• Journal of Hospice and Palliative Care
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• v.8 no.2
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• pp.173-182
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• 2005

Purpose: This study was carried out to provide the basic information for developing intervention programs for volunteers by identifying the burdens felt by hospice volunteers and the factors related to such burdens. Methods: The subjects were 243 hospice volunteers at 8 hospitals of The Catholic University of Korea. A questionnaire was carried out: 25 questions about the burdens to the participants and 47 questions about the quality of life. The data obtained was analyzed using the SAS program to conduct t-test, ANOVA, Duncan test, and Pearson's correlation coefficient test. Results: 1. The mean total score of the burdens felt by the hospice volunteers was $53.3{\pm}10.4$. There was no significant difference in the level of burden depending on the demographic characteristics of the hospice volunteers. But the burden in care of high education and low quality of life increased significantly. 2. The level of burden to the hospice volunteers decreased significantly as their families more favored their volunteer activities. The subjects felt the highest burden in: family care, physical care spiritual care, emotional care, and after-death care, in this order. 3. The level of burden related to each factors was high in the burden due to patient care, sense of achievement, and volunteer activities, in this order. 4. There was a reverse correlation between the level of burden to hospice volunteers and their quality of life. Conclusion: In order to reduce the burdens to hospice volunteers and to help them tate care of patients more effectively, it would be necessary to provide the education programs about practical patient care problems and to develop measures for improving their quality of life, taking into account their level of education, family's support, and difficulties in their volunteer activities.

• Korean Journal of Hospice Care
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• v.8 no.1
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• pp.1-12
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• 2008

Perpose: The purpose of this study was to investigate the perception of death between Korean and Chinese nursing students. And it will help develop curriculum for preparing death, the quality of hospice care, as well as nursing education and practice. Methods: Data was collected from 492 nursing students participated(248 Korean and 244 Chinese) by questionnaire designed for examining Death Orientation (Thorson & Powell, 1988). They were analyzed using Cronbach's Alpha coefficients, factor analysis, t-test, ANOVA and regression analysis (SPSS; win 12.0 version) Results: More than half of the Korean nursing students followed a religion (58.5%) while the majority of Chinese nursing students did not follow a religion (93.9%). In the view of the afterlife, nursing students in China had two views. 'I really don't know what happens after a person dies (30.3%)' and ‘There is no afterlife and death is the end (29.5%)’. On the other hand the Korean nursing students’ answer were, 'After dying, a person goes to heaven or hell (27.3%)' and 'I really don't know what happens after a person dies. (22.9%)' The study also found that the average of 25 items in Death Orientation is 2.36points of nursing students in Korea and 2.50points of nursing students in China. This means that the concern, anxiety and fear were of the middle level for the Chinese Students and were higher than Korean students (t=3.51, p=.000). In the low factor of death orientation, those in Korea had higher 'anxiety of burden to family' than those in China (t=-3.50, p=.001). The nursing students in China had higher 'anxiety of the unknown (t=4.96, p=.000)', 'fear of suffering (t=6.88, p=.000), 'fear of extinction body and life (t=5.20, p=.000), 'fear of lost self-control(t=2.12, p=.034)', and 'anxiety of future existence and nonexistence (t=2.33, p=.020)' than those in Korea. There was no statistically significant difference for the 'concern of body and fear of identity lost' category. The death orientation of Korean nursing students had statistically significant differences according to age (t=3.20, p=.002), religion (t=2.56, p=.011), and afterlife (F=4.64, p=.000). The contribution of Death Orientation had a statistically significant difference, the afterlife variable (0.735, p=0.001). The death orientation of Chinese nursing students did not have any statistically significant differences. Conclusion: In conclusion, there were differences in death orientation between Korean and Chinese nursing students. In particular, those who believed in afterlife showed acceptance of death. The results of this study suggest that nursing curricula should include education program on death and spiritual nursing. Additional studies are needed to establish death education in China with careful considerations on Chinese policies, cultures and social systems.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.215-247
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• 2021

