• Title/Summary/Keyword: Spiritual Meaning

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The Theory of Meaning in Hospice Care

  • Starck, Patricia L.
    • Journal of Hospice and Palliative Care
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    • v.20 no.4
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    • pp.221-225
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    • 2017
  • Care for the human spirit is a core component of quality end-of-life care. Logotherapy, based on the premise that the primary motivation of human beings is to find meaning and purpose in life, can be helpful in providing care for patients, families, and loved ones in hospice care. The use of Socratic dialog in posing questions about one's life experiences, values, and attitudes is a useful method of evoking reflection. Guidance for finding meaning, even until one's last moments, can be found in the three categories: (a) tasks or deeds, (b) experiences of love and beauty, and (c) attitudes chosen in spite of a fate that cannot be changed. Self-transcendence, defined as getting outside the self for the good of others, can add meaning to life. A growing body of research concerning meaning-centered therapy is promising for improving spiritual well-being and a sense of meaning and purpose in life.

Meaning of Life in Wives of Alcoholics: Autobiographical Method (알코올 의존자 부인의 자서전 분석: 삶의 의미찾기)

  • Cho, Sun-Hee
    • Journal of Korean Academy of Nursing
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    • v.38 no.5
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    • pp.758-767
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    • 2008
  • Purpose: The purpose of this study was to explore and describe life-stories and meanings of life in wives of alcoholics by analyzing their autobiographies. Methods: Autobiographies were collected from 20 participants who produced their own autobiographies in the logotherapeutic autobiography program at community alcohol counseling centers in Korea. The data were coded to identify themes of agency and communion using the manual coding system developed by McAdams, and analyzed by the existential approach. Results: There were 214 coded episodes in twenty autobiographies. There were 128 agency themes and 86 communion themes. The most common themes were Love/Friendship. Five themes emerged from the autobiographical episodes on the existential perspective: 1) overcoming the suffering, 2) meaningful people and relationships, 3) spiritual maturation, 4) caring and helping, and 5) finding a meaning of life. Conclusion: These results showed that the wives of alcoholics who participated in the logotherapeutic autobiography program found the meaning of life through their suffering. Furthermore, a study on existential nursing interventions for people who have meaninglessness in life needs to be done.

Development of a CD Program Applied Logotherapy for Promoting Quality of Life of Adolescents with Terminal Cancer (말기 암 청소년의 삶의 질 증진을 위한 의미요법 프로그램 개발)

  • Kang, Kyung-Ah;Kim, Shin-Jeong;Song, Mi-Kyung
    • Child Health Nursing Research
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    • v.13 no.4
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    • pp.495-505
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    • 2007
  • Purpose: The purpose of this paper was to develop a CD program of applied logotherapy to improve the quality of life of adolescents with terminal cancer. Method: Keller's ARCS theory and a model for developing internet learning materials(Kang) was applied to develop this program comprised four distinct phases: planning, designing, development, and execution stages. Results: This program was entitled 'Finding treasures in my life' and consisted of 5 sessions and its educational contents were made up as follows: "Treasure One" is 'learning three natures of the human mind', "Treasure Two" is 'learning creative value as first method to find meaning of life', "Treasure Three" is 'learning experiential value as second method to find meaning of life', "Treasure Four" is 'learning attitudinal value as third method to find meaning of life', and "Treasure Five" is 'Becoming the master of my life'. The sub-menu was made up of 'Beginning', 'What is it?', 'Travelling'. 'Laughing Song', 'End'. Conclusions: This CD program applied logotherapy with flash animation technique as an emotional and spiritual nursing intervention program for easier and more scientific application in pediatric oncology and hospice area.

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A Study on the Architectural Characteristics of the Eucharistic Adoration of the Catholic Churches in Rural Areas - Analysis of Architectural Elements of Eucharistic Adoration in Catholic Church in Gwangju and Jeonnam - (농어촌지역 성당 내 성체조배실의 건축적 특성에 관한 연구 - 광주·전남지역 천주교성당의 성체조배실을 중심으로 건축 요소 분석 -)

