• 윤리연구
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• 제80호
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• pp.1-30
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• 2011

이 글은 조선왕조 제4대 군주 세종대왕의 정신세계를 고찰하는 일환으로 그에게서는 유교와 불교가 동시에 중시되었다는 점을 밝혀 보려는 것이다. 왕조실록에서는 세종이 '해동의 요순(堯舜)'으로 평가되지만, 자세히 살펴보면 부처를 숭신했던 사례들을 종종 발견할 수 있다. 특히 왕실에서 생명의 위험성이 다가오면 구병(救病)을 위한 기도행사를 펼쳤으며 선왕의 사당에는 불당까지 겸비할 것을 추구하였다. 이러한 이면에는 세종의 유불화해의식이 작용하고 있었던 것이다. 유신(儒臣)들은 숭유억불의 기조를 따라 유교문화 확장의 차원에서 부단히 척불론을 전개했다. 특히 왕실의 불사(佛事)에 대해서는 군주와 격렬한 논쟁을 벌이기도 했다. 그러나 세종은 불교의 역사성과 현재성, 그리고 자신의 종교체험 등에 유의하여 그 적폐를 제거하면서도 불교 자체의 존재가치를 긍정하였다. 그렇다고 유교사상을 내세워 불교를 비난하거나 불교정신을 따라 유교를 경시하는 것도 아니었다. 즉 그는 유교를 높이면서도 불교를 버릴 수 없는 것으로 보고, 또 불교를 긍정하면서도 유교적인 삶의 태도를 중시했다. 현실적 삶의 태도로서는 유교윤리를 추구하고 생사 초월의 신앙적 측면으로는 불교를 높이며 융화해가는 입장을 보인 것이다. 특히 생사문제 등 인간으로서의 한계의식이 깊어질 때는 유교의 천명사상이나 제사의례뿐만 아니라 부처에의 믿음으로 위안을 찾을 수 있다고 보았다. 세종에서 유불화해의식의 절정은 선왕을 모시는 사당 문소전에 반드시 불당이 함께 있어야 한다는 모습으로 나타났다. 그와 같은 화해의식이 작용하게 되는 원인으로는 첫째 유교와 불교는 모두 왕조국가의 기조를 튼튼히 하는 데에 긴요하다고 인식되었다는 점, 둘째 기도에 대한 감응을 얻으며 안심입명의 안정감을 가지게 되었다는 점, 셋째 인간 평등의 가치관이 중시되고 있었다는 점 등을 말할 수 있다. 그리고 세종 유불화해의식이 가지는 의의로서는 ① 사람들의 정신적 상황 그대로를 긍정하여 평화적 삶의 기반을 제고시킬 수 있다는 것, ② 도덕적인 삶과 종교적인 삶의 포괄성을 높일 수 있다는 것, ③ 여러 가지 사회적 대립형상을 예방하는 데에 기여한다는 점 등을 들 수 있다.

• 지역사회간호학회지
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• 제30권3호
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• pp.324-335
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• 2019

Purpose: The purpose of this study is to understand nursing college life experiences of North Korean Defectors and identify their meanings. Methods: The study collected data through individual in-depth interviews among six undergraduates or graduates from nursing colleges, using phenomenological research methodology of Colaizzi-one of qualitative research approaches. Results: Six categories drawn as a result of research include 'Be bumped against hard reality wall', 'Bondage of discrimination and prejudice', 'Endure and stand with strength of faith', 'Myself grown up along with work', 'Becoming one amid differences', and 'Stepping towards unification'. Conclusion: The result of this study would contribute to understanding academic and interpersonal difficulties North Korean defectors might experience at nursing colleges. And it may also help people to learn that they would play an important role in integration of the nursing fields of South and North Korea as well as the nation's unification. Along the way, the results of the study could be basic data to establish national policy helping North Korean defectors adapt to nursing college life, and develop the supporting system of colleges as well as setting up appropriate supports and measures from the perspective of the nursing field.

