• Journal of Christian Education in Korea
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• v.67
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• pp.229-265
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• 2021

The purpose of this study is to suggest educational directions by exploring the stories of changes and expectations experienced by Christian children during the COVID-19 pandemic. For this purpose, nine third- to fourth-grade elementary school children attending the church, were interviewed about their changes and expectations regarding COVID-19. The results identified five areas of experience: daily life changes, school life changes, interpersonal relationship changes, religious life changes, and emotional changes during the COVID-19 period. Daily changes included infection prevention, missing play, leisurely routine, and lethargy. Changes in school life included loss of face-to-face classes and various rule requirements. Interpersonal relationship changes included the difficulties in forming relationships with friends, teachers, parents, and siblings, and religious life changes included loss of face-to-face worship and the restoration of family worship. Various negative emotions were expressed. Analysis of the participants' expectations showed in daily life they wanted to travel and play, return to pre-corona school life, return to face-to-face worship, restore retreats, and develop fun programs as religious life expectations. Based on these children's experiences and wishes, the study suggests that educators need to recognize children's efforts during the COVID-19 period, read their hurt feelings, and develop church programs that include communication, community, and fun elements.

• Journal of Christian Education in Korea
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• v.67
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• pp.11-44
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• 2021

In the early 21st century, the global COVID-19 pandemic, which has arisen during the development of the technological science of the Fourth Industrial Revolution, has been a great challenge in all fields including politics, economy, industry, education and religion in Korean society. To prevent the spread of the COVID-19 epidemic, the Korean government announced 'social distancing guidelines,' focused on the 'prohibition of three conditions'(crowd, closeness, airtight) for safety reasons. These quarantine guidelines made it more difficult for Korean churches and Sunday schools to operate. In general, looking at the statistical data of the major denominations of the Korean Church in the second half of the 20th century, shows that the Church has entered a period of stagnant or declining growth. Data also show that the number of students attending Sunday School is decreasing. The researcher identified four causes of the crisis faced by the Korean church and Korean Sunday school entering the 21st century. These trends are influenced by the tendencies of postmodernism, the deconstruction of modern universalism, the certainty and objectivity of knowledge, and the grand narrative and worldview of diffusion. Moreover, it is a phenomenon in which the young population decreases in contrast to the increasing elderly population in the age of population cliff in Korean society. Sunday Schools are also facing a crisis, as the youth population, who will become the future heroes of the Korean church, is declining. Finally, constraints of Church and Sunday school education activities are due to COVID-19 Pandemic. As analysis shows the loss of the Church's educational vision and a decrease in the passion for education. Accordingly, the researcher suggests four new strategies for the next generation of Korean Sunday schools, whose ranges from 200 members or less; this range covers the majority of Sunday School program run by churches in Korea. First, in the age of postmodernism, a time of uncertainty and relativism, Christian Societies requires teachers who are certain of absolute Christian truth and faith. Second, in an era of declining population cliffs for younger generations, a shift to a home-friendly Sunday school paradigm is needed. Third, during the COVID-19 pandemic, educational activities must appropriately utilize face-to-face and non-face-to-face communication. Finally, even in difficult times, Korean Sunday school should nevertheless remember the Lord's great commandment(Matthew 28:18-20) and restore the vision and passion of education to announce and teach the gospel. The researcher hopes that this study will provide small, positive steps in rebuilding Korean Sunday school educational activities for future generations in difficult times.

• Communications of Mathematical Education
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• v.27 no.1
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• pp.63-80
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• 2013

