• 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.

• 한국의류학회지
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• 제21권4호
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• pp.677-688
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• 1997

The purpose of this study was to find out the symbolism of religious costume which has showed the religious belief system through costume practice and culture. Indian Religious costume each has its own mark was investigated in this study. In India, religion is a way of life. It is an integral part of the entire Indian tradition. The results were as follows; India's several main religions are Hinduism(About 80% of population) , Islam (About 11% of population) , Sikhism(less than 2% of population) , Jainism(less than 1% of population) , Buddhism(less than 1% of population) and Christianity(About 3% of population but excluding here) Religious faith system which symbolized Godhood, spiritualty, ascetics, restraint, chastity, sacred and dignity gave a certain shape to each color, ornaments, dressing and marking of religion costume. In connection with religion costumes, there were Hindu's Tika, sacred ash, long hair, knot and holy band (Yajnopavita) , Buddhist's kayysa and tonsures, Jams' no covering, Muslim's chador and skullcap, Sikh's turban (with no cutting hair) , comb, steel bracelet, drawers, sword or dagger. The characteristics, head especially of thebody and white in the colors were made much account for India religion costume. Traditional costume seems to be worn at the present times in India. But apparently these costume associated with religion costume because of Hindu more than 80% of population.

• 대순사상과 동아시아종교
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• 제2권2호
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• pp.51-72
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• 2023

This article explores the intersection of freedom of religion, sangsaeng, and symbiosis when considering the post-COVID study of religions, especially new religions. When it comes to the study of new and alternative religious groups, where there is more potential for misunderstanding and misinformation, it becomes all the more important-and indeed mutually beneficial, in the areas of religious liberty, religious freedom, and cross-cultural dialogue-to learn about a tradition by taking into account the spiritual life and practices of members themselves and their own sacred writings and practices. Daesoon Jinrihoe offers a case study of the importance of this principle and the notion of sangsaeng in particular is a fruitful utilitarian lens for thinking about how scholars, journalists, and others might approach the study of religion in our complex and global digital age of (mis) information. Daesoon Jinrihoe is also considered in light of Roy Wallis's typology of world-rejecting, world-affirming, and world-accommodating new religious movements. Open areas for sociological research are proposed and the nascent field of Daesoon studies is compared to some similar scholarly endeavors within NRM studies.

• 동서간호학연구지
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• 제13권1호
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• pp.48-56
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• 2007

Purpose: This is a descriptive research to examine the levels of ADL, self efficacy, and life satisfaction of elderly institution residents, and the relations among the factors. Method: Data were collected through a questionnaire survey of elders aged over 65 at nursing homes in 9 areas throughout the country. Measures were the physical function scale, the general self efficacy scale, and LSI Z. Collected data were analyzed using SAS/PC11.0. Result: First, the mean levels of ADL, self efficacy, and life satisfaction were 2.83 (0.85), 2.79 (0.63), and 1.18 (0.42). Second, the relations among three factors were showed positive correlations. Third, (1) The level of ADL was statistically significantly different according to health condition, religious activity, volunteer activity, and friend meeting. (2) The level of self efficacy was statistically significantly different according to health condition, source of help, religious activity, volunteer activity, friend meeting, and elderly school & senior center. (3) The level of life satisfaction was statistically significantly different according to health condition, source of help, religious activity, volunteer activity, friend meeting, and elderly school & senior center. Conclusion: Conclusively, it is required to enhance ADL and self-efficacy in order to improve elderly institution residents’ life satisfaction.

• The Journal of Asian Finance, Economics and Business
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• 제7권10호
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• pp.339-345
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• 2020

Human resource is considered as an important resource that enables organizations to achieve competitive advantage. As such, it is important to have engaged employees to drive the strategic objectives of the organization. The study focuses on variables that can promote employee engagement. Work-life balance and employee engagement have received attention in both academia and practice. Engaged employees are crucial in the achievement of the strategic objectives of organizations. Besides, the role of religious orientation in life and work has been gaining attention from management scholars. The paper attempts to fill the research gap by developing a conceptual model and propositions for empirical testing. Specifically, the study proposes that work-life balance is expected to act as a mediator in the relationship between religiosity and employee engagement. Furthermore, religiosity is included as a moderator since religious belief can strengthen the positive relationship between work-life balance and employee engagement. A systematic literature review was carried out. A framework and propositions for future studies have been developed. The proposed framework provides direction for scholars to empirically test the indirect relationship between work-life balance, religiosity and employee engagement. Empirical testing of the framework could provide insights into how work-life balance and religiosity promote employee engagement.

