• 기독교교육논총
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• 제76권
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• pp.259-280
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• 2023

연구 목적 : 본 연구는 대학 간호전공 예비교사들을 대상으로 메타버스의 교육적 활용 경험을 분석하고, 효과적인 메타버스 활용 수업 설계 및 운영의 시사점을 탐색하고자 한다. 연구 내용 및 방법 : 본 연구는 전라북도 전주 소재 기독교 정신을 건학 이념으로 하는 극소규모의 J대학교에 재학 중인 예비보건교사 32명을 대상으로 메타버스 활용 수업에 참여한 경험과 인식에 관한 자료를 수집 분석하고, 이를 기반으로 수업의 장점, 어려운 점 및 개선점, 줌 활용 수업과의 차이점, 수업에 대한 소감, 효과적인 수업을 위한 제안 등의 내용을 분석하였다. 결론 및 제언 : 메타버스를 활용 수업에 대한 인식과 경험에 대한 다양한 측면의 분석 결과, 효과적인 메타버스 활용 수업을 진행하고자 한다면 수업 전 통신 및 기기에 대한 인프라를 점검하고 교과목의 목표와 내용에 따른 메타버스 플랫폼의 선택과 교육활동 공간 구축이 필요한 것으로 나타났다. 또 메타버스 활용 수업에 대한 안내와 함께 소양교육을 충분히 실시한 후 학습자중심 교수법을 적용한 수업 운영이 이루어져야 하는 것으로 파악되었다. 향후 메타버스 활용 수업설계의 원리와 교수학습모형 등에 대한 체계적인 연구가 지속적으로 이루어질 것을 기대한다.

• 한국전통조경학회지
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• 제28권1호
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• pp.27-37
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• 2010

국내 삼보사찰의 하나인 통도사에 전래되는 통도팔경의 형식과 구조 그리고 그 의미를 살펴봄으로서 '통도팔경'의 상징성과 팔경의 포치적 서사구조를 조명하기 위해 시도된 본 연구의 결과는 다음과 같다. 통도사 서쪽의 영축산이 갖는 지명의 의미와 독수리 날개깃과 같이 배경에 펼쳐진 영축산의 웅혼한 장관(壯觀) 그리고 다수의 부속암자의 원심적 배치 특성과 위용에서 통도사의 불보세계관이 잘 드러나고 있다. 또한 통도사를 중심으로 한 쌍룡농주형의 형국과 혈처(穴處) 금강계단을 중심으로 형성된 위요경관적 특성에서는 통도사의 중층적 경관전개와 구심적 경관의도가 감지된다. 통도팔경의 경관내용과 구성요소는 소나무, 대(臺), 폭포, 동천(洞天) 그리고 노을 등 물리적 경관 이외에 영지(影池)와 북소리, 종소리 등 불교의식과 관련한 범음구(梵音具)에서 파생되는 청각적 요소를 제시함으로써 중생을 교화 제도하기 위한 소리경관이 강조되고 있다. 팔경의 포치를 살펴볼 때, 통도사 영역을 일깨워주는 국장생석표를 시작으로 물과 다리 그리고 송림숲과 일주문으로 연결되는 유입부에 제1경 '무풍한송'을 배열하고, 대웅전과 금강계단을 중심으로 둘러 펼쳐진 경역의 요처에 안양동대 등에 6개경을 배치하는 한편, 영역 밖 '단조성에서 조망한 낙조'를 북단에 설정함으로써 불교적 상징성을 주요 모티브로 하는 원심적 공간구성을 보여주고 있다. 이는 수미산을 중심으로 구산팔해를 상징화한 만다라 형상의 전개와 일치한다. 더욱이 통도팔경은 사찰 경내의 요처인 주경관 요소를 배제하고 유입성과 원심성을 극대화함으로써 산문의 영역성과 중첩효과를 극대화하고 있음을 엿볼 수 있다. 팔경의 경관해석 결과로 볼 때 통도팔경은 2개경씩 4쌍의 경이 대구(對句)를 이루면서 계절성, 방향성, 공간성 그리고 시간성을 축으로 불교적 교리와 관념을 담으며 사찰 영역에서 바라본 서사적 풍경임이 발견된다. 이와 같은 표제의 성격과 포치구도는 물론 의미내용을 볼 때 통도팔경은 외적으로는 통도사의 사찰 영역성을 보다 강화시킬 위한 장치이자 가시적 표상이며, 내적으로는 시공간적 의미 속에 극락세계로의 지향 염원을 극대화하고 종교적 염원과 만다라의 중층적 성격을 강화하기 이루어진 경관 상징언어로 해석된다.

