korean Journal of Social Welfare Studies
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• v.43 no.2
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• pp.141-178
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• 2012

Although the rate of self-employment is high in Korean labor market and the rate gap between age groups is high, few studies have addressed on the effects of push factors on transition into self-employment across age groups. The goal of this research is to determine if push factors exert different effects on the self-employment decisions across age groups. There is interest in testing push hypothesis and pull hypothesis. The Korean Labor and Income Panel Study wave 6~11 is used to test this study's hypothesis. The main contribution of the paper is that in case of high unemployment, the probability of transition into self-employment increases. It is consistent with the push hypothesis. Many people are forced to become self-employed person due to the high rate of unemployment and limited occupational choice rather than the role of entrepreneurship. By age subgroup, the transition into self-employment of the ages of 30 and 49 is high. In addition, people at 40-49 years of age are more likely to become self-employed as a response of inadequate job opportunities. It provides the evidence that the self-employment is not a matter of special age group in that people in the 30 to 49 year old age group whose economic activities are vigorous move into marginalized labor market. Furthermore, it seems to be threatened the employment's stability of the prime age in that even people who are age 40-49 years of age are pushed into self-employment because of the recession.

• (The) Research of the performance art and culture
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• no.39
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• pp.637-667
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• 2019

I have researched in the field the religious and performance culture of Indonesia through the musical iconography of Borobudur. There are many kinds of musical instruments which belong to India or Indonesia, performers being either court or folk musicians. Contemporary south-east Asian Indonesia has a broad religious heritage. Most of the population is Muslim, but the culture and customs are rooted in Indian Ramayana. I discovered, for example, the same percussion instruments played on a person's knees. I also came across similar string instruments with long and elliptical resonance casks on the iconography of the Incense Burner and Byam temple stone pagoda of Beakje dynasty in Korea and in Borobudur in Indonesia. The two musical instruments can not be found in other countries, such as Silla, Koguryŏ, China or the silk road area, but only Indonesia or India. This suggests that Beakje Buddhism is from the southern regions rather than China. I also discovered the same dancing motion with the court performers on the iconography of Borobudur, and the same musical instrument and performance in the Gamelan in today's Indonesian performance. Despite a disjuncture between the people and their past, the Shailendra Buddhism is alive in people's life and culture in the present day. So we can discover some familiarities between Indonesia's Gamelan and the percussional performance in Korean Buddhist rituals.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.9 no.5
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• pp.811-821
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• 2019

Image making for a person is a way to improve various factors that can express oneself, such as appearance, impression, and confidence. In general, people use mirror or camera as a traditional method to make their own image or perform presentation exercises. Recently, as smart mirrors are widely used in various fields, attempts to use smart mirrors as image making tools instead of mirrors have been frequently made. Smart Mirror is considered as a suitable tool to provide image making service because it can attach various devices such as a camera and a microphone in addition to the main advantage of a mirror that it is easily accessible. In this paper, we present BuddyMirror - a smart mirror software that provides image-making service to users, and a dedicated mobile app for flexibly running the mirror software. BuddyMirror provides functions for presentation, mock interview, and styling service at the request of users, interworking with the dedicated mobile app. We also describe the techniques developed for implementing and activating each of the new services as a module of MagicMirror, a widely used smart mirror development platform. The developed mobile app enables users to deliver presentations to BuddyMirror or to download the recorded video for image-making services.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.1-36
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• 2014

The purpose of this study is to research the religious-ethical meaning of the scripture (Jeongyung, 典經) of Daesoonjinrihoe, one of religious orders in Korea. It is 'the reorganizing in the order of heaven and earth' (ROHE, 天地公事)that the believers of Daesoonjinrihoe regard as the essence and basis of their religious belief in Jeongyung, and so I focus on it in this paper. And I have applied the method of religious ethics that recognize the relation religion and morality for understanding religious-ethical meaning of moral principles and norms. In the process of this study I have selected a lot of moral principles, norms and activities in ROHE, and sorted them with their social context of ROHE. In this research I have found some characteristics of ethical norms in the ROHE according to three divisions of ethical category such as personal, social and natural ethics. The understanding of mind is an important point of personal ethic in the ROHE. The mind is understood as the subject and object of personal ethical attitude and volition. So one could have ethical attitude by oneself with mind as subject, and reflect and correct on his ethical faults with the mind as ethical object. The distinctiveness of social ethic in the ROHE is special concerns to the weak at that time such as sick person, illegitimate children, shamans, farmhands and etc. This is a logical consequence of the ethical altruism of the ethic of mutual beneficence(相生) and the dignity of human(人尊) in ROHE. And the ethics of mutual beneficence is applied to natural ethic of ROHE. Since natural world including all sort of plants and animals is intimately related to the human worlds, so it is a desirable attitude for to accommodate to the changes of nature. Even if these characteristics of ethics in ROHE are justified by the religious beliefs, the norms from them are available in our religious pluralistic societies, since they have common ethical values of other religious ethics. It is my concluding remark that religious orders or denominations have to offer a lot of moral norms suitable to religious pluralistic situation. Because it is needed for our society to conquer various sort and kind conflicts among religions, and to act harmoniously together for public peace.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.69-85
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• 2003

