• Title/Summary/Keyword: 종교생활

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Depression in the Elderly for the Mediating Effect of Coping Strategies of Family Conflict (노인의 우울에 대한 가족갈등대처방식의 매개효과 연구)

  • Chon, Jae Young;Yee, Nan Hee
    • 한국노년학
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    • v.31 no.4
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    • pp.1169-1187
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    • 2011
  • This study uses fourth primary sources of Korea Welfare Panel to study correlation between the major stressors that affect the elderly and how the major stressors affect the depression of the elderly with family conflict coping method as the mediation. The subjects included in the analysis of 3890 people 65 and older population people men 1,559 people, women 2,331 people. The key variables for the analysis were satisfaction rate of family relations, economic and living standards, health conditions, and family conflict coping method. And as the analysis methods, T-test, ANOVA, correlation analysis and multiple regression analysis were used. The result of the analysis showed that elders who are women, single household, unemployed, more than 75 years of age and have no religion or spouse have significantly higher depression level. Finally, family conflict coping strategies was found to be affecting the process of the major independent variables affecting the elderly depression as the partial mediator.

대순진리회의 '선화(善化)'사상에 대한 연구

  • 위꿔칭
    • Journal of the Daesoon Academy of Sciences
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    • v.23
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    • pp.193-239
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    • 2014
  • 본 논문은 대순사상의 선화(善化)사상을 살펴보고 그 주체성을 밝히는데 목적이 있다. 『전경』에서는 어떻게 선을 드러내고 행하며 더 나아가 선으로 중생을 교육하고 천하를 교화하는가 하는 선화의 문제를 다루고 있는데, 이는 곧 대순진리회의 핵심 사상으로 볼 수 있다. '선화'사상은 세 가지 내용으로 설명할 수 있다. 첫째, 도덕적 의미에서 만물을 도와서 교화시키거나 만물을 크게 이롭게 하는 속성을 가지고 있다. 둘째, 상선(上善)의 덕 외에도 상선의 법이 필요한데, 이는 '선을 행하는 목적'에 부합하고 또한 선을 행하는 법칙을 지키는 실천방법과 절차를 말한다. 셋째, 가장 높은 차원에서의 '선'은 윤리도덕의 단계를 초월한다. 이에 대순진리회의 '선화'사상을 살펴보면 첫째, 대순진리회의 목적인 무자기, 포덕천하, 광제창생, 보국안민, 지상천국건설에 나타난 문자의 표면적 의미와 내재적 의미는 모두 '선화'의 내용에 포함된다. 둘째, 대순진리회 목적의 실현은 그 종지와 신조에 의거하는데, '합덕·조화·해원'과 사강령(四綱領)과 삼요체(三要諦)에도 '선화'의 의미가 포함되어 있다. 셋째, 대순진리회의 목적은 도인들의 구체적 행위를 통해 실현되는데, 수도와 공부의 필요성과 규범 속 그리고 상제와 도주 조정산(趙鼎山)의 창교(創敎)나 선교(宣敎) 등 구체적인 실례에서도 '선화'의 원칙이 분명하게 드러나 있다. 대순진리회의 '선화'사상은 전형적이고 신성한 종교 도덕적 특징과 일상생활의 의미가 담긴 사회 윤리적 특징이 있으며, 또한 윤리를 초월하고 진선(盡善)을 추구하는 궁극적 목적의식과 이론적 깊이가 있다. 대순진리회 '선화'사상의 주체성과 이론구조를 분석하면 다음과 같다. 첫째, 대순진리회의 '선화'사상에서는 무엇보다 윤리 도덕적 측면에서의 선의 배양과 실천을 중시한다. 둘째, 대순진리회의 '선화'사상은 윤리도덕의 선을 실천하는 법문(法門)을 제시하였다. 셋째, 대순진리회의 '선화'사상은 수도의 최종 목적인 대선(大善)·지선(至善)·진선(盡善) 등을 추구하고 실현할 것을 강조하였다. 선화사상이 나타내는 핵심인 '선덕'과 이로부터 발전된 '선행선법(善行善法)'이 결국 윤리도덕의 차원을 초월하였음을 알 수 있다.

