• Clinical and Experimental Pediatrics
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• v.59 no.2
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• pp.100-103
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• 2016

Patients with hemolytic-uremic syndrome (HUS) can rapidly develop profound anemia as the disease progresses, as a consequence of red blood cell (RBC) hemolysis and inadequate erythropoietin synthesis. Therefore, RBC transfusion should be considered in HUS patients with severe anemia to avoid cardiac or pulmonary complications. Most patients who are Jehovah's Witnesses refuse blood transfusion, even in the face of life-threatening medical conditions due to their religious convictions. These patients require management alternatives to blood transfusions. Erythropoietin is a glycopeptide that enhances endogenous erythropoiesis in the bone marrow. With the availability of recombinant human erythropoietin (rHuEPO), several authors have reported its successful use in patients refusing blood transfusion. However, the optimal dose and duration of treatment with rHuEPO are not established. We report a case of a 2-year-old boy with diarrhea-associated HUS whose family members are Jehovah's Witnesses. He had severe anemia with acute kidney injury. His lowest hemoglobin level was 3.6 g/dL, but his parents refused treatment with packed RBC transfusion due to their religious beliefs. Therefore, we treated him with high-dose rHuEPO (300 IU/kg/day) as well as folic acid, vitamin B12, and intravenous iron. The hemoglobin level increased steadily to 7.4 g/dL after 10 days of treatment and his renal function improved without any complications. To our knowledge, this is the first case of successful rHuEPO treatment in a Jehovah's Witness child with severe anemia due to HUS.

• Asian review of World Histories
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• v.3 no.1
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• pp.81-112
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• 2015

This essay interrogates the category of the 'global' in the emerging domain of 'global intellectual history'. Through a case study of the Indian social-religious reformer Rammohun Roy (1772/4-1833), I argue that notions of global selfhood and rights-consciousness (which have been preoccupying concerns of recent debates in intellectual history) have multiple conceptual and practical points of origin. Thus in early colonial India a person like Rammohun Roy could invoke centuries-old Indic terms of globality (vishva, jagat, sarva, sarvabhuta, etc.), selfhood (atman/brahman), and notions of right (adhikara) to liberation/salvation (mukti/moksha) as well as late precolonial discourses on 'worldly' rights consciousness (to life, property, religious toleration) and models of participatory governance present in an Indo-Islamic society, and hybridize these with Western-origin notions of rights and liberties. Thereby Rammohun could challenge the racial and confessional assumptions of colonial authority and produce a more deterritorialized and non-sectarian idea of selfhood and governance. However, Rammohun's comparativist world-historical notions excluded other models of selfhood and globality, such as those produced by devotional Vaishnava, Shaiva, and Shakta-Tantric discourses under the influence of non-Brahmanical communities and women. Rammohun's puritan condemnation of non-Brahmanical sexual and gender relations created a homogenized and hierarchical model of globality, obscuring alternate subaltern-inflected notions of selfhood. Class, caste, and gender biases rendered Rammohun supportive of British colonial rule and distanced him from popular anti-colonial revolts and social mobility movements in India. This article argues that today's intellectual historians run the risk of repeating Rammohun's biases (or those of Hegel's Weltgeschichte) if they privilege the historicity and value of certain models of global selfhood and rights-consciousness (such as those derived from a constructed notion of the 'West' or from constructed notions of various 'elite' classicized 'cultures'), to the exclusion of models produced by disenfranchised actors across the world. Instead of operating through hierarchical assumptions about local/global polarity, intellectual historians should remain sensitive to and learn from the universalizable models of selfhood, rights, and justice produced by actors in different spatio-temporal locations and intersections.

