• Title, Summary, Keyword: 종교성향

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Effects of Moral Sensitivity and Critical Thinking Disposition on Perceived Ethical Confidence in Nursing Students (간호대학생의 도덕적 민감성과 비판적 사고성향이 윤리적 의사결정 자신감에 미치는 영향)

  • Lim, Mi-Hye
    • Journal of the Korea Academia-Industrial cooperation Society
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    • v.17 no.9
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    • pp.610-618
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    • 2016
  • This study was conducted to investigate the level of moral sensitivity, critical thinking disposition and perceived ethical confidence, as well as to identify the factors influencing the perceived ethical confidence in nursing students. The study evaluated 170 nursing students in D Province from May 16-20, 2016. Data were analyzed using a t-test, one-way ANOVA, Pearson's correlation and multiple regression. The mean score of the perceived ethical confidence was $3.54({\pm}0.51)$, the moral sensitivity was $4.92({\pm}0.59)$ and the critical thinking disposition was $3.45({\pm}0.39)$. There were positive correlations between the perceived ethical confidence and moral sensitivity (r=0.410, p<0.001) and critical thinking disposition (r=0.523, p<0.001). The significant factors influencing the perceived ethical confidence were moral sensitivity and critical thinking disposition, which explained 33.2% of the variance in perceived ethical confidence. Based on these findings, programs and teaching methods that develop moral sensitivity and critical thinking disposition are necessary for college nursing students to promote perceived ethical confidence.

Study on Developing the Scale of Korea Citizen's Intentionality out of Inborn Ability and Mission (한국 도시민의 목적지향 성향 척도 개발을 위한 연구)

  • Sohnn, Jou-Hwan;Ha, Kyu-Soo
    • Journal of the Korea Academia-Industrial cooperation Society
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    • v.15 no.10
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    • pp.6056-6065
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    • 2014
  • The aim of this study was to develop a scale of the Korea citizen's intentionality out of their inborn ability and mission. To set up the concept of the above intentionality, there have been many academic and religious studies for reference in addition to the existing productivity, Korea elderly successful aging scale, and the scale of life qualities for review. The first 57 items for questionnaires were created thereafter. The final 27 items were confirmed, which were constantly modified by a professor of statistics and corresponding author in effective response and in removing the redundant items after the first items had been reduced to 44 preliminary items through the many an item-by-item discussions with pastors, theologians and social workers. A survey was conducted around the metropolitan area and 380 records were collected. Factor analysis to verify the validity of the measurement tool was completed, and showed that there were 6 sub-factors; "recognition of being", "autonomous life", "self-completion", "initiative", "acceptance", and "economic feasibility". In addition, reliability analysis was implemented and found to be reliable because the Cronbach's ${\alpha}$ value was 0.6 or more.

A Study on the Spread of Taoist Gwonseonseo in the 19th Century and the Ideological Nature of Jeoseungjeon (19세기 유교의 통속화와 「저승전」의 이념성 - 조선후기 권선서(勸善書)의 유행과 관련하여 -)

  • Kim, Jeong Suk
    • (The)Study of the Eastern Classic
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    • no.69
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    • pp.297-324
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    • 2017
  • Recognizing that the ideological nature of Taoist Gwonseonseo whose publication was concentrated during the reign of King Gojong was connected to that of Jeoseungjeon, a Hangul manuscript novel in the 19th century, this study set out to examine the periodic significance of Taoist Gwonseonseo in the 19th century and check the ideological nature of Jeoseungjeon. Taoist Gwonseonseo puts an emphasis on Confucian ethics including loyalty and filial piety in a didactic aspect and shows that the practice of Confucian ethics brings good fortune, which was prominent in many private Taoist books that were huge hits in the latter part of Joseon, when Chinese Taoist Gwonseonseo was introduced in Joseon, translated and circulated in Korean, and spread widely among the public. Those works offer very specific cases of individuals doing good or evil deeds in this world and suffering the consequences in the next world. Jeoseungjeon presents the Buddhist experiences with the next world as the foundation with the next world depicted around the Great Jade Emperor, who emphasizes Confucian ethics, and the hierarchy of Taoist gods under the ultimate the Great Jade Emperor, thus clearly demonstrating the combination pattern of Confucianism, Buddhism, and Taoism in the latter half of Joseon. The work describes the scenes of judgment and punishment in the next world according to the witness of the main character and thus gives specific ideas of daily goods, which is a feature found in the latter half of Joseon different from the previous pattern of next world experiences. It is Taoist Gwonseonseo widely spread among the people those days that connects the link.

