유흥업소 여성종업원의 죽음에 대한 태도가 자살충동억제의지에 미치는 영향

김유리(Yoo-Ri Kim),한흥식(Heung-Sik Han),제민지(Min-Ji Je),천경주(Kyung-Ju Chun),장철훈(Chulhun L. Chang),김성수(Sung-Soo Kim) 한국콘텐츠학회 2017 한국콘텐츠학회논문지 Vol.17 No.1

목적: 본 연구에서는 부산지역 소재 유흥업소 여성종업원(룸살롱/바)을 대상으로 이들의 죽음에 대한 태도와 자살관련 요인들과의 관계를 조사하였다. 방법: 120명의 유흥업소 여성종업원을 대상으로 설문 조사를 실시하였다. 설문지는 죽음에 대한 태도에 관한 총 7개의 요인으로 구성되어있으며, 죽음해방인식, 죽음자연현상수용, 죽음공포, 죽음생각회피, 나의 죽음이 가족에게 주는 충격, 죽음생각빈도, 자살충동억제의지로 구분된다. 결과: 룸살롱 여성종업원들은 ‘월수입 만족도’가 높을수록 죽음에 대해 생각하는 빈도가 낮았으며, 자살충동억제의지가 높아지는 것으로 나타났다. 또한 룸살롱 여성들의 ‘자살충동억제의지’에 유의미한 영향을 주는 요인은 ‘나의 죽음이 가족에게 주는 충격’과 ‘월수입 만족도’로 나타났다. 그러나 바 여성종업원들의 경우 ‘죽음해방인식’ 요인만이 ‘자살충동억제의지’에 유의한 영향을 주는 것으로 조사되었다. 결론: 본 연구의 결과에 따르면, 룸살롱 여성종업원들의 경우 ‘월수입 만족도’가 죽음에 대한 태도와 자살에 관한 생각을 정립하는데 있어 중요한 역할을 하는 것으로 보인다. 이처럼 개인이 가진 죽음에 대한 태도와 자살과의 관계를 이해하는 것은 어려운 상황에서 자살이라는 최악의 선택을 하지 않게끔 도울 수 있는 또 하나의 방법이 될 것이다. Purpose: The purpose of this study is to examine the relationship between attitude toward death among Korean hostess (room salon/bar) in Busan and their suicide-related factors. Methods: The questionnaires were administrated to 120 Korean hostess. The questionnaires consist of 7 major concepts: death as liberation, death as natural phenomenon, fear of death, avoidance of thought about death, fear for the impact of death on family, frequency of thought of death, their capacities to resist suicidal impulses. Results: Interestingly, satisfaction for hostess working in room salons with their monthly incomes was negatively correlated with frequency of thought of death and was positively related to their capacities to resist suicidal impulse. Moreover, in terms of the factors influencing ‘their capacities to resist suicidal impulse’, for hostess working in room salons, ‘fear for the impact of death on family,’ and ‘satisfaction with their monthly income’ were found to significantly influence ‘their capacities to resist suicidal impulses’. However, for hostess working at bars, ‘death as liberation’ was found to be the only one factor showing significant effect on ‘their capacities to resist suicidal impulses’. Conclusion: For hostess working in room salons, their perceived monetary reward seems to affect their attitudes toward death and suicide-related thoughts. Understanding a person’s attitudes toward death can be another way to help people in a difficult situation to prevent them from carrying out the worst.

불가유식론(佛家唯識論)의 "전식성지(轉識成智)"이론(理論)과 그 의의(意義)-전식성지(轉識成智)의 철학사변(哲學思辨)과 종교실천(宗敎實踐) 의미(意味)

서영 ( Xu Ling ),한미경 ( Han Mi Kyung ),한흥식 ( Han Heung Sik ) 영산대학교 동양문화연구원 2016 동양문화연구 Vol.24 No.-

