• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.1 no.1
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• pp.130-147
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• 1990

This study intended to investigate the characteristics of adolescent drug user in Korea. A questionnaire on adolescent drug use was administered to 1st or 2nd grade 898 students (465 males, 433 females) from 9 senior high schools in Seoul area. The extent of current using six representative drugs such as cigarettes, alcohol, chemical substance inducing hallucination(e,g., thinner, bond etc.), psychostimulant, hypnotic and minor tranqulizer was self-reported. Also their psychological distress, self-concept and individual-related variables such as academic grade, deviant behavior, drug-using peers, the perceived availability of drugs, the degree of family discipline, and the perceived parents' attitude for drinking and smoking were surveyed. Subjects were grouped into six(male) or five(female) subgroups (nonuser, simple experiencer, one kind of drug user, two kinds of drugs user, three kinds of drugs user(male only), minor tranqulizer user) to their extent of drug use. Then ANOVA procedure performed for group comparison of their psychological distress, self-concept and individual-related variables. The results showed that the most popular drugs among adolescents in Korea were cigarettes and alcohol. Minor tranqulizer was used by about 2.8% of male and 7.41% of female subjects. In general abusers showed lower academic grade, more deviant experiences, having more drug-using peers, higher degree of psychological distress, and lower postitive self-concept than nonuser group. According to the results of discriminant analysis, hostility and deviant behavior were reliable predictive variables that distinguished abuser group from nonuser group among the associated variables in this study. These results suggest that some common factors affect drug use of Korean high school students : high school students who have many common risk factors could be abusers more easily. These findings supported risk factor theory that the extent of drug use of adolescents might be associated with general maladjustment in everyday life.

• Research in Community and Public Health Nursing
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• v.6 no.2
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• pp.173-182
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• 1995

Primary health care(PHC) has been established since A Health Law for rural residents has been legislated in 1980 following the WHO declaration, 'Health for All 2000'. in 1978. PHC services are presently assumed to be provided by 2038 Community Health Practitioners(CHP) to about 28% out of rural population in Korea. Most CHPs have confronted the adaptation process to the community being practiced although a CHP's role is to evoke community participation for the improvement of their health by themselves. So the purpose of this study is to describe and explain of the commitment of CHPs into the community. Data were collected by direct interview and tape-recording under subjects' permission till theoretical saturation were occured from 6 CHPs. The subjects were 41 years old and have served in the community for 9 years in average. Main questions and concepts were explored from data according to the procedure of the grounded theory methodology. The results are as follows. 1) The number of the main concepts were twenty four that identified Motive, Desire, Personal characteristics, Unfamiliarity, Denial, Feeling of isolation, Self-sacrifice, Kindness, Patience, Assimilation, Respect for the residents, Support by the family, Support by the residents, Achievement, Acceptance of realities, Use of resources, Inducement of cooperation from the residents, Changes of the difference from time orientation between CHP and residents, Attitude as a official, Technical support, Cost management, Satisfaction level, Acknowledgement by the residents and discrepancy. 2) The twenty four concepts were categorized to seven groups such as Motivation, Feeling of Heterogeneity, Self-discipline, Social support, Induced changes in the attitudes of residents, Familarity and Persistent discrepancy. 3) The categorized groups were analyzed on the base of the Causal Conditions, Central Phenomena, Contexts, Intervening Conditions, Action / Interaction Strategies, and Consequences. Central phenomenon in this study was identified to be the feeling of heterogeneity. Community health practitioners experienced unfamiliarity and denial from the community and felt themselves isolated in the first. In time, they won the trust of residents by their efforts including self-sacrifice, kindness, patience, and assimilation. Afterward, practitioners got self-confidence and familiarity with lesser feeling of heterogeneity. Nevertheless, practitioners could not commit themselves completely because of the persistent discrepancy between CHP and residents. 4) On the commitment process, the CHPs' feeling of heterogeneity were decresed and social support increesed and newly evolved induced change of residents through the continuous interaction between CHP and them The contribution of this study would be concluded as follows. 1) It is expected that effective strategies for more rapid committment into the community can be developed based on this study. 2) More easy committment would be possible for the newly appointed CHP through understanding of the committment process identified on this study.

• The Journal of Korean Philosophical History
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• no.27
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• pp.119-143
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• 2009

This thesis examined interest and elucidation of Confucian scholars during the Chosun dynasty on the theory of self-cultivation. Taiji is the ultimate notion that surveys existence and value, however, the concern on the Taiji during the Chosun period lies more on the cultivation of mind. Confucian scholars understand the human world as a place for moral completion. Therefore, the self-cultivation theory of Confucianism rises against the disciplines of Taoism and Buddhism which are away from daily lives. And it also makes theoretical basis on the elucidation of Taiji distinguished from Taoist and Buddhist disciplines. The Confucian scholars in the Chosun dynasty saw Taiji as actual truth [實理] penetrating inside and outside and at the same time sincerity. On the discussion on "mind becomes Taiji[心爲太極]", they recognize taiji as a center supervising everything, human ultimate[人極], mind of the Way[道心]. The Confucian theory intending to comprehend tai-chi as a center of silent and stable mind, accepts methods of being calm, sitting in meditation, and breathing exercise at the time of before issuance[未發] This is reinterpreting the discipline methods of Taoism and Buddhism reasonably and including them as the parts of Confucian jing[敬] study.

