• Journal of Hospice and Palliative Care
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• v.3 no.1
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• pp.39-48
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• 2000

Purpose : The purpose of the study is to disclose the spiritual needs of hospice patients. Method : The questionaire survey was carried out on 49 hospice patients and 40 caregivers who were in the 9 hospice institutions from lune to August in 1999. Results : In the patients, mean scores of the spiritual needs were significantly higher in the group with stomach cancer, college education, christians, $8{\sim}14$ days of hospice care and the group thinking that religion was important, and in the caregivers in the group of religions besides christianity and lives under $3{\sim}5$ years of medical treatment. In the total average of the spiritual needs, the patients's average was significantly lower than the caregiver's. Among the different categories, the patient's needs were highest in the area of meaning of life and the hope, the caregiver's needs in the love and the concern. However, both groups were low in the religion area. In the items of the love and the concern, the patient was highly responding to the 'wanting someone to give warm concern in conversation' and the caregiver was highly responding to the 'giving a warm response to questions on the sad and hard time'. And also, the patient was lowly responding to the 'wanting more concerns to him than other patients', and the caregiver was low responding to the 'patients wanting warm response in conversation'. In the categories of religious area both group were highly responding to the 'wanting to be helped to relax out of all'. And they gave lowest response to the 'wanting to introduce a book to know God'. In the area of meaning of life and hope, the both groups gave highest response to the 'wanting to be guided to have the hope' and lowest to the 'wanting to have opportunity to reconcile the person with bad relationship'. Conclusion : Summing up the above results, personal in-depth conversation is necessary to understand more deeply the spiritual needs of hospice patient. Moreover the hospice team needs to have more systematic approach to find out the spiritual needs of hospice patients.

• Cartoon and Animation Studies
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• s.41
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• pp.1-29
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• 2015

This paper aims at studying how to express and be used the characteristics of New age consciousness in the popular culture. New age consciousness is used interchangeably with new age movement. The philosophy of new age is based on humanism, which the infinite potential power of human can change the human himself and the earth forward to be shown the new age of peace, hope and love in an instant. This consciousness is based on the Western secret art and Eastern consciousness against the Christianity and has begun to develop in the alternative religion influenced by Postmodernism and Counterculture movement on 1970's which is against the corruption of American society on 1960's. However, new age consciousness has tried to change to a social movement for the culture, the peace, the happiness of mankind and the healing society rather than a religion idea because of the limitation of the theory itself. Nevertheless, the new age culture contains the characteristics of the religion, and the characteristics has been easily borrowed to the mess media and infiltrated to us. In a broad sense, the religion includes both own religion beliefs and behavior and the social movements and tendencies about the established religion which pursues the holy and the highest value. The religion is valued as a complex culture phenomenon, which the religion presents the right direction and the meaning of life as well as contributes to the maintenance of social order and the social unification. For this reason, the religion and the culture have a deep relationship between mess media and needs to be captured and listen to religious longing lurking deep within the human consciousness in order to give the audience impressed and fun. In the study, the characteristics of New age such as reincarnation, illusion, meditation, monism and pantheism is analyzed for what affects students studying mess media and the popular culture. And then the study is analyzed the characteristics of new age consciousness in the animation through 'Avatar'. This study shed new light on the influence of religion which is ideological identity of popular culture, and I expect to be a little help to have the insight to examine the mess media with a various angles.

• Journal of dental hygiene science
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• v.9 no.4
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• pp.413-418
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• 2009

This study was to investigate the muscoulosckeletla pain from 214 dental hygienist during treatment process in Ulsan and Kyungnam. The data collection was done from March to May in 2009 with questionnaire. The study results were as follows. In the participant's age characteristic, under 23 years old(34.1%) was majority, other participant age group were 24~26 years old(33.6%), 25~29 years old(20.6%), and over 30 years old(11.7%). Other participant characteristic were unmarried participant(86.4%), none religion(43.5%), and graduation from college(88.3%). In the participant's business characteristic, working place were dental clinic(57.5%), and dental hospital(42.5%), career was 1~2 years(42.5%) and a number of change job was once(45.1%). Salary were 1,300,000~1,490,000 won (33.6%), 1,500,000~1,990,000 won(29.9%), under 1,300,000 won(26.2%), 2,000,000~2,490,000 won(7.5%). A number of dental hygienist was over 20 person(85.9%) and the average dental hygienist was 15.6 person. A number of dentist were one person(28.5%), 2 person(22.4%), 4 person(19.2%) and the average dentist was 3.2 person. Dental hygienist's working hour was 8~9(49.5%), a large part of dental hygienist was assistance of general treatment(70.1%). Other results were 5 days/week working(60.3%), and night shift(49.1%). In an effect of musculoskeletal pain during working, neck pain was significantly influenced by body posture such as "head forward 15 degree or head round", "non balanced shoulders", "bend waist", "bend wrist", and "sit astraddle on a chair". Shoulders pain was significantly influenced by body posture such as "head forward over 15 degree", "bend waist", and "stand up straightly". Knee pain was significantly influenced by body posture such as "stand up straightly", and hip pain was influenced by "sit astraddle on chair".