"轉識成智"이론은 최초로 瑜伽行派에서 제출하였다. 이 글에서는 佛家 唯識學의 "轉識成智"이론을 唯識學 내에서의 필요성, 가능성, 현실성 등에 대하여 고찰하였다. 唯識論에서는 세상만법이 識의 變現으로 보아 이를 8개로 나누어 眼識, 耳識, 鼻識, 舌識, 身識, 意識, 末那識, 阿賴耶識 등으로 보고 있다. 識과 智의 구체적인 대응관계는 大圓鏡智과 第八阿賴耶識이 서로 대응하는 바, 이는 有漏的藏識 轉舍이후에 획득되며, 平等性智와 第七末那識이 서로 대응하니 第七識 轉舍후에 획득된다. 妙觀察智와 第六意識이 서로 대응하는데 意識 轉舍이후에 획득된다. 成所作智와 前五識이 서로 상응하는데 이는 前五識 轉舍의 기초 위에서 획득된다. 중생이 迷惑과 汚染 속에 있으면 智慧가 없고 因果를 깨닫지 못한다. 그래서 불교에서는 가장 먼저 정확한 熏習에 주의를 기울인다. 多聞熏習 후에야 차차 染轉淨하여 淸淨하게 되고 本有佛性을 회복한다. 唯識에서는 修行을 五位로 나누는데, 一資糧位, 二加行位, 三見道位, 四修習位, 五究竟位가 그것이다. 一資糧位系는 積福德智慧資糧을, 二加行位는 修定을, 三見道位는 見唯識理를, 四修習位에서는 煩惱, 所知라는 두 장애의 現行과 種子를 끊고, 마침내 第五修習位, 證得佛果를 이룸을 말한다. 唯識論의 "轉識成智"說은 출세간의 般若妙智와 涅槃淨土가 하나의 세계임을 보여줌으로써, 철저하고 엄밀한 철학적 사변과 정진 수행이라는 종교적 실천이 긴밀하게 결합되어 있음을 가르쳐 주고 있다. The theory "transforming consciousness and gaining Wisdom" is initially presented by the Yogacara Buddhist School. This thesis intends to make a comprehensive survey on this theory, arguing that the school is well founded as based this theory in terms of its Probability, and realistic feature. The theory of consciousness in Buddhist takes the million things of the world as one kind of realization by the consciousness of knowledge which has the ability of changing, and this consciousness can be divided into eight consciousness, namely eye consciousness, ear knowledge, nose consciousness, tongue consciousness, body and consciousness, Mo-na consciousness, Ala-ya consciousness. In the specific correspondence on the knowledge and wisdom, the great mirror wisdom is corresponding to the eighth consciousness, which can be obtained after transforming and abandon the leakage hidden awareness; the Equality of wisdom is corresponding to the seventh consciousness, which can be obtained after transforming and abandon the seventh consciousness named Mo-na consciousness; the wisdom of the consciousness is relative to the six consciousness, which can be get after transforming the consciousness. At last, the wisdom of the Cheng Suo Zuo Zhi is relative to the first five consciousness, which will be get in the basis of transforming and abandon the fifth consciousness which have been polluted by the wrong knowledge. Beings living in the confusion and stain has no wisdom, and do not understand the relationship between the cause and the effect. Studying Buddhism should firstly pay attention to the correct fume acquisition, so that the clean seeds can be obtained by getting more and more correct fume acquisition gradually, in order to restore the Buddha nature. The theory of consciousness in Buddhist divided the practices for becoming Buddha into five stages: the first is the stage of equipment; the second is the stage of initial application; the third is the stage to the path of seeing; the forth is the stage of practice; the fifth is the stage of universal named Jiu Jingwei. The first stage of equipment like food provides the preparation for realizing the product of wisdom transformation; the second stage of initial application makes more work for realizing the wisdom transformation; the third stage of path of seeing understands the general principle of consciousness; the fourth practice stage breaks the annoyance and the wrong current and seed which is the barrier for correct consciousness; the fifth stage gets fruit to Buddha.

≪大乘起信論≫之“真心本覺”思想探析

徐玲 ( Xu Ling ),한미경 ( Han Mi Kyung ),한흥식 ( Han Heung Sik ) 영산대학교 동양문화연구원 2021 동양문화연구 Vol.35 No.-

