• Acta Via Serica
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• v.1 no.1
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• pp.95-104
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• 2016

The Silk Route in ancient times served as a link between the World's greatest civilizations and as a source of knowledge, art, religion and philosophy. This network of ancient caravan paths formed the first bridge between East and West, where two different civilizations came in contact with their respective cultural traditions and religious beliefs, as well as their scientific and technological achievements. One of the main routes of the Great Silk Route passed through the Karakoram, linking Kashgar with Kashmir and the Gandhara regions. The Karakoram Highway connects the Chinese province with Pakistan and follows the ancient Silk Route, which connected the Heartlands of Asia with the Western fringes and further beyond the entire continent of Europe. Evidences of the history of humankind, ranging from Pre-historic times to the spread of Buddhism from South Asia to China and the Far East, is depicted in the rocky cliffs on the waysides and on rough boulders scattered in the upper valley of the Indus River and its tributaries. The ancient trade routes also carried scholars, teachers, missionaries and monks of different beliefs and practices, who met and exchanged ideas. The Buddhists as well as Zoroastrians and other missionaries all followed the Silk Route, leaving permanent footprints of their passage. The ancient greater Gandhara is situated in the North-West of the Indian Sub-continent, with the steep mountain ranges of the Karakoram, the Pamir and the Hindu-Kush bordering it and the dry areas of Central Asia to its rear. A number of races from Central Asia migrated to Gandhara because of its mild climate and plentiful farm products and fruits. This area was an entry point of Western Culture into India and at the same times the exit point of Indian Culture, including Buddhism, to the West. In Gandhara, the diffusion of different cultures developed an art form, during the 1-7th centuries CE commonly known after its geographic name as "Gandhara Art". The Buddhism's route of introduction into China originated in Gandhara, then reached in Korea and Japan and other countries. The fame of Gandhara however, rested on its capital, "Taxila" which was a great centre of learning. From the time of the Achaemenians, down through Muslim period, Gandhara continued to establish and maintain a link between East & West, as shown by material evidences recovered from Taxila and other Buddhist centres of Gandhara during the course of archaeological excavations.

• Journal of Korean Academy of Nursing
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• v.20 no.3
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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.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.5 no.2
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• pp.237-256
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• 1998

Death and dying of human being is a comprehensive system, and death orientation, the subjective meaning related to every component of the death system is developed throughout life. This study was designed and carried out to identify, describe and classify the orientations of Korean adult towards the death system. In an attempt to measure the subjective meaning of death and dying, unstructured Q-methodology was used. The 65 Q-statements developed by Kim(1994), used by Kim(1994) and Park(1996) were adopted as Q-population and 39 Q-statements were selected by the three researchers for Q-items for this study. Thirty-three P-samples were sampled from P-population of literate Korean men and women, 35 and 55 years of age, lived in urban Korea for the last 10 years. Sortings of the 39 Q-items according to the level of personal agreement, and a forced normal distribution into the 9 levels were carried out by the P-samples. The Z-scores of the Q-sort data were computed, and the principal components factor analysis by PC-QUANL Program were carried out. The demographic, socio-cultural and health-related attributes of the P-samples were descriptively analysed. Eight types of death orientation were identified ; Type I ; 'naturalist'. Six P-samples. Death is a natural phenomena, to be accepted as it is and to follow its natural course. Prefer to be informed of all facts and possibilities concernig the course of dying and death to occur to self. Type II ; 'life-after-life negator'. Three P-samples. Time and process of death is the destiny of each person. Death means 'darkness' and 'end to every thing, the absolute end'. Yet, wish physical integrity at the dying and after death. Type III ; 'life-after-life believer'. Six P-samples. Men are travellers passing by this life bound to the life-after-life. Priority concerns are on the activities to prepare self for the eternal life ahead. Disregard premature and sudden death. Type IV ; 'here-now believer' Five P-samples. Positive regard to the cremation of the body and donation of the organs on death. Regard religious and customary post-motem rituals meaningless. Negate life-after life. Type V; 'believer of rituals'. Five P-samples. Death being accepted as a part of, a natural end to, and destiny of human life. Concerned to ensure a dignified end to personal life and dignified post-mortem rituals. Type VI ; 'Realist'(derived from Type I). Two P-samples. Life and death as universal reality. The abrupt death at golden age at the peak of happiness is favored to avoid inevitable physical and mental distress of self and the family. Agreed to the cremation of the body. Disregard rituals. Type VII : 'Fatalist' (derived from Type II). Five P-samples. Not favored, yet, all man are destined to death, the inevitable end of all living beings. To ensure dignified end by personal consummation, information on one's dying and imminent death are to be shared. Type VIII ; 'reality avoider'(derived from Type III). One P-sample. Negative to longevity, artificial prolongation of, meaningless and distressful life. Highly positive to postmortem organ donation.

