• International Journal of Computer Science & Network Security
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• v.22 no.12
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• pp.13-18
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• 2022

In the post-information era, most of technologies have a visual part, or at least some functions related to visualization. It is also one of the popular means of presenting materials in education area. However, despite its popularity, the impact of visualization on the effectiveness of learning still remains controversial. Even more controversial is its usefulness in developing creativity, which is one of the most important skills for today's employee. The authors considered the use of visualization as a tool for the development of children's creativity on the example of learning video games, in particular, ClassCraft to distinguish features that, from the point of view of psychology, may lead to developing creativity even being not useful for educational purposes. It is concluded that video games useful for learning may have features, that are inappropriate in formal educational context, but important to develop creative thinking.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.1-32
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• 2023

The purpose of this article is to critically reflect on the 2022 national curriculum on religions. The perspective of this reflection is that since the religious curriculum is meant to be a national curriculum, it should be applicable to all high school students, be shareable, and function as a place for meta-reflection regarding the proper use of the category of religion. For this purpose, I reviewed the form and content of the 2022 curriculum on religions in Section 2. The form of the 2022 curriculum on religions looks similar to the previously utilized curriculum. However, the main change is that the subject of religions was arbitrarily placed into the category of 'subjects for choosing a career.' And the 2022 curriculum on religions has two characteristics in terms of content: the orientation of 'making religious people (spiritual formation)' and the reemergence of the concept of 'pseudo-religion.' In Section 3, I delved into the orientation of 'making religious people through religious reflection' among the characteristics of the 2022 curriculum on religions. In this process, I discovered that the concept of 'reflection as a metacognitive technology,' which was the core of the prior curriculum and school education, was transformed into the concept of 'religious reflection,' and the concepts of spirituality and religiosity were also added. In Section 4, I delved into the dichotomy of 'religion and pseudo-religion.' 'Pseudo-religion' is a new focus in the 2022 curriculum on religions. In this process, I revealed that the concept of 'pseudo-religion' is a combination of an outdated administrative term of the Japanese Government-General of Korea during Japan's occupation of Korea, and as such, the term is inherently value-laden and harmful. I also revealed that determining 'pseudo-religion' in school education regenerates the colonial Japanese Government-General's biased attitudes toward Korean religions and forces teachers to 'invent' (detect or personally appraise) modern day pseudo-religions through arbitrary judgements. The 'curriculum to emphasize religious reflection and detect pseudo-religions in order to create religious people' can distort the subject of religion in the national curriculum as into a 'subject for religion (promotion or degradation).' If this distortion continues, the appropriateness of curriculum on religions existing within the national curriculum will eventually become a subject of debate.

• Clinical and Experimental Pediatrics
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• v.52 no.8
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• pp.851-855
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• 2009

Death is not only a medical problem; it is also an ethical problem. When doctors face a dying neonate, their knowledge of bioethics and the opinions of ethical specialists and religious leaders are helpful for them and the family of the dying baby. In recent years, due to the increase of surviving babies who have suffered from severe illness, those born too small or too early, and those with severe anomalies in neonatal intensive care unit (NICU), we have met with complicated bioethical problems frequently. To lessen the burdens of doctors and the parents of the dying baby, I reviewed medical, ethical and religious articles about bioethics in adult death. My suggestions are listed as follows: 1) regular bioethical education and activation of bioethical committees in NICU, 2) a well-controlled nationwide database, 3) a hospice unit space and programs for dying baby in NICU, and 4) social support for pregnant women and financial support for the NICU.

• Advances in Traditional Medicine
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• v.4 no.3
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• pp.137-156
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• 2004

Altruistic virtuous caring, possibly originated from religion and/or spirituality, is indispensable for holistic health through channeling vital energy with diet, exercise and meditation. This is a participant-observed medical anthropological research of a first generation Korean elderly immigrant health professional woman living in a four generational family. She had hypertension and was concerned about possible attack of stroke. Multi-religious, spiritual, and cosmological vital energy based on holistic Nature-oriented health beliefs and practices influenced by psychosocial, cultural and economic background, education, self- discipline and self-cultivation of individual, and group or family may create health. Self-care beliefs based on confidence in self-control of one's life style for oneself and others influence individual and group health practice. The holistic alternative health beliefs and practices were proved to be efficacious and beneficial by her self-evaluation, evaluation of significant others, biomedical professionals, and laboratory tests. That may have potential application for global health.