A Study of the Psychosomatic Self-Reported Symptom of Dental Hygiene Students (일부 치위생과 재학생의 심신 자각증상에 관한 연구)

  • Kwon, Soon-Suk;Moon, Hee-Jung
    • Journal of dental hygiene science
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    • v.12 no.4
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    • pp.413-421
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    • 2012
  • The main purpose of this study is to present practical data for the development of the health enhancing programs for the dental hygiene students. This data is based on the investigation of the psychosomatic self-reported symptoms of the dental hygiene students. Out of the random selection of the current dental hygiene students in Gyeonggi-do and Gangwon-do districts. We conducted a survey and analyzed the collected data from 432 respondents. The results are as follows: 1. The mental appeals (19.37) were higher then the physical appeals (17.53) and of the items in psychosomatic symptoms, the point of mental instability the highest (21.85); whereas, that of mouth and anal scored the lowest (14.59). 2. In terms of the religion, statistical significance was shown among physical appeals (p<.01), mental appeals (p<.05), multiple subjective symptom (p<.01), digestive organs (p<.01), aggressiveness (p<.01), nervousness (p<.01), and eye and skin (p<.05), mental instability (p<.05). 3. Concerning the living conditions, Statistical significance was found on the items such as physical appeals (p<.05), mental appeals (p<.01), depression (p<.001), irregular and life (p<.001), multiple subjective symptom (p<.01), lie scale (p<.01) and mouth and anal (p<.05), digestive organs (p<.05). 4. As for regular health check-ups, statistical significance was shown in the following items such as mental appeals (p<.05), depression (p<.01), multiple subjective symptom (p<.05), mental instability (p<.05).

A study on comparison of predictive factors on happiness among male and female aged living alone (남녀 독거노인의 행복감 예측요인 비교 연구)

  • Hwang, Eun Jeong
    • Journal of the Korea Academia-Industrial cooperation Society
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    • v.20 no.8
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    • pp.392-402
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    • 2019
  • The purpose of this study is to determine the factors that predict happiness among aged males and females who live alone, and we focused on their satisfaction with their socio-physical environment, their social network, regular participation in social activities, their subjective health status and if they suffer from depression. A total of 2,76 people were the subjects of this study, their average age was 65 years old, they lived alone and all of them were selected from the '2017 Community Health Survey' data. The data was analyzed utilizing the Chi-square test, the Mann-Whitney test and multivariate logistic regression analysis. The subjects were 605 males (21.86%) and 2,163 females (78.14%). For the result of this study, the significant predictive factors of happiness for aged males living alone were monthly income (OR=2.363, 95% CI=1.473-3.791), basic livelihood rights (OR=1.903, 95% CI=1.144-3.167), trusting their neighbors (OR=2.018, 95% CI=1.263-3.225), religious activities (OR=2.098, 95% CI=1.314-3.349), subjective health (OR=2.753, 95% CI=1.217-6.228), and depression (OR=0.852, 95% CI=0.803-0.905). The significant predictive factors of happiness for aged females living alone were income (OR=2.407 95% CI=1.362-4.253), basic livelihood rights (OR=1.350, 95% CI=1.019-1.788), contact with friends (OR=1.879, 95% CI=1.323-2.669), religious activities (OR=1.372, 95% CI=1.124-1.676), recreation/leisure activities (OR=1.608, 95% CI=1.161-2.228), subjective health (OR=5.327, 95% CI=1.347-21.070), and depression (OR=0.864, 95% CI=0.840-0.890). In conclusion, programs to enhance happiness should be developed with considering the characteristics affecting the happiness of aged Korean males and females who live alone.

