• Journal of Korean Academy of Nursing
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• v.49 no.4
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• pp.423-436
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• 2019

Purpose: The aim of the study was to explore nurses' experience of person-centered relational care in the context of critical care. Methods: Key interview questions were developed based on the human-to-human relationship model suggested by Travelbee. Data were collected through indepth interviews with a purposive sample of 11 nurses having more than 2 years of working experience in intensive care units. An interpretative phenomenological analysis was conducted to analyze the data. Results: Four super-ordinate and nine sub-ordinate themes were identified. Emerged super-ordinate themes were as follows: (1) encountering a live person via patient monitoring systems; (2) deep empathic connection; (3) humanistic and compassionate care, and (4) accompanying the journey to the end. Study findings revealed that nurses in intensive care units experienced 'balancing emotions' and 'authenticity' in caring when entering human-to-human relationships with dying patients. The phenomenon of person-centered relational care in intensive care units was found to subsume intrinsic attributes of empathy, compassion, and trust, similar to the central concepts of Travelbee's theory. Conclusion: The interpretative findings in this study provide deeper understanding of Travelbee's human-to-human relationship model. The technological environment in intensive care units did not hinder experienced nurses from forming human-to-human relationships. These themes need to be emphasized in critical care nursing education as well as in nursing management. The results of this study will contribute to understanding nurse-patient caring relationships in depth, and help improve the quality of nursing care in intensive care units.

• Proceedings of the Korean Society of Computer Information Conference
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• 2015.01a
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• pp.307-308
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• 2015

The biggest challenge of managing mobile interpretative device is encouraging visitors to have the mobile experience. Thus, in the research of the mobile application of the Leeum, a short orientation session as a treatment was provided to survey participants to make them use of a mobile experience and to solve the problem of hesitancy. Based on the research data, their satisfaction with visiting experience and with using the application appeared to be relatively high. However, several problems such as intrusiveness, isolation, head-down effect and technical problems needed to be improved to have a promising future.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• Journal of Arbitration Studies
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• v.28 no.1
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• pp.3-26
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• 2018

This article examines whether parties may agree to contractually waive the right to bring annulment proceedings. Alternately it looks at whether certain grounds of annulment may be waived. The ability for parties to resolve this issue contractually by waiving this element of Article 52(1)(b) ICSID offers a potentially powerful solution. For parties to agree beforehand to the circumstances where tribunals have not 'manifestly exceeded their power' could allow them to remove the unpredictability of annulment on this foundation. Even in the event that an ad hoc committee is against the validity of waiver, it may be possible for a party to frame this restriction as an interpretative agreement by the parties rather than strictly as waiver of a ground of annulment. Ultimately, the wish to enter into such an agreement would likely only be driven by a few exceptional commercial need or prior negative experience with the remedy of annulment. In that cases, and depending on the nature of the specific concern with annulment, a limited waiver or interpretative agreement on certain Article 52(1) ICSID grounds may certainly be appropriate.

• The Journal of Korean Academic Society of Nursing Education
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• v.25 no.3
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• pp.300-311
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• 2019

Purpose: The purpose of this study was to review and synthesize the existing literature on the experience of nursing students in simulation. Methods: A systematic review was undertaken using meta-ethnography. Eight databases were searched up to January 2014 for peer-reviewed studies, written in Korean and English, that reported primary data, used identifiable and interpretative qualitative methods, and offered a valuable contribution to the synthesis. Results: Nine studies were identified, with quality appraisal undertaken. Three key concepts were generated: ambivalence of simulation practice, learning by reflection, and building up of the competency as a future nurse. Six sub-concepts emerged: double sidedness of simulation setting; feeling ambivalence of simulation; learning from others; learning from self-reflection; improvement of confidence by role experience; and internalization of nursing knowledge. A line of argument has been developed based on the themes generated. Conclusion: The findings from this qualitative synthesis and other related literature indicated the importance of capability of educator and extension of the simulation system to facilitate effective simulation-based education.

• English & American cultural studies
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• v.14 no.2
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• pp.311-336
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• 2014

The essay examines two different editions of Anne Askew's Examinations published in the sixteenth century: John Bale's the First Examination and the Latter Examination and John Foxe's Acts and Monuments, and argues that retelling and rewriting one's experience is the process of storytelling that necessitates the repetition and communication of the experience. The essay looks at the parts the sixteenth-century editors particularly rewrote or retold the original version, and discusses how Askew's story was retold, repeated, and communicated through various storytellers who delivered not only the original text but also the original experience toward larger audience. While attempting to interpret, analyze, and expand on the story she did not tell, or the story she could not tell, Bale and Foxe developed her personal and anecdotal story into a communal narrative to share. Bale wrote a weak woman's martyrology by adding his interpretation and analysis, showing the way for the readers to follow in understanding her enigmatic silence and gestures. On the other hand, Foxe made the story a more dramatic and more seamlessly flowing narrative of the heroic sacrifice of a martyr. Foxe filled the room left by Askew's silence with directly quoted conversations and the graphic that could help explain what was between the lines. Apart from the rewritings of the reformists, the essay focuses on the fact that the editing, rearranging, and reinterpreting process already started with Askew's own writing. Although Askew declares herself an objective recorder of the series of events, her writing is carefully constructed with complex ideological fractures and rhetorical tactics, and her experience is tailored to fit a particular purpose. Along with Bale's and Foxe's rewritings, Askew's story of a reading woman should be also read as an intentional and interpretative storytelling on her own experience.