• Korean Journal of Hospice Care
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• v.8 no.1
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• pp.13-28
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• 2008

Purpose: This paper aims to examine the subjective structures and types of school age children's perception of death through an investigative study on their perception of death in order to provide a basic material for them to understand death, and develop and carry out an effective death education program. Methods: The study method used the Q Methodology which can investigate the subjective structures and types of school age children's perception of death. For Q-population, 20 school age children were used as subjects for neutral interviews and open surveys, and through documentary research, a total of 132 statements were collected, For Q-samples, 23 statements (Q-samples) were derived through a non-structural method. P-samples were 31 school age children (8-13 year olds), Q-sorting was carried out using Q-cards, and the collected data was analyzed using the PC QUANL program. Results: As a result of the study, children's perception of death was divided into five types. The first type was functional type, characterized by prominent subjective perception regarding the elements of death, such as non-reversibility, universality, non-functionality, and causality. The second was after-life type, characterized by a strong, focus on life after death in one's perception of death, and it included children with Christian background and those who had experienced death in their immediate family. The third was religious type, characterized by a strong belief in being able to still watch over one's family and friends after one's death, resulting in a positive faith in the after-life. The fourth was fearful type, characterized by a deeper fear of death in comparison to other types. The fifth was realistic type, characterized by a strong and positive assent to the perception of good death. Conclusion: The significance of the results of this paper's study to Nursing is as follows. In terms of understanding the subjectivity of school age children's perception of death in nursing practice, and understanding the compositional elements of death presented with strong emphasis in existing literature and studies, the results will expand these understandings and allow us to understand the level of perception in school age children regarding the definition of death, after-life, and good death, be utilized as useful material in developing an effective death education program for them according to their type characteristics, and become the fertilizer for enabling the children to live a proper life and preventing the tendency to make light of death that occur in adolescence and the spread of suicides. In terms of nursing theory, the description and examination of the subjective structures and the characteristics of the different, types of school age children's perception of death can be utilized as useful material for building a model of school age children's perception of death, and be further used for teaching respect for life. In terms of nursing research, the results can contribute to research describing the effects of nursing intervention strategies and developing tools for providing psychosocial nursing in terms of giving school age children a positive perception of death according to their types as well respect for life.

• Journal of Korean Philosophical Society
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• no.119
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• pp.129-159
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• 2017

The study of Freud's Moses and the background of the establishment of monotheism has become a subject of attention in the new atmosphere of the spreading of political theology and the recent rediscovery of Egyptology. This paper examines the publishing background and intentions of Freud's last book, Moses and Monotheism. And it will emphasize the fact that the Moses-Egyptian theory and his criticism of monotheism hid political theological intentions to prevent the spread of anti-Semitism in Nazi Germany. According to the Egyptologist Jan Assmann, there is a difference in that Moses' Judaism is monotheism, but Akhenaten's Aton-religion is a cosmotheism, and while Freud emphasizes Moses the 'historical figure' of that name, Assmann refers to Moses as a 'mnemohistorical figure.' Just as Freud said that the source of Jewish hatred is in Moses himself who established monotheism, Assmann argues also, monotheism is based on the so-called "Mosaic distinction" that distinguishes between true religion and false religion, thus it is possible to dismantle oppression and violence through the abolition of the Mosaic distinction. Assmann estimates that Freud had a clear stance to stop the spread of anti-Semitism as "the most explicit opponent of the Mosaic distinction." While anti-Semitic hatred spread to Christians in the Nazi era, Freud regards the real founder of Christianity, a jew Paul, as both a "Judaism destroyer" and a "successor to Judaism." At this point, Taubes began to see Paul's theology from a political theological point of view, and Assmann succeeded it. The "historical Moses" described by Freud are not "Prophet Moses" but "Moses as lawmaker and political reformer", and Jewish hatred has arisen in his distinction. Thus, Freud's monotheistic criticism as "disintegration by historical reduction"(Nietzsche) has political theological power. Just as Taubes interpreted Paul as a political theologian, Assmann found political theological elements in Freud's criticism of monotheism.

