• Journal of the Korean Society of School Health
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• v.23 no.2
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• pp.207-216
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• 2010

Purpose: The purpose of this study was to identify the relationship between spiritual well-being, depression and life satisfaction majoring in human service area. Methods: The subjects were 212 college students. Data was collected from september 15 to October 26, 2009 using questionnaires. Means with standard deviation, t-test, ANOVA, and Pearson correlation coefficients were used to analyze the data. Results: According to general characteristics of the students, there were statistically significant differences in spiritual well-being for religion and religious influence, in depression, there was statistically significant difference for health status, and in life satisfaction, there were statistically significant differences monthly pocket money, health status, current survival parents status, current problem. significant correlations were seen between spiritual well-being and depression (r=-.386, p =.000), life satisfaction (r=.536, p =.000). Conclusion: Spiritual well-being was significantly effects on depression and the life satisfaction. The finding suggest that it is needed to develop effective programs to improve spiritual well-being for college students.

• Korea Journal of Hospital Management
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• v.23 no.3
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• pp.16-27
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• 2018

Purposes: The purpose of this study was to analyze the association between discrimination experience and quality of life among non-regular workers in hospitals. Methodology: The data was collected from 292 employees of 7 university hospitals using a standardized questionnaire. In research methodology, the data was analyzed with descriptive statistics, t-test, ANOVA, pearson's correlation, multiple regression analysis. Findings: In case of non-regular workers, inequality of distribution, position unfairness, employment instability, number of discrimination experiences were found to have a negative(-) effect on quality of life. Religion, income in general characteristics had a significant positive(+) effect on quality of life. And the discrimination of non-regular woman workers was higher and the quality of life was lower than that of men. Practical Implications: These results showed that hospitals needed active efforts to create non-regular woman-friendly work environment. In addition, active religious activities gave emotional stability and positive effect to no-regular workers.

• Journal of Home Health Care Nursing
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• v.16 no.2
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• pp.135-144
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• 2009

Purpose: This study was to analysis the effect of spiritual nursing care on meaning of life and spiritual well-being of terminal cancer older adult patients. Method: The study was a one group pre-posttest design. Data collection and intervention were performed from May 10 to December 20, 2007. The participants were 28 older adults in Jeonju city. Data was analyzed with paired t-test and Pearson correlation coefficient using the SPSS/WIN 12.0 program. Result: Meaning of life, spiritual well-being, religious well-being and existential well-being scores were significantly higher than before spiritual nursing care (all p<.001). Meaning of life and the spiritual well-being were significantly correlated before and after spiritual nursing care, but it was not highly correlated after than before the spiritual nursing care. Conclusion: The study verified spiritual nursing care the improvement of the meaning of life and spiritual well-being for the terminal cancer older adult patients.

• Journal of architectural history
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• v.14 no.2 s.42
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• pp.7-20
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• 2005

Ceremony is important to Buddhism as a part of the religious practice. Buddhist ceremony is a kind of discipline and it rules the Chan monastery life. This discipline, called $\ulcorner$Qinggui(淸規)$\lrcorner$ also forms a part of the practice for enlightenment in the Chan monastery(禪宗). Qinggui is derived from $\ulcorner$Baizhang's monastic code(百丈淸規)$\lrcorner$ which no longer exists. $\ulcorner$Chanyuan qinggui(禪院淸規)$\lrcorner$ is considered the oldest surviving Chinese monastic discipline. Its success is partly due to the emphasis in the Chan monastery on the succession of monks to abbot hood. Qinggui has been called the only discipline in Buddhist monastic life in religion. Whether it is also the discipline of the architectural space of the Chan temples is the focus of this thesis. The examination of this assumption may expand the meaning of Qinggui as embodying not only the religious form of discipline but also a fundamental part of the architectural archive. The majority of the buildings in the Chan monastery in Qinggui are related to $\ulcorner$Five Mountains Ten Checks figures$\lrcorner$. Most of all, it can be clarified that the elements of Qinggui are expressed through the analysis of the activities in each building. This proves that Qinggui has become a stipulation not only for the regulation of the monastery life but also the architectural code of the Chan temples. In conclusion, this study shows how the meaning of ceremony and monastery life in $\ulcorner$Chanyuan qinggui$\lrcorner$ can be expanded to include the design program of temples. The research proves that there is a basic code in the Chan temples for designing the structure of the monastery space. Similarly, $\ulcorner$Five Mountains Ten Checks Figures$\lrcorner$ was a diagram for examination and analysis as well as a tool for creating drawings of the temples in the Song era.

