영혼의 돌봄을 위한 상담학

안기민(An, Kimin) 수원가톨릭대학교 이성과신앙연구소 2012 이성과 신앙 Vol.52 No.-

The purpose of this study is to study anew the identify of pastoral counselling and the approach therein that includes care for the soul. There are several types of soul care in the tradition of the Church. Pastoral counselling is one kind of new care for the soul that is related to the recent development of psychology. In the term pastoral counselling itself, pastoral is understood as belonging to the subject of theology, and counselling as belonging to psychology. In counselling, theology is not something that is far removed from daily life. The thought of God that clients express in counselling is that their own anthropology is always revealed and closely connected to their daily life. What counselling is, is that, clients come to the counsellor to ask for help, and as the counsellor helps the client to explore and understand himself or herself and his or her problems and predicaments, the counsellor in this process, helps the client to achieve the client's own aim, determined by his or her own psychological change. In counselling, there is a clear goal and a method to achieve that goal. The method contains the theory, the process of counselling and the procedure. First of all, the counsellor fully understands the counselling approach that he or she chooses so that the counsellor helps the client to solve their problems in exploring and understanding their problems by the basics of their approach. Pastoral counselling began in America in the middle of the twentieth century when counselling came to be practised widely. Pastoral counselling, in relation to 'pastoral care', is an activity that is based on the values of theology and christianity. Especially, pastoral counselling is an activity that is understood in the big frame of 'pastoral'. Pastoral counselling is 'pastoral', and it is important to understand that what makes the pastoral elements determines what is the identity of pastoral counselling. There is need to distinguish between the activities of pastoral care, pastoral counselling, pastoral psychotherapy, and spiritual direction. These four activities are the type that are being done in the church to help people but there are differences in their respective helping contents, extent, aim, and approach. Unlike pastoral care and spiritual direction that have a tradition in the church of care for the soul, pastoral counselling is a special type of care for the soul. The theory and method the pastoral counsellors use to make decisions in pastoral counselling lead us to understand what pastoral counselling is. Because the 'pastor' is the pastoral counsellor ,the counselling cannot become pastoral counselling. Also, because the client who comes to counselling is a catholic, it does not mean that it is pastoral counselling. Being irrelevant to their religion, as well as the content of the counselling, what makes the decision regarding pastoral counselling is revealed in the whole counselling process. In general, the counsellor has the counselling theory and approach that are suitable to the counsellor so that he or she can help the client's problems. In conclusion, if the pastoral counsellor also has a strategic counselling approach, he or she can help the client more effectively in the frame of pastoral counselling. 이 연구의 목적은 영혼을 돌보는 사목상담의 정체성과 사목상담의 방법론을 새롭게 고찰해 보고자 한다. 교회의 전통 안에는 영혼의 돌봄에 관한 다양한 형태가 있다. 사목상담은 현대에 와서 심리학의 발달과 관계해서 대두된 새로운 영혼 돌봄의 형태이다. ‘사목상담’이라는 용어 자체에서 볼 수 있듯이, ‘사목’이라는 신학의 주제와 ‘상담’이라는 심리학의 주제가 이 용어 안에 함께 자리 잡고 있다. 상담에서 신학은 일상적 삶과 동떨어져 있지 않다. 상담의 현장에서 내담자가 표현하는 ‘신’에 대한 생각은 늘 자신만의 인간학을 드러내고 일상적인 삶과 밀접히 연결되어 있는 것이다. 상담이란 내담자가 상담자를 찾아와 도움을 청하고, 상담자는 내담자가 진솔하게 자기 자신과 자신의 문제와 어려움을 탐색하고 이해하도록 도와줌으로써, 내담자의 심리적 변화를 일으켜 자기결정에 의한 목표에 도달하도록 도와주는 과정이다. 상담에는 어떠한 뚜렷한 목표가 있고 그 목표를 달성하기 위한 방법이 있다. 그 방법 안에는 이론과 과정(절차)이 있다. 무엇보다도 상담자가 자신이 선택한 상담방법론을 충분히 이해해서, 그것을 바탕으로 내담자가 자신의 문제를 탐색하고 이해하도록 도와 문제해결을 돕는다. ‘사목상담’은 상담심리학이 본격적으로 태동하기 시작할 때인 20세기 중반에 미국에서 시작되었다. 사목상담은 ‘사목적 배려’와 관련이 있다. 사목상담은 신학적이고 그리스도교적인 가치관 안에서 일어나는 활동이다. 특히, 사목상담은 ‘사목’이라는 큰 틀에서 이해되는 활동이다. 사목상담은 ‘사목적’이고, 사목적인 결정요소를 이해하는 것이 사목상담의 정체성을 이해하는 데 중요하다. 사목상담의 정체성을 규명하기 위해서 사목배려, 사목상담, 사목심리치료, 그리고 영성지도의 활동 사이를 구별할 필요가 있다. 이 네 가지 활동들은 모두 교회 안에서 행해지는 돕는 형태의 활동이지만, 돕는 내용과 정도, 목적, 그리고 방법에 차이가 있다. 교회의 전통적인 영혼 돌봄의 형태인 사목적 배려와 영성지도와 달리 사목상담은 심리학과 신학을 바탕으로 하는 영혼 돌봄의 특수한 형태이다. 사목상담을 결정하는 이론과 방법론이 곧 사목상담의 정체성을 밝혀준다. 사목상담자가 ‘사목자’이기 때문에 사목상담이라고 결정할 수는 없다. 또한, 상담에 오는 내담자가 가톨릭신자라고 해서 사목상담이 성립되는 것도 아니다. 사목상담을 결정하는 것은 상담자나 내담자의 종교와는 무관하고, 또한 상담의 내용과도 상관없이 상담 과정 전반에 사목상담의 특성이 드러나는 것에 있다. 일반적으로 상담자는 자신의 성향과 가치관에 맞는 상담이론과 상담방법을 가지고서 내담자의 문제를 도와준다. 결론적으로, 사목상담자도 하나의 전략적 상담방법을 가지고 있다면 더욱 효과적으로 사목상담이라는 틀 안에서 내담자를 도와줄 수 있다.

