• Title/Summary/Keyword: Existential

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A Correlation Study on Spiritual Wellbeing, Hope and Perceived Health Status of the Elderly (노인의 영적안녕, 희망 및 지각된 건강상태에 관한 연구)

  • Sung, Mi-Soon;Kim, Chung-Nam
    • Research in Community and Public Health Nursing
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    • v.10 no.1
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    • pp.53-69
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    • 1999
  • A descriptive correlation study was done to provide a basic data for comprehensive nursing care by analyzing the relationship between spiritual wellbeing, hope and perceived health status of the elderly. 195 respondents who lived at their homes and 148 respondents who lived at the facilities for elders such as nursing homes and elder's rehabilitation centers were selected and their age was over 60 years old. Paloutzian and Ellison(1982)'s spiritual wellbeing scale, Nowotny(1989)'s hope scale and Northern Illinois University's health self rating scale was used. From August 10th to August 25th, 1998, ready made questionnaires were handed out by researcher to those who can fill it out and for those who cannot fill out the questionnaires alone, the researcher read it and finished by interview. This study used Pearson's correlation coefficient for the hypothetic test and the average point and standard deviation of spiritual wellbeing, hope, and perceived health status were checked. To find out the difference between spiritual wellbeing, hope, and perceived health status by general characteristics ANOVA and Tukey test were used. The results are as follows : 1. The mean score for spiritual wellbeing of the elders was 42.27($SD{\pm}9.67$) in a possible range of 20-80. The average point of spiritual wellbeing was 2.11($SD{\pm}0.97$) point to 4 point full marks. The mean score of religious wellbeing was 21.37($SD{\pm}7.02$) and that of existential wellbeing was 20.90($SD{\pm}4.63$) in a possible range of 10 - 40. The average point of religious wellbeing was 2.14($SD{\pm}0.70$)points and existential wellbeing was 2.09($SD{\pm}0.46$) points to 4 point full marks. 2. The mean score for hope was 67.16($SD{\pm}12.28$) in a possible range of 29-116. The average point of hope was 2.31($SD{\pm}0.42$) points to 4 point full marks. 3. The mean score for perceived health status was 8.72($SD{\pm}2.49$) in a possible range of 4-14. 4. In testing the hypothesis concerning the relationship between spiritual wellbeing and hope, there was a statistically positive correlation(r=0.5209, p=0.0001). 5. In testing the hypothesis concerning the relationship between spiritual wellbeing and perceived health status, there was a statistically positive correlation(r=0.1427, p=0.0081). 6. In testing the hypothesis concerning the relationship between hope and perceived health status, there was a statistically positive correlation(r=0.2797, p=0.0001). 7. There were significant differences in spiritual wellbeing according to sex, religion, and present occupation. 8. There were significant differences in hope according to residential places, age, religion, educational level, family status, average monthly pocket money. 9. There were significant differences in perceived health status according to residential places, sex, age, educational level, present occupation and family status. From the above results it can be concluded that: There was a positive correlation between spiritual wellbeing and hope, spiritual wellbeing and perceived health status, hope and perceived health status. When the nurse implicate the nursing intervention which can be promote the spiritual wellbeing and hope, elder's perceived health status also can be improved.

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A Study on the Transformational Christian Education for Young Adults: With a Focus on the Employment of Jung's Unconscious Confrontation and Loder's Transformational Theory (청년기의 기독교 변형화교육에 관한 연구: 융의 무의식 대면과 로더의 변형이론을 중심으로)