Reflecting the recent trends and needs of gifted education, this study set out to compare and analyze mathematically gifted elementary students and common students in self-efficacy and career attitude maturity, understand the characteristics of the former, and provide assistance for career education for both the groups. The subjects include 237 mathematically gifted elementary students and 221 common students in D Metropolitan City. The research findings were as follows: First, mathematically gifted elementary students turned out to have higher self-efficacy than common students at the significance level of .01 in the three self-efficacy subfactors, namely confidence, self-regulated efficacy, and task difficulty preference. The findings indicate that mathematically gifted elementary students have much confidence in themselves and strong faith in themselves, thus forming a habit of preferring a relatively high-level task by taking self-management and task difficulty into proper consideration. Second, mathematically gifted elementary students showed higher overall career attitude maturity than common students. There was significant difference at the significance level of .01 in decisiveness and preparedness between the two groups and significant difference at the significance level of .05 in assertiveness. However, there was no statistically significant difference in purposefulness and independence between the two groups. Finally, there were positive correlations at the significance level of .01 between all the subfactors of self-efficacy and those of career attitude maturity in all the subjects except for self-regulated efficacy and purposefulness, between which there were positive correlations at the significance level of .05. The mathematically gifted elementary students showed positive correlations between more subfactors of self-efficacy and career attitude maturity than common students. Given those findings, it is necessary to take differences in self-efficacy and career attitude maturity between mathematically gifted elementary students and common students into account when organizing and running a curriculum. The findings confirm the importance of providing students with various experiences fit for them and point to a need for helping mathematically gifted elementary students maintain a high level of self-efficacy and guiding them through career education with more appropriate career attitude maturity improvement programs.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.269-303
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• 2024

Donghak's teaching, In-nae-cheon, means "humans are divine." It is said, "When humans were formed, God's blessing was required for their formation." Donghak's Sincerity, Respectfulness, and Faithfulness is based on believing in God, respecting God, and practicing His teachings with utmost sincerity. These are key to implementing In-nae-cheon. On the other hand, the Three Essential Attitudes in Daesoon Thought, also Sincerity, Respectfulness, and Faithfulness, appear in a religious sense. These can be distinguished from Sincerity, Respectfulness, and Faithfulness in the Donghak moral sense. Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought goes beyond moral awareness, and calls for belief in God as the Absolute. Accordingly, Sincerity, Respectfulness, and Faithfulness in this context, that of Daesoon Thought, aims at the realization of an Earthly Paradise wherein God's will can be achieved. Humans participating in the construction of Earthly Paradise value the practice of Sincerity, Respectfulness, and Faithfulness. In Daesoon Thought, it is said that when one exerts sincerity, respect, and faith in God (Sangje), all the blessings and fortune of the Later World, even those of longevity, will be endowed through transformation via effortless action (無爲而化). Accordingly, Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought is based on God's descent into the world and His Reordering Works of Heaven and Earth (天地公事). This is a religious faith that worships Sangje and is based on the doctrinal dimension of 'guarding against self-deception (毋自欺)' and the philosophical dimension of Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought. Donghak's In-nae-cheon and the Three Essential Attitudes in Daesoon Thought can be compared and analyzed. Therefore, in order to clearly compare and analyze the moral significance of Donghak history and the religious meaning of Daesoon Thought, Roderick Ninian Smart's method of religious phenomenology can be actively used. In this way, the ethical and legal dimensions of Donghak's In-nae-cheon and the doctrinal and philosophical dimensions of the Three Essential Attitudes in Daesoon Thought can be compared and analyzed. From this style of research, it can be concluded that the realization of commonly shared spirituality can be an opportunity for greater human dignity.

• Journal of Korean Academy of Nursing
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• v.25 no.3
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• pp.510-537
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• 1995

