아동의 사회성 측정적 지위에 따른 성격 특성

류점숙,김향남 영남대학교 인문과학연구소 1989 人文硏究 Vol.10 No.2

아동의 성격특성별로 본 가훈의 유무와 가정환경요인과의 관계고찰

류점숙,정은희 영남대학교 지역발전연구소 1989 새마을지역개발연구 Vol.10 No.-

The present study was designed to investigate the relationships between the family precepts and home environment variables in accordance with the personality trait of primary school students. To achieve this purpose, 504 six-grade primary school boys and girls(263 boys and 241 girls) and their parents were chosen. The standardized personality was administered to 504 six-grade primary school students, and for home environment variables to their parents. The range of major effect and interaction that two independent variables(family precepts and home environment variables) have on 7 personality traits(cie., dependent variables) is analyzed with 2-way ANOVA. The findings of the present study were as followings; 1) Activity, Socioability, Responsibility, Reflectiveness have relations with the family precepts. 2) Emotional Stability has no relations with the family precepts or home environment variables. 3) Activity has significant relations with the family precepts, and it has significant relations with parents' academic careers and their vocations in home environment variables. 4) Socioability has relations with the family precepts, and it has no relations with home environment variables. 5) Mascalinity has no relations with the family precepts, and it has significant relations with the birth precedence in home environment variables. 6) Responsibility has relations with the family precepts, and it has relations with the brith precedence in home environment variables, 7) Reflectiveness has relations with the family precepts, and it has relations with the brith precedence in home environment variables. 8) Superiority has not significant relations with the family precepts and home environment variables.

주부의 취업역할선호 및 가정환경과 결혼만족도에 관한 연구

류점숙 서강정보대학 1990 論文集 Vol.9 No.-

현대 가족의 변화와 老人 問題

류점숙,조옥희 서강정보대학 1995 論文集 Vol.14 No.-

Today there are many old people's problems which are resulted from urbanization and nuclear family system stemming from industrialization and they are about to become a serious problem. This has had, apparently, a negative effect. The aged people are the people who make our family and society exist until now. Aging is the inevitable progress which everyone must have if he is normal. The welfare of the aged people in Korea was not only at first step compared with those of developed countries but also too weak to solve and alleviate the problem of the aged in Korea.

부부 의사소통에 관한 고찰 : 국내 연구를 중심으로

柳点淑 서강정보대학 1992 論文集 Vol.11 No.-

This paper reviews research on marital communication in korea. The 42 literatures which had been published till 1992 are used to reviews. The review includes brief summaries of literatures in methodological issues and research findings classified into four domains ; theorical understanding on marital communication, study on marital communication itself, marital communication and marital satisfaction, couples therapy. Some of the major conclusions may be summarized as follows : 1) Marital communication research has short history since it has begun in 1973. 2) Research method used is almost the survey research. 3) It is difficult to generalize the research findings because of the short research and the unexquisiteness of methodology, but it is possible somewhat to understand marital communication in Korea.

朝鮮時代의 兒童敎育觀 硏究 : 兒童敎材를 中心으로

柳點淑 嶺南大學校社會科學硏究所 1984 社會科學硏究 Vol.4 No.1

전통태교의 현대과학적 의의

류점숙,국주영 서강정보대학 2000 論文集 Vol.19 No.-

This study is to investigate, through many literatures, what modern scientific meaning our traditional antenatal education has. We have looked over the method of traditional antenatal education and that of modern parents' nowadays also. And we have tried to find out the scientific meaning of antenatal education by watching the motions of babies in detail through MRI, PET, EEG, and hormone analysis. The results of this study are as follows: First, Koran traditional antenatal education begins before pregnancy, which is very particular. This preparation for being parents makes the attitude to pregnancy positive when they have babies later and has some effects an the attitude as parents. Second, Looking over the contents of mother' s antenatal educatin in Korean traditional society, people have considered the emotion management of mothers most important. The research, using MRI, PET and EEG which can show us the atmosphere of brains without surgical operation, have shown us that mothers' emotional excitement and stimulation have some effects upon the activation of babies' brains, change of brain wave, and fluctuation of hormone. Third, on the side of traditional fathers' antenatal education, there has been emphasis on forbidden things, forbidden places, and forbidden periods of time, which is shown to have considered the physical and psychologicaI conditions of mothers and also indicates the fact that sanitary conditions of sexual relationship can affect babies. Considering the fact that mothers' restlessness and guiltiness resulting from the relationship with fathers can get babies stress hormone through placentas, we can find some scientific basis of traditional antenatal education.

「胎敎新記」 內容考察(下)

