• The Journal of the Korea Contents Association
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• v.14 no.3
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• pp.509-521
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• 2014

The purpose of this study is to find the correlation between elements of resilience and small group activities in the university, and to explore small group activities as a protective and a positive factor in controlling the stress of college students. As the first part of the study, positive roles of resilience to the stress of college students and the elements that promote the efficiency of resilience are analyzed. The study precedent in detail and four elements of resilience are presented as following; optimistic realism, vitality, ability to control emotion, and interpersonal ability, addressing the faith in God is one of the strong positive factors for developing resilience. Then, this study deals with how the four elements of resilience relates to the characteristics of small group activities. In conclusion, this study suggests Christian universities to develop small group activities because they can develop each of the four elements of resilience of college students. Christian universities have a missional duty and the responsibility to help college students experience real happiness in their lives. Therefore, if Christian universities understand the effectiveness of resilience of college students and find out the correlation between resilience and faith, they can help students not only to live a positive life in their generation, but also to experience the authentic happiness.

• (The) Research of the performance art and culture
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• no.20
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• pp.309-338
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• 2010

This article is about seeking for modern festival possibility of Mudang gut with noticing a festival essence of it. Several components and process of performing Maeul gut can be a festival. But the recent condition of gut pan obstructs becoming a festival. Above of all, distorted eyes on Mudang gut deny a festivity. Transition into seeking for private fortune and the duplicity of concealing a Mudang gut have weakened a festivity of Mudang gut. Maeul gut becomes a ceremony with unequal distribution of support fund and the support fund on intangible cultural assets. Therefore, we should consider Mudang gut as a game. People need to change their preception as a performance that people can actively take part in. Mudang gut need a active participants not bystanders. When people consider them selves as actors, Mudang gut will be a festival.

• Journal of Science Education
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• v.36 no.2
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• pp.279-292
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• 2012

The purpose of this study is to find the concept of life, the categories of living things and the systems of categorizing them contained in Buddhism, a sort of metaphysical philosophy. For this, monks who devotes themselves to Buddhism were interviewed, and the differences of the definition of life, the categorizing of living creatures and categorizing systems between biology and other subject teachers and students who are Buddhist and ones who are not were inquired. The result shows that in Buddhism, they use 'being' and 'sentience being' as the terms for creatures and they believe creatures are not individual ones but one collective existence connected with each other, which is very different from the biological definition of creatures. Buddhist include metaphysical beings in categories of living things rather than plants. Buddhist criteria for categorizing things which have life, that is living beings, are how they are born, whether they have a certain form and, lastly, whether they are conscious or not. Through this research results we could expect to identify the misconceptions about concept of life and the categories of living things.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.1-13
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• 2011

The purpose of this study is to consider practical examples of the method of utilizing plant material 'lotus' used by the ancients, and the value and meaning they wanted to get from it. The method of this study to do this is descriptive study to consider and interpret poem and painting reflecting impression and concept world of lotus. Summary of this study is as follows. First, ornamental value of lotus could be divided in effect of group plant and detail value held by the flower, the leaves and the stem. Especially, group plant lotus in large site provides unique landscape differentiated form other flowering plants. As well, another feature of lotus is its high ornamental value spread in detail elements including the flower, the leaves, the stem and the lotus seed. Second, fragrance expressed 'Hyang-won-ik-cheong(香遠益淸)' is an important charm of lotus. Lotus was utilized as olfactory element providing fragrance. The ancients considered lotus fragrance not only for enjoy but as symbolic object comparing noble man's dignity so that they expressed it in poem and painting. Third, lotus was utilized as acoustical element. That is, the sound of raindrops harmonizing the surface of water and wide lotus leaves was called 'hearing lotus fond and rain', enjoying it as classic grace. Fourth, summer play lotus sightseeing was called mind wash up meaning 'washing the mind polluted by the mundane world'. Such poetic taste was widely enjoyed by various classes from general public to royal family. Besides, poetic taste related with lotus is the method of drinking alcohol using the feature of big lotus leave and vacant stem, called 'Beog-tong-ju(碧筒酒)'. And in the Joseon dynasty period, when the distinction between the man and the woman influenced by Confucian, lotus seed and 'lotus collecting song' was important sign to express romance between man and woman. Lotus has been enamored by wide classes transcending cultural background as thought and religion since ancient times. Due to such reasons, various symbolic meaning of lotus and planting examples related to religious facilities as temples could not be considered in various manner is limitation of this study, and which is research project for the future.