『大乘起信論』 中, “真心”은 “真如心”을 가리킨다. 동시에 “衆生心”, “如來藏心”,“阿賴耶識”等 다른 이름이 있지만 통칭하여 “一心”이라 하기도 한다. “一心”은 본론 사상전개의 핵심개념이다. 본론에 따르면, 衆生心的 體와 用, 양방면의 해석이 대승불법의 교리이다. 用, 즉 心眞如門과 心生滅門으로 일체의 세간법과 출세간법을 설명하며, 一心에 의해서 二門이 성립한다. 心眞如門에서 진여는 法界總相的 法體이며, 心眞如는 불생불멸적 심성 즉 真如心이다. 心生滅門에서 생멸은 용이며, 생멸심에 의거 여래장이 존재하고 일정한 인연조건하에서 生起혹은 還滅이 생기고 불생불멸적 眞如와 生滅妄念的 心識, 이 심식이 아뢰야식인데, 아뢰야식은 생기만법 섭유만법하며 有覺과 不覺의 두가지 뜻을 담고 있다. 眞心本覺說에 의거하여 覺과 不覺이 건립하며, 覺은 心性不生不滅, 不覺은 심성적 생멸변화, 本覺은 만법본체가 되는 人心의 본성이다. 眞心本覺說은 변증법적 사고방식을 사용하여 "一心" 體用不二, 심성본체적 이론을 구축하고 체와 용, 染과 淨, 진여심과 생멸심, 각과 불각의 관계를 통일한다. 이 이론적 구성에 의거, "眞心"은 내면의 "本覺"으로 지적인 자각을 실현할 수 있으며, 진실과 무지의 힘을 통해 淸淨本心으로 돌아가려는 목표를 실현함으로써 해탈성불하게 된다. 眞心本覺說은 중국 儒家의 “反身內求”의 사상과 결합하여 불교의 중국화 과정을 추동하였고 후에 불교의 교파 탄생에 영향을 주었다. 진심본각설은 화엄종, 천태종, 선불교 등 많은 불교 종파에 영향을 미쳤다. 불교의 중국화 발전과정의 관점에서 본다면, 진심본각설은 불교의 衆生成佛的 주체성 차원의 중요성을 고양하였고, 중요한 이론적 가치와 실천적 의의를 가지고 있다. “The Awakening of Faith in Mahayana” is an important classic of the Chinese Buddhism Characteristics, in which the “true heart” refers to the “tathata heart”, and it also has the synonyms names of "the heart-mind of Sentient Beings", "Tathagata hidden heart" and the " Alaya-consciousness ", etc., which can also be collectively referred to as "One Heart-Mind". The "One Heart-Mind" is the core concepts of the development of its theory. The theory explains the doctrines of Mahayana Buddhism from two aspects, which are the body and the use of "the heart-mind of Sentient Beings", by using the “the door of the heart as true” and “the door of the heart as birth and death” which can explain all worldly dharma and transcendental laws. The "One Heart-Mind" stands on the basis of the two doors, From the aspect of “the door of the heart as true”, tathata is the body of the general state of the dharmadhatu, which can be named “the true heart” as the immortal nature of the mind; from the aspect of “the door of the heart as birth and death”, which is the use, “the heart of generates and destroys” exists according to the Tathagata, and which arises or be exterminated under certain conditions, containing mind conscience of immortality tathata and delusion of birth and extermination. The heart-mind is the “Alaya-consciousness”, which rises and governs all dharma, including two phases of Enlightenment Non-enlightenment. The theory of “original Enlightenment of true heart” is established by "Enlightenment" and “Non-enlightenment". "Enlightenment" means the neither dying nor being of the nature of heart-mind, and "Non-enlightenment" means the changes of heart’s birth-death. The “Original Enlightenment” is the nature of the human heart as the nature of all dharma, which cannot be revealed because it is contaminated and covered by delusions. Sentient Beings can enter into the Buddha realm by eliminating delusional thoughts, translating “Nonenlightenment" into "Enlightenment" in order to make originally features emerged. The says of “original Enlightenment of true heart” uses a dialectical way of thinking to construct the heart-mind ontology theory in which the body and use of “One Heart-Mind” is not dual, unifying the relationship between body and use, dye and clean, heart as true and heart as birth and death, enlightenment and non-enlightenment. In the construction of this theory, the “true heart” can realized self-enlightenment by using the “original Enlightenment” of inner heart, realizes the goal of return pure conscience by using the perfumate power of tathata on delusion, and realizes the Liberation into Buddha hood. The theory of “original Enlightenment of true heart” is consistent with the Chinese traditional Confucian thought of "seeking from the inside" or "introspective inner pursuit", promoted the process of which promotes the process of sinicization of Buddhism and has influenced many later Buddhist sects, such as Huayan sect, Tiantai sect, and Chan sect and so on, which have more or less inherited some thoughts of the theory of " original Enlightenment of true heart ", which has greatly improved the subjectivity of Sentient Beings to become Buddha, and has important theoretical and practical significance.