• Journal of Hospice and Palliative Care
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• v.22 no.1
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• pp.1-7
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• 2019

The first hospice care center in Korea dates back to the East West Infirmaries (Dongseodaebiwon in the Korean language) of the Goryeo period in the early 11th century. It has been 50 years since hospice care was introduced in Korea. Initially hospice care was provided in the private sector, including those with a religious background, and its development was slow. In the 1990s, related religious organizations and academic associations were established, and then, a full-swing growth phase was ushered in as the Korean government institutionalized hospice care in the early 2000s. As a result, enhanced quality of hospice care service could be provided, which meant better pain management and higher quality of life for late stage cancer patients and their families. Still, the nation lacked a realistic reimbursement system which was needed to for financial stability of the affected patients. However, the national health insurance scheme began to cover hospice palliative expenses in 2015. In 2016, the Act on Decisions on Life-Sustaining Treatment for Patients in Hospice and Palliative Care or at the End of Life was legislated, allowing terminally-ill patients to refuse meaningless life-sustaining treatments. As the range of diseases subject to hospice palliative care was expanded, more challenges and issues need to be addressed by the service providers.

• Journal of Korean Philosophical Society
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• v.123
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• pp.281-307
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• 2012

In the modern society, we have come to recognize human emotions such as anxiety, fear, pain, anger, sadness, longing, desire and pleasure as important topics of philosophy. How shall we study the 'problem of emotions', or in a bigger sense, the 'problem of empathy'? With this critical mind, the research into empathy can be called as a starting point for studying the deepest feelings and thoughts of human beings in connection with the feelings of other people. Most of all, in order to understand other people and to understand human being itself, the role of sympathy or empathy has been emphasized among the problems of emotions, and this trend is especially distinctive in the philosophy of psychology. I definitely acknowledge that empathy or sympathy takes loneliness and agony away from a human being and therefore it is the starting point of communication between people. However, the very fundamental question of 'what are human beings, and who are they?' is once again reminded. In other words, this thesis focuses on the fact that humans are viewed not only as the existence with a soul or heart, but also as a "unique existence" containing something "material-, life- and spiritual", and in that sense, this world is an ecological organism that contains organic connections of humans, material things, plants and animals, which should be the point of view for approach. And it is also emphasized in this study to approach the question about human beings from the religious spirituality point of view that the society with true love for neighbors could be achieved through religious practices that provide principles and value.

• Korean Journal of Community Nutrition
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• v.19 no.1
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• pp.41-50
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• 2014

As Korea is moving toward multicultural society, the number of Muslim, whose religion has a great influence on diet-related behaviors, is increasing in Korea. Since the number of immigrants from Indonesia ranks within top ten in Korea and Indonesia is one of the most representative Islamic countries in Asia, understanding the diet-related behaviors and food preferences of Indonesians is needed. This study was conducted to investigate diet-related behaviors, factors affecting the diet-related perceptions, and food preferences of the Indonesians. The subjects included 500 Indonesians dwelling in Jakarta, Indonesia. About ninety % of the subjects in this study were Muslims. They did not eat pork and dog meat for religious reason and they practiced fasting during Ramadan period. Indonesians avoided pineapple, durian, and hot foods during pregnancy and usually ate vegetables and fruits after birth, which seemed to be due to sociocultural influence. Among the subjects, 21.5% were obese and major health problems reported were hypertension and hyperlipidemia. Their preference for fried food items might have contributed to health problems. Subjects had meals mostly at home (2.3 times/day) and dined out occasionally (1.2 times/week) at Indonesian restaurants (56.6%) or family restaurants (21.0%). In conclusion, Indonesians had home-based and native food-oriented dietary life with strong religious and sociocultural influence on food choices. Further research on specific nutrient intake analysis is needed to better understand and to improve dietary life of Indonesians in Korea.