In Buddhism, there are specific terms related to miracles and miraculous acts such as the Sanskrit term, abhijñā, which was translated as into Chinese characters as shintong (神通). This term implies the six supranormal powers. It originally meant 'direct knowledge,' 'high knowledge,' or 'knowledge beyond the common senses,' which was understood as a superhuman and transcendental ability possessed by Buddhas, Bodhisattvas, and noblemen. However, this took on different meanings and morphed into different terms later in India and China. This article analyzes the subject, object, type, and purpose of these shintong, focusing on the Sutra for the Householder Kaivarti (堅固經, Gyeonggo-gyeong, Kaivarti-sūtra) from the Longer Discourses (長阿含經, Jang-Ahamgyeong, Dīrghâgama) and exemplary Buddhist texts such as the Sanskrit, In Praise of the Acts of the Buddha (佛所行讚, Bulsohaengchan, Buddhacaritam) and the Chinese Records of Eminent Monks (高僧傳, goseungjeon) and Continued Records of Eminent Monks (續高僧傳, Sok-goseungjeon). The historical evolution and changes to the meaning of Shintong in Indian and Chinese contexts can be observed through these texts. In the Sutra for the Householder Kaivarti, the Buddha said that there are three kinds of Shintong: supranormal footedness (神足, shinjok, ṛddhi-pāda), mindreading (觀察他心, gwanchaltashim, anya-mano-jñāna), and education (敎誡, gyogye, anuśāsana). Among them, supranormal footedness (multiplying one's body, teleportation, flying, walking on water, etc.) and mindreading were denied because, at that time, claims of this nature were used to appeal to people's emotions and inspire sincerity, but this was of no use in conveying the Buddha's teaching. On the other hand, education, acquired only with through enlightenment, was sanctioned as a shintong unique to Buddhism. However, in In Praise of the Acts of the Buddha, supranormal footedness and mindreading were described as important ways to lead people to enlightenment, while education pertained to the whole of spiritual work. In China, Buddhism was a foreign religion at first, and it urgently sought to be accepted. After the increase of its religious influence, introspection on discipline and practice was meant to firmly deepen its roots. In line with this, shintong and miracles were transformed and expanded to suit the Chinese cultural context. Such changes in Buddhist history are well illustrated by the shini (神異, miraculous powers) described in Records of Eminent Monks and the gamtong (感通, penetration of sensitivity) detailed in Continued Records of Eminent Monks. In Records of Eminent Monks, the subject of shini was that of eminent monks and its objects were those who did not know of Buddhism or believe in it. In Continued Records of Eminent Monks, however, the monks themselves could be objects of shini. The change of object suggests that the purpose had shifted from edification to awareness and self-reflection. Shini focused on edification, whereas gamtong re-emphasized the importance of the pure discipline and practice of monks during the 6^th and 7^th centuries when China became predominantly Buddhist.

• Journal of Korea Entertainment Industry Association
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• v.13 no.3
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• pp.213-220
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• 2019

Desire for a happy life becomes the will that man instinctively desires. In that the conditions of happiness are subjective and varied, the will of subjective desires has been studied with the attention of objective tendencies. The positive and meaningful will of life in the desire for happiness leads us to be the functionaries who act. These wills can be the driving force of a happy life, which allows one to have a hopeful reflective will in one's inner life, connecting oneself with others, and working in relationships with others. In addition, those who become lazy or lose their orientation in life can instill a will to be the main character of life, and furthermore, to give the ultimate meaning and goals of life. To understand and analyze these wills for happy lives more specifically, structural model compatibility and confirmatory factors were conducted. relatively reliable α=.855 value, the coefficient of correlation between recognition and will **p<.01, *p<.05 statistically significant measuring tool of not less than 05 was used. The study results of the structural model suitability of the factors of will and the confirmatory factor analysis showed that the model set by the researcher could reflect the characteristics of the data collected, and that the χ²(Chi-square) value was .126, which was consistent with the model by satisfying the acceptance criteria, and that the comparison of the reference values of the study model showed a relatively high level of suitability. To identify the relationship between cognitive and defined and behavioral factors of subjective will and existent will variables, the results of a verification factor analysis show that the χ²(Chi-square) value is 2.36 and the model and data are consistent with the acceptance criteria, and that the test data is consistent with the model and data set by the researcher are consistent with the model5.0 Through structural model analysis of human will, it was confirmed that the variables of subjective and existential, sensible and reflective will directly and indirectly influence and form a complex relationship. Our will is recognized as the subjective will, and the structure of the subjective will consists of the sensible and reflective will, and the relationship between the cognitive and just action elements and the subjective will of the human life and the will to exist is shown to be very meaningful, so we should conduct the education of the happy will of the emotional and just areas of life as well as the reestablishment of the cognitive educational direction that can lead to action.