  • Lee, Kyoomin;Kim, Eunjoo
    • Journal of Christian Education in Korea
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    • v.63
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    • pp.121-150
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    • 2020
  • The important developmental tasks of young adults are based on encounter and identity. These problems of encounter and identity are also connected to the instinct of longing for the "face" of primary caregivers, who acknowledge and affirm themselves as their cherished children. James Loder emphasizes that human "face pursuit instinct" later reaches "formal-operational stage" and leads to religious yearning for God as "the Eternal Face." This pursuit of "face" and "the Eternal Face" is an existential and ontological move to find out "Who am I?" through meaningful encounters. Religious psychologist Carl Jung also points out that scientific thinking has contributed to the liberation of humans from superstitious beliefs. But this has also led to the loss of the precious value of human spirit and the sense of unity with nature. Jung emphasizes that "symbolic play" should help learners and counseler face-to-face with their unconscious mind. By doing so, learners can overcome the wounds and scars of unconsciousness and mature toward the true self. James Loder is a scholar who critically introduced Jung's "unconscientious confrontation" therapy to his educational theory. Beyond Jung's unconsciousness and "symbolic play," Loder proposed transformational education for the learners to participate in meaningful changes through interaction between human spirit and the Holy Spirit. With many young adults wandering around in their existential voids, it is clear that functional and socializational education cannot overcome their problems and developmental crisis. This developmental crisis requires a foundation of identity and intimacy in the encounter with God, the "Eternal Face." Therefore, this study suggests that when Jung's "unconscious confrontation" and Loder's "transformation logic" are employed, transformational Christian education for the healthy self-identity and intimacy of young adults can be accomplished. This inquiry presents not only theoretical reflection, but also the reactions of young adults and actual feedback obtained through implementing transformational Christian education for young adults. Through all of these endeavors, this inquiry was completed by proving that "Transformational Christian Education for Young Adults" is an educational theory that can yield actual results and abound fruits. (This enquiry was undertaken by the support of the research fund of PUTS 2020.)

A Study on the Purpose-in-Life Level in Patients with Traumatic Brain Injury (외상성 뇌 손상 환자의 삶의 목적 수준에 관한 연구)

  • Rho, Seung-Ho;Kim, Sung-Woo
    • Korean Journal of Psychosomatic Medicine
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    • v.7 no.2
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    • pp.184-195
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    • 1999
  • Objectives : As traumatic brain injury(TBI) leaves chronic sequelae in mind and body, the injured patients should rectify the meaning and object that they have pursued in their lives and set up a new purpose in life that they may make the rest of their lives meaningful. This study was designed to investigate the purpose and quality of life levels and the influence of demographic and clinical variables on the levels in the patients with TBI, and to be of some help to their rehabilitation. Methods : In order to assess the purpose in life(PIL) and the quality of life(QOL) levels, Purpose-in-Life Test, Sickness Impact Profile, Quality of Life Index, Head Injury Symptom Ckecklist, and Neurobehavioral Rating Scale were administered to the subjects. The subjects were thirty-two patients with TBI and the same numbered normal controls. The TBI group was composed of 16 to 65 year-aged patients who had received mild or severe TBI at least 12 months before, and the controls were siblings or friends of the patients whose age, sex, and educational level were similar to them. Results : 1) The PIL and QOL levels of the patients with TBI remained significantly lower than that of control group after their symptoms of injury were stabilized(p<.01, p<.01). 2) The mean PIL score of TBI group was $58.8{\pm}23.2$, which was to be regarded as the level of existential vacuum. 3) The PIL level of TBI group was significantly correlated with the QOL level(p <.01). 4) The subgroup with lower PIL level in patients with TBI has significantly higher rate of female than that with higher PIL(p<.05), the PIL level of female patients was significantly lower than that of male patients(p <.05). 5) The significant differences in PIL levels were not found, in which comparison was performed between each pair of subgroups of patients with TBI divided by severity of injury(mild vs severe), marital status(married vs unmarried), and occupational status prior to injury(employed vs unemployed). Conclusion : The PIL of patients with TBI still remained the level of existential vacuum after symptoms of sequelae had been stabilized, The QOL level was also extremely low, and as the PIL level was low the QOL was also low. The demographic and clinical variables except sex did not have influence on the PIL level in brain-injured patients. It is suggested that every patient should admit their mental and physical limitations caused by brain injury and revise their purpose in life for successful rehabilitation.

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A Correlation study on Spiritual Wellbeing, Hope and Perceived Health Status of the Rural Elderly (농촌노인의 영적안녕과 희망, 지각된 건강상태에 관한 연구)