• Journal of Families and Better Life
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• v.14 no.1
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• pp.163-176
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• 1996

This study explores the overall social activities of the middle-aged women. The middle-aged married women of this study are the 40-59 years old and having youngest child above 10 years. Their social activities are categorized into work activities leisure avtivities social network with kin friends and neighbors and religious activities. The results are summarized as follows: (1) The work activities of he middle-aged married women are characterized by stable employment preparation of reentry to the job worries of unemployment and preparation of retirement(2) The leisure activities of the middle-aged married women are devided into two styles; family oriented activities and self developing activities. (3) In social networks especially the social relation with neighbor are increased and the relation with kinship tends to be bilineages. (4) Their religious activities are more supported by families than other activities. From he result this study suggests that : (1) The middle-aged m rried women might accept their midlife as a developmental stage. (2) The volunteer activities might be extended throughout the social activities (3) New social education programs for helping women's growth might be developed.

• Journal of Christian Education in Korea
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• v.64
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• pp.81-107
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• 2020

Church education in Korean churches is facing a very serious crisis. This crisis is a negative perception of the church as viewed by the present society. The negative perception of the church has led to children, adolescents, young adults, and even adults leaving the church. There have been countless studies on the problem of Christian education and its alternatives. However, those problems still remain a matter of church education. The alternatives do not become viable and remain a problem. To solve these problems, a paradigm shift is required, and in order to overcome the crisis of the church, it is necessary to study alternatives and its method factors and find application points. Today's church education is absolutely influenced by postmodernism and informationalization. However, church education is education for Christian identity that transmits Christian faith. This Christian education is facing challenges and crises against its religious and academic identity. Christian education has a responsibility to be aware of this reality and to present alternatives to overcome various crises facing church education. Therefore, it is the task of church education to establish standards so that we can live a life where the Bible becomes the standard. In other words, it is to give them biblical faith. Furthermore, it is necessary to point out and understand Christian faith in the Korean church, which has been evaluated as insufficient. In addition, establishing a Christian worldview and realizing the Kingdom of God that practice justice and love in society are tasks that can be accomplished efficiently through Christian education. Therefore, the Korean church should actively seek ways to support the practice of Christian education as well as church education in forming ideal Christians which is the goal of Christian education.

• Journal of Christian Education in Korea
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• v.68
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• pp.113-140
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• 2021

In today's family, it can be said that children's faith education is in a very difficult time. Moreover, faith education at home is urgently required during the COVID-19 pandemic. However, as society changes rapidly, families are also changing rapidly. As the current society became diversified and personalized, the family lost its educational function. In other words, it can be immediately said that faith education in Christian families has collapsed. The reason is that the problem of faith education in today's family lies in poor communication. Communication problems are becoming difficult for parents and children due to changes in values caused by individualism and capitalism, and as the difference between values and the generation of children widens. In addition, disconnection of dialogue at home due to the disconnection of culture between generations is an obstacle to faith education. It is urgent to restore the educational function of Christian families. When parents provide Christian faith education to their children, their children can grow up properly. Communication with children is desperately needed to restore the purpose and function of faith education at home. Communication between parents and children is an important factor influencing children's motivation for religious education. Parents and children's communication must be open and positive parenting attitudes need to be sufficiently motivated for faith education. In order to solve the immediate problem of the absence of faith education at home, an alternative will be proposed to restore faith education through communication between parents and children. First, the necessity of faith education at home will be discussed. Then communication at the beginning of faith education will be considered. And third, communication and methods at home to implement faith education will be presented. This study will serve as an opportunity to provide clues to restore and implement faith education in Christian families.

• Journal for History of Mathematics
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• v.33 no.2
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• pp.115-132
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• 2020

Social awareness of mathematics and academic attitudes toward the value of mathematics education has kept changing according to the intellectual, political and religious contexts. In this article, we examine how mathematics was defined and recognized in liberal arts education of the Roman Empire and early medieval Western Europe. This study analyzes how mathematics was described in encyclopedic works written in the Roman era after the mid-second century BC and in the Western European monasteries and cathedral schools after the fifth century. Ancient Greek mathematics took a clear place in liberal arts education through encyclopedia writings and prepared a mathematics curriculum for medieval universities. I hope this study will contribute to understanding the origin and context of the mathematics curriculum of medieval universities.

