Making a Willful Decision to Forgive and Its Effects on Moods and Thoughts

김지혜 고려대학교 대학원 2009 국내석사

The present study has identified the effect of making a willful decision to forgive (decisional forgiveness) on individual’s moods (i.e. depression, anxiety, happiness) and thoughts (the direction of counterfactuals). So far, making a willful decision has been regarded as one of many steps included in the forgiving process, and was never examined separately. However, the present study attempted to distinguish the making willful decision from the forgiving process to demonstrate its effects. In order to do that, participants were instructed to read a scenario of a transgression and respond to some following questions on their moods and thoughts. The scenario for the experimental group included making a willful decision to forgive, while the scenario for the control group did not include any willful action toward forgiveness. The results revealed that imagining making a willful decision to forgive had positive effects on the victim’s moods and thoughts. Participants who were assigned to the decisional forgiveness condition (experimental group) indicated less negative mood (i.e. depression and anxiety), and more positive mood (i.e. happiness). In addition, participants in the decisional forgiveness condition demonstrated more positive assessment of the event than participants in the controlled condition. The effect of decisional forgiveness was more prominent compared to the effect of the individual’s disposition to forgive. In order to see the effect of the participants’ disposition to forgive on their moods and thoughts, the present study utilized the 18 item self-report measure of disposition to forgive (Heartland Forgiveness Scale - Thompson et al., 2005). Two different analyses were conducted with the disposition to forgive. First, the investigator performed a linear regression, with the participants’ disposition to forgive as predictor, and with their moods and thoughts as dependent measures. The results of the regression analysis showed that high disposition to forgive predicted lower anxiety, but did not affect depression and happiness. High disposition to forgive also predicted the participant’s thoughts, but only one out of six rated scores. The second analysis was a 2 (decision to forgive done vs. not done) ⅹ 2 (High vs. low disposition to forgive) ANOVA. In this analysis the perceived severity of the event was included as covariate. The results showed that decisional forgiveness had main effect on seven out of nine dependent variables (postrating of upward and downward counterfactuals; the increment of upward and downward counterfactuals; depression, anxiety, happiness) while the disposition to forgive had main effect on none of the dependent variables. No interactions were found. The present study demonstrated the effects of two different elements that are involved in the process of forgiving: the decisional forgiveness and the disposition to forgive. The results suggested that decisional forgiveness may be more decisive than disposition to forgive. 본 연구는 용서결심이 개인의 정서 (우울, 불안, 행복)와 사고 (사건에 대한 긍정적/부정적 평가)에 미치는 영향을 시나리오기법을 통해 알아보았다. 지금까지는 용서결심을 용서의 전 과정에 속하는 하나의 단계로 여겨왔다. 따라서 용서결심을 용서와 따로 떼어내어 그 효과를 검증한 바가 거의 없다. 본 연구는 용서결심이 독립적으로 갖는 효과를 확인해보기 위해 연구참여자들에게 친구의 배신과 같은 불행한 대인관계 사건을 읽게 하고 마치 당사자의 일인 것처럼 상상하도록 하였다. 실험집단에게는 용서결심을 상상하는 과정을 포함시켰고, 통제집단에게는 용서결심을 상상하는 과정을 생략했다. 그 후 참여자들의 정서와 사고를 측정한 결과를 분석하였다. 분석결과, 용서결심을 상상한 실험집단이 그러지 않은 통제집단보다 낮은 부정적 정서 (우울, 불안)와 높은 긍정적 정서 (행복)를 나타냈다. 또한, 용서결심을 상상한 집단에서 사건을 긍정적으로 평가하는 하향적 사고는 유의미하게 증가하고, 사건을 부정적으로 평가하는 상향적 사고는 유의미하게 감소하였다. 나아가 본 연구는 용서결심의 효과를 용서성향의 효과와 비교하였다. 그 결과 용서결심의 효과가 보다 결정적인 것으로 나타났다. 용서성향은 불안 정서에만 조금 영향을 미쳤고, 사건에 대한 긍정적 사고의 증가에는 아무런 영향을 미치지 않았다. 요약하면, 본 연구는 용서결심이 정서와 사고에 미치는 긍정적 효과를 확인하였고, 용서의 과정에 포함되는 두 개의 다른 요소, 즉 용서결심과 용서성향을 비교하여 용서결심의 효과가 보다 결정적임을 입증하였다.

