사회이동의 사회심리적 영향 : 청소년 비행과의 연관성을 중심으로 in Relation to the Juvenile Delinquency

조창희 淸州大學校 1984 論文集 Vol.17 No.1

The purpose of this paper is to search for the causes of juvenile delinquency in the consequences of social mobility by their parents. Since societies have been changed, and large proportion of members of the society have experienced social mobility. Widespread social mobility has been a concomitant of industrialization and a basic characteristic of mordern industrial society. In industrial society, a large proportion of population have to find occupations considerably different from their parents', and the proportion of labor force in urban area has incereaed rapidly, while the proportion of labor force in rural area has been decreased. In searching for jobs, social mobility happens frequently, and influeuces movers on social and pschological aspects. The social mobility influence can be either positive or negative. The negative aspects of sociel mobility have strong influence on the children. This influence could make children psychologically instable and mentally ill. Therefore, social mobility of parents causes the juvenile delinquency socially and psychologically.

모바일 메신저를 이용한 자살 및 자해기도자의 퇴원 후 사례관리

조창희,조영석,조규종,이진혁,이종실,김인영,오원희,서홍택,김정미 대한응급의학회 2019 대한응급의학회지 Vol.30 No.3

Objective: Mobile messengers are becoming common methods to communicate among people in various fields. This study investigated the effectiveness of mobile messengers as a tool for post-discharge case management of emergency department patients who attempted suicide and self-harm. Methods: This study was a retrospective observational study of data collected prospectively. A total of 327 patients who attempted suicide and self-harm in the emergency department were divided into two groups: a conventional protocol group with a face-to-face or phone call interview and a new protocol group with added mobile messenger counseling. The basic characteristics, such as sex, age, methods of suicide and self-harm attempt, consent for case management, and admission to a ward, were surveyed. The rates of successful case management (transfer to a local community center or followup to neuropsychiatric outpatient clinic, or both) were compared as a primary outcome between the two groups. Results: The conventional protocol group was 122 cases and the new protocol group was 205 cases. No significant differences in sex, age, methods of suicide and self-harm attempt, rate of consent to case management, and admission to a ward were observed between the two groups. On the other hand, the total successful management rate in mobile messenger group was higher than that of the other group (P=0.020). Conclusion: This study showed that mobile messengers could be an alternative communication tool for the post-discharge case management of patients who attempted suicide and self-injurious behavior. Nevertheless, a well-designed future study might be needed to determine if that method would reduce the reattempt rate.

불교와 사회통제

조창희 청주대학교사회과학연구소 2017 한국사회과학연구 Vol.38 No.2

This paper aims at reviewing the effect that Buddhism has upon South korea in terms of social control. It tried to inquire into the process in which Buddhist thoughts and ideas were changed into a dominant ideology of keeping social order, and into the way by which they have controlled the daily living world of ordinary people. From having done this study, it gained some meaningful results. First, the main teachings of Buddhism, as one of world religions, are ‘the Four Noble Truths(四聖諦)’ and ‘the Noble Eightfold Path(八正道)’ that Buddha discovered, after he himself had experimented several other philosophies and religious systems. Second, ‘the Five Commandments(五戒)’ are stipulated as the minimal standard for ordinary people, because ‘the Four Noble Truths’ and ‘the Noble Eightfold Path’ are too difficult to understand and practice for them. ‘The Five commandments’ are moral and ethical norms in daily living. Third, there are no legalistic regulations or control against violating ‘the Five Commandments’. Lastly, the fourth is that ‘the Five Commandments’ are a sort of internal regulations rooted in personal self-reflection and autonomy, and thus considered as a soft style of social control. 이 논문의 목적은 한국에서 불교가 수행하는 사회통제 기능의 성격을 규명해보려는 데에 있다. 그래서 불교의 사상과 이념이 사회질서를 유지하기 위한 하나의 지배이데올로기로 변형된 과정을 추적하고, 그것이 일반대중의 일상생활세계를 어떻게 규제해왔는가를 밝혀내는 작업을 시도하였다. 그로부터 얻는 연구의 결과는 몇 가지로 요약할 수 있다. 첫째로 주요 세계종교의 하나로서 불교의 핵심사상은 기존 철학들과 종교체계에 대한 검토와 실험을 통해 붓다가 깨우친 ‘생로병사라는 실존문제를 초래하는 원인과 그로부터의 해탈에 이르는’ 진리와 방법인 사성제(四聖諦)와 팔정도(八正道)이다. 둘째, 심오한 불교의 가르침을 이해하고 수행하기 어려운 일반대중을 위한 최소한의 준수규범으로 불살생(不殺生), 불투도(不偸盜), 불사음(不邪淫), 불망어(不妄語), 그리고 불음주(不飮酒) 등의 오계(五戒)가 제시되었다. 셋째, 오계는 일종의 생활규범과 윤리이었기 때문에 이들의 위배를 저지하고 처벌하는 성문화된 법률체계의 사회통제는 없었다는 점이다. 마지막으로 넷째, 불교의 생활규범인 오계는 개개인의 자기성찰과 자율에 의한 내적 규제이므로 연성 사회통제의 성격이 강한 것으로 평가할 수 있겠다.