• Korean Security Journal
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• no.31
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• pp.125-155
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• 2012

Terrorist organization has shown the trend of secret organization and it is harder to cope with terrorism because of uncertainty of terrorism. Homegrown terrorism is the one, whose preparation, execution and effect are restricted to domestic area. By the way, in the worldwide economic depression, violence and radical demonstration have shown the expansion trends as in Middle East, political revolution of Africa, anti-social resistance of Europe and Wall Street Occupation of USA. Homegrown terrorism is occurring in various countries such as UK and Spain as well as USA. Specialists warn homegrown terrorism in Korea. The purpose of this study was to prospect the possibility of homegrown terrorism that can be generated in the transfer to multi-culture society as various foreigners come to Korea rapidly and suggest the method to cope with the trend. The study analyzed environment and analysis of homegrown terrorism that Korea faces now. The methods to cope with homegrown terrorism are as follows. First, distribution of radical homegrown terrorism via internet should be prevented. Second, the connection between terrorist organization and homegrown terrorist should be prevented. Third, there should be a cooperation among government, residents and religious group. Fourth, there should be an open approach against multi-culture society. Fifth, there should be a systematic control for cause of new conflict. Finally, there should be a long-term approach to cause of new conflict. If we do not make an effort to prevent homegrown terrorism, terrorism environment may face new aspect and national and social cost for it will increase.

• Journal of Preventive Medicine and Public Health
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• v.6 no.1
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• pp.133-160
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• 1973

1. Introduction Community medicine with the concept of comprehensive medical care and an ideal medical care delivery system not only for an individual or family but for the whole community has emerged. In April 1970, the Presbyterian Medical Center started a hospital based community health service project in order to improve the health of the people in rural areas. Prior to commencing a comprehensive medical care system, a family survey was needed. The major objective of this survey was to obtain information concerning the people and their environment so as to be able to plan and implement a comprehensive medical care program in Soyang-Myun. 2. Survey Method An interview using a family record form was carried out for each household. This family record form was designed to get information about demography, family planning, environmental sanitation and vital statistics. Prior to beginning, the members of the survey team were trained in interviewing techniques for three days. The team consisted of a public health nurse, four nurse-aides, a sanitarian and four health extension workers who are working in our project, The survey was carried out during the period November 1971 to March 1972. 3. Project area 1) Population of Soyang-Myun was 11,668; male, 5,962 and female, 5,706. Sex ratio: 104.5. 2) Households : 1,858 3) Family size: The average household consisted of 6.3 persons. 4) Educational level of householder a. Illiterate 13% b. No schooling but able to read 10% c. Preschool children 19% d. Primary school 47% e. Middle school 7% f. High school 3% g. College or University 1% 5) Occupational distribution of householders a. Farmer 67% b. Laborer 13% c. Office worker 4% d. Merchant 4% e. Industrial worker 2% f. Unemployed 8% g. Miscellaneous 2% 6) Religious affiliation a. No religion 74% b. Buddhist 12% c. Protestant 10% d. Catholic 4% 4. Survey results Living Environment : a. Home ownership 95% b. Kinds of roofing Straw-thatched house 84% Tile-roofed house 10% Slate-roofed house 5% Other 1% c. Floor space Less than 6 pyong 10% 6-10 pyong 53% 11-15 pyong 24% 16-20 pyong 9% More than 20 pyong 4% d. Radio ownership 80% Environmental Sanitation : a. the source of drinking water public well 49% private well 30% drainage water 9% steam water 8% well pump 3% water distribution system 1% b. Distance between well and toilet more than 16meters 38% 6-10 meter 31% 11-15 meters 14% Less than 6 meters 17% c. The status of well management Bad 72% Fair 26% Good 2% d. General sanitary state of house Bad 37% Fair 51% Good 12% e. House drainage system had no house drainage. 77% Family Planning : a. 24% of the people have used contraceptives, but 12% ceased to use them. 76% have never used contraceptives. b. used methods 1oop 68% oral pill 16% vasectomy 4% condom 1% tubal ligation 1% two or more methods 10% Maternal Health : a. The number of conceptions of housewives under 50 years of age. 11 times 26% 6 times 11% 5 times 11% 4 times 9% b. The place of delivery own house 88% hospital 1% others 11% Treatment of general sickness : a. The place of treatment Soyang Health Center 31% Hospital (private or otherwise) 26% Pharmacy 14% Herb medicine 5% Private care 5% No treatment 12% Miscellaneous 7% b. Usual causes of diseases Unknown 46% Tuberculosis 29% Neuralgia 8% CVA 3% Bronchitis 3% Others 11%