Effects of Forgiveness Education for College Students with Insecure Attachment to their Mothers : A Self-Administered Educational Approach

김은설 University of Wisconsin-Madison 2005 해외박사

본 연구는 어머니에 대해 불안전 애착을 가진 여대생을 대상으로 한 용서교육의 효과를 검증하는데 목적을 두고 있다. 연구결과는, 8개월 동안의 자기주도적 프로그램을 통해 용서에 대해 배운 연구 대상자들의 심리적 기능들 즉, 안전애착 정도, 자아존중감, 용서의 정도, 불안, 분노, 우울, 그리고 사회성 정도 등을, 용서교육을 받지 않은 통제 집단원의 심리적 기능과 비교함으로써 얻어졌다. Enright의 용서 과정 모형에 기초한 용서 교육 프로그램들은 개인의 심리적 건강에 긍정적인 효과가 있는 것으로 알려져왔다. 정서적 상처를 경험했던 집단에 관한 연구들은, 용서교육에 참여한 이후 사람들이 보다 나아진 심리적 건강상태를 보인다고 보고해왔다. 부모의 사랑을 받지 못한 청소년들, 애인의 낙태 통고를 들어야 했던 남성들, 그리고 근친 성폭행을 당했던 여성들은 그들을 고통스럽게 했던 대상을 용서함으로써 분노, 우울, 불안감이 줄어든다는 것을 경험했다. 본 연구는 불안전 애착을 가진 대학생들이 용서교육을 받게 되면 심리정서면에서 많은 잇점을 얻게 될 것인지에 관심이 있다. 애착이론에 관한 연구들은 불안전 애착과 낮은 자아존중감, 서투른 사회성, 심한 우울감 등의 사이에 의미있는 관계가 존재함을 보여주었다. 따라서, 만일 대학생의 불안전 애착이 보다 안전애착 쪽으로 변화될 수 있다면, 그들의 심리적 건강이 증진될 수 있을 것이다. 자신이 어머니와 불안전한 애착을 형성하고 있다고 보고한 30명의 여대생이 세 집단 중 하나에 무선적으로 배치되었다. 세 집단은, 8주 동안 용서를 학습한 실험집단, 8주 동안 대안적 인간관계 개선 프로그램을 학습했던 활동통제집단, 그리고 어떠한 처치도 받지 않았던 비접촉 통제집단 등을 말한다. 따라서 각 집단은 10명의 여대생으로 구성되어 있다. 8주 동안 실험집단은 로버트 앤라이트 저, “용서가 선택이다(Forgiveness is a choice)”를 읽었고 저널을 적었으며 연구자는 매주 이메일을 보내 그들의 자기주도적 활동을 체크하였다. 활동통제집단도 또한 동일한 과정을 겪었다. 즉, 용서와 관련이 없는 다른 책 하나를 읽었고 저널과제를 수행 하였다. 8주 프로그램이 끝난 후에, 연구 참여자들은 애착, 용서, 자아존중감, 불안, 분노, 우울감, 사회성에 관한 질문지에 답을 하였다. 2개월 후에 추수 검사를 실시하였다. 가설은 다음과 같았다: “사전검사와 사후검사 간, 또 사전감사와 추수검사 간에 보이는 차이점수를 비교해 보았을 때, 용서교육을 받은 실험집단이 통제집단보다 안전애착, 용서, 및 심리적 기능들에서 통계적으로 더 큰 긍정적 점수변화를 보일 것이다”. 얻어진 자료는 공변량분석(ANCOVA) 방법으로 분석되었다. 연구결과에 따르면, 가설은 부분적으로 지지되었다. 사전검사와 사후검사를 비교해보면, 실험집단은 비접촉 통제집단보다 상태불안 (State anxiety), 상태분노 (State anger), 통합 분노 (composite anger)를 제외한 모든 변인에서 높은 변화점수를 얻었다. 또한 실험집단은 활동통제집단보다 안전애착, 용서, 자아존중감, 통합불안, 기질불안, 우울감 등에서 큰 점수변화를 보였다. 그리고, 사전점수와 추수점수간 비교에서 보면, 용서 프로그램을 경험했던 연구참여자들이 두 통제집단에 속했던 참여자들보다 안전애착, 용서, 자아존중감, 그리고 통합불안 등에서 유의미하게 점수가 좋아졌음을 알 수 있다. 기질적 불안은 실험집단과 활동통제집단 모두에서 개선된 점수변화를 보였다. 이러한 결과는 자기주도적 용서 교육이, 어머니에 대해 불안전애착을 가진 여대생들의 안전애착과 심리적 건강의 수준을 높이는데 효과적임을 보여주고 있다.