• Journal of Christian Education in Korea
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• v.66
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• pp.243-272
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• 2021

Corona 19 brought about a major shift in the Korean church's pastoral style. Contact and non-contact ministry styles using the Internet and media devices are being held together. The elderly, who have been classified as digital vulnerable, need to see whether they are properly adapting to these changes and they have any difficulties in their religious lives. This study is to organize the current status of Corona 19 related to Korean churches, look at the current state of church programs for Christian elderly people, look at how important the religious life is to their lives, and to suggest educational pastoral methods for their religious lives based on the theory of Maria Harris' educational ministry. First, in terms of Koinonia, it was suggested that the heritage, beliefs, values and ways of life held by the Christian elderly be shared with people inside and outside the church in order to entertain and embrace everyone without alienation. Second, from the perspective of Leiturgia, educational ministry was proposed to expand prayer life from a personal area to a public area to become a life of practicing prayer and justice by providing public prayer content with media that can be used by the elderly to perform spirituality. Third, it was suggested that in terms of Didache, it should be required that the elderly should be educated to be familiar with the changing technologies, that teaching environment should be extended from church to online, and that the educational content of tradition and new forms should be dealt with extensively. Fourth, from the perspective of Kerigma, Christian elderly people who have suffered in various life environments, both personally and socially, should listen to the words again and gain the power to overcome the corona crisis through the God's words, so that they can be melted into the curriculum of koinonia, leiturgia, didache, and diakonia. Fifth, it was suggested that senior citizens should switch their consciousness to become subjects of service, not objects of service, and that digital literacy education should be provided individually at eye level to narrow the digital gap for Diakonia curriculum.

• Journal of Korean Public Health Nursing
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• v.17 no.2
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• pp.255-265
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• 2003

This study was conducted to provide a baseline data for hospice nurses to improve their practices for the spiritual wellbeing of their clients. Analysis of the spiritual wellbeing status of hospice patients was conducted from April 20 to June 20, 2002. A total of 59 cancer patients who admitted to hospice care units of one university medical center, and who have alert mental status were recruited for the study. Paloutzian and Ellison (982) spiritual wellbeing scale and Jungho Kang (996) scale, which was modified for the cancer patients, were used as the study instruments, ANOVA and T-test were applied using SPSS win 10.0 for statistical analysis. The results are as follows : 1. The mean spiritual wellbeing score of the hospice patients was $49.76(SD\pm7.95)$. When it was converted into 4 point scale, the mean score for the spiritual wellbeing was 2.49. The mean religious wellbeing score was $24.17 (SD\pm5.56)$ and that of the existential wellbeing was $25.59 (SD\pm3.10)$. 2 The mean score for the total spiritual wellbeing was $52.54 (SD\pm8.12)$ for female, and $47.86 (SD\pm6.95)$ for male and the difference was statistically significant (t=-2.305, p=.025), 3. In testing the spiritual wellbeing, there was significant difference according to the religion (F=28.931, p=.000). 4. In testing the religious wellbeing, the mean score was $22.77 (SD\pm5.35)$ for male, and $26.20 (SD\pm5.32)$ for female and the difference was statistically significant (t=-2.430, p=.019). 5. In testing the religious wellbeing, there was significant difference according to the religion (F=37.522, p=.000). However, the religious wellbeing was not different according to the age, occupation, marital status and education level. 6. In testing the existential wellbeing. there was significant difference according to the religion (F=8.147, p=.000). However, mean score for the existential wellbeing was not significantly different according to sex, age, occupation, marital status and education level. 7. In testing the existential wellbeing, there was significant difference according to the level of vigor (F=3.662, p=.032), while no difference was observed in the existential wellbeing according to the general health status, degree of pain, and diagnosis. From the results described above it can be concluded that : To improve the spiritual wellbeing status of hospice patients, hospice nurses should identify spiritual needs of the patients according to the religion. gender and the level of vigor.