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.1
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• pp.1-7
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• 2004

Oriental Medicine has long been centered around Qi[vital force], hence adopting Qigong and the art of regimen for training the body and relaxing the mind so as to prevent and heal illness. It has not been such a long time since Qigong method had been performed and spot-lighted out of numerous methods in Oriental Medicine. In China and Korea alone, diverse cases and papers are published, only revealing so many steps toward the establishment of diachronic description, theoretical foundation, and clinical practice. Historical approach is an essential part of recognizing a subject. When you step along its path and comprehend what it were, you can also grasp what it is and what it will be. Establishment of Qigong history is also vital to research Qigong in theory and practice. Generally, Qigong was transmitted from China to Korea, whereas the opposite explanation, that it originated from Korean Taoism, is supported by the minority based on certain texts concerning ancient history. In this paper, I support the theory of Korean originality based on the following grounds: First, the location of Qi and Van, the motherland of Chinese Taoism provides a strong evidence that Korean tradition had been absorbed by them and formed the tradition of mystic hermits(shenxian). Second, Guangchengzi, the originator of mystic hermits, is from Dongyi tribe according to Cheonghakjib. Third, the myth of Dangun has pure form of unique Korean folklore possessing the distinctive feature of mystic hermits tradition, uninfluenced by Chinese Taoism. Fourth, in ideographical aspect, the character 'xian(仙)', was invented as the Korean concept of mystic hermits[xian] was flowed in to China. Moreover, There is high probability that it was based on the concept of mystic hermits shown in the myth of Dangun in Its original formation. Fifth, considering the relation between wild ginseng and the tradition of mystic hermits, that tradition can be formed very naturally in Korean area. Sixth, the analogical similarity between archetype of Korean tradition and Taoistic trilogy, the foundational idea of the tradition, gives genealogical basis to its origin. Seventh, the tradition of mystic hermits and Shamanism, which constitues the prototype of Korean mind as an original religious tradition, are undiscernible in their root In Conclusion, We can reach the idea that the origin of Qigong derives from Korean tradition, not that of China. The tradition of mystic hermits was transformed to ego-centric seclusionism when it faced the anarchy of Warring states period in China, whereas it was developed into humane proriety and worship of Heaven base on the programme of 'universal fraternity in pursuit of interst for man'. In prospect, it is highly required to develop and interpret traditional discipline methods in Korea so as to utilize them for clinical Qigong in practice.