Human health is an integral part of experience in the process of Human Becoming. Through continual interaction with the environment human beings freely choose experience and develop as responsible beings. The process of the health experience of patient with terminal cancer is a unique. he objective of this study is to understand the lived experience of patients with terminal cancer in order to provide basic information for nursing care in the clinical setting and to develop a theoretical background for clinical practice. This study is to de-scribe and define the lived experience of patients with terminal cancer in order to provide a foundation for nursing research and education. Data collection has been done between December 1993 and November 1994. The subjects included five persons -four females and one male : one who was in her sixties, one in his fifties, two in their forties, and one who was in her thirties. The researcher has met with these patients 35 times, but at eight times the patient was in a stuporous condition and not able to participate, so these were not included in the data analysis. Parse's "Human Becoming Methodology", an existential phenomenological research methodology is used for this study. Data has been collected using he dialogical engagement process of "I and You", the participant researcher and the participant subject. Dialogical engagement was discontinued when the data was theoretically saturated. Data was analyzed using the extraction - synthesis and heuristic interpretation. The criteria of Guba and Lincoln(1985). and Sandelo wski(1986) : credibility, auditability, fitness and objectivity were used to test the validity and reliability of the data. The following is a description of the structure of the lived experience of patients with terminal cancer as defined by this study : 1. Structure : 1) Suffering through the reminiscence of past experience 2) The appearance of complex emotions related to life and connectedness 3) The increasing importance of significant people and of the Absolute Being 4) The increasing realization of the importance of health and belief 5) Desire for a return to health and a peaceful life or for acceptance of dying and a comfortable death In summary the structure of the lived experience of these patients can be said to be : suffering comes through reminiscence of past experience, and there are complex emotions related to life and connectedness. Significant people and the Absolute Being become increasingly important along with a realization of the importance of health and faith. And finally there is a desire for either a return to health and a peaceful life or for the acceptance of dying and a comfortable death. 2. Heuristic Interpretation : Using Parse's Human Becoming Methodology, the structure of the lived experience of patients with terminal cancer identified in this research is interpreted as. The lived experience of patients with terminal cancer involves the solving of past conflicts, and the experience of the healing and valuing of sorrow and pain. Through the relation of life and health, and the complex emotions that arise, the lived experience of revealing - concealing is of paradoxical emotions. The increasing importance of significant others and of the Absolute Being shows Connecting and Separating an on- going process of nearness and farness. Revision of thoughts about health and faith is interpreted as transforming and desire for restoration to health and a peaceful life or acceptance of dying and a cowfortable death, as powering. In summary, it is possible to see, in the lived experience of patients with terminal cancer, the relationship of the five concepts of Parse's theory : valuing, revealing -concealing, connecting-separating, transforming, and powering. From Parse's theory, the results of this study show that meaning is related to valuing, rhythmicity to revealing-concealing and connect-ing-separating, and cotranscendence to transforming and powering.

• Journal of Korean Academy of Nursing
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• v.24 no.4
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• pp.623-634
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• 1994

Although the average menopausal age has not changed, women's life span has increased. Today's women live longer after their menopause than those in the past, and this calls for attention in both nursing and medical fields. Many studies have revealed how women reacted to menopause and suffered from it. But they did not discriminate the menopausal meaning and effects from the climacteric phenomena. So, this author tried to clarify what menopause itself meant to the climacteric women, by means of grounded theory methodology. The interviewees were 21 women, whose ages were between 46 and 60 years. They were selected by theoretical sampling technique, and the author tried to include all levels of important variables such as age, educational background, religion and job. Data were collected by the author through in -depth interviews and observations in July, 1994. The interviews were mostly done in the homes of the subjects, or in some cases at the author's office or in a hospital. Interviews took from 30 minutes to 2 hours. Interviews were tape recorded and transcribed later by a research assistant. Data were analyzed as gathered, by the constant comparative method proposed by Strauss and Corbin. Eleven concepts were discovered from the data, and they were grouped under six higher order categories. These six categories were "to give menopause a meaning", "to experience value change", "to have self-help strategies", "to have no strategies", "to live a life worth living", "to have a sense of powerlessness" Among these "to experionce value change" was . selected as the core category. Five major categories were systematically integrated around the core category. Women's adaptation to menopause was defined as proceeding as follows : Most women felt relief and sorrow at the same time when they faced menopause, and some only sorrow or agony. Then, they consulted with others about menopausal symptoms, or tried to think of them by themselves. Finally, they gave menopause a meaning, which was that menopause and its symptoms were natural phenomena. But menopause made women reflect on them-selves and their past lives. As they reflected on themselves, their value on life began to change. As their value changed, some women seeked self help strategies. Those self help strategies were what they had learned from collegues, professionals or mass media. The quality of their lives depended on whether they practiced self help strategies or not. Three types of lives were found. Twelve women enjoyed a life worth living, and practiced the self help strategies, because they accepted menopause a chance to change. They were characterized by a high educational level, having a professional job and a sincere faith in God. Seven women were living as usual, because they did not have the necessity to change. They were high school graduates and house wives. Two women recognized menopause a chance to change, but they did not try self help strategies. Their characteristic was low educational level. Those who did not try self help strategies complained of powerlessness to varying degrees. The educational background, full-time jobs and faith helped women adapt to menopause positively. But social support was not helpful to women's adaptation to menepause. Three hypotheses were derived from the analysis. (1) The higher the educational level, the more theneed to change. (2) Women with higher educational background will practice self help strategies more than those with lower edcational background. (3) The more women practice self help strategies, the worthier lives they will live. Suggestions for further studies are as follows. (1) Studies to test hypotheses are needed. (2) A study to find the relationship between the degree of practicing self help strategies and locus of control. (3) Spiritual approaches would better be applied to help menopausal women. (4) Education through mass media should be given mere frequently.