용서가 분노에 미치는 영향

임종혁 亞細亞聯合神學大學校 大學院 2006 국내석사

So far, I have looked into the fact that it is possible to remove anger caused in the process of human relationship by examining theoretical studies and counseling examples. Those Christians who experienced God's forgiveness are able to give complete pardon to others, and then their traumas of anger can be healed. In an effort to deliberate on the matter I have pondered over the meaning of forgiveness based on the bible and psychological studies, concluding that the most powerful motivator of forgiveness is God. Forgiveness can be categorized into three kinds according to the person who receives forgiveness ; one, forgiving the harmer ; two, forgiving oneself ; three, forgiving God. This means not only identifying that in all things God works for the good of those who love Him by reminding ourselves of God's forgiveness through Jesus Christ, but also recognizing again that forgiveness is not a thing we can choose but a must. By means of the process it can be proved that forgiveness is necessary for other people as well as for forgiver himself. We should forgive the person who hurts us and makes us angry just because it is God's command. When a person forgives the harmer with all his heart, he experiences God's forgiveness and spiritual recovery because the grudge of anger is resolved. A complete forgiveness leads a person to live a fruitful life by regaining good human relationship as a child of God's to see the life of the forgiven. Anger can be provoked by frustrated desires and innate aggressiveness, which is stronger than others'. Abnormality of the brain, childhood experiences, law-oriented teaching of the church, patriarchal system, low self-esteem, frustration, experience of unfairness or unrighteousness resulted from others' excessive expectation and one's own fear. All of these things can enrage a person too. Anger is the strongest negative experience a person has as a result of the deep and unrightful trauma he gets from human relationship with others. Of course, the Bible doesn't tell us that the emotion of anger is a sin. However, anger results in a significant sin when a person cannot cope with it properly and makes an unrighteous choice. In the Old Testament God's anger is caused by the two characteristics of Him, holiness and love. In the New Testament Jesus' anger is used to accomplish justice and love, which are God's will. Anger is not complaining. Jesus showed anger but it was not sinful. Almost all the people who are with trauma come to have negative emotions because of anger. When a person cannot forgive others who makes him angry, the anger destroys the people around him. He is trapped in his past and destroys his own body and personality, and he loses trust in other people. As for the process of forgiveness concerning anger I have looked into Enright and Human Development Study Group's process of forgiveness, Charles Stanley's process of forgiveness and An Kyungsung's 6 step's of forgiveness. An Kyungsung divided the process of forgiveness into 6 steps ; one, the process of valuation ; two, the processof love ; three, the process of invalidating compensation ; four, the process of trust ; five, the process of looking forward ;six, the process of thanksgiving. He suggests that forgiveness is completed and the anger from human relationship is cured through these six steps. Finally, I have looked into effects of forgiveness on anger by examining counseling cases that are in relation with forgiveness. A man should know that he already has been forgiven by God. That is why I maintain that not refusing to forgive the harmer is very important in the healing, which forgiveness makes concerning anger. Men are created in the image of God. This fact enables a person to love the man who hurts him and gives him great pain because the harmer also is a precious man of Lord. In case of a man who has the experience of forgiving others, it can be observed that his anger decreases as he forgives the man who provokes him. This can be verified by examining counseling cases and using anger scale test. Therefore, Christian counseling, admitting the authority of the Bible and the practical power of praying, is a necessary and sufficient condition in healing anger. Of course there must be efforts to find various ways of healing anger. The practical process of forgiveness concerning anger is accepting the man who makes me angry. This is possible by realizing that God forgave me completely. The process is making true reconciliation by seeing the harmer as a way of my own growth. Therefore, the recovery of human relationship broken by anger depends on God's forgiveness. A man comes to experience the true forgiveness by recovering relationship with God. When he forgive other people, his trauma caused by anger can be healed. Forgiveness is the base of the relationship between men and God. Complete forgiveness brings reconciliation in the relationship among people because God forgives our sins. A Christian who has experienced God's forgiveness is able to forgive others and his anger can be healed. Therefore, restoring forgiveness is the best way of growing to maturity that God want men to reach and escaping from grudge and anger. In these days, there are many people who suffer from being angry because they can't cope with their anger. The number of those people is increasing. They should recognize that God has already forgiven them. Then they will be able to remove the anger accumulated in their hearts, and will be able to be free from grudge and frustration. It is possible only for the man who hasexperienced vertical forgiveness from God to forgive his harmer because he has gratitude for Him. The man who has experienced forgiveness is able to know the true value of life and 'attain to the whole measurement of the fullness of Christ' by living a fruit life. It is the purpose of this thesis to help Christians to do so. Suggestions for further studies I, as a researcher, suggest the followings on the basis of this thesis. First, the research I have performed is confined to the Christians of B church located in Daegu, and are not concerned with other clients. It's not proper to generalize the conclusion of this thesis. To extend and generalize the result of this thesis there should be more researches on the effects of forgiveness on anger through counseling various people in various regions. Second, to decide whether counseling about forgiveness has effects on reducing anger I compared the scores of pre - anger test and post - anger test that the controled group and the experimental group had (table 3). Compared with the anger score that controled group recorded, that of the experimental group decreased in the post-anger test. By analyzing the post - anger test scores (table 4) I found out this fact ; the experimental group that participated in the counseling showed meaningful decreases of anger scores compared with the controled group that didn't participate. However, it's not a good idea to generalize the results to the whole people of the church because the groups are composed of only 8 people. Third, the test used to measure the effect of the program is in equivalent form and the period of the test is a short term of 2 months. Carryout effects caused by repetitive exposure shouldn't excluded. Finally, considering the limitations of this research, I suggest including more counseling cases and various forgiveness programs. More profound and positive researches on the effects of forgiveness should be performed. The range of clients need to be extended to include adolescents, youth, and the middle aged of the both sexes. Moreover, it's necessary to make forgiveness programs that can be usefully applied to the church.