• Convergence Security Journal
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• v.13 no.5
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• pp.187-196
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• 2013

Recently, school violence has come to the fore as a social phenomenon. "Comprehensive countermeasures for eradication of school violence" as a policy safety are created by Safety Administration bureau and Ministry of Education, Science and Technology under the chairmanship of the Office of Prime Minister on Feb,2012. This policy is supposed to be test-operated for a year from March, 2012. but voices of concern about effectiveness have been brought up by some critics greatly. So 172 teachers in high school in Seoul were surveyed in order to examine the effectiveness of "Comprehensive countermeasures for eradication of school violence" with a questionnaire composed of 5 point Likert-type. Among the fundamental measures, there were a total of 12 countermeasures about 'Practices for personality education' (with the exception of unrelated one question). 'Expanding opportunities of various art education and Supporting reading activities' of them ranked highest on average. Then, 'Reflecting results of special feature related to character develops to the Selection of Admission officers and Self-directed learning was the next. And among the three countermeasures about 'Reinforcement of roles of the family and society', 'Pan governmental conducting annual campaign related to broadcast, press, civic group to combat school violence was highest. Finally, among the 7 countermeasures about 'Countermeasure about harmful factors of games and internet addiction', 'Reinforcement of preventive discipline about game and internet addiction' was highest and 'Development and Promotion of various educational contents for preventive discipline about game and internet addiction' was the next.

• (The)Study of the Eastern Classic
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• no.49
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• pp.109-136
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• 2012

'Old man' or 'old age' was not the parts of academic discipline in the Joseon era but Yeoheon put it in the philosophical 'problematization' of the learning of the Confucianism. He was argued that the old man or old age is not merely biological decline but it has the goal to achieve. The completion of self is the meaning and end of the life throughout the subjective realization and procedure of attaining the goal step by step. Well-aged old man is affirming the getting old and making the positive changing of old life time in his one sake. This essay is showing the Yeoheon's thought of old aging as the self-realizing well-ageing. Next, it is argued that the predicament of old age or old man is not just social welfare or biological aspects but it is serious philosophical problems. If it was just social or biological aspects then it is just a social phenomenon to approach the view of scientists. However, this is not only life and death and flux of time and relativities but also it is problematizing the self-identification subjectivities. Obviously, it is the significant that the old and or old age is fundamentally philosophical subject rather than social or biological materials. In the third chapter, we are dealing with the views of the life and death of Yeoheon. He was insisted that quite interesting opinion that is the all the lives in the universe include himself is 'a wayfarer'. It looks like a time traveler in the universe; we are just one who stays in a body for awhile. When we follow him, we are living in this universe in a time (disposable) but the same theorem is applying to the whole universe as well myriad creatures. Therefore, man has a job to do as an entity of the universe. Yeoheon was called it is the business as a job and we have to do the Dao till you end. The fourth, Yeoheon was suggested that the old man has his work and business. There are two kind of works for an old man, the former is self control as an old age that is call the old man's job and the latter is staying with the Dao that is called the old man's business. According to Yeoheon, man has charged to realize the law of the universe that means we are the moral entity; therefore we are business to complete ourselves. Old age is decline of physical activities rather than vigorous, therefore, we have to follow our body and self-affirmation of declination is the Dao. The final, Yeoheon was advised that the old man better saved in the current of the Dao, because the physical function is declining but the shining Dao is within the mind in the body. It is motivation of the self-dignity of old man and one who recognizes the work to do even in the old body that he will be the significant among all the society not a lonely old man anymore. Old aging is biological twilight but the considerable real size expertise and self-affirmation is the Dao of old age. We are meditating nowadays in Yeoheon's philosophical context on old man or old aging. By him, the old age is man of dignity as long as he realizes in his Dao through the business and self-affirmation.

• Journal of Hospice and Palliative Care
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• v.16 no.3
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• pp.155-165
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• 2013

Koreans' traditional view on death has been much influenced by Confucianism, Taoism, Buddhism, and shamanism since ancient times. Confucianism emphasizes the importance of the real life in this world and highly praises doing good deeds for the family and the community. It also praises people who are enlightened by education and self-discipline. Confucian scholars admit that death cannot be understood by rational thinking although it is unavoidable as a cosmic order. Taoism sees life as the same entity as death; Both are two different aspects of the same cosmos or the wholeness. However, the disciples of Taoism became much interested in a long life and well being that may be achieved by harmonizing with the cosmic order. Buddhism thinks that death and life are an "illusion". It says that people can be enlightened by recognizing the fact that "Nothing is born and nothing is dying in this world. Everything is the product of your mind occupied with false belief." However, secular Buddhists believe in the afterlife and metempsychosis of the soul. This belief is sometimes connected with the view of the traditional shamanism. Shamanism dichotomizes the world between "this world" and "that world". After death, the person's soul travels to "that world", where it may influence life of people who reside in "this world". And shamans who are spiritual beings living in "this world" mediate souls and living people. In conclusion, there are various views and beliefs regarding death, which are influenced by a number of religions and philosophies. They should be seriously considered when making a medical decision regarding the end of patients' life.