Effects of Body Image Satisfaction and Interpersonal Relationship on Depression Among Nursing Students in Korea (간호대학생의 외모만족도, 대인관계 성향이 우울에 미치는 영향)

  • Kim, Yun-Kyung;Cha, Nam-Hyun
    • Journal of the Korea Academia-Industrial cooperation Society
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    • v.17 no.2
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    • pp.489-500
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    • 2016
  • This study examined the influencing factors of depression on the physical appearance satisfaction and the trends of personal relationships in Korean nursing college students. A total of 247 subjects between 17 and 27 years of age were selected through random sampling. Data were collected using a self-reported questionnaire from November 1, 2012 to March 30, 2013. The depression acceptance differed significantly according to rank between siblings, religion, school record, socioeconomic status, cohabitation, and stress resolving methods. There was a positive correlation between depression and the appearance satisfaction and the trends of personal relationship. 26.8% variance in depression was explained by the appearance, socioeconomic status, sympathy-acceptance, resistance-mistrust, body figure, and cohabitation. These findings may be useful for understanding depression in nursing college students and developing more specific personal interrelationship and depression programs.

The Effect of Spiritual Well-being on the Mental Health of the Cho-Sun Tribal Women Residing in P.R. of China (중국거주 조선족 여성의 영적 안녕정도가 정신건강에 미치는 영향)

  • Cheung, Seung-Deuk;Lee, Jong-Bum;Kim, Jin-Sung;Seo, Wan-Seok;Bai, Dai-Seg;Park, Soon-Jae;Joo, Yeol;Youm, Hyoung-Uk;Jin, Cheung-Yuan;Jin, Jiu-Miao;Ahn, Yeung-Log;Huang, Da-Hong;Biao, Mei-Zi;Zheng, Tai-Ji;Zhao, Chang-Lie
    • Yeungnam University Journal of Medicine
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    • v.21 no.2
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    • pp.151-166
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    • 2004
  • Background: Spirituality has been an important part of Transpersonal Psychology and is believed to have a large effect on the mental health because it has been systematized. The aim of this study was to determine the level of spiritual disposition on human beings along with its effects on one's mental health. Materials and Methods: The study targeted 400 women residing in Youn-Gil city of JiLin Prov., which is a district of the Cho-Sun tribe in China. Their spiritual well-being was studied using the Spiritual Well-being Scale-Korean Version. The spiritual well-being scale consists of 2 sub-scales of religious well-being and existential well-being. The study was evaluated using a lie scale, psychotic trend, and a combined anxiety-depression scale. The results were considered to be factors of one's mental health. The correlation between the spiritual well-being and each tendency was analyzed by regression analysis. Results: The total score of the Cho-Sun tribal women according to the spiritual well-being scale was 68.29 which was much less than the 100.65 of Korean Christian women. There was no significant correlation between the spiritual well-being and the Lie trend. However, it was found that 86%(344) of Cho-Sun tribal women scored above 70 in the Lie trend with a mean score of 74.57 which is higher than normal populations. Regarding the correlation between the spiritual well-being and psychotic trend, the psychotic trend became significantly higher when the religious well-being was at a high level. On the other hand, the psychotic trend became significantly lower when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and anxiety, the anxiety was significantly higher when the religious well-being was at a high level. However, the anxiety level was significantly low when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and depression, the depression level was somewhat significantly high when the religious well-being was at a high level. However, the depression level was significantly low when the existential well-being was at a high level. Conclusion: This study evaluated the effects of spiritual well-being on a person's mental health among Cho-Sun tribal women in Youn-Gil city of JiLIn Prov., P.R. of China. The results found that the religious well-being, which is a sub-scale of spiritual well-being, had negative effects while the existential well-being had positive effects on the mental health. These results proved that a person's religious disposition had negative effects on their mental health in a communitarian society.

