• 대순사상과 동아시아종교
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• 제1권2호
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.

• 가정과삶의질연구
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• 제15권1호
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• pp.27-40
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• 1997

This article focuses on the environmentally responsible consume disposal behavior and the effects of socio-demographic variables and the ecologically concerned. consumer attitudes on it. Data was collected from 458 housewives who live in Ulsan city. The results indicated as follows. First the ecologically concerned. Second the environmentally responsible consumer disposal behavior of household durables and semi-durables differs significantly according to wife's religion and occupation. Third the ecologically concerned consumer attitudes was positively correlated with the environmentally responsible consumer disposal behavior. Fourth as the ecologically concerned consumer attitudes was controlled the effects of wife's religion was disappeared.

• 수완나부미
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• 제1권2호
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• pp.113-118
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• 2009

• 한국콘텐츠학회논문지
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• 제9권12호
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• pp.836-842
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• 2009

최근(2008. 4. 14) 국가인권위원회의 종교계 대학들에 대한 권고 결정이 종교계 학교들의 채용관행에 대한 논쟁을 불러 일으켰다. 종교계 학교는 특정종교의 진리와 정신을 건학이념으로 설립된 학교이다. 비교법적으로 검토해 보면 학교 기타 교육기관이 전체 또는 중요한 부분에서 특정 종교 또는 종교 법인, 협회, 단체에 의해 소유, 지원, 통제 또는 관리되는 경우 또는 그러한 기관의 교과가 특정 종교의 전파를 목적으로 하는 경우에, 그러한 학교나 기타 교육기관 또는 교습 기관이 특정한 종교를 가진 피고용인을 고용 또는 채용하는 것이 허용되고 있다. 따라서 학교의 역사, 사명, 교직원과 학생들의 종교, 학생들의 종교활동, 그리고 커리큘럼에 대한 종교적 관점 등을 검토하여 종교계 학교로 판단되면 특정 종교인에 대한 채용의 자유를 부정하기 어렵다고 판단된다. 이 글은 종교계 학교의 교직원 채용 시 지원자가 특정 종교인일 것을 조건으로 하는 것이 우리 법제상 위법인가에 대하여 주로 노동법적 차원에서 비교법적으로 검토해 보았다.

• 한국식생활문화학회지
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• 제3권3호
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• pp.245-258
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• 1988

A food life style itself is substrative relations with culture, and is concerned with our daily life. Especially a food taboo comes from the intelligence which resulted from an ancestor's life experience. Accordingly, we can say a food taboo began with human appearance, settled in convention of folklore society, and forms it's own boundary todays. Since a practice of a food taboo is combinded firmly with various sociological factors such as religion, custom, and so on, it is very hard to change, even though the belife of a food taboo is not true. According to the result, first, significant factors effecting on a practice of a food taboo was a level of age, a level of education, religion, family pattern, behavior of subject and her mother for food life management, education of subject and her mother, and religion of subject and her mother. Second, in analysis of factors according to classification of food taboo a practice of a food taboo which classified to food of animal, food of plant and the other food showed significant differences, comparing religion of subject with her mother. Third, a result examined practice frequency and review of science, non science indicated that foods such as Egg of Globefish, Lettuce, Coffee, Persimmon, dried Persimmon, Soybean and Sugar are tabooed on the basis of science, and foods such as Vinegary food, Thieved food, Soup of Tangle and Dogmeat tabooed on the basis of non science. But in the case of Puja, it's basis of science is not identified. These food taboos are tabooed by more then 50% of subjects including who answerd 'there is some case to practice it' Therefore, we should continue analysis of science for the reason of a food taboo, at the same time, provide the origin and try to have a rational food life.

• 한국콘텐츠학회논문지
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• 제20권5호
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• pp.212-221
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• 2020

본 연구는 종교유무 및 종교활동 참여수준이 노인의 삶의 만족도에 어떠한 영향을 미치는 지 확인하는데 그 목적이 있다. 이를 위해 노동패널조사 20차 자료를 기반으로, 65세 이상 노인 3,261명을 대상으로 기술통계분석, 평균차이분석, 회귀분석을 실시하였다. 연구결과는 다음과 같다. 첫째, 종교의 유무는 노인의 삶의 만족도에 통계적으로 유의한 영향을 미치지 못했다. 둘째, 종교활동 참여수준은 노인의 삶의 만족도에 통계적으로 유의한 영향을 미치는 것으로 나타났다. 즉, 종교활동에 적극적으로 참여하는 노인일수록 삶의 만족도가 높았다. 셋째, 종교유형별로 보면, 기독교 노인이 불교 노인에 비해 삶의 만족도가 통계적으로 높은 것으로 나타났다. 이러한 결과를 근거로 함의를 도출하고 정책적 제언을 실시하였다.