• Journal of Korean Academy of Nursing
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• v.7 no.1
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• pp.73-79
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• 1977

This study was carried on between June first and July thirty-first 1976 using as subjects women living in the areas of Pusan, Kyoung Sang Buk Do and Kyoung Sang Nam Do. The subjects were divided into 3 groups according to different environments and styles of life, namely married life, widowhood and religious life and according to ages ranging between 45 and 55. Each of these 3 groups of women of .menopausal age consisted of 50 persons and totalling a group of 150. The subjects were chosen according to random sampling and the Cornell Medical Index was applied to discover physical and mental health status with the following results : 1. The total mean scores for complaints in the group of widows was 46.00, in the group of Married women was 37.10 and in the Sisters was 34.30 showing highest scores for the widows and lowest for the Sisters. 2. The mean score percentages for physical and mental complaints 28.80 and 16.50 respectively for the Widows:27.00 and 10.80 for the Married and 24.30 and 10.20 for the Sisters. 3. The highest number of mean scores for physical items was for digestive system complaints which showed a score of 5.04, 4.78 and 4.90 respectively for Widows, Married women and Sisters among the psychic status items all 3 groups showed highest scores for complaints of inadequacy: 5.52, 3.40 and 3.64 respectively. 4. In comparing the 2 groups of Married women and Widows, the highest significant differences appeared in the items of depression and sensitivity but there was also some significant difference in the items of inadequacy, anger, miscellaneous diseases and genito-urinary system complaints. 5. In comparing the Married women and Religious groups the highest significant differences according from the highest were as follows : cardiovascular system, sensitivity, tension, nervous system, frequent illnesses and anxiety.

• Journal of the Architectural Institute of Korea Planning & Design
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• v.34 no.5
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• pp.97-108
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• 2018

"Death is the side of life which is turned away from us." The life of people in Seoul, however, is disconnected from death. Why? This article compares the historical changes in the cemetery disposition of Paris and Seoul to answer this question. The cemetery is always a meeting place between the living and the dead. In pre-modern cities, the cemetery was close to the people's daily life. However, the fundamental change of urban structure due to modernization has a great influence on the cemetery. With the advent of the train, the world has shrunk and the city has expanded unprecedentedly. In such a situation, the cemetery is expelled to the outside of the city. However, while Paris and Seoul share the same overall flow, they responded differently to the plans for the establishment of large-scale remote cemeteries. In Paris, the plan was canceled by citizens who value their relationship with the dead. On the other hand, Seoul was unable to manage the cemetery due to social confusion in 20th century. All cemeteries were expelled as industrialization began. As a result, there is no public cemetery or ossuary at present in Seoul. In Seoul, about 20 years ago however, a new kind of place for the dead began to appear. It is an ossuary attached to religious facilities. In other words, the current cemetery of Seoul is divided into two forms : the public cemetery, which is expelled from the city, and the private ossuary, which is attached to religious facilities built in the city.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.277-316
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• 2014

Many ideas which have appear in human history ought to be fruits of the relevant time, however they sometimes reveal new meaning. Daesoon idea is like that, and anarchism also has been resurgent today according to the demand of the time. Both ideas aim at an ideal society. They are not codes of conduct by specific ideology, but are the spirit of resistance against all kinds of oppression, i.e. which began from human nature. Anarchism refuses intellectual revolution theory or idea, but it wants only the life of human nature. Therefore, in spite of the diversity of its historic type, anarchism is in the same discussion as idealism e.g. religion, politics, etc. which have seek the essence of human life. Daesoon idea, as well, begins from religious idealism, it kindles the same discussion as anarchism. Particularly, anarchism is receiving attention with its spirituality of the new century. If so, it will be a critical help for the development of Daesoon idea to consider such newness through a conversation with anarchism. A comparison between Daesoon idea and anarchism is mainly a conversation about the ideology of ideal society. The researcher intended to investigate the viewpoint of anarchism in terms of comparing its personality, society and nation with Daesun idea, though it was not easy work since the ideological genealogy of anarchism is various. Both of them have a mental attitude, i.e. 'essential resistance', on the basis of such introspection. The spirit of resistance is an essence of man and the right of resistance is a basic human rights that insist the dignity of man. When the right of resistance reaches the essence of human life, it becomes an ideal thought and religion. Also, the ideal can be finally realized when the spirit of resistance becomes the power of practice by actualizing it as the right of resistance.