중 고등학생의 운동태도와 정신건강 상태

윤용복(Yoon Yong Bok) 한국체육교육학회 1999 한국체육교육학회지 Vol.4 No.1

The purpose of this study was to investigate the attitude toward physical activity and the mental health status of the middle and high school students. For this study, 614 middle and high school students were answered to the questionnaire. The instruments were the Kenyon`s Scale for attitude toward physical activity and Cornell Medical Index for mental health status. The results of this study were as follows: 1. Male students` sports attitudes were more positive than those of female students in the social experience, health and physical fitness, pursuit of delightfulness and the purification of affection. 2. Female students` mental health status were more negative than those of male students in the physical complains(circulation system and the fatiguability) and the mental complains(uncomfortable fling, sense of depression, level of anxiety, hypersensitiveness, level of anger and tension). 3. There was partially significant correlation between the attitude toward physical activity and the mental health at the .01 significance level. That result suggests that someone who has a positive attitude toward physical activity may have a good state of mental health as well.

연구논문 : 대한성공회의 종교교육

윤용복 ( Yong Bok Yoon ) 한국종교문화연구소 2011 종교문화비평 Vol.19 No.19

This paper is intended to understand the Anglican Church of Korea through its religious education. There are the education for the baptism, the education for becoming the priest, and the education for becoming the monk or the nun in the Anglican Church of Korea. The believers in the Anglican Church have to get education for the confirmation. After the confirmation of a believer, and after becoming the priest and the monk or the nun, there are some educations for them, too. But whether they acquire these educations or not hinges upon their will. There isn`t the official guideline that people who have received baptism and confirmation have to acquire some other educations. But the members of vestry must get education for them. The believers who want to receive more education about doctrine or theology can attend the various programs that the Church has prepared for them. These programs are the correspondence-bible by mail, the education for the leader of group, the education for small group guider, education for husband and wife group guider, or father and mother group guider, and the church school for children, and so on. People who want to become a priest of the Anglican Church have to complete the M.Div.(Master of Divinity) course of the Graduate School of Theology in Sunggonghoe University. The admission Requirements for this School are free from undergraduate courses. The postulant has to pass the exam for a deacon or a priest. The courses to become a monk or a nun are various according to abbeys.

논문 : 한국의 종교정책과 종교계의 대응: 불교, 천주교, 개신교를 중심으로

윤용복 ( Yong Bok Yoon ) 서울대학교 종교문제연구소 2015 종교와 문화 Vol.0 No.28

The purpose of this research is to understand how korean religions respond to the religious policy of the state and the national institutes. For this purpose Buddhism, Catholicism, Protestantism, are reviewed in this research, because these religions are the predominant religions in Korea. Just after Korea`s Liberation from Japanese colonial rule, there are the irrational matters in the religious policies of the US Military Government in Korea. From the beginning, the US Military Government from Christian background carried out the policies of the special treatments about Christianity. These policies continued all the period of the First Republic of Korea after the US Military Government. After Korea`s Liberation, the Korean Buddhists were divided up into two groups, Bhikku and Daechu, that is to say the celibate Buddhist monks and the married Buddhist priests. After that, the conflicts between these two groups began and those conflicts became amplified by the intervention of politics. Because of their internal conflicts, the Korean Buddhists could not cope actively with the policies of the special treatments about Christianity. The basic reason why the Korean Buddhists did those acts lay in Japanese colonial period, but the US Military Government and the First Republic of Korea had responsibilities of their acts. The Korean Catholics cooperated with the US Military Government, and with the First Republic of Korea in the beginning. But the Korean Catholics began to criticize the Syngman Rhee government and the Liberal Party of President Rhee until 1950`s. Since then the Park Junghee regime, the Korean Catholics were divided into the conservative group and progressive group. Their division existed only within the Catholicism, don`t have been revealed to outside. But by the 2000`s their conflicts began to percolate outwards. The Korean Protestants made good use of their main chance. In days of Korea`s Liberation, the Protestants in Korea were small in number. Nevertheless the reason why the Korean Protestants were active was that there were the US Military Government and the Syngman Rhee government that had a friendly attitude to Christianity, the Protestant Leaders who had experienced the American protestant culture, and their taking part in the US Military Government.