• 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.

• Journal of Korean Academy of Nursing Administration
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• v.6 no.3
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• pp.389-404
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• 2000

This study was designed to determine the cost and measurement of nursing care hours for hospice patients hostpitalized in one university hospital. 314 inpatients in the hospice unit 11 nursing manpower were enrolled. Study was taken place in C University Hospital from 8th to 28th, Nov, 1999. Researcher and investigator did pilot study for selecting compatible hospice patient classification indicators. After modifying patient classification indicators and nursing care details for general ward, approved of content validity by specialist. Using hospice patient classification indicators and per 5 min continuing observation method, researcher and investigator recorded direct nursing care hours, indirect nursing care hours, and personnel time on hospice nursing care hours, and personnel time on hospice nursing care activities sheet. All of the patients were classified into Class I(mildly ill), Class II (moderately ill), Class III (acutely ill), and Class IV (critically ill) by patient classification system (PCS) which had been carefully developed to be suitable for the Korean hospice ward. And then the elements of the nursing care cost was investigated. Based on the data from an accounting section (Riccolo, 1988), nursing care hours per patient per day in each class and nursing care cost per patient per hour were multiplied. And then the mean of the nursing care cost per patient per day in each class was calculated. Using SAS, The number of patients in class and nursing activities in duty for nursing care hours were calculated the percent, the mean, the standard deviation respectively. According to the ANOVA and the $Scheff{\'{e}$ test, direct nursing care hours per patient per day for the each class were analyzed. The results of this study were summarized as follows : 1. Distribution of patient class : class IN(33.5%) was the largest class the rest were class II(26.1%) class III(22.6%), class I(17.8%). Nursing care requirements of the inpatients in hospice ward were greater than that of the inpatients in general ward. 2. Direct nursing care activities : Measurement ${\cdot}$ observation 41.7%, medication 16.6%, exercise ${\cdot}$ safety 12.5%, education ${\cdot}$ communication 7.2% etc. The mean hours of direct nursing care per patient per day per duty were needed ; 69.3 min for day duty, 64.7 min for evening duty, 88.2 min for night duty, 38.7 min for shift duty. The mean hours of direct nursing care of night duty was longer than that of the other duty. Direct nursing care hours per patient per day in each class were needed ; 3.1 hrs for class I, 3.9 hrs for class II, 4.7 hrs for class III, and 5.2 hrs for class IV. The mean hours of direct nursing care per patient per day without the PCS was 4.1 hours. The mean hours of direct nursing care per patient per day in class was increased significantly according to increasing nursing care requirements of the inpatients(F=49.04, p=.0001). The each class was significantly different(p<0.05). The mean hours of direct nursing care of several direct nursing care activities in each class were increased according to increasing nursing care requirements of the inpatients(p<0.05) ; class III and class IV for medication and education ${\cdot}$ communication, class I, class III and class IV for measurement ${\cdot}$ observation, class I, class II and class IV for elimination ${\cdot}$ irrigation, all of class for exercise ${\cdot}$ safety. 3. Indirect nursing care activities and personnel time : Recognization 24.2%, house keeping activity 22.7%, charting 17.2%, personnel time 11.8% etc. The mean hours of indirect nursing care and personnel time per nursing manpower was 4.7 hrs. The mean hours of indirect nursing care and personnel time per duty were 294.8 min for day duty, 212.3 min for evening duty, 387.9 min for night duty, 143.3 min for shift duty. The mean of indirect nursing care hours and personnel time of night duty was longer than that of the other duty. 4. The mean hours of indirect nursing care and personnel time per patient per day was 2.5 hrs. 5. The mean hours of nursing care per patient per day in each class were class I 5.6 hrs, class II 6.4 hrs, class III 7.2 hrs, class IV 7.7 hrs. 6. The elements of the nursing care cost were composed of 2,212 won for direct nursing care cost, 267 won for direct material cost and 307 won for indirect cost. Sum of the elements of the nursing care cost was 2,786 won. 7. The mean cost of the nursing care per patient per day in each class were 15,601.6 won for class I, 17,830.4 won for class II, 20,259.2 won for class III, 21,452.2 won for class IV. As above, using modified hospice patient classification indicators and nursing care activity details, many critical ill patients were hospitalized in the hospice unit and it reflected that the more nursing care requirements of the patients, the more direct nursing care hours. Emotional ${\cdot}$ spiritual care, pain ${\cdot}$ symptom control, terminal care, education ${\cdot}$ communication, narcotics management and delivery, attending funeral ceremony, the major nursing care activities, were also the independent hospice service. But it is not compensated by the present medical insurance system. Exercise ${\cdot}$ safety, elimination ${\cdot}$ irrigation needed more nursing care hours as equal to that of intensive care units. The present nursing management fee in the medical insurance system compensated only a part of nursing car service in hospice unit, which rewarded lower cost that that of nursing care.