柳點淑 嶺南大學校社會科學硏究所 1983 社會科學硏究 Vol.3 No.1

This study is an attempt to verify the importance and effectiveness of the Korean traditional prenatal training. In this paper, I have tried to measure the effectiveness of the Korean traditional prenatal training through examining the "Tae Gyo Shin Ki" which is known as a Korean ancient classic writing on it. This book was written in 1801 by Sajudang Yi, mother of Yu Hee, a famous scholar and the author of the "Un Mun Ji", a commentary book on Korean alphabet. "Tae Gyo Shin Ki" consists of ten chapters. In Chapter 1∼4, methods of prenatal training are discussed, in Chapter 5∼10, miscellanies about it. Chapter I deals with the parents influences on the nature of a child to be born. A father should be careful in choosing the proper time and place for fertilization in order to have an intelligent child. A mother should keep her mind and body clean. Other wise, the child is born ugly and dull and no education is available. Therefore, great emphasis should be put on the parents prenatal culture. In Chapter 2, the influence of natural environment on the unborn child is discussed. The need of prenatal training is explained in Chapter 3. It is not an act of instinctive affection to the unborn child but devoted efforts to help it grow up to be a whole man. Form the neglect of the training, says the book, a mother with child becomes easily infected by diseases and the child is apt to be born deformed. So people are little better than beasts unless they put it into practice. The concrete methods of antenatal training are discussed in Chapter 4. To have a good child, sincere cooperation with and deep understanding of the members of her family are needed, because her feeling, knowledge and food contribute to the formation of the child's nature, temperament and body. It is because a pregnant woman and her unborn child are connected with a blood vessel and live together. The importance of the prenatal training is emphasized in Chapter 5. To have a good child, a mother with child should keep her mental serenity, behave herself with discretion and try not to be vulgar. Chapter 6 warns that from the neglect of the prenatal training, a child of no talent, deformity and sickliness can be born, and also abortion, hard labor and ear1y death can occur. Chapter 7 takes precautions against witchcraft and entertainment of a superstitious belief. As an explanation of principles on prenatal training, Chapter 8 says that a pregnant woman is to an unborn child what the roots of a plant is to its fruit. To have a good child is determined by the conditions of a pregnant woman who corresponds to the roots of a plant. In chapter 9 some instances of prenatal training such as 'Tae Yim','Eub Kang'are cited as successful examples. This prenatal training was handed down from ancient times but faded away at the end of Zhou period. This made Sajudang Yi write "Tae Gyo Shin Ki", making reference to old documentary reports with her knowledge and experiences. According to Chapter 10, the basic purpose of prenatal training is to have a good child. Therefore, we should keep it in mind to choose a man who is gentle and dutiful to his or her parents as a spouse. The scientific prenatal training of the West is comparatively simple, and deals with problems of diseases, medical supplies, nutrition and emotions. On the contrary, that of the East might be called a philosophy which governs our respectful mind and discreet behavior in our daily life. It is a practice of moral culture for all women, not for pregnant women only. According to the book, the purposes of prenatal education are to enhance the quality of human beings by bringing up good and healthy child who will contribute to our society, and to build a peaceful world with the help of wise and virtuous women.

『做溪世稿』에 나타난 가훈 고찰

류점숙,김경아 영남대학교 민족문화연구소 2008 민족문화논총 Vol.39 No.-

This study investigates the family precepts of Jaeryeong Yi family Yeonghae branch, which is a follower family of Toegye, in Jugyesego. Jugyesego is a book that contains the collection of work of four generations of Yiae-gong’s decendants (the fifth, sixth, seventh, and eighth generation) family’s work, and was published by Moonho Yi in 1991. This book includes several articles regarding child education: “戒家兒居家軫念, 三事,” which enumerates three important things to consider in managing family, “傳家令式,” which explains family tradition and fomality, “子孫訓戒” and “父家訓,” which are advices for children, and “訓子從學市占,” which lists guidance to keep in mind in learning. What are found in the investigation of these articles are summarized as follows: First, holding a memorial ceremony for ancestors (jesa), hospitable reception of guests, and paying tax were emphasized. A memorial ceremony for ancestors (jesa) was considered as an important family tradition to practice filial piety (hyo) and to maintain ancestry. Second, self-perfection was pursued through cultivation of character, practice of good behavior, and improvement of education. Relationship between husband and wife, between parents and children, among siblings, and among extended family was emphasized. Diligence and prudence were considered as major means to pursue self-perfection. Third, respect and sincerity were considered as basic means for good relationship and were required to be practiced in every relationship. Fourth, education of courtesy in contacting people, conversation, attitude, and behavior was emphasized to apply Confucianism to everyday life and to attain genuinely noble family. As are discussed above, the family precepts of Jaeryeong Yi family Yeonghae branch in Jugyesego show inheritance of Toegye’s teaching, which emphasizes respect, and are still valuable nowadays. This study investigates the family precepts of Jaeryeong Yi family Yeonghae branch, which is a follower family of Toegye, in Jugyesego. Jugyesego is a book that contains the collection of work of four generations of Yiae-gong’s decendants (the fifth, sixth, seventh, and eighth generation) family’s work, and was published by Moonho Yi in 1991. This book includes several articles regarding child education: “戒家兒居家軫念, 三事,” which enumerates three important things to consider in managing family, “傳家令式,” which explains family tradition and fomality, “子孫訓戒” and “父家訓,” which are advices for children, and “訓子從學市占,” which lists guidance to keep in mind in learning. What are found in the investigation of these articles are summarized as follows: First, holding a memorial ceremony for ancestors (jesa), hospitable reception of guests, and paying tax were emphasized. A memorial ceremony for ancestors (jesa) was considered as an important family tradition to practice filial piety (hyo) and to maintain ancestry. Second, self-perfection was pursued through cultivation of character, practice of good behavior, and improvement of education. Relationship between husband and wife, between parents and children, among siblings, and among extended family was emphasized. Diligence and prudence were considered as major means to pursue self-perfection. Third, respect and sincerity were considered as basic means for good relationship and were required to be practiced in every relationship. Fourth, education of courtesy in contacting people, conversation, attitude, and behavior was emphasized to apply Confucianism to everyday life and to attain genuinely noble family. As are discussed above, the family precepts of Jaeryeong Yi family Yeonghae branch in Jugyesego show inheritance of Toegye’s teaching, which emphasizes respect, and are still valuable nowadays.

전통사회 유가 아동의 언어교육

류점숙 퇴계학연구원 1999 退溪學報 Vol.104 No.1