Death has been one of the basic objects in philosophy and religion. Why do people feel afraid about death? Maybe it is because they don't know the situation after death or because they have a wrong idea about it. Someone may think that he/she doesn't care the situation. But this attitude is wrong. We must understand that our attitude about life is shaped by our knowledge of the situation after death. A recurrent theme about death in popular thought is the idea that death is mysterious. As we have seen, it is difficult to formulate a satisfactory philosophical analysis of the concept of death. If it is impossible to analyse the concept of death, then it is impossible to explain precisely what we mean when we say that something dies. It might be said therefore that, in virtue of this fact, death is mysterious. Of course, death is not distinctively mysterious - all other unanalysable concepts are equally mysterious in this way. Reflection on death gives rise to a variety of philosophical questions. One of the deepest of these is a question about the nature of death. Typically, philosophers interpret this question as a call for an analysis or definition of the concept of death. Plato, for example, proposed to define death as the separation of soul from body. However, this definition is not acceptable to those who think that there are no souls. It is also unacceptable to anyone who thinks that plants and lower animals have no souls, but can nonetheless die. Others have defined death simply as the cessation of life. This too is problematic, since an organism that goes into suspended animation ceases to live, but may not actually die. The eastern philosophers proposed to define death as the nonduality of life and death. Taoists, for example, do not believe in the Wheel of Life of the Buddhists nor in the Heaven or Hell of Christianity. Taoists view existence as glorious. The whole Universe, they teach, is a marvelous, vibrant Unity wherein everything, visible and invisible, pulses with energy and changes. As being develops through the experience of existence, its vessels are swept onwards by the mighty stream of the eternal TAO to other forms of expression and activity. Man does not die; he merely extends into new fields. Taoists teach that the end of a person is the return to the Ultimate Reality. "Life is uncertain - Death is certain": This is a well known saying in Buddhism. Knowing very well that death is certain and it is a natural phenomenon that everyone has to face, we should not be afraid of death. Yet, instinctively, all of us fear death because we do not know how to think of its inevitability. We like to cling to our life and body and so develop too much craving and attachment.

• Korean Journal of Culture and Social Issue
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• v.22 no.1
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• pp.41-64
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• 2016

In two experiments, we compared envy with admiration in attentional and motivational benefits. In addition, we tested whether individual differences in working memory capacity (WMC) have consequences for emotion regulation. In Study 1, following WMC tasks, the participants were primed either with envy or with admiration through a recall task, in which they had to recall their own experiences about envy or admiration. The participants in the envy condition considered it more undeserved that another person had an advantage over them, than in the admiration condition. Additionally, in the envy condition, WMC was related to happiness, and anxiety was related to the motivation to study more. In contrast, there were no significant relationships between WMC, emotion and study hours in the admiration condition. Study 2 (N=43) found greater memory for the envy scenario in the envy condition than in the admiration and in the control condition. Additionally, there were significant relationships between WMC, anxiety and recall accuracy in the envy condition. However, these relations were not found in the admiration and in the control condition. Findings implicate that envy may play an important role in memory systems and that WMC is related to emotion regulation abilities.

• Korean Journal of Culture and Social Issue
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• v.19 no.3
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• pp.319-341
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• 2013

This study investigated the mediating effects of social support and coping on the relation between traumatic event type, posttraumatic growth and wisdom by the data from 247 adults by using path analysis. Besides, the difference of the level of posttraumatic growth and related variables between traumatic event type groups. At first, The results of the MANCOVA, person-related traumatic event group were higher than the non-personal traumatic event group in negative coping and trauma stress level, and lower in social support, positive coping, posttraumatic growth and wisdom. The path analysis results shows that traumatic event type was related to wisdom by mediate factors. Traumatic event type affected wisdom through social support, positive coping, posttraumatic growth. The significant mediators were social support, positive coping, posttraumatic growth. Negative coping was not a significant mediator between event type and posttraumatic growth. The results show that non-personal traumatic event group are tends to have high level of social support, positive coping, posttraumatic growth, and wisdom. In the end, we described that the implication and the limitation of this study and suggestions for following studies.

• Korean Journal of Culture and Social Issue
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• v.20 no.3
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• pp.177-203
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• 2014

It is well known that personality and situation which person possess have an impact on the relationships between stress coping and psychological wellbeing. Although most of studies on cultural self-construal have used the concept of individual/collectivism (independent/interdependent) scale, a part of research showed that it was not similar results when the concepts were used with Korean samples. We applied new scale, subjective-objective self, to our study. Two hundred eighty three participants (M = 21.66) participated in the present research. We found that persons with higher subjective self used more problem solving and seeking help, and less denial coping methods. Next, the higher subjective self influenced happiness and interpersonal relationship satisfaction. Finally, the coping methods of problem solving and seeking help influenced more happiness and interpersonal relationship satisfaction among people with higher objective self than did among people with higher subjective self. The implication for study were discussed.