• Journal of the Economic Geographical Society of Korea
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• v.19 no.4
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• pp.782-798
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• 2016

This paper discusses the European Union's smart specialization strategy and US manufacturing renaissance policy and then proposes new directions for regional industrial policy in Korea. The smart specialization strategy is summarized as the entrepreneurial self-discovery and strategic coordination; the manufacturing renaissance policy as the construction of industrial commons based on ecosystem; and Korea's regional industrial policy as the build-up of regional innovation system based upon industrial clusters. The policy cases of the EU and the United States demonstrate the fact that regional industrial policy should be geographically embedded. Also, they show the relevance of policy mix by linking industrial policy with innovation policy for cross-fertilization between different industry and technology. In addition, the state plays a role as a coordinator and mediator by embedding the democratic discipline into industrial ecosystems. Considering these points, regional industrial policy should be transformed into a platform system that can facilitate linkage between industry and technology.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.4
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• pp.626-629
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• 2002

In Oriental medicine, Five Mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in Oriental Medicine. Function of spirit and body is regarded as one in Oriental Medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of Oriental Medicine. In Confucianism, Li(理) refers to nature's discipline, which everything under the sun shares. It is similar to the concept of Shin(神) in a broad sense and Sung(性) is similar to that of Shin(神) in a narrow sense. Confucianism's principle is similar to Oriental medicine's, in that they classify Sung(性) into Gi-Jil-Ji-Sung(氣質之性) and Bon-Yeon-Ji-Sung(本然之性), that Sung(性) acts upon man differently according to his disposition, and that materials have an effect on Shin(神)'s action. According to mind's action, there are Human mind(人心) and Moral mind(道心). Human mind(人心) is defined as a mental action of higher degree and Moral mind(道心) is conceived as a mental action related to body. It is similar to Oriental medicine's principle in which Shin(神) is classified into Hun(魂) and Beak(魄) according to its action. Yi(意) is self-control and application, and Zhi(志) is a conscious state in which basic acts towards the object are fixed regularly. Those are similar to the concepts of Oriental medicine.

• Journal of Oriental Neuropsychiatry
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• v.24 no.1
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• pp.109-122
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• 2013

Objectives : To research the needed Buddhistic ethical beliefs and psychotherapy from representative medical records of oriental medicine. Methods : The baseline data this research used is Myeong-Ui-Lyu-An, Sok-Myeong-Ui-Lyu-An, Ui-Bu-Jeol-Lok and from the variety of medical records; we extracted 22 medical records that refer to Buddhist thoughts. The sequence of medical records is determined by analyzing the contents of all medical records and grouping them by their categories. Results : The representative ethical mind that a doctor needs is the 'mercy thought' from Buddhism. This way, the doctor has 'pity' on patients and expects no reward for what he had done. 'Spells and religious beliefs developed into medical treatment procedures by Buddhism and oriental medicine psychotherapy. Using the belief that everything is made of the mind, which is the point of the 'Hwa-Eum' theory and the realization that the psychotic factors have a big role in the occurrence and progress of sicknesses, we emphasized supportive psychotherapy or more specifically, the suggestive therapy. 'Anguish' is an important point in the occurrence and progress of illnesses. To solve this, we used 'Zen family's 'Zen self-discipline' and ascetic life from Buddhism. According to Buddhism, a human's metal conflict and love or malingering from obsession is the cause of all mind illnesses. To heal these, a doctor must have an insight of the patient's mind more than the symptoms. Conclusions : Buddhistic thoughts suggested clearly the mentality necessary for oriental medical psychotherapist and medical ethics for a doctor.

• Journal of the Korean Society of Clothing and Textiles
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• v.40 no.5
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• pp.788-800
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• 2016

This study proposes an execution protocol for fashion therapy. Research on fashion therapy are limited and insufficient for the current need for the establishment of a fashion therapy theory. This study introduces cognitive behavior therapy, embodied cognition, and object relations theory as theories that underlie fashion therapy. A fashion therapy system model is provided based on the analysis of art therapy to explore its applicability to fashion therapy. The fashion therapy system model utilizes fashion items to managing pain and stress to better competence, encouragement and self-expression mechanisms to improve social, psychological, emotional and behavioral functions. In addition, 8 phases of the fashion therapy process (inquiry, forming rapport, assessment, goal-objective, observation, selection of strategy and design, practice, and the final evaluation and closing of fashion therapy) are suggested for developing a practical fashion therapy program. This study is to help overcome a negative perspective on fashion that provokes an excessive spending behavior and to make a practical contribution by creating more social value through fashion. The significance of the study is in the attempt to create an interdisciplinary approach of psychotherapy and fashion that can be extend into the fashion and textile discipline.