현상학적 관점에서 본 디지털 애니메이션 영화의 실재성

안세웅(An Se-Ung) 한국만화애니메이션학회 2008 만화애니메이션연구 Vol.- No.13

이 논문은 우리가 디지털 애니메이션 영화를 대하며 마치 실제인 것처럼 실재감을 느끼는 이유에 대한 근본적인 해답을 구해 보려는 의도로 작성되었다. 디지털 애니메이션의 세계에서는 초사실적 주체들이 존재하고 사물들이 생명을 부여받아 각자의 역할을 해내고 있다. 또한 실제 세계 그 어디에도 존재하지 않는 대상들이 등장하며 그들은 시간적 담화로 결속되어 있다. 그들의 세계는 우리가 살고 있는 현실 세계를 그대로 옮겨놓은 것 같기도 하고 그렇지 않은 것 같기도 하다. 이 연구에서는 그런 디지털 애니메이션 영화의 세계가 지니는 실재를 상상적 현실의 실재, 존재적 사물의 실재 익명적 대상의 실재, 시간적 담화의 실재로 정의하고 그 실재성을 밝혔다. 실재성을 밝히기 위한 개념의 틀은 ‘사태 자체’에로 향하여 본질을 파악하려는 현상학의 철학적 진술에서 빌려왔다. 구체적으로 실재성을 규명하기 위해 빌려온 철학적 진술들은 후썰, 하이데거, 사르트르, 바슐라르, 메를로-풍티, 리쾨르에 의해 해명된 것들이다. 방법적으로 우리 존재와 세계 인식을 현상학적 관점에서 이해하고 이해한 원리를 디지털 애니메이션 영화의 세계에 대입하여 사례 제시와 함께 논의를 이루도록 했다. 이 연구의 의의는 디지털 애니메이션 영화의 근본적 의미를 새삼 돌이켜보고 그 가치를 가늠해보는 계기를 갖는데 있다. This paper was written for the purpose of seeking a radical answer to the reason why we feel an actuality while watching a digital animated film. In the world of digital animation, there exist surrealistic subjects and the objects, which have come been brought into life, play their own role there. Furthermore, objects, which do not exist anywhere in the real world, appear and are closely connected with each other by means of a time discourse. Their world seems to be identical to our world or not. This study defined an actuality of a digital animation world as an actuality of imaginary reality, an actuality of existent object, an actuality of anonymous object and an actuality time discourse, and examined such actuality. A frame of concept for examining the actuality was borrowed from philosophical statements of phenomenology that understands the nature of an actuality through 'zu den Sachen selbst'. Philosophical statements cited for searching an actuality specifically were those already explained by E. Husserl, M. Heidegger, J.-P. Sartre, G. Bachelard, M. Merleau-Ponty, and P. Ricoeur. Methodologically, this study attempted to understand our existence and recognition of the world in a phenomenological point of view, apply this principle to the world of a digital animation, and subsequently discuss it with the provision of examples. The purpose for this study is to reconsider the fundamental meaning of a digital animated film and evaluate its value.