• Journal of Christian Education in Korea
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• v.77
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• pp.127-150
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• 2024

This study seeks to shed light on the contributions of Horst Klaus Berg to German Bible didactics, underscoring the pivotal role of diverse interpretative approaches in the teaching and learning of the Bible. In an era where the complexities and intricacies of the Bible present significant challenges to contemporary readers, the prevalence of one-dimensional interpretations further obstructs the pathway to a profound comprehension of the spiritual depth embedded within its texts. By centering on Horst Klaus Berg's influential theories in the field of German Bible didactics, this research delves into the impact of varied biblical interpretations on Christian education. Berg's work is celebrated for its insightful strategies, notably his advocacy for comprehensive interpretative methods such as "Railway Tracks" and "Free-Learning." These approaches seek to reconcile traditional biblical teachings with individual experiences, thereby facilitating a more expansive understanding of the Bible's applicability to modern life. Through a detailed examination of Berg's theory on biblical interpretation, this paper argues that Christian education must prioritize the cultivation of diverse interpretative skills and their practical integration into Bible study. This educational model encourages learners to become active interpreters, capable of discerning the text's deep-seated meanings by relating it to their personal experiences. The study concludes by affirming Berg's delineation of three critical tasks in biblical interpretation: "reciprocal interpretation," "acknowledgment of the biblical texts' diversity," and "free learning." These elements are portrayed as interrelated and essential, reinforcing Berg's proposition that understanding the Bible's complexity and diversity is crucial for advancing Christian education. This paper offers a novel perspective on the significance of embracing multifaceted interpretations within the domain of biblical studies.

• Korean Journal of Adult Nursing
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• v.25 no.3
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• pp.332-343
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• 2013

Purpose: The purpose of this study was to analyze the research trends of spiritual care in Korea and to make suggestions for future studies. Methods: 209 researches from 1981 to 2012 were analyzed. Results: Among the 209 studies reviewed. 74 were thesis studies and 135 for reported research in academic journal. There were 169 quantitative studies, 11 qualitative studies and 29 other types studies. The most frequently used study design was correlational. The majority of study participants were patients, followed by nursing students, nurses or non-medical participants. In the correlation studies, the variable of spiritual well-being had a positive correlation with hope, self-esteem and spiritual nursing care and a negative correlation with depression, anxiety and loneliness. In the experimental studies, the independent variables were spiritual nursing intervention, spiritual care education program and spiritual promoting intervention. The main theme of qualitative studies were the experience of spiritual care, spiritual experience and the most frequent designs were grounded theory, phenomenology and interpretative phenomenology. Conclusion: The domestic research about spiritual care needs to utilize a variety of approaches including concept or tool development study suitable for Korean peoples, multi-disciplinary research, qualitative study and program development study.

• Journal of the Korea Society of Computer and Information
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• v.20 no.4
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• pp.103-110
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• 2015

The biggest challenge of managing mobile interpretative device is that visitors do not have the mobile experience. Thus, in the research of the mobile application of the Leeum (Samsung Museum of Art), a short orientation session as a treatment was provided to survey participants to make them use of a mobile experience. The orientation solved the problem of hesitancy of using smartphone in other researches, it was simultaneously the uniqueness of the methodology. Based on the research data, their satisfaction with visiting experience and with using the application appeared to be relatively high. A half of participants used the application for 10 minutes which is accounted for 20-30% of the total viewing time. Participants (80.3%) engaged in each exhibit with the application in less than 30 sec.-1 minute. Comparing with the average time of engagement (10-30 sec.) for each exhibit without using mobile applications, it is possible to conclude that the mobile application notably contributed to make participants engage with exhibits longer.

• Korean Parent-Child Health Journal
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• v.18 no.2
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• pp.47-57
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• 2015

Purpose: The purpose of this study is to discover the nature from the life experience of a person with unilateral acquired blindness and his/her family after losing the eyesight and adapting in the environment and to find the meaning of life and how to solve the problem in psychosocial aspect. Methods: This study uses one of the qualitative research methods which explains how families with the unilateral acquired blind perceive blindness after experiencing it and observes how they signify it. starts with interest in lifestyles of individuals and their families and tries to understand the subjective existences of participants in accessible ways and draw the experiences after becoming one-side blind. It cyclically uses deductive verification process through inductive method and establishing hypothesis using materials. Results: According to the results of this study, unilateral acquired blindness studies, due to shattered life, they did not know what to do. Also, discomfort from struggling in a big tunnel and even will to live were found. trying to go out to the world, seeing the new world, and trying to encourage myself, strong attachment to life was shown to by saying, appeared. Each includes sub-topics such as feeling abandoned after confirmed the blindness, feeling disappointed to doctors, family, and friends, trying to live with hope, struggling in a tunnel with thinking how to live, closing the mind from the world, seeing outside the world in the midst of struggling, trying to forget the past with the will of life, having hope to live with care of family, and trying to keep the rest vision. Conclusion: Firstly, in nursing aspect for their adaptation, programs for disable people and nursing intervention focused on their families should be developed. Secondly, since it can be economic and psychological burden for their families and acquaintances, it is necessary to support the blind so that they can find fitted rehabilitation programs and come back to society. Thirdly, active participation of health care providers may influence social interest the improvement of national welfare policy for the unilateral acquired blind.