중국 산동성의 한국종교

윤용복 ( Yong Bok Yoon ) 성균관대학교 인문과학연구소 2010 人文科學 Vol.0 No.46

중국 흑룡강성의 한국 종교

윤용복 ( Yong Bok Yoon ) 한국종교문화연구소 2010 종교문화비평 Vol.17 No.17

종교 사회복지의 과제와 전망

윤용복 ( Yoon Yong Bok ) 한국종교문화연구소(종교문화비평학회) 2020 종교문화비평 Vol.37 No.37

본 연구는 현재 한국의 종교사회복지 활동의 현상을 간단하게 조망한 다음 몇 가지의 과제를 제시하려고 하였다. 첫 번째 과제는 종교 사회복지에 대한 명확한 개념화가 필요하다. 종교사회복지에 대한 각 종교별 개념은 있지만, 그조차도 관점에 따라 달리 나타나고 있기 때문에 종교일반에서의 종교 사회복지 개념에 대한 정의가 필요하다고 생각된다. 이것은 전체 종교 사회복지의 과제 가운데 첫 번째이면서도 가장 중요한 과제라고 생각된다. 개념정의를 통해서 각 종교 소속 신자들이 사회복지 활동에 참여할 수 있도록 할 수 있는 유용한 근거가 마련될 것이며, 사회복지 활동의 명확한 목적의식도 만들어질 것이다. 두 번째 과제는 일반사회복지 분야에서 접근하기 어렵거나 소홀하기 쉬운 틈새 복지에 대한 종교 단체의 역할이 필요하다고 본다. 예를 들어 우울증으로 인한 자살과 같은 사회적 문제, 그리고 대형 참사로 인한 심리적 불안 등등은 일반 사회복지가 접근하기 어려운 분야들이라고 본다. 이러한 영역에 종교적 특성, 예를 들어 참선이나 명상, 그리고 피정 등과 같은 종교적 프로그램을 일반적인 내용으로 개발해서 접근한다면 사회복지에서 종교만이 할 수 있는 역할을 기대할 수 있을 것으로 본다. 세 번째 과제는 종교 사회복지 시설의 대형화 추세에서 벗어나는 것이 필요하다고 본다. 법인이나 시설들의 대형화는 사회에서 또 하나의 권력으로도 작용할 수 있다. 또한 대형화에 따른 클라이언트의 비인격화 내지 사물화의 경향이 나타날 위험이 있다고 볼 수 있다. 지나친 대형화보다는 개개인을 인격적으로 대할 수 있는 규모의 시설들이 적합할 수 있다. 네 번째 과제는 각 종교의 이념에 집착한 나머지 클라이언트가 종교적 실천을 위한 도구가 되어서는 안 될 것이다. 종교 사회복지는 항상 클라이언트의 입장에서 활동하도록 노력해야 한다는 말이다. 단순히 종교적 구원을 위한 행위는 사회복지의 효과도 기대하기 어려울 뿐만 아니라 도리어 종교 사회복지에 대한 사회적 반감만 일으킬 수 있다고 본다. 또한 이것은 시혜적 성격의 종교 사회복지에서 벗어나기도 어려울 것이다. 마지막으로 종교 사회복지 활동에 지나친 종교적 목적을 설정하는 것을 피해야 할 것이다. 사회복지 활동을 선교의 수단으로 삼지 말고 사회복지 자체를 목적으로 삼아야 한다는 것이다. 더불어 종교 사회복지는 전체 사회의 복지를 추구하는 큰 그림을 그려야 할 것이다. 즉 사회정의라는 측면에서 사회구조의 개혁을 위한 접근이 필요한 것이다. This study aims to propose some suggestive ideas by critically reviewing the various aspects of the religious welfare systems and its activities in Korea. My primary concern, firstly, is to clarify the confused and varied concepts of the social welfare in the religious arena. Every religious institute has its own social welfare concepts based on their perceptions on the welfare. Therefore, the comprehensive concept on the social welfare should be strictly delineated. With this definition the religious devotees will contribute their charitable exertions for the sake of the welfare; and their motivations for it would be clarified along with their religious causes. This definition is more than to “clarify” the meaning involved in it, but guides to the crucial commitment in the religious social welfare activities. The devotees in the religious orders will participate in the social welfare activities by and through conceptualizing the welfare ideal and their purposes will be intensified. Secondly, the religious organizations would play the crucial roles, especially counting on the secular social welfare, whose activities are often in the blind spots and ignore the urgent cases of welfare. For instance, some social welfare involvements are too intriguing to be approached by the secular social welfare system, which is excluding the cases of the suicide, the depression or the traumas due to major accidents. If these issues are approached with the religious orientations and programs such as meditations or retreats, it is much functional rather than to dealing with the secular social welfare. Thirdly, it is necessary to avoid oversizing the facilities and the institutions. The corporations and the facilities of the social welfare system are growing bigger and larger, and eventually, they are functioning as the powerful social organizations. Caused by this enormity, the facilities are apt to impersonalize the clients and even ignore them to be material objects. Accordingly, the facilities of proper size will be suitable in order to satisfy an individual's demand with good care. Fourthly, the clients should not be used as tools for the religious conversion, which has been usually articulated by the religious ideologies. The religious social welfare should be practiced and performed only for the sake of the client's demands. The religious redemptive activities will not give any positive effects on the social welfare. If so, it is only ended in bringing the societal antipathy to the very religious institute. Such an activity will be away from the give-and-take charity format of so-called the religious hypocrisy. Lastly, the social welfare activities should not be used as a means of religious propagation and conversion, but should utilize the social welfare itself as the objective. In other words, the reform of the societal structure is needed for the sake of the social justice only.