• Journal of Korean Academy of Nursing
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• v.24 no.4
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• pp.623-634
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• 1994

Although the average menopausal age has not changed, women's life span has increased. Today's women live longer after their menopause than those in the past, and this calls for attention in both nursing and medical fields. Many studies have revealed how women reacted to menopause and suffered from it. But they did not discriminate the menopausal meaning and effects from the climacteric phenomena. So, this author tried to clarify what menopause itself meant to the climacteric women, by means of grounded theory methodology. The interviewees were 21 women, whose ages were between 46 and 60 years. They were selected by theoretical sampling technique, and the author tried to include all levels of important variables such as age, educational background, religion and job. Data were collected by the author through in -depth interviews and observations in July, 1994. The interviews were mostly done in the homes of the subjects, or in some cases at the author's office or in a hospital. Interviews took from 30 minutes to 2 hours. Interviews were tape recorded and transcribed later by a research assistant. Data were analyzed as gathered, by the constant comparative method proposed by Strauss and Corbin. Eleven concepts were discovered from the data, and they were grouped under six higher order categories. These six categories were "to give menopause a meaning", "to experience value change", "to have self-help strategies", "to have no strategies", "to live a life worth living", "to have a sense of powerlessness" Among these "to experionce value change" was . selected as the core category. Five major categories were systematically integrated around the core category. Women's adaptation to menopause was defined as proceeding as follows : Most women felt relief and sorrow at the same time when they faced menopause, and some only sorrow or agony. Then, they consulted with others about menopausal symptoms, or tried to think of them by themselves. Finally, they gave menopause a meaning, which was that menopause and its symptoms were natural phenomena. But menopause made women reflect on them-selves and their past lives. As they reflected on themselves, their value on life began to change. As their value changed, some women seeked self help strategies. Those self help strategies were what they had learned from collegues, professionals or mass media. The quality of their lives depended on whether they practiced self help strategies or not. Three types of lives were found. Twelve women enjoyed a life worth living, and practiced the self help strategies, because they accepted menopause a chance to change. They were characterized by a high educational level, having a professional job and a sincere faith in God. Seven women were living as usual, because they did not have the necessity to change. They were high school graduates and house wives. Two women recognized menopause a chance to change, but they did not try self help strategies. Their characteristic was low educational level. Those who did not try self help strategies complained of powerlessness to varying degrees. The educational background, full-time jobs and faith helped women adapt to menopause positively. But social support was not helpful to women's adaptation to menepause. Three hypotheses were derived from the analysis. (1) The higher the educational level, the more theneed to change. (2) Women with higher educational background will practice self help strategies more than those with lower edcational background. (3) The more women practice self help strategies, the worthier lives they will live. Suggestions for further studies are as follows. (1) Studies to test hypotheses are needed. (2) A study to find the relationship between the degree of practicing self help strategies and locus of control. (3) Spiritual approaches would better be applied to help menopausal women. (4) Education through mass media should be given mere frequently.