Health Promotion Through Healthy People 2010 ("2010년대 건강한 시민" 정책을 통한 미국의 건강증진 방향)

  • Cho, Jung H.
    • Proceedings of The Korean Society of Health Promotion Conference
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    • 2004.10a
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    • pp.17-58
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    • 2004
  • 뉴저지주 보건교육/건강 증진정책을 논하기전에 건강증진과 보건 교육사의 뜻을 먼저 기술하기로 한다. 건강증진이란 일상 사회생활과 행동과학의 응용에서 시작하며 교육의 효율적 작전 및 기술, 질병 역학 조사, 개인 및 가족단위 건강 위해 행위 절감, 사회연관 구축망 조성, 그리고 적게는 이웃, 더 나아가 조직체계 및 지역 사회의 네트웍 실시등을 실시한다. 보건교육 및 건강증진 전문가란 ' 전국 보건교육 인증 위원회(NCHEC) ' 에서 채택된 다음 7개 활동 영역에서 개인적, 그룹, 각주단위, 그리고 범 국가적 조직에서 종사하는자로 한다. 개인 및 지역사회 보건 교육 필요성 분석- 계회, 실행, 효율성 평가, 사업 진행 조정, 자문, 컴뮤니케이션 등의 활동범위를 들 수 있다. 공인 보건 교육사(CHES)란 대학 및 대학원에서 보건 교육학 소정의 필수 과목을 이수하고 학.석사 소지자로서 ' 전국 보건 교육 인증 위원회 ' 에서 그 자격을 인정 받고 공인 자격 시험에 합격한자로 한다. 합격자는 자기 성명뒤에 CHES란 칭호를 부치며 매 5년마다 75단위이상 인정된 전문 직업 보수 교육을 받아야 한다. 보건 교육사 고용 분야는 연방, 주, 지방 정부의 보건 교육사(10-15%) 및 건강 증진 전문가로 종사하며; 이들은 지역 사회 조직화, 프로그람 기획, 공공사업 마켓팅, 메디아, 컴뮤니케이션 자질을 갓추어야 하며; 상해 예방, 학교 보건, 지역 사회 영양 실태 향상, 그 외 모든 건강 증진과 질병 예방에 일익을 담당 하여; 의사, 간호사, 약사, 영양사,환경 위생사드의 전문분야종사자들괴 한팀이 되어 지역 사회 보건 사업에 기여한다. 쥬저지 보건 교육사들은 주법령 8조 '||'&'||' 보건행정 표준 시행령 ' 에 따라 포괄적 보건교육/건강증진 프로그램을 개발하여 총체적으로 조절 관장한다. 특희 ' 미국 학술원 의료 연구원 ' 에서 제정한 ' 10대 필수 공중 보건 사업 ' 에 기준을 두고; 1) 개인 및 지역사회 필수 보건 여건 분석 평가, 2) 보건 교육 이론에 따른 사업 계획 설정, 3) 교육 전략과 보건문제 발굴에 따라 일반 대중 대상 보건 교육 실행 (프로그람 기획, 연수 교육, 미디어 캠페인, 공중보건 향상책 옹호), 4) 사업 진행 과정 정리, 그 결과에 대한 영향력과 결과 평가, 5) 프로그램진행, 인사 및 예산관리 참여, 6) 근무향상을 위한 보수교육 프로그램 개발, 7) 보건 의료 업무 종사자 상호 협조성 향상 훈련, 8) 지역 사회자원 밭굴, 9) 적절한 고객 의뢰 체제 시행, 10) 위기 관리 컴뮤니케이션 체제 개발실시, 11) 일반 대중에게 공중 보건 향상 고취, 12) 각종 협력 지원금 신청서 작성 제출, 13) 문화/인종적으로 적절한 시청각 교재 발굴, 15) 질적 및 양적 보건교육/건겅증진책 연구 실시, 16) 비 보험 가담자, 저 보험자, 빈곤자, 이민자 색출 선도, 17) 관활 구역내 상재하는 각 건강증진 프로그램 밝혀 내서 불필요한 중복 회피등이다. 그 외에도 보건 교육사들은 사회 복지 단체인 미국 암 협회, 미국 심장 협회,미국 폐장 협회 등 각종 사회 복지 비영리단체 와 자선 사업 단체들과 긴밀희 협조하거나 그 단체 임직원으로서 건강 증진 사업에 종사한다. 병원 및 의료기관에선 임직원 보수 교육, 환자의 질병 예방및 건강증진 교육, 그리고 의료 사업장내 건장 증진업무에 종사한다. 건강 유지 의료 기관(HMO)에선 예방주사, 정기검진 촉진등을 통한 입원일수 절감, 응급실 사용도 절감등으로 의료비 감축, 삶의질 향상상에 종사한다. 사업장 보건 교육사는 스트레스 관리, 금연 및 흡연 중단선도, 체중 절감, 종업원 건강증진 생활화참여 유치, 컴뮤니케이션 개발, 마켓팅, 질병 예방등에 그 전문 직업적 노하우를 사업체 건강 증진 프로그램 개발에 접목한다. 뉴저지 2010년대 건강 증진책은 5대 목표 설정하여 현재 시행하고 있다. 특이한점은 2001년 9.11사태 이후 연방정부와 주정부의 상당한 예산 지원을 그랜트 지원금 형식으로 받아 연방, 주정부, 지방 정부, 의료 기관등에서 일사 불란하게 생물/화학/방사성 테러에 대비하는데 보건 교육사들은 시민 인지도 향상과 위기관리 컴뮤니케이션 영역에서 활약한다. 총체적인 보건 교육/건강 증진책은 다음 천년간 뉴저지 건강증진 백서와 미연방 정부 건강증진 2010에 준하여 설립한 뉴저지 건강 증진 2010 에 의한다. 그 모델을 보면; 1) 생활 습관 향상으로 위해 행위 절제; 적절한 영양 섭취 와 과체중화 차단 불필요한 투약 절제와 그 관리 흡연 탐익 절감, 금연, 흡연관련 신체/정신적 피해 관리/치료 습관성 약물 중독 조기발견 예방 낙상 예방 폭력, 의도적/비의도적 상해 예방 2) 심장질환, 암, 뇌졸중, 당뇨, 폐염, 인프루엔자등 주사망원인 질병 조기 발견 예방 책 마련; 독감.폐렴 예방 주사 실시 3) 보건 교육 대상과 표적 설정 특히 보건사업 참여 동반자 발굴하여 그 동참과 책임분담 책려; 주. 지방 정부기관, 의료 종사자, 의료 보험 업자, 대학 등 교육 기관, 연구 기관, 교육자, 지방 보건소, 지역 사회 비 영리단체, 종교 단체 및 교역자 등의 참여 촉구., 지역 사회 비 영리단체, 종교 단체 및 교역자 등의 참여 촉구.