  • Kang, Hyung-Ju;Shin, Woong-Ju
    • Journal of the Korean Institute of Rural Architecture
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    • v.23 no.4
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    • pp.72-79
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    • 2021
  • Religious architecture in the Gwangju and Jeonam regions played the role of local culture, and in particular, cathedral architecture maintains a consistent religious context and seeks to integrate with the local community. This study is to investigate and analyze the overall data to find out the characteristics and meaning of the Eucharistic adoration, which played a central role in the religious aspect and the space in the cathedral, and used it as basic data for the study of local cathedral architecture. The Eucharistic adoration was activated starting from the time when the Eucharist storage room was placed in the Middle Ages, and in 1979, when Pope John Paul II published a letter, and Bishop Na Gilmo of Incheon introduced the Eucharist, the Eucharistic adoration movement was activated in parishes across the country. However, regarding the Eucharistic adoration, a way to use its spatial meaning and religious use is still unknown, even to its believers. The Eucharistic adoration of the cathedral contains the main spiritual function of managing faith rather than the functions of mission, fellowship, and office work. An approach which composes the liturgical spaces in various architectural planning methods is necessary, but the fundamental and religious meaning must not be abandoned.

The Hope of the Stroke Patients (뇌졸중환자의 희망)

  • 김이순
    • Journal of Korean Academy of Nursing
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    • v.27 no.1
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    • pp.212-227
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    • 1997
  • Cerebrovascular diseases in Korea is an important health problem since mortality and mobidity have been increased rapidly. It marked the 2nd cause of specific death rates in 1993. The stroke causes physical function disorder due to hemiparalysis and emotional disorder, and stroke patients experience helplessness, powerlessness. sense of alienation and loss of hope. These feelings make the rehabilitation difficult because they lose the will of life. The subjects of the study were seven citizens who live in Pusan, are over 50 years old and belong to low income-level. The data were collected from Jan. to Sep. 1995. The researcher as a caregiver and volunteer made confidence of them and asked for their agreement on the purpose of the study. The subjects expressed their experience as openheartedly as possible. The analysis of the data was made through the phenomenological analytic method suggested by Giorgi, which is as follows ; as an unit of description which include the subject' expressions and the researcher's observation, it is examined the theme that express the hope experience with the subject's language(underlining), and the focal meanings are identified. The focal meaning is the crystalization of the theme, which is written in the language of the researcher. After intergrating the focal meaning and make the situated structural description as the meaning of the hope experience identified on each subject's point. After intergrating the situated structural description and make the general structural description as the meaning of the hope experience identified on total subject's point then the systemizing of the structure of the hope experienced phenomena and the flowing of the conciousness was researched. The conclusions of this study was as follows : The ten sources of hope which the subjects experienced were sorted as under 〈mutual relations to others : spouse, children, relatives, fellow believer. health professioner. associate patient group〉, 〈spiritual dependence〉. 〈recovery of physical function〉. 〈rumination of the past life〉, 〈expectation of the future〉. 〈economic power〉, 〈belief〉, 〈ability〉. 〈spontaneous participation〉 and 〈recovery of roles〉. Their hope was spoken out by the following two kinds of linguistics. First. the hope was expressed in the affirmative expression as follows : 〈 to be dependable〉, 〈to make efforts〉, 〈to keep under control〉, 〈to desire〉, 〈to be pleasant〉, 〈to be peaceful〉, 〈to be grateful〉, 〈to give help〉, 〈self-confidence. Courage〉, 〈to be happy〉, 〈to satisfy oneself〉, 〈to share with others〉, 〈to understand〉 and 〈to be affected, be impressed〉 Second, the hope was expressed in the negative on pression as under : 〈to be distressed〉, 〈to be uneasy〉, 〈to be sorry, be unsatisfied〉 〈despair〉, 〈to abandon〉, 〈to be fearful〉, 〈to suffer〉, 〈to bear a burden〉 〈to be confused〉, 〈to be solitary〉, 〈chest trouble〉, 〈to feel heavy〉 〈grief〉, 〈to be daunted〉, 〈to get angry〉, 〈to be uncomfortable〉, 〈to have something regretable〉 and 〈to feel guilty〉. And their hope was expressed by the following four behavioral expressions : 〈physical sphere〉, 〈psychological sphere〉, 〈social support sphere〉 and 〈spiritual sphere〉. The reaction patterns of their hope experience appeared in the following 4 coping method : 〈conquest type〉, 〈dependence type〉, 〈adaptation type〉 and 〈fate type〉. Finally, in the hope structure the sense of certainty don't always coexict with the sense of uncertainty, When the stroke patients try to search for the best quality of life, the senses of certainty and uncertainty make a continual cyclic system in the hope structure.