근대 가톨릭에서의 종교 담론: 《가톨릭 청년》을 중심으로

윤용복 ( Yong Bok Yoon ) 한국종교문화연구소 2007 종교문화비평 Vol.11 No.-

외국신종교의 한국사회 이식과정과 그 의미(5) 현대 한국사회에서 여호와의 증인의 위치

윤용복 ( Yong Bok Yoon ) 한국신종교학회 2014 신종교연구 Vol.30 No.-

The purpose of this paper is to understand the relation between Jehovah`s Witnesses and other religions, and the position of Jehovah`s Witnesses in contemrary Korean society. Korean Christianity considers Jehovah`s Witnesses as heresy like Christianities in other countries where Christianity are predominant. Jehovah`s Witnesses criticize and refuse states, and social systems, other religions so on, because they think those go wrong. But except christianity, other religions including Buddhism in Korea don`t think Jehovah`s Witnesses are heresy; be that as it may, they don`t communicate with each other. Jehovah`s Witnesses set about missionary work actively and communicate with other korean people, but except that, they are not at all open and insular. Therefore the informations about Jehovah`s Witnesses become relatively unknown, hence people can misunderstand them easily. Jehovah`s Witnesses refuse military training, blood transfusion, and public services. Because of those reasons, Jehovah`s Witnesses are located on the periphery of korean society. But nowadays in korean society, the problem about the conscientious objection against military service and the freedom of conscience is no longer taboo. As well the problem of blood transfusion has made the doctors study clinical research on autologous transfusion. Therefore those problems can be well received in contemporary Korean society.

특집 논문 : 최근 한국사회의 죽음의례 ; 한국 기독교 죽음의례의 변화양상

윤용복 ( Yong Bok Yoon ) 한국종교문화연구소 2009 종교문화비평 Vol.16 No.16

자궁절제술후 확인된 자궁선근증의 임상적 고찰

윤용복(Yong Bok Yoon),박상욱(Sang Wook Park),유윤환(Youn Hwan You),김남수(Nam Soo Kim),황익하(Ik Ha Hwang),김두표(Doo Pyo Kim) 대한산부인과학회 1999 Obstetrics & Gynecology Science Vol.42 No.8

목적: 자궁선근증의 빈도와 위험인자를 평가하여 자궁선근증의 수술전 진단 정확도를 높히기 위해. 연구방법: 1991년 1월 1일 부터 1997년 12월 31일 까지 만 7년 간 인천기독병원 산부인과에서 시행한 자궁적출술 1127례 중 병리조직 검사로 확인되고 기록이 확실한 자궁선근증 206례를 후향적으로 평가. 결과: 다음과 같은 결과을 얻었다. 1. 자궁선근증의 빈도는 18.3%였다. 2. 호발연령은 41세에서 50세 사이의 연령군 이었으며, 평균연령은 46.9세였다. 3. 자궁선근증은 미산부와 경산부에서 각각 8.3% 와 91.7%로 경산부에서 월등히 높았다. 4. 육안적으로 임신 10주이상 자궁크기를 보이는 자궁선근증의 발생율은 62.4%였다. 5. 골반통(26.7%), 월경통(25.2%) 및 월경과다(19.4%)가 자궁선근증의 주요증상으로 나타났다. 6. 자궁선근증과 가장 많이 합병된 골반질환은 자궁근종으로, 53.4%의 발생율을 보였다. 7. 동반된 골반 자궁내막증은 이 연구에서는 발견되지 않았다. 8. 자궁선근증을 나타내는 절제된 자궁들의 자궁내막 소견은 정상 자궁내막의 증식기가 72.3%로 가장 많았고, 분비기 내막이 25.7%를 나타냈다. 9.자궁선근증의 수술전 진단 정확도는 8.2%였다.결론: 이상의 연구결과로 미루어 볼 때 자궁선근증에 대한 수술전 진단은 비교적 어려우나 자궁선근증의 주요 임상증상과 역학 및 질병에 대한 깊은 이해는 자궁선근증의 수술전 진단의 정확도를 높일 수 있으리라고 생각된다. Object: In order to estimate the frequency and risk factors for adenomyosis. Method: The clinical records of 1127 women undergoing hysterectomy were retrieved in the Department of Obstetrics and Gynecology, Incheon Christian Hospital, during 7 years, from Jan. 1st 1991 to Dec. 31st 1997. Result: The following results were obtained. 1. Adenomyosis was found in 206 of 1127 patients(18.3%) . 2. The highest incidence was 41-50 years of age group, an incidence of 55% and mean age group was 46.9 years. 3. Adenomyosis was more frequently observed in parous woman than non-parous woman, such as 8.3% and 91.7%, respectively. 4. Grossly, the size of uterus was enlarged more than 10 weeks gestational size in adenomyosis, an incidence of 62.4%. 5. Pelvic pain, dysmenorrhea and metrorrhagia were common symptom of adenomyosis, an incidence of 26.7%, 25.2% and 19.4%, respectively. 6. Myoma was the most combined disease in adenomyosis, showing the incidence of 53.4%. 7. Combined pelvic endometriosis was not observed in this study. 8. Endometrial findings of adenomyosis showed proliferative phase of normal endometrial cycle in the highest incidence, giving 72.3% of all cases. 9. Preoperative diagnostic accurracy of adenomyosis was 8.2%. Conclusion: This results show that deeply understanding of the common symptom and epidemiology of adenomyosis improve the preoperative diagnostic accuracy.