• Fashion & Textile Research Journal
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• v.12 no.1
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• pp.21-30
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• 2010

The purpose of this study is to research the symbolistic values of western beards' style in the twentieth century. Namely, it is to consider the relationship between social-cultural factors and aesthetic meanings of western beards' style. The contents are, firstly, studying the conception and the types of beard. A beard is the hair that grows on a person's chin, cheeks, neck, and the area above the upper lip. At the World Beard & Moustache Championships, there are moustache category (natural, english, hungarian, dali, fu manchu, freestyle), beard category (natural, musketeer, goatee, sideburns, freestyle), and full beard category (natural, garibaldi, verdi, van dyck, freestyle), Secondly, this paper is continued by researching the history of beard from the ancient to the present day, and thirdly, analyzing political dictatorship, social resistance and expression of personality, religious dignity, related with the change of world situation, the formation of postmodern anti-culture and pop-culture, and the coexistence of traditional culture. There are long and bushy full beards in some religions like Hinduism, Judaism and Islam. The meanings of their beards are purity, life and holiness. The beards of some politicians symbolize dictatorship. Namely, the chaplin of Hitler, the moustache of Hussein and the musketeer of Castro express strong power and charisma. In 1950s'-70s' subcultures, Hipsters' goatee, Bikers' horseshoe, Beat generations' goatee and Hippies' natural represent the lack of adaptability and social resistance. Also, the celebrities and artists like Ronald Colman, Clark Gable, Don Johnson, George Clooney, and Salvador Dali express freedom, personality, and taste with beards. For that matter, the symbolistic values of beards' style in the twentieth century are the religious dignity, the political dictatorship, the social resistance and the expression of personality. Today the beards' style is one of fashion items as well as a symbol of masculinity, customs and classes.

• Journal of Hospice and Palliative Care
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• v.23 no.1
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• pp.27-38
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• 2020

Purpose: The purpose of this study was to compare differences in spiritual needs (SNs) and factors influencing SNs between patients with progressive terminal kidney disease and their family caregivers. Methods: An explorative comparative survey was used to identify the SNs of patients (N=102) with progressive terminal kidney disease undergoing hemodialysis and their family caregivers (N=88) at a general hospital located in Seoul, South Korea. The data were analyzed using descriptive statistics, the chi-square test, the independent t-test, one way analysis of variance, the Scheffe test, and multiple regression with dummy variables. Results: The SNs among family caregivers were higher than in the patient group. SNs were higher among those who were religious in both groups. Loving others was the highest-ranked subdimension in the patient group, followed in descending order by maintaining positive perspective, finding meaning, Reevaluating beliefs and life, asking "why?", receiving love and spiritual support, preparing for death, and relating to God. In the family group, the corresponding order was maintaining positive perspective, loving others, finding meaning, receiving love and spiritual support, preparing for death, relating to God, and asking "why?". The factors that had a negative influence on the level of SNs were not being religious in the patient group and having only a middle school level of education in the family group. Conclusion: The results of this study may serve as evidence that spiritual care for non-cancer patients' family caregivers should be considered as an important part of hospice and palliative care.

• Women's Health Nursing
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• v.4 no.1
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• pp.47-66
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• 1998

The purpose of this study is to investigate the relationship between menopausal symptoms and spiritual well-being. In order to collect the research data, 350 questionaries were sent to the middle aged women who were 40-59 years old. During the collection period, March 20, 1977-April 20, 1977, 264 questionaries were collected. The questionnaire was prepared by using other researchers' scale, such as menopausal symptom scale by Neugarton and spiritual well-being scale by Paloutzian & Ellison. The research data were analyzed by various testable methods, such as frequency, t-test or ANOVA, and Pearson's correlation. The main results of this study were as follows ; Among the general characteristic variables, some variables have statistical significancy in explaining the difference of the menopausal symptoms. Such variables include age(F=5.17, p=0.002), years get married(F=4.23, p=0.002), number of children(F=3.08, p=0.028), income level of family(F=3.07, p=0.017), life style at leisure time(F=2.47, p=0.045). Some variables related to health condition could explain the differences of the menopausal symptoms among middle aged women. current menstruation stage(F=9.82, p=0.000), current health condition(F=9.82, p=0.000), and experience being operated in the past(F=9.82, p=0.000) are related to the menopausal symptoms. Serious menopausal symptoms which could be found in this study were 'back pain and joint pains(2.6)', nervousness(2.4), and psychosomatic symptom(1.97). Spiritual well-being inquiries could be classified into two subgroups, existential and religious. The mean score of existential well-being(3.04) was higher than that of religious well-being(2.76). Relatively higher existential well-being(3.10) was found in the women who have stable menstruation cycle. The age when the menopause began was related to spiritual well-being(F=3.29, p=0.046). The correlation between menopausal symptoms and spiritual well-being was statistically significant(r=-0.133, p=0.031). Based on the above results, nursing intervention program of menopausal symptoms is recommended in order to promote the health of middle-aged women.

