• Journal of Korean Academy of Nursing
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• v.8 no.1
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• pp.163-180
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• 1978

Much of a person's energy is spent in the effort of becoming a productive member of to-day's complex society. This activity may cause tension, and chronic unrelieved tension is an influential factor in blood pressure elevation. The problem of this study was to identify manifest needs and self-actualization of patients with essential hypertension, and to analyse and compare their manifest needs and selt-actualization with the selected general characteristics of We, sex, religion, occupation and level of education with a control group of patients with normal blood pressure readings. The purpose was to contribute to the planning of nursing interventions toward reducing the impact of complex psycho-somatic factors on the anxiety of patients with essential hypertension. The instruments used included selected items from the Edwards (1959) Personal Preference Schedule (EPPS) as adapted by Hwang (1965) and from the Personal Orientation Inventory (POI) (Shostrom 1964, 1974) adapted by Kim and Lee (1977) to measure manifest needs and self-actualization. The convenience sample was chosen from 149 persons who presented themselves for general physical examinations at Ewha University Medical Centre and 41 patients diagnosed with essential hypertension at three general hospitals in Seoul during June 1 and August 31, 1977. Forty-nine persons from the Ewha group with blood-pressure readings exceeding 150/90 were added to the experimental group. Data were analysed by the S.P.S.S. computer programme using t-test and tests for statistical significance. Statistically significant findings were as follows: A. Blood Pressure and Manifest Needs. 1. with the exception of Autonomy, patients with hypertension had significantly high scores on all variables Abasement, Achievement, Affiliation, Aggression, Dominance, Emotionality, Exhibitionism and Sex. 2. When mean scores of normal persons were compared by age groups, normal persons had higher scores in the following order on Abasement (50's, 40's, 20's, 30's), Achievement (50's, 30's, 40's, 20's), Affiliation (50's, 40's, 30's, 20's), Dominance (50's, 40's, 40's, 20's) and Exhibitionism (30's, 50's, 40's, 20's). In each case, there was a significant difference between the first and last age group scores. 3. When the mean scores of normal persons were compared by sex, normal men had higher scores than women on Achievement, Affiliation, Aggression, Dominance, Exhibitionism and Sex. Male patients had higher scores than female patients on Achievement, Dominance, Exhibitionism and Sex, but female patients scored higher in Emotionality. 4. Normal persons had higher scores related to religion in the following order on Achievement (Buddhism, no religion, Christianity). Hyper tensive patients had higher scores on. Exhibitionism (no religion, Christianity, Buddhism). 5. Normal persons had higher scores related to occupation in the following order on Achievement and Exhibitionism (unemployed, office workers, teachless, businessmen), Emotionality (office workers, unemployed, businessmen, teacher) and Sex (office workers, unemployed, teachers, businessmen). Hypertensive patients had higher scores on Achievement and Aggression (teachers, businessmen, office worker, unemployed), Dominance and Exhibitionism (businessmen, teacher, of ace workers, unemployed) and Sex (teachers, office worker, businessmen, unemployed). 6. Normal persons had higher scores related to level of edification in the following order on Abasement, Emotionality and Autonomy (secondary school graduation, university). Hypertensive patients had higher scores on Abasement (no education, primary, university, secondary), Achievement (no education, secondary, university, primary) , Dominance (university, no education, secondary, primary), Exhibitionism (university, secondary, no education, primary), and Sex (university, secondary, primary, no education). B. Blood Pressure and Self_Actualization 1, Patients with hypertension had significantly lower scores on all variables. 2. Normal persons had higher scores related to age groups in the following order on Existentiality (20's, 30's, 40's, 50's). Hypertensive patients showed no significantly different scores. 3. Normal women had higher scores than men on Time Competence. Normal men had higher scores on Feeling Reactivity. Male patients had higher scores than women on Self-Actualizing Value and Self-Regard. 4. Normal persons ha 1 higher scores related to religion on spontaneity (Buddhism, no religion, Christianity). Hypertensive patients had higher scores on Time Competence and Nature of Man (Buddhism, Christianity, no religion). 5. Normal persons had higher scores related to occupation in the following order on Existentiality (teachers, office workers, businessmen, unemployed) and Self-Regard (unemployed, office workers, teachers, businessmen). Hypertensive patients showed no significantly different scores. 6. Normal persons had higher scores related to level of education in the following order on Existentiality and Self-Acceptance (university, secondary). Hypertensive patients had higher scores on inner-Director (university, secondary, no education, primary) and Existentiality (university, secondary, primary, no education). Recommendations for nursing interventions with hypertensive patients with emotional problems or low self-actualization were made. 1. The nurse should encourage the patient through her interactions with other members of the medical team to accept counselling and health education. 2. Through her therapeutic interpersonal relationships with the patient, the nurse should help him discover the causes of his emotional tension. 3. Through her health teaching with the family, the nurse should encourage them to participate with the medical team in the patient's therapeutic plan and in providing him with the minimum possible emotional support. 4. Through frequent counselling with the obsessive-thinking and inflexible patient, the nurse should reevaluate the patient's behaviour and her interventions. 5. Seriously ill patients should be given needed reeducation by members of the professional medical team.

