• Journal of the Korean Society for Library and Information Science
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• v.23
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• pp.63-106
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• 1992

The opening period of Korea was the period of modernisation amidst the conflicts between conservative and progressive sections with penetration of Western powers after 1876. With the opening modernisation accompanied modernisation of education. Missionary schools established by protestant missionaries played a crucial role in educational modernisation in the period of opening. In this article, the process of educational modernisation and the ways in which the ideas of democracy and equality were taught in the earliest schools, Paejae, Ewha, Kyoungsin and Chungsin are analysed through the method of bibliographical investigation of the textbooks used by these schools. No textbook prior to 1900 was found and in general there were no textbooks such as we know today. Usually English reading material and the Bible were the main teaching materials. Teachers kept their own copies of hand-written texts which were translated versions of American textbook. Since the same teacher taught in a number of schools, they shared same curriculum. In the early period, English Bible was taught so that English and the Bible lessons were not separated but gradually history and geography were added. Teaching of Hangul, and Korean history were added to encourage the sense of national identity and patriotism. In the case of Chungsin, for biology class, pupils were sent to Che-jung-won to learn human physiology, chemistry and physics, which shows an emphasis on science education. Vocational education was carried out; in the case of Paejae, a printing workshop was set up enabling students to earn some money at the same time as learning. Also in Kyungsin, skills of woodwork and basket weaving were stressed. Ewha also held a bazaar of the work made in sewing classes. Establishment of missionary schools brought about a great contribution in modernising Korean society and the Christian spiritual education of these schools lay the foundation for building democracy in Korea.

• Archives of design research
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• v.15 no.2
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• pp.59-70
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• 2002

The psychological system of human beings has gone through changes from material satisfaction to spiritual satisfaction. That is, $\ulcorner$From real goods to feel goods$\lrcorner$: much attention is not paid to physical consumption of real products but to consumption of time containing information value such as services capable of enriching and entertaining life. Entertainment is a cultural industry based on mass consumption culture. In this context, this research is designed to look into the entertainment tendency of the industrial areas and to take a look at various forms of attraction serving as the factor of absorption to users. The study indicates that the moderns impose much value on invisible goods such as experience. And the most popularized method is to appeal to clients for sensory interaction by presenting the experience of joy. Entertainment in a true sense is generated on the basis of creativity, which is a product of intuition and efforts directed toward the understanding of emotional ties with the general public characterized by uncertainty.

• Journal of the Korean Society of Costume
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• v.23
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• pp.111-130
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• 1994

The purpose of this study was to illuminate eroticism represented din modern fashion. Art based on sex is very important like all of the other cultural values. But we feel that erotic art, neglected, suppressed , and persecuted for centuries, has an important contribution to make to the understanding of art, the social history of mankind, and human happiness and progress. It is our deep personal conviction that erotic art serves important social and therapeutic functions. Erotic art expresses the demand for sexual freedom-a freedom vital to individual happiness and mental well-being, And sexual freedom, in turn, cannot exist without a high degree of political and economic freedom as well. In that sense , erotic art came a truly revolutionaly message ; it demands no less than extension of freedom , not only in the sexual are, but in every sphere of social life. What is eroticism \ulcorner Eroticism must be distinguished from a mere animal reproduction . Eroticism is deeply rooted in the cultural tradition of myth, religion , customes and art. It also has a close relationship with psychological activities of our life. Eroticism is a kind of psychological revolution in the development of human civilization. Eroticism is related to different kinds of art, which express internal spirit of human especially Surrealism. Surrealism is above all a movement of the conquest and deepening of the unconscious. The exploitation of Freud's discoveries opended a new, practically unlimited path for artistic studies to Surrealism . Especially all theory of mental psychoanalysis a affected artists greatly in western art, Freud was appraised highly on his achievements by art critics in art history on his achievements by art critics in art history. As far as erotic subject matter was concerned, Surrealism provided a means of presentig it. Pop Art is not actually a movement , born at a specific time and place, nor is it an easy concept to define. The term first appeared in Great Britain during the fifties, when it referred, particularly in the decorative arts, to an inclination to go back and imitate the stereotyped images of the mass media : film, advertising , cartoons, and other popular consumer products. The eroticism expressed in Pop Art calls the modern's attentions to their devastated minds, taking advantage of the commercialized sex. Fashion has developed constantly reflecting the spiritual aspiration and social and cultural phenomona of man , and artistic steam. Eroticism in fashion is the style which expresses the internal meanings of sexuality through the texture, color, pattern , silhouette etc.