• Korean Medical Education Review
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• v.9 no.2
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• pp.57-66
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• 2007

Purpose How can be a great doctor with excellence and ethics? In this study, I wanted to find out the characteristics of human environment to make a great doctor. Methods: First, I researched factors and construct of the human environment. So I conceived a model for analyzing human environment with two construction model : Howard Gardner's System Model and Bron-fenbrenner's ecological systems model. Second, I analyzed the life of the Oliver R. Evison M.D. and Ki Ryu Jang M.D. Oliver R. Evison was the pioneer of medicine of Korea and establisher of the Severance Hospital and medical college. Dr KiRyu Jang, who was called 'Schweitzer of Korea', was a good doctor of the poor and weak patients in Korea. Third, I tried to find out a new human environment model to make a great doctor. Results One model for analyzing human environment was made of relationship based on emotion. relationship teaching knowledge and skill, and relationship communicating on value. In the light of analyzing of two great doctors. Oliver R. Evison M.D. and KiRyu Jang M.D, I found out special interrelationship, Hardie, Allen, Severance for Evison, Kyosin Kim, Kyucheol Choi etc. for Ki Ryu Jang These special people were religious actors or social thinkers. Conclusions: To be a great doctor to excel and innovate medical field, medical students should have the chance to meet with people based on religious, ethical and social action, discuss on value across social fields, and can construct the idea to make and realize higher value of medical action. In sum, another important human environment for medical students would be a person who could be communicate with true value.

• Journal of English Language & Literature
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• v.64 no.3
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• pp.453-468
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• 2018

Nat Turner's rebellion in 1831 was considered pre Civil War South's most dreadful nightmare due to the merciless murder of white slave owner victims. The motive of vengeance has been emphasized as that of Turner's notorious black preacher religious fanaticism. However, the recent film, The Birth of a Nation (2016) directed by Nate Parker, utilized the identical title of a film (1915) directed by D. W. Griffith. Providing limited evidence, information about the rebellion in Thomas Gray's pamphlet The Confessions of Nat Turner (1831), was the only accessible historical source for the factual event of the slaves' rebellion. In addition, William Styron's The Confessions of Turner (1967), a fictionalized biography, also examined Turner's life in the harshness of slavery. Although these two texts deal with the personal level of Nat Turner's rage and religious enthusiasm, both provide only fractured parts of the motive of vengeance. Strikingly, Parker's film interrogates the ideology of "victims," as well as the hierarchical term of "confessions," with their different positions between whites and blacks. More specifically, Parker's film offers discursive fields of proslavery arguments regarding biblical interpretations in addition to external visualization of slaves' inner emotional lives. The film demonstrates how the institution of slavery allowed slaves to be exploited, beaten, raped, through interrogating the problematic image of the "contested hero" Nat Turner. In contrast to the traditional image of blacks' bloody rebellion, the film underlines the absurdity of certain Biblical misinterpretations. It furthermore implies how the 1915 film manipulated proslavery propaganda in America.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.357-384
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• 2021