  • Kim Chungnam
    • Journal of Korean Public Health Nursing
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    • v.18 no.2
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    • pp.342-357
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    • 2004
  • A descriptive correlation study was done to provide a basic data for comprehensive nursing care by analyzing the relationship between spiritual wellbeing, hope and perceived health status of the rural elderly. 130 respondents who lived at their homes and nursing homes for elders in D county. Kyungbuk province were selected and their age was over 60 years old. Paloutzian and Ellison(1982)'s spiritual wellbeing scale. Nowotny(l989)'s hope scale and Northern Illinois University's health self rating scale was used. From September 2nd to September 30th, 2002, ready made questionnaires were handed out by researcher and two well trained nurse research assistants. to those who can fill it out and for those who cannot fill out the questionnaires alone, the researcher and assistants read it and finished by interview. This study used Pearson's correlation coefficient for the hypothetic test and the average point and standard deviation of spiritual wellbeing, hope, and perceived health status were checked. To find out the difference between spiritual wellbeing, hope, and perceived health status by general characteristics ANOVA and Tukey test were used. The results are as follows : 1. The mean score for spiritual wellbeing of the rural elders was $49.94(\pm5.62)$ in a possible range of 20-80. The mean score of religious wellbeing was $25.20(\pm3.91)$ and that of existential wellbeing was $24.74(\pm2.83)$ in a possible range of 10-40. The average point of religious wellbeing was $2.52(\pm0.39)$ points and existential wellbeing was $2.47(\pm0.28)$ points to 4 point full marks. 2. The mean score for hope was $67.68(\pm10.92)$ in a possible range of 29-116. The average point of hope was $2.33(\pm0.38)$ points to 4 point full marks. 3. The mean score for perceived health status was $9.95(\pm2.66)$ in a possible range of 4-14. The average point of perceived health status was $2.15(\pm0.72)$ point to 4 point full marks. 4. In testing the hypothesis concerning the relationship between spiritual wellbeing and hope, there was a statistically positive correlation(r=0.621. p=0.000). 5. In testing the hypothesis concerning the relationship between hope and perceived health status, there was a statistically positive correlation(r=0.305, p=0.000). 6. There were significant differences in spiritual wellbeing according to age(F=5.60, p=0.000), religion(F=11.61. p=0.000), family status(F=2.86, p=0.040) and average monthly pocket money(F=4.32, p=0.015). 7. There were significant differences in hope according to age(F=16.49, p=0.000), religion (F=3.56, p=0.009), educational level(F=8.94, p=0.000), present occupation(t=-3.13, p=0.002), family status(F=5.90, p=0.001) and average monthly pocket money(F=3.41. p=0.036). 8. There were significant differences in perceived health status according to present occupation(t=-2.16, p=0.033) average monthly pocket money(F=4.11, p=0.019). From the above results it can be concluded that: There was a positive correlation between spiritual wellbeing and hope, hope and perceived health status. There was no positive correlation between spiritual wellbeing and perceived health status. For futher study, adequate spiritual wellbeing scale and hope scale for rural elders should be developed and, age and religion factors has to be reconsidered. When the nurse implicate the nursing intervention which can be promote the spiritual wellbeing and hope, rural elder's spiritual wellbeing and hope can be improved and at the same time, their perceived health status also can be improved.

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Middle School Home Economics Teachers Perspective about Home Economics Curriculum and Housing Education Value (중학교 가정과 교사의 교육과정 관점과 주거교육 가치관)

  • Lee, Yeon-Jung;Cho, Jae-Soon;Chae, Jung-Hyun
    • Journal of Korean Home Economics Education Association
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    • v.19 no.4
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    • pp.219-232
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    • 2007
  • The purpose of this study was to investigate middle school Home Economics(HE) teachers' perspective on HE curriculum, their Housing Education Value in Home Economics, and then find out correlations between them. Questionnaire was administered to HE teachers who had experienced teaching Housing content over the whole country through e-mail or face-to-face meeting. 207 data collected from the responses were finally analyzed statistically with mean, standard deviation, percentage, T-test, one-way ANOVA, post verification(Scheffe) and Pearson correlation by using SPSS/WIN(ver. 10.0) program. The results of the study were as follows: First, about Home Economics teachers' perspective on HE curriculum, the existential perspective was the highest, followed by the structural perspective and the traditional perspective. Second, about their perspectives on Housing Education Value, generally the most important thing they value was an aspect of ecology, followed by an aspect of economics, an aspect of Socio-Psychology, an aspect of space planning, an aspect of local environment, an aspect of career education, an aspect of culture, an aspect of housing management and an aspect of housing policy. Third, about the relation between their perspectives on curriculum and Housing Education Value, among 9 kinds of Housing Education Value, the traditional perspective was low associated with only housing management value including to Housing Education Value. However, the existential perspective and the structural perspective tended to be moderately or low associated with most of the values including to Housing Education Value.

