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박재욱,손병환 安東敎育大學 1972 論文集 Vol.5 No.1
This study was designed to find out the correlation between the pattern on home environment and the trait of personality. The numbers of the objects are 457 students in the 5th grade of elementary schools (246 boys and 211 girls) located in Andong City that are selected by the cluster sampling. The instruments used in this study were Home Environment Diagnotic Test and Personality Test. The contingency coefficients were calculated from the scores of every sub-test, and compared with each of them. The conclusions are as follows; 1) There are some differences in correlation between certain pattern of home environment and certain trait of personality. 2) There are some differences in correlation between certain pattern of home environment and certain trait of personality that were calculated from boys and girls. 3) The trait of personality correlated with certain pattern of home environment are as follows; pattern of home environment trait of personality <mixed group (boys and girls)> attitude among family sociability solidarity among family reflectiveness laissez-faire-autocracy emotional stability beloved-reject refrectiveness self-control-hetronomy dominance <boys> social mobility general activity materialism general activity tradition soiability attitude among family impulsiveness solidarity among family reflectiveness laissez-faire-autocracy emotional stability beloved-reject reflectiveness self-control-hetronomy emotional stability <girls> social mobility reflectiveness materialism impulsiveness tradition reflectiveness attitude among family sociability solidarity among family impulsiveness degree of achievement reflectiveness beloved-reject sociability
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박재욱 한국서양고대역사문화학회 2022 서양고대사연구 Vol.63 No.-
The common mess was central institution in Spartan life. Although the Spartans placed a great deal of value on excellence, from the Archaic to the Classical times, a central problem in Greece and Spartan society in general was the (in)equality and unity of the polis. In line with various Spartan institutions, common mess promoted the equality of Spartan society in economic, normative, militaristic and ideological aspects. In particular, unlike ancient moral explanations, this institution was not a meal gathering for the economically equal ones. Sparta, like other polis, had economic inequality among its citizens and was pressured to address it. The common mess pursued the ideal of equality and removed conspicuous and discriminatory elements, which was displayed at the symposion in other polis. As a result, the common mess mediated between the real life inequality and ideological egalitarianism, thus concealing the duality of Spartan society and strengthening communal egalitarianism. Furthermore, at a time when Sparta was undergoing changes such as population decline and reorganization of the military system, the common mess provided the sense of stability for the Spartan citizens by maintaining a table group of 15 people. On the other hand, common mess was criticized by Aristotle and many modern scholars who accepted his views, ironically, for contributing to the dissolution of the Spartan civic community and the downfall of the Spartan state. The crux of the problem was that the membership due for the common mess was not borne by the state, but rather by the citizens, and if the dues were not paid, citizenship would be deprived. However, it is not clear whether the increase in inequality has caused oliganthropia and whether it means a decrease in the number of citizens. The claim that the institution of common mess contributed to the downfall of Sparta should not be accepted, given that the dues of the common mess was not harsh and the institution worked flawlessly throughout the classical period. 공동식사는 스파르타인의 삶에 핵심적인 제도였다. 스파르타인이 탁월함에 많은 가치를 부여했으나, 상고기에서 고전기에 이르기까지 그리스 일반과 스파르타 사회의 핵심적인 문제는 공동체의 평등과 통합이었다. 스파르타의 여러 제도들과 맥을 같이 하여, 공동식사는 경제적, 규범적, 군사적, 이념적 측면에서 스파르타 사회의 평등성을 증진시켰다. 특히 이 제도는 고대의 도덕적 설명들과 달리, 경제적으로 평등한 자들의 식사 모임이 아니었다. 스파르타는 다른 폴리스와 마찬가지로 시민 내부에 경제적 불평등이 존재했고, 그것을 해결해야 한다는 압박을 받았다. 공동식사는 빈곤의 이상이 아니라 평등의 이념을 추구했고, 먹고 마시며 대화하는 모임에서 심포지온과 같은 과시적, 차별적 요소를 제거하였다. 그 결과 공동식사는 현실의 불평등과 이념적 평등주의를 매개하여 스파르타 사회의 이중성을 은폐하고 공동체적 평등주의를 강화했다. 나아가 인구 감소와 군제 개편 등 스파르타가 변화를 겪던 시기에 공동식사는 15인 식탁공동체를 유지하여 스파르타 폴리테이아의 안정성을 시민 사회에 제공했다. 한편, 공동식사는 아리스토텔레스와 그의 견해를 수용한 현대의 다수 학자들에 의해 역설적이게도 스파르타 시민공동체의 해체와 스파르타 국가의 몰락에 기여했다는 비판을 받았다. 문제의 핵심은 공동식사의 회비가 국가 부담이 아니라 시민의 사적인 부담이었고, 만약 회비를 납부하지 못하면 시민권을 박탈당한다는 데 있었다. 그러나 과연 불평등의 심화가 oliganthropia를 초래했는지, 그리고 그것이 시민 수의 감소를 의미하는지는 확실하게 규명되지 못했다. 공동식사의 회비와 시민권 규정의 연계가 가혹한 것도 아니었고 고전기 내내 문제없이 작동했다는 점을 고려할 때, 공동식사의 제도가 스파르타의 몰락에 기여했다는 주장은 받아들이기 어렵다.
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박재욱 啓明大學校 醫科大學 1997 계명의대학술지 Vol.16 No.2
Back pain is known as one of the most common complaints made by the patients of all ages in the general hospital or local medical clinics throughout. It is known as a second most common cause of all pains next to headache. In adult population, about 70-80% (Bauer, 1985) may experience back pain during some point of their lives, the third decade of their lives being the most frequent. Most commonly, it is of mechanical origin, and in their acute phases, most of the cases show spontaneous recovery within 6 weeks to 2 months. However, in certain case it leads to a chronic condition which can cause a great deal of problems in management and in financial burden to individuals and society. Therefore, its management during acute period is of utmost importance to avoid the tendency of transfer to a chronic state. Both in acute stage and subacute, chronic stage, there are appropriate rehabilitation management strategies necessary to provide patients with conservative treatment, educational teaching, and training to prevent further injuries in the future. In general, it is important to educate the public how to prevent back injuries and how to treat themselves in an acute onset period to prevent further injuries sliding into a chronic state.
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