• Journal of Christian Education in Korea
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• v.73
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• pp.139-157
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• 2023

In Korean Protestantism, interest in Christian spirituality has grown significantly since the 1980s. Spirituality is now studied and used as a crucial term and topic in theology and ministry. As research on spirituality expanded to various areas of study and ministry and various topics related to spirituality were dealt with, research on spiritual direction also began. Oe-Shik Kim and Hae-Yong Yoo, who studied in North America, are the early scholars who began to study spiritual direction in Korean Protestantism in the 1990s. Their research has influenced Korean Protestant scholars and pastors to understand spiritual direction and apply it to seminary education and the Korean Protestant churches. Spiritual direction has been practiced in the Korean church in the form and content of faith education, spiritual training, devotional training, discipleship training, small groups, and pastoral counseling. The spiritual direction practiced by Eastern, Western, and monastic traditions throughout Christian history is not shared by Korean Protestants. Because Korean Protestantism has developed a unique spiritual tradition in the Korean context, its contents and forms of spiritual direction reflect the Korean context. Korean Protestants are more familiar with Tongsung Kido, early morning prayer, Bible study or Bible meditation, and small groups than contemplative traditions and individual spiritual direction. Thirty years have passed since research on spiritual direction began. The Korean Protestant academia needs to critically reflect on its research and practice. Spiritual direction is a term and tradition of different Christian cultures around the world and is part of Christian history and tradition. Korean Protestant scholars and church ministers need to accept the concept and application of spiritual direction considering the context and spiritual tradition of Korean Protestant churches, a flexible understanding, perspective, and attitude toward the concept and application of spiritual direction in Korean Protestant churches are needed.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.345-383
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• 2014

This article intends to examine the value of the world citizenship in the perspective from the root meaning that is stressed as the behavior style of Daesoon thoughts in relation with 'desirable attitude of life in education of morality. Traditional root meaning of Daesoon thoughts turned out to be proper moral behavior principle such as Yin Yang harmonious virtue, God Humane keeping unity, and conviviality with regrets settlement. Such three principles of Daesoon Thoughts show the characteristic of global code such as respect of life, solidarity unity, and tolerant trust. To revise the phenomenon of duality, and to realize the human awakening in radically changing reality, we need to cultivate world citizenship based on the root meaning of Daesoon thoughts. Daesoon thoughts covering the East and the West, especially the key features of religion, can cultivate the world view of citizenship in the era of plural society based on folk beliefs toward Gucheon Sangje faith as the essence of the multiplism. The world citizenship of human society is necessary to unite the world in the unified construction cooperative spirits. All beings need to be away from antagonistic confrontation with the practice of mutual conviviality. The diameter of acquired joining world citizenship can have the opportunity to realize of Gucheon Sangje's Heaven and earth construction. The root meaning of Daesoon thoughts can contribute to moral practicality with world citizenship by practice of heavenly truth and human truth. First, cultivating heavenly truth by means of insight can develope the profound world citizenship. Secondly, the solidarity of the public and private can cultivate public citizenship. Thirdly, in the crisis of the mankind, this awakening conviviality can be foundation for world citizenship of public communication. Fourthly, the spirit that would not deceive ownself can be contributed to cultivating the world citizenship by means of the process of internalizing Daesoon thoughts. Nowadays in the plural society demanding world citizenship, the public citizenship can deepen the spirit of respect of life, solidarity unity, and tolerant trust in the process of world citizenship cultivation. In the future, the world citizenship can be deepen the alternative of practice in the continuous cultivation of world citizenship. In this process, we can form the culture of coexistence which can contribute to human society as well as korean society by developing the value of living together happiness through the guide of this phonesis.