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Study on the Korean Attitude and Perception toward Koslim (1.5 and 2nd generation Muslim immigrant of Korea): based on the survey research (코슬림(Koslim: 한국 이주 무슬림 2세)에 대한 한국인의 인식과 태도에 관한 연구: 대학생 설문조사를 중심으로)

  • Cho, Heesun;Kim, Daesung;Ahn, Jungkook;Oh, Chongjin;Kim, Hyojung;Yoo, Wangjong
    • Journal of International Area Studies (JIAS)
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    • v.14 no.1
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    • pp.277-308
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    • 2010
  • Since the globalization, many changes are occurring in our society. Multicultural phenonmenon in the society is becoming one of our major concern in the Korean society. Thus, this study is focusing on the multicultural phenomenon that we are facing since the globalization in Korea. No doubt that immigration is a growing force influencing the demographics of Korea. Since the mid-1990s, immigrant children and children from mixed marriage have become the fastest growing and the most extraordinarily diverse segment of Korea's child population. Until the recent past, Korea's major social attention has focused on adult immigrants to the neglect of their offspring, creating a profound gap between the strategic importance of the new second generation and the knowledge about its socioeconomic circumstances. In other words, there is a significant lack of studies on children of migrant, particularly from the Muslim background living in Korea. International marriage has grown rapidly in Korea since the late 1990s, and this phenomenon is especially common in rural farming communities. Most brides come from China, followed by Vietnam and other southeast Asian countries. However, there are certain number of Muslim bride coming to Korea. There are about 100 thousand muslim peoples living in Korean society. Among them 2.92% are Muslim immigrants' intermarriage with the Koreans. As a result, there are growing number of muslim brides and bridegroom settling in Korea, which would eventually create muslim families in growing korean multicultural societies. This study specify its research on the muslim mixed family by focusing on the offsprings of the muslim background. Our research team has created the new term on such research subject by using Koslim. Koslim is a 1.5 and 2nd generation from the Muslim back ground family living in Korea. Thus, the objective of this study is to examine the awareness and the perception of Koslim by the Korean mainstream people. By doing so, it can analyze the general attitude of Koreans towards the Koslim people. In this sense this study intends to play a groundwork to promote successful coexistence between Korean and Koslim. It is anticipated that this research can lay the basis for Koreans to have more open and tolerant attitude towards our new members of society that is increasing everyday.