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The relation of Creating Actor's Aura and Conscious Liminality of Acting - a conceptual understanding as a searching process for materiality - (연기의 기술적, 의식적 리미널리티(liminality)와 배우의 아우라의 상관성 - 물질성 탐색의 한 과정으로서의 개념적 이해 -)

  • Kwon, Kyoung-Hee
    • Journal of Korean Theatre Studies Association
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    • no.53
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    • pp.31-56
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    • 2014
  • If we define theatre as an infinite tower piled up by smoke, the strata of the organic composition of an actor's/actress' body-mind-spirit, may not only be complicatedly worked out, but it seems to belong to a non-scientific realm. However and at the same time, it is also true that the audience is eager to witness a certain kind of specific vitality from the actor/actress on stage. Of course the vitality is hard to be prescribed. Simply we call it a texture of energy, nuance of existence, or much simpler, an actor's/actress' 'aura'. That is, the existential nuance of the actor/actress. The nuance, which is surging from the actor's/actress' authentic presence, ultimately comes out of, not the circumstantial interpretation of the production but the power of its integration. We can find from the works of Meyerhold, Grotowsky and Barba the theatrical fact that the actor's aura can be obtained by a kind of artificiality rather than innate characteristics of existence. These directors commonly regard theatre as the actor's/actress' theatre. Respectively choosing his own specific methods of expression, they unexpectedly meet in a same spot in which actor's/actress' theatre can be realized by the rediscovery of the actor's/actress's body-form. In other words, their approaching methods to theatre look alike, at least in that abandoning reserving any natural, unconscious, economic body-form of an actor/actress, they rather try to discover a certain kind of 'technical' body-form. The form which is totally non/un-conscious, unfamiliar and non-economical. Their research process explores an ideal body-form, and this thesis focuses on this point. For this work, I bring the notion of 'liminality' that connotes the praxis for essential presence of the actor/actress as well as the incubating time and space nacessary for his/her rebirth. And for developing this work, I ask: Could not the actor's/actress' consciousness and the spatiotemporal dimensions (s)he meets, be possibly defined as the core of liminality, only in case that (s)he requires them in the process of, either exploring the unfamiliar body or familiarising with the unfamiliar body-form? As I mentioned above, the three frontiers' theatrical journey is similar in part. For example, three all start from the actor's/actress' consciousness and then go through the body enlarged with it. Then they continue their journey, but different from one another. Meyerhold still uses the conscious body. But now he transforms it into a kind of mobilized sculptures. In comparison with Meyerhold's use of the consciousness, Grotowsky puts his emphasis on an autonomous body which, if necessary, cast away even the innate consciousness. Likewise, to Barba, theatre always starts from the actor/actress who has already taken off all kinds of conventions. (Conventions should be re-designed!) The actor/actress therefore recreates him/herself as his/her body-mind wears a new, unfamiliar, readjusted form and vitality. And then this restructured body-mind may unceasingly aim at exploring its vitalized 'positive organism', that is the waves of self-centering energy, an existential nuance, and an authentic (or maybe behavioral) expressiveness. Now it seems clear that the liminal process for the frontiers' theatrical journey could be equalized as a profound process of self-penetration, self-transformation, and self-realization. This thesis explores the mystic realm of liminality.

A Study on the Structural Model and Relation of will to Happy Life (행복한 삶을 위한 의지의 구조모델과 관계성 연구)

  • Jeong, Cheol-Yeong
    • Journal of Korea Entertainment Industry Association
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    • v.13 no.3
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    • pp.213-220
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    • 2019
  • Desire for a happy life becomes the will that man instinctively desires. In that the conditions of happiness are subjective and varied, the will of subjective desires has been studied with the attention of objective tendencies. The positive and meaningful will of life in the desire for happiness leads us to be the functionaries who act. These wills can be the driving force of a happy life, which allows one to have a hopeful reflective will in one's inner life, connecting oneself with others, and working in relationships with others. In addition, those who become lazy or lose their orientation in life can instill a will to be the main character of life, and furthermore, to give the ultimate meaning and goals of life. To understand and analyze these wills for happy lives more specifically, structural model compatibility and confirmatory factors were conducted. relatively reliable α=.855 value, the coefficient of correlation between recognition and will **p<.01, *p<.05 statistically significant measuring tool of not less than 05 was used. The study results of the structural model suitability of the factors of will and the confirmatory factor analysis showed that the model set by the researcher could reflect the characteristics of the data collected, and that the χ2(Chi-square) value was .126, which was consistent with the model by satisfying the acceptance criteria, and that the comparison of the reference values of the study model showed a relatively high level of suitability. To identify the relationship between cognitive and defined and behavioral factors of subjective will and existent will variables, the results of a verification factor analysis show that the χ2(Chi-square) value is 2.36 and the model and data are consistent with the acceptance criteria, and that the test data is consistent with the model and data set by the researcher are consistent with the model5.0 Through structural model analysis of human will, it was confirmed that the variables of subjective and existential, sensible and reflective will directly and indirectly influence and form a complex relationship. Our will is recognized as the subjective will, and the structure of the subjective will consists of the sensible and reflective will, and the relationship between the cognitive and just action elements and the subjective will of the human life and the will to exist is shown to be very meaningful, so we should conduct the education of the happy will of the emotional and just areas of life as well as the reestablishment of the cognitive educational direction that can lead to action.