The ethics of Daesoon Jinrihoe is a system of contemporary practical morality, which contains religious features such as "One Dao" (一道), "Two Mountains" (二山, an allusion to Kang Jeungsan 姜甑山, and Jo Jeongson 趙鼎山), "Three Realms" (三界, means the realms of Heaven, Earth, and Humanity." For the purpose of my paper, "One Dao" is the ethical principle of Daesoon as well as the Tenets: "the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 眞境) with the Dao." "Two Mountains" are the Objects of belief. The Three Realms are the scopes of moral concern. In order to devote the Tenets of the ethical principle, ascetic practice in daily life has been emphasized as "Sincerity, Respectfulness, and Faithfulness" which are collectively called "Three Essential Attitudes." Meanwhile, "Quieting the Mind, Quieting the Body, Reverence for Heaven, and Cultivation (of oneself in accordance with doctrines)" are defined as the "Four Cardinal Mottoes." The ultimate belief is converted into guidelines for ethical conduct and religious rites. Through cultivation an interaction emerges between humankind and divine beings. The ethical ideal in Daesoon Jinrihoe includes personal "Perfected Unification with the Dao," nobility and cooperativity between humans and divine beings, and "the earthly paradise of the Later World." Compared to Buddhism, Christianity, and Daoism, Daesoon Jinrihoe's unique features are embodies by three aspects: the unity of mutual beneficence among the Three Realms, the cooperativity and nobility between humans and divinities, and the transcendental nature of the earthly paradise.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.1
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• pp.61-79
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• 2021

In this study, Daesoon Jinrihoe is compared with five international new religious movements (The Church of Scientology, The Family International, The Hare Krishna Movement, The Family Federation, and the Osho Movement) concerning the development of charisma and institutionalization, as well as organizational changes and relationship to society. The material consists of previous research about Daesoon Jinrihoe and two interviews with representatives for the group. In many respects the development of Daesoon Jinrihoe has similarities to the international groups. Since its inception, it has changed from a group with charismatic authority to a rational-legal authority, through a development of organizational complexity, initiated by the three consecutive charismatic leaders. Today there is no charismatic leader, but a president who has an administrative function. Similar to several of the international groups, there have been charismatic challenges in Daesoon Jinrihoe on several occasions. Differences to the international groups are mainly related to macrosociological factors in the shape of the occupation of Japan. Daesoon Jinrihoe was against the occupation, but in spite of that worked to keep the tensions with society low, even though the organization at times was forbidden. In the international groups, the tensions to society were generally high, and had different reasons. In several of the international groups the final arrival of children influenced organizational changes: this was not the case with Daesoon Jinrihoe as there had always been children in the group. As in the Church of Scientology, the children are not much engaged in the religious life of Daesoon Jinrihoe, but can join as adults. Today, Daesoon Jinrihoe works as a denomination, with a positive relationship to society partly due to many welfare projects.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.1-30
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• 2019

There have been three trends in the study of the view of humanity in Daesoon Thought: insider theology, outsider theology, and religious studies. This article is intended to interpret the view of humanity in Daesoon Thought from the perspective of Mircea Eliade's New Humanism. We find similarities between Daesoon Thought and Eliade's New Humanism. Daesoon Thought deals with the complexities of life as being labyrinth-like and puts Jeungsan's view of humanity at the center of a Daesoon worldview. Jeungsan examines the existential problems which humans face in the Former World, and gives the religious remedies of Haewonsangsaeng (the resolution of grievances for mutual beneficence) and Boeunsangsaeng (the grateful reciprocation of favors for mutual beneficence) to transform humanity's worldview for usage in the Later World. Jeungsan suggests a way of peace instead of the revolution of Donghak. Through the Reordering Works of Heaven and Earth, Jeungsan changes the mutual contention of the Former World into the mutual beneficence of the Later World. The cosmology of Daesoon Thought recovers the relationship between divine beings and human beings in the three realms, and proposes a system of ethics that promotes virtue and reproves vices and human-centericism. In conclusion, the view of humanity in Daesoon Thought is an unapologetic view of homo-religiosus from within a new humanism.