Psychosocial Risk Factors of Postpartum Depression (산후우울증의 심리사회적 위험요인)

  • Park, Si-Sung;Han, Kwi-Won
    • Korean Journal of Psychosomatic Medicine
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    • v.7 no.1
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    • pp.124-133
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    • 1999
  • Objective : Postpartum depression(PPD) was known to be caused by many factors including various psychosocial risk factors. This study was performed to identify the psychosocial risk factors for ppd, preliminarily in Korea. Methods : A group of 119 postpartum women, each of whom was at 6 to 8 weeks after delivery was identified at the time when they visited to the child health clinic or postnatal check-up clinic. The risk factors were surveyed by the self-reported questionnaire. The items of questionnaire were consisted of known risk factors in other studies and other possible stress-related factors. PPD was assessed by the Edinburgh Postnatal Depression Scale(EPDS) and the degree of postpartum depression was determined by its score. Results : 16 women(13.45%) in the high risk group were diagnosed as PPD among the 119 women. Risk factors including past experience of depressive symptoms and low level of marital satisfaction were founded more frequently in women in the high risk group than in the low risk group. The score of EPDS was significantly high in the group who experienced depressive symptoms in the past, anxiety or depression during pregnancy, stressful life event during the period of recent pregnancy and postpartum, and who had low level of marital satisfaction. There was a positive correlation between age and the score of EPDS. However, the postpartum depressive symptoms were not influenced by the level of education, job, retirement due to pregnancy and delivery, wanted or unwanted pregnancy, delivery method, feeding method, the hospitalization of infant, expected and real gender of infant. Conclusion : These results suggest that PPD is quite frequent at postpartum period. Various risk factors contribute to the development of PPD. If clinicians pay attention to the risk factors of PPD and give appropriate psychiatric intervention to the mothers during pregnancy and postpartum, it will be easy for the clinicians to recognize and treat PPD in the early stage.

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A Meaningful Interpretation on Concept of Byeulseo Scenic Spot (별서명승의 개념에 대한 의미론적 해석)

  • Lee, Jae-Keun
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.28 no.1
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    • pp.49-58
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    • 2010
  • This study is attempted to establish the concept of Byeulseo Scenic Spot that the definitions of Byeulseo and Scenic Spot would be presented first followed by clarifying the basis, reason and justification that Byeulseo would be called as Byeulseo Scenic Spot that the following is the major results formulated herein. First, the concept of scenic spot under the Cultural Property Act is the reference to the famous site with the building improvement well known for its great scenery or the point where splendid scenery is viewed that has the artistic value along with the trace of human lives in this cultural heritage that, although the scenery is important but the attention has to be on discovery of historic resources with the story telling in the subject site. Second, the criteria of designation on the Scenic Spot in Korea would be natural scenery, animal and plant site with well-known scenery, view point of scenery, famous building or garden and important places with legend that there lacks diversification. In this aspect, the intent of the concept of Scenic Spot would be facilitated to expand the designation of the Byeulseo Scenic Spot as the Scenic Spot of living style. Third, from the foreign cases, particularly, in Japan, it is needed to note that Byeulseos and housing gardens are designated for 196 places of Scenic Spot, reaching 55.4% of entire Scenic Spots. Laws, regulations, systems and designated criteria on the cases of designating the foreign Scenic Spots would be studied and quoted. Fourth, the classification work for each type to designate as cultural heritage has to be continued as the Scenic Spot of subject site with even more emerged for the value as the Scenic Spot in garden, original site and the like classified as historic site, important folk data and the like. Fifth, the designation of Scenic Spot of Byeulseo garden with splendid scenery as the living Scenic Spot has to be expanded. The pavilion existed now nationwide would be approximately 1,500, and these pavilions are the place where the scholars stay in the famous site, and this is the central space of Byeulseo to study, and if there is clear one that has written and record of deed to create the stories to people with the value for publicity campaign, it would be the subject of Scenic Spot. And sixth, for the case of view point with splendid scenery in Byeulseo Garden, it cannot be the subject of designation that the designation of Scenic Spot has to be expanded. In the event of the Byeulseo garden in Korea, there are many cases of having outstanding view points, and there is a few case of designating the subject site with great view point as a Scenic Spot.