중소도시지역의 범죄유형변화 : 청주시를 중심으로

조창희 淸州大學校 都市·地域開發硏究所 2000 都市·地域開發硏究 Vol.8 No.2

This study, by utilizing the official statistics such as Chongju Statistics Yearbook and Municipal Yearbook of Korea, is to probe into the socio-structural characteristics and the crime pattern of Chongju from 1965 to 1998. During this period, the nature and pattern of the criminal acts in Chongju were not widely different from those of the national level. The property theft, a crime done to survive, was maintained by its existing level or decreased. However, the occupational crimes such as fraud and embezzlement increased two or three times by 1990, but steeply rose up to nine times since 1995. Embezzlement was two times higher than the national level. Compared with the national level, the rate of the violent crimes such as burglary, rape, and injury in Chongju was remakably high. On the national level from 1965 to 1988, burglary increased three times, rape 5.6 times, injury 1.5 times. However on the local level in Chongju from 1970 to 1998, burglary multiplied 16 times, rape 7 times, injury 3.3 times. The high crime rate in Chongju, above average of the national level, signified that Chongju was experiencing the rapid expansion in the scale of the city as well as in its population, reshaping its economic structures on the base of the second and third industry. This transformation of industrial structures, along with the spread of economic opportunities, resulted in the radical increase of criminal acts. These criminal acts were sometimes concomitant with the unlawful and violent means, indicating the selfish quest for the economic and social achievement in the process of rapid industrialization.

문화범죄학 소고

조창희 청주대학교 사회과학연구소 1999 한국사회과학연구 Vol.19 No.-

충돌 방향과 각도가 일방향으로 배향된 질화규소의 Erosion 거동에 미치는 영향 ( The effect of impact directions and angles on erosion behavior of unidirectionally oriented silicon nitride )

조창희,최현주,임대순,정정식,박동수 한국트라이볼로지학회 2001 한국트라이볼로지학회 학술대회 Vol.34 No.-

동양 전통사회의 사회통제방식

조창희 청주대학교사회과학연구소 2017 한국사회과학연구 Vol.39 No.1

The purpose of this paper is to reveal the discriminative social control and class dominance of penal laws done in Oriental Traditional Societies. Oriental traditional societies were characterized by two traits; firstly they were an agrarian society economically, and secondly they had a monarchy system politically. So Oriental world was affected by Confucianism(儒家) which emphasized moral and internal control. Confucianism, however, was realized by external and formal types of legalistic control coming from Legalism(法家). These tendency influenced all the aspects of people’s life in the Oriental Worlds. Penal Codes were one of them. This is a unique point that such oriental penal codes as DangryulSoyui(唐律疏議), Daemyoungryul(大明律) and Kyongkukdaejon(經國大典) contained different punishments for the same kind of crimes. Crimes in the same category were treated in different ways on the base of offender-victim relationships. If the offender's status is lower than that of the victim, her/his crime was given a severe sentence compared to usual cases. These mean that Oriental Traditional penal codes had discriminative and repressive character in terms of class domination. 동양 전통사회는 유교이념이 사회통제윤리로 받아들여지는 사회였다. 사회구성원들 간에 존비상하(尊卑上下)의 구별이 있었고, 이런 구별에 따라 각자 행하여야 할 예(禮)가 정해져 있었다. 이러한 유교적 질서는 법전에도 이미 반영되어 있었다. 이는 유교 통제이념의 구현에 법가의 통제방식이 절묘하게 혼합된 혼합형 통제방식이라고 이해할 수 있는 것이다. 혼합형 통제방식에서는 차별적 통제의 형식을 동원한다. 차별적 통제란 동일한 탈법행위에 대한 치죄의 정도가 가해자-피해자의 신분에 따라 달리 규정되는 방식이다. 동양사회에서 이러한 혼합형 통제방식이 광범위하게 전개된 것은 동양사회의 특징과 관련이 있었던 것으로 생각된다. 동양사회는 농업사회ㆍ군주제 정치제도ㆍ유교사회의 특징을 지녔다. 혼합형 통제방식이 동양사회에서 구현된 배경은 갈등주의 사회관에서 확인할 수 있다. 즉 집권층과 백성들 사이의 갈등이 첨예화하는 과정에서 혼합형 통제방식은 집권계층의 강제력을 강화하는 반면 피지배층의 저항력을 무력화하는 지배수단이었기 때문이다. 따라서 혼합형 통제방식은 기본적으로 억압적 통제체제이면서 계급적 성격을 지니는 것으로 분석할 수 있다.

1999년도 주택 및 부동산 경기전망

조창희 한국시멘트협회 1998 시멘트 Vol.149 No.-

조선사회의 범죄유형과 그 현대적 재분류 : 『대명률직해』의 형률을 중심으로

조창희 청주대학교 사회과학연구소 1999 한국사회과학연구 Vol.20 No.-

항결핵성 Naphthyridine 유도체들의 2D QSAR

조창희,이상호,윤창수,김필호,최민성,명평근 충남대학교 약학대학 의약품개발연구소 2013 藥學論文集 Vol.28 No.-

Antituberculosis activities of naphthyridine analogues were found to be in the range of pI50=5.02~6.87 with average inhibitor activity of pI50=5.79. The compound with the highest inhibitor activity was compound 28 (Obs.pl50=6.87) and that with the lowest inhibitor activities was compound 3 (Obs.pl50=5.02). And also, the deviation between the highest inhibitor activity and the lowest inhibitor activity was pI50=1.85. 2D-QSAR model (Ⅰand DI) was the best model as determined by Neuro network and PLS analysis. As naphthyridine analogues were smaller in GP0 (GP0>0), lager in GP1 (GP1<0) and MR6 (MR6>0)with logP (logP>0) were smaller and lager vpol (vpol<0), the inhibitory activities against M. TB was increased. Especially the molar refractivity (MR) of substrate molecules was shown more steric effect than polarizability.