언론의 자유에 대한 제한과 프랑스민법상 사생활보호

안문희(AN, Moon Hee) 숭실대학교 법학연구소 2017 法學論叢 Vol.39 No.-

프랑스에서는 1789년 ‘인간과 시민의 권리 선언(Declaration des Droits de l’Homme et du Citoyen)’에 의해서 최초로 도입된 표현의 자유와 1881년 7월 29일 법에 의해서 인정된 언론의 자유가 보장되고 있다. 1970년 7월 17일 법을 통해 사생활 침해에 관한 규정이 민법 제9조로 편입되었다. 프랑스민법 제9조는 “누구나 각자의 사생활을 존중받을 권리를 가지며, 손해배상과는 별도로 법관은 사생활 침해에 대한 금지 또는 중단을 위한 기탁, 압류 등과 같은 모든 종류의 조치를 명할 수 있고, 위급한 경우에 해당 조치는 긴급명령의 형태로도 가능함”을 규정하고 있다. 그러나 사생활을 존중받을 권리는 절대적인 권리가 아니며, 이는 대중에게 정보를 제공할 언론의 권리 또한 마찬가지이다. 프랑스법원의 판결은 유럽인권협약의 영향으로 개인의 사생활의 자유보다는 언론의 자유를 더 보호하는 경향이 있었다. 그러나 두 권리 사이의 균형을 찾는 문제에 있어서, 파기원은 최근 이미지에 대한 권리를 통해 개인에 대한 권리보호를 강화하고 있다. 최근에 평등 및 시민권에 관한 2017년 1월 27일 법의 개정이 있었다. 해당 개정을 위한 법안이 국회에 제출된 이후에, 언론의 비판과 국회의원들의 의견 불일치로 상원과 하원에서 수차례의 수정과 심의가 있었다. 특히 이번 개정은 명예훼손, 인종차별 범죄에 대한 가중처벌이나, 인종차별이나 동성애 혐오를 악화시키는 상황을 보다 일반적으로 규정함으로써 해당 범죄에 대해 엄격한 규제를 목표로 하고 있다. In France the freedom of expression adopted by the Declaration of the Rights of Human and of the Citizen has been guaranteed since the year 1789 and the freedom of the press adopted by the law of July 29, 1881. The law of July 17, 1970 inserted an article 9 in the Civil Code which protects the privacy of every individual. Article 9 of the Civil Code states that “everyone has the right to respect for his private life. The judges may, without prejudice to the compensation for the damage suffered, prescribe any measures, such as sequestration, seizure and other measures, designed to prevent or put an end to an infringement of the privacy of private life. These measures may, if there is urgency, be ordered in summary proceedings.” Yet the right to privacy is not an absolute right, nor is the right of the media to provide the public with information. There is a tendency, especially in European jurisprudence, to favor the defense of press freedom. French jurisprudence was under the influence of the European Convention on Human Rights. As regards the search for a balance between the right to information and the right to respect for private life, there has been recent developments in the supreme court’s case-law on the right to the image. Recently, there was a reform of the Equality and Citizenship Act of January 27, 2017. After the proposal of this law was launched, it had several modifications and readings to the Senate and National Assembly because of the criticism of the press and disagreement of the deputies. In particular, it contains provisions to improve first the punishment of offenses of provocation, defamation and racist or discriminatory abuse and to generalize the aggravating circumstances of racism and homophobia currently foreseen for certain listed offenses, to all crimes and misdemeanors.