• 한국생활과학회지
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• 제22권1호
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• pp.57-74
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• 2013

The purpose of this study was to identify how age-identity is associated with the attitude toward the elderly and self-esteem of the aged. The subjects were 366 adults aged 60 and over. The statistics used for the data analysis were reliability test, frequency, percentage, mean, standard deviation, one way ANOVA, correlation and multiple regression. The results of this study were as follows; First, The majority of elderly acknowledged psychological ages as their actual ages. Secondly, The degrees of elderlys' age-identity was 2.12, and the levels of the attitude toward the elderly was 60.62. Also, The degrees of elderlys' self-esteem was 24.16. The surveyed data showed higher means than medians. Third, The age-identity of elderly was significant with respect to spouse, religion, career, living state, sex, age, gap of actual age, health state, economic state, education, monthly living expenses. And the attitude toward the elderly was stastically significant with respect age-identity, career, spouse, religion, living state, health state, education, monthly living expenses, economic state, gap of actual age, and age. Moreover, The elderlys' self-esteem level was significant with respect to spouse, age-identity, living state, religion, career, economic state, monthly living expenses, the attitude toward the elderly, health state, education, and age. Finally, The variables affecting the age-identity of elderly were health state, economic state, religion, age that explained about 34% of the total variance. And The attitude toward the elderly were age-identity, health state, gap of actual age that explained about 19% of the total variance. Also, The variables that affect elderlys' self-esteem were economic state, age-identity, the attitude toward the elderly, sex, monthly living expenses that explained about 33% of the total variance.

• 성인간호학회지
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• 제18권5호
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• pp.746-759
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• 2006

Purpose: This study was designed to systematically explore and elicit information about terminally ill cancer patients' and primary family caregivers' subjectivity of death. Method: Using Q-methodology, 21 terminally ill cancer patients and 19 primary family caregivers sorted 40 statements during personal interviews. Results: The results of this study show that terminally ill cancer patients have four factors ('Attachment to life', 'Hope for heaven', 'Resignation to reality', 'Avoidance of pain') of response and primary caregivers have four factors('Dependence on religion', 'Faithfulness to reality', 'Obedience to fate', 'Agony of reality'). Comparing the subjectivities of death of terminally ill cancer patients and primary family caregivers, 'Hope for heaven' and 'Dependence on religion' reveal the similarities of their outlook. On the other hand, 'Attachment to life', 'Resignation to reality', 'Avoidance of pain', 'Faithfulness to reality', 'Obedience to fate', 'Agony of reality' reveals different aspects of their outlook. The group of terminally ill cancer patients and their families divided into four types. Type A was 'Attachment to life and Agony of reality', type B was 'Attachment to life and Obedience to fate', type C was 'Hope for heaven and Dependence on religion' and type D was 'Resignation to reality and Faithfulness to reality'. The positive group was C or 'Hope for heaven and Dependence on religion'. Conclusion: There are significant differences found in the subjective structure of death among terminally ill cancer patients and primary family caregivers. Therefore, it is necessary to develop an individualized nursing intervention for terminally ill cancer patients and family caregivers.

• 대한가정학회지
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• 제18권2호
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• pp.23-39
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• 1980

The purpose of this study is to investigate various factors which affect father's child-rearing attitudes through the examination of father-child relationships. In other words, the study aims at finding out how the variables possessed by father side operate on his child-rearing attitudes according to the sex and birth-order of children. Hence, the study is carried out on the hypothesis that father's variables such as age, education, occupation, religion, etc. show different aspects on child-rearing attitudes by way of a child's sex and birth-order. The results of the study show that the factors that affect father's child-rearing attitudes are child's variables such as sex and birth-order as well as father's variables such as education, occupation and religion. describing these factors I detail, the study shows that father has higher concern on daughter rather than on son; the higher education he has, the higher his concern is; and when father has a white-collar job or is a Christian, he shows higher concern on his children. The above mentioned factors are analyzed and classified as follows by the child-rearing contents: A. The factors which affect father's concern one his children are: 1) sex, 2) father's education and 3) occupation related to the sex and birth-order of children. B. The factors which affect father's participation in child-care are; 1) sex, 2) birth-order, 3) father's education, 4) occupation and 5) religion related to the sex and birth-order. C. The factors which affect father's disciplinary attitudes (Praise or scolding) are ; 1) sex, 2) father's education and 3) religion related to the sex and birth-order. C. The factors which affect father's disciplinary attitudes (praise or scolding) are; 1) sex, 2) father's education related to sex, and 3) sex in terms of negative attitudes. E. Finally, father's age is proved to be a factor that does not give any significance in his child-rearing attitudes.

• 한국언론정보학보
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• 제70권
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• pp.221-245
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• 2015

이 연구는 2014년 8월 프란치스코 교황의 한국 방문과 그에 대한 미디어의 반응을 '매개된 종교'가 사회 변화에 기여할 수 있는 담론적 잠재력을 드러내 준 사례로 규정하고, 교황 방한 기간 중 5개 중앙일간지 (<조선일보>, <동아일보>, <중앙일보>, <한겨레>, <경향신문>에 게재된 교황 관련 사설 및 칼럼을 분석했다. 교황 관련 기사들이 대체로 교황의 언행에 대하여 매우 긍정적인 평가를 하고 있음에 주목하여, '교황과 동일시한 가치'와 '반(反)교황과 동일시한 가치'의 이항대립을 찾아 유사한 가치들끼리 범주화 했고 그것이 갖는 정치적 함의를 한국 사회의 특수한 맥락 속에서 해석했다. 이를 통해 각 매체의 이념적 정향성에 따라 미세한 차이는 있었지만 교황을 매개한 언론은 대체로 한국 사회의 현실에 대한 평가와 이를 해결하고 극복할 방향에 대해서 일관적인 서사를 구성하고 있음을 알 수 있었다. 이 사례는 종교가 담론적 차원에서 사회 변화를 위해 대안적 가치 제공자로서의 역할을 담당해 주기를 바라는 세속 사회의 기대를 보여 주는 것으로 볼 수 있다.