• International Journal of Advanced Culture Technology
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• 제11권4호
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• pp.88-103
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• 2023

In a challenging era of despair and hope, Helen Keller's story and her work, especially the remarkable journey depicted in "Three Days to See" from her autobiography "The Story of My Life," serve as a deep source of inspiration and wisdom. Her incredible life story reveals the path we should follow and the hope we should embrace. Her story showcases an incredible ability to overcome adversity in the human spirit. It reinforces the idea that even in the darkest moments, one can find the light of hope and resilience. Her story is a testament to the indomitable human will. Furthermore, Helen Keller's narrative often reminds us of the importance of gratitude for gifts and opportunities that are often taken for granted. Her longing for the simplest things, like sight, teaches us to cherish the abilities and privileges we currently possess. When facing contemporary challenges and uncertainties, her story conveys a profound message of unwavering hope and steadfast faith. She encourages us to seize the present moment, value the gifts we have, and embark on the journey of life with patience and hope, even when the path appears difficult. In this paper, we explore the life of Helen Keller and her literary work, emphasizing the importance of patience and hope in the difficult times faced by Koreans today, and we aim to present our attitude towards contributing to the nation's development. We seek to provide methods for preparing for a better and more hopeful future. We assert that we must carry hope and determination for the future and strive for new optimism and hope in Korean society.

• Journal of Hospice and Palliative Care
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• 제13권2호
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• pp.81-88
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• 2010

목적: 본 연구는 연명치료중단에 대한 한국변호사들의 태도유형을 구분하고, 각 유형별 특성과 유형별 차이점을 파악하는 주관성 연구를 위해 실시되었다. 방법: 본 연구 설계는 Q 방법론을 이용하였다. 본 연구의 대상자는 32~69세의 변호사 24명을 대상으로 하였다. 연명치료중단에 대한 태도 유형을 확인하기 위한 Q 표본은 이들 중 5인을 대상으로 한 심층면담, 문헌고찰, TV토론을 통해 확보하여 34문항의 진술문을 구성하였다. 대상자에게 연구의 목적과 방법을 설명하여 동의를 구한 후 인구사회학적 특성을 파악하기 위한 질문지를 작성하였고, 9점 Q 표본 분포도상에 강제 분포하도록 하였다. 결과: 수집된 자료는 QUANL PC 프로그램으로 처리하여 최종적으로 유형을 구분하였다. 그 결과 5가지 유형이 구분되었으며, 제1유형은 연명치료중단에 대한 확고한 신념이 있는 '연명치료중단 선택형', 제2유형은 비용이 얼마나 소요되든지 생명연장술을 시행하여야 한다는 '생명연장술 추구형', 제3유형은 연명치료중단이나 생명연장술이나 모두 인간의 권리에 해당하며, 이런 권리를 충분히 행사하기 위해 제도적 장치를 요구하는 '제도요구형', 제4유형은 연명치료중단에 동의를 하지만, 본인은 연명치료중단을 선택하지 않을 것이라는 모순된 태도를 보이는 '자기모순형', 제5유형은 생명은 하나님만이 판단할 수 있다고 하고, 인간에게는 죽음을 선택할 권리가 없다는 '인명재천형'으로 분석되었다. 결론: 연명치료중단에 대한 한국 변호사들의 태도는, 제1유형 '연명치료중단 선택형', 제2유형 '생명연장술 추구형', 제3유형 '제도요구형', 제4유형 '자기모순형', 제5유형 '인명재천형'으로 나타났다.

• 기독교교육논총
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• 제68권
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• pp.375-415
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• 2021