마가복음의 죄사함에 대한 공연비평적 이해 : 중풍병자 이야기를 중심으로

이지은 호서대학교 대학원 2020 국내박사

This study examines the meaning of forgiveness in Mark’s Gospel through narrative criticism and performance criticism. Narrative criticism emphasizes the unity and wholeness of Mark’s Gospel. Mark wrote his gospel as a narrative that had the story-world and the rhetorical techniques. Therefore we need to understand the meaning of forgiveness in Mark through his whole narrative. Besides, this study introduces ‘performance criticism’ to shed new light on the text. The first century was an oral culture different from modern written culture. In other words, the gospel was not written to be read in print but made to be performed in stories. While the Gospel of Mark is now in our hands as a written text, the early church heard it through a narrator in oral performance. In oral performance, the audience may not only hear but also see the story through their imagination. It may provide much more diverse and new interpretations and meanings of the text. Therefore, we need to construct how the text could be performed and which interaction between a narrator and audience could be created. In oral performance, the audience may not conceptually understand the forgiveness but experience it directly. In this respect, this paper interprets the text from two dimensions, narrative criticism and performance criticism. First of all, Jesus declares forgiveness to the paralyzed man in the house without sacrifice and repentance(2:1-12). Then, his forgiveness is actualized in the table with the sinners(2:13-17). Table-fellowship denotes the acceptance and embracement of the sinners. Like the feast of the wedding, on the table forgiveness is celebrated and encouraged(2:18-22). God’s forgiveness is accomplished horizontally on the table. Meanwhile, forgiveness begins with not repenting but listening to and accepting the words of Jesus(4:12, 20). Those who listen to and accept Jesus' words are forgiven and bear fruit, but those who do not end up alienating themselves from the grace of forgiveness. Through the narratives, Mark shows how forgiveness is embodied in Jesus’ earthly ministry, and that his authority of forgiveness finally leads him to the death on the cross. Second, constructing the setting, characters, and role of the narrator through performance criticism, the text could be breathed and reconstructed. Focusing on the interaction between the narrator and the audience, we could imagine the performative world in oral performance. The narrator may inspire the imagination of the audience through his(her) performance and lead them to immerse and assimilate into the narrative itself. When the audience hears the proclamation of Jesus' forgiveness to the paralyzed, they may not be easy to accept Jesus’authority. However, gradually assimilated into the narrative, they experience liberation from sin and Jesus’ acceptance like characters in the narrative. Therefore Jesus’ forgiveness is not a conceptual and abstract declaration. In oral performance, the audience may experience freedom from the law that condemns them and acceptance of the community. Through oral performance, the audience may understand who Jesus is and give authority to Jesus. Then, they are empowered to practice forgiveness to others and to follow Jesus.

Proposing Forgiveness Therapy for Those in Prison: An Intervention for Reducing Anger and Promoting Psychological Health

Yu, Lifan ProQuest Dissertations & Theses The University of 2020 해외박사(DDOD)

소속기관이 구독 중이 아닌 경우 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

This study proposes a novel approach—forgiveness therapy—to corrections. There is a two-tiered research project to demonstrate (1) the need for Forgiveness Therapy within prisons; and (2) the effectiveness of Forgiveness Therapy in reducing resentment and the psychological clinical compromises such as depression and anxiety for the imprisoned populations. Study 1 measured the current psychological health status of male inmates (N =103) in a maximum-security prison in the Midwestern United States and asked them to report their past experiences of being abused/unfairly treated prior to their first crime. Study 1 found that: (1) About 90% inmates reported that they experienced moderate to severe injustice before their first crime. (2) More than 2/3 of the participants had a clinically moderate to high degree of excessive anger, anxiety, and depression related to the severe unfair treatment against them. (3) All of the psychological clinical compromises have a negative association with forgiveness. The higher degree of anger/anxiety/depression they had, the less forgiving they were toward those who hurt them in the past, prior to their crime. Study 2 selected 24 participants from the sample of Study 1 and used a randomized experimental (N=12) and control (N=12) group trial followed by a cross-over design in which the control group (N=9) became the new experimental group (N=9). Participants received two periods of psychological treatment, 6 months for each, and were measured three times (pre-test, post-test, and follow-up/second post-test). To examine the effects of Forgiveness Therapy in reducing severe emotional sufferings, dependent variables included anger, anxiety, depression, forgiveness, hope, self-esteem, and empathy. All of the dependent variables were statistically significant except for hope and self-esteem when comparing the original experimental and control groups and the control-group-turned-experimental group with itself as the original control group. The findings suggest that forgiveness can be added as an important component into the current rehabilitation programs in correctional systems, to help in healing inmates’ deep inner pain and developing their moral virtue.