귀신들림인가 정신장애인가?

안석(Seok An) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.63 No.-

In this paper, the author introduces the case of the client who claims that he is possessed by demon. The author then inquires the phenomenon of demonic possession historically by looking at an ancient perspective and a modem perspective on the subject-matter, which provides readers to compare both perspectives critically. How does one consider the client who is labeled as a “son of the demon-possessed” or “the de-mon-possessed” individual? Should he be simply viewed as the de-mon-possessed individual from a religious perspective? Or should he be perceived as the one whose self-image has become the reflection of his victimizer or his mother who has been hurt by a majority of people or even himself? The author, in this paper, is willing to suggest an inter-disciplinary aspect regarding these two perceptions of the client from the perspective of pastoral care. In order to do so, the author examines the similarities and differences between the phenomenon of demonic possession and that of mental disorders. This, in turn, insists that there exist not only this common subject-matter in these fields of study, but also the necessity of independent research in each field. From the perspective of pastoral care, the author concerns that reli-gious leaders’ prejudice on the phenomenon of demonic possession would abandon or even take away a chance for better treatments from clients who suffer from such phenomenon. This might result a violation of human right at its worst. The author in particular approaches demonic possession as a social prejudice and criticizes that this social prejudice functions as a scapegoat mechanism. Also, the author explains how the phenomenon of demonic possession can be considered as the projected phenomenon of the collective scapegoat complex. In so doing, the au-thor attempts to propose the ways in which those victims may be cured. The subject-matter of this paper may lapse into meaningless jargon, yet the author tries to prevent it by presenting concrete and real cases, so that the entire discussion may become more fruitful and pragmatic in reality. The author, on the other hand, analyzes Jesus’ cure of those who suffered from the phenomenon of demonic possession. Especially, the author pays attention to Donald Capps’ understanding of Jesus’ cure. This, then, leads the author to argue that the issue of this phenomenon is not only the subject-matter of Christianity, but also that of psychiatry (that is, including psychology) which ought to be approached from an interdisciplinary perspective. Despite all these, the author acknowledges the following issues are still at stake: 1) whether Jesus’ cure is a treatment either for mental disorder or for spirituality, or for both and 2) whether how his cure is similar or different from that of modem psychoanalysis or psychiatry. After a rigorous study of Jesus’ cure in comparison with modem psychology or psychiatry, one may well find the uniqueness of pastoral care. In this paper, the author introduces the case of the client who claims that he is possessed by demon. The author then inquires the phenomenon of demonic possession historically by looking at an ancient perspective and a modem perspective on the subject-matter, which provides readers to compare both perspectives critically. How does one consider the client who is labeled as a “son of the demon-possessed” or “the de-mon-possessed” individual? Should he be simply viewed as the de-mon-possessed individual from a religious perspective? Or should he be perceived as the one whose self-image has become the reflection of his victimizer or his mother who has been hurt by a majority of people or even himself? The author, in this paper, is willing to suggest an inter-disciplinary aspect regarding these two perceptions of the client from the perspective of pastoral care. In order to do so, the author examines the similarities and differences between the phenomenon of demonic possession and that of mental disorders. This, in turn, insists that there exist not only this common subject-matter in these fields of study, but also the necessity of independent research in each field. From the perspective of pastoral care, the author concerns that reli-gious leaders’ prejudice on the phenomenon of demonic possession would abandon or even take away a chance for better treatments from clients who suffer from such phenomenon. This might result a violation of human right at its worst. The author in particular approaches demonic possession as a social prejudice and criticizes that this social prejudice functions as a scapegoat mechanism. Also, the author explains how the phenomenon of demonic possession can be considered as the projected phenomenon of the collective scapegoat complex. In so doing, the au-thor attempts to propose the ways in which those victims may be cured. The subject-matter of this paper may lapse into meaningless jargon, yet the author tries to prevent it by presenting concrete and real cases, so that the entire discussion may become more fruitful and pragmatic in reality. The author, on the other hand, analyzes Jesus’ cure of those who suffered from the phenomenon of demonic possession. Especially, the author pays attention to Donald Capps’ understanding of Jesus’ cure. This, then, leads the author to argue that the issue of this phenomenon is not only the subject-matter of Christianity, but also that of psychiatry (that is, including psychology) which ought to be approached from an interdisciplinary perspective. Despite all these, the author acknowledges the following issues are still at stake: 1) whether Jesus’ cure is a treatment either for mental disorder or for spirituality, or for both and 2) whether how his cure is similar or different from that of modem psychoanalysis or psychiatry. After a rigorous study of Jesus’ cure in comparison with modem psychology or psychiatry, one may well find the uniqueness of pastoral care.