• Journal of Hospice and Palliative Care
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• v.7 no.2
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• pp.221-231
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• 2004

Purpose: The purpose of this study was to analyze the need for child hospice care programs in families of children with cancer. Methods: The survey of 104 families who were taking care of children with cancer was conducted. This survey was conducted from February 2004 to July 2004 at two general hospitals in Seoul. The data were collected through a self-reporting questionnaire of 22 items. The items were classified into five areas by factor analysis to identify the construct validity. The reliability of the tool was established by Cronbach's alpha as .94 and the data collected were analyzed by descriptive statistics, t-test and ANOVA. Results: 1) The degree of need for hospice care of the subjects showed a high average of 3.40 (${\pm}3.8$). The need for 'emotional care of children' showed the highest mean (M=3.55), 'management of terminal physical symptoms'(M=3.49), 'control of secondary physical problems' (M=3.41), 'acceptance of the family's difficulty' (M=3.20), 'spiritual care for preparing for death'(M=3.17), respectively. 2) With respect to the demographic characteristics of the subjects, there were statistically significant differences in hospice care needs, according to the child's mother's age (F==4.980, P=.009), whether or not there were cancer patients among their siblings or relatives (t=2.423, P=.017). Conclusion: The family of children with cancer have a heavy burden of ambivalence, especially in relieving the anxiety and fear of their children, communicating about death, and managing physical symptoms. Child hospice care must be provided considering the needs of families of children with cancer. Thus popular needs as well as hospice nurses' higher concern and support for hospice care of children require further education and program development to meet the current demands.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.5
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• pp.42-52
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• 2009

Recreational forests are catching on as places for personal development through recreation, association with people, education about nature, mind relaxation and spiritual peace. However, the value and significance of recreational forests with various functions are easily overlooked. Whoever pays fees for admission to facilities are able to enjoy fresh air, a comfortable environment, and space for rest. It should be taken into consideration whether the fee which customers pay is appropriate for the value of nature they are enjoying. This study is involved in giving the right recognition to the value of recreation and environment by estimating economically the value of the environment in which visitors stay, and presenting the appropriate price. The most efficient way to achieve this goal is through an economic approach, which suggests following established research skills and yielding suitable and accurate amounts of money. The environmental value of a recreational forests is estimated through contingent valuation method(CVM), which is chosen among several methods to estimate public facilities because the value of recreational forests has strong characteristics as public facilities which are not traded in the market. The annual recreation value per person of surveyed recreational forests is Willingness To Pay(WTP) with a mean between about 16,000 won and 25,400 won. The recreation value of one recreational forest surveyed is annually between approximately 1.7 billions won and 2.7 billions won. The annual recreation value of 85 national and public recreational forests is presumed to be between about 140 billions won and 230 billions won. The presumed amount of money is the environment in which visitors can enjoy whenever they invest some money and time. Indeed, it is more than that; it provides visitors with a greater sense of satisfaction and the recognition of the preciousness of nature and the environment.

• Korean Journal of Community Nutrition
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• v.19 no.3
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• pp.241-249
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• 2014

Objectives: This study was to determine diabetes fatalism of diabetic patients with and without diabetic foot and its association with lifestyle, diet, and self-care. Methods: The subjects were diabetic patients with (male/female 48/21) and without diabetic foot (male/female 33/26). We administered the questionnaires which were designed to determine diabetes fatalism, lifestyle, diet, and self-care. Diabetes fatalism was determined by Diabetes fatalism scale (DFS), which consisted of total 12 items in three subscales namely, emotional stress, religiou spiritual coping, and perceived self-efficacy. Results: The patients with diabetic foot had undesirable diets more frequently (1.37 and 0.91 days/week respectively) and their desirable diets (2.74 and 3.61 days/week respectively) and foot care (4.61 and 5.53 days/week respectively) were less frequent than those without diabetic foot (p < 0.05). An item analysis of the 12 DFS items revealed a Chronbach' ${\alpha}$ of 0.614 and 0.869, respectively in diabetic patients with and without diabetic foot. Perceived self-efficacy related DFS of subjects without diabetic foot was positively associated with smoking (r=0.350, p<0.01), undesirable diet (r=0.295, p<0.05), and drinking (r=0.257, p<0.05), while its negative association with exercise (r=-0.224, p<0.088) and foot care (r=-0.247, p<0.059) did not reach to statistical significance. Conclusions: This work was the first study reporting the potential usefulness of DFS, especially perceived self-efficacy related subscale as a predictor of lifestyle, diet and self-care on the Korean diabetic patients, at least those without severe diabetic foot to screen those who should be the first target for diabetes education.