연구논문 : 의료오류 공개에 대한 대학생들의 태도 조사

이수현 ( Su Hyun Lee ),김한아 ( Han A Kim ),한흥식 ( Heung Sik Han ),김성수 ( Sung Soo Kim ) 한국의료윤리학회 2011 한국의료윤리학회지 Vol.14 No.3

Object: The purpose of this study was to identify the attitudes of patients regarding medical error. Methods: The questionnaires were administrated to 145 college students in Busan, one hundred twenty three usable 123 questionnaires were analyzed. The questionnaires consist of 4 major concepts; 1) knowledge, 2) attitudes toward disclosure of medical error, 3) expectations for doctors` behaviors, 4) barriers to the disclosure of the medical error. Results: Approximately 92% of respondents supported the immediate disclosure of medical errors, and 62.6% supported full disclosure including near misses. Approximately 57% believed that it would be most effective if doctors themselves communicated errors to patients, while almost 93% said that it was a doctor`s obligation to do so. Regarding reasons for disclosure, 44.7% said that it would reduce doctors` feelings of guilt, while 45.5% said that it would also increase patient trust for doctors. Respondents also thought that the barriers to the full disclosure of medical errors were (1) damaged reputations (30.9%), (2) worries about medical lawsuits (22.8%), and (3) professional discipline (22.0%). Conclusion: Most of the participants in this survey support the immediate disclosure of medical errors regardless of the seriousness of the error. Furthermore the participants regarded disclosure of medical error as doctors` obligation. In order to meet the patients` high expectation regarding the medical error, this might be a good time for us to find a way to close the gap between patients` expectation and doctors` current practice.

한국형 건강정보이해능력 측정도구(Korean Health Literacy Assessment Tool)의 비교 및 개선 방안

이수현(Su Hyun Lee),최은혜라(Eun Hye Ra Choi),제민지(Min Ji Je),한흥식(Heung Sik Han),박병규(Byung Kyu Park),김성수(Sung Soo Kim) 한국보건교육건강증진학회 2011 보건교육건강증진학회지 Vol.28 No.3

심층생태학의 비판적 고찰

한흥식 釜山大學校 師範大學 2000 교사교육연구 Vol.39 No.-

The term deep ecology was originated by Norwegian philosopher and social activist Arne Naess. In a 1973 article, Naess defined deep ecology as a normative, ecophilosophical movement that is inspired and fortified in part by our experience as humans in nature and in part by ecological knowledge. In this paper, the major tenet of deep ecology and the relationship between deep ecology as philosophical perspective and critiques on deep ecology come from eco-feminism and social ecology are discussed. In spite of the socioeconomic and scientific naivete of deep ecology, she was a label for a philosophical tendency that provided both a critique of swallow environmentalism and a critique of industrial society and the anthropocentric bias that type of society.

에코페미니즘에 관한 고찰

한흥식 釜山大學校 師範大學 2003 교사교육연구 Vol.42 No.-

Karen Warren once argued that environmental ethics must be feminist and that feminist ethics must be ecological. Hence, she endorses ecofeminism as an environmental ethic with power and promise. Ecofeminism emerged in the 1970s with an increasing consciousness of the connections between women and nature, and become a leading idea for ecological revolution to save the planet. Such an ecological revolution would entail new gender relations between women and men and between humans and nature. Liberal, cultural, social, and socialist feminism have all been concerned with improving the human/nature relationship and each has contributed to an ecofeminist perspective in different ways. Liberal feminism is consistent with the objectives of reform environmentalism to alter human relations with nature from within existing structures of governance through the new regulations. Cultural ecofeminism analyzes environmental problems from within its critique of patriarchy and offers alternatives that could liberate both women and nature. Social and socialist ecofeminism ground their analyses in capitalist patriarchy. They ask how patriarchal relations of reproduction reveal the domination of women by men, and how capitalist relations of production reveal the domination of nature by men. The domination of women and nature inherent in the market economy's use of both as resources would be totally restructured. Although the ultimate goals of liberal, cultural, social, and socialist feminists may differ as to whether capitalism, women's culture, or socialism should be the ultimate objective of political action, shorterterm objectives overlap. Weaving together the many strands of the ecofeminist movement is the concept of reproduction constructed in its broadest sense to include the continued biological and social reproduction of human life and the continuance of life on earth. In that way, ecofeminism could become an alliance of varied theories and methodologies that share common goals and values, rather than a unified movement.