• Journal of the Korean Society of Costume
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• v.63 no.4
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• pp.30-43
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• 2013

This study provides suggestions of cultural product design contents by using the cloud-shaped gong in traditional temple culture in order to find a high value-added approach. The research herein is part of cultural design contents projects embedded with the spiritual value and symbolic connotation of temple culture. This would be meaningful to enhance its degree of utilization. This can also be a way to find a strategic alternative to a high value addition of temple stay and dissemination of temple culture. For the research methodology, literature was reviewed over temple stay and Bulgeonsamul. For motive design and development of cultural product design, both Adobe Illustrator CS3 and Adobe Photoshop CS3 were used as computer design program. The template image of cloud-shaped gong for basic motive design was selected from those available at the domestic temples for accurate depiction of its head and body. Finally, samples were adopted from those temples of Gounsa, Songgwangsa, Guinsa, Hwaeomsa, and Naesosa. For each motive, different colors were applied and ten basic motives were practiced in total. By repeating the process for these motives, three types of textile design were prepared. T-shirt designs used a round neckline as basic form, and it was designed for sleeved and sleeveless styles. Apron designs stressed V-neckline and two types were processed: one for the back seam line and the other for side seam line. Pendants were designed with modern and luxurious image so that so that it could be used in various types of accessories. Designs for the bedding applied pattern design of the motives and this was done in a way that gave the images a sense of stability and splendor.

• 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.

• Journal of Fashion Business
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• v.11 no.6
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• pp.125-138
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• 2007

The modern fashion contains the religious factors or theories out of numerous cultural traits. Shamanism is a product of the very complicated combination of diversified cultural phenomena and whose traits are depicted as spiritual and artistic forms, reflecting on the materialism culture, social relations, customs, and religious faith. The Shamanism that lies in the life of humans gives much impact on their clothing life up to date, consciously or nonconsciously as well. The Shamanism clothing studied as yet has been focused on the costumes that a Shamanism priest and a shaman, the principal Shamanism performer wears and on the symbolic meaning or formativeness of the traditional shaman clothing that is only confined to certain local regions. The Shamanism in the modern costume influences not only on the traditional clothing unique to shaman but also on the other apparels in a widely extended sense. Nevertheless, the research on the modern costumes related to Shamanism is yet to be progressed. In this context, it is believed that the examination of Shamanism interrelated with a contemporary clothing expression is needed. This work would take a look specifically at how the Shamanism is given in the modern clothing fashion and review the inherent aesthetic characteristics. A fact was driven through this study that the shamanism shown in fashion is not only expressed in the modern style of shaman clothing but also unconsciously absorbed in the fashion on the whole. A finding was also revealed that the geometrical and abstract expression, the implication of animistic components, and the application of inherent shaman's costume on to design in regard to clothing are related to a view point of studying about shamanism. The meaning in each expressive method is focused on the superhumanistic desire of shamanism.

• Research in Community and Public Health Nursing
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• v.15 no.4
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• pp.639-647
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• 2004

Purpose: The purpose of this study was to analyze the need for hospice care programs in families of patients with cancer. Method: The study surveyed 98 families who were taking care of patients with cancer. This survey was conducted from August 2004 to October 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 .93 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 $3.26({\pm}3.7$). The need for 'emotional care of patients showed the highest mean' (M=3.47), 'management of terminal physical symptoms' (M=3.34), 'control of secondary physical problems' (M =3.26), 'acceptance of the family's difficulty' (M=3.12), 'spiritual care for preparing for death' (M=2.96), respectively. 2) With respect to the demographic characteristics of the subjects, there were statistically significant differences in hospice care needs, according to the onset of diagnosis (F=3.110, p=.030). Conclusion: Hospice care must be provided considering the needs of families of patients with cancer. In this sense, this country's needs as well as hospice nurses' higher concern and support for hospice care of patients require further education and program development to meet the current demands.