Development of Contents for the Activities of Daily Living Training for Life Care - Korean Version (라이프케어를 위한 한국형 일상생활활동훈련치료 콘텐츠 개발)

  • Lee, Chun-Yeop;Park, Young-Ju
    • Journal of Korea Entertainment Industry Association
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    • v.14 no.7
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    • pp.529-538
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    • 2020
  • This study aims to develop of contents for the activities of daily living training - Korean version that reflexes the domestic situation and can be applied to clinical practice. For contents development, a Delphi survey was conducted with 13 experts. In the first Delphi survey, 133 items of activities of daily living training are derived based on previous studies, and then the extracted items are asked to group of experts, and the derived items are answered for actual domestic clinical application. In the second survey, 118 items were added by excluding items with a low content validity ratio (CVR) including the results of the first survey, and adding items that can be derived from other opinions. In the 3rd survey, while presenting the 2nd Delphi survey items as they are, it provides an opportunity to change their opinions by presenting their 2nd response and the 2nd average score of other expert panels, and adding appropriateness and importance together. The data were analyzed to obtain the mean, standard deviation, interquartile range, CVR, convergence, and consensus. Finally, a total of 69 items were selected and 49 items were excluded so that 105 items for CVR 0.54 or higher, 111 items for convergence degree 0.50 or lower, and 70 items for continuity degree 0.75 or higher. Sexual activity, care of others, care of pets, and child rearing are difficult to apply socially and culturally, driving and community mobility cannot be performed within the clinical room, and home establishment and management may have different roles depending on gender, and religious spiritual activities and expression are so personal. For these reasons, these items were found to have low importance or suitability. This study can be usefully used as an indicator on the activities of daily living training - Korean version in clinic or community setting.

A Study on the Color Sensation and Symbolism of Tibet Costume (티베트 복식의 색채 감성과 의미 탐색)

  • Wang, Cong;Kim, Jisu;Na, Youngjoo
    • Science of Emotion and Sensibility
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    • v.21 no.3
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    • pp.115-128
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    • 2018
  • Tibetans who live in the Tibetan highlands, the Roof of the World, have their own unique lifestyle wherein they conform to its long history, natural environment, and their own form of clothing culture. In their costumes, the use of colors, patterns and designs express religious meaning and represent the hopes and heart of life, which respects nature. This study aims to analyze the colors used in Tibetan costumes and examine the meaning of these colors. In addition, this study intends to understand the specificity of Tibetan culture through a consideration of the symbolism of the colors of ethnic costumes. By examining the literature and conducting case studies, colors of Tibetan costumes were analyzed through the I.R.I HUE-TONE system. We analyzed 96 photographs of the costumes photographed during the Tibet ceremony costume, photographs seen at the Qinghai Tibet Culture Museum and photographs from the Internet museum. The results revealed the following: First, the most important element of the costumes is connected to the five colors of JangOsaek, which gives meaning to each color. Red, navy blue, yellow, white and green symbolize fire, the sky, earth, clouds or snow, and grasslands, respectively. Second, Tibetan costumes are characterized by bold color contrasts such as red and green, black and white, red and yellow, and yellow and purple to achieve an intense harmony of colors. Third, these fancy costumes express the unique aesthetics of the Tibetan people. The primary colors follow general emotions, but they can also include their own emotion.