서로 다른 운동 형태가 Nitric Oxide 생성과 젖산 농도에 미치는 영향

안의수 ( An Ui Su ),박수현 ( Park Su Hyeon ),이한 ( Lee Han ),제세영 ( Je Se Yeong ) 한국운동영양학회 2003 Physical Activity and Nutrition (Phys Act Nutr) Vol.7 No.3

The purpose of this study was to investigate the of effects of different types of cycle exercise on blood NO (nitrie oxide) and LA (lactate) concentrations in trained subjects. Seven male university volleyball players participated in this study. All the subjects performed three different exercise test (Graded (G). Aerobic (A), and anaerobic (AN)) on a cycle ergometer with one week of washout period among the tests. V02max was determined on a Monark bicycle ergometer using the A strand protocol, which was also used at the G exercise test. The A exercise rest was performed the bicycle ergometer at an intensity of 60% of the VO_(2max). The AN exercise test was composed of a 30_(s) Wingate cycling test. Venous blood samples (3 ml each) were coilected from an antecubital vein into EDTA-treated tubes befor, during, immediately after and 30minutes after the test for the determination of blood NO and LA concentrations The results of the study were as follows: 1) In the G exercise test, baseline N0 and LA concentrations were significantly elevated during. immediately after and 30 minutes after test. There was an inverse relationship between the NO and LA concentrations. 2) In the A exercise test, there were no significant changes in plasma NO concentration throughout the test, while baseline LA concentrations increased significantly during, immediately after and 30 minutes after the test. 3) In the AN exercise LA, concentrations were significantly elevated during, immediately after and 30 minutes after the test. In summary, there were dose-responses in NO and LA elevations following acute exercise, such that the higher exercise intensity the greater elevation in the NO and LA concentrations, In addition, we found that there was an inverse relationship in plasma NO and LA concentrations.