• Journal of Gifted/Talented Education
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• v.19 no.2
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• pp.381-404
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• 2009

The purpose of the study was to find out the usefulness of teachers' recommendation in selecting gifted students. For the study 87 teachers teaching 4th grade students from 20 elementary schools in the area of Incheon, 103 gifted students who were recommended by teacher, and 65 gifted students who were not recommended by teacher participated. To measure their cognitive ability, Raven intelligence test, creative problem solving test in science, and TTCT were used. In addition, learning methods, motives for achievement, faith in academic ability, problem solving tendency, and assignment preferences were assessed to find out their affective qualities. The results were as follows. First, the students who were recommended by teachers were highly advanced in both cognitive and affective aspects related to giftedness compared to non recommended students. Second, there were no significant differences both in the cognitive and affective aspects among the students recommended by teachers whether they passed the second step(test for giftedness) and the third step(test for academic aptitude) or not. Third, the discriminant analysis showed $70{\sim}80$ percent accuracy on teacher recommendation in identifying gifted students. The implication of the study related to teacher recommendation and future direction on identification of gifted students were discussed in depth.

• Journal of Korean society of Dental Hygiene
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• v.2 no.1
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• pp.21-41
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• 2002

This study is designed to offer basic materials necessary for the instruction of effective clinical practices and the establishment of relationship with patients by means of making an analysis of the characteristics of patients affecting the behavior of students majoring in dental hygiene avoiding patients and countermeasures. With this in mind, the researcher worked with sophomores and juniors exposed to clinical practices during the period ranging from October 22, 2001 to November 9, 2001. The researcher came to the following conclusions on the basis of the findings of this survey. 1. The characteristics of patients influencing the behavior of avoiding them were categorized into appearance characteristics, personality characteristics, treatment-cooperative characteristics, and speech and behavior characteristics. Speech and behavior characteristics(4.26) turned out to be the most influential factor of all, which was followed by treatment-cooperative characteristics(3.68), personality characteristics(3.62) and appearance characteristics(3.42) in the right order. 2. The survey shows that foul breath and obnoxious oral(3.94) cavity were the worst factors of appearance characteristics and that using abusive language and being too aggressive(4.41) were the worst factors of personality characteristics. The study reveals that not putting faith in trainees(4.02) was the highest factor of treatment-cooperative characteristics and that using abusive language(4.50) was the highest factor of speech and behavior characteristics. 3. There was a significant positive relation between the domains of the characteristics of avoiding patients. The study indicates that the more subjects avoided the characteristics of patients, the more they avoided appearance characteristics(r =.444, p<.001) and that the more subjects avoided treatment-cooperative characteristics, the more they avoided appearance characteristics(r=.324, P<.001) and personality characteristics(r=.691, p<.001), and that the more they avoided speech and behavior characteristics, the more they avoided appearance characteristics(r=.265, p<.001) and personality characteristics (r=.531, p<.001). 4. The study shows that there was a significant difference between appearance characteristics and the growth areas of the subjects(p<.05) and that there was a significant difference between the satisfaction of clinical practices(p<.05) and health status(p<.05) in terms of personality characteristics. 5. The subjects avoided preschoolers, whose age ranged from 4 to 6(33.5%), most and avoided boys(71.4%) more than girls. They avoided those who were bereft of jobs(62.9%). And they avoided handicapped persons most in terms of special patients and avoided infant patients(31.0%). 6. The subjects turned out to have negative and passive countermeasures against those patients that had ever been avoided. So the researcher would like to suggest that theoretic education and training programs should be conducted in this respect by incorporating this mailer into the hygiene curriculum.