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Literature Review on Spirit and Qi Regimen (정.기(精.氣) 양생법(養生法)에 관한 문헌연구)

  • Baek, Suk-Hee;Sok, So-Hyun;Oh, Hae-Kyung;Moon, Hee-Ja
    • Journal of East-West Nursing Research
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    • v.2 no.1
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    • pp.96-106
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    • 1997
  • In Chinese medicine, the activities of removing and solving the inner cause are called the regimen in preventing the disease and the good condition of mind emphasizes us to practice ourselves the doctrine of regimen of the mind to promote the health and long life of the living body, in other words, it means we should have clean mind, less desire, less thought, less agony and widely open our emotion and will, and it also means the raising of good nature, the moral cultivation, and we can be healthy when we live by good virtus as the root of regiem. The meaning of the Qi has been expanded more and more since its origination throught the process of practice and perception of man. 1) Matter is changed to the smoke when burned, the energy of water becomes the rain in the sky and the rain raises all living creatures by making them wet. Throught these changes of circulation, men could realize the energy to be the common and original matter of forming all the creatures. 2) The direction of showing the breathing of men in and out has been expended. 3) It was widely understood as the meaning of showing vitality of men, and it was the original root of chinese medicine. 4) It was expended to be showing spirit of nature such as the sun, moon, star, sky, land, mountain and the moral spirit of men as peacefullness. By the original meaning of the word of energy expanded to the wider side of sky, land, men and things, nature, society, man and the moral spirit could get the unified basis of the matter. As the above, the word of Qi has been used in wider meaning at this time from the past. In other words, all things in the universe come into being and extinct by the chang of motion of the Qi and it is recognized to be the living activity in human body. The Qi-kong based on this energy and the motion applied to our daily life are very extensive (Lee, Hye - lung, 1997). Here are the summaries of the effect of the Qi-kong ; 1) The physical constitution is strenthened, physiological function is prosperous and we are free from various geriatric disease and psychosomatic disease not to mention the cold and indigestion. 2) It maintains the clear spirit, elevates intelligence, strengthens the spiritual power and demonstrates the potentiality at the amximum. 3) It maintain beautiful figure and clean skin never losing the charm but full of energy and vitality. 4) It keeps the balanced body never suffering from the unbalance of the bones, various and neuralgia. 5) It maintain the spiritual comfort, the natural posture in everything and real happiness (Lee, Hye-Jung, 1997 : Suh, Yong Kyu, 1989). Chinese medicine mentions the motion by Qi with Qi - kong. But the motion does not require special method in Western medicine. I t is the only way of living of our ancestor indaily life. It is maintaining the healthy lifr by training the Qi, and it is the motion of being with the nature with the open mind in breathing rather than artificially restricting our daily life, it is the motion of the body.

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A Study on the Meaning of 'Human Affairs' in Daesoon Thought: Focusing on Its Relation to 'the Way of Heaven' (대순사상에서 '인사(人事)'의 의미 고찰 - '천도(天道)'와의 관계를 중심으로 - )

  • Kim Eui-seong
    • Journal of the Daesoon Academy of Sciences
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    • v.48
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    • pp.445-479
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    • 2024
  • The ideological context of the Unity of Heaven and Humankind (天人合一) is useful as an approach to understanding the meaning of 'human affairs (人事)' in Daesoon Thought. In Daesoon Thought, the meaning of 'human affairs' occurs within the context of 'the Way of humans (人道)' being based upon 'the Way of Heaven (天道).' However, in Daesoon Thought, the characteristic of 'the Way of Heaven' originates from the Supreme God of the Ninth Heaven (上帝) and His Reordering Works of Heaven and Earth (天地公事). Specifically, this entails the principle of 'what is devised by humanity (謀事在人), is achieved by Heaven (成事在天),' which is inverted to become 'what is devised by Heaven (謀事在天), is achieved by humanity (成事在人).' This is the principle of 'human affairs' that is revealed as the relationship between Humanity and Heaven is newly defined. In addition, the newly changed relationship between Humanity and Heaven is presented as the principle of 'divine beings and human beings mutually guide one another (神人依導).' This principle clearly expresses 'human affairs' in the context of Daesoon Thought. Accordingly, the two directions in which 'human affairs' are completed are expressed as two stages: spiritual enlightenment (靈通) and the Harmonious Union between Divine Beings and Human Beings (神人調化). These two directions in which 'human affairs' pursues 'the Way of Heaven' show a depth beyond just encompassing transcendence and immanence. The relationship between 'the Way of Heaven' and the Supreme God of the Ninth Heaven, in particular, is a useful point for appreciating the how the meaning of 'human affairs' in Daesoon Thought differs from other uses of the term which occur elsewhere.