• Journal of Korean Theatre Studies Association
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• no.49
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• pp.49-71
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• 2013

Melodrama emerged as a form of the moral in the early modern age. As an approach 'the moral' not only means that rewarding virtue and punishing vice, but also refer to a principle of spiritual life and a way of life. -Melodrama theatricalizes a new vision of human life and society through a new type of the virtuous protagonist and sentiment/-ality. -This allows melodrama to be a dominant cultural form in this modern age, beyond the borders of the theater, mass-media, and literature. Virtue and sentiment/-ality are the core elements of melodrama, which differentiate it from tragedy and comedy especially in the structure and effect of the drama. Actually virtue and sentiment/-ality have been a main target of criticism. Virtue has been regarded as a trite quality of the stereotypical protagonist, and sentiment/-ality as a banal emotion which paralyzes an audience's recognition of reality. -However, this thesis regards both virtue and sentiment/-ality as vehicles for showing and sharing the morals of the modern age. First, the virtues of the protagonist included the general and universal ones of the bourgeois -at that times, the bourgeois represented themselves as a human being- such as the responsibility and obedience of a father, a mother, a wife, a husband, a daughter and a son. They also included the professional ethics such as courage, honesty, and justice and so on. The fall or salvation of the protagonist is largely determined by his/her private individual virtue. Second, sentiment/ality is a theatrical device that makes the audience internalize the protagonist's virtue. The protagonist expresses his/her universal virtue sentimentally, and the audience also expresses their virtue by sympathizing with the protagonist's virtue sentimentally. However, the melodramatic protagonist as an individual, is not connected with society, but remains isolated. As a result, s/he has no influence on the society, where s/he can only ends her/his play alone with a happy-ending. S/he is happy alone, or at best happy with his/her own family. On the contrary to this, tragic protagonist usually fixes social disorder through his/her fall. In that sense, we can say that melodrama presents only the half of the human life.

• Journal of Korean Academy of Nursing
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• v.49 no.3
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• pp.349-360
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• 2019

Purpose: This study was conducted to derive a substantive theory on lived experiences of elderly cancer patients. Methods: The data were collected from February to March 2018 through in-depth personal interviews with 14 elderly cancer patients. The collected data were analyzed based on Corbin and Strauss's grounded theory. Results: The core category was "the journey to find balance in daily lives as a cancer patient by recovering disturbed ego integrity." The core phenomenon was "shattered by suffering from cancer," and the causal conditions were "physical change" and "limitations in daily life." The contextual conditions were "decreased self-esteem," "feelings of guilt toward the family," and the sense of "economic burden." The participants' action and interaction strategies were "maintaining or avoiding social relations," "seeking meaning of the illness," "falling into despair," and "strengthening the willingness to battle the cancer." The intervening conditions were "support from health care providers and family," "dissatisfaction with health care providers," "spiritual help from religion," and "the improvement or worsening of health conditions." The consequences were "having a new insight for life," "living positively along with cancer illness," and "the loss of willingness to live." A summary of the series of processes includes the "crisis stage," "reorganizing stage," and the "ego integration stage." Conclusion: This study explored the holistic process of ego integrity impairment and the recovery experience of elderly cancer patients. This study is expected to be used as a basis for the development of nursing interventions that can support patients when coping with all stages of their cancer illness trajectory.

• Journal of English Language & Literature
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• v.57 no.2
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• pp.315-337
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• 2011

This paper aims to examine a truth about love - the close relationship between a person's passionate love and that same person's loneliness and suppressed desires, a relationship that Carson McCullers (1917-1967) portrays in The Ballad of the Sad Cafe. McCullers, one of several brilliant writers from Southern America, managed to overcome her cruel situation and showed deep insight into the human condition, particularly in regard to the relation between love and isolation. The Ballad of the Sad Cafe, like her other works, examines the spiritual isolation and the agony of love that three lovers experience. The love in this story is a triangular relationship among the three main characters, Amelia, Lymon and Marvin Macy. The distinctive characteristics of love described in this story are that each character falls into blind and passionate love for the person he/she loves, no matter how the beloved responds. Love also changes the lover, not the beloved, revealing the completely opposite nature of the lover. The opposite nature and the inner secrets that the love reveals about the lovers reflect their frustrated and suppressed desires, which is femininity and motherhood for Amelia, non-violent masculine power for Macy, and physical attraction and power for the hunchback, Lymon. These suppressed desires are rooted in the deep sense of frustration that they had to experience in their childhood. In short, the seemingly unconditional love of the main characters is not an ideal, altruistic love, but a reflection of their inner desires. This story, however, does not seem to criticize this kind of love but simply tries to give an honest picture of what love might be. It also admits that 'deformed' love is still better than no love (and consequently no stimulus) because what really damages and causes decay in human beings and in a community, is the state of boredom.