If This Brand Were a Person, or Anthropomorphism of Brands Through Packaging Stories (가설품패시인(假设品牌是人), 혹통과고사포장장품패의인화(或通过故事包装将品牌拟人化))

  • Kniazeva, Maria;Belk, Russell W.
    • Journal of Global Scholars of Marketing Science
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    • v.20 no.3
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    • pp.231-238
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    • 2010
  • The anthropomorphism of brands, defined as seeing human beings in brands (Puzakova, Kwak, and Rosereto, 2008) is the focus of this study. Specifically, the research objective is to understand the ways in which brands are rendered humanlike. By analyzing consumer readings of stories found on food product packages we intend to show how marketers and consumers humanize a spectrum of brands and create meanings. Our research question considers the possibility that a single brand may host multiple or single meanings, associations, and personalities for different consumers. We start by highlighting the theoretical and practical significance of our research, explain why we turn our attention to packages as vehicles of brand meaning transfer, then describe our qualitative methodology, discuss findings, and conclude with a discussion of managerial implications and directions for future studies. The study was designed to directly expose consumers to potential vehicles of brand meaning transfer and then engage these consumers in free verbal reflections on their perceived meanings. Specifically, we asked participants to read non-nutritional stories on selected branded food packages, in order to elicit data about received meanings. Packaging has yet to receive due attention in consumer research (Hine, 1995). Until now, attention has focused solely on its utilitarian function and has generated a body of research that has explored the impact of nutritional information and claims on consumer perceptions of products (e.g., Loureiro, McCluskey and Mittelhammer, 2002; Mazis and Raymond, 1997; Nayga, Lipinski and Savur, 1998; Wansik, 2003). An exception is a recent study that turns its attention to non-nutritional packaging narratives and treats them as cultural productions and vehicles for mythologizing the brand (Kniazeva and Belk, 2007). The next step in this stream of research is to explore how such mythologizing activity affects brand personality perception and how these perceptions relate to consumers. These are the questions that our study aimed to address. We used in-depth interviews to help overcome the limitations of quantitative studies. Our convenience sample was formed with the objective of providing demographic and psychographic diversity in order to elicit variations in consumer reflections to food packaging stories. Our informants represent middle-class residents of the US and do not exhibit extreme alternative lifestyles described by Thompson as "cultural creatives" (2004). Nine people were individually interviewed on their food consumption preferences and behavior. Participants were asked to have a look at the twelve displayed food product packages and read all the textual information on the package, after which we continued with questions that focused on the consumer interpretations of the reading material (Scott and Batra, 2003). On average, each participant reflected on 4-5 packages. Our in-depth interviews lasted one to one and a half hours each. The interviews were tape recorded and transcribed, providing 140 pages of text. The products came from local grocery stores on the West Coast of the US and represented a basic range of food product categories, including snacks, canned foods, cereals, baby foods, and tea. The data were analyzed using procedures for developing grounded theory delineated by Strauss and Corbin (1998). As a result, our study does not support the notion of one brand/one personality as assumed by prior work. Thus, we reveal multiple brand personalities peacefully cohabiting in the same brand as seen by different consumers, despite marketer attempts to create more singular brand personalities. We extend Fournier's (1998) proposition, that one's life projects shape the intensity and nature of brand relationships. We find that these life projects also affect perceived brand personifications and meanings. While Fournier provides a conceptual framework that links together consumers’ life themes (Mick and Buhl, 1992) and relational roles assigned to anthropomorphized brands, we find that consumer life projects mold both the ways in which brands are rendered humanlike and the ways in which brands connect to consumers' existential concerns. We find two modes through which brands are anthropomorphized by our participants. First, brand personalities are created by seeing them through perceived demographic, psychographic, and social characteristics that are to some degree shared by consumers. Second, brands in our study further relate to consumers' existential concerns by either being blended with consumer personalities in order to connect to them (the brand as a friend, a family member, a next door neighbor) or by distancing themselves from the brand personalities and estranging them (the brand as a used car salesman, a "bunch of executives.") By focusing on food product packages, we illuminate a very specific, widely-used, but little-researched vehicle of marketing communication: brand storytelling. Recent work that has approached packages as mythmakers, finds it increasingly challenging for marketers to produce textual stories that link the personalities of products to the personalities of those consuming them, and suggests that "a multiplicity of building material for creating desired consumer myths is what a postmodern consumer arguably needs" (Kniazeva and Belk, 2007). Used as vehicles for storytelling, food packages can exploit both rational and emotional approaches, offering consumers either a "lecture" or "drama" (Randazzo, 2006), myths (Kniazeva and Belk, 2007; Holt, 2004; Thompson, 2004), or meanings (McCracken, 2005) as necessary building blocks for anthropomorphizing their brands. The craft of giving birth to brand personalities is in the hands of writers/marketers and in the minds of readers/consumers who individually and sometimes idiosyncratically put a meaningful human face on a brand.