• Korean Journal of Psychosomatic Medicine
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• v.7 no.2
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• pp.213-225
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• 1999

Objectives : The purpose of this study was to investigate how the play habits, temperament, and environmental factors might affect childhood obesity. Methods : Two hundred sixty children, aged 4 through 6 years living in Seoul & Cheonan were surveyed by a questionnaire about the children's play habit and the parent's related factors such as weight, height, education, income. In addition the Korean version of the Parent Temperament Questionnaire for Children and the Korean version of the Family Environment Scale were also administered to parents of those children. The height and weight of those children were measured and the percentage of body fat was measured by Bioelectrical Impedance Fatness Analyzer. Result : 1) Among 260 children, 25 children were considered to be obese on the basis of both obesity index and percentage of body fat. 2) Parents of obese children showed a significantly higher educational level(p<0.05) and mothers of obese children had significantly more jobs(p<0.05) and showed higher body mass index(p<0.05) than those of nonobese children. 3) By observing play habits of children, obese children spent significantly longer time in watching TV and video(p<0.05), while nonobese children showed a trend to play outside(p<0.1). 4) On the Korean version of the Parent Temperament Questionnaire for Children, obese children showed significantly less activity than nonobese ones(p <0.05). 5) Family of obese children had significantly higher point on subscale of Achievement orientation, Intellectual-cultural orientation and Moral-religious emphasis of the Korean version of the Family Environment Scale(p<0.05). 6) Percentage of body fat of obese children was correlated with children's watching TV time, activity level, scores of Achievement orientation, Intellectual-cultural orientation of the Korean version of the Family Environment Scale and the both parent's education levels(p<0.05). Conclusion : Obese children showed hypoactivity and more watching TV time. And obese children's both parent had higher educational level and their mother had higher Body Mass Index and more jobs. Family of obese children had higher point on items of Achievement orientation, Intellectual-cultural orientation and Moral-religious emphasis. Family environmental factors influence on children's obesity through interaction of genetic and behavioral-psychological factors concomittently.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.1 no.1
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• pp.7-17
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• 1994

사람은 자연계 생물의 한 종(species)으로 태어나 자라고 늙거나 병들어 모두 반드시 죽는 고로 죽음은 생물학적인 존재인 인간에게 나타나는 보편적이고 필연적인 현상이다. 사람의 죽음은 생명 스위치를 끄듯이 일순간에 일어나는 현상이 아니고 일련의 과정을 거친다. 심장이나 폐장 또는 뇌와 같은 생명장기의 기능이 정지되면 생체액의 흐름이 정지되고 이로써 사람을 이루고 있는 모든 장기, 조직 및 세포의 생명현상이 멈추게 된다. 사람을 이루고 있는 세포가 모두 죽는 시간은 아무도 알 수 없기 때문에 사람의 죽음을 판정하는 일은 쉽지 않고 이에 실용적인 생의학적 판정기준이 논의되어 최근에는 뇌사를 죽음의 판정기준으로 하는데 동의하고 있어 "뇌의 기능이 비가역적으로 정지된 상태"는 죽음의 한 측면이다. 자신에게 다가올 죽음을 예측하면서 사는 존재인 사람에게는 이 생물학적인 과정을 거치는 동안 위격인 자아의 종결(consummation of personal self)이 함께 이루어지며 이 과정은 죽는 사람은 물론이고 가족 및 친지에게 있어서도 지극히 주관적인 고유한 경험이다. 죽음의 주체인 사람은 의지의 동물이며, 인간이 희망하고 추구하는 모든 행위는 이 의지의 표현이다. 인간의 의지 가운데 큰 의미를 두는 것은 삶, 특히 "영원한 삶"에 대한 의지여서 인간의 죽음은 의식(儀式)으로 정교하게 가꾸어져 문화가 되었다. 따라서 생의학적인 상태에 지나지 않는 인간의 죽음은 단편적인 사실로서 또는 경험의 과정으로서 뿐 아니라 종교, 관습, 문화적인 요소를 포함하는 거시적이고 포괄적인 종합체계로의 접근으로서 깊은 이해에 이를 수 있다.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.53-96
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• 2023