외상 정서와 용서 간의 관계에서 자기-자비의 조절효과

김미선 명지대학교 사회교육대학원 2014 국내석사

본 연구는 외상 정서와 용서의 관계에서 자기-자비가 조절효과를 갖는지 살펴보고자 하였다. 이를 위해 서울, 경기, 인천 지역의 만 18세 이상 성인 남녀를 대상으로 설문을 실시하여 외상 후 스트레스 장애(PTSD) 진단 기준에 부합하는 126명의 자료를 연구대상으로 하였다. 측정도구는 외상 후 진단척도(Post-traumatic Diagnostic Scale: PDS), 한국판 외상평가 척도(TAQ), 자기자비 척도(K-SCS), 한국인 용서척도를 사용하였다. 수집된 자료를 바탕으로 측정 변인의 일반적 경향을 알아보기 위해 상관분석을 하였고, 조절효과를 살펴보기 위해 위계적 회귀분석을 실시하였다. 본 연구의 결과는 다음과 같다. 첫째, 외상 정서(전체)와 그 하위요인 배신감, 공포, 소외감, 분노, 수치심이 용서와 유의미한 부적상관을 나타냈고, 자기-자비(전체)와 그 하위요인 자기친절이 용서와 유의미한 정적 상관을, 자기자비(전체)가 외상정서 하위요인 중 공포와 소외감과 유의미한 부적 상관을 보였다. 둘째, 외상 정서(전체)가 용서에 미치는 영향은 유의미하였으며, 외상 정서(전체)와 용서의 관계에서 자기-자비(전체)와 그 하위요인 마음챙김이 조절효과를 보였다. 또한 외상 정서 하위요인 중 자기비난과 분노를 제외하고 배신감, 공포, 소외감, 수치심과 용서와의 관계에서 자기-자비(전체)가 조절효과를 보였다. 자기비난은 용서에 미치는 영향이 유의미하지 않았고, 자기-자비(전체)와의 조절효과도 나타나지 않았다. 분노는 자기자비 하위요인 보편적 인간성만 조절효과를 나타냈다. 이상의 연구결과는 외상 정서가 용서에 미치는 영향에 있어서 자기-자비가 상당한 조절효과를 갖는다는 것을 밝혀, 상담 장면에서 외상 정서의 수준은 물론 배신감, 공포 등 다른 외상정서에 따라 자기-자비(전체) 및 자기자비 하위요인의 사용에 대한 치료적 개입을 달리해야 함을 시사한다. 이러한 결과들을 토대로 본 연구의 시사점과 제한점 등을 논의하였다. This study was aimed to identify the moderating effects of Self-Compassion on the between Trauma-related emotions and situation-specific forgiveness. The participants were 126 adults who met the diagnostic criteria for PTSD and aged over 18 from Seoul, Kyong-Gi, Incheon. The instruments were included: (a) Post-traumatic Diagnostic Scale; PDS (b) Trauma Appraisal Questionnaire (c) Self-Compassion Scale (d) Korean Forgiveness Scale. Collected data from the 126 adults were analyzed with various types of analysis methods including descriptive analysis, correlation analysis, multiple regression analysis. As a result, trauma related emotions(totality) and the sub-factor betrayal, fear, alienation, anger, shame(except self-blame) had a negative relation with situation-specific forgiveness. At the same time, Self-Compassion(totality) and the sub-factor self-kindness had a positive relation with situation-specific forgiveness, and Self-Compassion(totality) had a negative relation with only fear, alienation (of the sub-factor of trauma related emotions). The result from multiple analysis were suggested that Self-Compassion (totality) and the sub-factor mindfulness moderated between trauma related emotions(totality) and situation-specific forgiveness. In addition, Self-Compassion (totality) moderated between betrayal, fear, alienation, shame and situation-specific forgiveness. But Self-Compassion(totality) did not moderate between self-blame, anger and situation-specific forgiveness. This study was demonstrated role of Self-Compassion a moderator against trauma related emotions leading forgiveness, which implies that the intervention of Self-Compassion should be changes according to trauma related emotions level in counseling sessions. Limitations of the results and suggestions for future research were discussed. Key words: trauma related emotion, Self-Compassion, situation-specific forgiveness.