• Clinical and Experimental Reproductive Medicine
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• v.2 no.2
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• pp.13-26
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• 1975

Seven aspects of attitude toward marriage in Korea are examined to better understand present and future marriage patterns. Also, various facets of current marriage practice are compared with attitudes. The study comprises three groups of roughly 600 women each, selected by random sampling from a rural, an urban, and a semi-urban area. A carefully designed and pretested questionnaire was checked for reliability by a reinterview in a 15% subsample. The great majority of Korean women support traditional attitudes that one must or should marry. The small group who recommend that one should not marry are mostly the very young or the never married, whose attitudes still may change. However, there are important and probably predictive shifts in favor of more individual decision, especially among the better educated, the young, and the more urban. Traditional reasons for marriage such as "custom" and procreation are ranked first by a majority, but there is a large shift to more contemporary or liberal desire for companionship and love, also primarily among the better educated, the urban, the young, and the never married. The traditional attitude that parents should have the sole or major role in mate selection is still held by a bare majority; the educated, urban, young, and never married are more liberal. Only 6% opt for each of the two extremes: That the parent alone or the respondent alone should decide. The remainder prefer one of the two middle-of-the-road positions where parent and child together decide. The proportions of respondents who classed specified criteria as moat important for selecting a husband, arranging the criteria in order from traditional to contemporary were: Lineage, etc., 23%; personal attributes, 40%; health and education, 27%; and love, 10%. The changing attitudes are suggested by the fact that love was ranked first by only 3% of the poorly educated rural poulation versus 23% of urban college level and 31% of the urban never married. There has been a substantial rise in the ideal age of marriage over the past twelve or more years, but there also is evidence that the ideal age is at or near a ceiling. Knowledge about legal age of marriage is minimal; the implications of this for proposed legislation are discussed. Three-fifthes to four-fifths of all respondents married husbands of the same religious, residential, and economic backgrounds as themselves. Almost all of them married men of the same or higher educational level. These evidences of traditional influences in mate selection are contrasted with the low priority given some of those items in earlier questions on reasons for marriage and criterion for selecting husband. Contrary to the expressed attitudes as to who should select the husband, we find that marriages of the study sample were stated to be arranged by parents alone in 62%; and in another 23%, the parents made the decision but asked the respondent's views. Such arrangements were most frequent among the rural, the less educated, and the older respondents and less common in the urban and more educated. The implications of these and related findings are discussed.

• Journal of Korean Academy of Nursing
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• v.21 no.3
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• pp.418-435
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• 1991

The purposes of this study were to find out the effects of hospice care for the quality of life of the terminally - ill patients and to analyze the relationship between the effect of hospice care and the general characteristics of subjects. The subjects of the study were 32 terminally - ill patients hospitalized in the two general hospitals in Seoul, which have the hospice care unit. The data were collected using the questionnaire with interviews. They were done from Sept.28, 1989 to March 20, 1991. The tools used for the research were 17-item questionnaire regarding general characteristics, 42-item questionnaire about the quality of life (11- item for physical, 16 for psychosocial, and 15 for spiritual). The questionnaires were to measure the duality of life by means of the measure instruments of Betty R. Farewell(1989), Stein Kaasa(1988), Palm Pamela(1987), and Hwa-sook Choi(1987). 42 items were used after pre-test. In accordance with each purpose in this study, frequency and percentage were used on the general characteristics of subjects. ANOVA, t-test, and Pearson correlation were employed to evaluate the general characteristics of subjects and different level of quality of life before-and-after hospice care. The results of the study may be summarized as follws : 1. The effects of hospice care. Main Hypothesis : “The quality of life of the terminally - ill patients will be different from before-and-after hospice care” was supported(t＝6.82, df＝31, p＝ .000). Sub Hypothesis 1 : “The quality of life of the terminally - ill patients in the physical aspects will be different from before - and -after hospice care” was not supported(t＝0.07, df＝31, p＝ .946). Sub Hypothesis 2 : “The quality of life of the terminally - ill patients in the psychosocial aspects will be different from before-and-after hospice care” was supported (t＝4.69, df＝31, p＝ .000). Sub Hypothesis 3 : “The quality of life of the terminally - ill patients in the spiritual aspects will be different from before-and-after hospice care” was supported(t＝6.64, df＝31, p＝ .000). 2. Relationship between the general characteristics of subjects and the effects of hospice care. (1) The more the number of family, the higher the quality of life in the psychosocial aspects. (2) The higher the age of the patient, the lower the quality of life in the psychosocial aspects. (3) The high educational level of patients enjoy the high quality of life in general. (4) The high religious level of petients enjoy the higy Quality of life in the spiritual aspects. As a results of analysis above : 1. The most effective aspects of the hospice care to the terminally- ill patients was spiritual aspects. The next effective aspects was psychosocial area. 2. The least effective aspcets of the hospice care to the terminally- ill patients was physical aspects. Further study is needed to improve the quality of life in the physical aspects.