• Sijohaknonchong
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• v.43
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• pp.149-175
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• 2015

There have been few researches about Christian imagination reflected in modern sijo. The purpose of this study was to provide basic information helpful to deeply understand Christian literature and clarify the history of Christian sijo literature. For this purpose, the study focused on pieces of sijo written by Seon Jeong-ju and Jang Sun-ha both of whom put out lots of sijo based on Christian imagination. The two poets are common in that they were born in the Japanese colonial period and started their career as a poet at an almost same time. First of all, how a sijo writer, Seon Jeong-ju applied Christian imagination to his pieces of sijo can be summarized as follows. As a poet and paster, Seon Jeong-ju wrote and published 6 volumes of sijo collection. His pieces of sijo were all written based on Christian imagination. Many of the pieces contain Christianity-related stories that were poetically represented through paradoxical imagination. Among pieces of sijo written by Seon Jeong-ju, some reveal enthusiasm for seeking after truth that he kept in mind as a clergyman and others, the poet's strong belief in the Resurrection. Next, Christian imagination that another sijo writer Jang Sun-ha reflected in his works can be briefed as follows. The poet published a sijo collection of his own in 2010. As one of the best representatives of the modern sijo circles, he is a veteran poet who is still creating pieces of sijo. Since he became a Christian in 1996, he has released more than 200 pieces of Christianity-based sijo including those contained in his sijo collection, "Introduction to Love Studies". Most of the Christian poets quoted words from the Bible or borrowed episodes described in the Book. In those poets, he uses imagination that is allusive to the confession of his faith and, in some cases implies his own views of eschatology. In conclusion, both Seon Jeong-ju and Jang Sun-ha wrote and published lots of sijo works on the basis of Christianity, and each of them built up his own world of Christian sijo. In many of the two poet's pieces of sijo, critical doctrines of Christianity and their desperate devotion to that religion are found. Both of them made remarkable poetic achievements, so they deserve being recognized as second to none in the history of Christian sijo literature.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.241-278
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• 2017

This study aims to classify broadscale anti-religious movements in Korea based on critical public sentiment and analyze the meanings of these movements. To carry out the research, global religious changes that have occurred in modern times were closely looked into first. The world religions have had an influence on the world's religious awareness. As a result, they intend to acquire universality on their own individual grounds while keeping consistency with the past. This phenomenon used to appear to retain the identity, recreate tradition, transform itself to fit in the present times, pursue innovation, or even become overshadowed by other forms of thought such as when religions have collided with nationalism. How does Korean society perceive the changes that emerged in world religions? In general, the circumstances that Korea faces in this era tend to manifest themselves via the Internet, multimedia, and Youtube wherein they sound off on religion and this includes criticism of Christianity, demand for reformation, attack on minor religions, pro-reform academic circles and media, and the propagation of anti-theism. Criticism of religion is interpreted as an anti-religious movement. The secularism and anti-theism brought up by some Western scholars and critical theories of religion from scientific or historical perspectives are being spread through bookstores. Christianity is prone to reflecting on itself and trying to emphasizing a meta-religious spirituality. This in short, characterizes anti-religious movements in Korea. Indeed, criticism against particular religions has also emerged in the past. However, anti-religious movements that have recently come into existence in Korea are in some regards unprecedented when compared to that of the past in terms of their patterns and context. Especially, the active anti-Christianity movement in general is definitely a new phenomenon. This research mainly focused on Christianity, but on-going anti-religious movements will be a major topic for further research that aims to understand the religious changes unfolding in Korea.

• English Language & Literature Teaching
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• v.11 no.4
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• pp.79-96
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• 2005

Eugene O'Neill portrays Puritan values of the Mannon family inherited from their family past. Since Puritan values of the Mannons suppress the normal way of life and love, they retain only rigidity, without the charity which is the core element of the teaching of Christianity. With Puritan repression and its dissociation from the vital spring of life, the Puritan Mannons live in a world drained of life and in a world of hypocrisy between outer beauty and inner ugliness. Ironically, they think more of death itself, neglecting to feel the vitality of life. Working as a fate, Puritan values of the Mannon as 'Force Behind' in O'Neill's own term are the cause of suffering and destruction of the Mannons throughout the whole play. The mask-like house and faces are effectively used as a dramatic technique to express the distorted Puritan values.

• Journal of the Korean Society of Clothing and Textiles
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• v.25 no.4
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• pp.673-684
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• 2001

The purpose of this study was to find out the correlation between the \"spirit of the times\" and the characteristics of each eras clothing in Renaissance and Post-modern Period. Theoretical studies about the \"spirit of times\" and the characteristics of clothing about each time were preceded. The results were as follows: Similarities of \"Spirit of times\" were 1) emphasis on humanity 2) anti-centralization 3) destruction of social status 4) deconstruction of christianity in Renaissance and modernism in Post-modern Period. Similarities of \"characteristics of clothing\" were 1) emphasis on erotic aspects of female body 2) emphasis of erotic aspects on clothing 3) tendency to revert to the old fashion 4) popularization of certain social groups fashion 5) tendency of deconstructionism in fashion 6) tendency of \"No match mix\" 7) androgynous style.f \"No match mix\" 7) androgynous style.ous style.