• 조형예술학연구
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• 제1권
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• pp.125-164
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• 1999

The Grid, a lattice structure adapted in paintings, is one of thesimplest plastic structures based on the intersection of horizontal and perpendicular lines. Though mankind has, from the pre-history to the present day, put it to good use in everyday life as a traditional practice or a magical, esoteric, religious emblem in the case of the teciform of primitve art, it was in the paintings of Piet Mondrian that the Grid showed its modern, artistic transformation. As we suggest in the title, before I state the Grid as a plastic construction of modern painting, this dissertation inquires the Grid structure that extends over paintings through the ages as a painterly conept, especially focused on their formation and deconstruction. To begin with, my dissertation investigates, as a historical background, a general idea of the geometrical structure and phases of its transition in art, prior to dealing with the Grids as plastic strures in modern painting. the core of my study on formal Grids is permeated through the third chapter. The first chapter concentrates on, firstly, difining the notion of the Grid and geometrical structure, secondly, searching for a historical backgrounb with whict the so- called modern Grid-paintings come in, inquiring into the formation of the illusion-Grid as aresult of discovering the linear perpective and the situation of the conflict and reconciliaton between reality and illusion. Based on these considerations, the second cecond chapter will examine the various sitations of formation and adaptation of the paintery Grids in the Literalism-Grid, as we have already seen in the chapter one. And the cardinal third chapter devotes itself to the process of the formation of the so-called Object-Grid and Literal-Grid in the Literalism or Minimalism as its logical extension of the Painterly Grid. With it we can get to an interpretation and understanding of the meaning and qualites of Grid dwelt in Modernism thst transformed the structure of Painterly Grid originally as a plane concept to the third dimentionl structure. And then, the fourth chapter, we try to draw a new meaning andre-interpretation of the Formal-Grid as a representatuinnal structure appeared in the post-modernist paintings, going with its deconstructional situation. Therefore, we can, in our study on Grids, see the various points of view in the interpretation of them as illusion-structure, as plane-structure, and as cubic-structure; its concept differs form times, oscillating between its formation and deconstruction. The Grid, as we have seen in my dissertation, contains various problems and significations in art that deserve to investigate throughly, including some important plastic problem such as space and plane, and, in the case of do-grid, time. We may expect new concepts of it that will have difference meanings. 1 hope my study makes some contributions to understanding the coordination of the abstruse modern and contemporary art.

• 조형예술학연구
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• 제6권
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• pp.140-202
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• 2004