가족관계 내 상처를 입은 여성 노인의 용서 경험에 대한 현상학적 연구

고세인 연세대학교 대학원 2020 국내석사

본 연구는 여성 노인의 생생한 목소리를 통해 가족관계에서 상처를 받았으나 그 가족을 용서한 경험을 탐색하고자 한다. 이에 관한 구체적인 연구 문제는 다음과 같다. 첫째, 가족을 용서하는 과정에서 여성 노인은 무엇을 경험하는가? 둘째, 여성 노인이 가족을 용서한 경험에 영향을 준 맥락은 무엇인가? 셋째, 가족을 용서한 경험은 여성 노인에게 어떤 의미를 주는가? 이를 위해 우리나라 만 70세 이상의 여성 노인 8명을 대상으로 개별 심층면담을 실시하여 Giorgi의 현상학적 접근을 활용한 질적 연구를 수행하였다. 연구 참여자 모집은 눈덩이 표집(snowball sampling) 방법을 사용했으며, 연구자가 지인들로부터 연구에 적합한 사람들을 소개 받거나 이미 연구에 참여한 참여자가 연구에 적합할 것으로 여겨지는 지인들에게 연구에 대한 정보를 제공해주는 것으로 진행되었다. 면담은 일대일 형식으로 주로 대면으로 이루어졌지만 참여자의 사정에 따라 전화 면담을 실시하기도 하였다. 공식적인 면담은 각 참여자당 1회 실시되었고, 대면 면담의 경우 주로 연구 참여자의 집이나 근처 카페에서 진행되었으며, 면담의 평균 소요시간은 약 80분이었다. 자료를 수집하고 분석하는 과정에서 필요한 경우 추가로 전화 면담이 진행되었다. 면담 내용은 사전 동의하에 녹음하였고, 녹취된 자료는 연구자가 직접 전사하여 Giorgi의 현상학적 연구방법에서 제시한 절차에 따라 분석하였다. 그 과정에서 627개의 의미단위를 확인하였고 중첩된 부분을 삭제하면서 319개의 의미단위를 확정하였다. 확정된 의미단위는 22개의 하위구성요소로 묶였고, 최종적으로 6개의 구성요소가 도출되었다. 본 연구 결과로 드러난 여성 노인의 가족에 대한 용서 경험은 다음과 같다. 첫 번째 구성요소는 <오랜 세월 삶을 짓눌러온 마음의 상처와 고통>이며, 이에 대한 하위구성요소는 ‘고통스러운 감정의 소용돌이’, ‘신체로 발현되는 아픔’, ‘가슴에 맺힌 응어리’, ‘상처를 준 가족에 대한 원망과 비난’이다. 두 번째 구성요소는 <고군분투의 경험>이며, 이에 대한 하위구성요소는 ‘상처를 감내한 오랜 세월’, ‘혼자만의 고독한 싸움’이다. 세 번째 구성요소는 <용서를 결심하게 된 목적과 계기>이며, 이에 대한 하위구성요소는 ‘자신을 보호하고 싶은 욕구’, ‘가족 불화와 해체의 방어막’, ‘삶의 유한성 자각’, ‘가족이라는 존재의 의미 체감’, ‘신앙을 통한 위로와 깨달음’, ‘상처를 준 가족의 자기 고백을 통한 울림’이다. 네 번째 구성요소는 <용서로 인해 나타난 긍정적 변화>이며, 이에 대한 하위구성요소는 ‘상처를 준 가족에게 느끼는 연민’, ‘상처를 준 가족에 대한 이해’, ‘상처를 준 가족과의 관계 개선’, ‘상처의 수용을 통한 마음의 정화’, ‘자신의 과거 태도에 대한 성찰’, ‘세상을 향한 긍정적 관점’이다. 다섯 번째 구성요소는 <용서 이후에 얻은 내적 깨달음>이며, 이에 대한 하위구성요소는 ‘상처를 준 가족에 대해 남아 있는 감정’, ‘고통스러운 시간을 보낸 것에 대한 안타까움’이다. 여섯 번째 구성요소는 <용서 이후 내면의 성장>이며, 이에 대한 하위구성요소는 ‘용서의 진정한 가치 발견과 스스로에 대한 자부심’, ‘더는 상처받지 않고 당당하게 살아가는 내적인 힘’이다. 본 연구는 여성 노인이 가족을 용서하는 과정에서 어떤 경험을 했고, 이에 영향을 주는 맥락이 무엇이며, 용서 경험이 주는 의미가 무엇인지 드러냄으로써 여성 노인의 가족에 대한 용서 경험이라는 현상의 본질을 이해하였다. 이를 통해 용서가 우리나라 여성 노인의 정신건강을 증진시키고 개인내적 성장을 돕는 치료적 요인으로써 기능할 수 있음을 확인하였다. 나아가, 본 연구는 과거 가족에게 상처를 입고 심리적 어려움을 호소하는 여성 노인을 이해하고 돕는 상담 실제에 유용한 기틀을 제공했다는 점에서 의의가 있다. 본 연구 결과를 바탕으로 상담 연구 및 실제에 대한 시사점을 논하였고 후속 연구의 방향성을 제언하였다. The purpose of this study is to explore elderly women’s experiences of forgiving the family, who were hurt in family relationships through their living voices. The specific research questions to confirm this are as follows. First, what do the elderly women experience in forgiving their family? Second, what context influences the experience of the elderly women forgiving the family? Third, what does the experience of forgiving the family mean to the elderly women? To this end, in-depth interviews were conducted with 8 elderly women over 70 years of age in Korea to conduct qualitative research using Giorgi’s phenomenological approach. Recruitment of study participants was done by using a snowball sampling method. Researcher was introduced by acquaintances to people suitable for the study, and asked those who had already participated in the study to provide information about the study to acquaintances who appeared to be suitable for the study. Interviews were one-to-one format and were mainly conducted in a face-to-face format, but telephone interviews were conducted depending on the circumstances of the participants. Formal interviews were conducted once for each participant, and in the case of face-to-face interviews, they were mainly conducted at the study participants’ home or nearby cafe, and the time required for the interview was on average about 80 minutes. Additional interviews were conducted as needed during data collection and analysis. Interviews were recorded with informed consent, and the recorded data were directly transcribed by the researcher and analyzed according to the procedure suggested by Giorgi’s phenomenological research method. In the process, 627 meaning units were identified and 319 meaning units were confirmed while deleting overlapped parts. The confirmed meaning units were grouped into 22 sub-components, and finally 6 components were derived. The results of this study are as follows. The first component is <Psychological hurt and pain that have been pressing on life for many years>, and the sub-components are ‘Vortex of painful emotions’, ‘Pain expressed by the body’, and ‘Core of the heart’, ‘Resent and blame for a family who gave the hurt.’ The second component is <Struggling experience>, and the sub-components are ‘Long years to endure hurts’, ‘A lonely fight alone.’ The third component is <Purpose and motive for forgiveness>, and the sub-components for this are ‘Desire to protect oneself’, ‘Shield of discord and dissolution of the family’, ‘Awareness of the finiteness of life’, ‘Sense of the meaning of being a family’, ‘Consolation and enlightenment through faith’, ‘Inner ringing through self-confession of the family who gave the hurt.’ The fourth component is <Positive change from forgiveness>, and the sub-components for this are ‘Compassion to the family who gave the hurt’, ‘Understanding of the family who gave the hurt’, ‘Improvement of the relationship with the family who gave the hurt’, ‘Purification of the mind through the acceptance of hurt’, ‘Reflection on one’s past attitude’, and ‘Positive view towards the world.’ The fifth component is <Inner enlightenment after forgiveness>, and the sub-components are ‘Remaining feelings for the hurting family’ and ‘Feeling sad of having a painful time.’ The sixth component is <Inner growth after forgiveness>, and the sub-components are ‘Discovering the true value of forgiveness and pride in oneself’ and ‘Internal power to live proudly without being hurt.’ This study understands the essence of the phenomenon of forgiveness experiences for families of elderly women by revealing what the elderly women experience in forgiving their families, what context influences them, what it means to them. Through this, it was confirmed that forgiveness functions as a therapeutic factor that improves the mental health of the elderly women in Korea and helps personal growth. Furthermore, it has significance in that it has provided a useful framework in counseling for understanding and helping elderly women who are hurt by their families in the past and suffer psychological difficulties. Based on the results of this study, the implications of counseling research and practice were discussed, and the direction of subsequent studies was suggested.