• Journal of architectural history
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• v.16 no.2
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• pp.99-118
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• 2007

Kyedan(戒壇) is an altar to perform a rite of Buddhist Initiation which gives Precept to a Buddhist monk. Sometimes it is called the Place of Precept and Mandala by Sanskrit. In this study, the Sutra of the Tang(唐) Dosun(道宣) regarding First Kyedan of Jetavana-anathapindasyarama(祇園精舍), which was the first temple such as, Kyedandokyung(戒壇圖經), Kiwonsadokyung(祇洹寺圖經), Sabunyul(四分律) were analyzed to find out original form and layout. Ultimately, the study was intended to examine the spatial formation-principle by comparing with Kyedan Temple. The results of this study could be summarized as below. First. Except for Kyedan in Bakryensa, the height of lower stone plate of Buddhist Bell-Shaped Stupa of Korean Kyedan is higher than three storied Kyedan that described in Kyedandokyung. Second. Buddhist Bell-Shaped Stupa above Kyedan was presumed that embodied image of Bell Pedestal and symbolism of overturned-bowl were combined together, when Kyedandokyung and Kiwonsadokyung were referred. It could be examined by the existence of stone lantern. Third. In Korea, the rite of Buddhist initiation that gives Precept in Kyedan has been considered impossible. However, when the rite was conducted, there was a possibility to establish wood stair. It is because that the Buddhist Stupa of Silleuuksa(神勒寺) and Woljeongsa(月精寺), which reflected the image of Kyedan had stone stair. Fourth, The method to build Kyedan of Dosun divided into Large Region and Small Region was applied to the method to construct Stone terrace behind Jeongmyeolbogung(寂滅寶宮) like Tongdosa(通度寺) and complete Kyedan on the stone terrace. In other words, Jeongmyeolbogung became Kyedanwon(戒壇院) and Kyedan, itself became Small Region. The area of Stone terrace became Large Region and naturally, they constituted an Institution. Fifth, Korean Kyedan which is consist of Jeongmyeonlbogung and Kyedan is a Korean original composition principles of Kyedangaram(戒壇伽藍) that can satiate all the functions of Kyedan as a religious subject and the place of the rite of Buddhist initiation, as it had complex of Outdoor Kyedan, which was suggested by the sutra of Dosun and Institution of Kyedan.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.11
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• pp.8046-8056
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• 2015

The purpose of this study is the study of factors affecting the life satisfaction of disabled children parents. Survey data metropolitan area and Gyeonggi-do special schools, day shelter, Disabled Welfare, especially on the national branch in Korea Funny disabled parent meetings, through 389 branches were collected material wealth targeting parents with disabilities. Statistical analysis SPSS 19.0 program utilizes factor analysis, reliability analysis. And parents of children with disabilities and environmental factors are the demographic characteristics in order to analyze the impact on life satisfaction as a control variable, and the environmental factors as independent variables were performed hierarchical regression analysis. Results are crazy and the positive(+) influence a religious presence and the average monthly income of demographic characteristics in the satisfaction of life, environmental factors all had significant influence on life satisfaction. In other words, family support, disability, social networks, personal nature had a positive(+) influence on life satisfaction of disabled children parents, the relative influence of these factors include family support, disability, social networks, net of personality. It was in. The result is handicapped parents receive emotional support and help from family, the lower the degree of disability of the child, as participation in meetings or disability welfare various programs and handicapped parents, and the more it has a positive character increased satisfaction in life that can be interpreted.