사회적 가치 실현을 위한 장애인 고용 플랫폼 개발: 무인 비즈니스 유지관리 기업 에스에스모빌리티 사례를 중심으로

안예지(Yeji An),김라경(RahKyung Kim) 대한경영학회 2020 大韓經營學會誌 Vol.33 No.11

상담심리학에서 영성의 역할

안기민(An, Kimin) 수원가톨릭대학교 이성과신앙연구소 2013 이성과 신앙 Vol.54 No.-

영성은 심리학의 연구 영역이 아니라 종교의 영역으로 간주해 온 경향이 있다. 상담심리에서도 영성을 외면해 온 경향 있는데 최근에 영성이 차지하는 중요성과 역할을 인식하기 시작했다. 영성은 사랑하는 사람의 상실이나 직업의 상실, 대인관계 및 친밀한 관계에 갈등과 같은 심리적 위기의 상황에 대한 대처능력을 향상시키고 내담자의 고통을 완화시키는 심리적 자원으로 인식된다. 상담심리 안에서 영성의 문제나 역동성을 이해하기 위해서는 먼저 영성에 대한 이해가 필요하다. 영성에 대한 이해를 밑바탕으로 상담자는 영성이 상담 안에서 어떻게 작용하는지 이해할 수 있고 내담자의 문제를 더 효과적으로 다룰 수 있다고 본다. 따라서 이 연구 논문에서는 일반 영성, 심리학에서의 영성, 그리스도교 영성의 정의와 의미를 고찰하고, 상담심리에서 영성의 문제가 어떻게 다루어지고 있으며 영성이 어떻게 작용하고 있는지를 논하고자 하였다. 이를 통해 상담심리에서 인간의 영성적인 측면을 어떻게 활용할 수 있는지에 대한 방안을 제시하고자 하였다. 여기서는 인간의 영성적인 측면을 오랜 역사 안에서 다루어 온 종교적 영성의 이해와 입장을 중심으로 상담심리에서 영성의 임상적 적용에 대한 대안을 제시하였다. Spirituality tends to have been regarded as belonging to the area of religion, but not to the area of psychological study. Spirituality has tended to look away from counseling as well until recently when its importance and role have begun to be recognized. Spirituality can help to cope with psychological risks such as the loss of a lover, the loss of a job, relationship conflicts, and it can recognize the psychological resource to relieve the pain of a client.  There needs to be an understanding of spirituality first in order to understand the issue and role of spirituality in counselling. Based on spirituality the counselor is able to understand how spirituality functions in counseling and he/she is able to treat in effect the problem of the client. Thus, in this study, an enquiry has been made into the concept and meanings of general spirituality, spirituality in psychology and religious spirituality. Some discussion was also done on how spirituality functions and on how the issue of spirituality in counseling is treated. Through these, it was hoped that a way of how to use the human spiritual dimension in counseling would be proposed. In this study, a way of clinical application to spirituality was proposed with the understanding that religious spirituality has a long history in conveying the dimension of human spirituality.

정보의 직관부합성과 설명의 유형에 따른 유아의 정보 평가: 물리 · 생물 현상에 대한 정보의 타당성

안혜령(Hye Ryung An),최나야(Naya Choi) 한국아동학회 2019 아동학회지 Vol.40 No.4

Objectives: This study aimed to investigate whether children’s evaluation of information provided by an informant differs depending on the intuitiveness of the information provided, the presence of and types of additional explanations, and the age of the child. Methods: The participants were 158 children, aged 4 to 5 years, from eight child-care centers located in Seoul and Gyeonggi Province. Each child was interviewed individually, after completing a pre-test for measures of language comprehension. Results: First, when the informant provided information on physical and biological phenomena, children were more likely to evaluate intuitive information as plausible, compared to counterintuitive information. In addition, 5-year-olds were less likely than 4-year-olds to evaluate counterintuitive information as plausible. Second, after an explanation was added, children were more likely to evaluate counterintuitive information as plausible, when this explanation was causal rather than descriptive or circular. Third, the addition of an explanation was likely to result in the evaluation of intuitive information as less plausible, and counterintuitive information as more plausible. Conclusion: Based on childrens evaluation of information about physical and biological phenomena presented to them, this study confirmed that 4- and 5-year-old children were able to independently evaluate the plausibility of information, depending on the intuitiveness of the information, and the presence of and types of explanations. It also revealed that with increasing age, children become more skeptical about the plausibility of counterintuitive information, and demonstrated epistemic vigilance even when presented with intuitive information with an explanation.