Body means 1)the whole structure and substance of a man, animal, or plant 2) the trunk or torso of a man or animal 3) part of garment that covers the trunk 4) the fresh or material substance, as opposed to the spirit. Human body could be distinguished as fresh and spirit. Body has the meaning of physicality. Physical means the bodily and constitution, but in the meaning of constitution there is the content of spirituality. Physicality means the appearing or arising of trace or image or nuance of body. The paintings which are using bodies are 1) directly draw bodies 2) twisting or transformation or nuance of the body and highly upgrade the physical emotion or fantastic bodily nuance 3) directly rubbing artist's body on the surface of painting with pigments to elect tactile specification. These physical art have appeared broadly by various artists, mainly with the social aspects of sex, drug, psycho sexual issues. In case of Joel peter Whitkin, the reason of strong physicality in the art is from the mind of the rejection and resistance of real world which is targeting top, perfect and beauty. Further explanation, being the world which is separated top and under, men and women, beauty and ugly; further in the situation, the hierarchy, terror and pressure began and many difficult problems has derived. The contents of attacking feminists's art works are very obscene to reveal female and male's phallus strongly. Sometime, it is strongly related in the political issues. The physical paintings have strong meanings in the action by hands and feet. It supports that it could reveal the humanity with smell, breath, and traces of bodies. In the bodies, the origin of life begins which gives human life by blood lines and water. Sometime, the physical paintings are made by the blood and urine to stick the physicality for special nuance. The physical paintings are made by the image of penis and clitoris which are related in the image of urinating, ejaculation and sometime is symbolized as pens and candles to drop liquid. The selected painters who are related in physical painting are Jackson Pollock, Andrea Serano, Eve Klein, Francis Bacon, Francesco Clemente, Lichard Long, Jakes & Dinos Chapman, Anselm Kiefer, Kiki Smith and Park, Ki Woong. Francis Bacon's style is destructive in representing human shapes which give us special message about the unbearable activity of men politician, high brain, wealthy and religious people. Francesco Clemente's method is to use throat, ear hole, mouse, clitoris, belly nostrils and every holes of body to transmute human physical body. Lichard Long uses directly his body in drawing the surface of painting by using liquid of mud Jakes & Dinos Chapman destroys or transforms the bodies of human. It sometime appears wrong location of the bodies that the penis and vulva is in between human faces or nose of women, Anselm Kiefer uses human hair for representing the human decaying martyrs, and indirectly using straw, he gives special ritual action to repent the Nazi's fault. From 2002 to 2003, Park KI Woong used women womb images to intermingle the smoke shape of <9.11 terror, 2001> in New York to reveal the painful situation of the time(*).

• 대한간호학회지
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• 제20권3호
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• pp.307-323
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• 1990

This Study was done to design and test an instrument to measure the health status of the elderly including physical, psychologyical and social dimensions. Data collection was done from July 18 to August 17, 1990. Subjects were 412 older persons in Korea. A convenience sample was used but the place of residence was stratified into large, medium and small city and rural areas. Participants located in Sudaemun-Gu, Mapo-Gu, and Kangnam-Gu, Seoul were interviewed by brained nursing students, and those in Chungju, Jonju, Chuncheon, and Jinju by professors of nursing colleges. Rural residents were interviewed by community health practioners working in Kungsang-Buk-Do, Kyngsang- Nam - Bo, Jonla Buk -Do, and Kyung Ki- Do. The tool developed for this study was a structured questionnaire based on previous literature and then tested for reliability and validity. This tool contained 20 physical health status items, 17 mental-emotional health status items and 38 social health status items. Physical health status items clustered in to six factors such as personal hygiene, activity, home management, digestive, sexual, sensory, and climination functions. Mental-emotional health status items clustered into two factors, mental health and emotional health. Social health status items clustered into seven factors, grandparent, parent, spouse, friend, kinships, group member and religious role functions. Data analysis included percentage, average, S.D., t-test and ANOVA. The results of the analysis were as follows : 1. The tool measuring the health status of the elderly and developed for this research had a relatively high reliavility indicated by a cronbach＝0.97793. 2. Average score of the subjects physical health status was 4, 054 in a 5 point likert scale, mentalemotional health status was 3.803, social health status was 2.939 and the total average was 3.521. The social status of the subjects was the lowest and the next was mental-emotional health status ; physical health status was the highest. 3. Educational background, perceived health status, the amount of pocket money were related to physical and mental-emotional health status and family structure was related mental-emotional physical and social health status. Occupation was related to physical and mental-emotional status. Area of residence was related to metal-emotional and social status. Source of living in the expeneses was related to physical and mental-emotional health status marital status to mental-emotional and social health status, and the number living in the home physical health status and religion to social health status. The following conciusions were derived from the above results ; 1. The health status of Korean elderly was relatively sound but social health status was the most vulnerable. The Social activity for Korean elderly is needed to improve social health. 2. Educational background, perceived health status and the amount of pocket money must be considered in the health assessment criteria of the elderly, Family structure, marial status, occupation, residence variables and sources of living expense must also be considered as significant. 3. A health education program based on the educational background of the elderly, and provision of an occupational socioeconomic welfare policy will be useful in order to increase social health status of Korean elderly.