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A Study on the Family Strength and the Career Maturity of High School Students (고등학생의 가족건강성과 진로성숙도에 관한 연구)

  • Yang, Nam-Hee;Hong, Eun-Sil
    • Journal of Korean Home Economics Education Association
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    • v.23 no.4
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    • pp.143-157
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    • 2011
  • This study aims to identify family strength and career maturity, and to explore the difference of career maturity according to family strength, targeting high school students as subjects. A total of 1,000 copies of the questionnaire were distributed and 858 copies were used for the final analysis. The major results are summarized as follows: In respect to general tendency of family strength and career maturity, the score of family respect was the highest, 3.59, followed by 3.56 of gratitude and affection, 3.54 of problem shooting ability, economic stability, faithfulness to role, emotional bond, positive communication and goal sharing. The score of emotional bond with society was the lowest, 2.90. The score of family strength was 3.36, which was the intermediate level. As sub-factors of career maturity, the score of relevancy was 3.40, and that of tendency was 3.17, followed by that of independence and compromise. The score of determination was the lowest, 2,75. A total score of career maturity was 3.05. Family strength was marked highly by the girls students studying humanities, and religious ones. Those whose parents have high education and no-divorce background also showed high scores. High school students with higher economic levels and long-married parents showed higher scores than high school students with poor economy levels and single parents. Students with parents who have professional jobs also marked high scores. Career maturity degree as a background variable was significantly higher in the following cases: In terms of religious background, students whose mother are buddhists or atheists marked high scores. High scores were marked by those whose parents have higher education and no-divorce background. High school students from middle class and over and long-married parents showed higher career maturity degree than high school students with poor economy levels and single parents. Students with parents who have professional jobs also marked high career maturity degree. While career maturity degree, which is subjected to family strength, showed very different results when analysed with 5 sub-variables. As family strength resulted in positive effects to career maturity degree, higher family strength showed higher career maturity degree. Especially, in the areas of relevance and tendency of career maturity degree, the effects of positiveness was clearly high.

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A Study on the Satisfaction with Life for the Elderly - Comparison Study of volunteer work group and economic activities group - (노년기 삶의 만족도에 관한 연구 - 자원봉사활동 집단과 경제활동집단의 비교를 중심으로 -)

  • Kwon, Mi Ae;Kim, Tae Hyun
    • 한국노년학
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    • v.28 no.4
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    • pp.1089-1111
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    • 2008
  • The purpose of this study was to research the effects of socio-demographic factors and values in each group on satisfaction with life by categorizing the activity types of the elderly into volunteer work and economic activities. The subjects of this study were 60 years an old higher. The questionnaires were categorized depending on activity types and collected. The voluntary work group consisted of 201 people (76 males, 36.8% and 125 females, 62.2%), The economic activity group consisted of 219 people (127 males, 58.0% and 92 females, 42.0%). The SPSS 14.0 Windows program was used to analyze data. Frequency, average, standard deviation, factor analysis, Pearson correlation coefficient, t-test, One-Way ANOVA analysis, and hierarchical multiple linear regression were analyzed. The major findings of this study indicate that the elderly in the voluntary work group have a high collectivism value, higher income earned by performing economic activities, and good cognitive health affected by a high satisfaction with life. From these research results, it was proved that a collectivism value is a common factor that affects satisfaction with life in both of the economic activity group. Those who were older had a traditional collectivism value. The voluntary work group showed a stronger collectivism value and higher satisfaction with life than the economic activity group. Thus, the diverse types of voluntary work should be developed and a systematic system should be established as methods for improving quality of life and satisfaction.

A. Artaud or the Prisoner of Language (앙토냉 아르토 혹은 언어의 수형자)

  • Park, Hyung-Sub
    • Cross-Cultural Studies
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    • v.45
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    • pp.219-243
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    • 2016
  • The life of Antonin Artaud exactly reproduces a very cruel drama. He lived in constant anguish and suffered from severe mental pain. This research will trace his thoughts in his writings while he was a prisoner of language. Artaud was a poet filled with anxiety about language, things, being, and thought. Whenever he tried to explain the mystery of being by means of mundane language, he experienced psychological agony. His poetic thoughts began to break down, because of his identity loss. Nevertheless, he was destined to grasp the world through language. Artaud had suffered from mental illness during his youth. His mental illness was associated with his difficulty in creating poetry. In this research, the letter, Correspondance avec Jacques $Rivi{\grave{e}}re$, is analyzed. The poet refers to "the collapse of the spirit's core, and the erosion of the fundamental thought that slips away" to convey his linguistic incompetence. Hereafter, he constantly demonstrated anxious mental symptoms. Even though he became mentally deranged, he maintained his consciousness, as is apparent in his writings. Also, his spiritual belief is reflected in his mental uneasiness. While he was traveling through the Tarahumaras area in Mexico, he was obsessed with its primitive belief in the Peyote rituals, and he immersed himself in performing them. His unchristian belief was the product of his mystical personality. Until his last breath, he did not give up writing. Artaud's mental derangement does not mean lunacy, but if one insists in calling it so, that is a metaphor. His derangement comes from his refusal to accept his limitations and from his aspiring to regard his body in the same light as his intellectual perceptions. His intellect could manifest more easily when his mind was elevated to the extreme. Artaud's lunacy is no different from that of a profound philosopher. The lives of poets who suffer from mental derangement are more poetic than the lives of those who do not. Artaud's atypical emotions provide a way of to measure our own limitations, helplessness, and resignation. His scream is nonsegmental but different from that of a mental patient. That difference is why people are interested in his works and wish to delve into his writings.