Comparison Study on Views of Life and Death and Spiritual Well-being of Medical and Non-Medical University Students (임상실습을 경험한 의과대학생과 일반대학생의 생사관과 영적안녕에 대한 비교연구)

  • Park, So Young;Kim, Clara Tammy
    • The Journal of the Korea Contents Association
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    • v.20 no.11
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    • pp.501-510
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    • 2020
  • The aim of this study was to examine the characteristics of views of life and death and spiritual wellbeing of medical and non-medical university students and to compare their correlation. To this end, 95 medical students from H University and 103 non-medical students from A University were sampled for this research. The research results are as follows: For both medical and non-medical university students, negative meaning of death was found to be most high among sub-factors of views of life and death. Medical and non-medical university students differed in death anxiety and life respect will as medical students showed lower death anxiety and higher life respect will than non-medical students. As a result of analyzing the correlation between view of life and death and the sub-factors of spiritual wellbeing, religious wellbeing showed negative correlation with meaning of death, and both existential and religious wellbeing showed positive correlation with life respect will in medical university students. The results of this study are expected to be helpful in constructing differentiated contents in biomedical ethics education for medical university students who will be exposed to medical deaths.

The lived Experience of the Middle Aged Korean Women's living with Mothers in Law(=Sigipsalee) (한국중년여성의 시집살이 경험)

  • Han, Hae-Sil;Kim, Ae-Jung;Yang, Bok-Sun
    • Korean Parent-Child Health Journal
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    • v.7 no.2
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    • pp.182-200
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    • 2004
  • Purpose: This study is to explore the essence of those lives who have been living with their mothers- in- law for more than 10years since their marriage by applying Van Manen's hermeneutic phenomenological methodology. It consists of four steps such as concentration on the nature of lived experience, existential research, hermeneutic phenomenological reflection and hermeneutic phenomenological writing. Method: Six middle aged participants who have been living with mothers- in- law in middle size of cities were interviewed and observed with their written consent for one month from 20, April. 2000 to 20 May 2000. To expand insight by analyzing sayings, folks stories, writings, etymology of sigipsalee relevant to it were collected and reviewed. Result: Five essential themes were derived by repeated reviewing the transcription of those interview such as difficulty living with endless heart distress, feeling oppressed, feeling deeply lonely, having a stronger backing as time passes, in turn harmonizing with each other. On the basis of the five essential theme hermeneutic phenomenological writing was done as follow. Participants lived lives filled with uneasy feeling from the newly formed relationship among in laws but especially with mothers- in- law. Participants did their best to be acknowledged found that at a significant moment during family event they would be treated as strangers so that they felt isolated and alone. Mothers in laws played a dominant role in most of family decision even buying their children's clothes. Mother in laws rarely complemented them so that they felt inferior as a person. As time passes. Mothers-in-law and daughters-in-law become adjusted to this lifestyle with each other and assumed a more mature relationship which includes a mutual respect thus better harmony. Participants become to have stronger backing so that they express their opinion to mothers-inlaw. With time both of them are getting old, participants show form of pity to their mothers-in- law. Sometimes participant surprise themselves by noticing a change in their behavior to the same pattern Mothers-in-law have showed them. Conclusion: Although generalizations have limitations, findings resulting from the study will enrich family nursing knowledge and understanding the problems when living with mothers-in- law in the same house. It will give a cleared view of problems faced by middle aged korean women in the Korean patriarchal culture. Researchers have recommended to study experiences of married young adult korean women's generation and the findings compared with this study to show trends and changes.

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