• 복식
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• 제19권
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• pp.141-155
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• 1992

The Buddhist costumes, unlike the ordinary ones, have not been studied comprehensively due to their religious, non-popular and non-social features. In this regard, this paper aimed at reviewing the styles and symbolic Characters of the monks' dancing costumes for the traditional Buddhist ceremony of 'Spirit Vulture Peak'(The Intangible Cultural Asset No.50.) Here, the 'Spirit Vulture Peak Ceremony' is a kind of Buddhist ceremony commemorating the Buddha's preaches on the peak of Mt. Grdhrakuta by means of symbolized ritual and reformation procedures. The methodology of this study depended on the research of literatures, personal observation of the actual ceremony and the discussion with Priest Park Song-am. The dancing style of the Ceremony can be divided into four categories; the cymbal dancing., the drum dancing , the butterfly dancing and the column-beating dancing. And for the dancing costumes, the loose ritual mantle, the long-sleeve robe and the buddhist costume are used; the loose mantle and the long-sleeve robe are for the drum dancing. The style of the loose mantle is rectangular, sewn every odd knot between 5 and 25 ones. According to the record, its color was initially grey or red-yellow, but varied depending on the local rules. The four corners of the loose mantle have a rectangular-cloth embroidery of sky & king patterns, and the center is embroidered with the Sun'Moon designs or 'Om/Nan' letters in the Korean spells. The light of Sun/ Moon designs symbolizing the sky and the earth respectively are indigenous to a particular school in Korea. The long-sleeve robe has a traditional over-coat style. and is called otherwise of if some design is added. The total clothing or dancing costumes for the Ceremony include 'the Dae-ryung (meaning great peake)loose mantle', 'the White Paldad(meaning Chinese Character eight) long-sleeve robe and the peaked hat. The Dae-ryung mantle is a kind of ritual costumes with the shorter length than the ordinary mantles, and has a character 'Ryung' in Chinese spell attached with three to six colors. The White Paldae robe is shorter than the ordinary robes in the total length but longer in the length of sleeves. It is put on over the mantle from the left shoulder, and used often for the butterfly and column-beating dancings. It is hoped that this study will promote the study on the customs and rites of the Buddhism rather than on the thoughts, and contribute to the further studies.

• 호스피스학술지
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• 제3권1호
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• pp.42-55
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• 2003

Purpose: The purpose of this study was to elucidate the effects of spiritual nursing intervention on spiritual well-being and depression level of the hospice patients. Method: The subjects for this study were collected from 62 patients who were admitted in the hospice care unit from July 28, 2002 to October 31, 2002 in D city K hospital. Subjects were 31 members of the experimental group and 31 members of the control group. It was devised with a nonequivalent control group pretest-posttest design. The spiritual nursing intervention was given by using the therapeutic use of self, Scripture, prayer, Hymn and music, use of church community involvement and refer to pastors according to assessment of patients' spiritual need for 3 weeks(total 12 times and 1 hour per each intervention). Sangsoon Choi(1990) and Jungho Kang(1996)'s spiritual well-being scale, which was modified from Palautzian and Ellison(1982)'s spiritual well-being scale, was used to investigate patients' spiritual well-being. To investigate level of depression, OkHyun Song(1977)'s Depression Scale, which was modified from Zung(1965)'s Depression Inventory, was used. Data were analyzed by x2-test, t-test, Repeated measures ANOVA with SPSS/Win 10.0 program. Results: 1.The 1st hypothesis, 'total spiritual well-being score in the experimental group, who received the spiritual nursing intervention, will be higher than the control group who did not receive the spiritual nursing intervention' was supported(F=6.28, p=0.015, Interaction: p=0.000). 2.The 1-1st sub-hypothesis, 'religious well-being score in the experimental group, who received the spiritual nursing intervention, will be higher than the control group who did not receive the spiritual nursing intervention' was supported(F=12.75, p=0.001, Interaction: p=0.000). 3.The 1-2nd sub-hypothesis, 'existential well-being score in the experimental group, who received the spiritual nursing intervention, will be higher than the control group who did not receive the spiritual nursing intervention' was supported(F=6.87, p=0.016, Interaction: p=0.000). 4.The 2nd hypothesis, 'depression level in the experimental group, who received the spiritual nursing intervention, will be lower than the control group who did not receive the spiritual nursing intervention' was supported(F=10.45, p=0.002, Interaction: p=0.000). Conclusion: From the above results, spiritual nursing intervention was an effective program to improve spiritual well-being state and decrease depression level for the hospice patients. In the future, when the spiritual intervention, which the researcher developed, applied on nursing field, the hospice patients can have comprehensive well being including spiritual well being and peaceful dying life.