• Cross-Cultural Studies
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• v.45
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• pp.219-243
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• 2016

The life of Antonin Artaud exactly reproduces a very cruel drama. He lived in constant anguish and suffered from severe mental pain. This research will trace his thoughts in his writings while he was a prisoner of language. Artaud was a poet filled with anxiety about language, things, being, and thought. Whenever he tried to explain the mystery of being by means of mundane language, he experienced psychological agony. His poetic thoughts began to break down, because of his identity loss. Nevertheless, he was destined to grasp the world through language. Artaud had suffered from mental illness during his youth. His mental illness was associated with his difficulty in creating poetry. In this research, the letter, Correspondance avec Jacques $Rivi{\grave{e}}re$, is analyzed. The poet refers to "the collapse of the spirit's core, and the erosion of the fundamental thought that slips away" to convey his linguistic incompetence. Hereafter, he constantly demonstrated anxious mental symptoms. Even though he became mentally deranged, he maintained his consciousness, as is apparent in his writings. Also, his spiritual belief is reflected in his mental uneasiness. While he was traveling through the Tarahumaras area in Mexico, he was obsessed with its primitive belief in the Peyote rituals, and he immersed himself in performing them. His unchristian belief was the product of his mystical personality. Until his last breath, he did not give up writing. Artaud's mental derangement does not mean lunacy, but if one insists in calling it so, that is a metaphor. His derangement comes from his refusal to accept his limitations and from his aspiring to regard his body in the same light as his intellectual perceptions. His intellect could manifest more easily when his mind was elevated to the extreme. Artaud's lunacy is no different from that of a profound philosopher. The lives of poets who suffer from mental derangement are more poetic than the lives of those who do not. Artaud's atypical emotions provide a way of to measure our own limitations, helplessness, and resignation. His scream is nonsegmental but different from that of a mental patient. That difference is why people are interested in his works and wish to delve into his writings.

• 한국노년학
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• v.28 no.4
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• pp.1279-1295
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• 2008

This study was done to find out the effects that group art therapy would have on low rank cognitive functions and the self-esteem of the elderly with dementia. The study subjects were four elderly females with light dementia symptoms who scored lower than 19 points on the MMSE-K(Mini Mental State Examination-Korea) test. They were chosen from the ${\bigcirc}{\bigcirc}$ Senior Welfare Service Center located in Seoul. A total of 15 sessions of a group art therapy were given once a week for 60 minutes from January 15th to April 30th of 2008, the research tools employed were the MMSE-K and the Rosenberg Self-Esteem Scale on which a pre-test and a post-test were given. The results obtained are as follows. First, it was shown that group art therapy is effective to improve the cognitive functions of the elderly with dementia. According to the pre-tests and post -tests based on MMSE-K, the average score improved from 16.75 to 19.75, using Wilcoxon non-parameter statistics, verification resultant p-value which significant difference exhibited as .046, from the pre-tests and post-test, the average score improved in the subordinate areas of Orientation, Registration, Attention and Calculation, language function, understanding and judgment but there was no significant difference, memory recollection improved by a score of 0.70 according to the pre-test and post-test. using Wilcoxon non-parameter statistics, the verification resultant p-value which significant difference exhibited as .043. Second, it appeared with the fact that group art therapy effects the Self-Esteem of the elderly with dementia. From the verifications of a pre-test and post-test on Self-Esteem, the average score improved from 20.75 to 24.25, the effectiveness of the program was given proven by statistically considering the statistical resultant p-value of .048.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.6
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• pp.501-513
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• 2019

In this study, which is based on the findings of the preceding studies, the researchers determined social support and Career Decision Self-efficacy as the key influencing variables for the successful Career Preparation Activities, to analyze the relationship between Career Preparation Activities and these variables, while identifying the mediating effect of Career Decision Self-efficacy in the relationship between social support and Career Preparation Activities. In addition, there is an objective to provide effective career counseling materials. For this study, a total of 174 North Korean adolescent defectors, who were in their middle and high schools, were interviewed and the resultant data were analyzed the data based on the questionnaire data of 204 copies from March 12 to 19, 2019. For the analysis of the data, SPSS and AMOS statistical suites were used to verify the hypothesis. The result of the analysis showed that, first, in the relationship between the social support, Career Decision Self-efficacy, and Career Preparation Activities of the North Korean adolescent defectors social support, Career Decision Self-efficacy, and Career Preparation Activities were all positively related. Especially, Career Decision Self-efficacy has been identified as the variable that is highly related to Career Preparation Activities. Second, rather than social support(${\beta}=.107$), Career Decision Self-efficacy(${\beta}=.388$) turned out to have more profound direct influence on Career Preparation Activities. Third, social support did not influence Career Preparation Activities directly(${\beta}=.107$, p>.05) but completely intermediated Career Decision Self-efficacy to influence Career Preparation Activities(Indirect effect=.307, p<.05, Z-value=2.924, p<.01). The findings of this study show that, in order to enhance the Career Preparation Activities of the North Korean adolescent defectors, it is necessary to examine how they perceive the emotional, informational, material, and evaluative supports from the surrounding environment are perceived and identify the abilities, values, and career desires of themselves through a behavioral planning that can establish a professional and value system in accordance with them.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.181-216
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• 2020