자기분화가 용서에 미치는 영향 : 마음챙김의 매개효과

박희금 연세대학교 교육대학원 2018 국내석사

부부갈등이 주관적신체적증상에 미치는영향 : 용서의 매개효과

전미영 한국외국어대학교 교육대학원 2018 국내석사

본 연구는 부부갈등이 주관적 신체적 증상에 영향을 미치는지 살펴보고, 용서 변인의 매개효과를 확인하고자 하였다. 이를 위하여 본 연구에서는 다음과 같은 연구문제를 설정하였다. 첫째, 부부갈등이 주관적 신체적 증상에 어떠한 영향을 미칠 것인가? 둘째, 부부갈등과 주관적 신체적 증상의 관계에서 용서는 매개 효과를 나타나는가? 연구의 대상은 서울, 경기. 인천광역시에 거주하는 200명(남 100명, 여 100명)으로 구성되었으며, 연구도구로는 부부갈등척도(여인동 2001) 주관적 신체적 증상 척도(한덕웅, 전겸구, 탁진국, 이창호, 이건효 1993) 용서척도(오영희 2006; 김광수 1999)를 사용하였다. 연구문제에 대한 분석방법으로는 연구대상자의 일반적 특성을 알아보기 위하여 빈도분석을 실시하였으며, 각 측정변인들의 관계를 분석하기 위하여 Pearson의 상관관계분석을 사용하였다. 또한, 부부갈등이 주관적 신체적 증상에 미치는 영향과 용서의 매개효과를 알아보기 위하여 위계적 회귀분석을 실시하였으며, 매개변인의 효과의 유의성을 검증하기 위하여 Sobel 검증을 실시하였고, SPSSWIN 21.0 프로그램을 이용하여 통계처리 하였다. 본 연구의 결과는 다음과 같다. 첫째, 상관분석 관계에서 부부갈등과 용서 간에는 부적인 상관이, 부부갈등과 주관적 신체적 증상은 정적인 상관을, 용서와 주관적 신체적 증상에 부적인 상관관계를 보였다. 둘째, 부부갈등과 주관적 신체적 증상의 관계에서 용서의 매개효과를 검증한 결과 부분매개 하는 것으로 나타났다. 이와 같은 연구결과를 바탕으로 하여 결론 및 제언을 논의 하였다. The purpose of this study was to investigate the effects of marital conflict on subjective physical symptoms and to identify mediating effects of forgiveness variables. In this study, the following research problems were set up. First, how will marital conflict affect subjective physical symptoms? Second, does forgiveness have a mediating effect in the relationship between marital conflict and subjective physical symptoms? The subjects of this study were Seoul, Gyeonggi. The results of this study are as follows. First, the scale of the subjective symptom (Han Duk-woon, Chuncheunggucho, Jung-gu, Chungho, Lee, Chang-ho, (Oh, Young-hee 2006; Kim, Kwang-soo 1999) were used.   As a method of analyzing the research problems, frequency analysis was conducted to examine the general characteristics of the subjects. Pearson 's correlation analysis was used to analyze the relationship between the measurement variables. In addition, a hierarchical regression analysis was conducted to examine the effects of marital conflict on subjective physical symptoms and mediating effects of forgiveness. Sobel test was conducted to verify the significance of the mediator effect, and the SPSSWIN 21.0 program Statistical analysis was performed.   The results of this study are as follows. First, negative correlation between marital conflict and forgiveness, negative correlation between subjective conflict and marital conflict, negative correlation between forgiveness and subjective physical symptom showed correlation analysis. Second, mediating effects of forgiveness on the relationship between marital conflict and subjective physical symptom were partially mediated. Based on the results of this study, conclusions and suggestions were discussed.