唐代 曲江文化의 문화코드 고찰

安仁(An, In) 중국어문학연구회 2017 중국어문학논집 Vol.0 No.105

Qujiang(曲江) is located in Changan, the capital during the Tang dynasty. Among the structural characteristics of this city is Qujiang, a pond constructed in the southeast corner of the castle. Qujiang of the Tang dynasty is the most representable scenic place of spring sightseeing for the people of Changan. Furthermore, starting the Neutralization Festival on February 1 on the lunar calendar, many people from inside and outside the capital city as well as the imperial family visited the place and enjoyed the springtime pleasantly and in harmony. This can be seen as the indicator for the formation of Qujiang Culture, a unique culture of the Tang dynasty. During the development and completion of Qujiang Culture, an important aspect is that the scholars(士人) of the Tang dynasty came to form close relationships with the Juzi(擧子) as the Qujiang Feast(曲江宴), and began a celebration held by the New Jinshi(新進士). Thus, Qujiang Culture created a new cultural code that is not found in other dynasties that came before and after it. Growing as a unique culture of the Tang dynasty, it was able to see its golden age. There are two important cultural codes of Qujiang Culture. The first is the scholar, formed around the common goal of passing the civil service examination, and the other is the Qujiang Feast, the congratulatory entertainment put on by the New Jinshi. The unique characteristic of Qujiang Culture is that the scholar and the Qujiang Feast, the new cultural codes, opened up the possibility of Qujiang Culture becoming an interactive, bilateral, and complex culture. Within Qujiang Culture, the mutual interactive exchange was prioritized rather than an absolute and unilateral way of communication according to the rank of the social position, and they formed solidarity by emphasizing a close fellowship among one another. In particular, it created a place where the imperial family and commoners can come together, and it made possible for an interactive exchange of both cultures based on the most magnificent festival held in Changan within the boundaries of Qujiang. This is significant because it is a cultural activity that cannot be found in other dynasties. Under such circumstances, Qujiang Culture naturally developed a synergy that can embrace diverse and various cultures, and within such circumstances, it was able to develop as a culture consisting of complex character as multiple cultures in harmony with each other. Furthermore, Qujiang Culture allowed literature and banquet to come together and did not neglect any part of a culture. This culture with such characteristics developed and met its golden age, advancing the art culture of the Tang dynasty to one that is incomparable to any other dynasties.

일선 소방 공무원의 조직 행태에 관한 실증연구

안대영(Dae Young An)(安大永),서강현(Kang Hyeon Seo)(徐康炫),정홍상(Hong Sang Jeong)(鄭洪相) 위기관리 이론과 실천 2013 Crisisonomy Vol.9 No.8

본 연구는 경북 지역 일선 소방 공무원을 대상으로 한 셀프 리더십, 조직 몰입, 혁신 행동, 조직 시민 행동 간의 관계에 대한 실증 연구이다. 셀프 리더십을 독립 변수로, 조직 몰입을 매개 변수로, 혁신 행동과 조직 시민 행동을 종속 변수로 설정하여 구조 방정식을 활용한 설문지 자료 분석 결과 경북 지역 일선 소방공무원의 경우 셀프 리더십이 조직 몰입을 매개 변수로 하여 간접 또는 직접적으로 혁신 행동과 조직 시민 행동에 긍정적 영향을 미치는 원인 변수로 기능하고 있음을 알 수 있었다. 본 연구의 연구 결과는 일선 소방 공무원에게 특히 요구되는 혁신 행동과 조직 시민 행동의 향상을 위해서는 조직 관리의 측면에서 일선 소방 공무원 개개인의 셀프 리더십 함양에 주목할 필요가 있음을 실증적으로 보여주고 있다. This is an empirical study on organizational behavior of the street level fire service officials, focused on the relationships with self leadership, organizational commitment, innovative behavior, and organizational citizenship behavior. As a data collection method, we commissioned a questionnaire survey to find out the relationships with self leadership, organizational commitment, innovative behavior, and organizational citizenship behavior. The respondents for our study were the street level fire service officials in Gyeongsangbuk-do. In order to analyze the data, we used such statistical techniques as Cronbach Alpha Coefficient, and Structural Equation Modeling. On the basis of such data analyses, the study shows that self leadership, which is mediated by organizational commitment, could positively affect innovative behavior, and organizational citizenship behavior directly or indirectly in the case of the street level fire service officials.