• 한국산학기술학회논문지
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• 제18권9호
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• pp.216-225
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• 2017

본 연구에서는 HIV/AIDS 감염인의 삶의 질에 영성이 어떠한 영향을 미치는지 확인하고자 하였다. 이를 위해 HIV/AIDS 감염인 260명을 대상으로 분석하였다. 우선 인구사회학적 요인을 삶의 질의 관계를 살펴보았고 그 다음 단순화된 종교 영성 다차원척도 Brief Multidimensional Measure of Religiousness Spirituality 척도를 이용하여 영성적 요인의 영향을 살펴보았다. 영성적 요인은 일상생활 안에서의 영적 경험, 가치/믿음, 용서, 개인적인 종교생활, 종교적/영적 대처기술, 종교적 후원의 6개의 하위범주로 구성되어 있으며, 영성적 요인이 HIV/AIDS 감염인의 삶의 질에 미치는 영향을 조사하고자 이용가능 표본추출 방법으로 설문을 실시하였다. 삶의 질에 대한 변인들의 영향력 검증을 위해 OLS 회귀분석을 한 결과, 소득수준, 질병의 심각도, 용서, 그리고 종교적/영적 대처기술이 영향을 주는 것으로 나타났으며, 특히 HIV/AIDS 감염인의 삶의 질은 인구사회학적 요인뿐만 아니라 영성적 요인도 크게 영향을 미침을 확인할 수 있었다. 연구결과를 바탕으로 HIV/AIDS 감염인의 영성적 요인이 삶의 질에 미치는 영향을 논의했으며, 감염인의 정신건강을 위한 제언, 연구의 제한점, 그리고 앞으로의 연구 방향에 대해 제안하였다.

• 기독교교육논총
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• 제67권
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• pp.229-265
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• 2021

본 연구의 목적은 신앙을 가진 어린이들이 코로나19 시기에 경험한 변화와 바람에 관한 이야기를 탐색하여 교육적 방향을 제언하기 위함이다. 이러한 목적을 위해 코로나19 시기의 삶과 신앙생활에 대해 교회에 출석하는 초등학교 3-4학년 어린이 9명과 면담하였다. 분석 결과, 연구참여자 어린이들은 코로나19 시기에 일상의 변화, 학교생활의 변화, 대인관계의 변화, 신앙생활의 변화, 감정의 변화를 경험한 것으로 분석되었다. 일상의 변화에는 감염 예방을 위한 노력, 사라진 놀이, 여유로운 일상과 무기력함이, 그리고 학교생활의 변화에는 비대면 수업 실시와 다양한 규칙을 요구받음이 포함되었다. 친구·선생님·부모님·형제자매와의 어려움이 대인관계 변화에, 비대면 예배 실시와 가정예배 회복이 신앙생활의 변화에 포함되었다. 연구참여자들의 바람을 분석한 결과, 여행과 놀이의 회복을 포함하는 일상적 바람, 대면 예배로의 복귀·수련회의 회복·재미있는 프로그램 개발을 포함하는 신앙에 관한 바람, 그리고 코로나19 이전 학교생활로 복귀가 도출되었다, 이와 같은 어린이들의 경험과 바람을 토대로 본 연구는 교육자들이 코로나19 시기에 보여 준 어린이들의 노력을 인정하고 그들의 마음을 읽어주고 소통·공동체·즐거움의 요소가 포함된 교회 프로그램을 개발할 필요가 있음을 제안한다.