• 지역사회간호학회지
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• 제15권1호
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• pp.132-144
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• 2004

Purpose: The purpose of this study was to elucidate the effects of spiritual nursing intervention on the spiritual well being and depression levels of hospice patients. Method: The data for this study were collected from 62 patients who were admitted to the hospice care unit from July 28, 2002 to October 31, 2002 in D city K hospital. Subjects were 31 members of the experimental group and 31 members of the control group. It was devised with a nonequivalent control group pretest posttest design. The spiritual nursing intervention was given by using the therapeutic use of self. Scripture. prayer. Hymn and music. use of church community involvement and referrals to pastors according to the assessment of patients' spiritual needs for 3 weeks(total 12 times and 1 hour per each intervention). Sangsoon Choi (1990) and Jungho Kang(1996)'s spiritual well being scale. which was modified from Palautzian and Ellison (1982)'s spiritual well being scale, was used to investigate patients' spiritual well being. To investigate the level of depression. OkHyun Song(1977)'s Depression Scale, which was modified from Zung(1965)'s Depression Inventory, was used. Data were analyzed by $x^2$-test. t-test. and repeated measures ANOVA with SPSS/Win 10.0 program. Results: 1. The 1st hypothesis. 'total spiritual well being score in the experimental group, who received the spiritual nursing intervention, will be higher than the control group who did not receive the spiritual nursing intervention' was supported (F=6.28, p=0.015, Interaction: p=0.000). 2. The 1 lst sub hypothesis, 'religious well being score in the experimental group, who received the spiritual nursing intervention, will be higher than the control group who did not receive the spiritual nursing intervention' was supported(F=12.75, p=0.001 Interaction: p=0.000). 3. The 1 2nd sub hypothesis, 'existential well being score in the experimental group, who received the spiritual nursing intervention, will be higher than the control group who did not receive the spiritual nursing intervention' was supported(F=6.87, p=0.016, Interaction: p=0.000). 4. The 2nd hypothesis, 'depression level in the experimental group, who received the spiritual nursing intervention, will be lower than the control group who did not receive the spiritual nursing intervention' was supported (F=10.45, p=0.002, Interaction: p=0.000). Conclusion: From the above results, spiritual nursing intervention was an effective program to improve the spiritual well being state and decrease the depression levels of the hospice patients. In the future, with spiritual intervention. which the researcher developed, is applied in the nursing field, the hospice patients can have comprehensive well being including spiritual well being and die peacefully.

• 건축역사연구
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• 제1권2호
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• pp.68-84
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• 1992