A Survey of Reading Behavior among College Students Majoring in Child Development or Early Childhood Education (아동학, 유아교육 전공 대학생의 읽기 실태에 관한 조사연구)

  • Park, Chan-Hwa;Kim, Gil-Sook
    • Journal of the Korean Home Economics Association
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    • v.49 no.2
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    • pp.97-109
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    • 2011
  • The purpose of this study was to investigate the reading habits, reading patterns and reading motivation of 362 college students from the capital area majoring in child development or early childhood education. The main findings of this study were as follows. Firstly, 70 percent of students spent less than three hours a week on reading academic or school-related material, and 75 percent spent less than three hours a week on independent or recreational reading. Students most preferred reading the "cultural" genre and least preferred reading the "human life(spiritual)" genre. The "cultural" and the "human life(spiritual)" genres also represented the most and least frequently read genres, respectively. Secondly, students presented high-level reading patterns, in that they previewed the reading material before reading, understood the meaning of it during reading, and shared their reading experience with others after reading. Thirdly, the average reading motivation levels scored near the midpoint on a five-point scale. Fourthly, students with higher reading motivation levels displayed higher reading frequencies and preference levels for each genre, with the exception of the "fiction and humor" genre. Moreover, students with higher levels of reading motivation received higher ratings for their reading patterns.

"Ascending to Heaven and Becoming an Immortal": Sublime Words with Deep Meaning and Ultimate Value in Daoist Culture (道文化终极价值的文字学阐释: 兼论「大巡」「道通真境」之人文意涵)

  • Zeng, Yong
    • Journal of the Daesoon Academy of Sciences
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    • v.34
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    • pp.293-321
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    • 2020
  • The value embodied by "Ascending to Heaven and Being an Immortal" (Yuhua Dengxian in Chinese) implies the core gist of Daoist culture as well as its ultimate value. From the perspective of Philology, each word, "Yu", "Hua", "Deng", and "Xian" benefits us through a philosophy of life, learning skills, the pursuit of the mysteries of Daoist immortality, and the ways of life characteristics and spiritual transcendence. "To become an immortal" is becoming adept at life. "Yuhua" refers to learning transcendental skills, and "Deng" expresses the promotion of life. "Ascending to Heaven and Becoming an Immortal" integrates the goal- oriented values of Daoist Culture, learning transcendental skills, and the state of being alive into a unified whole. Namely, it is the perfect combination of an adept's supreme pursuit of value and zenith of life. By way of contrast, in Daesoon Jinrihoe, the concepts of "Daesoon" and "Perfected Unification with the Dao" not only advocate "physical and mental transformation" and "spiritual development" for Dao cohorts, but also personal cultivation and service to society, and participation in "The Creation of an Earthly Paradise." These are unified under the ideal humanistic value of "the earthly paradise of the Later World."

A Study on the Use and Meaning of the '心' Letter in 『Hwangjenaegyeog』 (『황제내경(黃帝內經)』에서 사용된 '심(心)'자(字)의 용례 분석 연구)

  • Bak, Jae-Yong
    • The Journal of the Korea Contents Association
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    • v.21 no.5
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    • pp.824-836
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    • 2021
  • In this study, the use of '心' letter used in classic Chinese book of 『Hwangjenaegyeog』 and its meaning was examined. In Chinese letters, '肉' is a sign that symbolizes the body. The letters '肝', '脾', '肺', and '腎' expressing the five human organs all contain the form of '肉'. So they don't cause semantic confusion. However, the Chinese letter that means heart and mind are written as '心'. As a result, it is difficult to understand the meaning of '心'. In addition, the contents of 『Hwangjenaegyeog』 cover various fields from disease to astronomy. For this reason, a total of 286 '心' letters used in it have various meanings. The results of this study are as follows. First, it means human heart. Second, it means the human chest. Third, it refers to mind. Fourth, it means a transcendent concept like spiritual enlightenment. Fifth, it refers to pericardium. Sixth, it refers to logical thought Seventh, it means center or core, and finally does constellation. in the eastern sky of ancient Asia. The results of this study are thought to be helpful in grasping the meaning of '心' in the classical literature as well as in 『hwangjenaegyeonglyeongchu』.