• 한국콘텐츠학회논문지
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• 제11권11호
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• pp.241-252
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• 2011

본 연구는 여성노인의 신체적 사회적 특성, 자아존중감 및 삶의 만족도의 구성요인을 알아보고, 신체적 사회적 특성이 자아존중감 및 삶의 만족도에 미치는 영향을 분석하였다. 설문 조사는 경기도 구리시 및 인근지역에 거주하는 60세 이상의 여성노인을 대상으로 2011년 1월 10일부터 2월 10일까지 실시하였고, 총 380부를 최종 분석에 사용하였다. 자료의 분석은 SPSS 17.0 프로그램을 이용하여 빈도분석, 요인분석, 신뢰도분석, 상관관계분석, t-test, ANOVA 및 다중회귀분석 등을 실시하였다. 본 연구의 결과에 의하면, 첫째, 여성노인의 신체적 특성은 일상생활능력, 신체기능, 질병수준으로 분류되었고, 사회적 특성은 종교활동과 사회활동으로 나누어졌다. 둘째, 신체적 특성의 일상생활능력과 신체기능, 사회적 특성의 종교활동과 사회활동이 여성노인의 자아존중감에 영향을 미치고 있었다. 셋째, 신체적 특성의 일상생활능력과 신체기능, 사회적 특성의 종교활동이 여성노인의 삶의 만족도에 영향을 미치고 있었다.

• 대순사상논총
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• 제22권
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• pp.471-507
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• 2014

Edification in Daesoonjinrihoe is not only a phenomenon that occurs following the differences of religious experience or spiritual development among the community members, which enables the members to share teaching and learning experiences with one another, but also an issue determined as one of the major activities of the religious order and a plan for achieving the purpose of the religious order-Podeokchenha(Wordly Propagation), Gujechansaeng (Salvation of all mankind) and Jisangcheonguk Geonseol(Building of earthly paradise). The purpose of this article is to clarify its concept and provide an example of edification, through considering the historical model for edification to help the cultivators with their work of edification. The archetype of edification of Daesoonjinrihoe was formed and gradually developed in phases by Sangje, Kang Jeungsan, the Supreme God(姜甑山, 1871-1909), Doju, Jo Jeongsan(趙鼎山, 1895-1958) and Dojeon, Park Wudang(朴牛堂, 1917-1995), by the three of whom the Religious Authority was succeeded. Sangje descended to the human world and preached to people to live by the rule of Haewon Sangsaeng(Resolution of grievances for the mutual beneficences of all life) and set an example of abolishing the old customs, living in mutual beneficences and having respect for human being. Doju, in revering the last will of Sangje, established the religious order by setting its creed, rituals and activities, which formed most contents of the archetype of edification. Dojeon set up a religious faith system by firmly establishing the Religious Authority and performed the True Law in accordance with Sangje's program of heaven to educate the cultivators to achieve the goal of self-cultivation following the last will of Doju. Through this, a perfect method to reach the state of Dotong(The Truly Unified State of Dao) is fulfilled. In this way, the archetype of edification was formed in the process of succession of Religious Authority. In conclusion, edification in Daesoonjinrihoe contributes to a 'systematic conveyance and understanding' through the historical archetype of edification, and it can be described as a concept that becomes a model to put into practice the 'True Law' of teachings given by two Sangjes for Dotong. Therefore, edification of Daesoonjinrihoe is drawing attention of its development as an important activity that realizes the ultimate value of the religious order because it solves the problems of immorality(absence of Dao), disorder and disregard of human value generated from the other side of this material civilization, with the truth of Haewon Sangsaeng, and has a function of rebuilding and leading the individuals and the society to the Truly Unified State of Dao through performing of the True Law.

• 대순사상논총
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• 제24_1권
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• pp.291-313
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• 2014

Religious organizations execute various social welfare programs on the basis of their religious ideology and faith. Their practice vividly aim at mission, propagation, edification, and spreading, but also is practised as a way of philanthropy, an universal value. Daesoonjinrihoe's social welfare program can be understood in this respect. This paper investigates on which idea Daesoonjinrihoe's social welfare program takes its basis, and examines the current situation and tasks of the social welfare program. Daesoonjinrihoe runs their social welfare program on the idea of 'Resolution of grievances for the mutual beneficence of all life[Haewonsangsaeng: 解冤相生]' and 'Boeunsangsaeng(報恩相生)'. Their program is concentrated on medical welfare, welfare for elderly people, and youth welfare. It is noteworthy that Daesoonjinrihoe's welfare program is not subsidized by government as much as those of other religious organizations. This paper looks into the tasks for Daesoonjinrihoe's social welfare program in terms of operational system and hardware, and suggests that we need to show interest in multicultural welfare systems and support it as Korean society is becoming a more multicultural society.