A Comparative Study on the Method of Internal Alchemy in Southern and Northern Schools of Taoism - Centering on Zhang Bo-duan and Wang Chung-yang (내단도교 남·북종의 단법 비교 -장백단과 왕중양을 중심으로 -)

  • Kim, Kyeong-soo
    • The Journal of Korean Philosophical History
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    • no.42
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    • pp.197-232
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    • 2014
  • Taoism is very political orientation from the start have. Internal alchemy has several factions, but southern school and northern school of taoism is typical of this. southern school begun from Zhang Bo-duan in north Song dynasty. Northern school is under Jin dynasty rule by Wang Chung-yang been established. Southern school did not create the platform, but northern school is developed mainly by the denomination from the first. Taoism is basically seek eternal life. Internal alchemy was created a unique discipline to reach the such stage with only Internal alchemy. Southern school's training methods were an elaborate series of logical structure with a counterpart, but northern school's methods is somewhat lacking logically. Southern school claim a training methods from the physical to mental through how to achieve it's ultimate goals, northern school took from mental to spiritual retreat methods that the way to achieve objectives. But northern school's theory of ascetic Practice is difficult to see that the contents are pure. Also, the labours of penance during his training process is the other way with Southern school. These differences are they closely associated with Confucianism and Buddhism, to understand the point of view. Southern school put a primary objective in the personal Practice, while northern school is fundamental to the relief of the people. This can see that has how long life times in southern school and northern school's main members. Because the members of southern school enjoyed great longevity, but northern school's main members was not enjoyed longevity. As a result, the southern school's flow is cut off and northern school became the center form a major organization in the history of china taoism. The southern school assimilated to the northern school. In a pure sense, host and guest's changed.

The Real States of Affairs and Features of Fortune-Telling in Gwang-Ju (광주 점복(占卜)문화의 실상과 특징)

  • Pyo, In Ju
    • MUNHWAJAE Korean Journal of Cultural Heritage Studies
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    • v.43 no.4
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    • pp.4-23
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    • 2010
  • Danggol, in other words the hereditary shaman, is a person who is performing the Gut(the Korean shamanistic ritual) as the job but fortuneteller simply tells someone's fortunes. Nowadays most of fortunetellers think their works are wholly managed the Gut as the holy jobs. But Generally this kinds of jobs, we think it is lower than ordinary people's level of education in the korea. Actually we can meet eleven fortunetellers who have a college diploma out of them, so we can know that their education's level is increasing gradually. On the other hand a house of fortunetellers is the place where can lead the way of our lives in the method of seeing one's past life or making predictions of someone's coming events etc. Gradually this place seems to be separated with a private home, so the most of them is managing as the monthly rent. Consequently this houses are heavily located at the Gyerim five-way crossing, the Yang-dong Dakjeonmeory street, Jungheung-dong local culture street area. Each fortunetellers have the different ways of fortune-telling because this methods are decided by their one's characters. So their fortune-telling time and its time required for a task is far different. The methods of telling it is very much different in accordance with the learning fortuneteller or spiritualistic fortuneteller. But the process of fortune-telling is common like as a preparatory stage, carrying a Jumsa(fortune-telling) stage and acting by a Jumsa stage. These steps are sequential but linked together. There are six special features of fortune-telling culture in Gwang-Ju. 1. The role of a fortuneteller and Bosal(spirit-descended shaman) runs at the same time. 2. The house of fortune-telling is doing Gutdang(ritual house)'s works. 3. Its location are heavily collectivized at the specific districts. 4. The learning fortuneteller are increasing gradually. 5. The youth are growing use in the fortune-telling house. 6. There are many person that are visiting this house because of individual problems not their family's problems.