• Proceedings of the Korea Society of Design Studies Conference
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• 1999.05a
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• pp.72-73
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• 1999

1-1. 디자인은 종합과학이다. 아래 도표는 디자인이 종합과학의 두엇을 만족시켜야 할 것인가에 대한 설명이다. 1-2. 종교(학)적 연구 접근의 구체적 사유ㆍ첫째, 모든 과학이 궁극적으로 인간의 행복추구에 목적이 있다면 산업디자인학도 과학의 한 분야로서 인간의 행복추구를 위한 방편이 되는 종교와 신학을 마땅히 연구의 대상으로 받아들여야 하며, ㆍ 둘째, 이 세상은 무신론자들뿐만 아니라, 유신론자들에 의해서도 제품은 디자인되고, 생산되고, 교환되고, 분배되고, 소비되는 사회이기 때문에 이들에 의한 종교와 신학에 바탕한 디자인의 논리는 설득력을 가지며, ㆍ 셋째, 비록 종교적 견해를 달리함으로 인한 수긍될 수 없는 부분이 있을지라도, 그것은 어디까지나 종교적 견해가 다름으로 파생되는 문제이지, 논제가 그 자체의 논리성을 갖고있다면 마땅히 배타되어 져서는 아니 될 것으로 보아진다.(중략)

• Proceedings of the Korean Institute of Interior Design Conference
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• 2006.11a
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• pp.223-226
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• 2006

The purpose of this design plan is a method for opening the church to regional society to contribute to make up the community within regional society and to achieve the desirable common society of christianity like following. 1)For opening churchs to regional society, the church has to make up exterior spaces sufficiently. 2)The main chapel has to planned with mutipurpose for fiexibility and various functions of contemporary church. 3)The whole facilities have to be organized with a kind of the complex or multifunctional building which can accommodate activities of education, recreation and culture, therefore, content with the community's requirements. 4)The architectural form of the church has to planned with human scale, considering harmonization with regional environment. Modern church architecture needs a centralized plan, a variety of shapes such as square, round oval and polygon rather then a rectangular which is able to bring about a closer reationship between the priest and the congregation in the church.

• Journal of Fashion Business
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• v.5 no.5
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• pp.36-48
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• 2001

The Christianity that spread to Egypt in 3rd century in A.D. is called Copt. Coptic Church built a lot of monasteries along the lower stream of Nile River, which produced thousands of text and paintings. Ethiopia is well known for its worship to Virgin Saint Mary and produced many paintings of Virgin Saint Mary in different costumes. The pictures usually came in foldable small books containing 3 pictures. The paintings usually featured Virgin Saint Mary and Jesus Christ dressed as royalty in crowns, saints and angels. There are saints on white horse, mirroring the oriental influence on Coptic painting. This research will look into the patterns and colours on the Coptic textiles, mainly tapestry.

• Journal of Fashion Business
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• v.6 no.6
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• pp.12-18
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• 2002

This study was conducted out of necessity for attempting to identify what degree of satisfaction contemporary beauticians having to accomplish this expanded role of theirs had and what factors had an effect on their job satisfaction. Based on the study results, the following conclusion was drawn: 1) It was found that beauticians‘ level of job satisfaction with its components was in the order of 'vocational pride'(3.66), 'human relations'(3.39), 'autonomy'(3.29), 'required job'(3.13), and 'vocational duty'(3.01). 2) It was found that as to the level of job satisfaction according to religions beauticians with Buddhism had the highest level of job satisfaction with each of its components, followed by 'Others'(3.37), 'Christianity'(3.26), 'Catholicity'(3.25) and 'No Religion'(3.24). 3) It was found that as to the level of job satisfaction according to the future plan beauticians saying 'I will stop working at the same time that I marry'(3.68), 'I will continue working'(3.33), 'I will work for several more years'(3.30) and I will stop working at any time depending on circumstances'(3.29).

• Journal of the Korean Institute of Educational Facilities
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• v.11 no.6
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• pp.4-12
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• 2004

This research has a purpose to review architectural education in the early modern times in Korea. Although the mission school had some programs on basic woodworks, which were for architectural technicians afterwards, it has not been paid attention yet. Missionaries recognized the problematic situation that the most western-styled building all over Korea were built by Chinese or Japanese technicians, and they made up the minds and tried to train Korean apprentices. This training program couldn't be developed to the authorized curriculum, and moreover was limited that it was concentrated on just woodwork training; however, the missionaries made their best endeavor to overcome the deficiency of skillful technicians. At the woodwork department of the mission school there were occasionally effective programs, for example, a training of drawing or an actual participation at the real construction site. Mission schools could be said to offer the helpful programs for the early education on newly coming architecture.