기독교 영성교육에 대한 관심은 날이 갈수록 증가되는 추세에 있지만, 한국교회 현장의 영성교육은 개신교 전통에 따른 선명한 교육목적의 제시가 없는 가운데 교육내용과 방법이 파편화되어 있는 실정이다. 그러므로 엄밀한 학문적 방법에 의거하여 개신교 영성교육의 목적을 정립하고 그것에 맞는 교육의 내용과 방법을 찾아내는 연구가 필요하다. 이 필요성에 따라 수행된 본 연구는 개신교 영성의 핵심정신을 찾아 교육목적으로 삼고 그 목적을 구현할 수 있는 개신교 교유의 영성교육 내용을 찾아 그것을 오랜 역사를 가진 그리스도교 영성수련들과 유기적으로 통합한 하나의 창의적 영성교육 모형을 제안하는 것을 목적으로 한다. 먼저 교육목적의 설정을 위해서 개신교 대표지도자 루터(Luther), 칼빈(Calvin), 그리고 웨슬리(Wesley)의 '믿음의 삶'에 대한 가르침을 고찰하였다. 그 가르침 안에서 '개신교 영성'의 핵심정신으로서 '자유케 됨'(liberated-ness)의 정신을 발견하여 교육목적으로 삼고, 로마가톨릭교회의 '은혜' 개념과는 다른 개신교 특유의 '은혜의 방편' 전통을 발견해 내어 '자유케 됨'을 구현하는 교육내용으로 삼았다. 그리고 '자유케 됨'이 이루어지는 기전을 다음의 세 개의 창의적 개념으로 설명한다. 신자의 '자유케 됨'은 하나님에게서 나오는 '자유케 하는 의지'(liberating will)로 시작되며, 신자는 '자기를 드리는 의지'(self-giving will)로 이에 응답하게 되는데, 이 두 의지가 만나는 접촉점이 '믿음의 생명막'(the living membrane of faith)이다. 이 기전을 기초로 삼아 구성된 '자유케 됨의 실천' 영성교육 모형의 교육목적은 학습자가 삶 가운데 하나님과의 인격적 '만남'을 가지며 점점 더 '자유케 됨'을 누리는 가운데 더 충성스럽게 이웃을 자유케 하는 사람이 되어가는 것이다. 학습자와 교사의 관계는 쉐릴(Sherrill)의 인격적 '만남'의 관계이며 김현숙의 '공유적 권위'를 갖는 관계이다. 교육내용은 쉐릴의 '만남'의 성경묵상과 다익스트라(Dykstra)의 '실천들', 그리고 개신교 '은혜의 방편'의 다섯 영역과 연계된 그리스도교의 영성수련 다섯 가지를 채택하여 그것을 개신교의 '자유케 됨'의 원리로 변형한 것이다. 이 영성수련들의 새로운 명칭은 '만남의 렉시오 디비나,' '주님향함기도,' '서로-영적방향잡기,' '자유마중섬김,' 그리고 '자유성찰기도'이다. 교수-학습과정은 다익스트라가 학습자 중심의 실천을 돕는 데 사용한 코칭과 멘토링의 과정이다. 교육환경은 무어(Moore)의 '성례전적 공동체'를 지향하는 인적 환경에 중점을 두며, 평가는 학습자 스스로 평가하는 것을 기본으로 한다. 본 교육모형은 그리스도교 역사 안의 주요 영성수련 내용들을 명시적으로 개신교의 '자유케 됨'의 영성으로 변형하여 교육하는 길을 제시함으로써 초대교회 때부터 이어지는 그리스도교 영성수련의 맥을 개신교 교회에서 창조적으로 계승하여 나갈 수 있게 해 준다는 의의를 갖는다.

• 대한간호학회지
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• 제24권3호
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• pp.432-447
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• 1994

Koreans are one of the fastest growing immigrant groups in America. Adjsting to life in foreign country produces a great deal of stress. Differences in culture, language, expectation and social behavior can lead to misunderstandings. The pregnancy and delivery event is one of maturational crisis in life cycle. The purpose of this research was to understand the structure of the lived experience of pregnant women and postpartum mothers who had immigrated to the United States. The research question was "What is the structure of the experience of pregnant women and postpartal mothers?" The sample consisted of 16 women registrated at the Obstetrics and Gynecology Department of one local clinic in Hawaii. The unstructured interviews were carried out from Jnuary 5, through January, 30, 1994. They were audio-recorded and analyzed using Van Kaam's method. There are different views on the causative factors of stress. Maladjustement to the immigrant life, spousal conflicts, anxiety related to bringing up the bay and conflicts between mother-in-law and daughter-in-law are considered to be related factors. The experiences of pregnant women over the period of the pregnancy can be varied and can include change of body image, emotional and physical change. The experiences of postpartum mothers over the postpartum period can be varied and can include postpartum depression emotional irritability, fear related to bringing up the baby and disappointment with husband. Positive experiences over the period of pregnancy and postpartum were the strengthen-ing beliefs. Sources of support were, first, spouse then mother and faith. Support was also received from the physician in charge and through self-control. The nurse, by providing empathetic support, should be a person with whom they can express their feelings and share their experiences.