정당한 세상에 대한 개인적인 믿음과 용서의 관계 : 정신화의 매개효과를 중심으로

권성은 韓國外國語大學校 敎育大學院 2019 국내석사

본 연구는 정당한 세상에 대한 개인적인 믿음이 용서를 유의미하게 예측하는지를 살펴보고, 이 두 변인 간의 관계에서 정신화가 매개효과를 보이는지를 확인하고자 진행되었다. 연구를 위해 자기보고식 질문들인 한국판 정당한 세상에 대한 믿음 척도, 한국인 용서 척도, 정신화 질문지를 사용하여 20대 이상의 성인을 대상으로 설문조사를 실시했으며, 결과적으로 총 300명의 자료가 분석에 활용되었다. 자료 분석은 SPSS 22.0 프로그램을 사용하여 빈도분석, 기술통계분석, 신뢰도분석, 상관분석을 실시한 후 SPSS PROCESS Macro 3.3을 이용해 매개효과를 검증하고 부트스트래핑을 실시하였다. 본 연구에서 밝혀진 주요 결과를 요약하면 다음과 같다. 첫째, 정당한 세상에 대한 개인적인 믿음은 용서를 유의미하게 예측하는 것으로 나타났다. 정당한 세상에 대한 개인적인 믿음과 용서는 정적 상관관계를 가졌으며, 정당한 세상에 대한 개인적인 믿음은 용서를 긍정적으로 예측하는 것으로 나타났다. 둘째, 정당한 세상에 대한 개인적인 믿음과 용서의 관계에서 정신화의 완전매개효과가 나타났다. 즉, 정당한 세상에 대한 개인적인 믿음은 정신화를 통해 용서 수준을 높여주었다. 다만, 정신화란 매개변인이 고려되었을 때, 정당한 세상에 대한 개인적인 믿음과 용서 간 직접 경로는 유의하지 않았다. 본 연구 결과는 정당성에 대한 믿음과 더불어 자신과 타인의 정서 상태를 이해하는 능력이 용서 수준을 촉진할 수 있음을 시사한다. 이에 따라 상담 장면에서 대인관계 내 상처를 입은 내담자를 만날 시, 내담자의 정신화 능력을 증진시킬 수 있는 개입 방안들이 필요할 것이다. 자신과 타인의 감정 파악을 위한 성찰 능력을 높이고, 내담자 스스로 내적 정서를 정확히 평가하도록 도울 수 있겠다. 또한, 사고방식의 유연성을 회복하고, 정서 조절 능력을 훈련하는 등을 통해 가해자를 향한 내담자의 용서 수준을 높이는 데에 유용한 도움을 줄 수 있을 것이다. 마지막으로, 본 연구의 의의 및 제한점과 후속연구를 위한 제언을 제시하였다. The current study is aimed to examine whether the belief in a just world for self predicts forgiveness and whether mentalization mediates the relationship between the belief in a just world for self(BJW-self) and forgiveness. Adults in their 20s took participation in this study by responding to three self-report questionnaires: the Korean Version of Belief in a Just World Scale, the Korean Forgiveness Scale, and Mentalization Questionnaire. Eliminating unfaithful data, a total of 300 respondents were used for the final analysis. Collected data were statistically analyzed by using SPSS 22.0 and SPSS PROCESS Macro 3.3 programs. Below are the results found in this study. First, BJW-self was positively correlated with forgiveness. Second, mentalization was found to be fully mediated in the relationship between BJW-self and forgiveness. This suggests that BJW-self does not have a direct effect on the forgiveness when mentalization mediated between them. The results imply that it is through mentalization that higher levels of BJW-self can lead to higher level of forgiveness. Therefore, in the counseling session with a client who has experienced negative interpersonal problems, clinical interventions can be useful, including improving the skills to understand self and others’ emotions, correctly evaluating one’s own inner emotions, restoring one’s flexible way of thinking, training for the ability to regulate emotions. Finally, the significance of this research and a few limitations were discussed for future research.