The incarnation of Jesus and Jeungsan's descending to earth as a human being are important theological theories in their respective religions, Christianity and Daesoon Jinrihoe. Both theories are the doctrinal devices necessary for the religious description of each religion. However, this kind of study is likely to result in a theological study that generates religious apologia or explanations. Therefore, it is impossible and meaningless to define the theory of another religion as meta-discourse in terms of one's own religious viewpoint. From a traditional theological point of view, the incarnation is an exceptionalist case wherein God descended as a human being named Jesus to save humanity from original sin. In the case of Jeungsan's descending to earth as a human being, its religious features appear in various forms, so the attempt to unify these two is not an objective method of religious studies. However, this paper aims to find the religious significance of Jesus' incarnation and Jeungsan's descending to earth as a human being by understanding them from a third-person terminology or third-person religious viewpoint rather than from a specific theological position. To this end, this paper will use Kim Jong-seo's position that the concept of Jeungsan's descending to earth as a human being was borrowed from the concept of the incarnation of Jesus as the premise of the research generated in this paper. Therefore, this paper avoids the quest for "Total Christ" or "Total Jeungsan" that integrates and views the divine and human elements of Jesus and Jeungsan. This is because such a research method becomes a theological study. Instead, it excludes transcendental elements or metaphysical aspects that discuss the divine pre-existences of Jesus and Jeungsan and clarifies the significance of the incarnation and Jeungsan's descending to earth as a human being at the physical level in terms which are objective and verifiable. According to this research methodology, this paper develops a discussion after presupposing the hypothetical names of "incarnationist religion" and "divine descent in human avatar religion." However, the two presuppositions mentioned above contain elements of criticism that they are materialistic interpretations that completely eliminate connotations of divinity and religious significance. Nevertheless, it can be said that the two presuppositions have academic significance due to the way in which they avoid the current entanglement of transcendence and instead aim for modernistic relevance.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.139-177
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• 2022

The only text that aids in the understanding of Songs of the Dao of Great Gods (大化神道歌詞), which was established by Yun Jin in 1984, is Mok-wun daegyeong (木運大經, The Great Scripture of Wood-Destiny) published by Oh Yeol-gyun in 1976. This scripture includes five songs: Wun-hoe dongbang-ga (運回東方歌, Songs of Destiny-Returning to the East), Gung-eul-ga (弓乙歌, Songs of Gung-eul), Dodeok-sa (道德詞, Morality Poems), Palguae-gugung byeon-yeok-ga (八卦九宮變易歌, Songs on the Changes of the Eight Trigrams and Nine Palaces), and Nakdang-ga (樂堂歌, Songs of the Paradisiacal Lands). Songs of the Dao of Great Gods, which is prone to embracing Daoist characteristics, is meant to be sung upon the realization of the Later World, the ideal earth. This is expressed as spring. In addition, we can easily find key terms such as Sampung-ga (三豊歌), Yangbaek-segye (兩白世界), Gung-eul-ga (弓乙歌), Gunggung-euleul (弓弓乙乙), Yanggung (兩弓), Euleul (乙乙), Gung-eul seonin (弓乙仙人), Samin-ilseok (三人一夕), Yijae-jeonjeon (利在田田), Gung-eul jiri (弓乙之理), Naenggeum-bugeum (冷金浮金), Seokjeong-gon (石井昆), Yangbaek (兩白), Sampung (三豊), and Sodumujok (小頭無足), all of which appear frequently in traditional prophecies and the faiths they have inspired. The precise meaning of these terms has yet to be revealed. Furthermore, Songs of the Dao of Great Gods contains lyrics prophesying that the return of the wood-destiny of the East and emphasizing the destiny of 3-8 wood as based on the Yellow River Chart (河圖). Songs of the Dao of Great Gods, originated the term, the World of Paradisiacal Lands (樂堂世界), and prophesyed that the wood-destiny of the East would return to create a new world that took Korea as its center. The text emphasized wood-destiny, symbolized by spring, and argued that the Dao of Great Gods could be ascetained from the principle of water-producing wood (水生木) found in the Eastern study of changes (易學) as approached by Choi Su-Wun (水雲), the founder of Donghak (東學).