Hegel의 家族論에 관한 考察

韓興植 釜山大學校 師範大學 1984 교사교육연구 Vol.9 No.1

n diesem Aufsatz wurde u''ber die Familientheorie Hegels im Rahmen seiner Grundlinien der Philosophie des Rechts betrachtet. Hegel definiert die Familie als unmittelbare Substantialita''t des Geistes, wobei er ihr Wesen fa''r Liebe ha''lt. Liebe heißt hier, daß man durch Charakter des Anderen seinen selbsta''ndigen Charakter gewinnt. Aber da- Liebe eine Empfindung und ein Subjektives ist, ist es schwer, nur mittels Liebe die totale Einheit mit den Andern sicher aufrechtzuerhalten. Demgema''ß braucht man das Vermo''gen der Familie, um Identita''t der auf Liebe basierten Familie immer weiter zubewahren. Denn durch dieses ] gemeinsame Besitzen der Familie wird die Heirat-Monogamie-als rechtlich sittliche Liebe gestaltet, wobei die Erziehung fu''r Substrat der Selbsta''ndigkeits-und Charaktergestaltung der Kinder im Vollzug genommen wird. Durch Erwachsen der Kinder wird sich die Familie auf natu''rliche Weise verteilt, so daß endlich die bu''rgerliche Gesellschaft gestaltet wird, worin sich alle Familienglieder miteinander in Verbindung setzen. In diesem Aufsatz haben wir drei Ergebnisse gewonnen ; Erstens faßt Hegel den Menschen als grundsa''tzlich gesellschaftliches Wesen auf. Diese Auffassung stellt die Grundeinstellung von Piaton und Aristoteles dar. Zweitens sieht Hegel das Erscheinen der bu''rgerlichen Gesellschaft als Notwendiges an. Er ahnt na''mlich vor, daß die Funktion der Familie allma''hlich abgenommen wird und demgema''ß das Individuum immer weiter sich zum Sohn der bu''rgerlichen Gesellschaft vera''ndert. Drittens hfebt Hegel hervor, daß fu''r ewige Entwicklung der bu''rgerlichen Gesellschaft und des Staates die Rolle der Fa-milie-na''mlich die Erziehung-am wichtigsten ist.

헤겔의 市民社會論 에 관한 考察

韓興植 釜山大學校 師範大學 1985 교사교육연구 Vol.11 No.-

In diesem Aufsatz wurde u ·· ber die b u ·· rgerlichen Gegellschaftentheorie Hegels im Rahmen seiner Manuskripte der Jena Zeit und Grundlinien der Philosophie des Rechts betrachtet. Im Rahmen der Manuskripte der Jena Zeit, wurde versucht Hegels Denken u ·· ber die Ungleichheit des Reichtum des kapitalischen Gesellschaft und die negativen Aspekten der Maschine-Industrie und die Arbeitsteilung an die Menschenleben. Hegel systematisiert es im Philosophie des Rechts, und betracht die fundamentale Problemsers o ·· lung. Zuerst, best a ·· tigt Hegel die verschiedene Art des Bed u ·· rfnisse und der Befriedigung - das System des Bed u ·· rfnisse. Danach sellte er die Ers o ·· lungsmethod als die Polizei (die polizeiche Aufsicht, de Vorsorge f u ·· r die Armut, der Auβenhandel, und die Koloniesation), die Rechtspflege, und die Korporation auf. Endlich sieht Hegel die Armut der b u ·· rgerlichen Gesellschaft als Notwendiges an. Daher gibt Hegel es an die Staatstheorie u ·· ber. In diesem Aufsatz haben wir folgende Ergebnisse gewonnen: Hegel faßt die Armutsproblem, was Grundproblem der b u ·· rgerlichen Gesellschaft, als das Sittliches auf. Und er erkennt den Staat als die Wiederherstellung des Menschen in seiner Ganzeit an.

인간성 회복을 위한 사회운동의 과제 : 인추협을 중심으로

한흥식 釜山大學校 師範大學 1999 교사교육연구 Vol.37 No.-

In this paper, I introduce Inchuhyup [=Society for Reestablishing Human Values] and some of her works, as I think the long-term success of the new values education depends on forces outside the school - on the extents to which families and communities join schools in a common effort to meet the needs of children and foster their healthy development. Since the whole community has a stake in the character development of the young, it's important for a school undertaking values education to involve more than just parents. There are all sons of ways co reach out to the community for input and support. The important thing is that schools and government make a visible, good faith effort and support to do so.