This article apprehends Yeongdae (靈臺), the most sacred shrine of Daesoon Jinrihoe which has earlier historical precedents, as an example of material religion. In East Asia, the first Yeongdae was a structure that King Wen of Zhou commissioned to be built. As the time passed by, the meaning of Yeongdae was changed to signify a mental yeongdae, the object and the aim of cultivation, and the notional mindset that appears in the Daoist meditation, Cunsi (存思, visualization). This implies that Yeongdae has signified both material and non-material objects. Throughout most of history, these two concepts had never been related to each other, but shifted in form and meaning depending on context. Daesoon Jinrihoe, which emerged in the modern era of Korea, used the concept of investiture of gods and combined the two into one. Accordingly, the Yeongdae, referred to by King Wen to indicate his shrine, was expressed as a spot wherein the gods were enshrined on the earth. As an innovation, Daesoon Jinrihoe argued that gods correspond to properly eligible human beings according to the degree of their cultivation and that sacred space was instead defined a spot within the human mind, a mental yeongdae, where the gods could be enshrined into humanity (神封於人). From the perspective of Lévi-Strauss, the factors that are discovered in the tradition of East Asia, namely, the Yeongdae of King Wen and the mental yeongdae of Zhuangzi can combined with consistency and established in the doctrinal system of Daesoon Jinrihoe. Such an attempt refers to bricolage which re-creates the traditional concepts of the past. In this regard, the concept of invented tradition coined by Eric Hobsbawm could also be used to conclude that the Yeongdae (the shrine of gods) of Daesoon Jinrihoe can be expressed as an invented Yeongdae, which transcends the existing categories of material yeongdae and non-material yeongdae.

• Journal of Hospice and Palliative Care
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• v.10 no.1
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• pp.21-28
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• 2007

Although hospice care includes palliative care technology in terminally ill person for pain, it is much more holistic including emotional, spiritual and other life dimension. Human suffering that experiencing the hospice client must be reconsidered whether one starts with an objective side or a subjective side of suffering, the strategies about the expanded consciousness is important. In the hospice caring perspectives, the body, mind and spirit are integrated so the objectivity and subjectivity can merge; the extended awareness with inner resource or energy, and the positive thinking about the God is meaningful especially dying person, family member, and the hospice team.

• 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.

• Annual Conference on Human and Language Technology
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• 2022.10a
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• pp.225-231
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• 2022

최근 기계번역 분야는 괄목할만한 발전을 보였으나, 번역 결과의 오류가 불완전한 의미의 왜곡으로 이어지면서 사용자로 하여금 불편한 반응을 야기하거나 사회적 파장을 초래하는 경우가 존재한다. 특히나 오역에 의해 변질된 의미로 인한 경제적 손실 및 위법 가능성, 안전에 대한 잘못된 정보 제공의 위험, 종교나 인종 또는 성차별적 발언에 의한 파장은 실생활과 문제가 직결된다. 이러한 문제를 완화하기 위해, 기계번역 품질 예측 분야에서는 치명적 오류 감지(Critical Error Detection, CED)에 대한 연구가 이루어지고 있다. 그러나 한국어에 관련해서는 연구가 존재하지 않으며, 관련 데이터셋 또한 공개된 바가 없다. AI 기술 수준이 높아지면서 다양한 사회, 윤리적 요소들을 고려하는 것은 필수이며, 한국어에서도 왜곡된 번역의 무분별한 증식을 낮출 수 있도록 CED 기술이 반드시 도입되어야 한다. 이에 본 논문에서는 영어-한국어 기계번역 분야에서의 치명적 오류를 감지하는 KoCED(English-Korean Critical Error Detection) 데이터셋을 구축 및 공개하고자 한다. 또한 구축한 KoCED 데이터셋에 대한 면밀한 통계 분석 및 다국어 언어모델을 활용한 데이터셋의 타당성 실험을 수행함으로써 제안하는 데이터셋의 효용성을 면밀하게 검증한다.