悲哀尺度에 관한 一硏究 : 性·年齡·宗敎·學歷變因과 悲哀와의 關係 The Relationships of Pathos to Sex, Religion, Age, and Education Level = A Study on the Pathos Scale

다국어 초록 (Multilingual Abstract)

In Orient, expecially in Buddhist thoughts, pathos or compassion(karun.a-, in Sanskrit) have long believed to be an essential feeling to altruism. About one thousand and five hundred years ago. Won-Hyo, a Korean Buddhist priest, divided sadness into three categories: self-sadness, other-sadness and pathos. Pathos means a feeling of pity and sadness for human being based on recognizing nothingness of the lives of human being. If one who apprehends that our lives are fundamentally of nothingness sees others in general struggling for their avarice, one may feel pity for them.
The present investigator suppose that for a person to feel an affect, a kind of readiness to feel it should be necessary. The readiness may be a sort of cognitive structure.
The readiness to feel other-sadness might be a cognitive structure to regard self as a discriminated individual from others. The readiness to feel pathos might be a cognitive structure about the nature of human being, and a cognitive structure about others in general.
Previous study(Ahn, 1983) found that the readiness for pathos developed late: College students' pathos scores on the Pathos Scale were higher than 5th, 8th or 11th graders'. The present study was carried out (1) to probe the life-span developmental trends of pathos, and (2) examine the relationships of pathos to sex, religion and education level.
Two hundred and eighty-nine college students (125 males and 164 females) and 223 males(107 thirty-to thirty-nine-year-olders; and 116 older than 39 years of age) and 259 females(139 thirty-to thirty-nine-year-olders; and 120 older than 39 years of age) were administrated to answer on the Pathos Scale.
For constructing the Pathos Scale, 12 situations were selected among 32 situations at which Buddaha felt pathos. They not only were described without Buddhist jargons but could be encountered frequently in our everyday life. The selected situations were as follows: (1) When you see people care to do base things and deceive others; (2) When you see people's life styles not clear and aboveboard; (3) When you see people succumb to bad ideas and temptations; (4) When you see people avaricious and stingy; (5) When you see people commit every bad act; (6) When you see people apt to fight with others and increase anger and hatred of others; (7) When you see people abandon themselves in a lazy depraved way of life; (8) When you see people arrogant and assume airs of importance; (9) When you see people with useless desires and dangerous ideas do something dirty and shady frequently; (10) When you see people inclined to bad directions because of foolishness; (11) When you see people always too busy for the sake of their family or their own desires; (12) When you see people always attacked by diseases.
Twelve adjectives which were the most frequent responses at the Buddha's Pathos Situations in the preliminary study were selected. They were poor or pitiful (two with very similar meaning); sad or sorrowful (two with very similar meaning); impatient or irritated; hateful or detestable; angry; unpleasant or disgusting; disgusting; empty or vain; wretched or deplorable; and foolish. Each of the 12 situations was printed on the top of 12 sheets of paper, and the sheets were randomly arranged in order. Below each situation, 12 adjectives were listed with 7 point scales. Subjects were instructed to imagine the situations independently, and asked to mark 0 on the column according to how strongly they would feel at each situation.
Three dependent measures were calculated for each subject: Pathos score(sum of rating scores of four adjectives about pity and sadness); Anger score (sum of four adjectives related to anger and disgust); and Differences between pathos and anger scores(Pathos minus Anger).
Each dependent measure of the college students' data was analyzed by a 2(Sex)×3 (Religion) factorial analysis of variance with the methods of unweighted means. Two ANOVAs for Pathos and Difference (Pathos minus Anger) scores revealed that Christian students felt more pathos in Buddha's Pathos Situations than Buddhist or Non-Religion group students.
Each of three dependent measures of the data of the olders (who were older than 30 years of age) was analyzed by a 2(Sex)×3(Religion)×2(Age)×2(Education Level) with the methods of unwighted means. Any main or interaction effects were not found significant for Anger scores. The ANOVA for Pathos scores of the olders showed that there were a main effect of Sex (that is, females felt more pathos) and two interactions: Religion×Education Level (highly educated Christians felt pathos more, but highly educated Buddhists felt pathos less) and Sex×Education Level (highly educated females felt more pathos, but highly educated males felt less pathos).
The ANOVA for Difference scores(Pathos minus Anger) revealed similar results to the Pathos scores. Comparisons between students and the olders showed more clearly the above findings.

목차 (Table of Contents)

• <目次> = 259
• 序 言 = 259
• 方法 및 節次 = 262
• 被驗者 = 262
• 道 具 = 263
• 節 次 = 264
• 結 果 = 265
• 論 議 = 276
• Abstract = 278
• 參考文獻 = 281