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아동의 자아분화와 친구 간 갈등해결전략과의 관계에서 자아탄력성의 매개효과
김윤이,김해란 한국상담학회 2017 상담학연구 Vol.18 No.6
본 연구는 아동의 자아분화와 친구 간 갈등해결전략에서 자아탄력성의 매개효과를 확인하고자 하였다. 연구대상은 서울 및 경기 지역의 초등학교 5, 6학년 남․여 아동을 설문조사하여 504명을 최종 분석 대상으로 하였다. 연구 결과는 다음과 같다. 첫째, 아동의 자아분화는 자아탄력성과 친구 간 갈등해결전략에 유의한 영향을 미치는 것으로 나타났다. 둘째, 자아탄력성은 자아분화와 갈등해결전략에서 갈등해결전략의 하위요인인 절충 및 협력전략, 지배전략과의 관계에서 부분매개효과를 가지는 것으로 나타났으며, 양보전략, 회피전략과의 관계에서는 완전매개효과를 가지는 것으로 나타났다. 결론적으로, 갈등해결전략의 하위요인에 따라 자아분화와 자아탄력성이 다르게 작용하는 것을 알 수 있었으며, 상담 프로그램이 아동이 보이는 친구 간 갈등해결전략에 따라 왜 다르게 제공되어야 하는지에 대한 기초 자료로 활용될 수 있다는 점에서 의의가 있다. The purpose of this study was to take a look into the conflict resolution strategies between peer relationships, and to explore the effect of self-differentiation on interpersonal problem-solving ability by the mediating effects of ego-resilience. A total 504 of 5th and 6th grade elementary school boys and girls in Seoul and Kyeong-gi regions were selected. The results of this research can be summarized as the following. First, there was a positive correlation between self-differentiation, ego-resilience and conflict resolution strategy. Secondly, ego - resilience has a partial mediating effect on self - differentiation and conflict resolution strategies, which are sub - factors of conflict resolution strategy, such as compromise, cooperation strategy and domination strategy and a complete mediating effect in relation to concession strategy and avoidance strategy. Consequently, this study has the following significances; the results of this study suggest some implications that the ego-resilience and self-differentiation can be used as the subcategory of conflict resolution strategies and why counseling programs should be provided differently according to the conflict resolution strategies in the peer relationships.
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김윤이 한국구약학회 2009 구약논단 Vol.15 No.1
Sarah, in the Abraham's narrative, plays her important role as a direct passage of God's blessing toward Abraham, which is of 'descendants' and 'land'. It is unfortunate that so little is heard about Sarah's role in many commentaries of Genesis. And it is worrying that the tendency to highlight only the prominent figures in the Bible may yield a partial understanding. The present study will see how the promise of God, in Genesis 23, toward Abraham could be achieved sacrificing Sarah. Comparing the chapter with 1 Chronicles 21, how the promise of God toward Davidic dynasty was also realized sacrificing his people will be examined. The faith of Abraham and Sarah, interpreted in Hebrews 11 in the New Testament, will be examined to reinterpret the meaning of sacrifice in the Bible, especially worked out in the thoughts of the salvation history. Particularly this study employs the literary-historical criticism, a method of reading the bible as a whole and the hermeneutics of 'suspicion and memory', reconsidering the function and sacrifice of Sarah and people. In Genesis 23 the bitter death of Sarah the priestess is followed by the realization of God's promise to Abraham concerning land. As her death and burial occurred, the ownership of the land in Hebron shifts; it may imply the shift of the ownership of all the land in Israel, which is significant in the salvation history. It could be compared to the instance of Jeremiah's purchase of Hanamel's field in the time of judgement (i.e. destruction of death) as it symbolizes the restoration of God's promise and Israel as a nation. 1 Chronicles 21's report of purchasing the field in which a temple would stand, as God promised, also begins from 'the death(ל ) of the people', being followed by the realization of the promise (rescuing from judgement). Here the people's death (sacrifice) was of great effect just as Sarah's death was. God's judgement was cancelled as a consequence of their death; it was followed by David and the elders' prayer of repentance and the rest of the Israelites could save their lives. In the end, with the enthusiastic participation of the gentiles, the ground for redemption and worship was confirmed and chosen. The contents and themes in the two narratives, Genesis 23 and 1 Chronicles 21, are paralleling. Theses are, first, misery of the people related to death or sin; second, purchasing the fields from the gentiles; and, third, realization of God's promises and restoration of the relationship with God. Thematically all the two narratives have a motif of 'death/ or sacrifice', and the realization of the promise, overcoming the death, that is associated with the salvation history. (Heb 11) The two narratives also reinterpret the theological meaning of sacrifice. There were many sacrifices occurred in fact behind the anecdotes of the prominent figures in the Old Testament. A number of women, children, followers and people sacrificed, while Sarah and David's people are good examples. Without their sacrifices there might have been no heroes such as Abraham and David, and no salvation history of God. Among the sacrifices Jesus' one is fundamental in the salvation history, which then could possibly extend its limit reaching to all the people. Just as the New Testament recalls and inscribes the sacrifices in the Old Testament (see Heb 11), they are to be reminded continually and newly in our current situation. The reinterpretation of the sacrifices in the Bible, practised in the present study, may give us a clue to correct the problems of today's churches that overtly adore selfish capitalism and materialistic growth. 구속사는 크고 작은 희생들로 이루어져 있으며, 그것은 예수그리스도의 희생에서 완성되어지고 있음에도 불구하고, 음성적이며 여성적인 영성은 남성적이고 양성적인 영성에 비해서 도외시되거나 왜곡되는 경향이 있으며, 그 신학적인 의미도 간과되기 쉽다. 본 논문에서는 사라의 죽음(창 23장)을 대상 21장과 히 11장과의 비교를 통하여 검토한다.
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