• 대한유전성대사질환학회지
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• 제18권2호
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• pp.50-54
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• 2018

Jehovah's Witnesses do not accept blood transfusions, because of their particular interpretation of the Old and New Testaments. When people with such religious convictions are in need of medical care, their faith and belief may become an obstacle for proper treatment, and pose legal, ethical, and medical challenges for the health care providers. We report two inherited metabolic disorder cases in South Korea where the infants died whilst under medical care because of parental refusal of blood transfusions for religious reasons. Case 1 had methylmalonic acidemia, Down syndrome and associated congenital cardiac anomalies requiring surgery. Case 2 had anemia and methylmalonic acidemia requiring dialysis to treat hyperammonemia and metabolic acidosis. For effective medical management, they needed life-saving blood transfusions. As a part of alternative treatment, Erythropoietin was administered in both cases. As a result, two babies died from their extremely low hemoglobin and hematocrit. The hemoglobin concentrations below 2.7 g/dL without cardiac problem and 5.4 g/dL with cardiac anomaly complicated by pulmonary hypertension are considered life-threatening hemoglobin threshold. The medical professional must respect and accommodate religious beliefs of the patients who can make informed decisions. However, when parents or legal guardians oppose medical treatment of their babies and incompetent care receivers on cultural and religious grounds, the duty to assist and save persons exposed to serious danger, particularly life-threatening events must come first.

• 대한통합의학회지
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• 제11권2호
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• pp.87-99
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• 2023

Purpose : This study intended to provide essential data for developing measures for the stable settlement and expansion of the life-sustaining treatment decision system by identifying the effects on preparing advanced directives. Methods : The effects on preparing advance directives of older people were identified based on Andersen's behavioral model, using the 2020 Korean national survey on elderly. Data were statistically analyzed with SPSS Statistics ver 25.0 and the significance level (α) was set to .05. Results : For factors that influence the preparation of advance directives, the predisposing factor was .769 times less for women than men (p=.026). By age, it was 1.410 times higher (p=.006) for people in their 70s compared to people in their 60s and 1.675 times higher (p=.003) for those in their 80s. By the level of education, it was 1.617 times higher (p=.026) for those who have elementary school education compared to those who have no education, 1.596 times higher (p=.048) for those who have a middle school education, 2.313 times higher (p<.001) for those who have a high school education, and 3.827 times higher (p<.001) for those who have a college education. By religion, it was 1.328 times higher (p=.008) for those who have faith compared to those who do not. For possible factors, it was 2.325 times higher (p=.003) for those who spend 100,000 won or more on healthcare (monthly average) compared to those who do not spend. For necessary factors, it was 1.439 times higher (p=.041) for those with the chronic disease compared to those without. Conclusion : It is deemed a measure that can increase the preparation of advance directives, considering the characteristics of each cause, for the stable settlement of the life-sustaining treatment decision system.

• 호스피스학술지
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• 제2권2호
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• pp.49-57
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• 2002

Background: The purpose of this study is to find out to how much influence religion had on the quality of life in patients admitted to the hospice facility at Saemmul's House. Terminal cancer patients were assessed one to two weeks after admittance to Saemmul's House. Metohd: The subjects of this study were numbered at 75 patients and were admitted to the hospice facility at Sammul's house between January 2002 and July 2002. The data regarding quality of life was collected using a questionnaire prepared by the sammul Hospice and were analyzed by means of ANOVA and T-test. Result: As a result of this study, there was no noticeable difference in quality of physical, psychosocial life between the patients with conviction of salvation and the other patients. However, it shows that the former enjoyed a higher spiritual quality of life than the latter. In case of baptized patients and unbaptized patients, there were no differences in terms of physical and psychosocial quality of life, but the baptized patients demonstrated a higher spiritual quality of life. After admittance, patients were grouped by duration of conviction of salvation I.e., those that believed more than 5 years and those that believed less than 5 years. In terms of physical, psychosocial quality of life, there was little difference between the two groups. However, those who believed more than 5 years demonstrated a higher spiritual quality of life. However, there was no difference in quality of life among patients, regardless of their belief in God, after receiving spiritual care at the hospice. Conclusion: We got a few conclusions in accordance with result gained by this study. First, spiritual support is very important to improving quality of patients' lives in hospices. Second, hospice programs are needed keenly and spiritual support for patients from trained experts is needed 24 hours a day. Third, because trained experts(ministry) are urgently needed to lend spiritual support, hospice courses must be taught at all colleges of theology. Fourth, a hospice program must provide a proper atmosphere that can give spiritual support and therefore all hospices must build such as environment. Fifth, a tool for spiritual support of hospice must be developed.

• 대한간호학회지
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• 제25권3호
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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.