The development of Buddhist architectures of the Unified Silla period have been generally understood to have paired pagoda instead of one which had been popular until before the unification. Besides the stylistic categorization of paired pagoda system, there had been no further investigation reported concerning whether there was any detailed process of change within the development of paired pagoda style. This paper aims to identify such change inside the development of paired pagoda style, which, externally, seems to be the same pattern of site design maintained throughout the period of Unified Silla that lasted for about three centuries. Since the temple sites of study are in the same pattern of layout, the method of investigation has to be such that can identify the subtle changes that, in external appearance, are not easily discernible. Hence, this research compared the dimensions of important measurement of five temple sites to be able to clarify the process of minor changes. Among many sites of Silla temples, only five were suitable for the research since detailed measurement were possible through field research or the report of excavation. They are the sites of Sachonwang-sa, Mangduk-sa, site of Kunsuri, and Bulguk-sa. Although the five sites have the same style of paired pagoda, it is clear that there were consistant flow of change. Even though the motivation of such change were not strong enough to change the site pattern itself, it resulted continuous minor changes such as the size and location of architectures. The size of image hall, for example, was growing larger and larger as time goes on, while, the size of Pagoda was getting smaller. In the same way, the size of middle gate became smaller while the size of lecture hall became larger, although the rate of change in these cases were not as severe as that of image hall and pagoda. At the same time, pagoda was coming closer to the middle gate leaving larger space in front of the image hall. Such aspect is even more meaningful considering the fact that the pagoda, from the 8th century in Japan and China, moved outside of the major precinct. The image hall, too, moved toward the middle gate slightly so that the space in front of the lecture hall became more spacious. Such changes, of course, were not accidental but they are the same continuous motivation of change that caused the changes before the period of unification. Enlargement of image hall and reduction of pagoda, for example, represent the changing relative importance of religious meaning. Hence, it is evident that one can not easily imterprete the development of one style only by categorizing it to be one same style. In the veiwpoint of the underlying motivation of change, the fact that one style persisted for a certain period of time, does not mean there had been no change, but means that it was the time of motivational accumulation, causing minor changes within the same style, to be able to create major change coming after.

• Asian Pacific Journal of Cancer Prevention
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• 제15권15호
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• pp.6171-6176
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• 2014

Background: In order to design effective educational intervention for cancer survivors, it is necessary to identify most-trusted sources for health-related information and the amount of attention paid to each source. Objective: The objective of our study was to explore the sources of health information used by cancer survivors according to their access to the internet and levels of trust in and attention to those information sources. Materials and Methods: We analyzed sources of health information among cancer survivors using selected questions adapted from the 2012 Health Information National Trends Survey (HINTS). Results: Of 357 participants, 239 (67%) had internet access (online survivors) while 118 (33%) did not (offline survivors). Online survivors were younger (p<0.001), more educated (p<0.001), more non-Hispanic whites (p<0.001), had higher income (p<0.001), had more populated households (p<0.001) and better quality of life (p<0.001) compared to offline survivors. Prevalence of some disabilities was higher among offline survivors including serious difficulties with walking or climbing stairs (p<0.001), being blind or having severe visual impairment (p=0.001), problems with making decisions (p<0.001), doing errands alone (p=0.001) and dressing or bathing (p=0.001). After adjusting for socio-demographic status, cancer survivors who were non-Hispanic whites (OR= 3.49, p<0.01), younger (OR=4.10, p<0.01), more educated (OR= 2.29, p=0.02), with greater income (OR=4.43, p<0.01), and with very good to excellent quality of life (OR=2.60, p=0.01) had higher probability of having access to the internet, while those living in Midwest were less likely to have access (OR= 0.177, p<0.01). Doctors (95.5%) were the most and radio (27.8%) was the least trusted health related information source among all cancer survivors. Online survivors trusted internet much more compared to those without access (p<0.001) while offline cancer survivors trusted health-related information from religious groups and radio more than those with internet access (p<0.001 and p=0.008). Cancer survivors paid the most attention to health information on newsletters (63.8%) and internet (60.2%) and the least to radio (19.6%). More online survivors paid attention to internet than those without access (68.5% vs 39.1%, p<0.001) while more offline survivors paid attention to radio compared to those with access (26.8% vs 16.5%, p=0.03). Conclusions: Our findings emphasize the importance of improving the access and empowering the different sources of information. Considering that the internet and web technologies are continuing to develop, more attention should be paid to improve access to the internet, provide guidance and maintain the quality of accredited health information websites. Those without internet access should continue to receive health-related information via their most trusted sources.